Preface
The question of animal sacrifices and their role in the redemptive plan of God has been the subject of much theological debate, particularly in relation to the Old Testament and the future Millennial Kingdom. Critics from various theological backgrounds, including some contemporary vegan groups, often argue that animal sacrifices are outdated and inconsistent with Christian beliefs about the nature of God’s creation and Christ’s work. Some even go as far as to claim that Jesus Christ was a vegetarian, which, in turn, leads to the assertion that the sacrificial system was invalidated with His life and death.
However, a deeper exploration of Scripture reveals that such interpretations misrepresent the biblical text. Jesus not only ate meat but participated fully in the Jewish tradition, including the Passover meal, which was centered around the consumption of lamb—a symbol of God’s deliverance of Israel from Egypt. Furthermore, the animal sacrifices in the Old Testament and the prophecies regarding sacrifices in the Millennial Kingdom serve profound theological purposes, pointing to the atoning work of Christ and the full scope of God’s redemptive plan.
This study will delve into the biblical basis for Jesus eating meat, particularly focusing on His observance of the Passover, the theological significance of sacrifices in both the Old and Millennial Covenants, and how these sacrifices point to Christ’s ultimate atoning work. It will also provide an in-depth theological examination of the role of animal sacrifices in the Millennial Kingdom, distinguishing between those offered for atonement in the Old Covenant and those offered as memorials in the future reign of Christ.
Chapter 1: Jesus Did Eat Meat on Passover — Addressing Vegan Claims
The claim that Jesus was a vegetarian has gained traction in some circles, especially among those who advocate for veganism and environmentally conscious lifestyles. Proponents argue that Jesus, by avoiding animal products, would align with the ethical and environmental principles of modern vegetarian and vegan movements. However, this assertion is not only unsubstantiated by biblical evidence but also distorts the historical and theological context of Jesus’ life and ministry. This chapter addresses the notion that Jesus refrained from eating meat, particularly in the context of His participation in the Passover meal, and examines the broader theological implications surrounding this claim.
Jesus and the Passover Tradition
At the heart of the argument for Jesus eating meat lies the biblical account of the Passover meal. The Passover, which commemorates the Israelites’ deliverance from slavery in Egypt, involved specific practices, including the sacrifice of a lamb. This lamb was to be eaten as part of the meal, and its blood was to be spread on the doorposts to signify God’s protection from the death angel. This is described in Exodus 12:3-6:
“Tell the whole community of Israel that on the tenth day of this month each man is to take a lamb for his family, one for each household… The animal you choose must be year-old males without defect, and you may take them from the sheep or the goats.” (Exodus 12:3-5, NIV)
Jesus, being a devout Jew, would have participated in the Passover according to these traditions. The Gospels consistently present the Last Supper as a Passover meal, and in this meal, the lamb was a central part of the observance. It is essential to recognize that the Passover lamb, as an animal sacrifice, had theological significance for the Jewish people, symbolizing both deliverance from physical slavery and pointing forward to the ultimate sacrificial Lamb—Jesus Christ Himself.
The argument that Jesus abstained from eating meat during this meal is not supported by Scripture. In fact, the very premise of the meal revolves around the consumption of lamb, and there is no indication in the biblical texts that Jesus deviated from this tradition. His participation in this meal would have included eating the lamb, which was both a cultural and religious practice for Jews at the time.
The claim that Jesus was a vegetarian is not supported by biblical evidence and misrepresents both the historical context of Jesus’ life and the theological significance of His ministry. Jesus’ participation in the Passover meal, which involved the consumption of lamb, highlights the deep connection between the Old Testament sacrificial system and His ultimate sacrifice on the cross. By identifying Himself as the “Lamb of God,” Jesus fulfilled the symbolic role of the Passover lamb and pointed forward to His own atoning death.
To claim that Jesus refrained from eating meat during the Passover meal not only ignores the clear biblical narrative but also undermines the rich theological significance of the sacrificial system, which pointed to the redemptive work of Christ. Jesus, as the Lamb of God, ate the lamb during the Passover meal, underscoring the deep symbolism of His life and death.
References
Matthew 26:17, Mark 14:12, Luke 22:7-8.
The Holy Bible, ESV (English Standard Version).
Exodus 12:3-6.
John 1:29.
Luke 24:42-43.
Hebrews 10:10-14.
Theological Implications of the Passover Lamb
The Passover lamb is not merely a historical figure in the Jewish ritual, but a deeply theological symbol that points toward the work of Jesus Christ. In the Old Testament, the Passover lamb was a central element of Israel’s deliverance from slavery in Egypt. Its blood, applied to the doorposts, marked the homes of the Israelites and shielded them from the death angel, symbolizing God’s provision for salvation. This lamb, a sacrifice for deliverance, is closely linked to the New Testament revelation of Jesus Christ as the “Lamb of God.” The theological implications of this connection are profound, revealing not only the fulfillment of the Old Testament sacrificial system but also the sacrificial nature of Christ’s atonement.
