Chapter summary

[ 18 J

The Sacrificial System

1 X Then Moses and the Israelites comple_te the_ bui~ding of the tabernacle, V V i becomes possible for God to dwell m their midst. However, to enable

1 ~e to live in close proximity to the Holy One of Israel, God through

the peo~ stitutes a sacrificial system by which the people can atone for their Moses m . . b f d·a . h . At the heart of this system he a num er o 1uerent sacrifices t at comple- sms.t one another by addressing differing facets of human wrongdoing. For :~mple, the purification offering cleanses the tabernacle of pollution caused b sin. Of all the sacrifices offered throughout the year, those presented on the riay of Atonement are the most i~portant. Annuall! the high prie~t enters the Holy of Holies to atone for the sm of the whole nation and to punfy the most sacred part of the tabernacle. Without this and other rituals, it would have been impossible for the people to live in harmony with the LORD their God.

Introduction

The first seven chapters of Leviticus consist of regulations governing the offer- !0g of sacrifices. These come between the account of erecting the tabernacle 10 Exodus 40 and the account of the consecration of the priests in Leviticus 8-:· Since the instructions for erecting the tabernacle and consecrating the ~nest.s a_re given together in Exodus 25:1-31:17, we might have expected the h escnption of their fulfillment to be placed side by side. They are separated, ow~ver, by the sacrifice regulations. Nevertheless, the present location of the

sacrifice inst · · · · f L · · ructions 1s very apt. First, their place at the begmnmg o ev1ticus

249

r II l M ,\I ~ T II I ) II , o I 1 111 p I N T A ·1 I ll \.. II

emphasizes their import:mce: they arc central to Israel's I· . God. Second, overseeing the offering of sacrifices is the for~ ,ltionship ,.,. . h

· f · • • h . cn1ost d it priests. It there ore 1s qmtc appropriate t at these mstruction h Uty of ti . . I f . s s ould b l e 1mmed1ately before t ,c account o consccmtmg the priests · L . c \llacAd

lt1 CV1t' ' Several features of the material in Leviticus 1-7 arc note \ 1cus 8- 9

. f . 'd d b h ' fi . · I f won 'Y p· · m ormanon prov1 e a out t e sacri ces 1s mt ,e orm of instr . · 1rst, the \ · T.h f II · · Th · Uctions :mons. ese a mto two secttons. e mstructions in l :2-6,7 or rcgu. are addressed to the Israelite laity; those in 6:8-7:21 are for th an_d 7:22-34 sets of instructions arc provided because the ordinary Israelite. e P;1csts. tw0 perform different functions when sacrifices arc offered. s an the Priests

Second, the instructions cover five types of sacrifices. In th N sacrifices are termed burnt offering, grain offering, fellowship e ff 1~ these offering, and guilt offering. Some scholars, however, prefer the ~ ~ring,_ sin purification and reparation for the sin and guilt offerings respect~sifnattons shall sec below, these alternative titles more accurately reflect th iv~. y. _As :'c functions of these offerings. The differences between the varioe IStinctive sacrifices will be discussed later. us types of

Third, these sacrifices, involving ordinary people and priests res . d . 1· h l d ' « d . h pect1vely are prese~te tn s 1g t y mff,er~nt or ers m t e two sections. This is duet~

the locatton of the peace o enng (see table 18.1). Although it come • h middle of the list of regulations addressed to the laity, it is at the en~

1 ~ \e

rules for the priests. In the first list the peace offering is grouped with the ob t e and grain offerings because all three are "food offerings," which produce~~nt aroma pleasing to the Lo Ro" (Lev. 1 :9) . The purification and reparation off:: ings are discussed separately due to their distinctive functions. In the second section the order is determined by the holiness of the meat associated with each sacrifice. The peace offering is placed last in the list because ordinary Israelites may eat this meat. In both sections the burnt offering comes first because it is viewed as the most important of all the sacrifices.

