Sacrifices That Pleased God

“Every high priest is appointed to offer both gifts and sacrifices.”​—HEBREWS 8:3.

1. Why do people feel the need to turn to God?

“TO SACRIFICE seems as ‘natural’ to man as to pray; the one indicates what he feels about himself, the other what he feels about God,” writes Biblical historian Alfred Edersheim. From the time that sin entered into the world, it has brought the pain of guilt, alienation from God, and helplessness. Relief from these is needed. It is easy to understand that when people find themselves in such a desperate state, they feel the need to turn to God for help.​—Romans 5:12.

2. What record of early offerings to God do we find in the Bible?

² The first Bible record of offerings being made to God is in connection with Cain and Abel. We read: “It came about at the expiration of some time that Cain proceeded to bring some fruits of the ground as an offering to Jehovah. But as for Abel, he too brought some firstlings of his flock, even their fatty pieces.” (Genesis 4:3, 4) Next, we find that Noah, preserved by God through the great Flood that destroyed the wicked generation of his day, was moved “to offer burnt offerings upon the altar” to Jehovah. (Genesis 8:20) On several occasions, God’s faithful servant and friend Abraham, moved by God’s promises and blessings, ‘built an altar and called on the name of Jehovah.’ (Genesis 12:8; 13:3, 4, 18) Later, Abraham met the greatest test of his faith when he was told by Jehovah to offer his son Isaac as a burnt offering. (Genesis 22:1-14) These accounts, though brief, shed much light on the subject of sacrifice, as we shall see.

3. What role do sacrifices play in worship?

³ From these and other Bible accounts, it is clear that offering some form of sacrifice was a fundamental part of worship long before Jehovah gave specific laws regarding such. In line with that, one reference work defines “sacrifice” as “a religious rite in which an object is offered to a divinity in order to establish, maintain, or restore a right relationship of man to the sacred order.” But this brings up some important questions worthy of our careful consideration, such as: Why is sacrifice needed in worship? What kind of sacrifices are acceptable to God? And what meaning do ancient sacrifices have for us today?

Why Is Sacrifice Needed?

4. What was the outcome for Adam and Eve when they sinned?

⁴ When Adam sinned, he did so deliberately. His taking and eating the fruit from the tree of the knowledge of good and bad was an intentional act of disobedience. The penalty for that disobedient act was death, as God had clearly stated: “In the day you eat from it you will positively die.” (Genesis 2:17) Adam and Eve eventually reaped the wages of sin​—they perished.​—Genesis 3:19; 5:3-5.

5. Why did Jehovah take the initiative in behalf of Adam’s offspring, and what did He do for them?

⁵ What, though, about Adam’s offspring? Having inherited sin and imperfection from Adam, they are subjected to the same alienation from God, hopelessness, and death that the first human pair experienced. (Romans 5:14) However, Jehovah is a God not only of justice and power but also​—in fact, primarily—​of love. (1 John 4:8, 16) So he takes the initiative to heal the breach. After stating that “the wages sin pays is death,” the Bible goes on to say, “but the gift God gives is everlasting life by Christ Jesus our Lord.”​—Romans 6:23.

6. What is Jehovah’s will regarding the damage done by Adam’s sin?

⁶ What Jehovah God eventually did to make good that gift was to provide something that would cover the loss resulting from Adam’s transgression. In Hebrew, the word ka·pharʹ at first probably meant “cover” or perhaps “wipe off,” and it is also translated “atonement.”a In other words, Jehovah provided a suitable means to cover over sin inherited from Adam and wipe out the damage that resulted so that those who qualify for that gift could be liberated from the condemnation of sin and death.​—Romans 8:21.

7. (a) What hope was provided through God’s sentence on Satan? (b) What price must be paid for mankind’s liberation from sin and death?