The Lamb in the Passover
The Passover meal was a foundational practice for the Jewish people, celebrating their liberation from Egyptian bondage. According to Exodus 12:3-6, every family was required to select a lamb, unblemished and without defect, which was then slaughtered and eaten in its entirety. The blood of the lamb was to be spread on the doorposts of their homes, ensuring that the judgment of death would “pass over” them. The lamb, then, was not just food—it was a symbol of deliverance and God’s mercy in the face of judgment.
Direct Quote:
“Tell the whole community of Israel that on the tenth day of this month each man is to take a lamb for his family, one for each household… The animal you choose must be year-old males without defect, and you may take them from the sheep or the goats.” (Exodus 12:3-5, NIV)
The act of eating the lamb was essential in this ritual, as it was not only a practical meal but also a symbolic act of participation in God’s deliverance. The lamb’s blood symbolized the covering and protection of God, which would shield the Israelites from the judgment that fell upon Egypt. This ritual pointed forward to the ultimate act of deliverance—the sacrifice of Jesus Christ on the cross.
Jesus as the “Lamb of God”
In the New Testament, the connection between the Passover lamb and Jesus is made explicit in John 1:29, where John the Baptist identifies Jesus as the “Lamb of God, who takes away the sin of the world.” This powerful declaration is loaded with theological significance, drawing directly from the Passover symbolism. The Passover lamb was an atoning sacrifice, and Jesus, by being referred to as the Lamb of God, is identified as the ultimate fulfillment of this sacrificial symbol.
Direct Quote:
“Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29, ESV)
By referring to Jesus as the Lamb of God, John the Baptist was affirming that Jesus would be the one to take upon Himself the sins of humanity. Just as the blood of the Passover lamb saved the Israelites from the death angel, so the blood of Jesus would provide salvation and deliverance from eternal death for all who believe. Jesus’ role as the sacrificial Lamb is not an accident or a mere metaphor; it is the fulfillment of the sacrificial system established in the Old Testament.
The Theological Significance of Jesus’ Role
Jesus’ identification with the Passover lamb is far more than a symbolic title; it underscores the entirety of His mission on earth. The lamb in the Passover meal was an innocent creature, selected specifically for its purity and unblemished nature. Similarly, Jesus lived a perfect, sinless life. The Old Testament lamb’s blood was shed as a temporary covering for sin, pointing forward to the ultimate and perfect sacrifice that would take place in the New Testament.
Theologically, Jesus’ death on the cross as the Lamb of God was the fulfillment of all the sacrifices in the Old Testament, and in particular, the Passover lamb. The Passover lamb’s blood provided physical deliverance from death, but Jesus’ blood, shed on the cross, provides spiritual deliverance, offering forgiveness of sins and reconciliation with God for those who trust in Him. The sacrifice of the lamb pointed forward to Christ, and it is through His death that the true meaning of the Passover is realized.
In the New Testament narrative, Jesus’ participation in the Passover meal is pivotal. The Gospels present the Last Supper as a Passover meal (Matthew 26:17-19, Mark 14:12-16, Luke 22:7-13), and it is during this meal that Jesus institutes the Lord’s Supper, giving new meaning to the bread and the wine. In the context of the Last Supper, Jesus takes the bread and declares, “This is my body,” and the wine, declaring, “This is my blood of the covenant, which is poured out for many for the forgiveness of sins”(Matthew 26:26-28). This moment ties His impending death to the ultimate sacrifice—the Lamb who takes away the sin of the world.
Jesus’ Participation in the Passover Meal
Jesus’ participation in the Passover meal, including the consumption of lamb, emphasizes His connection to the Jewish sacrificial system. To claim that Jesus was a vegetarian or abstained from eating meat during the Passover meal would be to misunderstand the nature of His mission and the significance of the meal itself. The lamb was a central part of the meal, and its consumption was not only a cultural practice but a theological statement. For Jesus to be the Lamb of God, He had to participate in this ritual, for He was both the fulfillment of the Passover lamb and the one who would institute the new covenant through His own sacrifice.
Moreover, Jesus’ role as the Lamb of God reflects the nature of God’s salvation plan. As the lamb’s blood protected the Israelites from the judgment of death, so Jesus’ blood would be the means by which humanity is saved from eternal separation from God. The sacrificial system in the Old Testament was temporary, pointing forward to the ultimate sacrifice that Jesus would make on the cross.
Vegan Claims: A Misinterpretation of Scripture
The claim that Jesus was a vegetarian not only distorts the historical and cultural context of His life but also undermines the theological richness of His ministry. The New Testament gives no indication that Jesus abstained from eating meat, and in fact, there are several instances where Jesus ate fish (Luke 24:42-43) and even prepared a meal involving fish for His disciples after His resurrection (John 21:9-13).
The vegan interpretation of Jesus’ diet is typically driven by modern environmental and ethical concerns, particularly around issues of animal cruelty and the sustainability of animal farming. While these are important issues in contemporary discussions, they should not be retroactively imposed upon the first-century Jewish context in which Jesus lived. The Jewish dietary laws and sacrificial system were central to the religious and cultural life of Jesus and His followers. Jesus, as a faithful Jew, adhered to these traditions, including the consumption of meat during the Passover meal.
