It would be a mistake, however, to suppose that all the inward religion was individual and all the outward religion national. There was provision in the ceremonial law, not only for sacrifices on a national scale, like those of the day of atonement, but also for each man to express outwardly his own penitence or devotion or gratitude or obligation to God by means of a personal sacrifice, publicly offered but privately planned and provided. And, on the other hand, the psalms and the prophets cannot be understood, unless we realize the general religious life of the nation that lies back of these highly individual forms of expression. That was why, when David thinking of himself could write, "The Lord is my shepherd," the whole people could take that sentence and the psalm it begins for use in public worship as the collective expression of Israel's trust in its God. The great fact of sin is responsible for the perversion of the true relation between these different varieties of religious life. In theory, every symbolic object and action at tabernacle or Temple was merely the outward expression of an inward idea or feeling or resolve. Every smoking sacrifice on the altar was supposed to come from an offerer drawing near to God in the sincere belief "that he is, and that he is a rewarder of them that seek after him." Heb. 11:6. But in fact the offerer was in constant danger of looking upon all the gifts and victims he brought as so many bribes with which he might buy the favor of an offended God, or, worse still, might obtain an "indulgence" to do some evil deed he planned. This is what Jeremiah means when he cries, "Will ye steal, murder, and commit adultery, and swear falsely ... and come and stand before me in this house, which is called by my name, and say, We are delivered; that ye may do all these abominations?" Jer. 7:9, 10. If the private worshiper was in danger of abusing the worship of God in this way, how much more was the priest, the professional sacrificer and celebrant, in danger of looking upon all his duties as a kind of authorized magic! "Do this external act, and that inward benefit will surely follow." "Offer this lamb, and cease to think about that black sin for which the lamb is the official price." Yes, even this: "Go and do it again, but don't forget to bring another lamb!" Is it any wonder that at length Malachi, after lashing the priests of his late day for their laziness, cynicism, and greed, cries out in Jehovah's name, "Oh that there were one among you that would shut the doors [of the Temple], that ye might not kindle fire on mine altar in vain!" Mal. 1:10. All along the course of Hebrew history we find prophets and psalmists protesting against this sinful perversion of ceremonial religion. See for example I Sam. 15:22; Ps. 40:6-8; 50; Isa. 1:10-17; Micah 6:6-8.