250

Table 18.1 Instructions for Sacrifices in Leviticus

Regulations for laity

Burnt offering 1:2-17

Grain offering 2:1-16

Peace offering 3:1-17

Purification offering 4:1-5:13

Reparation offering 5:14-6:7

Regulations for priests

Burnt o ffering 6:8-13

Grain offering 6:14-23

Purificatio n offering 6:2~30

Reparation offering 7:1-10

Peace offering 7:11-21

Fourth for both sections the order of the sacrifices does not reflect the sequence in which they are normally offered. Although the burnt offering, as the most important sacrifice, is mentioned first, it is often presented only

TIi t! S AC l\t P I C IAL SY S l[ M

. ffering has been made. This is evident in the case of th ·fi nnon ° h d f h' · d f e , pur1 c, db Nazirite at t e en o 1s peno o separation. Althou h

(!er ,1 ff re y a . fi . N b . g 11 •1·,cso c . . menuoncd rst 111 um ers 6:14-15, m practice it •s ~,ri I ffcrtng is ff . · (6 16-17) A · ·t 1 s, \ urnt o urification o ermg : • s1m1 ar situation can be I c ' f er " P · · I f 11 ,111ed a. t d~ the purificatton rttua or someone suffering from a skin resc ar u,g · · d fi (L 14 1 P ,rvcd reg •fi tion offering 1s ma e rst ev. : 9-20), although in the

obst h purt ca b ff . ( . . sc, 'f e . mes after the urnt o enng 14:10; the ewe lamb for the J1sca · gs it co f h l I b f . f 0 ffenn . • s mentioned a ter t e ma e am or the burnt offering) 1 hsl o . offering I • ff . b f h . .

•ficauon . f a purificat10n o enng e ore ot er sacrifices appears to purl auon ° ' · fi · 1 · l f rh Present pattern in the sacn c1a ntua s o other ancient Near c common

. been a . have societies, £,,stern

1 Pattern for Animal Sacrifices '[he Genera . . pes of sacrifices listed m the early chapters of Leviticus, all

of the fi~e mf'" t~ering up an animal. Although there are important differ- but one invo _v

1 e

O arding the procedure for these animal sacrifices, which will

· detai reg d d f h ff · · ences in d b I w a common pattern was a opte or eac o ermg. This · dere e O ' · f h · be co_ns• rts: the first involves the actions o t e Israelite worshiper; falls into ~~~~:erns the duties of the priest. An individual wishing to make the se~on b . s an animal to the tabernacle courtyard (1:3; 4:4, 14). There a sacnfic~. nnfays a hand on the animal's head (e.g., 1:4; 3:2, 8, 13) before the wors _,pe~t (e g 1· 5 11 · 3:2, 8, 13). The blood from the animal is collected \ htenng 1 · ·' · ' ' . .

s au~ . t and usually sprinkled agamst the sides of the bronze altar (1:5, by \;.p;.~s 8 13)· in the case of the purification offering, some of the blood ~l, ' ·sp,ec'ial ~se (4:7-8, 16-18, 25, 30, 34) . Next the whole animal, or se- m~ ro . . I d Par

ts 1s placed on the altar to be consumed by fire (e.g., 1.6-9, 12-13, ecte , . . l6-l7; 3:3-5, 9-11, 14-16; 4:8-10, 19-2?, 26, 31, 35). Fmally, the priests or Israelites usually consume any meat that 1s not burned up upon the altar (e.g., 6:26-29; 7:6, 15-21).

Two aspects of this pattern require further consideration:

1. Laying a hand upon the animal's head has been understood in a variety of ways. Probably it at least indicates ownership of the animal. By lean- ing on the animal, the worshiper signals that this is his or her sacrifice to God. An extension of this idea is that of association. The worshiper associates him- or herself with what happens to the animal. Since the death of the animal is meant to atone for the sin of the worshiper, by touching the animal the worshiper acknowledges that in reality he or she should be put to death. This understanding may even have extended

}b-ln this case a reparation offering (Lev. 14:12-18) precedes both the purification offering an urnt offering.

