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.

ACTS. CHAP. IV.

Vers. 1. The Captain of the Temple.

THIS was the Captain of that Guard, or Garison which was placed in the Tower of Antonia, for the guard of the Temple. This Tower stood in the North-east corner of the wall that parted the mountain of the House from the City. It was built by Hyrcanus the Asmonean, the High Priest, and there he himself dwelt, and there he used to lay up the holy Garments of the Priest-hood, whensoever he put them off, ha∣ving done the Service of the Temple, Joseph. Antiq. lib. 18. cap. 6. Herod repaired this Tower, and bestowed much cost upon it, and in honour of Antony, named it Antonia; and fortified it, that it might be a guard for the Temple; and as in former times, so still were the holy Robes laid up there all his time, and all the time of Archelaus his Son: af∣ter the removal of Archelaus, from his Kingdom, and the confiscation of his estate, this Tower came into the Romans hands, and was kept as a Guard or Garison by them; and the High Priests garments laid up there under their power, till Vitellius, as we shall see hereafter, did restore them to the Jews own keeping. Antiq. lib. 15. cap. 15. So that the Captain here meant, is the Captain that was over the Company that kept this Castle: a Roman Commander, and he joyning with the Priests and Sadduces to hinder the Gospel, and imprison the Disciples; the Jews and Romans do again conspire, as they had done against Christ, so now against his Apostles, Psal. 2. 1, 2.

There was a chief Captain that was Governour of the whole Garison at Hierusalem, as Chap. 21. 33. & 24. 7. and his several Companies lay placed in several Courts of Guard about the City; among the rest this was one, within the virge of the Temple, the greatest badge and sign of all other of the Jews present servitude and subjection, when their very Temple and service had a heathen bridle put upon it. And thus did the abomina∣tion of desolation begin to creep in, and to stand in the place where it ought not.

Vers. 2. Being grieved that they taught the people.

This grievance of the Priests, Sadduces, and Captain of the Temple, proceeded from several principles and causes. The Captains distaste was for fear the business should tend to innovation or tumult: the Sadduces, because they preached the Resurrection of the dead, which they denied, Chap. 23. 8. the Priests, because they being private men, went about to teach the people; and chiefly, because they preached the Resurrection through Jesus.

Through Iesus the Resurrection from the dead.

Though the whole Nation did so generally assert and hold the Resurrection of the dead (the Sadduces only excepted) that they made the deniers of this point, one of the three Parties that should never have part in the world to come: as they speak in the Tal∣mud, in the Tractate of Sanhed. Perek. Helek. These are they that have no portion in the world to come, he that saith, The Resurrection of the dead is not taught from the Law, and he that saith, That the Law is not from Heaven, and Epicures: Yet was this no less than heresie in their esteem; to teach that the Resurrection of the dead was either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proved and experienced in Jesus; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the power and efficacy of Jesus; that either Je∣sus was risen, or that he should be the Author of the Resurrection.

Vers. 4. And the number of the men was about five thousand.

The 5000 mentioned here, were the number of Converts, and not of Auditors; and they were a single number by themselves, and not an addition to the 3000 mentioned be∣fore, to make them five thousand.

For, first, the Holy Ghost intendeth in this Book to shew the power of the Gospel, rather than the bare preaching of it, and how many it converted, rather than how many heard it.

Secondly, The juncture of the verse is so close and facil that none can understand it any otherwise than of the number of believers, unless it be for very captiousness; for the Text saith, that many of them that heard the word believed. And how many was that many? Namely, 5000 men.

For, thirdly, how ridiculous were it to interpret that the Holy Ghost should tell us, that there was an audience in the Temple of 5000 men? Why, Josephus saith, that gene∣rally, every course of the Priests contained so many: And it would be utterly strange, if the Holy Ghost, which in all the Bible never numbred an audience at the Temple, no, not when he was intentionally writing of the service and assembly there, should do it now when he is purposely upon a story of men converted to the Gospel.

Again, That this is an intire sum different from the 3000 in the second Chapter, is plain by the very story in hand.

For, first, it is a discourse concerning a miracle done by Peter and John; and all the Chapter to the three and twentieth verse, keeps close to that relation: and what reason possibly can be given, that this clause only should start from it?

