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.

VERS. XXII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But I say unto you.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But I say, the words of one that refutes, or determines a question, very frequently to be met with in the Hebrew Writers. To this you may lay that of Esaiah, Chap. II. vers. 3, And he will teach us of his ways, &c. When Kimchi writes thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This Teacher is King Messias. And that of Zacharias, Chap. XI. vers. 8. Where this great shepherd destroys three evil shepherds, namely the Pharisee, and the Sadu••ee, and the Essene.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

That whosoever is angry with his brother without a cause, &c.

First let us treat of the Words, and then of the Sentences.

With his Brother] The Jewish Schools do thus distinguish between a Brother and a Neighbour; that a Brother signifies an Israelite by nation and blood; a Neighbour an Is∣raelite in religion and worship, that is, a Proselyte. The Author of Aruch in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Son of the Covenant writes thus, The Sons of the Covenant, these are Israel. And when the Scripture saith, If any ones Ox gore the Ox of his Neighbour, it excludes all the Heathen, in that it saith, of his Neighbour. Maimonides writes thus; t 1.1 It is all one to kill an Israelite, and a Canaanite Servant: for both the punishment is death, But an Isra∣elite, who shall kill 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A stranger inhabitant, shall not be punished with death, because it is said, Whosoever shall proudly rise up against his Neighbour to kill him (Ex. XXI. 14.) And it is needless to say, he shall not be punished with death for killing a Heathen. Where this is to be noted, that Heathens and stranger Inhabitants, who were not admitted to perfect and compleat Proselytism, were not qualified with the title of Neighbour, nor with any privileges.

But under the Gospel, where there is no distinction of Nations, or Tribes, Brother is taken in the same latitude, as among the Jewes, both Brother and Neighbour was; that is, for all professing the Gospel, and is contradistinguished to the Heathen. 1 Cor. V. 11. If any one, who is called a Brother. And Mat. XVIII. 15. If thy Brother sin against thee &c. ver. 17. If he hear not the Church, let him be a Heathen.

But Neighbour is extended to all, even such as are strangers to our religion. Luk. X. 29, 30, &c.

He shall be guilty] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 words signifying guilt or debt, to be met with a thousand times in the Talmudists. Es. XXIV. v. 23. They shall be gathered together as Captives are gathered into prison. Where R. Solomon speaks thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Guilty of Hell unto Hell: which agrees with the last clause of this verse.

Of the Councel] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Sanhedrin: that is, of the Judgment, or Tri∣bunal of the Magistrate. For that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Judgment, in the clause before is to be refer∣red to the Judgment of God, will appear by what follows.

Raka, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] A word used by one that despiseth another in the highest scorn: very usual in the Hebrew Writers, and very common in the mouth of the Nation.

u 1.2 One returned to repentance: his wife said to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Raka, if it be appoynted you to re∣pent, the very girdle wherewith you gird your self, shall not be your own.

x 1.3 A Heathen said to an Israelite, Very sutable food is made ready for you at my house. What is it? saith the other. To whom he replied, swines-flesh. Raka, (saith the Jew) I must not eat of clean beasts with you.

y 1.4 A Kings daughter was married to a certain durty fellow, He commands her to stand by him as a mean Servant, and to be his Butler. To whom she said, Raka, I am a Kings daughter.

z 1.5 One of the Scholars of R. Jochanan made sport with the teaching of his Master: but re∣turning at last to a sober mind, Teach thou, saith he, O Master, for thou art worthy to teach: for I have found, and seen that which thou hast taught. To whom he replied, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Raka, thou hadst not believed, unless thou hadst seen.

a 1.6 A certain Captain saluted a religious man praying in the way, but he saluted him not again, He waited till he had done his prayer, and saith to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Raka, It is written in your Law, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Into Hell fire.] The Jews do very usually express Hell, or the place of the damned by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gehinnom, which might be shewn in infinite examples; The manner of speech being taken from the vally of Hinnom, a place infa∣mous for foul Idolatry committed there, for the howlings of Infants, roasted to Molech, filth carried out thither, and for a fire that always was burning, and so most fit to re∣present the horror of Hell.

b 1.7 There are three doors of Gehenna; one in the Wilderness, as it is written, They went down, and all that belonged to them alive into Hell, (Num. XVI. 33.) Another in the Sea, as it is written, Out of the belly of Hell have I called, thou hast heard my voice, (Jon. II. 2.) The Third in Jerusalem, as it is written, Thus saith the Lord, whose fire is in Si∣on, and his furnace in Jerusalem, (Esai. XXXI. 9.) The Tradition of the School of R. Is∣mael, Whose fire is in Sion, this is the Gate of Gehenna.

