that none might presume to take the liberty to burn the Bullock in any other place Ver. 13. Verse 13 And if the whole Congregation of Israel sin through ignorance The Jews generally understood by the whole Congregation the great Sanhedrim who represented the whole People of Israel So Maimonides in his More Nevochim P. III. cap. 41. and in his Treatise of Sacrifices and R. Levi of Barcelona Praecept CXVIII For they sometimes erred in Judgment and thereby misleading the People they were bound when they found their Error to offer this Sacrifice Yet the Talmudists have raised many Disputes upon this Point and made various Cases in some of which the House of Judgment was bound to offer the Sacrifice here appointed and not they who followed their Sentence and others there were in which they who followed their Sentence were bound and not the Judges themselves But if Moses his words be well considered it will appear that he speaks of a Sin committed by all the People in doing something which God had forbidden by making wrong Constructions of the Law or by common false Opinions or popular Customs For the whole Congregation is here plainly distinguished from the Elders of the People v. 15. which is certainly the name for their Judges and Governours It was Mr. Selden's intention to have treated largely of the Sense and Notion of this Law as appears by what he saith of it L. II. de Synedriis cap. 14. n. 4. where he refers his Reader to the third Book on that Subject for an account of this place In the beginning of which cap. 1. n. 1. he signifies his intention to explain what the Office of the Sanhedrim was in offering Expiatory Sacrifices for the whole Congregation Which he repeats again cap. 10. n. 1. with this addition that they made this Sacrifice in the name of all the People when they offended as a Community But he did not live to pursue his intentions being diverted by long Digressions about other Matters yet he shows sufficiently his Opinion was that this Sacrifice was not offered for the Sanhedrim but by them for the People And the thing be hid from the eyes of the Assembly They are not sensible of their mistake for the present but afterward discover it either by themselves or by their Rulers And they have done somewhat against any of the Commandments of the LORD concerning things which ought not be done Have offended against some of the negative Precepts as the Jews speak which forbid such things to be done See v. 2. And are guilty Are sensible of their guilt Ver. 14. Verse 14 When the sin which they have sinned against it is known When they have discovered what Precept they have violated Then shall the Congregation offer a young bullock for the sin Without blemish as was required for the Sin of the High-Priest v. 3. And bring him before the Tabernacle of the Congregation i. e. Cause the Bullock to be brought thither by some of his People in the name of all the rest Ver. 15. Verse 15 And the Elders of the Congregation shall lay their hands upon the head of the bullock c. They were to do this as Representatives of the People See v. 13. and the end of laying on their hands v. 4. And the bullock shall be killed before the LORD Either by some of them or some of the People whom they appointed See v. 4. Ver. 16. Verse 16 And the Priest that is anointed That is the High-Priest See v. 5. All the rest that follows to v. 22. is exactly the same that is prescribed in the foregoing Offering for the High-Priest himself Only R. Solomon Jarchi hath a nice observation on the next Verse that it is not said in this case as it is in the former he shall sprinkle of the Blood seven times before the vail of the Sanctuary but only before the vail without the addition of hakkodesh of the Sanctuary as it is v. 6. Because saith he if the High-Priest only sin the Holiness doth not depart but if all the Congregation sin then it doth depart As if a Province rebel against a Prince his Family stands but if there be a general defection he must fall He hath the like observation upon v. 22 23. but it seems too subtil For in the 18th Verse Moses only saith he shall put some of the Blood upon the horns of the Altar without adding of sweet incense as before v. 7. and yet it is manifest he means the same Altar and what was done in this Sacrifice was as acceptable as what was done in the other Ver. 22. Verse 22 When a Ruler hath sinned and done somewhat through ignorance against c. The word Nasi which we translate Ruler signifies the Head of a Tribe in I Numb 4.16 VII 2. But the Jews commonly understand it peculiarly of the Head or Prince of the great Sanhedrim who when they were under the Government of Kings was the King himself Thus the Misna gathers from these words in the Text when he sinneth against any of the Commandments of the LORD his God which signifie him say the Doctors that hath no Superior but the