Secondly, It were an uncouth manner of reckoning, and such as the Scripture is utterly unacquainted with, to number 5000, and to mean but 2000; and never to give any notice that it so meaneth.

Thirdly, The number of the men were 5000. Of what men? Of those which heard the word. What word? The word preached by Peter and John, vers. 1. and not the word preached on Pentecost day by all the Apostles. Thus is the Church become 8000 nume∣rous by two Sermons; besides the multitudes that were believers before, and those whose conversion is not summed.

Vers. 5. Their Elders, Rulers, and Scribes, &c.

In this Councel and Consistory that was now gathered, the Evangelist exhibiteth varie∣ty of members:

First, Their Rulers: or the Chief Priests, the heads of the twenty four courses.

Secondly, Scribes: or other Doctors of the Tribe of Levi.

Thirdly, Elders: or the Seniors and Senators of the other Tribes.

Fourthly, Annas, the Nasi; or President of the Sanhedrin.

Fifthly, Caiaphas the High Priest, the Ab beth diu, the father of the Court.

Sixthly, John, as it seemeth, the son of Annas: the Governour of Gophins and Acra∣batena in the time of Nero, Joseph. de bello, lib. 2. cap. 25.

Seventhly, Alexander, called also Lysimachus and Alabarcha, of whom we shall have oc∣casion to discourse afterward.

Eighthly, As many as were of the High Priests kindred, Brethren or Cosens of that family: so that by this concourse of all these at this time, divers of whose employment and residence was at distance, it may be the rather supposed that this was at some solemn Festival that had brought them all to Jerusalem.

Vers. 7. And when they had set them in the midst.

The Sanhedrin sate in half the floor in a circle, Rambam. Sanhedrin, Per. 1. Those who had any thing to do in the Court, stood or sate in the midst of them, Luke 2. 46.

§. By what name have you done this.

So did they very foolishly conceit that the very naming some names might do wonders, as Acts 19. 13. and the Talmud. in Shab. forgeth that Ben Saida (they have a blasphemous meaning in this expression) wrought miracles, by putting the mutterable name within the skin of his foot, and there sewing it up.

Vers. 11. This is the stone which was set at nought.

In Psal. 118. 22. which is the place from which this speech is taken, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the stone refused, and so is it, Matth. 21. 42. and that according to the Hebrew Text: but here the Apostle heightens the expression, that he may set home their abuse of Christ nearer to their hearts, and may shew the humiliation of Christ the more. The Syriack mindeth not this, but translates this place, and Matth. 21. 42. by the same word refused.

The Chaldee interpretation of the Psalm from whence the phrase is taken, is exceed∣ingly conceited, it runneth thus. The youth which the builders refused among the sons of Jesse, obtained to be set for King and Governour. This was from the Lord, said the builders, and it is wondrous before us, said the sons of Jesse. This is the day which the Lord hath made, said the builders. Let us be glad and rejoyce in it, said the sons of Jesse. Save us now, said the builders. Prosper us now, said Jesse and his wife. Blessed is he that cometh in the name of the Lord, said the builders. Let them bless you from the house of the Lord, saith David.

The Lord give us light, said the Tribes of the house of Judah.

Tie the youth for a Festival sacrifice with cords, until ye offer him up, and pour his blood at the horns of the altar, said Samuel the Prophet, &c.

At which Psalm and place, how far the Chaldee in Bibliis Regiis, and the Chaldee in Bibliis Buxtorfianis, and Venetis do differ, it is worth the Learneds observation.

Vers. 13. And ignorant men.

Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ a word exceedingly much taken into use by Jewish writers, and both in them and in Greeks, it signifieth, Private men, or men in no publick employment, and men of inferiour rank, and men ignorant or unskilful. Examples of all these significations might be alledged. Lucian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The common multitude, whom wise men call Idiotae. Galen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unskilful in Physick. Aben. Ezr. on Levit. 13. Vers. 2. Aaron, that is, the Priest anointed in his stead, or one of his sons, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sacerdotes Idiotae, the inferiour Priests. Rab. Sol. on Levit. 1. 1. To* 1.1 what purpose served the pausings? To give Moses space to understand between division and division, sense and sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 much more to a private man that learneth from a private man.

