As Unto The Lord
© 02.21.09 By D. Eric Williams
And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him. And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. (Colossians 3:17, 23-24)
In Chapter 2 of Leviticus we are introduced to the meal offering, an offering that reminds us that all of life and work is to be consecrated to the Lord God.
According to Numbers chapter 28 the daily burnt offering was always followed by the meal offering. In the Old Testament the burnt offering and the meal offerings are often mentioned together (Joshua 22:23, Judges 13:19, 1 Kings 8:64, and so on). Thus it makes sense for the meal offering to follow hard on the heels of the burnt offering in this book of Leviticus.
As the name implies this meal, or cereal, offering is a bloodless sacrifice and therefore is not concerned with the forgiveness of sin. Instead, the meal offering is a gift brought by the worshiper to God in recognition of his sovereignty and as an expression of his desire for favor and blessing from the Lord.
Leviticus 2:1–16 says:
When anyone offers a grain offering to the LORD, his offering shall be of fine flour. And he shall pour oil on it, and put frankincense on it. He shall bring it to Aaron's sons, the priests, one of whom shall take from it his handful of fine flour and oil with all the frankincense. And the priest shall burn it as a memorial on the altar, an offering made by fire, a sweet aroma to the LORD. The rest of the grain offering shall be Aaron's and his sons'. It is most holy of the offerings to the LORD made by fire. 'And if you bring as an offering a grain offering baked in the oven, it shall be unleavened cakes of fine flour mixed with oil, or unleavened wafers anointed with oil. But if your offering is a grain offering baked in a pan, it shall be of fine flour, unleavened, mixed with oil. You shall break it in pieces and pour oil on it; it is a grain offering. 'If your offering is a grain offering baked in a covered pan, it shall be made of fine flour with oil. You shall bring the grain offering that is made of these things to the LORD. And when it is presented to the priest, he shall bring it to the altar. Then the priest shall take from the grain offering a memorial portion, and burn it on the altar. It is an offering made by fire, a sweet aroma to the LORD. And what is left of the grain offering shall be Aaron's and his sons'. It is most holy of the offerings to the LORD made by fire. 'No grain offering which you bring to the LORD shall be made with leaven, for you shall burn no leaven nor any honey in any offering to the LORD made by fire. As for the offering of the firstfruits, you shall offer them to the LORD, but they shall not be burned on the altar for a sweet aroma. And every offering of your grain offering you shall season with salt; you shall not allow the salt of the covenant of your God to be lacking from your grain offering. With all your offerings you shall offer salt. 'If you offer a grain offering of your firstfruits to the LORD, you shall offer for the grain offering of your firstfruits green heads of grain roasted on the fire, grain beaten from full heads. And you shall put oil on it, and lay frankincense on it. It is a grain offering. Then the priest shall burn the memorial portion: part of its beaten grain and part of its oil, with all the frankincense, as an offering made by fire to the LORD. (Leviticus 2:1-16)
There are three categories of the meal offering is found here in Leviticus chapter 2. We have flour as an offering, baked or cooked goods as an offering and finally parched or roasted grain as an offering.
In the first instance the meal offering is flour thoroughly drenched with oil along with frankincense.
In the second category of meal offering we have flour mixed with oil and oven baked or oven baked meal made into wafers and sprinkled with oil. This second group also includes pan baked bread which is mixed with oil and fry bread (something like a pancake), made with oil. In this last instance it appears from the text that the oil is used to actually fry or perhaps even boil the bread. None of these baked or cooked meal offerings include frankincense.
The final type of meal offering is parched or dried grain with oil put on it along with frankincense.
This section of Leviticus also mentions the first fruits and equates the parched grain type of meal offering with the offering of first fruits. However, this meal offering as presented to us in Leviticus chapter 2 is not the same thing as the first fruits (Leviticus 23:10).
Each of these meal offerings are considered a sweet aroma to God whether or not they are sprinkled with frankincense. None of them can have leaven or honey (as could the actual first fruits offerings - Leviticus 23:17, 20, 2 Chronicles 31:5). The reason the first fruits offerings could include leavened bread and honey is because they were not burn. The burnt offerings are free of the old doctrine and are your meaning they are not tainted by the leaven of Egypt. On the other hand at first fruits are products of the new creation and are "fruitful" and growing. They represent the kingdom of God which is a lie of an expanding. They represent a new age of the Son of Man and as such are not burnt sacrifices because Christ who sums up all bloody and burnt sacrifice was offered only once. We also see that all of these meal offerings are salted (2:13). This is because salt points to the everlasting character of the covenant (Numbers 18:19, 2 Chronicles 13:5).