\

251

TH E MAIN Tll E M ES 0 1: T Ii i; PI. N T A T E UCII

to the belief that the animal is a substitllte for the w h . scholars have argued that the laying of a hand on the an~rs

1 1Per.2 So,,,

the transference of sin from the worshiper to the aniinmla ~ 1nbo\izee . . . d b d b a . i-i.ow s clear d1stmct1on may nee to e rawn etween placing

O h ever ~

. . ne and '" animal's head and placing two hands. With two hands it d 0 n the is a case of transference. This is clearly illustrated in th u~ oubted\y

h . ff. h 'ld e ritual f scapegoat t at 1s sent o mto t e w1 erness on the Day of A O the (16:20-22). The high priest is instructed "to lay both hand tone111ent of the live goat and confess over it all the wickedness anl

0 ~

th~ head the Israelites" (16:21). The text then specifically states "T~e ell,on of carry on itself all their sins to a remote place" (16:22) . Int~ goat Will laying a single hand on the head of an animal, no passage cl el case of that the transference of sin takes place. ear Y states

2. For all animal sacrifices, special instructions are given regard' h or disposal of the animal's blood. As we shall see in more d:~~

1 \ e Use

with the purification offering the sacrificial blood is used to' 1

elow, sacred objects within the sanctuary that are defiled or pollutedcdeanse h · · · w· h h h f ue to uman sm or 1mpunty. 1t t e ot er types o sacrifices, the bl d . collected and sprinkled _against ~he sides of the ~ronze altar (1:5, ~~

1 ;~

3:2, 8, 13; 7:2). These ntual actions reflect the importance with wh· h the ancient Israelites viewed blood; it symbolized life. For this rea ,c sacrificial blood was a powerful antidote to the deathly conseque~~n

• 3 ~ of sin and impurity.

The Five Types of Sacrifices

The early chapters of Leviticus provide instructions for five main types of sac- rifices. Although they share common features, each type has its own distinctive elements. Naturally, the existence of five types of sacrifices suggests that each type has its own function. For the purification and reparation offerings, it is possible to be reasonably certain about their differing purposes. Regarding the other sacrifices, we can make only tentative suggestions.

252

The Burnt Offering (Lev. 1:2-17; 6:8-13)

The burnt offering was easily distinguished from all the other sacrifices b! the fact that the entire animal was burned upon the altar. For all other sacn- fices, only selected portions of the offering are placed on the altar, with the

2. Against the idea of substitution, however, is the fact that the meat of some sacnfices is consumed by the priests or even by the worshiper. . h

3. The special importance of blood is also highlighted in the food regulanons; see c ap.

19 below.

I , offering being eaten by the priests and/or other w h' f ne b ff • . . ors 1pers • niodcr O acrifices, the urnt o enng 1s viewed as the most. ·

,c1ll• d'fferent s . . d important f the 1 • both sets of mstrucuons, an worshipers are dearly d. 0 first Ill . h' . · l' d b . expecte

I ,oines h . best animals; t is is imp ie Y the brief comment that th 1

present t e 6 1 \,a male without defect" (1:3, 10). Although the burnt ff . e

10 • co e . d f h . o enng ffering 1s b costly, allowance 1s ma e or t ose who are poor and bl o d d co e . ,, (l 14) a e to • •10teO e d e or a young pigeon : . 1s l "a ov . . .

bring on Y .1 e given regardmg the specific function of the burnt off .

d cai s ar l . enng. feW e. . f the phrase "an aroma p easmg to the LORD" (1:9 13 17) t1t10ll O . d' . f f , , ihe repe . • ·intended·to gam 1vme avor (c . Gen. 8·20-21) Th'is chat 1t 1s . . · . un- suggests . of the sacrifice 1s probably to be linked to the comment in l:4 , derstanding ted on your behalf to make atonement for you." The Hebrew

·n be accep d " ,, d' . . •It WI . ften translate to atone, conveys two 1stmct1ve meanings: verb k,pper, 0 ,, and "to cleanse/purify." 5

Y a ransom f . I l d . . "to pa . h . dicial systems o ancient srae an its neighbors, it was some- ,vr.thin t e JU b . . wl 'ble for a guilty party to su st1tute a ransom m place of the death

tillles po~~'. Exod. 21:30) . The anim~l offered as a burnt offering is_ presented as penaltY ( . to the death penalty imposed by God for human sm. By paying

