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Front matter

f LIBRARY OF CONGRESS.?

! UNITED STATES OP^MERICA. \

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Contents

EVIDENCES OF CHRISTIANITY.

PAGE

LESSON I. — Inspiration. — The Bible claims God as its author. —

Section I. The Tabernacle

1. The Plan and Specifications, down to the minutest particular, even the hooks and pins and shovels and snuffers, were prescribed by God himself, and are preserved in chapters xxxvi. to xxxix. of Exodus. Next, God gave to Moses in the mount a pattern of the house and its furniture. Ex. xxv. 9 ; xxvi. 30 ; Heb. viii. 5. This was probably an ideal pattern only, such as an architect forms in his own mind of a building to be erected. When the house was finished, Moses examined it thoroughly to see if it was exactly conformed to God's command. Ex. xxxix. 33-43.

2. The Architects were appointed and taught to execute the divine plan and specifications. God called by

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Ground Plan of the Court of the Tabernacle

Page 73, name to this service Bezaleel and Aholiab, and endowed them with supernatural gifts in architecture and the ornamental and curious arts. Ex. xxxi. 1-11; xxxv. 30-35; xxxvi. 1, 2. The gift of God's Spirit qualified these men simply for the work of rearing and furnishing the tabernacle. It was not an inspiration for any other purpose, nor did it necessarily convey to them personal holiness.

The lessons taught here are — (1.) The extraordinary care which God took to secure a suitable place of worship, free from incongruities and wholly unlike the idol temples of Egypt ; (2.) The supreme skill w T hich appeared in the ornamental work about the tabernacle and its furniture and the sacred vestments of the priests is to be referred to the supernatural endowments of the artists. The rough, coarse work of Egypt in brick and mortar had disqualified the people for the curious arts of jewelry and embroidery and carving, which w T ere now called into requisition.

The materials were derived from — (1.) The atonement money of half a shekel levied on all the males that left Egypt (Ex. xxx. 12-15) ; (2.) The voluntary contributions of the people. Ex. xxxv. 4, seq. These riches became so embarrassing to Moses that he issued an order " restraining the people from bringing." Ex. xxxvi. 6. The house when finished was loaded down with gold and silver and precious stones ; it was not loaded down with debt. (3.) When the people left Egypt, they took spoils from their task-masters, "jewels of silver and jewels of gold, and raiment." Ex. xii. 35. The value of the house and furniture has been estimated at §1,500,000.

The Structure of the Tabernacle.

The relation of the tabernacle proper to the " court of the tabernacle," by which it was surrounded, will be understood by a reference to the engraving of the ground plan of the tabernacle and its courts. Fo a description of the fence of curtains which formed the enclosure, with its supports, see Exodus xxvii. 9-18.

The Tabernacle, in its structure, is illustrated by the engraving given at a preceding page, in which the coverings are represented as almost entirely removed. The description is given in Exodus. 1. Base course of silver sockets. Ex. xxvi. 19. 2. Boards of shittim-wood standing upright, xxvi. 15-19. 3. Rings inserted in the boards and rods or bars running through the rings, xxvi. 26-29. Five pillars stood at the entrance, xxvi. 37. The under curtain was of fine linen (xxvi. 1-6), the next of goats' hair (v. 7 and 9), the next of rams' skin (v. 14), and the outer covering was of badgers' skin. v. 14.

Furniture of the Tabernacle.

1. In the fore court. The brazen altar for burnt-offering. Ex. xxvii. 1-8. The laver of brass. Ex. xxx. 18.

2. In the holy place. Golden altar of incense. Ex. xxx. 1-10. Table of show-bread. Ex. xxv. 23, sq. Golden candlestick. Ex. xxv. 31, sq.

3. In the most holy place. Ark of the covenant, its golden lid the mercy-seat ; above that the cherubim (Ex. xxv. 10, sq. ; Ex. xxxvii. 1-9) ; between the cherubim the Sheklnah or dwelling-place of Jehovah. Ex. xxv. 18-22 ; xxxvii. 6-9. Within the ark of the covenant were deposited the two tables of the law, a pot of manna, Aaron's rod that budded and the book of the law. Ex. xvi. 33-34 ; xxv. 16; Num. xvii. 10; Deut. xxxi. 26; Heb. ix. 4.

The Tabernacle as a Whole.

