In the sacrifices which involved the death of animals, a sense of the sacredness of life was ex- pressed by the reverent use of the blood (Lv 17"). Whatever was ratified by the taking of life ob- tained a sanctity thereby, and the putting away of human sin in making approach to God Avas so rati- fied, and the transaction made sacrosanct and secure. So far as Ave know, the animals sacrificed were put to death with no unnecessary pain ; they did not expiate sin by suffering (contrast 1 K 18^^) : it Avas the deprivation of life they suffered, and it was the blood representing life Avhich had mysteri- ous significance. No one might eat the blood of sacrifices, or of any animal (contrast Ps 16^ ' drink- offerings of blood'). There was no festive garland placed on the victim, to make believe that it Avent Avillingly ; but it must be Avithout blemish, partly because only the best should be given to God, and partly, it may be, because the mystery of death is greater in the case of a perfectly healthful life.
In a sense the life of the animal Avent for the life of the worshipper. This was signified Avhen the offerer laid his hand upon the victim's head (Lv l"*, etc.). And the same substitution is suggested Avhen a ransom (Mt 20'^^) Avas paid for the firstborn, although no animal substitute is mentioned (Ex 13'^, cf. Nu 3"*^). But the vicariousness of the suffering of Christ is anticipated in the OT rather by the priestly feeling of responsibility expressed iii Ezr 9« and Dn Q-' (cf. also Is 53), than by anything explicit in the appointment of animal sacrifices. See § 5, beloAv.
i. The prophecy of the NeAV Covenant (Jer 3pi) forms the principal link between the sacrifices of the OT and Christ's fulfilment of them. For in that passage the promise of a covenant betAveen God and His people is connected Avith the forgive- ness of sin ; and in the NT this conjunction is all- important. The NT is full of allusions to the laAv of sacrifice : 'Christ died for our sins' (1 Co 15^) ; ' Christ our passover is sacrificed for us ' (5^) ; and the Avords ' ransom,' ' redemption,' ' propitiation,' ' cleanse,' ' purify,' ' sanctify,' — all occur fre- quently. But especially this reference is to be found in Christ's Avords at the institution of the Supper : ' For this is my blood of the coA'enant, Avhich is shed for many unto remission of sins' (Mt 26=8) ; and in the Epistle to the HebreAvs (chs. 8-10). In both these x^laces attention is draAvn to the covenant at Sinai. That Avas the OT sacrifice Avhich especially corresponds in its position and efficacy to the position and efficacy of the death of Christ. By it there was solemnly established a relation of friendship betAveen God and His people, once for all. So for all believers Christ's one sacri- fice avails to make them the people and children of God. As the slaying of animals, according to a Avell-understood language, gave sacredness to the older covenant, so the dying of the Saviour gave greater sacredness to a greater covenant. But these descriptions of the efficacy of Christ's death also refer, as does the prophecy of Jeremiah, to the taking aAvay of sin, to Avhich there Avas no reference in the Old Covenant. Moreover, the Avords, 'Take, eat,' 'Drink ye all of it,' taken along with Jn Q^^-^'', introduce in sacrificial lan- guage the thought of felloAvship Avith God. Con- secration is the other side of reconciliation (Ex 2915. 33)_ < YYg j^g^yg fellowship one with another,
and the blood of Jesus Christ his Son cleanseth us from all sin' (1 Jn 1'), So in Hebrews, from the Avords ' Let us come boldly ' (4^") to ' Let us draAv near' (10'^^), the Avhole matter of our salva- tion is pictured under the form of access into the happy condition of being at peace Avith God (cf. Ko 5^- -), Avliich Avas given under the Mosaic law by the covenant sacrifice, and continued by the sacrifices that Avere commanded ; but for us this has been obtained once for all by Christ (He 10^*^), and re- mains ours as Ave abide in Him. It is understood that more had to be done in the fulness of time to assure God's people of His favour than sufficed for that Aviien they came out of Egypt. Noav, they had a conscience of sin. This the LaAV had pro- duced (Gal 3'^ 4^). Accordingly, in the New Cove- nant provision Avas made for the remission of sin, for redemption, for propitiation (Ro 32'*- ^^, 1 Jn 4^"). Even Avhile the Apostles are setting aside the sacrifices of the OT, they can express the Avork of Christ in no other than sacrificial language. There Avas something in the sacrifices for sin that could not be set aside. Thus, to meet the displeasure of God Avitnessed by an accusing conscience (Ro 2^^) or by experience of the state of the Avorld (V^), there Avas need of ' the redemption that is in Christ Jesus, Avhom God set forth to be a jjropitiation by his blood ' (3'2«-).
In the last chapter of HebreAvs the fate of the sin-offering is made into a pai'able of the state of believers (He 13i"-^^). They do not rest in the enjoyment of God's favour in this Avorld, as the JeAvish Avorshippers rejoiced before God and feasted on their peace - offerings. This is not our rest. Here Ave have no continuing city. We are not of the Avorld, as Christ is not of the world. But the sin-offering was burned ' in a clean place ' Avithout the camp (Lv 4^^), and it Avas most holy. The place Avhere it was consumed by fire Avas made a holy altar by it. So not in a Avorldly but in a spiritual manner those who go out unto Jesus Avithout the camp have the highest, happiest en- joyment of the friendship of God ; Christ Himself by His sacred and faithful life and death is their Temple, and there they ' offer the sacrifice of praise to God continually.'