Jesus and the Symbolism of Sacrifice
The centrality of sacrifice in the Jewish faith cannot be overstated. From the animal sacrifices in the Temple to the Passover lamb, sacrifices were integral to the people’s relationship with God. Jesus, by eating the lamb during the Passover, was not only participating in a tradition but was also fulfilling its deeper purpose. His ultimate sacrifice on the cross would bring an end to the need for such sacrifices, as He would be the perfect and final Lamb, offered once and for all for the sins of the world (Hebrews 10:10-14).
The Passover meal, which included the eating of lamb, is therefore rich with typological meaning. It foreshadowed the ultimate sacrifice of Jesus Christ, who would lay down His life for the redemption of humanity. By eating the lamb, Jesus was identifying with the sacrificial system, which He would ultimately fulfill through His death on the cross.
The Passover lamb is not merely a historical or ritualistic element of the Jewish faith; it is a powerful theological symbol that points to the work of Jesus Christ. By identifying Himself as the “Lamb of God,” Jesus is declaring that He is the fulfillment of the Passover lamb and that His sacrifice would be the ultimate means of salvation. His participation in the Passover meal, including the eating of the lamb, emphasizes His role as the ultimate sacrifice and highlights the deep connection between His life, death, and the Jewish sacrificial system.
The theological implications of Jesus as the Lamb of God are vast, as they reveal the fulfillment of God’s plan for redemption and the ultimate expression of His love and grace. The sacrifice of Jesus on the cross is the perfect fulfillment of the Passover lamb’s role in Israel’s deliverance and is the means by which humanity can experience salvation and reconciliation with God. The symbolism of the lamb, then, is not only a reflection of Jesus’ role as the sacrifice for sin but also a reflection of God’s ultimate provision for humanity’s salvation.
References
Matthew 26:26-28.
The Holy Bible, ESV (English Standard Version).
Exodus 12:3-6.
John 1:29.
Matthew 26:17-19.
Chapter 2: Commonly used Dr. James Tabor and the Vegan Interpretation
Dr. James Tabor, a prominent figure in liberal theology, has posited a controversial interpretation of the Last Supper, claiming that it was not a traditional Passover meal. His view suggests that the meal Jesus shared with His disciples was simply a “final meal” and not one tied to the Passover celebration, as described in the Gospels. This interpretation has been influential, particularly among those who attempt to support a vegan view of Jesus’ dietary practices. However, Tabor’s position, which challenges the clear biblical evidence of the Passover connection, is fraught with theological issues and deviations from traditional Christian doctrine.
This chapter will examine Dr. Tabor’s interpretation, its implications for the understanding of the Last Supper, and the theological problems it presents when considering the traditional Passover lamb symbolism. By analyzing Tabor’s views in light of the biblical record and comparing them with orthodox Christian doctrine, we will demonstrate that his conclusions are not supported by the text and present significant theological challenges.
Dr. Tabor’s Interpretation of the Last Supper
Dr. Tabor’s interpretation of the Last Supper suggests that the meal was not, as traditionally believed, a Passover meal, but rather a “final meal” unrelated to the Passover lamb. Tabor argues that the Gospels’ references to the Passover meal were later editorial additions and that Jesus’ death occurred before the official Passover feast. According to Tabor, the Gospel writers retroactively connected the Last Supper with the Passover to fit theological concerns regarding the significance of Jesus’ death.
Tabor’s assertion stands in direct contradiction to the explicit statements found in the Synoptic Gospels (Matthew, Mark, and Luke). In these Gospels, the meal is unmistakably described as a Passover meal. For example, in Matthew 26:17, the disciples prepare for the Passover, and in Mark 14:12, the meal is specifically referred to as the Passover meal. Luke 22:7-8 also identifies the meal as the Passover.
Direct Quote:
“Then came the day of Unleavened Bread on which the Passover lamb had to be sacrificed. Jesus sent Peter and John, saying, ‘Go and make preparations for us to eat the Passover.'” (Luke 22:7-8, ESV)
Given these clear references in the Synoptic Gospels, Tabor’s interpretation, which dismisses the connection between the Last Supper and the Passover, stands in stark opposition to the biblical account. The Gospel writers were meticulous in establishing the timeline of the events leading up to Jesus’ crucifixion, with all three Synoptic Gospels confirming that the meal was indeed a Passover meal.
The Theological Significance of the Passover Meal
The connection between the Last Supper and the Passover meal is not merely a historical or ritualistic detail, but one of profound theological importance. The Passover lamb, as mentioned in Exodus 12, was a key element of the Jewish ritual, symbolizing God’s deliverance of Israel from slavery in Egypt. The lamb’s blood protected the Israelites from the judgment of death, and its sacrifice was central to the Israelites’ understanding of salvation.
Direct Quote:
“For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God.” (Luke 22:16, ESV)
In this passage, Jesus speaks of His final Passover meal with His disciples, emphasizing that the meal has a future fulfillment in the kingdom of God. This reference to fulfillment underscores the deep theological connection between Jesus’ death and the Passover sacrifice. Jesus is not merely commemorating a historical event; He is positioning Himself as the fulfillment of the Passover lamb. To suggest that Jesus did not participate in the Passover meal, or that He avoided eating the lamb, creates a significant disconnect between His actions and the theological significance of the Passover sacrifice.