1. It was a tent in the midst of the tents of Israel while they dwelt in the wilderness. That was the fundamental idea of the structure, and controlled in part its size, shape and position in the encampments and marches.

2. It was portable. The curtains could be easily removed

The Brazen Altar. For Burnt Offerings.

The Golden Candlestick.

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The Altar of Incense and a Roman Altar.

The Table of Shew Bread.

FURNITURE OF THE TABERNACLE.

and folded up, the planks taken down ; and the articles of furniture were supplied with rings and staves by which they could be borne along in the marches. In the first four chapters of Numbers we have the distribution of the twelve tribes about the tabernacle when in camp ; the mode of taking it down and setting it up ; the method in which the various parts of the building, the curtain and furniture were carried by the Levites ; and the order in which the tribes moved in the journeys.

3. It was a small, narrow building, about forty-five feet long and thirteen and a half feet wide. It was hardly large enough to give standing-room for a hundred men, yet it was the only place of public worship for the twelve tribes of Israel, numbering not less than three millions. This smallness is explained by the fact —

4. That it was intended for worship by representation. Sacrifice was offered, not by the people in a mass, but for the people by the ministry of a few men representing all Israel.

5. The edifice and its appointments were exceedingly beautiful. The material glory of the house shined forth from the profusion of gold and embroidery and cunning work. It was a tent and a sanctuary or habitation fit for God.

Immediate Uses of the House.

1. It was a tent for Jehovah. Just as a commander-inchief of an army in the field has a tent for his headquarters, so Jehovah, who was the "leader and commander of the people/' ordered a tent to be prepared for himself. His throne-room was the most holy place, and the exact situation of the throne was the mercy-seat. " Thou that dwellest between the cherubims, shine forth/' Ps. lxxx. 1.

2. The place of the oracles. God spake first to Moses on Mount Sinai. When the tabernacle was finished and dedicated, the pillar of cloud and of fire came down from the mount and stood over the most holy place. Ex. xl. 34. God spake to Moses out of " the tabernacle of the congregation" and delivered to him the Levitical law. Lev. i. 1. See also Num. xii. 4 ; Ex. xxv. 22.

3. A meeting-place. Jehovah met with his servants in the sanctuary. The phrase "tabernacle of the congregation" means simply the tent of meeting — i. e., the tent where God meets with his people. Ex. xxix. 42, 43.

4. The house took the name "tabernacle of witness" or testimony (Num. xvii. 7 ; Acts vii. 44) from the fact that the ark of the covenant, standing in the most holy place, contained at first the two tables of the law, and in due time the book of the law or the Levitical institutes. Deut. xxxi. 26. It was a witness of the holiness of God and of the sinfulness of the people, establishing the necessity of the atonement and purification set out in the ritual.

Symbolical Meaning of the Tabernacle.

1. The main truth symbolized by the sanctuary was the inhabitation of God in the midst of the race. It was a perpetual testimony that God does not dwell afar off; that he is not too great to concern himself with human affairs ; that he is near at hand to punish the wicked and reward the righteous. Jehovah's tent in the centre of the camp, the cloud of his glory standing above the dwelling, his glory between the cherubim, his voice heard therein, were expounded by God himself: "And let them make me a sanctuary, that I may dwell among them." Ex. xxv. 8 ; xxix. 45.

2. Approach can be made to God only by atonement and purification. Between the curtain of the fore court and the door of the tabernacle stood first the altar of burnt-offering, then the laver of washing. Both must be passed on the way to the sanctuary, showing the necessity of forgiveness and the washing of regeneration.

The Tabernacle and Laver.

The Ark of the Covenant.

Page 75,

3. The mercy-seat covering the tables of the law showed that " mercy rejoiceth over judgment." Kapporeth, the covering.

4. The altar of incense symbolized prayer. Ps. cxli. 2; Rev. v. 8. The candlestick was the symbol of truth diffused (Rev. i. 20), and the table of show-bread, a loaf for each tribe, suggested communion with God at his table. The priests by whom the bread was eaten represented the people in the act of communion.

Typical Meaning.

See the Epistle to the Hebrews.

After-history of the Tabernacle.

