It is suggestive to observe the emphasis which is laid upon the necessity of the guilt-offering, even in such cases. Three times, reference is explicitly made to this fact of ignorance, as not affecting the requirement of the guilt-offering: (ver. 17) "Though he knew it not, yet is he guilty, and shall bear his iniquity;" and again (ver. 18), with special explicitness, "The priest shall make atonement for him concerning the thing wherein he erred unwittingly and knew it not;" and yet again (ver. 19), "It is a guilt-offering: he is certainly guilty before the Lord." The repetition is an urgent reminder that in this case, as in all others, we are never to forget that however our ignorance of a trespass at the time, or even lack of definite knowledge regarding its nature and extent, may affect the degree of our guilt, it cannot affect the fact of our guilt, and the consequent necessity for satisfaction in order to acceptance with God. * * * * * The second section of the law of the guilt-offering (vi. 1-7) deals with trespasses against man, as also, like trespasses against Jehovah, requiring, in order to forgiveness from God, full restitution with the added fifth, and the offering of the ram as a guilt-offering. Five cases are named (vv. 2, 3,), no doubt as being common, typical examples of sins of this character. The first case is trespass upon a neighbour's rights in "a matter of deposit;" where a man has entrusted something to another to keep, and he has either sold it or unlawfully used it as if it were his own. The second case takes in all fraud in a "bargain," as when, for example, a man sells goods, or a piece of land, representing them to be better than they really are, or asking a price larger than he knows an article to be really worth. The third instance is called "robbery;" by which we are to understand any act or process, even though it should be under colour of legal forms, by means of which a man may manage unjustly to get possession of the property of his neighbour, without giving him due equivalent therefor. The fourth instance is called "oppression" of his neighbour. The English word contains the same image as the Hebrew word, which is used, for instance, of the unnecessary retention of the wages of the _employé_ by the employer (xix. 13); it may be applied to all cases in which a man takes advantage of another's circumstances to extort from him any thing or any service to which he has no right, or to force upon him something which it is to the poor man's disadvantage to take. The last example of offences to which the law of the guilt-offering applied, is the case in which a man finds something and then denies it to the rightful owner. The reference to false swearing which follows, as appears from ver. 5, refers not merely to lying and perjury concerning this last-named case, but equally to all cases in which a man may lie or swear falsely to the pecuniary damage of his neighbour. It is