\ternauve G d ' 'gh an a ,, the worshiper appeases o s n teous anger against his or h' "ransom, , . . t ,s . nd uncleanness. God s 1ust1ce demands the death of an animal her owbn s'.nt :e for the judicial death of the worshiper. Given that burnt offer- s a su su u . h' b ~ ed to restore broken relations 1ps etween God and humans, it is mgs are us ff . 6. . l . th . fi . hardly surprising that such o enngs gure promment y m e rat! cation of

d . . human covenants (e.g. , Gen. 8:20-9:17; 22:1-19; Exod. 24:3- 11). ,vine-

Tbe Grain Offering (Lev. 2:1-16; 6:14-23)

The grain offering is unique in that, of the five main types of sacrifices, it is the only one not involving animals. It consists of an offering made of fine flour, which can be presented either "baked" (2:4-7) or unbaked (2: 1-2). After the worshiper presents the offering, part of it is burned upon the bronze altar; the rest is allocated to the priests, who depend on it for their daily food.

Like the burnt offering, the grain offering is clearly intended to evoke a pleasing response from God (cf. 2:2, 9) . However, whereas the whole of the burnt offering is consumed by fire, only a portion of the grain offering is burned on the altar. Most of it is handed over as a gift to the priests in recognition of their unique service for the people (cf. 8:22-31). The Hebrew term for a "grain offering" (minba, minkha) is translated in other contexts as " gift" or "tribute." Sometimes it has the idea of a gift intended to ingratiate the giver

4· For this reason the burnt offering is sometimes described as the whole-burnt offering or holocaust.

Sh~ J. Sklar, Sin, Impurity, Sacrifice, Atonement: Th e Priestly Conceptions, HBM 2 (Sheffield: e eld Phoenix Press, 2005).

253

; MAIN TII EME S 01' TH E P E N TA T EU C H

to someone else (e.g., Gen. 32:13-21; 2 Kings 8:7-8). Elsewhere it · b I k " k" can ref to the money given y a esser mg to a greater mg to guarantee a er

relationship (e.g., Judg. 3:15-18; 1 Kings 4:21; 10:23-25; 2 Kings 17:J~t~f~\ suggests that the grain offering is possibly viewed as a gift or tribute ·. his

d · · · f h . d. · · I h. h Paid to Go m recognition o 1s 1vme sovereignty. n t 1s case t e priests r . . ece1ve ·

as God's representatives. It

The Peace Offering (Lev. 3:1-17; 7:11-21)

The peace offering is distinguished from the other offerings by the fa h most of the meat from the sacrificial animal is retained by the worshipt; at festive meal. Certain portions, however, are set apart for God and the pr. or a h f . d . l h k"d d r · b d nests· t e at associate wit 1 t e I neys an 1ver 1s urne on the altar to prod ·

"a~ a_roma pleasing to the LoR1:>" (3:5, 16); the right thigh is given to the :cf~ ficiatmg priest, and the breast 1s shared among the other priests (7:28-34) The burnt offering requires that the larger sacrificial animals be male but f · the peace offering females could also be offered. Since a meal is an im'port or aspect of the sacrifice, doves and pigeons are excluded as suitable offerinant Under the general heading of peace offerings, further divisions exist. Accord:::· to Leviticus 7, the peace offering can express thankfulness (vv. 12-15), fulfill! vow, or serve as a freewill offering (vv. 16-21). For the first of these, the meat of the animals must be consumed on the day it is offered. In the second and third cases, the meat may also be eaten on the second day, but if any remains until the third day, it must be burned up.

254

Due to the festive nature of the peace offering, it is sometimes referred to as the "fellowship offering" (3:1, 3, 6). The Hebrew name for the sacrifice seliimim (sheliimfm), has traditionally been linked to the concept of peac; (cf. Hebrew siilom [shalom]) . Since "peace" in Hebrew thought implies well- being in general, it is likely that an important element of the peace offering is the acknowledgment of God as the source of true peace (cf. "sacrifice of well-being" NRSV).

The Purification Offering (Lev. 4:1-5:13; 6:24-30)

The distinctive nature of the purification offering is highlighted by the special use made of the animal's blood to cleanse sacred items within the tabernacle. Although Leviticus 4 focuses on different types of purification offerings, on each occasion attention is drawn to how the priest places or sprinkles the sacrificial blood on particular items within the tabernacle. The examples in Leviticus 4 are given in descending order, with the most serious offenses listed first. If the anointed priest or whole community of Israel has sinned, the blood is placed on the horns of the golden incense altar, which stands within the Holy Place (4:7, 18). If a leader has committed the sin, the blood is put on the horns of the bronze altar, which is located in the tabernacle courtyard (4:30, 34).