After the children of Israel entered Canaan, the tabernacle of Moses was the sanctuary for about five hundred years, until the reign of Solomon, when the temple was built. When the Israelites crossed the Jordan, the tabernacle was set up first in Gilgal, then in Shiloh, twenty-three miles north of Jerusalem, in Ephraim. Shiloh retained the tabernacle between three and four hundred years. In the reign of Saul it was removed to Nob, about six miles north of Jerusalem, and was afterward conveyed to Gibeon. In the time of Eli the ark of the covenant was taken from the tabernacle, and was never returned to its place.

Solomon's Temple.

The tabernacle bore a distinct relation to the temple in its plan and furniture. It was a tent for Jehovah while Israel dwelt in tents ; it was movable until Mount Moriah was purchased by David (2 Sam. xxiv. 18, sq.\ when it gave place to a permanent and magnificent sanctuary.

Solomon's temple was double the size of the tabernacle. The materials were square stones instead of acacia wood ; the walls and ceiling were lined with cedar curiously carved in flowers and palm trees and cherubim. The altar of burnt-offering was twenty cubits square and ten in height; instead of the laver, a molten sea, measuring from fifteen to seventeen thousand gallons, standing on twelve brazen oxen with their heads turned outward ; instead of one golden candlestick and one table of show-bread there were ten; in the most holy place the cherubim were of olive wood, ten cubits high ; and at the door of the temple two pillars of brass. For descriptions see 1 Kings, chapters vi. and vii. ; 2 Chronicles, chapters iii. and iv.

For the temple of Zerubbabel and the temple of Herod reference is made to the Bible dictionaries.

LESSON II.

SACKED PERSONS.

Origin and History of the Priesthood.

1. The Priesthood in the Primitive and Patriarchal Ages. — At the beginning each worshiper offered sacrifice for himself, as Adam (Gen. iii. 21), Cain and Abel. Gen. iv. After the flood the office was in the patriarch of the family. Noah, Abraham, Isaac and Jacob among the chosen seed, Melchizedek, and perhaps the priest of Midian (Ex. ii. 16), among the heathen, ministered at the altar.

2. Indications of Future Changes in the Ordinance. — (1.) In Jacob's prophecy respecting the future of the twelve tribes, he declared that the tribe of Levi should have no separate inheritance in Canaan, but should be "scattered and divided." Gen. xlix. 5-7.

(2.) At the slaying of the first-born in Egypt, God reserved to himself, for the service of the altar, the first-born son in every family of all Israel and the first-born of beasts. Ex. xiii. 2 ; Num. viii. 17. At the great covenant sacrifice at Sinai, burnt-offerings and peace-ofierings were offered by these first-born sons. Ex. xxiv. 5. But their priesthood was temporary and provisional.

(3.) Meanwhile, the leading position assigned to Aaron in the negotiation with Pharaoh and in the giving of the law intimated not obscurely that he was foreordained to some high calling.

3. The Sacred Persons Designated. — (1.) Very early in the proceedings at Sinai, God commanded Moses to set Aaron and his sons apart to the priesthood. Ex. xxviii. 1. At this stage in the history Aaron and his sons were the priests, and the first-born sons of all Israel were their assistants.

(2.) As a reward of the fidelity and zeal of the Levites at Sinai (Ex. xxxii. 25-29) they were consecrated to the service of Jehovah. Deut. xxxiii. 10. In due time he ordered all the first-born males of all Israel, twenty-two thousand in number, to be exchanged for a like number of males in the tribe of Levi. The remainder, two hundred and seventy-three first-born males in all Israel, w r ere released from the service of the altar by the payment of five shekels each redemption money. By this arrangement Aaron and his male descendants became the priests, and the males of the tribe of Levi became his assistants, instead of the first-born of all the tribes. Num. iii. 5-13, 40-51 ; viii. 16-19. That was the final and permanent arrangement.

Divine Vocation of the Sacred Persons. 1. The Calling. — We have already seen that Aaron and his sons w T ere set apart to the priesthood by the divine command, wherein they w r ere named one by one. Ex. xxviii. 1. To this purpose Paul says, "No man taketh this honor unto himself, but he that was called of God as was Aaron." Heb. v. 4. The tribe of Levi, as we have seen, was also appointed to the service of the tabernacle by the Almighty.