In each case a portion of the offering is burned and the remainder is given to the priests. The only time this is not the case is when the offering is part of the regular daily ritual or given in the consecration of the priests. As with all other offerings brought to the altar the worshiper arrives there with his offering in hand but it is the priest who actually places the offering upon the altar fire.
But what is the significance of the meal offering? Well, the meal or grain offering represents the most basic aspects of life and work. The meal offering exemplifies the staff of life produced by the work of a man and symbolizes the elemental dimensions of humanity. Every kind of work is represented by the meal offering; farmers who grow the grain along with merchants who buy that grain with the income produced by the sweat of their brow. Again, in the meal offering a man consecrates his life and work to God; it is a gift that typifies the most fundamental elements of a man's life.
The Hebrew word used here is minhah and is used elsewhere in a nonreligious sense to refer to a vassal's gift to his overlord. It is the word used to denote Jacob's gift to Aesop (Genesis 30 2:13). It is a gift that is often given when the giver is fearful of the recipient and hopes to ingratiate himself by means of his gift (cf. 2 Samuel 8:2 - 6). Therefore this meal offering is a gift to overlord made up of the fruits of one's labor, not sacrificial but symbolic of one's employment and an illustration of the most fundamental aspects of the giver of life.
We might wonder why frankincense is part of the sacrifice and then only in two types of meal offerings. We see incense added to the flour or to the parched grain but not to the meal offerings which are cooked. In both cases where the frankincense is part of the offering it appears that it is placed on a portion of the flower or parched grain so that it is easily grasped when the memorial portion of the offering is taken by the priest to be burned. But again, in the baked or fried meal offering incense is not present at all. To better understand the reason for this we need to look at Numbers 5:11–15. There we read:
And the LORD spoke to Moses, saying, "Speak to the children of Israel, and say to them: 'If any man's wife goes astray and behaves unfaithfully toward him, and a man lies with her carnally, and it is hidden from the eyes of her husband, and it is concealed that she has defiled herself, and there was no witness against her, nor was she caught—if the spirit of jealousy comes upon him and he becomes jealous of his wife, who has defiled herself; or if the spirit of jealousy comes upon him and he becomes jealous of his wife, although she has not defiled herself—then the man shall bring his wife to the priest. He shall bring the offering required for her, one-tenth of an ephah of barley meal; he shall pour no oil on it and put no frankincense on it, because it is a grain offering of jealousy, an offering for remembering, for bringing iniquity to remembrance. (Numbers 5:11-15)>/i>
This is an offering of jealousy and there is no oil or frankincense placed upon the flour of this offering. The reason for this is because the most basic elements of life are under attack. There is no joy or sweet aroma to God in his offering. There is no richness or pleasure commemorated in his offering because it is a threat to the basic foundation of the family and society which is under consideration. The relationship of a man and his wife, the health of his family and the labor expended to sustain and build that household is at stake and so there is no reason for richness or soothing aroma.
Thereby, we see that when a man gives thanks for his life and work he represents his joy and satisfaction with the oil and the frankincense. Perhaps the reason that the baked offering is given without frankincense is because it's better represents a life complete and in order in all its basic elements. What better represents an orderly and stable household then the aroma of baking bread? Therefore there is no need for the sweet aroma of frankincense when there is already the pleasing and rich aroma of the baked meal.
Consecrated life and work
The burnt offering tells us that the whole man must be given over to God. It is Jesus Christ that fulfilled the symbolism of the burnt offering and who provided the perfect example for us. In this meal offering we see the life and work of Jesus Christ symbolized in its basic elements. In other words the meal offering reminds us that Christ in his work, in his humanity was wholly dedicated to God; all that Jesus did was an offering to God. Look at John 12:20–28.
Now there were certain Greeks among those who came up to worship at the feast. Then they came to Philip, who was from Bethsaida of Galilee, and asked him, saying, "Sir, we wish to see Jesus." Philip came and told Andrew, and in turn Andrew and Philip told Jesus. But Jesus answered them, saying, "The hour has come that the Son of Man should be glorified. Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor. "Now My soul is troubled, and what shall I say? 'Father, save Me from this hour'? But for this purpose I came to this hour. Father, glorify Your name." Then a voice came from heaven, saying, "I have both glorified it and will glorify it again." (John 12:20-28)
This section of Scripture is another acknowledgment that Christ's ministry was to the Jews. Here are Gentiles who ask to see Jesus and yet Jesus says that they will have to wait until the wheat falls to the ground and dies before they can have kinship with him. Basically Jesus tells Philip that the Gentiles must wait until the consecrated life and work of Jesus Christ is complete. He says that his life - all of what he does - is for the glory of God and according to God's will and that consecrated life will not deviate from the plan of God no matter how reasonable the digression may seem.
