SACRIFICE and OFFERING
SACRIFICE AND OFFERING
OUTLINE
I.INTRODUCTION
II.SACRIFICE AND OFFERING IN GENESIS
A.Adam and Eve (Gen 3:21)
B.Cain and Abel (Gen 4:3-5)
C.Noah (Gen 8:20)
D.Abraham (Gen 22:2-13)
E.Jacob (Gen 28-46)
III.CONCLUSION
IV.SELECTED BIBLIOGRAPHY
INTRODUCTION
This paper will briefly examine sacrifice and offerings in Genesis. A word study of the terms used to signify the different offerings and sacrifices will be included. The origin of sacrifice is an interesting question that arises in the study of these passages. Some views on the subject will be touched upon, along with the nature or purpose of sacrifice and offerings in general.
SACRIFICE AND OFFERING IN GENESIS
Adam and Eve (Gen 3:21)
“And for Adam and his wife Jehovah God made coats of skins, and clothed them.” Immediately after the Fall, man is made aware of the seriousness of sin. The sacrifice of an animal was necessary in order to cover the nakedness of Adam and Eve. The first death had occurred as a direct result of sin (Heb 9:22). Some scholars who find the theology of sacrifice based on divine appointment refer to this first act of grace. This verse also points to Christ, who provides the ultimate covering for sin. Neuhaus aptly summed up the atoning nature of sacrifice; “Forgiveness costs, it must cost, or else the trespass does not matter.”
Cain and Abel (Gen 4:3-5)
“And in the end of days, it happened, Cain brought to Jehovah an offering (minchah) of the fruit of the ground. And Abel also brought of the firstlings of his flock and of the fat of it,” (Gen 4:3). Minchah is the Hebrew word used for offering in this passage. It is defined as:
“to apportion; bestow; a donation; euphemistically, tribute; specifically a sacrificial offering (usually bloodless and voluntary): – gift, oblation, (meat) offering, present, sacrifice.”
This term is used 211 times throughout Bible. It is used to mean an offering 164 times, as a present 28 times, as a gift 7 times, as an oblation 6 times, as a sacrifice 5 times, and as meat, only once.
In Genesis 4:3-5, the minchah applied to both bloody and unbloody offerings, (the offerings of both Cain and Abel), but in Mosaic times this term is used to refer to cereals (whether raw or finely ground to flour, etc.), and
almost always accompanied a sacrifice of some sort of animal flesh. One of the questions that arise when examining this account is the origin of the idea for a sacrifice or offering to God. Some hold to the theory that Cain and Abel would not have made such an offering to God without a revelation from Him; otherwise it would have been mere superstition. Other scholars argue that revelation is not necessary, but faith is. Faith is what made Abel’s offering pleasing to the LORD (Heb 11:4).
The sacrifices in the Pentateuch were not late developments as some liberal scholars argue. They existed in neighboring cultures during the patriarchal era. Moses would have certainly been aware of the Egyptian system of sacrifice, which included rituals, and a priesthood. Babylonia had worship centers and temples and made sacrifices of animals and vegetables through the attention of a priest. Evidence of these practices has been established through the Tell el-Amarna Letters. Arabs and the nomadic people of Syria also made offerings of animals on an earthen altar, a stone, or in a particular spot; these included burning some or all of the offering. Human sacrifice was practiced in nearby cultures; the Arabs and Carthaginians sometimes sacrificed a human captive. Assyrian kings sacrificed captive kings. Canaanites constantly sacrificed children, especially the firstborn.
Oehler stated that this first offering by Cain and Abel is not a proper sin offering but a thank offering. It may perhaps have contained some sense of propitiation. Abel’s offering was pleasing because he chose of the best of his flock. Cain did not select, but simply brought. Therefore his offering was rejected because it was merely an external action, not an act of heart-felt worship. Other scholars interpret the passage to mean that Cain’s gift was deficient because it was not an animal offering (the revelation of animal skins was rejected). Cain’s offering was therefore rejected on this basis.