2. This Vocation was Sovereign. — No reason is given why God chose Aaron to be high priest rather than anyother Israelite. Even when Korah and his company contested Aaron's right to the office, God did not condescend to give reasons for the choice which he had made. Aaron was no doubt eminently a man of God. But the narrative is careful to show that Aaron was by no means free from sin. Even after he was called to his holy office (Ex. xxviii. 1), he encouraged the people in the worship of the golden calf. Ex. xxxii. Not long afterward he joined Miriam in murmuring against the divine appointment by which Moses, being assigned to the prophetic office, was preferred before them. For this sin Miriam was smitten with leprosy. Aaron escaped that punishment only because the leprosy w r ould have disqualified him for the priestly office. Num. xii. And, finally, thirty-eight years afterward, he became a partaker in the sin of Moses, and was sentenced to die in the wilderness. Num. xx. It is certain that Aaron was chosen to the holy priesthood out of God's good pleasure, " without any foresight of faith and good works, or perseverance in either of them, as conditions or causes moving him thereto." The same is to be said with much emphasis of the choice which God made of two of Aaron's sons, Nadab and Abihu. After their consecration they offered strange fire before the Lord, and w r ere devoured by fire going out from the Lord. Lev. x. 1-3. They were not chosen for their piety.

3. Vindication of Aaron's Vocation. — Within one or two years after Aaron's call and consecration, Korah, who was a Levite, with Dathan and Abiram of the tribe of Reuben, instigated a revolt in the camp against the leadership of Moses and the priesthood in the hands of Aaron. Two hundred and fifty princes, men famous in the congregation and of great renown, entered into the conspiracy. Its object was to oust both Moses and Aaron

The High Priest,

The Breastplate.

from their offices. The conspirators were put to the test before the Lord. Korah and his company were destroyed, and the two hundred and fifty princes who presumed to offer incense were consumed by fire from the Lord. Num. xvi. 35. The censers which the insurgents used were, by God's command, made into broad plates for a covering for the altar, to be a memorial unto the children of Israel that "no stranger which is not of the seed of Aaron come near to offer incense before the Lord." Num. xvi. 40.

Aaron's Vocation Authenticated. — The chiefs of Israel, one out of each tribe, were directed by Jehovah to take, each of them, a rod, and write his name upon it. Aaron did the same. The twelve rods were laid up in the tabernacle. On the morrow it was found that the rod of Aaron had blossomed and yielded almonds. This rod was laid up in the most holy place as a memorial that Aaron, to whom that rod belonged, and his sons were the only true and lawful priests. It was, in some sense, a commission, deposited in the ark of the covenant, authenticating the divine and exclusive priesthood of Aaron and his sons. Num. xvii.

The Office, how Perpetuated. — The priesthood was conferred upon Aaron and his sons, descending from him through the ages. We must recognize here an extraordinary providential intervention in the usual course of nature. It is rare that any family is perpetuated in the male line beyond six or eight generations. But God made himself responsible for the continuance of heirs male to Aaron through about forty-five generations down to the coming of Christ. Through this entire period of fifteen hundred years there was no failure in the succession. For the line of descent, see 1 Chron. vi. 3-14 and Neh. xii. 10, sq.

Dress of the High Priest.

See Ex. xxviii., and illustrations.

Ceremonial Holiness.

The most important qualification of the priesthood was the ceremonial purity. God laid upon the conscience of the priest the command to be pure in heart ; yet one might be a lawful priest, though a wicked man. No standard of mental training w T as proposed, for the reason that the functions of his office required in him little more than the decent and orderly performance of outward ceremonies. He taught the people mainly by the dumb-show of the ritual, using not oral but pictorial instruction. But he must be ceremonially clean, scrupulously so —

1. In his dress. On the forefront of his mitre was written, Holiness unto the Lord. Ex. xxviii. 36.

2. In his consecration. Aaron and his sons were washed with water at the door of the tabernacle. Ex. xxix. 4. A solemn atonement w r as made for them. Ex. xxix. 10, 15, 19.

3. He must be free from bodily defects. If he was deformed, he might be supported from the treasury of the sanctuary, but might not officiate as priest. Lev. xxi. 17-23.

4. Cleanliness. See Lev. xxii. 1-9. The law touching leprosy in Lev. xxii. 4 explains the fact that Aaron was not smitten with leprosy as well as Miriam. Num. xii. 9. The priest might not touch a dead body, nor enter a house where the dead lay, even if the dead were his father or mother. Lev. xxi. 11. Nor might he give any sign of mourning, for that w T as unclean ceremonially. Lev. xxi. 10-12. For this among other reasons, at the death of Nadab and Abihu, God commanded Aaron and his surviving sons not to exhibit any signs of grief, or even to leave the tabernacle.

