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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Ephesians 1.3–10 is a majestic statement. It opens in the heavenly realms, before the foundation of the world, and concludes in the fulness of time, with all things in heaven and earth united in Christ—a grand sweep of divine history.
It is an awesome and extraordinary declaration of God’s plans. And its syntax matches its message.
Scattered throughout its sweep of history are references to what God has done for us—“blessed us”, “chosen us”, “predestined us”, etc.
Just as we find ourselves caught up in the syntax of Ephesian 1, so we find ourselves caught up in God’s plans.
The text of Job 28 is a beautiful composition. It reveals important truths about the nature of wisdom and at the same time paints an exquisite picture of the book of Job’s central theme.
Back in chapter 13, Job made an important statement. “If you would only be silent for a while”, he told his friends, “it would result in your wisdom” (Job 13.5).
Well, here in chapter 28, that statement takes on a prophetic character.
The Biblical narrative contains numerous examples of ‘righteous sufferers’—men who suffer not as a result of their own sin, but because of and to some extent *for* the benefit of others.
Joseph, Moses, Elijah, Jeremiah—the list goes on.
The most dramatic OT example of a righteous sufferer, however, is surely Job.
— Job was not merely a good man; he was the most blameless and upright man on earth (Job 1.8).
— Job was not merely a rich man; he was the richest man in the east (1.3).
— And Job did not merely come upon hard times; he lost *everything* (aside from his integrity),…