And God acknowledges that fact with an audible voice. He says that Jesus had in fact glorified the name of God and he had done so through his life and work which was a "meal offering" to God. Jesus returns to this theme in his final prayer when he says that:
I have glorified You on the earth. I have finished the work which You have given Me to do. (John 17:4)
Christ prayed these words previous to his crucifixion and so we must look to the works that he had accomplished at that point. This is not to say that we in any way discount the work of his death and resurrection. However, we must likewise be careful that we do not overlook his life and work leading up to that point. (Cf. John 4:34, 5:36). Therefore Jesus is an example of one who brought glory to God through his life and work at the most fundamental level because he was wholly consecrated to the Father. In the action of the most basic elements of humanity: work, life, bodily exercise and use, relationships, family, ministry - Jesus performed all to the glory of God.
Likewise we must be wholly given over to God. In a life dedicated to God we demonstrate the principle of the meal offering: all the elemental aspects of life should be consecrated to the father in heaven. We cannot leave anything out.
This is because there is no aspect of our being which is left out of salvation. It is not as if God added something to our being which effected salvation. Instead he remade us. We are a new humanity. Just as Jesus Christ was fully human and wholly given over to God, so it is with us. We tend to think that we are still the same as we were before the new birth except that we have had a little something added to our humanity. This is not the case. Rather, we are a whole burnt offering in Jesus Christ. The old man is completely dead - dead with Christ having been nailed to the cross. We were buried with him and raised to new life in Jesus.
Therefore the new birth means that we are a new man. In Ephesians 4:20 –24 it says:
But you have not so learned Christ, if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness. (Ephesians 4:20-24)
The new man can refer to the corporate identity (Ephesians 2:15). But here Paul is referring to the individual. His point is that we are wholly new and fully human. The practical outcome of this is seen in Ephesians 2:8–10.
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. (Ephesians 2:8-10)
Again, we are created in Christ Jesus - a new man, not something with an additional quality - created to do good works to the glory of God. This is exactly what Jesus did and we are called to follow in his example, doing all things as unto the Lord "being filled with the fruits of righteousness which are by Christ Jesus, to the glory and praise of God" (Philippians 1:11).
This means we are called to cultivate a new creation in demonstrate their reign of Jesus Christ even in the most basic "earthy" aspects of life. There is no dividing line between the sacred and the secular when all of a man's life and work is consecrated to God. All is under the dominion of King Jesus, all is done as a sacrifice and a tribute to our Lord and Savior Jesus Christ.
Paul reminds us of this when he tells us that we should,
I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. (Romans 12:1-2)
And again in Hebrews 13:15–16 we read:
Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. But do not forget to do good and to share, for with such sacrifices God is well pleased. (Hebrews 13:15-16)
This is the sort of life that is pleasing to God. It is this kind of life that God recognizes as evidence of the new birth: eating, drinking, reading a book, smoking a cigar, fixing the toilet, wrestling a semi down the highway, running a log through a mill, writing poems, patrolling the streets - all done as an offeeing unto God. The most basic elements of life and work consecrated in Jesus Christ and offered to God for his glory.
Empowered by the Spirit
Yet none of this is accomplished in our own strength. Praise God for that because our own efforts will always fall short. Instead, we are empowered by the Spirit of God to do the work of God.
Oil is often associated with the Spirit of God and the joy of God in the Scripture (1 Samuel 10:1, 16:13, Isaiah 61:3, Psalms 45:8, Proverbs 27:9). Thus oil is associated with the grace and favor of God. In Leviticus chapter 2 we see that the meal offering is only acceptable when it is presented with oil. Likewise the work which we may accomplish is not acceptable if it is not performed in the strength of the Holy Spirit and the grace of God.
The Holy Spirit is given as a gracious gift from our father in heaven and enables our repentance and allows us to live a life that is pleasing to our Lord and Savior. It is only by the power of the Holy Spirit that we can walk even as Jesus walked. Moreover, because of the grace of God our sins are not held against us and our failures are forgiven because it is the Holy Spirit which upholds us in this life. Therefore, we must not consider the Holy Spirit merely an accessory. Instead he is a crucial ingredient in the consecrated life. Indeed, without the action of the Holy Spirit it is impossible for us to be born again at all!
In the meal offering we see that the oil is poured on, liberally apply to the flour. We see that the oil is mixed in with and a part of the baked cake or the actual substance in which it is cooked. With the dried or parched grain we see again that the oil is poured on and according to the Hebrew is made to constitute or is actually considered part of the item itself. The idea in each case is that there is a melding (so to speak), of the meal and oil.
