The luminous and thorouph monograph of Principal Cave Is distinfc'uished, in its treatment of the typical aspect of sacrifice, by great sobriety of judijnuiit. A tj-pc is defined as an enacted propliecy, and three essential notes are diatinjuished : it ad- umbrates something ; it adumbrates some future thing, and it is specially designed by God to adumbrate that future thing (p. 158). The eaoriflcial practice he divides into two branches — that which was concerned with atonement, and that which was concerned with the presentation of the offering. And to these types respectively correspond, as their antitypes, the death of Christ and our spiritual sacrifices. 'The atonement by blood has its antitype in the atonement made by .Jesus. In the activities and passivities of the Christian life are Xo be found the intit.\pe of the Mosaic injunctions other than those concerning the methods of atonement, the high priesthood, and the tabernacle' (p. 419, cf. 406ff.).
The precedent for treating the OT sacrifices typologically, i.e. as predictive in character and design, is set in the NT. As certainly as re- liance is placed on fulfilments of OT verbal pre- dictions IS use made of antitypal fulfilments to
attest the Messiahship and the redemptive mission of Jesus. But while the OT sacrifices are thus accorded the dignity of OT predictions, they must also share in the consequences of the altered view as to the precise nature and soope of prophecy viewed as prediction. What has become increas- ingly clear is that OT prophecy does not consist of chapters of detailed history written before the event. Proplietism was in essence faith in God as tlie righteous Governor of the world and the gracious Guardian of His people, and on the basis of this faith it cherished a confident expectation of the realization on earth of a kingdom of righteous- ness by the instrumental uy of a divinely commis- sioned King, who should through suti'ering establish His dominion (Bruce, ^/)c/t)p'.- p. 25711'.). Similarly, the typical element in the Levitical code cannot be regarded as coextensive with its multifarious forms and ritualistic acts. The Pentateuchal code of sacrifice is not a mj-stical version of the Christian religion, whose every form and rite was shaped by a design to show forth the story of our Lord's passion, or to elucidate the ' activities and the passivities ' of the Christian life. The witness which it bears to Christ is less voluminous, but not necessarily less weighty. The OT sacrifices expressed a need which Christ satisfies, and embodied a faith which Christ justifies. The need to which they gave utterance was that felt by tlie human heart for some ground of religious confidence external to itself ; and this, which the animal victim only seemed to supplj', is fullj' met in the Christian conviction that sin is forgiven, in some real deep sense, for Christ's sake. The faith which they declared was that God had provided a means by which man could enter into communion with God, and the great expectation which they expressed has its realization in the filial relations with God into which the Christian is brought by Christ. Yet once more, the institution emliodied the con- viction, which was also a prediction, that the sovereign boon of union with God is not won with- out labour and cost. The victim was slain, the oflerer denied himself for God. And this prin- ciple only attained to a fuller and deeper realization when, on the one hand, Christ died that He might bring men to God and reign in human hearts ; and when, on the other, it was seen that self-sacrifice is the ritual of the lives that He moulds.
LrrsRATURB.— Mishna np "no (iJerum sanctarwm ordc), espw D'nnt (d« Samfidis), ed. Surenhusius, vol. iii., Amsterdam, Vjm.; Philo, d« Vxdimis (Yongc's tr. 185.5, vol. iii.); Outram, de SaerificiU, London, 1677 ; Spencer, de lecfibus Uehrieorum rittuililjiig (lib. iii. ' de ratione et origine Sacriticiorum '), Cantab. 1727 ; S\kes, Ussay on the Nature, etc., of .%tcri/icet, London, 1748 ; liavison. Origin and Extent o/ Primitioe Sarrifice, Lon- don, 18'25 : Bahr, Symbolik dejt Mosaischen Cultus, Heidelberg, 1837 ; Kurtz, Der AT Op/ercidtus (Kng. tr.), Edin. 1865 ; Oeliler, Theol. dee AT (Eng. tr.), Edin. 1S82 ; Fairbairn, The Tyijulo:!)/ of Scripture, Edin. 1817; Cave, Script. Doct. o/Sacriiee, Edin. 1877 ; \Vcllhausen, I'roleg. zur Gesch. Isr. 1883 (Kng tr. with additions, Edin. 1885); Nowack, Lehrb. der hebrdisclien Archd- oloijie, bd. ii., Freiburg, 1894 ; lienzinger, llelj. Arch., Freiburg, 1895; Riehm, Attlest. Theol., Halle, 1889, p. 114 f. ; Smend, Lehrb. der AUIest. Retirjiomgeachichte^, Freiburg, 1899, J) 9, 17.
For discussion of special points the following reffs, may b« given: Stade, ZATW, 1894 {sacriDces of Cain and Abel); Kamphausen, Da^ V^erhtiltniss des M enschenop.feri zur israeL Reliiiion, Bonn, 1896 ; Trumbull, The Blood Covenant, New York, 18S6; Wilcken, Ueirr doi Haaropfer, Amst«rdam, 1SS8; Kiehm, ■ Ueber das Schuldopfer,' in SK, 1854, i. p. 93 IT. ; Rinck, til. 1855, ii. p. 369ft. ; U. Schultz, 'Significance of Sacrifice in OT,' in AJT, April 1900. The theological aspects are pro- minent in the following: Warburton, Divine Legation o) Moses, London, 1738 ; Magee, Script. Doct. of Atoneinrjit and Sam/ice, London, 1812 ; Payne Smith, Power! and Duties o) tlie Priesthood, London, 1868 ; Maurice, The Doctrine o/ Sacri. fice, Ixjndon, 1879; Jowctt in Epp. to ThessaL etc.* ii. S60, London, 1894 ; Delitssch, Pom. on Ueb. (Eng. tr.), Edin. 1868 ; A. B. Davidson, Com. on Ueb., FAin. 1882 ; Mflhgan, The Ascen- sion ami Ih-avejiiy Priesthood of our Lord, London, 1892 ; Priest' hood and .Sacrifice (Report of Discussion at Oxford), ed. .Sanday, London, 1900; Scott, Sacrifice: its Prophecy and Fulfilment, Edin. 1894; Baxter, Sanctuary and Sacrifice, London, 1806) Jloberly, Atonement and Personality, London, 190L