Furthermore, John the Baptist’s identification of Jesus as the “Lamb of God” in John 1:29 connects Jesus directly to the Passover lamb. This identification is crucial to understanding Jesus’ sacrificial role in the New Testament. The idea that Jesus, as the Lamb of God, would avoid the lamb during the Passover meal is not only theologically inconsistent but also undermines the fulfillment of the Old Testament typology.
Direct Quote:
“Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29, ESV)
Dr. Tabor’s Influence and Unorthodox Views
Dr. Tabor’s interpretation is influenced by his broader theological stance, particularly his connection to the teachings of Herbert Armstrong, the founder of the Worldwide Church of God. Armstrong’s teachings were known for their rejection of traditional Christian doctrines, such as the Trinity, and for their unorthodox interpretations of Scripture. Armstrong’s views, especially his stance on biblical prophecy and the Millennium, have been considered heretical by many within mainstream Christianity.
Tabor’s alignment with Armstrong’s teachings has shaped his views on a variety of theological issues, including the nature of the Last Supper. Tabor’s rejection of the Passover meal connection, as well as his promotion of the idea that Jesus was a vegetarian, fits within a broader pattern of doctrinal revisionism that is influenced by non-traditional interpretations of Scripture.
Given that Tabor’s views diverge from mainstream Christian thought, it is crucial to recognize that his interpretation of the Last Supper is not rooted in orthodox Christianity. The Gospels, as part of the canonical Scriptures, consistently present the Last Supper as a Passover meal and emphasize the theological significance of Jesus as the fulfillment of the Passover lamb. Tabor’s reinterpretation of these events as non-Passover simply cannot be reconciled with the clear teaching of the New Testament.
The Vegan Interpretation and Theological Implications
Dr. Tabor’s interpretation, which suggests that Jesus did not eat the lamb during the Passover meal, aligns with the broader vegan argument that Jesus was a vegetarian. However, this position is fraught with theological issues. To claim that Jesus was a vegetarian is to disregard the clear historical and theological significance of the Passover lamb. The lamb was an essential part of the meal, and its consumption was not merely a cultural or dietary choice but a theological act. The lamb symbolized God’s provision of salvation, and Jesus’ role as the Lamb of God required His participation in the Passover meal, including the eating of the lamb.
By distancing Jesus from the Passover lamb, Tabor’s interpretation weakens the connection between the Old Testament sacrificial system and Jesus’ atoning death. The symbolism of the Passover lamb is integral to understanding Jesus’ role as the ultimate sacrifice for sin. Without this connection, the full theological depth of Jesus’ death on the cross is diminished.
Dr. James Tabor’s interpretation of the Last Supper, in which he asserts that it was not a Passover meal, is problematic both theologically and historically. The Gospels provide clear evidence that the meal was indeed a Passover meal, and this connection is crucial for understanding the significance of Jesus’ death. By distancing Jesus from the Passover lamb, Tabor’s interpretation undermines the rich theological symbolism that points to Jesus as the fulfillment of the sacrificial system. Moreover, Tabor’s alignment with unorthodox theological positions further calls into question the validity of his interpretation.
The claim that Jesus was a vegetarian and avoided eating the lamb during the Passover meal is not only unsupported by the biblical text but also distorts the deeper theological meaning of the Passover sacrifice. The biblical record clearly presents Jesus’ death as the ultimate fulfillment of the Passover lamb’s role, and any interpretation that seeks to sever this connection is inconsistent with the core message of the Gospel.
References
Mark 14:12-16.
The Holy Bible, ESV (English Standard Version).
Luke 22:7-8.
Luke 22:16.
John 1:29.
Matthew 26:17-19.
Chapter 3: The Last Supper and Its Passover Context
Dr. James Tabor, in his work The Last Supper and the Passover (1995), argues:
“The Last Supper was not the traditional Passover meal of Exodus 12, but rather a final meal that Jesus shared with his disciples before his arrest. The references to the Passover meal in the synoptic Gospels were later editorial insertions and do not reflect the original historical reality of the meal itself.”
This claim presents a view that contradicts the clear portrayal of the Last Supper as a Passover meal in the synoptic Gospels, as well as the theological significance of Jesus as the Passover Lamb. His position challenges the traditional understanding and the symbolic connection between the Passover lamb and Christ’s sacrificial death.
The Last Supper is a pivotal moment in the life and ministry of Jesus, one that is rich with theological meaning and significance. It is not only the occasion when Jesus institutes the Last Supper, but also a moment deeply rooted in the Jewish Passover tradition. The connection between the Last Supper and the Passover meal provides essential insight into the nature of Jesus’ death and His role as the ultimate sacrifice for sin. This chapter will explore the relationship between the Last Supper and the Passover, addressing the theological implications of this connection and responding to various interpretations, particularly those influenced by Dr. James Tabor’s ideas regarding the meal’s timing.
The Passover Context of the Last Supper
The Last Supper, as described in the Gospels, took place during the Passover festival, an event that commemorated the deliverance of the Israelites from slavery in Egypt, as detailed in Exodus 12. The Passover meal included the consumption of lamb, unleavened bread, and bitter herbs, with the lamb symbolizing God’s provision of salvation. In the Gospels, Jesus and His disciples are preparing for and eating the Passover meal, a key aspect that underscores the theological significance of the event.
