WARREN MCGREW (IDOL KILLER): PENAL SUBSTITUTIONARY ATONEMENT (4)

God Demanded Animal Sacrifice For Forgiveness? - PSA Examined (youtube.com)

This is the fourth in a series of seven videos in which Warren McGrew and Paul Vendredi refute the doctrine of Penal Substitutionary Atonement (PSA). They attribute PSA primarily to Augustine of Hippo (AD354-430), followed by Anselm of Canterbury (AD 1033-1109), and the 16th-century Reformers.    

In this post, I will demonstrate that the claims made by Paul Vendredi regarding animal sacrifice are unsustainable biblically.

7. Animal Sacrifice

 

Vendredi challenges the proof texts that support the doctrine that the debt owed to God must be paid in blood and describes them as "a product of the Modern Atonement School".      

For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life. (Leviticus 17:11).

Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins. (Hebrews 9:22).

Vendredi submits the astonishing claim that prior to the golden calf incident in Exodus 32, the sacrifices were iconoclasts. He posits that because the Hebrews had been immersed in Egyptian idolatry for 400 years during their sojourn in Egypt, God instituted an object lesson that would break their idolatrous connection to their Egyptian masters. Vendredi also claims that the sacrifices instituted by God in Exodus 32 were a punishment for their idolatry during the golden calf incident. I will debunk this claim below.

The golden calf incident was dealt with swiftly before Moses' second ascension to the summit of Mount Horeb/Sinai (Exodus 32:25-35). Three thousand men were executed by the sons of Levi on Moses' instruction, and the Lord sent a plague on the people. (Exodus 32:25-35). When Moses ascended Mount Sinai for the second time. (Exodus 34:1-2 cf. Exodus 24:1), the words on the second tablets were identical to those written on the first tablets. (Exodus 34:1). In Exodus 34:10 the covenant was renewed and the instructions regarding the covenant, the table, the golden lampstands, the tabernacle, and the sacrifices originally given in Exodus chapters 24-32 were executed in Exodus 34-40). 

Iconoclasm refers to strong opposition to generally accepted beliefs and traditions or the rejection or destruction of religious images as heretical.1  

If God were rejecting animal sacrifices then he would have forbidden them. However, His elaborate instructions prior to the golden calf incident refute the idea of iconoclasm. The scriptures repeatedly refer to the animal sacrifices as "before the Lord" or "to the Lord". (Exodus 29:18,23-26,28,41-42). With the blood of the sin offering of atonement he shall make atonement for it once in the year throughout your generations. It is most holy to the LORD.” (Exodus 30:10).

This day shall be for you a memorial day, and you shall keep it as a feast to the LORD; throughout your generations, as a statute forever, you shall keep it as a feast. Exodus 12:14

When your children ask you, ‘What does this service mean to you?’ you are to reply, ‘It is the Passover sacrifice to the LORD, who passed over the houses of the Israelites in Egypt when He struck down the Egyptians and spared our homes.’ ” (Exodus 12:26-27).    

The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! (John 1:29). 

Thomas L Constable notes that the giving of the law was a process: "Structurally the tabernacle account consists of seven acts each introduced by divine speech ("And the LORD said," Exodus 25:1; Exodus 30:11; Exodus 30:17; Exodus 30:22; Exodus 30:34; Exodus 31:1; Exodus 31:12).

Structurally the creation account consists of seven acts each marked by divine speech ("And God said," Genesis 1:3; Genesis 1:6; Genesis 1:9; Genesis 1:14; Genesis 1:20; Genesis 1:24; Genesis 1:26)."2  

Vendredi questions the distinction between the healing of Hebrew lepers and Gentile lepers in the bible. The leper in Mark 1:44 was required to offer the sacrifices required in Leviticus 14:3-7, whereas the prophet instructed Naaman the Syrian to wash in the Jordan seven times. (2 Kings 5:10). This illustration does not strengthen Vendredi's argument that the post-Exodus 32 sacrifices were punitive. These comparisons only illustrate that Israelites were under the Mosaic Law whereas the Gentiles were not. 

