The Pulpit Commentary — Numbers — Section 62

up, and makes inquiries nbout his hook. Dut tl,e finder denies all knowledge of it, and it remains in his possession. Among us the criminal law would hnve something to say to this dishonest finder. The meshes of the Hebrew criminal code seem to have been wide enough to let him go. But the holy law of God speaks to hie con- l'lcience. 1. He is to confess his fault. E,·en in matters belonging to the criminal law, the Jews laid great stress on confession. It was a maxim among them, that if a mnn brought an offering for his offence, but omitted to confess the evil he had done, his offering would not avail for atonement (cf. 1 John i. 9). 2. He is to make restitution to the person wronged. In the instance supposed the pruning-hook must be restored, or its equivalent in money, with one-fifth part added. This, let me observe in passing, shows that the trespass contemplated is not n trespass such as fell ~;thin the scope of the criminal law; for the restitution enjoined in the criminal law was much ampler. A thief restored double; n sheep-stealer fourfold; a cattle- lifter fivefold (Exod. xxii. 1--4). Mild penalties certainly, but more severe than the restitution enjoined here. 3. A ram is to be brought to the Lord as n trespass offering for atonement. 4. If the person who was wronged is dend, the restitution is to be made to the next heir,-the kinsman, or goel (ver. 8),-whom failing, it is to be made to the Lord in the person of the priest. In connection with this, the people are admonished that all gifts solemnly dedicated to the priest fall under the same rule as conscience money paid hy way of compensation for fraud. Omission to pay them will defile the camp. II. WHAT DOES THIS STATUTE OF CONSCIENCE MONEY TEACH us? 1. When a man does WTong to bis neighbour be sins against God, and must crave God's pardon for the wrong. There have been religious systems-the old Greek and Roman paganism, for example-which completely disconnected religion from morality. A tendency iu the same direction, who that knows himself has not caught a glimpse of in his own lieart? Against that fatal divorce the whole word of God is a protest and warning. Read Psalm xv. 2. When a man does wrong to his neighbour he must make com- pensation to his neighbour. It will not do simply to confess the wrong to God, and beg bis pardon. That is only one half of what the case demands. Satisfaction must he made to the person wronged. In many cases the civil magistrate will see to this. In many other cases the wrong-doing is of a kind which his sword cannot reach- fraudulent bankruptcies often elude the law. In all cases alike, God commnnds the person who bas ~•ronged his neighbour to repay him with increase. 3. The wrong- doer who omits to repay as required is admonished that he is an unclean person, whose presence defiles God's sanctuary. In God's sight the camp is defiled by the presence of a man who defrauds as much as by a leper. If you would see how deeply this aspect of the precept before us impressed itself on consciences in Israel, read Psalm xv., a psalm fitted surely to suggest alarm to those nmongst us who in business nabitnally violate the golden rule, and yet claim n place in God's sanctuary. 4. In the complications of modem life it will happen far more frequently than in ancient Israel that sntisfaction for fraud cannot be made directly to the parties defrauded. In this case the money is to be devoted to charitable and pious uses. To be sure, ill-gotten wealth is a very undesirable source of income for either Church or charity. I much doubt whether God honours it to do much good. But if the fraudulent per- son ie truly penitent, and has done his best to make compensation to bis victims, he may hope to escape the defilement and curse that cleave to dishonest gains by bestowing them where they may possibly do some good.-B. Vers. 5--8.-Conjession and restitution. These trespasses nre explnined and illus- trated in Levit. vi. 1-7. In both passages provision is made for confession, resti- tution, interest, and atonement-in Leviticus the ntonement being spoken of more fully than here. Notice that three parties are provided for in the directions given. I. THE WRONG-DOER. The wrong-doer has done injury to himself as well as nn- other. In one sense the injurv is even greater. What we suffer from others, gricvoUB and irritating as it may be at the time, need not be nn abiding ill ; but the i.njury we inflict on others is great spiritual danger to ourselves. Hence the man truly confessing the wrong be had done was proving himself in a better state of mind, no louger the victim of se)fiijhnese, md glorying in hie shame, but showing an awakened CH. V, 11-31.] TIIE BOOK OF NUMBERS. 39