Direct Quote:
“Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples and said, ‘Take, eat; this is my body.'” (Matthew 26:26, ESV)
The act of breaking the bread and distributing it to the disciples was not only a preparation for the new covenant Jesus was about to establish but also a deliberate connection to the Passover meal, where bread played a central role. In the Passover tradition, unleavened bread was eaten as a symbol of the haste with which the Israelites had to leave Egypt. By associating the bread with His body, Jesus was reinterpreting the Passover symbols, showing that His body would be broken for the redemption of humanity, much like the sacrificial lamb whose blood marked the Israelites’ doors during the Exodus.
The Timing of the Last Supper: A Point of Debate
One of the key issues surrounding the Last Supper’s Passover context arises from apparent discrepancies in the Gospels regarding the timing of the meal. The Synoptic Gospels—Matthew, Mark, and Luke—present the meal as occurring during the Passover festival, while the Gospel of John suggests that Jesus’ crucifixion occurred before the official Passover meal. Some scholars, particularly those influenced by Dr. James Tabor’s views, have argued that the Last Supper took place before the official Passover, with Jesus dying on the eve of the festival, rather than during the feast itself.
Tabor and others who adopt this view claim that differences in the Jewish calendar or the way certain traditions were observed at the time account for these discrepancies. However, these arguments do not undermine the essential theological meaning of the event. Whether the Last Supper occurred before or after the official Passover meal, the theological point remains that Jesus, as the Passover Lamb, was fulfilling the role of the sacrificial lamb by offering Himself as the ultimate atoning sacrifice. The Gospels may differ in some details, but they all affirm that Jesus’ death and resurrection are deeply connected to the Passover sacrifice.
Jesus as the Passover Lamb
The most profound theological connection between the Last Supper and the Passover is found in Jesus’ identification with the Passover lamb. In John 1:29, John the Baptist declares Jesus to be “the Lamb of God, who takes away the sin of the world.” This identification links Jesus’ sacrificial death directly to the Passover lamb, whose blood provided salvation for the Israelites in Egypt. The Lamb of God in the New Testament represents the fulfillment of the Passover lamb’s role—Jesus, whose death would secure the deliverance of all people from the bondage of sin.
Direct Quote:
“Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29, ESV)
This connection is not merely symbolic. Jesus’ death on the cross, occurring during the Passover festival, aligns Him with the lamb whose blood was shed for the forgiveness of sin. In the Passover meal, the lamb’s blood was a sign of God’s covenantal protection; in the case of Jesus, His blood would be shed for the ultimate act of salvation, establishing a new covenant in His blood.
During the Last Supper, Jesus reinterprets the meaning of the meal. By breaking the bread and offering the wine as His body and blood, He is announcing that His sacrificial death will establish a new covenant, just as the blood of the Passover lamb had secured the first covenant between God and Israel. The meal becomes a symbol of the sacrifice that is about to take place—Jesus, the Lamb of God, would be offered up as the ultimate sacrifice, replacing the need for future animal sacrifices and fulfilling the law.
Theological Meaning of the New Covenant
The Last Supper marks the institution of the new covenant, which Jesus enacts through His body and blood. By partaking in the bread and wine, Jesus was revealing that His sacrifice would bring about a new way of relating to God, one that was based on His sacrificial death rather than the observance of the Old Testament rituals. The new covenant fulfills the promises of salvation that were made in the Old Testament, and the Last Supper serves as a declaration of this fulfillment.
In Matthew 26:28, Jesus says, “For this is my blood of the covenant, which is poured out for many for the forgiveness of sins.” (ESV) The blood of the new covenant replaces the blood of animal sacrifices, which were a temporary measure under the Old Testament law. Jesus’ sacrifice is once and for all, and the new covenant is established not through the death of an animal but through His own sacrificial death.
Addressing the Variations in the Gospel Accounts
The differences between the Synoptic Gospels and the Gospel of John regarding the timing of the Last Supper should not be seen as contradictory, but as complementary perspectives. While the Synoptic Gospels present the Last Supper as a Passover meal, John focuses on the theological implications of Jesus’ death in relation to the Passover lamb. In fact, John emphasizes that Jesus was crucified at the same time that the Passover lambs were being slaughtered, highlighting His role as the Lamb of God. This theological perspective reinforces the significance of the Last Supper as Jesus’ final meal, where He symbolically takes on the role of the sacrificial lamb.
In the Gospel of John, Jesus is portrayed as the true Passover Lamb who will offer His life for the salvation of humanity. The timing of the events, while significant, does not diminish the theological importance of the meal or Jesus’ identification with the Passover lamb. Whether the meal took place before or after the official Passover meal, the key point is that Jesus’ death would fulfill the typology of the Passover lamb, bringing salvation to all who believe in Him.
