The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

SECT. II. Sin offerings. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

THE Law concerning Sin offerings, doth particularize no more about the occasion of them, but only thus, that they were to be offered for sins ignorantly committed against any of the Commandments of the Lord, concerning things which ought not to be done, Lev. 4. 2, 13, 22, 27. that is, that they were offered for sins of ignorance, against negative precepts: But the Hebrew Doctors do generally confine them to those sins done ignorant∣ly against negative precepts, that if they had been done wittingly, had deserved cutting off, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.1 A sin offering was not not offered (saith Rabbi Solomon) but for a matter which if wittingly done against a negative command, deserved cutting off; but being ignorantly done, it required a sin offer∣ing. And so the Talmudick Treatise Kerithuth, when it had reckoned up the six and thir∣ty offences against such precepts that bring under the liableness of being cut off; it con∣cludeth thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 1.2 Any of these committed wil∣fully, deserve cutting off, but if ignorantly done, they require a sin offering. c 1.3 And whoso∣ever (saith Maymony) transgresseth ignorantly against any of the negative precepts, in which there is an action, for which men become liable to cutting off; he is bound to bring a sin offering, and it is an affirmative command that he offer a sin offering for his errour: and every trans∣gression, for the doing of which wilfully, a man deserves cutting off; for the doing of it igno∣rantly he is to bring a sin offering. Aben Ezra goeth yet a little further, but for ought I find, he goeth alone; for he desineth a sin offering to be d 1.4 for a sin of ignorance against a negative precept, which if wilfully committed, deserved cutting off, or whipping. In the addition of this last word whipping, I find not the rest of his Nation to agree with him; for divers offences against prohibitions of the Law fell under whipping, that fell not un∣der cutting off; and the Jews do most unanimously apply a sin offering to a sin of igno∣rance only, whose wilfulness had incurred cutting off. And the reason of this their limita∣tion, is in regard of the nature of the transgression, or offence; for whereas e 1.5 they number 365 negative precepts, according to the number of the days in the year, yet do they bring the number of sin offerings f 1.6 only in reference to three and forty of them;

meeting those sins of ignorance only with sin offerings, which were most near a kin to those of the bighest danger, but that ignorance did mitigate, and make the qualification▪

It is true indeed, that there are some sin offerings appointed by name, which cannot ex∣actly be brought under this predicament, of which we are speaking; as was the sin offer∣ing of Aaron upon his consecration, Lev. 9. 2. the sin offering of the woman at her purifica∣tion, Lev. 12. 6. and of the Leper at his cleansing, Lev. 14. 19. for we can hardly ascribe these, as offered for some particular sin of ignorance against some negative precept, the wilful violation of which, had deserved cutting off; But they seem rather to be offered, that they might make sure work to meet with that danger or offence, that it was possible, they might lye under, and not know of it; and so they were very near the nature of trespass offerings, as a sin offering is also called, Lev. 5. 6. But where the Law doth give the rules for sin offerings, it nameth not any particular offence, but only this general, that they were to be presented, in reference to the ignorant offending against a negative com∣mand, and therefore to reduce them to particulars, it was most pertinent to allot them to that ignorant offending, which if it had proved wilfulness, had made the forest breach betwixt God and Man; the reconciling of whom was the end of Sacrifice. Let us take one or two examples for the better understanding of what hath been spoken, and then we will look after the sin offerings in their several kinds.

It was a negative precept, the wilful and witting violation of which deserved cutting off; Thou shalt do no work on the seventh day. g 1.7 And what is a man liable to for working on the Sabbath? If he did it of his own will presumptuously, he is liable to cutting off; and if witnesses and evidence of it came in, he was to be stoned; but if he did it ignorantly, he was to bring the appointed sin offering, when he knew what he had done. And all along the Treatise of the Sabbath (they are the words of Maymony) wheresoever it is said he that doth such or such things, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Guilty; it meaneth he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 liable to cutting off; and if there be witness and evidence, he is liable to be stoned; but if he did it ignorant∣ly, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bound to bring a sin offering.

