Christians believe that Jesus’ death on the cross was the ultimate blood sacrifice, taking away our sins forever. They point to Biblical references that say, first, that only a blood offering is sufficient for atonement. And second, that Jesus provided the ultimate blood offering. From this perspective, the destruction of the Second Temple in 70 AD and the end of animal sacrifice is not a stumbling block. Jesus’ death made such blood sacrifice unnecessary. However, Jews have a different interpretation. They look at Biblical passages that point to a time when animal sacrifices will be unnecessary as well, without the need for Jesus. We’ll explore these passages in a moment. The question I want to pose today is, ‘How can the Bible give two such differing views on atonement?’ I will argue that it all comes down to what you recognize as the truth. And once you have a truth, it is fairly easy to justify your position through scripture.
Traditional Christian View
Let’s start this analysis of differing views of atonement by reviewing the traditional Christian belief in the necessity of the blood for atonement. Then we will see how Talmudic rabbis justify moving past blood sacrifice without Jesus.
Once again, Watchman Nee is my source for clear biblical understanding from a Christian perspective. He begins with a passage of scripture:
And apart from shedding of blood there is no remission. Hebrews 9.22.
Then he comments: “In the matter of forgiveness of sin, one may fancy that he has to try his best to do good in order to obtain forgiveness; but he has no idea as to how many years of good works he must do. Another imagines he needs to keep on praying until one day he thinks he has got peace. We must say, though, that these efforts are done in and of themselves. We know we cannot compensate for sins by good works, for it is simply our duty to do good anyway. Neither can we petition God to forgive our sins. Nor can we pray till we forget our sins and thus regain peace. The only way to have them forgiven and cleansed is through the blood. “Apart from shedding of blood there is no remission.” It is the blood of the Lord Jesus that solves the problem of our sins. It is His blood which cleanses us from all our iniquities (1 John 1.7). Do we believe?”
The Need for Jesus
This is the traditional Christian position, that atonement of sin requires the shedding of blood. And Jesus paid the price for our sin once and for all on the cross. They believe that their Jewish brothers and sisters have missed the boat. Why? Because since the destruction of the Temple, Jews have been physically unable to make animal sacrifices, thus they have been unable to properly atone for their sins. Christians see this as a very big problem with Judaism. By refusing to accept Jesus as the Messiah, Jews are now wandering, lost in a desert of unrepentant sin.
However, that’s not how observant Jews see it. The Talmudic rabbis justified the cessation of animal sacrifice and the shift in atonement practices through several theological and scriptural arguments. But since the Torah prescribes sacrifices as a primary means of atonement (Leviticus 17:11), the rabbis needed to reconcile the loss of the Temple with the continued need for spiritual purification. Their justification rested on several key points:
Biblical Precedents for Non-Sacrificial Atonement
The rabbis emphasized passages in the Old Testament that suggest atonement can be achieved through means other than sacrifices. For example:
Hosea 6:6: “For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings.”
Hosea 14:2: “Take words with you and return to the Lord; say to Him: ‘Forgive all our sins and receive us graciously, that we may offer the fruit of our lips.'” (Interpreted as prayer replacing sacrifices.)
Psalm 51:16-17: “You do not delight in sacrifice, or I would bring it; You do not take pleasure in burnt offerings. My sacrifice, O God, is a broken spirit; a broken and contrite heart You, God, will not despise.”
Rabbinic Teaching on Repentance (Teshuvah)
The Talmud and Midrash stress that sincere repentance, prayer, and good deeds can atone for sin in the absence of the Temple. This is exemplified in passages such as:
Talmud, Yoma 86a: “Great is repentance, for it brings redemption to the world.”
Avot de-Rabbi Natan 4:5: “If one repents, God will accept him as if he had never sinned.”
The Jews see the destruction of the Second Temple as an act of divine providence, signaling a shift in how atonement should be understood. The rabbis taught that God, in His wisdom, allowed the Temple to be destroyed, thereby necessitating alternative forms of worship and atonement. The daily prayer services (Shacharit, Mincha, and Ma’ariv) were structured to correspond to the daily Tamid (meaning continual) offerings in the Temple (Berakhot 26b). The Amidah (central prayer) serves as a spiritual replacement for the sacrificial system.
Acts of Kindness and Torah Study as Atonement
The Talmud also states that acts of charity, righteousness, and Torah study can substitute for sacrifices. Sanhedrin 103b says, “Whoever occupies himself with Torah, acts of kindness, and prayer is considered as if he has rebuilt the Temple and offered all the sacrifices therein.” The rabbis also introduced the idea in Berakhot 5a that personal suffering can serve as a form of atonement in place of sacrifices.
So, Jews justify the transition away from animal sacrifices and blood atonement by drawing on biblical precedents, emphasizing repentance, prayer, and ethical behavior, and interpreting historical events as part of God’s divine plan. This framework has enabled Judaism to survive and thrive despite the loss of the Temple. While a Christian will be skeptical of this explanation, Jews are not. And they have scripture to back them up.
Scripture Can Justify Multiple Beliefs
This brief analysis shows how Biblical scripture can be used to support differing views on atonement. Christians see prophetic references to Jesus while Jews see the words of the Psalms and Prophets as pointing to the move away from animal sacrifices without the need for Jesus.
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