The connection between the Last Supper and the Passover meal is fundamental to understanding the theological meaning of Jesus’ death. The Passover lamb, whose blood was shed for the deliverance of Israel, foreshadows Jesus’ ultimate sacrifice on the cross. While some scholars, including Dr. Tabor, have raised questions about the timing of the meal, the key theological truth remains: Jesus, as the Lamb of God, was fulfilling the role of the Passover lamb by offering Himself as the ultimate sacrifice for sin. The Last Supper serves as the institution of the new covenant, one that was inaugurated through His body and blood, and that covenant continues to be the foundation of Christian faith today.
References
John 19:31-34.
The Holy Bible, ESV (English Standard Version).
Matthew 26:26.
Luke 22:7-8.
John 1:29.
Matthew 26:28.
Chapter 4: The Old Testament Sacrificial System: A Temporary Measure
The Old Testament sacrificial system, as described in Leviticus, was central to the life of Israel. It was not a random or arbitrary set of rituals; rather, it was an integral part of the covenant between God and His people, designed to teach them about His holiness, the seriousness of sin, and the need for reconciliation through a substitute. The sacrificial system served a clear purpose within the context of God’s covenantal promises, pointing forward to the ultimate sacrifice that would be made by Jesus Christ, the Lamb of God.
The Purpose of the Sacrificial System
Leviticus 1:3-4 outlines the requirements for animal sacrifices, emphasizing that the offering must be without defect. This requirement symbolized the need for a perfect sacrifice to atone for sin. The sacrifices of the Old Covenant were temporary and symbolic, pointing ahead to the ultimate sacrifice that would be made by Jesus on the cross. The blood of the animals symbolized the penalty of sin, and these sacrifices served as a temporary means of dealing with sin until the Messiah could fulfill the law’s requirements (Hebrews 10:10-14).
Direct Quote
“And he shall put his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him.” (Leviticus 1:4, ESV)
The act of laying hands on the animal symbolized the transfer of sin from the individual to the animal, which would bear the punishment on their behalf. This act was not a mere ritual; it was laden with theological significance. The animal became a substitute for the sinner, bearing the penalty of sin in a temporary and symbolic manner.
Temporary Nature of the Sacrificial System
While the sacrifices were crucial to Israel’s religious life, they were never an end in themselves. Hebrews 10:4 clearly states, “For it is impossible for the blood of bulls and goats to take away sins.” The sacrifices were always meant to be a shadow of the greater reality to come—a perfect and eternal sacrifice. As the author of Hebrews explains, the Old Testament sacrifices were a “type” or a “shadow” of Christ, who would come to offer the ultimate sacrifice for sin once and for all (Hebrews 10:1).
The Levitical sacrifices, while required by the law, were inadequate to fully atone for sin. The book of Hebrews further expounds on this, stating that the blood of animals could not purify the conscience of the worshipper. They were, in a sense, placeholders—pointing to a greater sacrifice that would bring complete and eternal atonement. Jesus, through His perfect and sinless life, would fulfill the law’s requirements and bring an end to the need for animal sacrifices.
Jesus: The Fulfillment of the Sacrificial System
Jesus’ sacrificial death on the cross fulfilled the law’s requirements for atonement, rendering the need for the Old Testament sacrifices obsolete. Jesus, as the Lamb of God, is the perfect fulfillment of the sacrificial system. His sacrifice was the once-for-all atonement for sin, and His death on the cross brought about a new covenant, one based not on temporary rituals, but on the permanent and eternal sacrifice of Christ.
Theological Significance of Jesus as the Fulfillment of the Law
Jesus’ role as the fulfillment of the sacrificial system is profoundly important. In the Gospels, Jesus identifies Himself as the true Passover Lamb, and His death on the cross corresponds directly to the role of the sacrificial lamb in the Old Testament. As Hebrews 10:10-14 explains, Jesus offered Himself once for all as the perfect sacrifice, ending the need for further animal sacrifices.
By offering Himself, Jesus provided a means for humanity to be reconciled to God. His sacrifice not only fulfilled the legal requirements of the Old Covenant but also inaugurated the New Covenant, where believers are forgiven through faith in Christ’s perfect sacrifice, not through the shedding of animal blood.
Chapter 5: The Future Millennial Sacrifices
The book of Ezekiel (chapters 40-48) provides a prophetic vision of the future Millennial Kingdom, where sacrifices will once again be made in a rebuilt temple in Jerusalem. These sacrifices, however, will not serve the same purpose as the Old Testament sacrifices. They will not be for atonement, since Christ’s sacrifice has already fulfilled that role. Instead, they will serve as memorials to the finished work of Christ.
Ezekiel 43:18-27 and 45:17 describe various offerings that will be made during the Millennial reign of Christ. These sacrifices will serve a commemorative function, reminding the nations of the cost of sin and the glory of God’s redemptive work. Just as the Lord’s Supper today functions as a memorial to Christ’s sacrifice, so too the Millennial sacrifices will remind future generations of Christ’s atoning death.
Direct Quote: “The prince shall enter by the way of the porch of that gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening.” (Ezekiel 46:2, KJV)
The Millennial sacrifices are not contradictory to the New Covenant but are a reflection of God’s continuing work in history, showing that even after the perfect sacrifice has been made, God’s people will continue to remember and honor that sacrifice.