LORD And so the Gemarists understand it also as Mr. Selden shows L. II. de Synedriis cap. 16. p. 666. But I think it is most reasonable to extend this to all great Officers and Judges who had a peculiar relation to God and therefore were called by his Name Concerning things which should not be done See v. 2. And is guilty Acknowledges that he hath offended God by the Sin which he hath committed Ver. 23. Verse 23 Or if his sin wherein he hath sinned come to his knowledge If we retain this Translation and do not render the first word and but or then the foregoing words in the latter end of v. 22. veashem must be translated not is guilty but and acknowledges his guilt Which seems to be the true sense for when Men sin they are guilty though the sin was committed ignorantly but they do not acknowledge their guilt till they see it as Moses here supposes they might when they considered better or some Body informed them aright So these words signifie or his sin is made known unto him Thus L'Empereur very judiciously translates this whole passage And he acknowledges himself guilty or his sin be shown to him Otherwise there is no room for this disjunctive Particle See his Annot. upon Bava kama cap. 7. sect 1. and cap. 9. sect 4 5. And thus we our selves translate the first part of this disjunction in the latter end of the foregoing Verse V Hosea 15. acknowledge their offences He shall bring his offering a Kid of the Goats His Sacrifice was of less value than the two former From which Mr. Selden concludes that the High-Priest was not always the Head of the Sanhedrim L. II. de Synedr cap. 16. p. 653. For their Sacrifices were very different which argues a difference in their Persons And the Misna says
if the High-Priest were put out of his Office his Sacrifice was still the same viz. a Bullock without blemish but it was not so with the Nasi or Ruler who offered only the Sacrifice of a private Man if he lost his Office A male without blemish It was to be the best of this kind though not equal to the Sacrifice for the High-Priest and the whole Congregation See v. 28. Ver. 24. Verse 24 And he shall lay his hand upon the head of the Goat Of this see v. 4. And kill it in the place where they kill the burnt-offering before the LORD Where that was see Chap. I. ver 11. Neither of the two fore-mentioned Offerings for the High-Priest or the whole Congregation are ordered to be killed here but only before the LORD v. 14 15. that is in any part of the Court but that which was proper to the Burnt-offering and the common Sin-offering as it here follows It is a sin-offering And therefore was to be killed where the Burnt-offering was for so it is ordained VI. 25. that all Sin-offerings should be there slain Which doth not imply that the two former were not Sin-offerings but that they were not of the common sort as appears by the carrying of their Blood into the Sanctuary and burning their Flesh without the Camp which are not ordered either in this or in the following Sacrifices Ver. 25. Verse 25 And the Priest shall take of the blood of the sin-offering with his finger By dipping his finger into it v. 6 17. And put it upon the horns of the Altar of burnt-offering Whereas the Blood of the two former was put upon the Horns of the golden Altar in the Sanctuary v. 7 18. And shall pour out his blood at the bottom of the Altar of burnt-offering See v. 18. Ver. 26. Verse 26 And he shall burn all his fat upon the Altar c. See chap. III. 9. It is not here said what should be done with the Flesh which in the two fore-going Offerings is ordered to be burnt without the Camp v. 12 21. But in chap. VI. 26 29. and XVIII Numb 9 10. the Law of the Sin-offerings is set down to be this that the Priest and his Sons should eat it in the Sanctuary and no where else provided also that they were free from uncleanness XXII 4. And the Priest shall make an atonement for him as concerning his sin By this Sacrifice his Guilt was expiated which must be understood to be the effect of the Sacrifice for the High-Priest though it be not expressed as it is in that for the whole Congregation v. 20. And it shall be forgiven him So that he should not be liable to the Punishment of cutting off as the Jews understand it who fancy such sins to which that is threatned are here spoken of See v. 1. Rather he was restored to Communion with the People of God from which he was separated while he remained in a known Guilt Ver. 27. Verse 27 And if any one of the common people sin through ignorance Commit the same Offence that a Ruler or publick Officer doth And be guilty or if his sin which he hath committed come to his knowledge See how this ought to be translated v. 22 23. Ver. 28. Verse 28 That he shall bring his offering a Kid of the Goats a female without blemish Being a common Person less was required of him than of a Prince who was to offer