Noah (Gen 8:20)
“And Noah built an altar to Jehovah. And he took of every clean animal, and of every clean bird, and offered burnt offerings (‘olah) on the altar,” (Gen 8:20). ‘Olah means a burnt offering and is derived from ‘alah, (to go up, or ascending). This offering would be of an animal or bird entirely consumed on the altar, except for the skin, which is given the priest. Noah offered one of every clean animal; perhaps this was the purpose for the seventh animal which he was to take on the ark with him. It is the first record of a burnt offering in the Bible.
The LORD smelled a sweet savor and was pleased to accept the sacrifice (Gen 8:21). This is representative of Leviticus 1, where the burnt offering is prescribed in detail. Ross stated that the burnt offering demonstrates the worshipper’s total surrender and adoration and dedication to the LORD. The LORD’s smelling of the sweet
fragrance indicated His acceptance of the sacrifice. Certainly this great deliverance must have occasioned some gratitude from Noah; his offering from the limited number of animals left on the face of the earth may have been symbolic of his gratitude.
Burnt offerings (sometimes called whole offerings) were those offered completely to the LORD. Neither the offerer nor the priest consumed any part of it. It could be offered on special occasions without the assistance of priest (Gen 8:20). They were offered on occasions of joy, and on occasions when Israel felt the wrath of the LORD upon her (Jud 21:4, 1Sam 13:9, Mic 6:6).
Whatever the special significance of the first burnt offering, Von Rad stated that it is so long after the fact, we may never determine the exact cause for it. Of particular interest to him were the specific rules given in Leviticus for the laying on of hands on the head of the victim, the specific application of the blood, etc. In contrast; Erickson described the sacrificial system as typifying the atoning work of Christ. In Leviticus 1:3-4, the sacrifice must be without blemish and spotless; and the presenter must bring the animal and lay hands upon it, signifying a confession of guilt. The offering was accepted by the priest only after the laying on of hands, which symbolized the transfer of guilt.
Abraham and Isaac (Gen 22: 2-13)
The story of Abraham’s sacrifice of Isaac is clearly a
prefigurement of Christ’s atoning death. The parallels are
Isaac as an only son, a son of promise, and the child
through whom all nations would be blessed, (see Rom 8:32).
Ross wrote that the real test in this sacrificial offering
was Abraham himself (Jam 2:21-23). Abraham was called to
surrender all his will and wisdom to do that which seemed
inexplicable. And Abraham passed the test of faith to which
God called him (Heb 11:17-19). An animal was substituted
at the last moment; this is indicative of the animal
sacrifices to be proscribed through the Law. It is also a
foreshadowing of Christ’s substitutionary atonement. It
also teaches that if a worshipper gives all to God, “the
LORD will provide,” Gen 22:14).
This passage uses the term ‘olah for the burnt offering. After Abraham had already sent away Ishmael (Gen 21:14), now he would be required to offer Isaac. Abraham worshipped the LORD and his earlier acts of worship may have included sacrifices or offerings. He built an altar at Shechem (Gen 12:7) and Bethel (12:8), and worshipped there upon his return from Egypt (13:4). He built an altar at Hebron (Gen 13:8), and there was a covenant sacrifice made in Genesis 15:4. He planted a grove and worshipped at Beersheba (Gen 21:33). Isaac worshipped also at Beersheba, and built an altar there, presumably for sacrifices (Gen 26:25). Abraham also gave tithes to Melchizedek (Gen 14:18-20) which were an offering to the “most high God.
Jacob
Jacob set up the stone as a pillar and poured oil on it (Gen 28:18), signifying an offering to the LORD. He later promised to offer a tenth of his possessions (Gen 28:22). Jacob offered sacrifices (zebhachim) after his covenant with Laban and they ate bread together (Gen 31:54). He built an altar at Shechem (Gen 33:20), Beth-el (Gen 35:7), and sacrificed (zebach) at Beersheba (Gen 46:1). Zebach is defined as a slaughter, the flesh of an animal, an offering, or a sacrifice. In Gen 32:13, Jacob gave a gift of his herds to placate his brother Esau. The word minchah is used, possibly denoting the sacrificial nature of the gift. Jacob poured a drink offering in Genesis 35:14. Necek is the word in this passage, defined as a libation; also a cast idol, a cover, drink offering, or a molten image.