Vendredi: "If the sacrifices before the golden calf are iconoclasm, and the sacrifices after the golden calf are punishment, then why does the bible call this atonement? Going back to Leviticus 17:11, 'It is the blood that maketh an atonement for the soul'." Vendredi misquotes Maimonides: "Maimonides says that any time you hear the word atonement in the Old Testament, you have to understand this to be what he calls 'a gracious ruse'."

Maimonides described the Israelites forty-year sojourn in the wilderness as "a gracious ruse" he did not use this phrase to describe atonement.

TheTorah: "The Torah is clear that God refuses to allow the exodus generation to enter the land as a punishment for their sinful reaction to the spies’ report. Maimonides, however, argues that the punishment was a ruse; God never intended to allow that generation to enter the land."3 

Jewish Virtual Library: "ATONEMENT (Heb. כִּפִֻּרים, kippurim, from the verb כפר). The English word atonement ("at-one-ment") significantly conveys the underlying Judaic concept of atonement, i.e., reconciliation with God. Both the Bible and rabbinical theology reflect the belief that as God is holy, man must be pure in order to remain in communion with Him. Sin and defilement damage the relationship between creature and Creator, and the process of atonement – through *repentance and reparation – restores this relationship.

In the Bible
The basic means of atonement is the sacrificial rite, which functions to purify man from both sin and uncleanliness (e.g., Lev. 5; Pederson, pp. 358–64). In its most spiritualized aspect, however, the sacrificial rite is only the outward form of atonement, and in order for it to be effective, man must first purify himself. This was the constantly reiterated message of the prophets during periods when Israel came close to viewing the atoning efficacy of the rite as automatic (Isa. 1:11–17; see de Vaux , Anc Isr, 454 ff.). Fasting and prayer are also specified as means of atonement (Isa. 58:1–10; Jonah 3; see *Kipper )."4 

Following the destruction of the temple alternative ideas came into play since temple sacrifices were no longer possible. The above article goes on to cite various examples of Rabbinic literature. However, as far as I can ascertain, none of the rabbis deviated from the accepted definition of atonement as reparation for a wrong or injury. 

Strongs: "kaphar: to cover over, pacify, make propitiation= to cover over, pacify, make propitiation."5  

Vendredi points out the apparent "contradiction" between  Hebrews 10:4: and the atoning sacrifice of the blood of bulls and goats in Leviticus 1:4,5:6.

For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? But in these sacrifices there is a reminder of sins every year. For it is impossible for the blood of bulls and goats to take away sins..He does away with the first in order to establish the second. And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. (Hebrews 10:1-4,??)

Old Testament sacrifices were a vital part of Israelite worship. However, the author of Hebrews teaches that they were a shadow of the blood of Jesus Christ which provided ultimate redemption once for all. 

The atonement of inanimate objects

Hebrews 9:22 states that "almost everything" is purified by blood, indicating that all the items utilized in the tabernacle were tainted by sin and required consecration. 

Baker's Evangelical Dictionary: "..references to the atonement of the Tent of Meeting, the temple, the holy place, the sanctuary, and the altar. These take place in the contexts of the ordination of priests ( Exod 29:35-37 ; Lev 8:15 ), God's instructions for the building of the eschatological temple in the later chapters of Ezekiel ( Ezekiel 43:20 Ezekiel 43:26 ; 45:20 ), and the Day of Atonement itself ( Leviticus 16:16 Leviticus 16:18 Leviticus 16:20 ). The need for cleansing the buildings, the altar and the sanctuaries is due to the fact that these are the meeting places of the divine, Holy One with his people. The holiness and purity of God are so emphasized that not only does he and the one who approaches him have to be pure, but even the means of their communication and relationship must be covered by the blood of an atoning sacrifice because of its contamination by sin..

Goats, sheep, and birds are listed among the acceptable animals to be sacrificed, but there were also grain, oil, and drink offerings. Ransom money can provide atonement for the lives of the people; God commands at least one census to be made of the people at which each participant pays the same amount to buy his life and the lives of his family from God, who promises no plague will harm them when they do pay ( Exod 30:11-16 ). Significantly, the money is to be used to support the services of the Tent of Meeting, hence tying it to the sacrifice of blood for atonement, if only in a tangential way. The other nonanimal sacrifices are often equally tied to atonement by blood.6   

A brief summary of Old Testament offerings 

Burnt Offerings (Olah): These were completely consumed by fire on the altar. They symbolized complete surrender to God. The aroma of the burnt offering was pleasing to God (Leviticus 1:1–17).

