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prominent in the burnt-offering, and least in evidence in the peace-offerings. The presence of
that element in those sacrifices appears (1) from the clear statements in Lev. 1:4; 4:29,31,35;
5:10; 16:7; 17:11; (2) from the laying on of hands which, in spite of Cave’s assertion to the
contrary, certainly served to symbolize the transfer of sin and guilt, Lev. 1:4; 16:21,22; (3) from
the sprinkling of the blood on the altar and on the mercy-seat as a covering for sin, Lev. 16:27;
and (4) from the repeatedly recorded effect of the sacrifices, namely the pardoning of the sins
of the offerer, Lev. 4:26,31,35. New Testament proofs could easily be added, but these will
suffice.
b. Their typico-prophetical nature.
The Mosaic sacrifices had not only ceremonial and
symbolical, but also spiritual and typical significance. They were of a prophetical character, and
represented the gospel in the law. They were designed to prefigure the vicarious sufferings of
Jesus Christ and His atoning death. The connection between them and Christ is already
indicated in the Old Testament. In Psalm 40:6-8 the Messiah is introduced as saying: “Sacrifice
and offering thou hast no delight in: Mine eyes hast thou opened; burnt-offering and sin-
offering hast thou not required. Then said I, Lo, I come; in the roll of the book it is written of
me; I delight to do thy will O my God, yea thy law is within my heart.” In these words the
Messiah Himself substitutes His own great sacrifice for those of the Old Testament. The
shadows pass away when the reality, which they adumbrated, arrives, Heb. 10:5-9. In the New
Testament there are numerous indications of the fact that the Mosaic sacrifices were typical of
the more excellent sacrifice of Jesus Christ. There are clear indications, and even express
statements, to the effect that the Old Testament sacrifices prefigured Christ and His work, Col.
2:17, where the apostle clearly has the whole Mosaic system in mind; Heb. 9:23,24; 10:1;
13:11,12. Several passages teach that Christ accomplished for sinners in a higher sense what
the Old Testament sacrifices were said to effect for those who brought them, and that He
accomplished it in a similar way, II Cor. 5:21; Gal. 3:13; I John 1:7. He is called “the Lamb of
God”, John 1:29, clearly in view of Isa. 53 and of the paschal lamb, “a Lamb without blemish and
without spot,” I Pet. 1:19, and even “our Passover” that was slain for us, I Cor. 5:7. And because
the Mosaic sacrifices were typical, they naturally shed some light on the nature of the great
atoning sacrifice of Jesus Christ. A great many scholars under the influence of the Graf-
Wellhausen school deny the penal and substitutionary character of the Old Testament
sacrifices, though some of them are willing to admit that this character was sometimes ascribed
to them during the Old Testament period, though at a comparatively late date and without
sufficient warrant.
c. Their purpose.
In view of the preceding it may be said that the Old Testament sacrifices had a
twofold purpose. As far as the theocratic, the covenant, relation was concerned, they were the
appointed means whereby the offender could be restored to the outward place and privileges,