⁷ The hope of being set free from enslavement to sin and death was alluded to right after the first human pair sinned. Pronouncing his sentence on Satan, who was represented by the serpent, Jehovah stated: “I shall put enmity between you and the woman and between your seed and her seed. He will bruise you in the head and you will bruise him in the heel.” (Genesis 3:15) By that prophetic statement, a ray of hope burst forth for all who would put faith in that promise. There is, however, a price to be paid for that liberation. The promised Seed would not just come and destroy Satan; the Seed must be bruised in the heel, that is to say, must suffer death, though not permanently.

8. (a) How did Cain turn out to be a disappointment? (b) Why did Abel’s sacrifice prove to be acceptable in God’s eyes?

⁸ No doubt Adam and Eve gave much thought to the identity of the promised Seed. When Eve gave birth to her firstborn son, Cain, she proclaimed: “I have produced a man with the aid of Jehovah.” (Genesis 4:1) Was she thinking that perhaps her son would turn out to be the Seed? Whether she did so or not, Cain, as well as his offering, proved to be a disappointment. On the other hand, his brother Abel showed faith in God’s promise and was moved to offer some firstlings of his flock as a sacrifice to Jehovah. We read: “By faith Abel offered God a sacrifice of greater worth than Cain, through which faith he had witness borne to him that he was righteous.”​—Hebrews 11:4.

9. (a) In what did Abel put faith, and how did he express it? (b) What did Abel’s offering accomplish?

⁹ Abel’s faith was not just faith in God in general, which Cain must also have had. Abel had faith in God’s promise of a Seed to bring about the salvation of faithful humans. It was not revealed to him how that would be worked out, but God’s promise made Abel aware that someone would have to be bruised in the heel. Yes, he apparently concluded that blood would have to be shed​—the very idea of sacrifice. Abel offered a gift involving life and blood to the Source of life, likely as a token of his intense longing for and in anticipation of the realization of Jehovah’s promise. This expression of faith was what made Abel’s sacrifice pleasing to Jehovah, and in a limited way, it expressed the essence of sacrifice​—a means by which sinful humans can approach God to gain his favor.​—Genesis 4:4; Hebrews 11:1, 6.

10. How was the significance of sacrifice made clear by Jehovah’s asking Abraham to offer up Isaac?

¹⁰ The profound significance of sacrifice was made dramatically clear when Jehovah commanded Abraham to offer up his son Isaac as a burnt offering. Although that sacrifice was not literally carried out, it served as a picture of what Jehovah himself would eventually do​—offer up his only-begotten Son as the greatest sacrifice ever in order to accomplish His will toward mankind. (John 3:16) With the sacrifices and offerings of the Mosaic Law, Jehovah set down prophetic patterns to teach his chosen people what they must do to receive forgiveness for their sins and to solidify their hope for salvation. What can we learn from these?

Sacrifices Acceptable to Jehovah

11. What two categories of offerings were presented by Israel’s high priest, and for what purposes?

¹¹ “Every high priest is appointed to offer both gifts and sacrifices,” says the apostle Paul. (Hebrews 8:3) Note that Paul divides the offerings made by the high priest of ancient Israel into two categories, namely, “gifts” and “sacrifices,” or “sacrifices for sins.” (Hebrews 5:1) People generally give gifts to express affection and appreciation, as well as to cultivate friendship, favor, or acceptance. (Genesis 32:20; Proverbs 18:16) Similarly, many of the offerings prescribed by the Law can be viewed as “gifts” to God to seek his acceptance and favor.b Transgressions of the Law required restitution, and to make amends, “sacrifices for sins” were offered. The Pentateuch, especially the books of Exodus, Leviticus, and Numbers, provides a broad array of material regarding different kinds of sacrifices and offerings. While it can be a real challenge for us to absorb and remember all the details, some key points regarding the various types of sacrifices merit our attention.