Grain Offerings (Minchah): These were made from flour, oil, and frankincense. Grain offerings were not burned entirely but were shared between the priests and the worshiper. They represented thanksgiving and dedication (Leviticus 2:1–16).      

Peace Offerings (Shelamim): These were shared meals between the worshiper, the priests, and sometimes the worshiper’s family. They symbolized fellowship, joy, and peace with God (Leviticus 3:1–17).

Sin Offerings (Chattat): These were specifically for unintentional sins. Blood from the sin offering was sprinkled on the altar. The meat was eaten by the priests. It symbolized atonement (Leviticus 4:1–35).

Guilt Offerings (Asham): Similar to sin offerings, guilt offerings were for specific sins. They involved restitution and compensation. The worshiper would make amends for their wrongdoing (Leviticus 5:14–19).

Wave Offerings: These were symbolic gestures where the priest waved a portion of the offering before the Lord. They were associated with peace offerings and consecration (Leviticus 7:30–34).

Drink Offerings (Nesek): These were poured out as a libation alongside other offerings. They were often part of worship during festivals and special occasions (Numbers 15:1–10).

Firstfruits: The first portion of the harvest was dedicated to God. It acknowledged His provision and sovereignty (Exodus 23:19).    

Tithes: A tenth of agricultural produce and livestock was set apart for the Levites and priests. It supported their livelihood and service in the tabernacle/temple (Leviticus 27:30–33).

Red Heifer Sacrifice: This unique offering purified people from ritual impurity caused by contact with a dead body (Numbers 19:1–10).

These sacrifices served as a way for the Israelites to express their devotion, seek forgiveness, and maintain their relationship with God. Each type had specific rules and purposes, emphasizing different aspects of worship and obedience.  

Vendredi: "My contention is that Christ is represented only by the pre-golden calf sacrifices, primarily the Passover Lamb." This contradicts his previous claim that the pre-golden calf sacrifices were iconoclasts. As previously noted, Vendredi's use of this term is very puzzling given its definition.  

The identification of Jesus Christ as the Lamb of God who takes away the world is, I believe, an indispensable doctrine. This was John the Baptist's primary statement concerning Jesus. (John 1:29). However this is not the only picture we have of PSA in the scriptures. We would have to be willfully ignorant to miss the representation of Jesus as a type of the scapegoat.

William Lane Craig makes some very interesting observations regarding the Yom Kippur sacrifice when two goats were offered. (Leviticus 16). He argues that the two goats are two sides of the same coin. A very similar sacrifice of two birds is made in Leviticus for the cleansing of lepers. (Leviticus 14:1-9). One of the birds is killed and its blood is sacrificed while the other bird is released into the air as a symbol that the person is now cleansed and free from uncleanness. Craig observes that the two birds together are an atonement for sin. Similarly, in the Yom Kippur sacrifice, one goat is killed and sacrificed as an offering for sin, while the other is released into the wilderness, bearing the sins, demonstrating these sins have been removed from the people and they are free from them. The laying on of hands on a sacrificial animal applies to every animal sacrifice in Leviticus. (Leviticus 1:4,3:2,8,13,4:15,24-33,16:21). The laying on of hands is an emphatic gesture. Keil and Delitzsch:"..to judge from the verb סמך to lean upon, we are to understand a forcible pressure of the hand upon the head of the victim" 7  It is significant that it is not the priest who lays his hand on the animal, but the person making the offering presses his hand forcibly upon the head of the animal himself. This emphatic gesture symbolizes the identification of the worshipper with the animal i.e. the animal suffers the fate the worshipper deserves, namely death as the punishment for his sin. According to Craig, Yom Kippur is a perfect picture of substitutionary death or penal substitution.8   

