Sacrifice in the Old Testament 2 in the Bible Encyclopedia

V. The Mosaic Sacrificial System. 1. The Covenant Sacrifice: The fundamental function of Moses' work was to establish the covenant between Israel and God. This important transaction took place at Sinai and was accompanied by solemn sacrifices. The foundation principle was obedience, not sacrifices (Ex 19:4-8). No mention is made of these at the time, as they were incidental--mere by-laws to the constitution. The center of gravity in Israel's religion is now shifted from sacrifices to obedience and loyalty to Yahweh. Sacrifices were helps to that end and without obedience were worthless. This is in exact accordance with Jer 7:21 ff. God did not speak unto the fathers at this time about sacrifices; He did speak about obedience. The covenant having been made, the terms and conditions are laid down by Moses and accepted by the people (Ex 24:3). The Decalogue and Covenant Code are given, an altar is built, burnt offerings and peace offerings of oxen are slain by young men servants of Moses, not by priests, and blood is sprinkled on the altar (Ex 24:4 ff). The blood would symbolize the community of life between Yahweh and Israel, and consecrated the altar. The Law was read, the pledge again given, and Moses sprinkled the representatives of the people, consecrating them also (Ex 24:7 f). Ascending the mount, they had a vision of God, held a feast before Him, showing the joys and privileges of the new relationship. The striking feature of these ceremonies is the use of the blood. It is expiatory and consecrating, it is life offered to God, it consecrates the altar and the people: they are now acceptable to God and dare approach Him and feast with Him. There is no idea of God's drinking the blood. The entire ritual is far removed from the crass features of common Semitic worship. 2. The Common Altars: In the Covenant Code, which the people accepted, the customary altars are not abolished, but regulated (Ex 20:24 ff). This law expressly applies to the time when they shall be settled in Canaan. `In the whole place where I cause my name to be remembered,' etc. (Ex 20:24 margin). No need to change the reading to "in every place where I cause," etc., as the Wellhausen school does for obvious reasons. All the land was eligible. On such rude altars sacrifices were allowed. This same law is implied in Dt 16:21, a passage either ignored or explained away by the Wellhausen school (see Wiener, Essays in Pentateuchal Criticism, 200 f). Moses commanded Joshua in accordance with it (Dt 27:5 ff). Joshua, Gideon, Jephthah, Samuel, Saul, David, Elijah and many others used such altars. There were altars at Shechem (Josh 24:1,26), Mizpah in Gilead (Jdg 11:11), Gilgal (1 Sam 13:9). High places were chiefly used until the times of Hezekiah and Josiah, when they were abolished because of their corruptions, etc. All such altars were perfectly legitimate and in fact necessary, until there was a central capital and sanctuary in Jerusalem. The customary burnt offerings and peace offerings with the worshipper officiating were the chief factors. Heathen sacrifices and the use of heathen altars were strictly forbidden (Ex 22:20 (Hebrew 19); 34:15) 3. The Consecration of Aaron and His Sons: The altar used at the consecration of Aaron and his sons was a "horned" or official altar, the central one. The offerings were a bullock, two rams, unleavened bread, etc. (Ex 29:1- 4), and were brought to the door of the sanctuary. The ritual consisted of Aaron laying his hand on the bullock's head, designating it as his substitute (Ex 29:10), killing it before the tent of meeting (Ex 29:11), smearing some blood on the horns of the altar, and pouring...