Functions of the Priesthood. 1. The priest taken from among men was ordained for men in things pertaining to God, that he might offer gifts and sacrifices for sin. Heb. v. 1.

2. He stood as the representative of a wide constituency. (1.) Israel was appointed by God to be "a kingdom of priests, a holy nation." Ex. xix. 6. That was the point of Koran's plea against the exclusive prerogative claimed by Aaron : " Ye take too much upon you, seeing all the congregation are holy, every one of them." Num. xvi. 3. See also Isaiah lxi. 6. (2.) The tribe of Levi represented the whole kingdom of priests — i. e., all Israel ; the family of Aaron represented the tribe of Levi ; and Aaron represented his family in the office of high priest. Aaron, who stood at the head of the w r hole hierarchy, represented his family before the Lord's altar; and through his family his tribe; and through his tribe all Israel; and through them the whole body of God's elect. This circumstance gives us a deep insight into the typical relation between the Aaronic priesthood and that of Christ, to wit : Christ's representative relation to his people.

3. Aaron's representative position is indicated — (1.) In* his official dress. On his shoulders were ten onyx stones, bearing the names of the twelve tribes. His breastplate contained twelve jewels on which the same names were graven. Ex. xxviii. 9, 15. (2.) His special duty was to offer sacrifices not only for his own sins but for the sins of the people. Lev. xvi.; Heb. ix. 7. (3.) He \yas the sole offerer of sacrifices. If any other man, even any other Levite, should come nigh the altar, he was put to death. Num. iii. 10 ; xvi. 40 ; xviii. 3. (4.) He was the mediator between God and the people, representing both. By the words " Holiness to the Lord," engraved on his mitre, he appeared for God ; by the names of the twelve tribes in the onyx stones and in the breastplate, he appeared for the people.

4. He was the bearer of the holy oracles. The Urim and Thummim were in the breastplate, and by the use of these, when he stood before the inner veil of the tabernacle, he asked counsel of God and received the answer spoken out of the holy of holies. Num. xxvii. 21.

Symbolical Meaning of the Sacerdotal Office.

1. Man needs a divinely appointed mediator between himself and God. No other could come before God and live.

2 The mediator must be a representative of both God and man.

3. He must come before God with the blood of an atoning sacrifice.

Typical Lesson.

See on this vital doctrine the Epistle to the Hebrews, which is an inspired and luminous commentary on the book of Leviticus. Some of the points are —

1. The divine vocation of Christ. Compare Ex. xxviii. 1 with Heb. v. 4.

2. Personal holiness. The holiness of the Levitical priest was ceremonial, a type only of the essential holiness of Christ.

3. His representative position. Christ has entered into heaven itself, now to appear in the presence of God for us. Heb. ix. 24.

4. Christ is our mediator. Compare Lev. xvi. 15 with Heb. ix. 15 and 1 Tim. ii. 5.

5. He made a true atonement for sin. Compare Lev. iv. 20, 26, 31, 35, with Heb. ix. 11, 12.

6. He is our intercessor. Compare Lev. xvi. 15 with Heb. ix. 24 ; vii. 25.

Christ as Priest Superior to Aaron. (1.) Christ made priest with an oath. (2.) Holy, harmless, undefiled. (3.) A royal priest — priest and king after the order of Melchizedek. (4.) Offering a sacrifice once for all. (5.) Holding an unchangeable and eternal priesthood. (6.) Christ a priest, not under but above the Mosaic law ; not after the order of Levi, but an order greater than that of Melchizedek himself. Heb. vii. and viii.

LESSON III.

SACKED KITES.

The ritual was the central part of the ceremonial institutes. The sanctuary and its utensils were adapted to worship by sacrifice only. The priesthood was appointed to offer sacrifices. The sacred times were set apart for these solemnities.

Distribution of the Sacred Rites.

1. Into offerings and purifications. These two classes correspond to the furniture of the fore court, the altar being symbolical of atonement, and the laver of regeneration. The offerings also refer to the guilt (culpa), and the purification to the stain (macula), of sin.

2. The offerings were — (1.) Animal, or bloody and expiatory ; (2.) Vegetable, or bloodless and thankful. They rested on the truth that the worship of sinners must contain the two elements of expiation for sin and gratitude for the blessings of God. The first element was represented by the bloody, the last by the unbloody, oblation.