Chapter 6: Isaiah’s Rejection of Sacrifices: A Call for Sincere Worship
Isaiah 1:11-15 is frequently cited by critics of the biblical sacrificial system as evidence that God outright rejects animal sacrifices. However, a deeper and more nuanced understanding of the passage reveals that God is not condemning the sacrificial system itself, but rather the hypocrisy of those offering sacrifices without true repentance and a sincere heart. This passage provides a profound theological insight into the nature of worship, showing that ritual without repentance is empty and unacceptable to God.
The Critique of Empty Rituals
In Isaiah 1:11-15, God expresses His displeasure with the Israelites, not because of the sacrificial system per se, but because their offerings were insincere. The people had become accustomed to performing religious rituals, including sacrifices, without any corresponding change in their hearts or behavior. Isaiah 1:13-14 highlights this hypocrisy:
Direct Quote
“Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.” (Isaiah 1:13, KJV)
The phrase “vain oblations” indicates that God was displeased with offerings that were given without true devotion or remorse for sin. Their external acts of worship were meaningless because they were disconnected from the inner transformation that God desires. This rebuke was directed at the people’s false religiosity—a religiosity that maintained external observances while ignoring the moral and spiritual demands of genuine repentance and justice.
The Nature of True Worship
Isaiah’s words challenge the Israelites to recognize that God desires more than outward religious rituals; He desires a heart that is genuinely devoted to Him. In Isaiah 1:16-17, God calls the people to a true and sincere form of worship, one that is demonstrated through righteousness and justice:
Direct Quote
“Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.” (Isaiah 1:16-17, KJV)
True worship, according to Isaiah, involves more than performing ritualistic acts; it involves a commitment to justice, compassion, and moral purity. The people were being called to live in accordance with God’s holiness, and their sacrifices would be acceptable only if they were backed by a sincere desire to turn away from sin and pursue righteousness.
The Role of the Sacrifices
While God rejects empty rituals, He does not reject the sacrificial system itself. The problem is not with the sacrifices but with the people’s attitude. Sacrifices, in the Old Testament, were never meant to be mere formalities. They were meant to symbolize a genuine heart of repentance and a desire to restore the broken relationship between humanity and God. The shedding of blood in the sacrifices pointed to the seriousness of sin and the need for atonement, but if the worshiper’s heart was not right, the sacrifice was ineffective.
The people’s sins were not being atoned for because their hearts were far from God. This is further evidenced in Isaiah 1:15, where God says:
Direct Quote
“When you spread forth your hands, I will hide mine eyes from you; yea, when you make many prayers, I will not hear; for your hands are full of blood.” (Isaiah 1:15, KJV)
The “hands full of blood” is a vivid image indicating that the people’s lives were filled with sin and injustice. Their prayers and sacrifices were rendered meaningless by their sinful actions. God was not rejecting the system of sacrifice itself but the insincerity of their worship.
The Promise of Sincere Worship Under the Messiah
The critique of empty sacrifices in Isaiah 1 should not be seen as a rejection of the sacrificial system as a whole, but rather as a call for the people to return to genuine worship. The sacrifices described in Ezekiel 40-48, in the context of the future Messianic kingdom, will not be like the empty rituals of Isaiah’s day. They will be offered by a people who are truly repentant and living under the righteous reign of the Messiah. These future sacrifices, unlike those in the past, will be a reflection of sincere worship and obedience to God.
In Ezekiel 43:19-20, the sacrifices are described as part of a renewed covenant with God, one that will be marked by the cleansing and purification of His people:
Direct Quote
“And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering.” (Ezekiel 43:19, KJV)
These future sacrifices, offered in the Messianic era, will symbolize the ultimate purification and restoration of Israel. They will be conducted by a righteous people, under the reign of a righteous king—Jesus Christ—who will have established His kingdom of justice and peace. Thus, while sacrifices in the past were necessary as temporary measures, those of the future will be performed in a context of genuine repentance and reconciliation with God.
Isaiah’s condemnation of empty sacrifices is a timeless reminder that God desires sincere worship. Rituals and sacrifices, though important, are meaningless without a heart of repentance and a life of obedience. The sacrificial system was always intended to point forward to the ultimate sacrifice of Jesus Christ, and it was always intended to be a means of restoring a broken relationship with God. As we reflect on the lessons of Isaiah, we are reminded that our worship must be genuine, and our sacrifices—whether of time, resources, or our lives—must flow from a heart that seeks to honor and obey God.
In the end, the call of the prophets, like Isaiah, is not a rejection of the sacrificial system, but an invitation to embrace a true, heartfelt worship that aligns with the will of God. The future sacrifices described in Ezekiel and the ultimate sacrifice of Jesus Christ remind us that God values the heart above all else, and true worship flows from a heart that is devoted to Him.
Chapter 7: The Role of the Millennial Sacrifices: A Memorial to Christ
The concept of sacrifices during the Millennial reign is a significant topic for understanding the eschatological fulfillment of God’s redemptive plan. Contrary to some interpretations that suggest these sacrifices are for atonement, the Bible makes it clear that the Millennial sacrifices will not be for sin. Christ’s death on the cross, as the perfect and ultimate sacrifice, has fully satisfied God’s justice once and for all (Hebrews 10:10-14). Instead, the sacrifices in the Millennial Kingdom will serve as memorials—reminders of the completed work of Christ and the profound depth of God’s plan for redemption.
