he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass-offering."

Patrick renders ver. 4, "If he sin and acknowledge his guilt;" for if his case were one where witnesses convicted him, then Exod. xxii. 7-9, held good. The case of Zaccheus, on the day of his coming to Jesus ("the day of his trespass-offering" surely), illustrates this restitution as an attendant upon forgiveness. When the Lord forgave him, the same Lord also inclined him to restore what he had unjustly taken, and to give back far more than he had taken.

The fifth part is given, in addition to the principal, just as in the case of holy things being fraudulently withheld. It is a double tithe (two tenths) and so is equivalent to a double acknowledgment of the person's right to the thing, of which he had been, for a time, unjustly deprived. See chap. v. 15, 16.

No doubt this exceeding jealousy on the part of God in maintaining the rights of men, and exhibiting such strict equity, was intended to display to the world what his own holy character is. The most impartial and extensive justice is here exhibited. And his demand for restitution shows that the Lord will maintain his violated rights to the uttermost. It further proves, that while he requires (as John did, Luke iii. 8, 10-14) repentance and amendment, still it is not these that in any degree satisfy the Lord; for there is, in addition to the restoring of the principal, a new demand by the law, for the very act of attempting to defraud it—one fifth part beyond the former demand! Thus was Israel prepared for an awful enforcement of Divine claims in the person of Immanuel; and thus were they shown what

must be the infinite merit of him who should be able to restore all that had been taken away from his God!

Vers. 6, 7. "And he shall bring his trespass-offering unto the Lord, a ram without blemish out of the flock, with thy estimation, for a trespass-offering, unto the priest: and the priest shall make an atonement for him before the Lord: and it shall be forgiven him for anything of all that he hath done in trespassing therein.” "For any of all the things”—thus proclaiming that "the blood of Jesus cleanseth from all sin." The case of presumptuous sins is not referred to here, for these involved a disregard, in the offender, to the very offerings that could exhibit pardon to his conscience. But this section ends with the proclamation of free forgiveness from all manner of sin. The Lord would thus at once allure the sinner from his transgression, and lead him to the immediate joy of reconciliation. It is the surest and speediest way to lead him out of his former path of guilt. "There is forgiveness with thee that thou mayest be feared."

With Israel, as with us, there were many who saw no meaning or reason in God's appointments. Want of true conviction of sin made them despise these types, while the godly, who felt their loins filled with a grievous disease, found therein their daily refreshment. This is the true sense of Prov. xiv. 9, when properly rendered. "Fools make a mock of the trespass-offering, but with the righteous it is in esteem." The Septuagint seems to have had a glance at this meaning, for they use "xadagioμos" for , and they render 77, "SEXTOS." The godly cherished these typical delineations of atonement, while the careless, earthly-minded Israelite saw nothing in them to desire. None go to the hidingplace who fear no storm. The stream flows by un

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heeded when the traveller on its banks is not thirsty. The whole will not use the physician. Sense of sin renders Jesus precious to the soul. How Peter loved the risen Saviour who relieved him of the load of his denial! A sight of wrath to come gives a new aspect to every spiritual thing. In Egypt, a sight of the destroying-angel's sword would make Israel prize the blood. Ishmael might have mocked at the ram caught in the thicket; but not so Isaac, who had been bound with the cords of death. It is only "fools" that will "mock at the trespass-offering;" with the righteous it is held in unspeakable esteem. Their song is, "Thanks be unto God for his unspeakable gift!"

Special Rules for the Priests

WHO MINISTER AT THE ALTAR OF GOD.

GOD

HATH RECONCILED US TO HIMSELF BY JESUS CHRIST, AND HATH GIVEN TO US THE MINISTRY OF RECONCILIATION. FOR HE HATH MADE HIM TO

BE SIN FOR US, WHO KNEW NO SIN; THAT WE MIGHT BE MADE THE RIGHTEOUSNESS OF GOD IN HIM." 2 Cor. v. 18, 21.

CHAPTER VI.-CONTINUED.

REGARDING THE WHOLE BURNT-OFFERING.

Vers. 8, 9. "And the Lord spake unto Moses, saying, Command Aaron and his sons, saying, This is the law of the burnt-offering: It is the burnt-offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it.” THE ground traversed over in chapters ì., ii., iii., iv., v., is now retraversed, but for a quite different object. Supplemental directions to the priests, in regard to their part in the offering of the sacrifices, is the object in view. But this gives opportunity for the typifying of some most important truths.

"The law of the burnt-offering," or of things to be observed in offering it, is first stated. Perhaps, in ver. 9, we should read the parenthesis thus-"As for the burntoffering, it is to be burning* on the altar all night until

על

* Horsley renders i by, "upon the burning fuel;" and others to the same effect. See Ainsworth.

the morning; and the fire of the altar must be kept burning on it." However, retaining our rendering, we have the fact, that the fire must be kept burning the whole night long.

The Holy One speaks again from the holy place. He now tells some of the more awful thoughts of his soul. His words reveal views of sin and righteousness that appear overwhelmingly awful to men. His eternal justice, flaming forth against all iniquity, is declared to Israel in the fire of the altar. This fire is never to be extinguished; "for every one of his righteous judgments endureth forever." (Ps. cxix. 160.) It burns all night long—an emblem of the sleeplessness of hell, where "they have no rest, day nor night"-and of the everwatchful eye of righteousness that looks down on this earth.

Perhaps it was intended to exhibit two things:

1. "The smoke of their torment ascendeth up forever and ever tormented with fire and brimstone in presence of the holy angels, and in the presence of the Lamb." (Rev. xiv. 10, compared with ver. 18.) The whole camp saw this fire, burning in the open court all night long. "So shall you perish," might an Israelitish father say to his children, taking them to his tent door, and pointing them, in the gloom and silence of night, to the altar, "So shall you perish, and be forever in the flames, unless you repent!"

2. It exhibited, also, the way of escape. See, there is a victim on the altar, on which these flames feed! Here is Christ in our room. His suffering, seen and accepted by the Father, was held forth continually to the faith of Israel, night and day. And upon that type, the pledge and token of the real sacrifice, did the eye of the Father