CALL TO UNBLEMISHED SACRIFICE

“And without shedding of blood is no remission.” (Hebrews 9:22, KJV)

ABSTRACT

This article delves into the symbolic significance of ancient sanctuary sacrifices, illustrating God’s love through Christ’s ultimate sacrifice, and outlines our responsibilities to God and neighbor in light of this divine plan.

UNBLEMISHED OFFERINGS ONSLAUGHT!

In the holy hush of the sanctuary service, one principle thundered like Sinai: only an offering “without blemish” would do (Leviticus 22:20). Nothing polluted could pass as worthy. Every priest had the solemn duty to inspect—not casually, but with care—each animal brought. A limp? Rejected. A clouded eye? Rejected. And why such perfection? Because it prefigured Christ, “a lamb without blemish and without spot” (1 Peter 1:19, KJV). Ellen G. White writes: “Only an offering ‘without blemish’ could be a symbol of His perfect purity who was to offer Himself” (Patriarchs and Prophets, p. 352). The Bible likewise teaches in “If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the Lord.” (Leviticus 1:3, KJV) and “And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the LORD thy God.” (Deuteronomy 15:21, KJV). Sr. White further explains, “The offering must be without blemish, fully up to the requirements of the law, and typical of the Lamb of God, who was to take away the sin of the world.” (Signs of the Times, March 14, 1878) and “Christ was the Lamb slain from the foundation of the world. To many it has been a mystery why so many sacrificial offerings were required in the old dispensation, why so many bleeding victims were led to the altar. But the great truth that was to be kept before men, and imprinted upon mind and heart, was this, ‘Without shedding of blood is no remission.’ In every bleeding sacrifice was typified ‘the Lamb of God, which taketh away the sin of the world.’” (Review and Herald, January 9, 1883). These sacrifices were not hollow rituals—they were types, metaphors soaked in blood, pointing forward to Golgotha. This teaching is not ancient history. God today still rejects polluted offerings—lukewarm hearts, compromised service, half-hearted obedience. His standard hasn’t moved. Ours must rise to meet it. But what does this mean for our everyday devotion?

DAILY SACRIFICES SHOWDOWN!

Morning and evening, Israel’s sanctuary altar burned. Each day began and ended with the sacrifice of a lamb—a rhythm of grace unbroken (Numbers 28:1–8). “And thou shalt say unto them, This is the offering made by fire, which ye shall offer unto the LORD; two lambs of the first year without spot day by day, for a continual burnt offering. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even.” (Numbers 28:3-4, KJV). These were not mere ceremonies. They were declarations: “Our dependence is constant; our Redeemer is near.” The incense on the golden altar mixed with the smoke of sacrifice, a sweet aroma ascending to heaven (cf. Exodus 30:7–8). Sr. White echoes this wonder: “The daily service… symbolized the daily consecration of the nation to Jehovah, and their constant dependence upon the atoning blood of Christ” (Patriarchs and Prophets, p. 352). The Bible likewise teaches in “And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins.” (Hebrews 10:11, KJV) and “My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.” (Psalm 5:3, KJV). Sr. White further explains, “The continual burnt offering was a daily consecration of the people to God, and their constant dependence on the blood of atonement.” (Patriarchs and Prophets, p. 352) and “The morning and evening sacrifice pointed to the continual offering up of our lives to God.” (Signs of the Times, February 15, 1883). Have we lost this rhythm? Do our mornings begin with Netflix instead of prayer? Does our incense of praise rise in the evening, or do we end our day in spiritual silence? The cross is not a weekend relic. It is the axis of every moment. We must recognize that our daily lives, like the daily sacrifices, should be a continual offering to God. But how does this daily rhythm intensify on the sacred Sabbath?

SABBATH SACRIFICES SENSATION!

The Sabbath was not a break from sacrifice—it was a crescendo. “And on the sabbath day two lambs of the first year without spot, and two tenth deals of flour for a meat offering, mingled with oil, and the drink offering thereof: This is the burnt offering of every sabbath, beside the continual burnt offering, and his drink offering.” (Numbers 28:9-10, KJV). A double sacrifice. Double grace. The Sabbath was never merely rest from toil—it was a holy feast of remembrance, a magnification of mercy. This was heaven’s weekly call to marvel at our redemption. James White confirms: “Man rests upon the day of the Sabbath in honor of the Creator… it is the golden chain that links earth to heaven, and man to God” (God’s Memorial, p. 16). The Bible likewise teaches in “And the burnt offering that the prince shall offer unto the LORD in the sabbath day shall be six lambs without blemish, and a ram without blemish.” (Ezekiel 46:4, KJV) and “I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.” (Hosea 2:11, KJV). Sr. White further explains, “On the Sabbath day the burnt offering was doubled, to teach that on this day there should be a special consecration to God.” (Patriarchs and Prophets, p. 352) and “The Sabbath was made for man, and not man for the Sabbath; therefore the Son of man is Lord also of the Sabbath.” (The Desire of Ages, p. 288, 1898). What the world calls legalism, God calls intimacy. Do our Sabbath observances reflect this double consecration, this heightened sense of divine encounter? Or has it become a mere ritual, a shadow of its intended glory? We must see that the Sabbath is a day for a doubled portion of spiritual dedication. But how does confession fit into this sacred framework?

