'There are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things.'— 8:4, 5

It is a curious fact, but sadly significant, that modern Judaism should declare neither sacrifices nor a Levitical priesthood to belong to the essence of the Old Testament; that, in fact, they had been foreign elements imported into it—, indeed, by Moses, but against which the prophets earnestly protested and incessantly laboured. The only arguments by which this strange statement is supported are, that the Book of Deuteronomy contains merely a brief summary, not a detailed repetition, of sacrificial ordinances, and that such passages as Isaiah 1:11, etc., Micah 6:6, etc., inveigh against sacrifices offered without real repentance or change of mind. Yet this anti-sacrificial, or, as we may call it, anti-spiritual, tendency is really of much earlier date. For the sacrifices of the Old Testament were not merely outward observances— sort of work-righteousness which justified the offerer by the mere fact of his obedience— 'it is not possible that the blood of bulls and of goats should take away sins' (Heb 10:4).

Symbolism of the Sacrifices
The sacrifices of the Old Testament were symbolical and typical. An outward observance without any real inward meaning is only a ceremony. But a rite which has a present spiritual meaning is a symbol; and if, besides, it also points to a future reality, conveying at the same time, by anticipation, the blessing that is yet to appear, it is a type. Thus the Old Testament sacrifices were not only symbols, nor yet merely predictions by fact (as prophecy is a prediction by word), but they already conveyed to the believing Israelite the blessing that was to flow from the future reality to which they pointed. Hence the service of the letter and the work-righteousness of the Scribes and Pharisees ran directly contrary to this hope of faith and spiritual view of sacrifices, which placed all on the level of sinners to be saved by the substitution of another, to whom they pointed. Afterwards, when the destruction of the Temple rendered its services impossible, another and most cogent reason was added for trying to substitute other things, such as prayers, fasts, etc., in room of the sacrifices. Therefore, although none of the older Rabbis has ventured on such an assertion as that of modern Judaism, the tendency must have been increasingly in that direction. In fact, it had become a necessity— to declare sacrifices of the essence of Judaism would have been to pronounce modern Judaism an impossibility. But thereby also the synagogue has given sentence against itself, and by disowning sacrifices has placed itself outside the pale of the Old Testament.

Sacrifices the Centre of the Old Testament
Every unprejudiced reader of the Bible must feel that sacrifices constitute the centre of the Old Testament. Indeed, were this the place, we might argue from their universality that, along with the acknowledgment of a Divine power, the dim remembrance of a happy past, and the hope of a happier future, sacrifices belonged to the primeval traditions which mankind inherited from Paradise. To sacrifice seems as 'natural' to man as to pray; the one indicates what he feels about himself, the other what he feels about God. The one means a felt need of propitiation; the other a felt sense of dependence.

The Idea of Substitution
The fundamental idea of sacrifice in the Old Testament is that of substitution, which again seems to imply everything else— and redemption, vicarious punishment and forgiveness. The firstfruits go for the whole products; the firstlings for the flock; the redemption-money for that which cannot be offered; and the life of the sacrifice, which is in its blood (Lev 17:11), for the life of the sacrificer. Hence also the strict prohibition to partake of blood. Even in the 'Korban,' gift (Mark 7:11) or free-will offering, it is still the gift for the giver. This idea of substitution, as introduced, adopted, and sanctioned by God Himself, is expressed by the sacrificial term rendered in our version 'atonement,' but which really means covering, the substitute in the acceptance of God taking the place of, and so covering, as it were, the person of the offerer. Hence the Scriptural experience: 'Blessed is he whose transgression is forgiven, whose sin is covered...unto whom the Lord imputeth not iniquity' (Psa 32:1,2); and perhaps also the Scriptural prayer: 'Behold, O God, our shield, and look upon the face of Thine Anointed' (Psa 84:9). Such sacrifices, however, necessarily pointed to a mediatorial priesthood, through whom alike they and the purified worshippers should be brought near to God, and kept in fellowship with Him. Yet these priests themselves continually changed; their own persons and services needed purification, and their sacrifices required constant renewal, since, in the nature of it, such substitution could not be perfect. In short, all this was symbolical (of man's need, God's mercy, and His covenant), and typical, till He should come to whom it all pointed, and who had all along given reality to it; He whose Priesthood was perfect, and who on a perfect altar brought a perfect sacrifice, once for all— perfect Substitute, and a perfect Mediator (Heb 10:1-24).

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