Conclusion
Each of these passages contains a great wealth of spiritual insights that this paper has not touched upon. However, the interesting thing is that Genesis contains records of sacrifice and offerings before the codification of the Levitical system. Moses penned all these writings, whether the material was gathered from oral traditions, or given him directly through the Spirit of God. The theology of sacrifice is an interesting subject and there seem to be numerous opinions on just what a sacrifice is.
The major debate seems to be centered on whether sacrifice is of human origin or divine command. Some divine command theorists base their beliefs on the offerings of Abel and Cain. Abel’s offering was acceptable because of faith; faith requires a revelation from God. Others theorize that the skins of the animals that God provided as coverings for Adam and Eve were the first sacrifices, and given as an example or command.
Those who hold to a human origin for sacrifice are divided as to the original purpose for such actions. Sacrifice may have been as a gift in order to establish good relationships with deities or as a bribe to bring the god into debt. The act may have been a magical action. This could be accomplished in one of two ways: to provide a substitute that a demon spirit could be driven into, or as a way to coerce the god with the effusion of blood from the purified victim. None of these reflect Biblical sacrifices.
The Table Bond Theory supposes that man attempts to share fellowship with god by sharing meals with Him, as man does with other humans. The Sacramental Communion Theory is similar; man not only finds fellowship with the deity, but actually eats him and ingests the qualities of the deity. This is based on totemism; an animal that represents deity is sacrificed and eaten by the worshipper(s).
The Homage Theory includes the sense of man’s dependence on God and the necessity of acting in some manner to show this homage and obedience. The Piacular Theory holds that sacrifice is expiatory or atoning. There is a sense of substitution or purchase which connects the deity with the worshipper. This view is closest to the biblical teaching of atonement. There is a sense of a debt to be paid, and man must find a way to pay it.
In conclusion, all of the above theories hold some possible merit. There may be an element of each theory in the origin of sacrifice for certain people in certain cultures. But as far as the biblical accounts, Moses was commanded by God to make certain offerings and sacrifices (Ex 29, Lev 7:38, Lev 8:5, etc.). Although there is an argument that God merely permitted sacrificial worship because this is all the people knew, clearly the element of substitution or vicarious expiation is evident, especially in the sin offering. The sacrifices of blood made by Israel
were clearly prefigurements of the atoning death of Christ. Although there is no manipulation of blood until the giving of the Law, sacrificial offerings involved the loss of blood. The argument over whether sacrifice is commanded by God or offered spontaneously by man is perhaps best summed up by Oehler, who finds the desire for communion with God the driving force behind the idea of sacrifice. He stated that in the earliest passages there is no clear divine command; however the actions in making offerings are agreeable to the divine will.
SELECTED BIBLIOGRAPHY
Delitzsch, Franz. A New Commentary on Genesis, Minneapolis: Klock & Klock Christian Publishers, 1888.
Erickson, Millard J. Christian Theology, Grand Rapids: Baker Books, 1998.
Jamieson, Robert. A. R. Fausset, and David Browne Commentary; Critical and Explanatory on the Whole Bible.
John Wesley’s Explanatory Notes on the Whole Bible, Gen 8:20-22.
Neuhaus, Richard John. “Father, Forgive Them”, First Things: A Monthly Journal of Religion and Public Life, March 2000, 27 available at: http://www.questia.com, accessed November 10, 2004.
Oehler, Gustave F. Theology of the Old Testament, Grand Rapids: Zondervan Publishing House, 1883.
Ross, Allen P. Creation and Blessing, Grand Rapids: Baker Books, 1998.
“Sacrifice,” International Standard Bible Encyclopedia, available online at: http://www.studylight.org/enc/isb/view.cgi?number=T7551, accessed November 9, 2004.
Strong, James. The New Strong’s Complete Dictionary of Bible Words, Nashville: Thomas Nelson Publishers, 1996.
Thayer’s Greek Lexicon, available online at: http://www.blueletterbible.org/tmp_dir/strongs/1099954 752-899.html, accessed November 8, 2004.
The Holy Bible, Modern King James Version
Von Rad, Gerhard. Old Testament Theology, New York: Harper and Row, 1962.