Wikipedia: "Jesus Christ is seen to have fulfilled all of the biblical 'types'—the High Priest who officiates at the ceremony, the Lord's goat that deals with the pollution of sin and the scapegoat that removes the "burden of sin". Christians believe that sinners who admit their guilt and confess their sins, exercising faith and trust in the person and sacrifice of Jesus, are forgiven of their sins. The sacrifice of these two goats foretells to a degree of what happened when Jesus and Barabbas were presented by Pontius Pilate to the people in Jerusalem. Barabbas (which means son of the father in Aramaic) who was guilty (burdened with sin) was released while Jesus (also the Son of the Father) who was innocent of Sin was presented by the High Priest and was sacrificed by the Romans through crucifixion. Since the second goat was sent away to perish, the word 'scapegoat' has developed to indicate a person who is blamed and punished for the actions of others.9 

Thomas Aquinas: Summa Theologica    

Vendredi claims that Aquinas' arguments concerning animal sacrifice sound very much like the arguments he has presented. Once again, I am unable to verify this claim.

Summa Theologica Question 102. The causes of the ceremonial precepts

"Reply to Objection 5. The animals which were offered in sacrifice were slain, because it is by being killed that they become useful to man, forasmuch as God gave them to man for food. Wherefore also they were burnt with fire: because it is by being cooked that they are made fit for human consumption. Moreover the slaying of the animals signified the destruction of sins: and also that man deserved death on account of his sins; as though those animals were slain inman's stead, in order to betoken the expiation of sins. Again the slaying of these animals signified the slaying of Christ." 10  

Summa Theoloica Question 48, The Efficiency of Christ's Passion. 

"And therefore Christ's Passion was not only a sufficient but a superabundant atonement for the sins of the human race; according to 1 John 2:2: 'He is the propitiation for our sins: and not for ours only, but also for those of the whole world.'
On the contrary, It is written (1 Peter 1:18): 'You were not redeemed with corruptible things as gold or silver from your vain conversation of the tradition of your fathers: but with the precious blood of Christ, as of a lamb unspotted and undefiled.' And (Galatians 3:13): "Christ hath redeemed us from the curse of the law, being made a curse for us.' Now He is said to be a curse for us inasmuch as He suffered upon the tree, as stated above (III:46:4). Therefore He did redeem us by His Passion..

..Since, then, Christ's Passion was a sufficient and a superabundant atonement for the sin and the debt of the human race, it was as a price at the cost of which we were freed from both obligations. For the atonement by which one satisfies for self or another is called the price, by which he ransoms himself or someone else from sin and its penalty, according to Daniel 4:24: "Redeem thou thy sins with alms." Now Christ made satisfaction, not by giving money or anything of the sort, but by bestowing what was of greatest price—Himself—for us. And therefore Christ's Passion is called our redemption."11

I am at a loss to account for Vendredi's scriptural errors and his misrepresentation of Maimonides and Aquinas in any way other than to describe them as spiritual deception. McGrew fully endorses Vendredi's claims, and between them, they literally tear out the heart of the gospel. Mark and avoid these false teachers. (Romans 16:17).

Note: The complex sacrificial system instituted under the Mosaic Law is a vast subject and beyond the scope of this post. 

1. Iconoclast Definition & Meaning - Merriam-Webster
2. Exodus 31:18 - Verse-by-Verse Bible Commentary - StudyLight
3. Sin of the Spies: God’s Ruse to Keep Israel in the Wilderness - TheTorah.com
4. Atonement (jewishvirtuallibrary.org)
5. Strong's Hebrew: 3722a. kaphar -- to cover over, pacify, make propitiation (biblehub.com)
6. Atonement - Bible Meaning & Definition - Baker's Dictionary (biblestudytools.com)
7. Leviticus 1 Keil and Delitzsch OT Commentary (biblehub.com)
8. Penal Substitutionary Atonement: With William Lane Craig (youtube.com)
9. Scapegoat - Wikipedia
10. SUMMA THEOLOGIAE: The causes of the ceremonial precepts (Prima Secundae Partis, Q. 102) (newadvent.org)
11. SUMMA THEOLOGIAE: The efficiency of Christ's Passion (Tertia Pars, Q. 48) (newadvent.org)