CONFESSION CRUSADE!

There is no casual approach to confession in Leviticus. “And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.” (Leviticus 1:4, KJV). It was tactile. It was public. It was deliberate. Sr. White writes: “The repentant sinner brought his offering… and placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice” (Patriarchs and Prophets, p. 354). The Bible likewise teaches in “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.” (Acts 3:19, KJV) and “Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.” (Ezekiel 18:30, KJV). Sr. White further explains, “The most important part of the daily ministration was the service performed in behalf of individuals. The repentant sinner brought his offering to the door of the tabernacle, and, placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice.” (Patriarchs and Prophets, p. 354) and “True confession is always of a specific character, and acknowledges particular sins.” (Steps to Christ, p. 38, 1892). Sin is not excused. It is transferred. Not swept under the rug—but laid on the Lamb. Do our members understand confession like this? Or has “Sorry, Lord” become the sum total of our repentance? This ancient image demands more—it demands brokenness. We must understand that true repentance requires a tangible, heartfelt act of placing our sins on Christ. But what does surrendering our excesses look like in practice?

FAT ON THE FIRE FURY!

“And the priest shall burn them upon the altar: it is the food of the offering made by fire unto the LORD. All the fat is the LORD’s.” (Leviticus 3:16, KJV). The fat—the excess, the indulgent—was God’s portion. He consumed it in flame. Why? Because in type, fat represented self—pride, indulgence, ease. Sr. White warned: “Self must be crucified, and the affections and lusts must be consumed upon God’s altar” (Testimonies for the Church, vol. 1, p. 162). The Bible likewise teaches in “And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards.” (Leviticus 3:3, KJV) and “And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it.” (Leviticus 7:24, KJV). Sr. White further explains, “The fat was never to be eaten; it was to be offered to God.” (Patriarchs and Prophets, p. 359) and “All the fat is the Lord’s. It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.” (Review and Herald, May 6, 1873). The flesh of sacrifice was shared, but the fat belonged to God. It still does. Do we offer God our best, or do we hold back the choicest parts for ourselves? This ancient symbol calls us to a radical surrender, a burning away of self. We must learn to offer our whole selves to God, without reservation. But how does sin’s infection demand a deeper cleansing?

BLOOD BEFORE THE VEIL BATTLE!

When sin infected the camp—whether through the people or the priest—the blood was sprinkled before the veil (Leviticus 4:6, 17). “And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary.” (Leviticus 4:6, KJV), and “And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD, even before the vail.” (Leviticus 4:17, KJV). Why? Because behind that veil was the law, the Ten Commandments, seated beneath the Shekinah. Joseph Bates declared: “The sanctuary comprehended not only the tabernacle, but also all the vessels of the ministry… which are shadows of heavenly things” (Explanation of the Typical and Anti-Typical Sanctuary, p. 2). The Bible likewise teaches in “And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.” (Leviticus 16:14, KJV) and “And the blood of Jesus Christ his Son cleanseth us from all sin.” (1 John 1:7, KJV). Sr. White further explains, “The sprinkling of the blood before the veil symbolized the transfer of sin to the sanctuary.” (Patriarchs and Prophets, p. 354) and “The blood sprinkled before the veil represented the claim of the law upon the sinner.” (The Great Controversy, p. 420, 1888). Thus, the blood teaches us: atonement is not only mercy—it is justice upheld. In every slain lamb, heaven whispered: “Your sin deserves death—but I will bear it.” God’s love was not sentimental; it was sacrificial. Sr. White declared: “Through Christ, justice is satisfied, and the guilty pardoned. Such love is without a parallel” (The Desire of Ages, p. 762). Every offering cried out: “Mercy triumphs—but not at the expense of law.” The love of God bleeds in every altar, every hyssop branch, every crimson stain. We are reminded that God’s mercy and justice are both satisfied in Christ’s sacrifice. But how does this intricate system reveal God’s profound love?

GOD’S LOVE GRAND REVELATION!