---- A CR 1r 1c 1 AL S r'iTE M - - ----------...c._---~T__'.1~1 •~S~~~_::~~~

. ally the purification offering has been know h diuon n as t e" · ff .

fra h Hebrew word used to designate the sacrifi h ~.111 0 enng," because It emeans "sin.,, However, the title "purification oceff, . _att~ t (khattii't) ,

nt y . enng' is f b freque . •ndicates more precisely the purpose or fun t · f pre era le

se 1t 1 . c ion O th .6 becau already noted m chapter 17 (above) sin and 1 e sacn ce. have . ' unc eannes h h As we defile or pollute sacred ob1ects; the more serious th . s ave t e power l;o tion. Consequently, if the anointed (or h igh) priest 6e s~n, ~he grea ter che po u ially holy and blameless, has sinned unintentionali ~ -o is expected co be es~ecense altar in the Holy Place. In contrast a tribally, td 15,po~utes the

Iden inc •fi · a • ' ea er s sm defil go e altar. For the pun cation ouenngs outlined in L . . es h bronz d f . . ev1ttcus 4·1-5·13 t e

1 d is placed on the sacre urmshmgs and not on the p I · : ,

he boo . h h II . eop e responsible t h ·n indicating t at t e po ut1on caused by the sinner 1·s b . 1 fort es! ' • 0 h . emgc eansed

h tha n the actual smner. n ot er occasions, however blood .

1 .

at er d .fy , 1s app 1ed r le in order to cleanse an sancu them (e.g. in making th 0 peop . h . ' e covenant c . • nd in consecratmg t e pnests).

at s10a1 a

The Re{Jaration Offering (Lev. 5:14--6:7; 7:1-10)

few details are given chon~erning the ritual ~f_the reparation offering. Most

Otion is focused on t e circumstances requmng such a sacrifice Rega d. acre _ . h . . I . . • r mg che sacrifice itself, special emp as1s 1s p aced on the bnngmg of a "ram from che flock, one without defecr and of the proper value in silver, according to the sanctuary shekel" (5:15; cf. 5:18; 6:6) . The animal is slaughtered, its blood is sprinkled against the altar, and the fatty portions associated with the kidneys and liver are burned upon the al_tar (7:2-5). The rest of the animal is given to chepriests, who alone are permitted to eat the meat (7:6).

Some English translations refer to this sacrifice as the "guilt offering." The Hebrew word 'iisiim ('iishiim) can mean "guilt." However, it can also mean "reparation" or "compensation." This latter understanding seems to be more appropriate given the function of this sacrifice. The emphasis placed on the value of the ram and the references to adding "a fifth of the value" to make restitution suggest that the sacrifice is intended to compensate God fo'. wrong~ committed against him (cf. 5 :16; 6:5). In this regard the reparation sacrifice partly resembles the practice of redemption outlined in Leviticus 27.

. Fro~ the preceding survey of the five main types of sacrifices mentioned mle~mcus 1-7, it is clear that each sacrifice has a distinctive function. These functions reflect the different ways in which the divine/human relationship is affected by human sin and uncleanness. Together these d ifferent sacrifices seek 10

reStore humans to a harmonious relationship with God.

6- The title "ano· d · " • anointed mte priest 1s used only in Lev. 4:3, 5, 16; 6 :22. Although all priests are who is .' molt commentators accept that this designation must be a reference to the high priest,

viewe as having received a special anointing (cf. Num. 35:25).

255

T111 ~, \I N Tl11.ML S 0 1· TIii• Pl· NlATl: t1, · 1,

!56

The Day of Atonement (Lev. 16:1-34)

The ritual associated with the Day of Atonement was also i maintaining a harmonious relationship between God and the pe m~orranr for This ritual falls into three main parts: (1) the purification of t~p e of Israel. (2) the sending away of the scapegoat, and (3) the presentation ~ sanctuary, offerings. The first part closely parallels the ritual outlined above~ two ~urnt tion offering. The second part is unique to the Day of Atonemeor a{~ri6.ca. part is mentioned only briefly, fuller details being unnecessary · nth.