Hence the Spirit must be poured on and in us so that every aspect of our life is drenched with the presence of the Holy Spirit. He must flow in and through us and we cannot consider him merely the energy behind "ecclesiastical parlor tricks" but recognize that he is life itself. Indeed as remade humanity we are animated by the Holy Spirit or we are not alive at all. Without the Holy Spirit we remain dead in our trespasses and sins.
Thereby when we fail to consecrate all of life, including the most elemental aspects, we grieve the Holy Spirit. Paul tells us this in Ephesians chapter 4 when he says,
Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need. Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. (Ephesians 4:28-30)
Without the Holy Spirit we can do nothing that pleases our Lord. Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God. But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His. And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness. But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you. (Romans 8:7-11)
This is a key principle. Without the Holy Spirit there is no pleasing God no matter how "righteous" are works may be. On the other hand, if we are in the Holy Spirit even the most elemental aspects of this life and work given to us are pleasing to God because they were accomplished in the strength of the Holy Spirit and offered to him as a pleasing aroma. Those without the new birth may bring benefit to themselves and to others but without the Holy Spirit - without the grace of God, without the new birth - their works are an abomination to the father in heaven (Proverbs 15:8–9).
Supported in prayer
Incense and the smoke arising from its kindling is often equated with prayer in the Scripture. For instance,
Let my prayer be set before You as incense, The lifting up of my hands as the evening sacrifice. (Psalms 141:2)
And again:
Then another angel, having a golden censer, came and stood at the altar. He was given much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints, ascended before God from the angel's hand. (Revelation 8:3-4)
Once more we might want to ask why there was no frankincense - no prayer - on the baked or cooked meal offering? Well, again, perhaps it was because he was a "finished" product and prayer was thus turned to another work in progress. Or perhaps the aroma of the finished work was the incense itself and thus the prayer itself. In other words, the baked goods did not require the incense because as we have already seen the aroma of the baked or otherwise cooked meal offering was itself a sweet incense to the Lord. As we know from the New Testament Jesus prayed frequently. They keep in perspective the purpose of this prayer life of our Savior we need to remember that he was fully human. Prayer guides the work and the consecrated life of that man under the authority of God and cultivates a sensitivity to the Holy Spirit.
How then are we to support a consecrated life with prayer? Well, according to 1 Thessalonians 5:17 we are to pray without ceasing. We often want to minimize what Paul says in that phrase and suggest that it is mere hyperbole. But if we want to have every aspect of our life and work become a consecrated offering to God then we need to realize that Paul means what he says in this first letter to the church in Thessalonica. If we want all of the elemental attributes of life and work to be a meal offering to our sovereign God then our prayer should, in fact, be ceaseless. We must always be mindful of the Lord's presence.
We should pray while we are eating and drinking and as we are enjoying a cigar (as I often do). We should pray while we are fixing the toilet (and we probably need to at that point more than other times!), twisting a wrench or writing up a sale. In other words we should always be in prayer. Does this mean our prayer must be offered out-loud? Not necessarily: it is an inner consecration of our life and work to God which is manifest in our actions.
I believe you will find it if you work at this and cultivate this kind of prayer life it will change your life. You'll find that nothing in your life will be the same. To the degree that I have been able to do this I have found that my life is vastly different than when I fail to debate every aspect of this existence with prayer. Don't get me wrong: I haven't arrived by any means. But in my experience I have found that when I pray without ceasing to the best of my ability I suddenly realize that this life is in every way and offering to my heavenly father.
As a demonstration of the eternal covenant
In antiquity there was no means by which salt might be destroyed. In a sense it was eternal. Therefore it is an excellent illustration of the covenant God has with his people. How then does the consecrated life and work demonstrate the eternal covenant?
When we look to the life of Jesus Christ we recognize that all that he did have eternal consequence. His obedience in the face of temptation in tribulation proved his sinlessness (Hebrews 2:12, 5:8). This was a testimony to his adequacy as the final sacrifice. The participation of Jesus Christ in the elemental aspects of life also displayed his humanity and "sanctified" all aspects of life and of creation. We must never forget that Jesus Christ is fully human and subject to all of the bodily frailties and inconveniences that we are.
Moreover, he "took" his humanity with him into heaven. Therefore, he is in heaven with all of the experiences and all of his past involvement in the fundamental and basic aspects of life and work. This elevates to the holy of holies that life experience and in him all of the "earthy" aspects of the human life are enthroned in heaven.