a Male v. 23. which in all Creatures was of greater value than a Female as Maimenides observes who reckons up three and forty offences of this sort that might be committed imprudently in his Treatise called Schegagoth in one of which viz. worshipping an Idol ignorantly the Sacrifice was the same for a private Man as for the King or the High-Priest or the Priest anointed for War But in all the other XLII a female Goat or Lamb sufficed for a private Man cap. 1. sect 4. And this Sacrifice they call stated or fixed because no Man offered more or less whether Rich or Poor Man or Woman except only those who eat holy things or entred into the Sanctuary whose Sacrifices were higher or lower as they speak And there were three things if we may believe them which though committed by Error were expiated by no Sacrifice viz. Blasphemy neglect of Circumcision and not keeping the Passover So R. Levi of Barcelona Praecept 119. Which seems to be an unreasonable Opinion since Idolatry committed ignorantly they say was comprehended within this Law Ver. 29. Verse 29 And he shall lay his hand upon the head of the sin-offering c. This Verse and the following with the beginning of v. 31. contain nothing but what was ordered about the foregoing Sacrifice v. 24 25 26. Ver. 31. Verse 31 And the Priest shall burn it upon the Altar for a sweet savour unto the LORD This is a phrase used concerning Burnt-offerings I. 9 13. and Peace-offerings III. 5 16. but it is not said of any of the foregoing Sin-offerings that the burning of them or their Fat was for a sweet savour unto the LORD The reason of which I am not able to give unless it were to comfort the lowest sort of People with hope of God's Mercy though their Offering was mean in comparison of those offered by others Abarbanel gives this reason for it because a Sin of Ignorance being a less Fault in a common Man it was a sign of great probity in him to bring a Sacrifice for the Expiation of it But for the High-Priest or Senate or Ruler of the People to be ignorant of the Law was such a high Crime that it was no commendation to them to bring a Sacrifice for their Purgation Ver. 32. Verse 32 And if he bring a Lamb for a sin-offering c. For which reason God was pleased to accept a Lamb and that a Female of those who were not able to bring a young Kid. Ver. 33. Verse 33 And he shall lay his hand upon the head of the sin-offering and slay it c. This and the next Verse differ not from the foregoing and therefore need no Explication Ver. 35. Verse 35 And the Priest shall burn them upon the Altar according to the offerings made by fire unto the LORD Or rather upon the Offerings or after the Burnt-offering See III. 5. And the Priest shall make an atonement for his sin c. And if by the same Error he had committed several sins there was a distinct Atonement to be made for every one of them So that if he had committed ignorantly the XLIII Offences before-mentioned though it were by one and the same Error he was bound to offer as many expiatory Sacrifices as Maimonides resolves in the fore-named Treatise Schegagoth cap. 4. This and such like things made this Law a Yoke which they were not able to bear as St. Peter speaks XV Acts 10. CHAP. V. Ver. 1. Verse 1 IF a soul sin In the manner following And hear
a plain Contempt of God and of his Sanctuary which they forsook as if it had not been an holy but a defiled place Otherwise they would have kept to it and offered no where else nor after any other manner than according to the Rites thereof And to profane my holy Name By giving the Name of God and his Honour to such an abominable Idol Ver. 4. Verse 4 If the People of the Land In that part of the Country where this Crime was committed Do any way hide their eyes from the man when he giveth of his seed unto Molech and kill him not If they connived at what he did and dissembled their knowledge of it or would not speak the whole Truth and endeavour to convict him of this foul Crime that he might be stoned Ver. 5. Verse 5 Then will I set my face against that man and against his family As the Idolater was liable to this punishment from the hand of Heaven See v. 3. so they that favoured him and would not testifie against him when they knew him guilty fell under God's high displeasure which is meant by setting his face against them and so did all their Children whom God threatens to destroy He speaks indeed in the singular number because commonly in such cases there was some one Person by whose Authority others were perswaded to wink at such Offences and not to discover what they knew of them But all such Men are threatned with the Divine Vengeance in the next words And will cut him off and all that go a whoring after him c. That is all others who following his Example favour such Idolaters and protect them from punishment For every one knows that Idolatry is called by