required sacrafice

[justifyothers]

Here's a thought...I've been going over & over the sacrifice situation & the need for it. If Jesus was God/filled with Gods' spirit....why would He ask if it were possible for God to remove the cup ? If He knew it were required, why would He make this request?? He would have known it was required and never would have asked this, especially since He came to do the will of the Father. Remember, Jesus told the pharisees "...go and learn what this means:'I desire mercy, not sacrifice'" And we all know full well all the OT scriptures in which God condemns sacrifice. So, if God didn't require this, who did? Looking for thought-provoking thought on this!
justifyothers

[Kat]

Hi justifyothers,

We had a thread on this a short time ago.
Put 'Christ volunteered to go to the cross' in the search box,
That will take you to the topic.
If after that you still have more questions,
then come back and ask 

mercy, peace, and love
Kat

[justifyothers]

Thanks Kat --
I did read that post, but it didn't really apply to my question.  But that's OK. It's a tough one I'm not sure can really be answered...
Thank you anyway
Love, K

[orion77]

Hello Justifyothers,

The whole book of Hebrews is a good study for the reasons, meaning, and questions concerning sacrifice.  Particularily chapters 7,8,9 possibly might answer your questiion.

God bless,

Gary

[kennymac]

I've thought about this also. Although Jesus Christ was God incarnate, he emptied himself to dwell among us as one of us. I think Jesus asking the Father to remove this cup is just giving us a picture of his human side He was human. He had to pray to the Father to grow in all ways and to be strengthened. Before He chose His disciples He prayed the whole night, another picture for us to see that Jesus was human and needed to pray.

Having a good understanding of the covenants and the laws is a must, in understanding the bible. Here is peices of studies, try tp follow it I think it will help.
Liability for sin comes by means of the law, for it is the law that condemns us for its transgression. Paul tells us that the law is weak in that it could only condemn to death, but never save anyone, for the law cannot acquit any sinners, and we are all sinners.

Fortunately for us, the law has another weakness. It was covenanted AFTER the Abrahamic covenant. The law of contracts says that if any contracts contradict each other, the prior one takes the precedence. Thus, the Mosaic covenant is limited in its ability to exact its due of sinners. It can only collect a debt insofar as it does not infringe upon the prior covenant. The promise must come, not only to all of Abraham's seed, but also to "all the families of the earth" (Gen. 12:3). It is only a question of WHEN. And so the Abrahamic covenant is limited only by time.

The law demands that Jesus Christ redeem all that was lost in Adam.

The law of God forbade the outright sale of one's land inheritance, because the land belongs to God. All land sales were temporary. Today we would call them leases. Leviticus 25:23 says,

23 The land, moreover, shall not be sold permanently, for the land is Mine; for you are but aliens and sojourners with Me. 24 Thus for every piece of your property, you are to provide for the redemption of the land. 25 If a fellow countryman of yours becomes so poor he has to sell part of his property, then his nearest kinsman is to come and buy back what his relative has sold. 26 Or in case a man has no kinsman, but so recovers his means as to find sufficient for its redemption, 27 then he shall calculate the years since its sale and refund the balance to the man to whom he sold it, and so return to his property. 28 But if he has not found sufficient means to get it back for himself, then what he has sold shall remain in the hands of its purchaser until the year of Jubilee; but at the Jubilee it shall revert, that he may return to his property.

No man could permanently lose his land inheritance through debt. At the Jubilee, the land would revert back to him, and any remaining debts were to be cancelled.

The Lawful Right of Redemption
Verse 25 above says also that it was the will of God that the debtor's nearest kinsman should redeem his brother when possible. In fact, the law specifically states in the NASV that "his nearest kinsman IS TO COME AND BUY BACK what his relative has sold." We know that the law is not only a moral document, but is also prophetic, because this is the law that Jesus performed perfectly. It was therefore prophesying that Jesus Christ, our Kinsman-Redeemer, would come to buy back everything that was sold when Adam sinned. The Scriptures cannot be broken. If the redeemer has the power to redeem, the law says he is commanded by the will of the Father in heaven to redeem what his brother has lost.