8. The animal oblations were — (1.) The whole burnt-offering, Hebrew Olah, wherein the whole body of the victim was slowly burned on the altar. (2.) The burnt-offering, in which only a part of the victim — e. g., the fat — was burned. SeePs. 1L19.

4. Burnt-offerings were — (1.) Sin ; (2.) Trespass ; (3.) Peace-offerings. In all these a portion of the victim was burned ; the fat only, or a part of the flesh with the fat.

5. Peace-offerings were bloody. and were for — (1.) Vows; (2.) Thanksgiving; (3.) Free-will.

6. Vegetable offerings were — (1.) Meat; (2.) Drink; (3.) First fruits ; (4.) Fruits dedicated in vows.

SECTION I.

Offerings.

CHARACTERISTICS OF ANIMAL OFFERING.

1. The animals were invariably such as were used for food ; the ox-kind, the sheep, the goat, and in condescension to the poor the turtle dove and pigeon. The reasons why animals used for food were chosen are — (1.) They represented the wealth of the people, and the lesson was that man's possessions all belonged to God. (2.) This rule brought religious worship and daily family life close together. (3.) Eating the flesh of the victim was a part of certain ceremonies at the altar.

2. The place of the sacrifice was always at the sanctuary. The one sole altar and the one single high priesthood intimated not obscurely the unity of God ; the unity of the race as created, fallen and redeemed ; the unity of the Church, and the oneness of the mediator. The law was imperative. See Deut. xii. 13 ; compare Josh. xxii. 9-34.

3. The minister of the sacrifice was the priest alone. Num. iii. 10 ; xvi. 40 ; xviii. 3-7. Compare the crime and punishment of Korah and his company in Num. xvi.

The Whole Burnt-offering.

1. It was so called because the whole body of the victim (the skin only excepted, which was the priest's perquisite, Lev. vii. 8) was burned. Lev. i. 6-9. It was also styled Olah, ascension, because it went up to God in the smoke thereof. In the Greek text of Heb. x. 8 it is called holocaust — i. e. y burnt whole.

2. This was the most ancient form of sacrifice. It was offered by Noah eight hundred years before the giving of the law. When introduced into the Hebrew ritual, the people well knew that it was no new act of worship, that it taught no new theology. It was one of their oldest and most sacred traditions.

3. The basis of the entire ritual was laid in this oblation. The burning entered as an integral element into all the forms of the bloody offerings ; into the sin-, the trespass- and the peace-offerings. Blood and fire, were invariably seen in every one of the expiatory rites.

4. It was renewed twice daily from day to day, and was therefore a " continual burnt-offering/' The fire never went out, the smoke never ceased to ascend day or night. Ex. xxix. 42 ; Num. xxviii. 3-6.

5. This was the general comprehensive offering for sin as sin and for the sin of the race as a whole. Offerings for particular sins, whether of individuals or of all Israel, took the specific form of the sin- or the trespass- or the peace-offering. The olah was in the nature of a general act of worship and expiation for sin, without special reference to the guilt of the individual, or even of the Hebrews as the chosen people. " Behold the Lamb of God which taketh away the sin of the world"

The Sin-offeking.

See Leviticus iv. to v. 14.

1. Like the olah, it was expiatory. Blood was shed and sprinkled on the furniture of the sanctuary, and was poured in floods over the altar of burnt-offering in the fore-court.

2. Unlike the olah, it was expiatory of particular sins and the sins of individuals.

3. Unlike the olah, the fat only was burnt, and the kidneys, because these organs were imbedded in large deposits of fat. The flesh was otherwise disposed of. Lev. iv. 8, 10-15.

4. The greater sin-offering was presented — (1.) For the high priest when he was guilty of crime (Lev. iv. 3-12) ; (2.) For a sin of the whole people (Lev. iv. 13-21) ; (3.) On the great day of atonement. Lev. xvi. 26.

5. The lesser sin-offering was presented — (1.) By the ruler (Lev. iv. 22-26) ; (2.) By the private person (vs. 27-35) ; and (3.) In various purifications, xii. 6 ; xiv. 19.

The Trespass-offering.

The full distinction between the sin- and the trespass-offering has not, perhaps, been ascertained. But the following are points in which they differ: 1. The trespass-offering w T as never presented for the guilt of the whole people. That was a peculiarity of the sin-offering.