OT sacrifices are often said not to involve the notion of penal substitution.
Animal aren’t punished in place of people, one has said in a certain place,
and many have concurred.
Such claims, however, don’t seem to withstand much scrutiny.
The institution of Israel’s sacrificial system is grounded both historically and textually in the Passover--an event in which YHWH judges a land full of false gods, worshipped by Egyptians and Israelites alike (cp. Exod. 12.12, Ezek. 20.7–10),
and, as a penalty for Israel’s unfaithfulness, a death takes place in each and every house,
which has to be borne either by a firstborn lamb or a firstborn son.
The same principle underlies the sacrificial system as a whole.
Atonement comes ‘at the expense of life’ (בנפש) (Lev. 17.11).
Such notions are often dismissed as a retrojection of Reformed theology.
Nachmanides, however, wasn’t much of a Reformer, and comments on Leviticus 1.9’s ascension sacrifice (עֹלָה) as follows.
‘[The offerer] sprinkles blood on the altar in answer to the blood of his own soul,
so he may see in [his presentation of an animal for sacrifice] how he has sinned against his God with his body and his soul,
and how it would be appropriate for *his* blood to be spilled and *his* body burnt were it not for the kindness (חסד) of the Creator,
who accepts the sacrifice from him as a substitute (תמורה) and ransom (כפר),
so its blood might be instead of his blood and its soul instead of his soul.’
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Joseph is a well known type/picture of Christ, so it’s natural for us (as Christians) to want us to map his experiences directly onto Jesus’s, all of which is well and good…
…But we can learn a great deal from a contemplation of Joseph’s life in its original (OT) context. For a start, let’s have a think about Genesis’s general flow.
As the book unfolds, God chooses out a line of promise. One by one its offshoots are peeled away as the story zooms in God’s chosen people (Israel).
The text of Mark 2.26 has caused quite a few folk quite a few problems.
Jesus seems to have thought David took the showbread from the sanctuary when Abiathar was the high priest, but the text of Samuel suggests he did it on Abimelech’s watch.
What’s gone wrong here?
Well, first of all, we need to consider a couple of relevant historical questions.
Question #1: Did Abiathar ever hold the office of high priest?
Well, we’re told three main things about him in his prophecies’ first two verses:
🔹 he was a priest;
🔹 he lived in Anathoth; and
🔹 he was the son of a certain Hilkiah.
Below, we’ll consider these facts in a bit more detail.
Let’s start with Anathoth.
Anathoth wasn’t just any old city; it was a highly significant one.
It was allotted to the line of Aaron, i.e., the line of Israel’s high priest (Josh. 21.13ff.).
As a result, it was where Eli lived.
That’s why when Solomon deposed Abiathar the priest—who was the son of Ahimelech, the son of Ahitub, the son of Phinehas, the son of Eli (I Sam. 14.3, 22.9ff., 22.20, 23.6, 30.7)—, he sent him back to ‘his estate’ in Anathoth (I Kgs. 2.26–27).
Keen to tackle the big questions of the day, I wondered if some thoughts on the thorny matter of hedgehog words in Scripture might be in order (with thanks to the Christmas card below for inspiration).
Modern-day Arabic dialects have quite an array of words for the hedgehog,
…which of course designate the desert hedgehog rather than the spiky fellows we encounter in European woodlands (and sometimes, sadly, squashed on European roads).
🧵: Sometimes animals have more sense than both men and angels.
Balaam’s donkey could see what the great seer couldn’t (Num. 22).
…
Two wayward priests carried the ark into battle and lost it, but a couple of well-directed cows brought it back home. Unlike the priests, ‘they turned neither to the right nor the left’ (I Sam. 6.12).
Judah’s kings refused to pay tribute to their overlords, but Peter’s fish was happy to do so (Matt. 17.27).