We are His brethren. Therefore, the law demands that Jesus Christ redeem all that was lost in Adam. The only relevant question is whether or not Jesus Christ really did this or not. I believe He did, for the blood has never lost its power, nor did Jesus fail in any point of law to do all that the Father asked of Him. The law was fully satisfied.

The law of redemption was closely tied to the law of Jubilee. Essentially, redemption of the inheritance was always possible prior to the year of Jubilee. If the debtor somehow could scrape together enough money to redeem himself, he always had the lawful right to do so. A near kinsman also had the lawful right to redeem the debtor at any time. We read in Leviticus 25:47-55.

47 Now if the means of a stranger or of a sojourner with you becomes sufficient, and a countryman of yours becomes so poor with regard to him as to sell himself to a stranger who is sojourning with you, or to the descendants of a stranger's family, 48 then he shall have redemption right after he has been sold. One of his brothers may redeem him, 49 or his uncle, or his uncle's son, may redeem him, or one of his blood relatives from his family may redeem him; or if he prospers, he may redeem himself. 50 He then with his purchaser shall calculate from the year when he sold himself to him up to the year of Jubilee; and the price of his sale shall correspond to the number of years. It is like the days of a hired man that he shall be with him. 51 If there are still many years, he shall refund part of his purchase price in proportion to them for his own redemption; 52 and if few years remain until the year of Jubilee, he shall so calculate with him. In proportion to his years he is to refund the amount for his redemption. 53 Like a man hired year by year he shall be with him; he shall not rule over him with severity in your sight. 54 Even if he is not redeemed by these means, he shall still go out in the year of Jubilee, he and his sons with him. 55 For the sons of Israel are My servants; they are My servants whom I brought out from the land of Egypt. I am the LORD your God.

It is important to understand the law of redemption, because it has everything to do with God's plan for the redemption of both Israel and the world. A friend does not have the right of redemption; only a near kinsman does. This means that if a man sells himself and his family to work for another man, his friend may redeem him—but only if the master allows it. The friend does not have the RIGHT of redemption. Instead, the master has the right to keep the new bondservant in his employ. But if a near kinsman decides to redeem the debtor, the master has no choice in the matter, for the kinsman has the right of redemption.

Jesus came to earth to redeem His people (Luke 1:68). He did not come in the form of an angel, but was born a man, specifically of the seed of Abraham. He did this in order to have the lawful right of redemption. If He had come as an angel, the divine law would have ruled that He was only a FRIEND of sinners, whose sin had given them a debt they could not pay, men who had lost their inheritance through Adam's sin.

Jesus was indeed a friend of sinners, but He had to be more than that. In order to have the RIGHT of redemption for Israel, He had to be more than a mere friend. He had to be born of the seed of Abraham. In order to have the RIGHT of redemption for all mankind, He had to be more than an angelic friend. He had to be born of flesh and blood. He qualified on both counts, as we read in Hebrews 2:11-17.

11 For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren, 12 saying [in Psalm 22:22], "I will proclaim Thy name to My brethren, In the midst of the congregation I will sing Thy praise." 13 And again [in 2 Samuel 22:3], "I will put My trust in Him." And again [in Isaiah 8:18], "Behold, I and the children whom God has given Me." 14 Since then the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil; 15 and might deliver those who through fear of death were subject to slavery all their lives. 16 For assuredly He does not give help to angels, but He gives help to the descendant of Abraham. 17 Therefore, He had to be made like His brethren in all things, that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.

We conclude, then, that Jesus Christ was born of flesh and blood in order to have the lawful right of redemption of the whole world. He was likewise born specifically of the seed of Abraham in order to have the lawful right of redemption for the House of Israel. These are separate promises, but they are based upon the same law of redemption. Israel was to be redeemed from the hand of her enemies (Assyria) and would ultimately return to God. The world of flesh and blood, by the same law, will also be redeemed from the final and ultimate enemy—death—for death does not hold the right of redemption and has no choice but to turn every captive loose at Jesus Christ's demand

God bless,

Mary Ann