Companion to the Bible

by E. P. Barrows

There were some other sacrifices of a special character, such as those by which the covenant between God and the people was ratified (Exod. 24:3-8); the ram of consecration, when Aaron and his sons were inducted into the priesthood (Lev. 8:22-30); the sacrifice and other rites connected with the cleansing of the leper (Lev. 14:1-32); the sacrifice of the red heifer from which were prepared the ashes of purification (Numb. chap. 19); the sacrifice of the heifer in the case of an uncertain murder (Deut. 21:1-9). Respecting these, it is only necessary to remark generally that, whatever other ideas were typified by them, that of expiation through blood was not wanting.

It was required by the law that all the sacrificial victims should be without blemish, not only because the offering to God of an imperfect victim would have been an affront to his majesty (Mal. 1:8, 13, 14), but especially because a perfect victim could alone typify the Lamb of God, "without blemish and without spot," who was offered on Calvary as the propitiation for the sins of the whole world. 1 Pet. 1:19, 20.

Of the unbloody offerings [oblations, called in our version meat-offerings], some were supplementary to the sacrifices, being necessary to their completeness. Such was the salt which, as a symbol of purity and friendship, was prescribed for all meat offerings (Lev. 2:13), and seems to have been used with all sacrifices also. Ezek. 43:24 compared with Mark 9:49. Such, also were the flour, wine, and oil offered with the daily sacrifice (Exod. 29:40), and in certain other cases. Lev. 8:26; 9:17; 14:10, etc. Other oblations, like those prescribed in the second chapter of Leviticus, were presented by themselves, as expressions of love, gratitude, and devotion to God on the part of the offerers. After a portion of them, including all the frankincense, had been burned on the altar, the rest went to Aaron and his sons as their portion.

The priests also received specified portions from the peace-offerings of the people, the trespass-offerings, and the sin-offerings the blood of which was not carried into the sanctuary. See Lev. chap. 6:24-7:34.

15. Of the typical transactions connected with the offering of sacrifices and oblations we notice the following:

(1.) In all cases the offerer laid his hands upon the head of the victim. The meaning of this act may be inferred from the first mention of it in the Levitical ceremonial: "And he shall put his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him." Lev. 1:4. The act in question was, then, the solemn dedication to Jehovah of the victim for the end proposed. By the laying on of his hands, he presented it to God as his offering to make atonement for his soul, and God accepted it as such. From the very nature of the offering, this act of presentation contained an acknowledgment of guilt that needed expiation, but there was no formal transfer of his sins to the victim, as in the case of the scape-goat. See below, No. 16.

(2.) The waving and heaving of offerings belonged to the priests alone. Both were manifestly acts of presentation and dedication to God. For example, the loaf of bread, cake of oiled bread, and wafer of unleavened bread employed upon the occasion of Aaron's consecration were first placed in his hands to be waved before the Lord, and then burned by Moses on the altar of burnt-offering. Exod. 29:23-25. So also the breast of the ram of consecration was waved, and the right shoulder heaved, before they were eaten by Aaron and his sons (Exod. 29:26-28); the lamb of the leper who had been healed, with the accompanying oblation, was waved by the priest before the Lord before slaying it. Lev. 14:12, seq.

According to the rabbins, the waving consisted of a movement forwards and backwards. Some think that there was also a lateral motion from right to left and the reverse. The heaving was a movement upwards and downwards. The ground of the distinction between these two forms of presentation to Jehovah is uncertain. We only know that the ceremony of heaving was restricted to certain cases. Thus the breast of the peace-offerings was always waved, and the right shoulder heaved, before they were given to the priests as their portion. Lev. 7:28-34.

(3.) The sprinkling of the victim's blood was a most weighty part of the ceremonial, for by this expiation was symbolized. It was accordingly restricted to the priest, who was the appointed mediator between God and the people. The sevenfold sprinkling of the blood that was carried into the sanctuary (Lev. 4:6, 17; 16:14, 19), and in certain other cases (Lev. 8:11; 14:7, 51) denoted the completeness of the expiation, seven being the well-known symbol of perfection. Hence the New Testament beautifully represents believers as purified from sin by the sprinkling of the blood of Christ, the great Antitype of the Mosaic sacrifices. Heb. 9:13, 14; 10:22; 12:24; 1 Pet. 1:2.