Why did God require animal sacrifices in the Old Testament?

A new feature now presents itself, for our attention is directed by God to the positive need of atonement by blood, since "it is the blood," we read, "that maketh an atonement for the soul" (Lev. 17:11.) Hitherto, in the instances of atonement to which we have turned, we have not met with the mention of blood. Atonement in connection with governmental dealing might be effected without blood. Atonement in connection with the sinner's real position before God, whether in type or not, is only accomplished by blood. "For the life of the flesh is in the blood; and I have given it to you upon the altar, to make an atonement for your souls." Let us mark the grace here indicated — "I have given it to you." God, against whom we have sinned, provides that by which atonement for our sins can be made. He provides it, and He reveals it. Now this was something quite new; for accompanying this revelation there was a special enactment, made for Israel and the stranger who dwelt among them, against the eating of blood. Not that this was the first occasion on which God had forbidden it. For just after the flood He forbade Noah and his sons, and through them the whole human race, to eat blood, assigning as a reason, that the life of the flesh is in the blood. (Gen. 9:4.) But no penalty was then annexed to any infraction of the command. In Lev. 17: it was different. The reason for not eating blood, given by God to Noah, was not forgotten, for Moses in Lev. 17 mentions it; but another reason against it was appended, and a penalty was attached to non-compliance with the precept. Thenceforward atonement by blood was regarded as a cardinal doctrine, and the people were never to forget it.

Life belongs to God, so no one of the human race was to eat blood. The sinner, too, has forfeited his life, and can only live before God on the ground of the death of a sacrifice as a substitute. This Israel were ever to remember. But if forbidden the blood, they were reminded how that could speak to God on their behalf. The blood maketh an atonement for the soul. The blood shed, the life is given up to God, and that is precious to Him. No wonder, then, that bloodshedding formed such an essential part of the Mosaic ritual, for it spoke to God of the life of the Lord Jesus Christ, His only begotten Son, given up to Him on the cross. Do any object to the truth of atonement by blood, as painting the God who teaches us of it in hideous colours, as they would term it? We would ask, if they have ever given to this chapter of Leviticus the attention which it deserves? For when we learn what blood is in God's eyes, that in which is the life of the flesh, we see why He could delight in the blood of His Son, the witness of that self surrender, even to death, which must be so precious to Him. Of three important truths, then, the prohibition to eat blood reminds us. We are creatures, and must remember it. We were by nature sinners, and are to acknowledge it. We are indebted wholly to God for atonement by blood, and are ever to own it. Hence it is all of grace that atonement could be, and has been, effected. For the words of Jehovah are these, "I have given it (the blood) to you upon the altar to make atonement for your souls." The One to whom life belongs has given it to be poured out for our everlasting blessing.

First, “It is the BLOOD that makes an atonement for the soul” (Lev. 17:11). “Without shedding of BLOOD is no remission” (Heb. 9:22). The priests of old might wash their hands and feet with water at the brazen laver, but it was the blood that was carried into the Holiest on the great day of atonement. We learn from this that the blood was presented to God, as satisfaction for sin.

This circumstance, that the blood was always presented to God, shews the true character of this suffering and death. It was sprinkled on the people, on the leprous man; but it was presented to God, not to the people. It was not something presented to the people, but something presented to God. On the great day of atonement it was sprinkled on the mercy-seat within the veil; on other occasions at the door of the tabernacle of the congregation; but always presented to God as the token that expiation had been made for sin. Now if it was merely a testimony from God to the people of love, what was the meaning of all this? If it was an offering for sin, an expiation made, then indeed it was to an offended God the blood was to be presented, that He might righteously bless without passing over sin as nothing-which would be real indifference to it. And this was what was done. In all cases it was presented, offered up to God; and without shedding of blood there was no remission. Certain purifications were made by water (for the Spirit and the word have their place in cleansing too); but there is no remission without blood. Hence Christ is said to have come "not by water only, but by water and blood" (1 John 5:6)-that is, to expiate as well as to purify.

Because sin is an offence against God, an insult to His supreme power and authority, therefore we require forgiveness; and forgiveness is impossible without a basis of truth when we have offended the Creator of heaven and earth. This perfectly satisfactory basis is "the precious blood of Christ." In Him "we have redemption through His blood, the forgiveness of sins, according to the riches of His grace" (Eph. 1: 7). But "without shedding of blood is no remission" (Heb. 9: 22). God forgives because He sees perfect virtue in the blood of Christ.

The Old Testament declares, "It is the blood that makes an atonement for the soul" (Lev. 17:11), and the New Testament adds its witness by saying, "Without shedding of blood is no remission" (Heb. 9:22). The coats of skin with which God clothed Adam and Eve in Eden first proclaimed the fact that a victim not chargeable with the offence must suffer in the place of the guilty if he is to go free. Abel's lamb, the ram that was caught in the thicket and offered instead of Isaac, the paschal lamb in Egypt, and all those offerings that were consumed upon Israelitish altars, taught to all who had ears to hear and hearts to understand that there was no other way by which a man's sins could be covered and his transgressions forgiven.

In the trespass offerings to meet offences done against the Lord, whether known or unknown, the blood of a victim alone could suffice; and added to this the offender had to make ample amends for the harm done. In cases of trespass against one's neighbour, adequate restitution had to be made for the wrong done; not only had the principal to be restored, but a fifth part added. Even when human claims were met, forgiveness and atonement could only be obtained through the death of another, "for without the shedding of blood is no remission."

In these words the Spirit of God carries us back into eternity to open the wonderful story of the Lamb. Christ, as the Lamb of God, was no afterthought with God, He "verily was foreordained before the foundation of the world." And no sooner had sin come into the world than the story of the Lamb was taken up in time. Abel, though dead these thousand years, still speaks of the necessity of the sacrifice of the Lamb. In offering to God the firstlings of his flock he reveals that first great truth, which every poor sinner coming to God must learn, that "without shedding of blood is no remission."

From very early in man’s history God evinced that the only way of blessing for sinful man was by the shedding of the blood of an innocent victim. To clothe Adam and his wife with skins, blood must be shed; for Abel to offer the firstlings of his flock and their fat, the blood of innocent victims must flow. When the firstborn of Egypt were slain, the firstborn of Israel were sheltered from the divine judgment by the blood of the passover lamb, sprinkled on the doorposts and the lintel of the houses in which they lived. Even when Israel accepted the terms of God’s law, they bound themselves by a covenant of blood to keep the law, the blood being sprinkled on the book of the law and on the people.

Anyone approaching the altar of burnt offering could see the blood sprinkled upon it, and no matter from what angle he approached it, for God gave, as it were, a universal testimony that there was no other way of approaching Him but by the precious blood of Jesus, His own Son, the One of whom all the offerings spoke, and to whose sacrifice they pointed forward. Cain sought to approach God with a bloodless sacrifice, and many since his day have sought God’s presence in the same way, but in setting up the sacrificial system under the law, God plainly declared that every one who desired to approach Him as a worshipper must come through the death of His Son.