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 that He would be sacrifice and priest in one person, only penetrates in single rays into the Old Testament darkness, the cynosure of which is יהוה, and יהוה only. Coming now to consider 2) the relation of the Psalms to the legal sacrifice, we shall find this also different from what we might expect from the stand-point of fulfilment. Passages certainly are not wanting where the outward legal sacrifice is acknowledged as an act of worship on the part of the individual and of the congregation (Psa 66:15; Ps 51:21); but those occur more frequently, in which in comparison with the λογικὴ λατρεία it is so lightly esteemed, that without respect to its divine institution it appears as something not at all desired by God, as a shell to be cast away, and as a form to be broken in pieces (Psa 40:7, Psa 50:1, Psa 51:18). But it is not this that surprises us. It is just in this respect that the psalms contribute their share towards the progress of sacred history. It is that process of spiritualisation which beings even in Deuteronomy, and which is continued by reason of the memorable words of Samuel, 1Sa 15:22. It is the spirit of the New Testament, growing more and more in strength, which here and in other parts of the Psalter shakes the legal barriers and casts off the στοιχεῖα τοῦ κόσμου as a butterfly does its chrysalis shell. But what is substituted for the sacrifice thus criticised and rejected? Contrition, prayer, thanksgiving, yielding one's self to God in the doing of His will, as Pro 21:3 to do justly, Hos 6:6 kindness, Mic 6:6-8 acting justly, love, and humility, Jer 7:21-23 obedience. This it is that surprises one. The disparaged sacrifice is regarded only as a symbol not as a type; it is only considered in its ethical character, not in its relation to the history of redemption. Its nature is unfolded only so far as it is a gift to God (קרבן), not so far as the offering is appointed for atonement (כפרה); in one word: the mystery of the blood remains undisclosed. Where the New Testament mind is obliged to think of the sprinkling with the blood of Jesus Christ, it is, in Psa 51:9, the sprinkling of the legal ritual of purification and atonement that is mentioned, and that manifestly figuratively but yet without the significance of the figure. Whence is it? - Because the sacrifice with blood, as such, in the Old Testament remains a question