1 . e final

th al . . m t e tght f ose. ready given 111 1:2-17 and 6:8-13. An important aspect f h . 0 on the Day of Atonement is that it centers on the high priest nao td ~ ritual Aaron. He alone bears responsibility for what takes place, and th;e e~e as him to ensure that atonement is achieved for all the people. onus is 0 n

The Purification of the Sanctuary

_Antlnua 1 11yh<:>n the

6 Day of Atohnement the hig~ priest, wearing his special

pnes y cot mg (1 :4), passes t rough the curtam that separates the H l f Holies from the Holy Place. Inside the Holy of Holies he sprinkles blo~d :

11 and _before the cov~r of the ark of ~he co~enant, cle~nsing it and the Holy of Holies from pollunon caused by sm. This process 1s repeated twice. On the first occasion a bull is sacrificed as a purification offering; its blood atones for the sins of the high priest and his family. Afterward one of two male goats is sacrificed and its blood brought into the Holy of Holies by the high priest to atone for the sins of the whole community of Israel (16:15-16) . The high priest enters the Holy of Holies a second time and places some of the goat's blood on the cover of the ark of the covenant before sprinkling more blood seven times before the ark of the covenant. He then performs a similar ritual in the Holy Place before the golden altar of incense.7 The high priest next puts some of the blood from the bull and the goat on the horns of the bronze altar in the courtyard (16:18). Finally, he sprinkles more of this blood seven times on the altar to cleanse it (16:19). Later, the remains of the bull and the goat are taken outside the camp and burned (16:27) . The man designated to perform this task must wash himself before returning to the camp (16:28).

The Scapegoat

At a preliminary stage in the Day of Atonement ritual, two goats are brought before the high priest. Lots are cast to determine which of the two will be sacrificed as a purification offering. After the high priest has purified the tab- ernacle with the blood of the first goat, he takes the second goat and, placing both hands upon it, confesses over it "all the wickedness and rebellion of the

7. This is implied in Lev. 16:16-17.

I I

I I

I I I

all their sins" (16:21). This "scapegoat"• h (ires- 1s t en l d \srae I in the desert and released (16:8-10) . Final! he to an uninhab- . d pace . h 'ld Y, t e ma 1te king the goat mto t e w1 erness washes himself a . n responsible fort~ back into the camp (16:26). nd his clothes before , 0 n11ng

The Burnt Offerings

t from the animals listed as purification offer' Apat ff . Th 6. . mgs, two ram d s burnt o ermgs. e est 1s provided by the h' h . s are sac-

rifi:0/ by the Israelites (16:5). Following the purificat:!n ~;iest (16:3), the seed he sending away of the scapegoat, the high priest t k t~ s~nctuary an t ts and washes himself. He then offers up both a ~s O his special armen rams 111 ord

g h·....,self and the people (16:23-24). er to atone for bu

The Day of Atonement was probably the most import . . f . I l d . ant occasion I h

I . calendar o ancient srae , esigned to atone fo . n t e cu uc r sms not cov d b ifices offered throughout the rest of the year. The serio f ere Y

sacr h . . . d' d b usness o the poll . caused by t ese sms ts 111 lCate y the fact that the h ' h . . u- uon .

6 . ff . h ig priest with th

blood of the pun cation o enng, ad to cleanse the most d ' e l f l

. Th sacre part of th tabernacle, the Ho y o Ho 1es. e expulsion of the scapegoat th e

l , · f th · 'bl at removed the peop e s sm rom e camp was a vtsi e sign of the . l 1 . achieved on this important occasion. specia c eansing

Old Testament Summary

The detailed attention given to the sacrificial system in th • h . . d 1· . . e opening c apters

of Leviticus un er mes its importance. In the light of human·t , d' .. · · G d h · · 1 Y s ispos1t1on

to sm agamst o , t e prov1s1on of means by which atoneme t b d · d • n may e ma e

represents a gracious an unmented response from God B · · · h 'fi d · d · . . · Y mst1tutmg t e

sacn ces an associate rituals outlmed m Leviticus the LORD l h d. l f h 1· ' P aces at t e 1sposa o t e lsrae 1tes a way of restoring and ma·int · · h · . . . . ammg a armomous relat1onsh1p with their God.