12. Where in the Bible can we find an overview of the sacrifices, or offerings, in the Law?

¹² We may note that in Leviticus chapters 1 to 7, five principal types of offerings​—burnt offering, grain offering, communion sacrifice, sin offering, and guilt offering—​are described individually, even though some of them were actually offered together. We note also that these offerings are described twice in these chapters, with different objectives: once, in Leviticus 1:2 to 6:7, detailing what was to be offered on the altar, and the second time, in Leviticus 6:8 to 7:36, showing the portions that were set aside for the priests and those that were reserved for the offerer. Then, in Numbers chapters 28 and 29, we find what might be viewed as a detailed timetable, outlining what was to be offered daily, weekly, monthly, and at the yearly festivals.

13. Describe the offerings made voluntarily as gifts to God.

¹³ Among the offerings made voluntarily as gifts or as an approach to God to gain his favor were the burnt offerings, grain offerings, and communion offerings. Some scholars hold that the Hebrew term for “burnt offering” means “an offering of ascent” or “an ascending offering.” This is fitting because in a burnt offering, the slaughtered animal was burned on the altar and a sweet-smelling, or restful, odor ascended heavenward to God. The distinctive feature of the burnt offering was that after its blood was sprinkled around the altar, the animal was offered in its entirety to God. The priests made “all of it smoke on the altar as a burnt offering, an offering made by fire of a restful odor to Jehovah.”​—Leviticus 1:3, 4, 9; Genesis 8:21.

14. How was the grain offering presented?

¹⁴ The grain offering is described in Leviticus chapter 2. It was a voluntary offering consisting of fine flour, usually moistened with oil, with frankincense added. “The priest must grasp from it his handful of its fine flour and its oil along with all its frankincense; and he must make it smoke as a remembrancer of it upon the altar, as an offering made by fire of a restful odor to Jehovah.” (Leviticus 2:2) Frankincense was one of the ingredients of the holy incense burned on the incense altar in the tabernacle and temple. (Exodus 30:34-36) King David evidently had this in mind when he said: “May my prayer be prepared as incense before you, the raising up of my palms as the evening grain offering.”​—Psalm 141:2.

15. What was the purpose of the communion sacrifice?

¹⁵ Another voluntary offering was the communion sacrifice, described in Leviticus chapter 3. The name can also be translated “a sacrifice of peace offerings.” In Hebrew, the word “peace” denotes much more than simply being free from war or disturbance. “In the Bible, it denotes this, and also the state or relation of peace with God, prosperity, joy, and happiness,” says the book Studies in the Mosaic Institutions. Thus, communion sacrifices were offered, not to secure peace with God, as if to appease him, but to express gratitude for or to celebrate the blessed condition of peace with God enjoyed by those who are approved by him. The priests and the offerer partook of the sacrifice after the blood and fat were offered to Jehovah. (Leviticus 3:17; 7:16-21; 19:5-8) In a beautiful and symbolic way, the offerer, the priests, and Jehovah God were sharing in a meal, signifying the peaceful relationship that existed among them.

16. (a) What was the purpose of the sin offering and the guilt offering? (b) How did those differ from the burnt offering?

¹⁶ Sacrifices that were offered to seek forgiveness for sin or to atone for transgressions against the Law included the sin offering and the guilt offering. Although these sacrifices also involved burning on the altar, they differed from the burnt offering in that the entire animal was not offered to God, only the fat and certain portions of it. The rest of the animal was disposed of outside the camp or in some cases partaken of by the priests. This distinction is significant. The burnt offering was presented as a gift to God to allow approach to him, so it was offered to God exclusively and in total. Interestingly, a burnt offering was usually preceded by a sin offering or a guilt offering, suggesting that to make a sinner’s gift acceptable to God, forgiveness of sin was needed.​—Leviticus 8:14, 18; 9:2, 3; 16:3, 5.

17, 18. For what was the sin offering provided, and what was the purpose of the guilt offerings?

¹⁷ The sin offering was accepted only for unintentional sin against the Law, sin committed because of weakness of the flesh. “In case a soul sins by mistake in any of the things that Jehovah commands should not be done,” then the sinner was to offer a sin offering in proportion to his status, or standing, in the community. (Leviticus 4:2, 3, 22, 27) On the other hand, unrepentant sinners were cut off; no sacrifices were available for them.​—Exodus 21:12-15; Leviticus 17:10; 20:2, 6, 10; Numbers 15:30; Hebrews 2:2.

