transgression of my people the stroke was on him!_ V. Ch. liii. 10-12. We have heard the awful tragedy. The innocent Servant was put to a violent and premature death. Public apathy closed over him and the unmarked earth of a felon's grave. It is so utter a perversion of justice, so signal a triumph of wrong over right, so final a disappearance into oblivion of the fairest life that ever lived, that men might be tempted to say, God has forsaken His own. On the contrary--so strophe v. begins--God's own will and pleasure have been in this tragedy: _Yet it pleased the LORD to bruise him_. The line as it thus stands in our English version has a grim, repulsive sound. But the Hebrew word has no necessary meaning of pleasure or enjoyment. All it says is, God so willed it. His purpose was in this tragedy. Deus vult! It is the one message which can render any pain tolerable or light up with meaning a mystery so cruel as this: _The LORD_ Himself _had purposed to bruise_ His Servant, _the LORD Himself had laid on him sickness_ (the figure of disease is resumed). God's purpose in putting the Servant to death is explained in the rest of the verse. It was in order that _through his soul making a guilt-offering, he might see a seed, prolong his days, and that the pleasure of the Lord might prosper by his hand_. What is a guilt-offering? The term originally meant guilt, and is so used by a prophet contemporary to our own.[231] In the legislation, however, both in the Pentateuch and in Ezekiel, it is applied to legal and sacrificial forms of restitution or reparation for guilt. It is only named in Ezekiel along with other sacrifices.[232] Both Numbers and Leviticus define it, but define it differently. In Numbers (v. 7, 8) it is the payment, which a transgressor has to make to the human person offended, of the amount to which he has harmed that person's property: it is what we call damages. But in Leviticus it is the ram, exacted over and above damages to the injured party (v. 14-16; vi. 1-7), or in cases where no damages were asked for (v. 17-19), by the priest, the representative of God, for satisfaction to His law; and it was required even where the offender had been an unwitting one. By this guilt-offering _the priest made atonement_ for the sinner and _he was forgiven_. It was for this purpose of reparation to the Deity that the plagued Philistines sent a guilt-offering back with the ark of Jehovah, which they had stolen.[233] But there is another historical passage, which though the term _guilt-offering_ is not used in it, admirably illustrates the idea.[234] A famine in David's time was revealed to be due to the murder of certain Gibeonites by the house of Saul. David asked the Gibeonites what reparation he could make. They said it was not a matter of damages. But both parties felt that before the law of God could be satisfied and the land relieved of its curse, some atonement, some guilt-offering, must be made to the Divine Law. It