The meticulous system of sacrifices, though seemingly harsh, was a demonstration of God’s deep desire to reconcile with humanity. The painstaking process of atonement, the provision of a substitute, and the constant reminder of sin’s consequences were all expressions of divine love. “The gift of God in His only begotten Son was an expression of love that is incomprehensible. It was the highest evidence that could be given that God so loved the world that He gave His Son to die, that man might have eternal life.” (Signs of the Times, August 28, 1893). The Bible likewise teaches in “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.” (Leviticus 17:11, KJV) and “The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” (Deuteronomy 18:15, KJV). Sr. White further explains, “The sacrificial system was designed to teach important lessons concerning the plan of salvation.” (Patriarchs and Prophets, p. 365) and “Every dying victim was a type of Christ, which lesson was impressed on mind and heart in the solemn religious service, and explained by the priests.” (Signs of the Times, February 22, 1883). God’s love is shown in providing a path back to Him, one that honors both His justice and His mercy. “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Romans 5:8, KJV) and “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” (1 John 4:10, KJV) These verses paint a vivid picture of God’s proactive and sacrificial love, a love that moved Him to offer His Son as the ultimate sacrifice. Sr. White states, “The plan of salvation was laid in love, it was carried out in love, and the results will be eternal love.” (The Signs of the Times, July 15, 1886) and “The cross of Calvary is a standing witness to the amazing love of God for man.” (The Signs of the Times, July 15, 1886). But what responsibilities does this love impose upon us toward our Creator?

In light of these concepts, what are my responsibilities toward God? The sanctuary service calls us to a life of consecration, a daily surrender to God’s will. We are to offer ourselves as living sacrifices, free from the blemishes of sin, reflecting the purity of Christ. “We are to be living epistles, known and read of all men. We are to show forth the praises of Him who hath called us out of darkness into His marvelous light.” (Testimonies for the Church, vol. 5, p. 500). The Bible likewise teaches in “And ye shall be holy unto me: for I the LORD am holy, and have severed you from other people, that ye should be mine.” (Leviticus 20:26, KJV) and “And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.” (Exodus 19:6, KJV). Sr. White further explains, “Consecration means the giving of ourselves wholly to God.” (Testimonies for the Church, vol. 9, p. 21, 1909) and “The consecrated life is a life of daily self-surrender.” (Review and Herald, April 14, 1896). We must strive for holiness, recognizing that our lives are to be a continuous offering to Him, a reflection of His grace and love. “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable6 service.” (Romans 12:1, KJV) and “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” (1 Corinthians 10:31, KJV) These verses call us to a holistic dedication, where every aspect of our lives reflects our commitment to God. Sr. White writes, “The service that God requires is the service of the heart. It is the life that is wholly consecrated to Him.” (The Signs of the Times, March 15, 1877) and “Our whole life is to be a sacrifice to God, and every act of our lives is to be a service to Him.” (The Signs of the Times, March 15, 1877). These quotes elaborate on the importance of wholehearted devotion and seeing every aspect of our lives as service to God. But how do these principles extend to our interactions with others?

In light of these concepts, what are my responsibilities toward my neighbor? The sacrifices, especially the peace offerings, emphasized reconciliation and fellowship. We are called to live in harmony with others, to seek peace, and to extend mercy. “We are to bear to our fellow men the same tender, compassionate love that Christ has borne to us. We are to reveal to them the same self-denying love that Christ has manifested.” (Testimonies for the Church, vol. 9, p. 189). The Bible likewise teaches in “Let us therefore follow after the things which make for peace, and things wherewith one may edify another.” (Romans 14:19, KJV) and “Be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous.” (1 Peter 3:8, KJV). Sr. White further explains, “The peace offering symbolized the communion between God and man, restored through the sacrifice of Christ.” (Patriarchs and Prophets, p. 352) and “The love of Christ is to constrain us, and if it does, we shall not be satisfied with the purity of our own lives, but shall exemplify in our characters the virtues of our Master.” (Testimonies for the Church, vol. 5, p. 160, 1882). We are to be instruments of God’s love, reflecting His compassion and extending His forgiveness to those around us. “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.” (John 13:34, KJV) and “By this shall all men know that ye are my disciples, if ye have love one to another.” (John 13:35, KJV) These verses highlight that our love for God is intrinsically linked to our love for our fellow humans, and that our interactions should mirror Christ’s own. Sr. White states, “The peace offering was a symbol of that peace and reconciliation that should exist between man and his fellow man.” (The Signs of the Times, March 15, 1877) and “The love of Christ, manifested in self-denying efforts to bless others, is the only true expression of our love to God.” (The Signs of the Times, July 15, 1886). These quotes emphasize the connection between our love for God and our responsibility to seek peace and reconciliation with our neighbor. But what does full surrender look like in our lives?