the name of Whoredom in Scripture because God having espoused the Israelites to himself as his peculiar People their forsaking him to serve other Gods was a Spiritual Adultery To commit whoredom with Molech i. e. To worship him as their God Ver. 6. Verse 6 And the soul i. e. The Person That turneth after such as hath familiar spirits and after wizards Who they were that pretended to have familiar Spirits or were Wizards see XIX 31. where they are commanded not to regard them and here if any did consult them which is called turning after them cutting off is threatned to them that is shortning their days for such Persons are reckoned by the Jews as the chief of those six sorts of sinners who were liable to the first kind of Excision which I mentioned v. 3. As for the Man himself who had a familiar Spirit or was a Wizard he was to be stoned if he was discovered and convicted v. 27. And so they observe in Sanhedrim cap. 7. n. 7. To go a whoring after them It was a kind of Idolatry to seek to such People for advice or relief being a forsaking of God and putting confidence in them Though sometimes to go a whoring signifies the commission of any grievous sin which Idolatry usually led men unto as Mr. Selden hath noted Lib. III. de Vxore Hebr. cap. 23. There is some reason to think there was something magical in the Oblation of their Children to Molech and that thereby they consulted with Daemons about things future or secret because such Superstitions are here immediately forbidden after the Prohibition of giving their Children to Molech and because they are frequently joyned together in other places as in XVIII Deut. 10 11. 2 Kings XVII 17. XXI 6. Certain it is that in after times they did Sacrifice Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might Divine by looking into their Bowels as Joh. â—â—â—sius hath shown out of Porphyrius Philostratus Herodotus and others Lib. de Victimis Humanis Pars I. cap. 17. I will even set my face against that soul c. See v. 3 5. Ver. 7. Verse 7 Sanctifie your selves therefore Worship therefore God alone to whose Service you are set apart And be ye holy Keep your selves free from all Idolatry See 11.44 I am the LORD your God See XIX 2 3 10 c. Ver. 8. Verse 8 And ye shall keep my Statutes and do them Be governed by these Laws and not by the Customs of other People I am the LORD which sanctifie you Separated you to my self from all other People by peculiar Laws which I have given you Ver. 9. For every one Or If any one the Particle we translate for signifying frequently with or if That curseth his Father or Mother Reproacheth them with Imprecations Shall surely be put to death i. e. Be stoned And it made no difference whether he cursed them when they were alive or after their death as R. Levi Barcelonita says the Rule of their Doctors was yet they resolve that unless he cursed them by some proper name of God he was not liable to be put to death but was only scourged Praecept CCLXI See XXI Exod. 17. His blood shall be upon him When the Law only saith a man shall die the death the Jews understand it of strangling which was the easiest punishment among them For where there was not an express mention of the kind of death they thought the most favourable was to be inflicted But when the Law adds his blood shall be upon him they say it is meant of stoning And the meaning of this phrase is he shall perish by his own fault and therefore his blood that is his death shall not be vindicated The blood of one that was slain being innocent was upon the Murderer and therefore avenged But he that was put to death for his Crimes had his Blood upon himself and no body was to bear it the Executioner himself being not guilty of Blood Ver. 10. Verse 10 And the man that committeth adultery with another mans wife c. By the ancient Law of Draco and Solon the Husband of the Adulteress if he found them in the fact might kill them both or put out their Eyes or stigmatize them or make the Adulterer pay a Fine if he had a mind to spare his Life See Meursius in his Themis Attica Lib. I. cap. 4 5. and the Leges Atticae set forth by Petitus Lib. VI. Tit. 4. where it appears that it was infamous for the Husband to live with his Wife after she had committed Adultery And that it was unlawful for her to enter into the publick Temples or go dressed in the Streets If she did any body might tear off her Clothes and beat her only not kill her See S. Petiti Comment p. 460. c. The adulterer and adulteress shall surely be put to death It is not left to the Husband's liberty by this Law whether he would spare their Lives or no but the Fact being proved they were both to die for it Only it is not said here what kind of Death they should suffer nor was the same kind of Death inflicted upon all that were guilty of this Crime For if the Daughter of a Priest play'd the Adulteress she was