This helps explain why the activities of his life and work are the standard used to judge our salvation. In other words it is how we act in his life that God uses as evidence of our salvation in the court of God. This is not to say that Christ has not purchased our salvation by his sinless life and death. That is true. At the same time, the Bible tells us that:
For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works. (Matthew 16:27)
And again:
Therefore we make it our aim, whether present or absent, to be well pleasing to Him. For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. (2 Corinthians 5:9-10)
And in The Revelation:
And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books. (Revelation 20:12)
And finally, for our purposes, Romans 2:5-11:
But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who "WILL RENDER TO EACH ONE ACCORDING TO HIS DEEDS": eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; but to those who are self-seeking and do not obey the truth, but obey unrighteousness—indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God. (Romans 2:5-11)
It may suddenly seem that we are faced with the specter of works salvation. However, that is not the case. Each of these texts simply remind us that our works are evidence of our faith. It is how we act that displays the rule and reign of Jesus Christ in our life - or the lack thereof. If we have truly consecrated all of life and work to God, the evidence of that will be displayed in our actions; a conscious decision to work as unto the Lord should show up in our behavior.
Good conduct confirms the new birth and just as God chose to meet us in our human weakness and give evidence of Christ's perfect humanity through his works, likewise he presents to us a standard of judgment which resonates with our human nature as well. In other words God judges the authenticity of our new birth by our works. This is not the same thing in suggesting that our works in some fashion contribute our salvation. May never be. That is not what the Bible teaches in any way, shape or form. Nonetheless our good works are evidence of our new birth.
At the same time we must never lose sight of the fact that he is God who gives us both the desire and ability to do his good pleasure (Philippians 2:12–13), and that each and every time we fail to do what God has called us to do weekend turned to him in repentance and have confidence that he will forgive us (1 John 1:9). We must always come back to these facts because they remind us that God does not judge us and declare us have saved because of a perfect life. We are saved because of the perfect sacrifice of Jesus Christ. The Bible merely teaches that if we are in Christ then our behavior will evidence that fact.
What the Bible is telling us is that as those who are saved, our life and work is consecrated to God and (unlike Jesus in this respect), the trials and temptations served to expose our frailty and need for grace. Those failures serve to highlight the grace of God if we are in Jesus Christ because ‘there is now therefore no condemnation for those who are in Christ Jesus" (Romans 8:1).
We must remember that for the believer everything about life and work is consecrated unto God in Christ Jesus. It is not just those "good deeds" as we may define them based upon our contemporary culture which are pleasing to God and which give evidence of our salvation. The truth is we define "good deeds" far too narrowly. Instead, fixing the toilet as unto the Lord is a good deed. You are providing evidence of your relationship to God in this eternal covenant win even though most elementary aspects of life are performed in him and for him.
Do you enjoy food and drink as unto the Lord? Then you are demonstrating evidence of your eternal covenant relationship with God. Do you turn to him for forgiveness when you argue with your spouse? Then you are demonstrating evidence of the eternal covenant. Everything we do is a "work" written in the books because as a new creation everything we do is done as unto the Lord. The books don't record "good and bad" as we commonly define them. Instead they record good and bad as covenantaly faithful or covenantaly unfaithful.
If we are a new creation in even the basic aspects of life and words are "good works" and when we sin we rectify that situation by performing the "good works" of seeking forgiveness in Jesus Christ.
The meal offering tells us that there is no part of life which we can separate and place in the "unconsecrated" box that we keep that the back of the closet. I am speaking of course of all moral and lawful activity. Certainly there are areas of our life that we keep separate because they are sins which we struggle to overcome and release. However, even our struggle to overcome sin is a good work unto the Lord because we do that in the strength of the Holy Spirit.
The meal offering tells us that even the most simple and elementary - earthy - and activities in life are consecrated and offered to God for his good pleasure because we are new creations in Jesus Christ empowered by the Holy Spirit.
Conclusion
I encourage you to make your whole life something that gives evidence of the new creation. I encourage you to make all of life and work a consecrated offering, a sacrifice to our father in heaven, to do so in the power of the Holy spirit, supported in prayer as a demonstration of th eternal covenant.
An understanding of the principle of the meal offering should be a tremendous encouragement. It means that all moral and obedient actions are a pleasing aroma to our Lord. There is no sacred and secular in the kingdom of God. The fact is that the Christian life is simple: everything that we do is part of the Christian life. Everything that is morally sound and done in obedience to the Word of God is a proper sacrifice to the Lord.
So I encourage you to live a life of joy in Jesus Christ. Be quick to ask for forgiveness when you stumble. Be quick to praise him even in the mundane things. Be joyful in his life that he has blessed you with. Do everything as unto the Lord.
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