Another offence that deserved cutting off, was going into Sanctuary in uncleanness, which was contrary to that frequent prohibition, that no unclean person should come there. And if any unclean person did wittingly and presumptuously go in thither in his unclean∣ness, he became liable to cutting off; if witness came in, that he had done this presuming∣ly and knowingly, he was to be whipt or mauled with the rebels heating, as hath been ob∣served; and if he did it ignorantly, he was to bring his offering: which offering in some∣thing indeed differed from the sin offerings in other cases, (for whereas every one of them was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an appointed sin offering of some beast or other, this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.8 an offering ascending, or descending, i 1.9 that is, of a higher or lower va∣lue according to the persons ability that did offer it; if he were rich, he brought some Beast, but if he were poor, two Turtles, or Pigeons, or a tenth deal of flower,) yet was the rise or occasion of this his offering suitable to all the other. By these examples may easily be apprehended the like proceeding in the rest of the six and thirty, or three and forty, (for into so many the six and thirty do branch themselves) but concerning the committing the thing wilfully and suffering for it; or ignorantly, and offering for it.

Now (for the distinguishing of sin offerings) they were either sin offerings of the whole Congregation, or sin offerings of particular persons, Lev. 4. 3, 13, 22, &c. But when we speak of the sin offerings of the whole Congregation, the words admit some scrupling▪ whether it mean the whole body of the people, or the Sanhedrin only, who were their representatives: And we must answer, that it meaneth both: For,

1. There was the sin offering Goat, which was offered on the day of expiation; it was an offering for the whole Congregation Lev. 16. 15. (the disposal of which, we shall ob∣serve afterward) and this we may take for the whole body of the people undividedly.

2. There was the sin offering Bullock for the whole Congregation, whereof mention is made, Lev. 4. 13, &c. which by the Jews is commonly called in their writings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Bullock for the thing hid, because it is said in the Text alledged, And the thing he hid from the eyes of the Assembly: In this matter, both the Sanhedrin and the people were in∣cluded; and so included, that the Sanhedrin was the first transgressor ignorantly, and the people transgressed also by their errour. Rabbi Solomon explains it thus, k 1.10 By the Con∣gregation of Israel is meant the Sanhedrin; and by the thing being hid, is meant, that they have erred in teaching concerning any of the cuttings off in the law, that such or such a thing is free, and the Assembly have done according to their determination. But Maymony more large∣ly, and more clearly thus, l 1.11 In any thing for which being ignorantly committed, men were bound to bring the sin offering appointed, if the great Sanhedrin erred in their determinations, and taught to loose what was bound; and the people erred by their determination, and did the thing relying upon their determination, and afterward it comes to the knowledge of the Sanhe∣drin that they have erred; Behold the Sanhedrin is bound to bring a sin offering for their errour in their determination, although they themselves did not the thing it self; because the actions of

the Sanhedrin are not looked after whether they do so, or do not so, but it is looked after how they determine: And as for the rest of the people, they are quit from an offering, because they relied upon the Sanhedrins decree: Now what offering was it that they brought? If they had erred about any of the cuttings off (except Idolatry) every Tribe was to bring a Bullock: and so particular persons were acquitted, and one Bullock for every Tribe atoned both for the Tribes, and for the Sanhedrin, who were their representatives. And something to this sense looketh the Targum of Jonathan when he rendreth the fifteenth verse of that fourth chapter of Leviticus thus: * 1.12 And twelve Elders of the Congregation that are set as Rulers over the twelve Tribes, shall lay their hands on the head of the Bullock: where his Hebrew marginal glossary takes Rab and Rabbi Solomon to task for holding a less number of persons laying on of their hands upon his head. ‖ 1.13 I am not of opinion (saith he) ei∣ther with Rab or Rabbi Solomon, the one whereof, saith that three, and the other, that five laid on their hands. For the matter is plain from what is written: [and the Elders of the Congregation shall lay on their hands] that it meaneth Elders of all the Congregation: and it appeareth also from this, because all the Congregation have sinned, and why should three or five only lay on their hands? But they were twelve, namely of every Tribe one: where though he seem to hold that there was but one Bullock, and the Targumist upon whom he comments, speak but of one neither, yet is it apparent by other writers of their Nation, that the Bullocks were twelve, and upon what ground they brought them to that number where∣as the Text speaketh but of one, shall be observed within a few lines.