¹⁸ The meaning and purpose of the guilt offering are made clear in Leviticus chapters 5 and 6. A person may have sinned unintentionally. Still, his transgression may have incurred guilt against the rights of either his fellowmen or Jehovah God, and that wrong had to be satisfied or righted. Several categories of sins are mentioned. Some were private sins (Le 5:2-6), some were sins against “the holy things of Jehovah” (Le 5:14-16), and some, though not entirely unwitting, were sins that resulted from wrong desires or fleshly weaknesses (Le 6:1-3). In addition to confessing such sins, the offender was required to make compensation where due and then to present a guilt offering to Jehovah.​—Leviticus 6:4-7.

Something Better to Come

19. Despite having the Law and its sacrifices, why did Israel fail to gain God’s favor?

¹⁹ The Mosaic Law, with its many sacrifices and offerings, was given to the Israelites to enable them to approach God to gain and retain his favor and blessing until the arrival of the promised Seed. The apostle Paul, a natural Jew, put it this way: “The Law has become our tutor leading to Christ, that we might be declared righteous due to faith.” (Galatians 3:24) Sadly, Israel as a nation did not respond to that tutelage but abused that privilege. Consequently, their multitude of sacrifices became loathsome to Jehovah, who said: “I have had enough of whole burnt offerings of rams and the fat of well-fed animals; and in the blood of young bulls and male lambs and he-goats I have taken no delight.”​—Isaiah 1:11.

20. What happened in 70 C.E. as far as the Law and its sacrifices are concerned?

²⁰ In 70 C.E., the Jewish system of things, with its temple and priesthood, came to its end. After that, sacrifices in the manner stipulated by the Law were no longer possible. Does this mean that the sacrifices, as an integral part of the Law, have lost all meaning for worshipers of God today? We will examine this in the next article.

[Footnotes]

Sacrifices of Praise That Please Jehovah

“Present your bodies a sacrifice living, holy, acceptable to God.”​—ROMANS 12:1.

1. What does the Bible say about the relative value of the sacrifices under the Mosaic Law?

“SINCE the Law has a shadow of the good things to come, but not the very substance of the things, men can never with the same sacrifices from year to year which they offer continually make those who approach perfect.” (Hebrews 10:1) There, in one bold statement, the apostle Paul affirms that all the sacrifices offered under the Mosaic Law were of no permanent value as far as man’s salvation is concerned.​—Colossians 2:16, 17.

2. Why is it not in vain to try to understand the detailed information in the Bible about the offerings and sacrifices of the Law?

² Does this mean that the material in the Pentateuch regarding offerings and sacrifices is of no value to Christians today? As a matter of fact, over the span of a little more than a year, individuals enrolled in the Theocratic Ministry School in the congregations of Jehovah’s Witnesses worldwide recently read through the first five books of the Bible. Some have struggled to read and understand all the details. Has all their effort been in vain? That surely cannot be the case, for “all the things that were written aforetime were written for our instruction, that through our endurance and through the comfort from the Scriptures we might have hope.” (Romans 15:4) The question, then, is, What “instruction” and “comfort” can we glean from that body of information in the Law regarding offerings and sacrifices?

For Our Instruction and Comfort

3. What basic need do we have?

³ Though not required to offer literal sacrifices in the manner stipulated by the Law, we are still very much in need of what the sacrifices did to a degree for the Israelites, namely, to have our sins forgiven and to enjoy God’s favor. Since we no longer offer literal sacrifices, how can we receive such benefits? After pointing out the limitations of the animal sacrifices, Paul declares: “When [Jesus] comes into the world he says: ‘Sacrifice and offering you did not want, but you prepared a body for me. You did not approve of whole burnt offerings and sin offering.’ Then I said, ‘Look! I am come (in the roll of the book it is written about me) to do your will, O God.’”​—Hebrews 10:5-7.

