cakes of different kinds, was offered with the praise-offerings, according to Lev 7:12., and probably with the two other species of peace-offerings as well; so that we should introduce an irreconcilable discrepancy between Num 15 and Lev 2, if we were to restrict all the meat-offerings to the accompaniments mentioned in Num 15, or reduce them to merely dependent additions to the burnt and peace-offerings. Only a portion of the independent meat-offerings was burnt by the priest upon the altar (Lev 2:2, Lev 2:9, Lev 2:16); the rest was to be baked without leaven, and eaten by the priests in the court, as being most holy (Lev 6:8-11): it was only the meat-offering of the priests that was all burned upon the altar (Lev 6:16). - The law contains no directions as to what was to be done with the drink-offering; but the wine was no doubt poured round the foot of the altar (Ecclus. l. 15. Josephus,Ant. iii. 9, 4).
The great importance of the sacrifices prescribed by the law may be inferred to a great extent, apart from the fact that sacrifice in general was founded upon the dependence of man upon God, and his desire for the restoration of that living fellowship with Him which had been disturbed by sin, from the circumstantiality and care with which both the choice of the sacrifices and the mode of presenting them are most minutely prescribed. But their special meaning and importance in relation to the economy of the Old Covenant are placed beyond all question by the position they assumed in the ritual of the Israelites, forming as they did the centre of all their worship, so that scarcely any sacred action was performed without sacrifice, whilst they were also the medium through which forgiveness of sin and reconciliation with the Lord were obtained, either by each individual Israelite, or by the congregation as a whole. This significance, which was deeply rooted in the spiritual life of Israel, is entirely destroyed by those who lay exclusive stress upon the notion of presentation or gift, and can see nothing more in the sacrifices than a “renunciation of one's own property,” for the purpose of “expressing reverence and devotion, love and gratitude to God by such a surrender, and at the same time of earning and securing His favour.”[1]
The true significance of the legal sacrifices
- ↑ This is the view expressed by Knobel in his Commentary on Leviticus, p. 346, where the idea is carried out in the following manner: in the dedication of animals they preferred to give the offering the form of a meal, which was provided for God, and of which flesh formed the principal part, though bread and wine could not be omitted. These meals of animal food were prepared every day in the daily burnt-offerings, just as the more respectable classes in the East eat animal food every day, and give the preference to food of this kind; and the daily offering of incense corresponded to the oriental custom of fumigating rooms, and burning perfumes in honour of a guest. At the same time Knobel also explains, that the Hebrews hardly attributed any wants of a sensual kind of Jehovah; or, at any rate, that the educated did not look upon the sacrifice as food for Jehovah, or regard the festal sacrifices as festal meals for Him, but may simply have thought of the fact that Jehovah was to be worshipped at all times, and more especially at the feasts, and that in this the prevailing and traditional custom was to be observed.