3. If the Sanhedrin erred about the matter of Idolatry and determined concerning it, what was not right, and the people upon their determination did practice accordingly, and erred also, then was there a Bullock and a Goat to be brought for every Tribe for a sin offering when the errour came to be known and taken notice of, and this they collect from Numb. 15. 24. by this manner of Logick; whereas it is there said * 1.14 [If ye have erred and have not observed all these Commandments:] what sin is that that breaketh all the Com∣mandments? That is Idolatry, It breaketh the yoak, violateth the covenant, and discovereth the face, or is impudent in evil. And whereas it is said at Levit. 4. 14. Then the Congrega∣tion shall offer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they construe it distributively both in this case and in that last before, ‖ 1.15 Every Congregation shall offer, that is, every one of the Tribes, and so there were twelve Bullocks in the case before, and twelve Bullocks and twelve Goats in this case in hand. These Goats are commonly called in Jewish writers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Goats for Idolatry, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The burned Goats, and the Bullocks, called the burned Bul∣locks. Not but that the Bullocks that were offered in reference to other matters, than Idolatry, were burnt also, but because by this means a distinction is made between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Bullocks of the Congregation for the matter hid, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Bullocks of the Congregation for the matter of Idolatry.

The blood of these Bullocks, that referred both to the one matter and to the other, was brought within the holy place, and there the Priest dipping his finger into it, sprink∣led of it seven times before the Vail. And then he came out and put some of it upon the horns of the Altar, and the rest he poured upon the Altar foundation. The f•••• he burnt upon the Altar, but his skin, flesh, head, legs, inwards, and dung, he burnt without the Camp. * 1.16 And so also disposed he of the Goats.

Christ our Sacrifice, who offered himself for an atonement for sin, is most commonly by the Scripture resembled to the Sacrifice of the Congregation, because he died for all his people, and to the Sacrifice of a sin offering, because he died to prevent a curse, and cutting off: He is called the Lamb of God, Joh. 1. 29. in allusion to the Lamb of the daily Sacrifice which was an offering of the whole Congregation; and he is said to be made sin for us, that is, a sin offering, though himself knew no sin, 2 Cor. 5. 21. And to resemble those Sacrifices whose blood was brought within the Sanctuary for sin, and whose bodies were burnt without the Camp, Heb. 13. 11. This burning of their bodies without the Camp, was not only a figure of his suffering without the Gate, as the Apo∣stle there applies it; but both that, and his suffering without the Gate, was in token of his dying for his people among the Gentiles, who were on the outside of Israels Camp: and the bringing of the blood into the holy place, denoted the appearing and presenting of the merit of his blood continually before the Lord, for the atonement for the sins of his Congregation.

The sin-offerings of particular persons, were these.

• 1. The High-priests sin offering Bullock, on the day of expiation, Levit. 16. 6. whose blood was brought within the Vail, vers. 14. and his flesh burnt without the Camp, vers. 27.
• 2. The High-priests Bullock, for ignorantly committing something that should not be done, Levit. 4. 3. the blood of this Bullock was brought within the holy place, and his flesh and skin, &c. burnt without the Cam••, vers. 11. This Bullock is called by the He∣brew writers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.17 The Bullock that was offered in reference to all

• ... the Commandments. ‖ 1.18 And there are some that say, that he was to offer such a sin offering once every year: which as it was for an atonement for himself, so (as Baal Turint applies it) it was for incouragement to others to confess their sins. * 1.19 The Law commands (saith he) that the sin offering of the High-priest be burnt publickly in the place of the ashes, that no man might be ashamed to confess his sin, for lo the High-priest sinned, and confessed his sin, and brought his sin offering.
• 3. There was the sin offering of the Ruler, Levit. 4. 22. this was to be a male Kid, vers. 23. his blood put on the horns of the Altar, his fat burnt on the Altar, and the flesh eaten, vers. 25. &c.
• 4. There was also the sin offering of any particular private person, Lev. 4. 27. this was to be a Lamb or Kid, but females, the blood put on the horns of the Altar, the fat burnt, and the flesh eaten by the Priests.