4. How does Paul apply Psalm 40:6-8 to Jesus Christ?

⁴ Quoting from Psalm 40:6-8, Paul points out that Jesus did not come to perpetuate the “sacrifice and offering,” the “whole burnt offerings and sin offering,” all of which by the time of Paul’s writing no longer had God’s approval. Rather, Jesus came with a body prepared by his heavenly Father, one that corresponded in every respect to the one God prepared when He created Adam. (Genesis 2:7; Luke 1:35; 1 Corinthians 15:22, 45) As the perfect Son of God, Jesus had the role of the “seed” of the woman, as foretold at Genesis 3:15. He would take steps to ‘bruise Satan in the head,’ though Jesus himself would be ‘bruised in the heel.’ In this way, Jesus became the means provided by Jehovah for mankind’s salvation, to which men of faith had been looking since the days of Abel.

5, 6. What superior way of approach to God is available to Christians?

⁵ Speaking about this special role that Jesus played, Paul says: “The one who did not know sin [God] made to be sin for us, that we might become God’s righteousness by means of him.” (2 Corinthians 5:21) The expression “made to be sin” can also be translated ‘made as a sin offering.’ The apostle John says: “He is a propitiatory sacrifice for our sins, yet not for ours only but also for the whole world’s.” (1 John 2:2) Hence, while the Israelites had a temporary means of approach to God by their sacrifices, Christians have a superior basis for coming to God​—the sacrifice of Jesus Christ. (John 14:6; 1 Peter 3:18) If we exercise faith in the ransom sacrifice provided by God and obey Him, we too can have our sins forgiven and enjoy God’s favor and blessing. (John 3:17, 18) Is that not a source of comfort? How, though, can we demonstrate that we have faith in the ransom sacrifice?

⁶ After explaining that Christians have a superior basis for approach to God, the apostle Paul outlines, as we read at Hebrews 10:22-25, three ways in which we can demonstrate our faith and appreciation for God’s loving provision. Even though Paul’s admonition was directed chiefly to those who have “the way of entry into the holy place”​—that is, anointed Christians with a heavenly calling—​surely all humanity need to pay attention to Paul’s inspired words if they want to benefit from Jesus’ propitiatory sacrifice.​—Hebrews 10:19.

Offer Sacrifices Clean and Undefiled

7. (a) How does Hebrews 10:22 reflect what was done in a sacrifice? (b) What had to be done to make sure that a sacrifice was acceptable to God?

⁷ First, Paul urges Christians: “Let us approach with true hearts in the full assurance of faith, having had our hearts sprinkled from a wicked conscience and our bodies bathed with clean water.” (Hebrews 10:22) The language employed here unmistakably reflects what was done in a typical sacrifice under the Law. This is fitting because for a sacrifice to be acceptable, it had to be offered with the right motive and be of something clean and undefiled. The sacrificial animal was from the herd or the flock, that is to say of the clean animals, and was “sound,” without defect. If the sacrifice was from the fowls, it had to be from the turtledoves or young pigeons. If those conditions were met, “it [was to] be graciously accepted for him to make atonement for him.” (Leviticus 1:2-4, 10, 14; 22:19-25) The grain offering contained no leaven, which is a symbol of corruption; neither would it contain honey, likely meaning the syrup of fruit, which has a tendency to cause fermentation. When the sacrifices​—animal or grain—​were offered on the altar, salt, a preservative, was added.​—Leviticus 2:11-13.

8. (a) What was required of the person making an offering? (b) How can we make sure that our worship is acceptable to Jehovah?

⁸ What of the person making the offering? The Law stated that anyone coming before Jehovah had to be clean and undefiled. Someone who had become defiled for any reason first had to offer a sin or guilt offering to restore his clean standing before Jehovah so that his burnt offering or communion sacrifice could be acceptable to Him. (Leviticus 5:1-6, 15, 17) Do we, therefore, appreciate the importance of always maintaining a clean standing before Jehovah? If we want our worship to be acceptable to God, we must be swift about correcting any infractions of God’s laws. We should be quick to avail ourselves of the God-given means for help​—“the older men of the congregation” and the “propitiatory sacrifice for our sins,” Jesus Christ.​—James 5:14; 1 John 2:1, 2.

