cannot occupy their true priestly position. Lastly, the scripture from Leviticus forbids the use of strange fire. It must be God's fire-fire kindled from heaven, from before the Lord (Lev. ix. 24), and no other. Applying this to believers, the lesson is, that they can only worship by the Spirit of God. Natural fervour and natural emotions, however produced, would in this sense be "strange” fire. It was for this reason, doubtless, that the priests were forbidden to drink wine or strong drink when they entered into the tabernacle. The effects of wine simulate those produced by the Spirit of God. (See Acts ii. 13-15.) The fire, equally with the incense, must be divine to be acceptable upon the golden altar-a lesson which Christians of this day would surely do well to lay to heart when the attempt is made on every hand, by sights and sounds, to work on the natural man, and to aid him in the worship of God. May they learn that all such things are really abominations in the sight of God!

Once a year atonement was to be made upon the horns of the altar with the blood of the sin-offering of atonements. (v. 10.) The account of this is found in Lev. xvi. The reason of it was the imperfection of the priesthood. The true place of the priest was before the golden altar; and being what he was, he defiled the very place of his approach to God (compare Lev. iv. 7); and hence the need of the continual application of the blood of atonement. This is instructive from its typical contrast. One sacrifice now avails for ever. Christ has perfected for ever by His one offering them that are sanctified; and consequently without interruption they enjoy perpetual access even into the holiest of all.

Finally, a remark may be made upon the provision for the carrying of the altar through the wilderness. The

staves and the rings are given here, and need no observation, as they are of the same material as the altar. But in Num. iv. 11 we find that there were two coverings: first, a cloth of blue, and secondly, outside, the badgers' skins. The blue-emblematic of what is heavenly-the heavenly character, as flowing from priestly intercession, and indeed as connected with the priestly position—was concealed. It was for the eye of God alone. Then came the badgers' skins—signifying that holy vigilance by which Christ guarded Himself from evil. This is outside, because it is a question of passing through the wilderness -where evil abounds. It teaches therefore that if the heavenly character is to be maintained, there must be unwearied watchfulness, and incessant diligence to guard ourselves through the use of the Word-from the contaminations and pollutions which beset us on every hand.

CHAPTER XXX.

THE ATONEMENT MONEY.

EXODUS XXX. 11-16.

THE atonement money has been already referred to when treating of the sockets of silver under the boards of the Tabernacle. At first sight, the introduction of the subject in this place seems peculiar; but in truth it is another mark of the perfection of the design of the Spirit of God. The priests have been appointed and consecrated; the golden altar, with the manner of its service, has been described; but before Aaron can approach to burn incense, there must be a redeemed people on whose behalf he must act. For the very essence of the priesthood is that they were appointed on behalf of others. Hence, as soon as the golden altar has been given, the people are identified with the Tabernacle as represented by the atonement money. Every detail of the order of the subjects is therefore divinely arranged.

"And the Lord spake unto Moses, saying, When thou takest the sum of the children of Israel, after their number, then shall they give every man a ransom for his soul unto the Lord, when thou numberest them; that there be no plague among them when thou numberest them. This they shall give, every one that passeth among them that are numbered, half a shekel

after the shekel of the sanctuary: (a shekel is twenty gerahs) an half shekel shall be the offering of the Lord. Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the Lord. The rich shall not give more, and the poor shall not give less, than half a shekel, when they give an offering unto the Lord, to make an atonement for your souls. And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls." (vv. 11-16.)

Two things appear in the first verse of this direction— the occasion, and the object of the atonement money. The occasion was-" when thou numberest the people." When they were numbered each man was brought, as it were, individually before God; and this was the precise moment chosen to remind them of their condition, and of their consequent need of redemption. As long as sin is not dealt with, if God is brought into contact with men as such, He must from the very holiness of His nature take cognizance of their guilt. Hence this gracious provision. Its typical significance is simply the truth which is found in every page of Scripture; viz., that all men need a ransom for their souls. The object is "that there be no plague." For, as has been remarked, if God notices the sinner in his sins, it must be for judgment, unless he is under the protection of atonement. A striking illustration of this is found in the reign of David. The king was tempted, being proud of the strength of his armies, to have his people numbered. "Go," said he to Joab, "and number ye the people, that I may know the number of the people." But he neglected the ordinance as to every man giving a

ransom for his soul, and "the Lord sent a pestilence upon Israel, from the morning even to the time appointed: and there died of the people, from Dan even to Beersheba, seventy thousand men." (2 Sam. xxiv.) This was the more remarkable from the fact that David confessed his sin immediately after the people were numbered; but though the Lord dealt with him in tender grace and compassion, and gave him the choice of the nature of the punishment, judgment could not in righteousness be avoided. The Lord's claims must be acknowledged. Every one of the people that was numbered was amenable to His righteous judgment, and this was to be acknowledged by the ransom money.

The sum to be given was half a shekel of silver (See chapter xxxviii. 25-28), after the shekel of the sanctuary-i.e., as explained, ten gerahs. Ten is the number of responsibility God-wards; and the lesson consequently is that man's responsibility to God as a sinner must be met. Now silver is a figure of the blood of Christ-i.e. the silver of the ransom money. St. Peter alludes to this when he says, "Ye were not redeemed with corruptible things, as silver and gold . . . but with the precious blood of Christ, as of a lamb without blemish and without spot." (1 Peter i. 18, 19.) It will be observed that he speaks of gold as well as silver. There is a special reason for this. On one occasion, after a striking deliverance or preservation of the people from the perils of war, so that when they were numbered it was found that there was not one lacking, gold instead of silver was offered for the ransom money. (Num. xxxi. 49-54.) The apostle, therefore, combines the two in contrast with, or as a type of, the blood of Christ. Our Lord Himself speaks of giving His life (and the life is in the blood) as a ransom for many. The half shekel