These were the several sin offerings that were to be offered, some upon express and singular command, and some upon the general rule of seeking atonement upon discovery of a sin unwittingly committed. Now for the more compleat understanding of the man∣ner of the managing and disposing of these sin offerings we may observe these several par∣ticulars and circumstances about them.

• 1. That the place and manner of presenting, killing, and laying hands upon the sin offering, was the same with the place and manner of these things with the burnt of∣fering.
• 2. That the blood of those that was brought into the holy place was thus disposed. * 1.20 The Bullocks that were burnt and the Goats that were burnt without the Camp, between the time of their killing and sprinkling of their blood (upon the Altar of burnt offering) the Priest went in and stood between the Golden Altar and the Candlestick: the Altar was be∣fore him, he dipt in his finger, and sprinkled the blood seven times towards the most holy place, and at every dipping and sprinkling he also put the blood upon a horn of the Altar.
• ...

  3. The blood that was not brought within the holy place, was put upon the horns of the burnt offering Altar, and so was some of the blood also that was brought out of the holy place again, and the manner of that rite was thus.

  a 1.21 The Priest went up the rise or bridge of the Altar, and went off on the right hand to the circuit of the Altar, and first to the South-east horn of it; he dipped his foremost finger of his right hand in the blood which was in the vessel, and dropt it, or sprinkled it upon the horn, and then wiped his finger on the side of the dish, and got off the blood that remained on it: then went he to the North-east horn, and did after the very same manner; and so at the North-west corner, and likewise at the South-west. And this was the blood that was bestowed above the red line that went about the Altar just in the middle: and only the blood of sin offerings was sprinkled with the finger.

• 4. Whereas it is said that the rest of the blood he poured at the bottom of the Altar, it is to be understood upon the foundation, and either upon the South or West side, because in the South-west corner of it were the two holes into which the blood sunk; of which we have spoken in the description of the Altar. Some distinguish the pouring of the blood, thus, that which had been in the holy place was poured on the West side, and that which had not been there was poured on the South; b 1.22 but Rabbi Si∣meon saith, both the one and the other were poured on the West side; and they fell into an underground channel, and they were conveyed into the valley of Kidron, and sold to the Gardiners to fatten their grounds. But R. Meir asserteth that the wise men said, that they were not put to any use at all.
• 5. c 1.23 Those Goats and Bullocks that were burnt without the Camp, were cut into pieces skins and all upon them, and cast into the fire, even as the burnt offering was laid on the fire upon the Altar.
• 6. These sin offerings that were not so burnt without the Camp, were eaten by the Priests, after the fat was offered upon the Altar, Levit. 6. 25, 26. & 10. 17. and the eating of them was in the Court. And in corrupt times it is charged upon the Priests, that in their service they regarded not devotion, but only to fill their own bellies, making those their God. They eat up the sin [that is, the sin offerings] of my people, and set their heart on their iniquity, Hos. 4. 8.

Notes

• a 1.1

  R. Sol. in Levit. 4.
• b 1.2

  Kerithuth. per. 1.
• c 1.3

  Maym. in Shegag. per. 1.
• d 1.4

  Ab. Ezra in Lev. 1.
• e 1.5

  〈…〉〈…〉
• f 1.6

  〈…〉〈…〉
• g 1.7

  Id. in Sab∣bath per. 1.
• h 1.8

  Kerithuth. per. 1.
• i 1.9

  Gloss. ibid.
• k 1.10

  R. Sol. in Lev. 4.
• l 1.11

  Maym. in Sbiggab. per. 14.
• * 1.12

  Targ. Ion. i•• Lev. 4.
• ‖ 1.13

  Gloss. marg. ib.
• * 1.14

  R. Sol. in Numb. 15.
• ‖ 1.15

  Maim. ubi supr.
• * 1.16

  Tosaph. in Corbaneth per. 6.
• * 1.17

  Maym. ubi supr.
• ‖ 1.18

  Ab. Ezra in Levit. 4.
• * 1.19

  Haal Tur. in Levit. 4.
• * 1.20

  Tosaph. ubi supr.
• a 1.21

  Malm. ubi supr. ver. 5. Talm. in Ze••ac. per. 5.
• b 1.22

  Tosaph. ubi ••••te.
• c 1.23

  Maym. ubi supr. per. 1.