Systematic Theology, by Louis Berkhof - New Leaven

pardoning of the sins of the offerer, Lev. 4:26,31,35. New Testament proofs could easily
be added, but these will suffice.
b. Their typico-prophetical nature. The Mosaic sacrifices had not only ceremonial and
symbolical, but also spiritual and typical significance. They were of a prophetical
character, and represented the gospel in the law. They were designed to prefigure the
vicarious sufferings of Jesus Christ and His atoning death. The connection between
them and Christ is already indicated in the Old Testament. In Psalm 40:6-8 the Messiah
is introduced as saying: “Sacrifice and offering thou hast no delight in: Mine eyes hast
thou opened; burnt-offering and sin-offering hast thou not required. Then said I, Lo, I
come; in the roll of the book it is written of me; I delight to do thy will O my God, yea
thy law is within my heart.” In these words the Messiah Himself substitutes His own
great sacrifice for those of the Old Testament. The shadows pass away when the reality,
which they adumbrated, arrives, Heb. 10:5-9. In the New Testament there are numerous
indications of the fact that the Mosaic sacrifices were typical of the more excellent
sacrifice of Jesus Christ. There are clear indications, and even express statements, to the
effect that the Old Testament sacrifices prefigured Christ and His work, Col. 2:17, where
the apostle clearly has the whole Mosaic system in mind; Heb. 9:23,24; 10:1; 13:11,12.
Several passages teach that Christ accomplished for sinners in a higher sense what the
Old Testament sacrifices were said to effect for those who brought them, and that He
accomplished it in a similar way, II Cor. 5:21; Gal. 3:13; I John 1:7. He is called “the Lamb
of God”, John 1:29, clearly in view of Isa. 53 and of the paschal lamb, “a Lamb without
blemish and without spot,” I Pet. 1:19, and even “our Passover” that was slain for us, I
Cor. 5:7. And because the Mosaic sacrifices were typical, they naturally shed some light
on the nature of the great atoning sacrifice of Jesus Christ. A great many scholars under
the influence of the Graf-Wellhausen school deny the penal and substitutionary
character of the Old Testament sacrifices, though some of them are willing to admit that
this character was sometimes ascribed to them during the Old Testament period,
though at a comparatively late date and without sufficient warrant.
c. Their purpose. In view of the preceding it may be said that the Old Testament
sacrifices had a twofold purpose. As far as the theocratic, the covenant, relation was
concerned, they were the appointed means whereby the offender could be restored to
the outward place and privileges, enjoyed as a member of the theocracy, which he had
forfeited by neglect and transgression. As such they accomplished their purpose
irrespective of the temper and spirit in which they were brought. However, they were
not in themselves efficacious to expiate moral transgressions. They were not the real
sacrifice that could atone for moral guilt and remove moral pollution, but only shadows
401