Memorial Sacrifices: Remembering Christ’s Sacrifice
In the New Testament, the Lord’s Supper is instituted by Jesus to serve as a memorial to His death (Luke 22:19). Jesus commands His disciples to partake of the bread and the cup in remembrance of Him, to constantly reflect on His sacrificial death and the covenant established through His blood. In a similar way, the sacrifices offered in the Millennial Kingdom will act as memorials, reminding those who participate and observe of the completed work of Jesus Christ on the cross.
The nature of these sacrifices is not for atonement, since the Lamb of God has already been sacrificed, fulfilling the law’s requirements. Rather, they are designed to point to the everlasting efficacy of Christ’s sacrifice and to reinforce the theme of God’s redemption. These sacrifices will serve as a symbolic reminder of the cost of sin and the depth of God’s love demonstrated through Jesus’ death, resurrection, and eventual return to reign as King.
Biblical Foundation for Millennial Sacrifices as Memorials
Several biblical passages hint at the purpose and nature of the Millennial sacrifices, particularly in the book of Ezekiel, where the prophet describes a detailed system of sacrifices that will take place in the Messianic Kingdom (Ezekiel 40-48). These sacrifices will be conducted by priests, and the offerings will include various animals, but their function is clearly different from the atoning sacrifices of the Old Testament. In the Millennial reign, Christ will be present as both King and Priest, ruling with perfect righteousness and administering a kingdom of peace.
Isaiah 66 also alludes to these future sacrifices, indicating that they will be offered by the nations who will come to Jerusalem to worship the Messiah. This passage confirms that the sacrifices are not for atonement but will serve as acts of worship and remembrance.
Direct Quote
“And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord.” (Isaiah 66:20, KJV)
This passage shows that the sacrifices will be brought by the nations as offerings to the Lord, symbolizing their reverence for God and acknowledgment of His redemptive work. The imagery of these sacrifices being offered “in a clean vessel” and the mention of “horses, chariots, and mules” illustrates the grandeur and the holiness of the occasion. The focus is not on the atonement for sin, but on the worship and reverence of the nations in the presence of the Messiah.
The Perfection of God’s Salvation Plan
The Millennial sacrifices will serve as an ongoing reminder of the perfection of God’s salvation plan. These memorials will highlight the unchanging nature of God’s redemptive work through Christ. They will not be redundant or replace the sufficiency of Christ’s sacrifice, but will instead emphasize the eternal and complete nature of the salvation that Jesus secured through His death and resurrection. In the perfect kingdom of the Messiah, these sacrifices will echo the truth that God has accomplished all that is necessary for the redemption of humanity.
By instituting these sacrifices during the Millennial reign, God will provide future generations with a tangible reminder of His faithfulness. The sacrifices will serve to reinforce the themes of sin, redemption, and the glorious reality of Christ’s reign as the perfect King and Priest. The focus of the Millennial sacrifices will be to point all people to the completed work of Christ, just as the Old Testament sacrifices pointed forward to the coming of the Savior.
Conclusion: A Symbol of God’s Faithfulness
The Millennial sacrifices, far from diminishing the significance of Christ’s finished work, will enhance our understanding of the depth and finality of that work. They will serve as symbols of God’s faithfulness to His promises, and of the eternal nature of His plan for salvation. Just as the Lord’s Supper is a memorial for the church today, reminding believers of the sacrifice of Christ, the Millennial sacrifices will serve the same purpose in the future—pointing to Christ as the Lamb of God, who has taken away the sin of the world.
In the presence of the Messiah, the perfect King and Priest, these sacrifices will remind all nations of the profound significance of Christ’s death and resurrection, reinforcing the reality that salvation has been fully accomplished. These memorials will not be for atonement, but rather for the worship and remembrance of God’s incredible act of grace in the sacrifice of His Son, Jesus Christ.
Conclusion
This study has demonstrated that Jesus ate meat, particularly during the Passover meal, which involved the consumption of lamb as part of the Jewish tradition. Furthermore, we have seen that the Old Testament sacrificial system was a temporary measure pointing forward to the ultimate sacrifice of Christ. The future Millennial sacrifices described in Ezekiel 40-48 will not serve for atonement but will function as memorials, reminding all nations of the finished work of Christ.
Understanding the theological significance of these sacrifices strengthens our appreciation for God’s redemptive plan and affirms the consistency of Scripture in portraying Jesus as the Lamb of God who takes away the sins of the world.
Bibliography
- The Holy Bible, ESV (English Standard Version).
- Armstrong, Herbert W. The Incredible Human Potential. Worldwide Church of God, 1978.
- Tabor, James. The Jesus Dynasty: The Hidden History of Jesus, His Royal Family, and the Birth of Christianity. Simon & Schuster, 2006.
- Thomas, William. The Levitical Sacrificial System and Its Symbolism. Oxford University Press, 2010.
- C. H. Spurgeon, The Treasury of David: Psalms 1–72, Pilgrim Publications, 1991.
- Gabel, Richard S., and Thomas C. Oden, The Old Testament and Its Theology. HarperOne, 2017.