In all these senses may it very well be applied here; and it is more than probable, all these senses were in the thoughts of the Councel concerning Peter and John at this time; they saw they were unlearned, private, inferiour, ignorant men, and thereupon they could not but wonder at the miracle and cure that they had wrought.

Vers. 23. They went to their own company.

That is, to the Society of the one hundred and twenty mentioned, Acts 1. 15.

Vers. 25. Who by the mouth of thy Servant David, hath said, &c.

The second Psalm which owns not its Author in the Title, the Holy Ghost ascribeth here to David: and seemeth by this very passage to give us close intimation, that every Psalm that telleth not in its title who was the Author and Penman of it, is to be ascribed to David as the Penman. The rule of the Jews (that every Psalm that bears not the author of it in the title, is to be reputed of his making who was last named in a title before) is at a nonplus at these two first Psalms, and helps us nothing at all to understand who made them: and thereupon Aben Ezra conceiveth not that this second Psalm was made by David, but by some of the Singers. But this passage of the Apostles in their prayer, doth not only own David for the Compiler of this Psalm, but also teacheth us to own him so of every Psalm, whose Author is not mentioned in the title of it; as might be fur∣ther confirmed if it were ad hic & nunc, from Psalm 96. & 105. & 107. & 132. com∣pared with 1 Chron. 16. 7. The ancient Rabbins, and Doctors of the Jews, interpreted this Psalm concerning Christ, even as the Apostles do here, as it is confessed by Solomon Jarchi at his entrance into it, though himself, and some other latter Jews apply it to Da∣vid, and it may be in spite to Christ.

Vers. 32, & 33. §. Community of goods.

This community of goods, howsoever it sorted and suited with the present state of the Church at Jerusalem at that time; yet can it not be taken up for an example or pre∣sident for the time to come.

For, first, the thing was not done by command, but at the free disposal of whosoever was minded so to do, Acts 5. 4.

Secondly, The Lands that were sold, were many of them out of the Land of Canaan; for the converts were Jews from all Nations, and one instance is given in the Land of Barnabas in Cyprus; now when these men were resolved to cleave to the Apostles, and not to return to their own Country; what good would their Lands in those forain Coun∣tries do them?

Thirdly, If these Lands and Houses were in Judea, as it is undoubted many of them were, it may be supposed that the faithful owners thereof took notice of the threatned destruction of Jerusalem, spoken of by our Saviour, and so would part with their estates for the benefit of the Church, before they should be surprized by the enemy.

And fourthly, Thus did God provide against persecution to come; that neither the poor of the Church should fall off through penury, nor the rich start back through worldly mindedness; but by a competent distribution among them, the one might have enough, and the other not too much.

And lastly, Such was the state of the Church at this time, as never was the like to be again. It was but newly born, it was all in one City, the most of the people far resident from their own houses, all in a possibility to be scattered by persecution, they could not tell how soon: and therefore that present administration of the Church in such a case, can∣not be any copy for times to come either to follow as a command, or to imitate as a per∣fection.

This very year was a Jubilee among the Jews in the very proper sense, it being the eight and twentieth that the Land had had since their setling in it: and these people now converted to the Gospel, are so far from returning to their possessions, if they had sold or mortgaged them, as the Jubilee priviledged them, that they part with their possessi∣ons that they had in their hands; having by this time learned that the earthly Canaan and inheritance, was not that possession that was to be looked after, and that the Kingdom of the Messias should not be earthly.

Vers. 36. Barnabas a Levite, and of the Country of Cyprus, &c.

As Saul a Benjamite of the Country of Tarsus, yet educated and lived at Jerusalem: so did Barnabas in Canaan, though a Cypriot born. He had land to sell though he were a Levite, for the Levites might purchase Lands of their own, even in the Land of Canaun: much more might they in forain Countries. Samuel a Levite, was born upon his Fathers own Land which had been purchased by his great Grandfather Zuph, 1 Sam. 1. 1. & 9. 5. Now Barnabas had one motive more to sell his Land, than other of the common be∣lievers had; namely, those words of our Saviour to those Disciples that were to be Preachers, Provide neither silver nor gold, &c. Matth. 10. 9, 10. and this was the ground of Peters answer, Silver and gold have I none, Chap. 3. 6.

Notes

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