New Testament Connections

~e concepts associated with the Old Testament sacrificial rituals strongly ~h ~enced the_way in which New Testament writers viewed the death of Jesus b nst. I_n part~cular, _they believed that through the offering of a unique sacrifice

b y a unique high pnest, it was possible for the divine-human relationship to e restored to com l h Th h h. . l P ete armony. oug t 1s was central to the faith of the

~r? Christians, we should not overlook the brief observation by the author of ~ rews that it was never God's desire that sacrifices should be offered. Their

exi st

ence was due to human failure to keep God's commands (Heb. 10:5-9).

2:

I I E MA.I N T11 E M ES OF T II E P E NTATl: U C I-I

~58

Jesus Christ as a Sacrifice

The New Testamen~ "."rit~rs ~requently understand the death of Jesus . in sacrificial terms. This 1s h1ghhghted, for example, by the descript· Christ

h . 1on 0 f J

as "the Lamb of God, who takes away t e sm of the world!" Uohn l· esus 1 Pet. 1: 19) and various references to the "blood" of Jesus Christ ( ·29; cf. 20:28; Rom. 5:9; Eph. 2:13; Col. 1:20; 1 Pet. 1:2; Rev. 7 :14; 12:11) ~ .. g.,. Acts Paul refers to the death of Jesus as a "sacrifice of atonement" (& imilarly, and i~ is ~corded in Hebrews 9:26 th~t C~rist "appeared once fo;~i ! :25), culmmatton of the ages to do away :w1~h sm by the sacrifice of himself) the

For the author of Hebrews, Christ s death was the ultimate sa • fi which the Old Testament sacrifices were merely an illustration (9:9~~~. ce, of The inadequacy of the Old Testament sacrifices is highlighted by the f;c~O:l). they had to be repeated; they could never make perfect for all time th that offered them (10:1) . Christ, however, constituted the perfect offering

0 ~ who

quently his sacrificial death was all-sufficient, and further animal · ~finse- b

. sacn ces ecame unnecessary. For this reason the early church dismissed as ir l

d rfl h l ' fi . re evam

an supe uous t e temp e sacn ces m Jerusalem . Nevertheless, the Old 't tament regulations about sacrifices had continuing significance becaus :s- shed li~ht on th~ na.ture of the atoneme~t achiev~d through Christ's d;a:h~y

Special attentton 1s drawn to t~e cleansmg associated with Christ's sacrificial blood. Whereas the blood of ammals was able to cleanse objects and peo 1 who outwardly were ceremonially unclean, the blood of Christ is viewela: superior in that it can cleanse or purify inner, human consciences (Heb. 9:14· cf. Titus 2:14). Since the forgiveness of sins comes through the shedding of blood (Heb. 9:22; cf. Matt. 26:28; Eph. 1:7), those cleansed by the blood of Christ need no longer feel guilty (Heb. 10:2; cf. 1 John 1:7).

Jesus Christ as High Priest

Closely associated with the description of Christ's death in sacrificial terms is his portrayal as a high priest. To this end the author of Hebrews argues that although Jesus did not belong to the family of Aaron, he was divinely appointed to be "a high priest in the order of Mekhizedek" (Heb. 5:10; 7:11-22).8 Furthermore, he differs from all previous high priests in that he alone is "holy, blameless, pure, set apart from sinners, exalted above the heavens" (7:26). Also, the Aaronic priests served in the earthly tabernacle, "a copy and shadow of what is in heaven" (8:5; cf. 9:24), but Christ serves in the heavenly "sanctuary" (8:1-5). The Aaronic high priest of necessity had to purify the earthly tabernacle each year on the Day of Atonement, but Christ,

8. By associating Jesus with Melchizedek, the author of Hebrews presents Jesus as both a priest and a king. A further dimension to this may be noted. In Gen. 1-3 Adam is presented as a priest-king. Not surprisingly, therefore, Jesus is viewed as the Second Adam (Rom. 5:12-21; cf. Luke 3:38; 4:3).

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