9. What is a key difference between the sacrifices made to Jehovah and those offered to false gods?

⁹ The emphasis on freedom from defilement of any kind was, in fact, the key difference between the sacrifices offered to Jehovah and those offered to false gods by the people in the nations around Israel. Commenting on this distinctive feature of the sacrifices in the Mosaic Law, one reference work observes: “We may note that there is no connection with divination or augury; no religious frenzy, self-mutilations, or sacred prostitution, sensual and orgiastic fertility rites being utterly forbidden; no human sacrifices; no sacrifices for the dead.” All of this draws attention to one fact: Jehovah is holy, and he does not condone or approve of sin or corruption of any kind. (Habakkuk 1:13) Worship and sacrifices rendered to him must be clean and undefiled​—physically, morally, and spiritually.​—Leviticus 19:2; 1 Peter 1:14-16.

10. In line with Paul’s admonition recorded at Romans 12:1, 2, what self-scrutiny should we make?

¹⁰ In view of this, we ought to scrutinize ourselves in all areas of life to be sure that our service to Jehovah is acceptable to him. We should never think that as long as we are having some share in Christian meetings and in the ministry, it does not matter what we do in our private life. We also should not feel that participation in Christian activities somehow excuses us from the need to abide by God’s laws in other areas of our life. (Romans 2:21, 22) We cannot expect God’s blessing and favor if we allow anything unclean or defiled in his eyes to contaminate our thinking or actions. Bear in mind Paul’s words: “I entreat you by the compassions of God, brothers, to present your bodies a sacrifice living, holy, acceptable to God, a sacred service with your power of reason. And quit being fashioned after this system of things, but be transformed by making your mind over, that you may prove to yourselves the good and acceptable and perfect will of God.”​—Romans 12:1, 2.

Offer Sacrifices of Praise Wholeheartedly

11. What is included in the term “public declaration,” mentioned at Hebrews 10:23?

¹¹ In writing to the Hebrews, Paul next calls attention to a vital aspect of true worship: “Let us hold fast the public declaration of our hope without wavering, for he is faithful that promised.” (Hebrews 10:23) The expression “public declaration” literally means “confession,” and Paul also speaks of “a sacrifice of praise.” (Hebrews 13:15) This reminds us of the type of sacrifice that men like Abel, Noah, and Abraham offered.

12, 13. What did an Israelite acknowledge when he offered a burnt sacrifice, and what can we do to reflect the same spirit?

¹² When an Israelite offered a burnt sacrifice, it was done “of his own free will before Jehovah.” (Leviticus 1:3) By such a sacrifice, he voluntarily made a public declaration, or acknowledgment, of Jehovah’s bountiful blessings and loving-kindness toward his people. Recall that a distinctive feature of the burnt sacrifice was that the entire offering was consumed on the altar​—a fitting symbol of total devotion and dedication. Correspondingly, we demonstrate our faith in the ransom sacrifice and our gratitude for that provision when we willingly and wholeheartedly offer our “sacrifice of praise, that is, the fruit of lips,” to Jehovah.

¹³ While Christians do not offer literal sacrifices​—animal or vegetable—​they do have the responsibility to bear witness to the Kingdom good news and to make disciples of Jesus Christ. (Matthew 24:14; 28:19, 20) Do you take advantage of opportunities to share in publicly declaring the good news of God’s Kingdom so that many more people can come to know the wonderful things God has in store for obedient mankind? Do you willingly spend your time and energy in teaching interested ones and helping them to become disciples of Jesus Christ? Our zealous participation in the ministry, like the restful odor of a burnt offering, is well-pleasing to God.​—1 Corinthians 15:58.

