(d) The Sin-Offering, or Trespass-Otl'ering (Lev. iv, v, vi).
[1] For sins committed in ignorance (Lev. iv).
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[2] For vows unwittingly made and broken, or
uncleanness unwittingly contracted (Lev. v). [3] For sins wittingly cummitted (Lev. vi, 1-T). (n) Extraordinary Sacrifices.
(a) At the Caii.iecration of Priests (Lev. viii, ix). (6) At the J'nrijiratiun of Women (Lev. xii).
(c) At the Chaiusinii of hepern (Lev. xiii, xiv).
(d) On the Great Day of Atononent (Lev. xvi). ((') On the great Festivals (Lev. xxiii).
2. Law op Hoi-inkss (arising from tlie union with God through sacrifice). (\) Holiness of Persotis. (a) Holincsii of the lohole people as "children of God" (Exod. xix, 5, 6 ; Lev. xi-xv, xvii, xviii ; Deut. xiv, 1-21) shown in
[ij The Dedication of the first-born (Exod. xiii, 2, 12, 13 ; xxii, 29, 30, etc.) ; and the ofleriug of all firstlings and first-fruits (Deut. xxvi, etc.). [2] Distinction of clean and unclean food (Lev. xi ;
Deut. xiv). [3] Provision for purification (Lev. xii, xiii, xiv,
XV ; Deut. xxiii, 1-14). [4] Laws against disfigurement (Lev. xix, 27; Deut. xiv, 1 : compare Deut. xxv, 3, Hgainst excessive scourging). [6] Laws against unnatural marriages and lusts (Lev. xviii, xx). (h) Holiness of the Priests {and Levites).
[1] Their consecration (Lev. viii, ix; Exod. xxix). [2] Their special qualifications and restrictions
(Lev. xxi ; xxii, 1-9). [3] Their rights (Deut. xviii, 1-C ; Numb, xviii) and authority (Deut. xvii, 8-13). (u) Holiness of Places and Thimjs. («) The Tabernacle with the ark, the vail, the altars, the laver, the priestly robes, etc. (Exod. xxv-xxviii, xxx). (6) The Holy Place chosen for the permanent erection of the tabernacle (Deut. xii ; xiv, 22-29), where only all sacrifices were to be offered, and all tithes, first- fruits, vows, etc., to be given or eaten. (o) Holiness of Times. (a) The Sabbath (Exod. xx, 9, 11 ; xxiii, 12, etc.). (6) The Sabbatical Year (Exod. xxiii, 10, 11 ; Lev. xxv, 1-7, etc.).
(c) The Year of Jubilee (Lev. xxv, 8, 16, etc.).
(d) The Passover (Exod. xii, 3, 27; Lev. xxiii, 4-14).
(e) The Feast of Weeks (Pentecost) (Lev. xxiii, 16, etc.).
(f) The Feast of Tabernacles (Lev. xxiii, 33-43). (y) The Feast of Trumpets (Lev. xxiii, 23-25).
(//) The Day of Atonement (Lev. xxiii, 26-32, etc.). On this part ofthe subject, see Festival; Kino; Peiest; Tabernacle; Saouifioe, etc.
III. Distinctice Characteristics of the Mosaic Law. — 1. The leading principle of the whole is its theocratic CHAUACTER, Its reference (that is) of all action and thoughts of men directly and immediately to the will of God. All law, indeed, must ultimately make this refer- ence. If it bases itself on the sacredness of human au- thority, it must Anally trace that authority to God's ap- pointment; if on the rights of the individual and the need of protecting them, it must consider these rights as inherent and sacred, because implanted by the hand of the Creator. IJut it is characteristic of the Mosaic law, as also of all Biblical history and prophecy, that it passes over all the intermediate steps, #id refers at once to God's commandment as the foundation of all human duty. The key to it is found in the ever -recurring formula, " Ye shall observe all these statutes ; I am Je- hovah."
It follows from this that it is to be regarded not mere- ly as a law, that is, a rule of conduct, based on known truth and acknowledged authority, but also as a revela- tion of God's nature and his dispensations. In this view of it, more particularly, lies its connection with the rest of the Old Testament. As a law, it is definite and (gen- erally speaking) final; as a revelation, it is the begin- ning of the great system of prophecy, and indeed bears within itself the marks of gradual development, from the first simple declaration ("I am the Lord thy God") in Exodus to the full and solemn declaration of his nature and will in Deuteronomy. With this peculiar character of revelation stamped upon it, it naturally ascends from rule to principle, and regards all gfiodness in man as the shadow of the divine attributes,'' Ye shall be holy; fori the Lord your God am lioly" (Lev. xLx, 2, etc. ; comp. MatU V, 48).
Cut this theocratic character of the law depends nec- essarily on the belief in God as not only the creator and sustainer of the world, but as, by special covenant, the head of the Jewish nation. It is not indeed doubted that he is the king of all the earth, and that all earthly authority is derived from him ; but liere again, in the case of the Israelites, the intermediate steps are all but ignored, and the people are at once brought face to face with him as their rider. It is to be especially noticed that God's claim (so to speak) on their allegiance is based, not on his power or wisdom, but on his especial mercy in being their saviour from Egyptian bondage. Be- cause they were made free by him, therefore they be- came his servants (comp. Kom. vi, 19-22) ; and the dec- laration which stands at the opening of the law is, " I am the Lord thy God, ichich hi-oiight thee out of the land of Effyj^f" (Compare also the reason given for the ob- servance of the Sabbath in Deut. v, 15; and the histor- ical prefaces of the delivery of the second law [Deut. i- iii] ; of the renewal of the covenant by Joshua [Josh. xxiv, 1-13] ; and of the rebuke of Samuel at the estab- lishment of the kingdom [1 Sam. xii, 6-15].)