REFLECTION RALLY RESOLVE!

To offer myself. Daily. Fully. Paul said, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” (Romans 12:1, KJV). The Bible likewise teaches in “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” (Galatians 2:20, KJV) and “For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” (1 Corinthians 6:20, KJV). Sr. White further explains, “We are to present our bodies a living sacrifice, holy, acceptable unto God, which is our reasonable service.” (Testimonies for the Church, vol. 3, p. 63, 1872) and “The consecrated life is a life of daily self-denial and cross-bearing.” (Review and Herald, March 6, 1888). Sr. White confirms: “All that we are, all that we have, should be devoted to God” (Christ’s Object Lessons, p. 301). There is no room for part-time discipleship. No blemished lambs will be accepted. We are not spectators in salvation—we are participants in sacrifice. If the sacrifices of old pointed to a universal Redeemer, then I must proclaim that Lamb to my world. Silence is betrayal. Sr. White warns: “The solemn, sacred truth—the testing message given us of God to communicate to the world—is to be made the theme of our conversation and our prayers” (Testimonies for the Church, vol. 5, p. 520). The priesthood of believers is not a title—it is a task. “For ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light.” (1 Peter 2:9, KJV) and “And have made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.” (Revelation 1:6, KJV) These verses remind us of our royal priesthood and our calling to declare God’s praises. Sr. White writes, “We are to be living sacrifices, holy, acceptable unto God. This is the service that God requires.” (The Signs of the Times, March 15, 1877) and “Every true Christian is a priest of God, and is to be a living sacrifice, holy, acceptable unto God.” (The Signs of the Times, March 15, 1877). These quotes reiterate the call to live lives of sacrifice and to fulfill our role as priests of God. But how does the prophetic nature of the sanctuary inspire us today?

PROPHETIC POWERHOUSE PROPHECY!

The sanctuary system, with its gore and glory, was not barbaric—it was prophetic. Every detail shouted divine precision. Every rite cast a shadow toward the cross. And every sinner who laid his hand on the head of a lamb was declaring: “Someone must die for me.” Jesus fulfilled every shadow. But the principle remains: “Without shedding of blood is no remission” (Hebrews 9:22, KJV). The Bible likewise teaches in “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” (Hebrews 9:24, KJV) and “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens.” (Hebrews 8:1, KJV). Sr. White further explains, “The entire plan of sacrificial worship was a foreshadowing of the Saviour’s death to redeem the world.” (The Desire of Ages, p. 220, 1898) and “The sanctuary service was designed to teach the great truths of salvation through Christ.” (Patriarchs and Prophets, p. 358). Cheap grace is not grace. And partial surrender is not sacrifice. God demands the unblemished because He gave the unblemished. Daily consecration is not optional—it is vital. Confession is not symbolic—it is substitutionary. Fat belongs to God—self must be consumed. Christ is not only the Lamb—we are to be living sacrifices. Let this article be a coal placed in our hands hot with truth, searing with love, glowing with conviction. Go forth, not with silence, but with sacrifice. “Behold the Lamb of God, which taketh away the sin of the world.” (John 1:29, KJV) and “And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood.” (Revelation 1:5, KJV) These final verses encapsulate the core message: Christ is the Lamb, and His blood cleanses us, calling us to a life of dedicated service. Sr. White concludes, “The sanctuary service was a shadow of good things to come, and it was designed to teach important lessons concerning the plan of salvation.” (The Signs of the Times, March 15, 1877) and “The sanctuary service points forward to the sacrifice of Christ, and to the work of atonement which He is now carrying forward in the heavenly sanctuary.” (The Signs of the Times, March 15, 1877).

CALL TO ACTION ADVENTURE!

Let us not merely admire the ancient altars, but let their echoes resonate within our souls. Let the unblemished sacrifice of Christ compel us to unblemished service. Let the daily rhythm of atonement shape our daily lives. Let the Sabbath be a true feast of fellowship, a double portion of dedication. Let our confession be heartfelt and our surrender complete. Let our love for God manifest in love for our neighbor. And let our voices proclaim the Lamb of God, until every heart hears the altar’s echo, and every tongue confesses the sacrifice.

“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” (Romans 12:1, KJV)

If you have a prayer request, please leave it in the comments below. Prayer meetings are held on Tuesday, Wednesday, Friday, and Saturday. To join, enter your email address in the comments section.

PEOPLE OF THE BOOK

CALL TO UNBLEMISHED SACRIFICE

Leave a comment Cancel reply