Rejoice in Fellowship With God and Men

14. How do Paul’s words at Hebrews 10:24, 25 parallel the idea of the communion sacrifice?

¹⁴ Finally, Paul calls attention to our relationship with fellow Christians as we worship God. “Let us consider one another to incite to love and fine works, not forsaking the gathering of ourselves together, as some have the custom, but encouraging one another, and all the more so as you behold the day drawing near.” (Hebrews 10:24, 25) The expressions “to incite to love and fine works,” “the gathering of ourselves together,” and “encouraging one another” all remind us of what the communion offering in Israel did for God’s people.

15. What parallel do we see between the communion sacrifice and Christian meetings?

¹⁵ The term “communion offerings” is sometimes translated “peace offerings.” The Hebrew word for “peace” here is in the plural, perhaps signifying that participation in such sacrifices results in peace with God and peace with fellow worshipers. Regarding the communion sacrifice, one scholar observes: “This was, indeed, a season of happy fellowship with the Covenant God, in which He condescended to become Israel’s Guest at the sacrificial meal, even as He was always their Host.” This reminds us of Jesus’ promise: “Where there are two or three gathered together in my name, there I am in their midst.” (Matthew 18:20) Every time we attend a Christian meeting, we benefit from the upbuilding association, the encouraging instruction, and from the thought that our Lord Jesus Christ is present with us. That makes a Christian meeting a truly joyous and faith-strengthening occasion.

16. Having the communion sacrifice in mind, what makes Christian meetings especially joyous?

¹⁶ In the communion sacrifice, all the fat​—around the intestines, the kidneys, the appendage upon the liver, and the loins, as well as the fatty tail of the sheep—​was offered to Jehovah by being burned, made to smoke on the altar. (Leviticus 3:3-16) The fat was considered the richest and best part of an animal. Offering it on the altar symbolized giving the best to Jehovah. What makes Christian meetings particularly joyous is that we not only receive instruction but also offer praise to Jehovah. This we do by participating​—with our humble but best effort—​in singing heartily, listening attentively, and commenting when possible. “Praise Jah, you people!” exclaimed the psalmist. “Sing to Jehovah a new song, his praise in the congregation of loyal ones.”​—Psalm 149:1.

Bountiful Blessings From Jehovah Await Us

17, 18. (a) What grand sacrifice did Solomon make at the inauguration of the temple in Jerusalem? (b) What blessings for the people resulted from the ceremony at the temple’s inauguration?

¹⁷ At the inauguration of the temple in Jerusalem, in the seventh month of the year 1026 B.C.E., King Solomon offered “a grand sacrifice before Jehovah,” consisting of “the burnt sacrifice and the grain offering and the fat pieces of the communion sacrifices.” In addition to what was offered in the grain offerings, a total of 22,000 cattle and 120,000 sheep were sacrificed on that occasion.​—1 Kings 8:62-65.

¹⁸ Can you imagine the expense and the amount of work involved in such a massive ceremony? Yet, the blessings that Israel received obviously far outweighed the cost. At the end of the festivities, Solomon “sent the people away; and they began to bless the king and to go to their homes, rejoicing and feeling merry of heart over all the goodness that Jehovah had performed for David his servant and for Israel his people.” (1 Kings 8:66) Truly, as Solomon put it, “the blessing of Jehovah​—that is what makes rich, and he adds no pain with it.”​—Proverbs 10:22.

19. What can we do to receive grand blessings from Jehovah now and forever?

¹⁹ We are living when the “shadow of the good things to come” has been replaced by “the very substance of the things.” (Hebrews 10:1) Jesus Christ, in the role of the great antitypical High Priest, has already entered into heaven itself and presented the value of his own blood to make atonement for all those exercising faith in his sacrifice. (Hebrews 9:10, 11, 24-26) On the basis of that great sacrifice and by wholeheartedly offering to God our sacrifices of praise that are clean and undefiled, we too can go forward “rejoicing and feeling merry of heart,” looking ahead to bountiful blessings from Jehovah.​—Malachi 3:10.