The Chaldee Paraphrast upon Esai. ch. XXXIII. ver. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gehenna, eternal fire, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Gehenna of eternal fire.

We come now to the sentences and sense of the Verse. A threefoid punishment is ad∣judged to a threefold wickedness. Judgment to him that is angry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, without

cause. Judgment also, and that by the Sanhedrin, that calls Raka. Judgment of Hell to him that calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fool.

That which is here produced of the threefold Sanhedrin among the Jewes pleases, me not, because, passing over other reasons, mention of the Sanhedrin is made only in the middle clause.

How the Judgment in the first clause is to be distinguished from the Judgment of the Sanhedrin in the second, will very easily appear from this Gloss and Commentary of the Talmudists, Of not killing. c 1.8 He is a manslayer, Whosoever shall strike his Neighbour with a stone or iron, or thrust him into the water or fire, whence he cannot come out, so that he die, he is guilty. But if he shall thrust another into the water or fire, whence he might come out, if he dy, he is guiltless. A man sets a dog or serpent on another, he is guiltless. See also the Babylonian Gemara there. d 1.9 Whosoever shall slay his Neighbour with his own hand, striking him with his sword, or with a stone, so that he kills him; or shall strangle, or burn him, so that he die, in any manner whatsoever killing him in his own person; behold, such an one is to be, put to death by the Sanhedrin. But he, that hires another by a reward, to kill his neighbour, or who sends his servants, and they kill him, or he that thrusts him violently upon a Lion, or upon some other beast, and the beast kill him, or he that kills himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every one of these is a shedder of blood, and the iniquity of man∣sla••ghter is in his hand, and he is lyable to death 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by hand of God, but he is not to be punished with death by the Sanhedrin.

Behold a double manslayer! Behold a double judgment! Now let the words of our Saviour be applyed to this Gloss of the antients upon the Law of Murder. Do ye hear, saith he what is said by the ancients, Whosoever shall kill, after what manner soever a man shall kill, whether by the hand of one that he hath hired, or by his Servants, or by setting a beast on him, he is guilty of the Judgment of God, though not of the Judgment of the Sanh••drin: and whosoever shall kill his Neighbour by himself, none other interpo∣sing, this man is lyable to the Judgment of the Sanhedrin: but I say unto you, that whoso∣ever is rashly angry with his Brother, this man is lyable to the Judgment of God, and whosoe∣ver shall say to his Brother, Raka, he is lyable to the Sanhedrin.

These words of our Saviour perhaps we shall more truly understand by comparing some more phrases and doctrines very usual in the Jewish Schools. Such as these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.10 Absolved from the Judgment of men, but guilty in the Judgment of Heaven, that is, of God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Death by the Sanhedrin, and death by the hand of Heaven.

And in a word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cutting off, speaks vengance by the hand of God. They are very much deceived, who understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cutting off, of which there is very frequent mention in the holy Bible, concerning the cutting off from the publick assembly by Ecclesiastical censure, when as it mea••s nothing else, than cutting off by divine Ven∣geance. There is nothing more usual and common among the Hebrew Canonists, than to adjudge very many transgressions to cutting off, in that worn phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If he shall do this out of presumption he is guilty of cutting off, but if he shall do it out of ignorance, he is bound to a sacrifice for sin. When they adjudge a thing or a guilty person to cutting off, they deliver and leave him to the Judgment of God, nevertheless a censure and punishment from the Sanhedrin sometimes is added, and some∣times not. Which might be illustrated by infinite examples, but we are affraid of being tedious. Let these two be enough on both sides.

• I. Of mere delivering over to the judgment of God, without any punishment in∣flicted by the Sanhedrin, those words speak, which were lately cited, He is absolved from the judgment of men, but lyable to the judgment of Heaven.
• II. Of the Judgment of God and of the Sanhedrin joyned together, these words in the same place speak. If he that is made guilty by the Sanhedrin be bound to make restitution, Heaven, (or God) doth not pardon him until he pay it. But he that bears a punishment layd on him by the Sanhedrin, is absolved from cutting off. f 1.11 All persons guilty of cutting off, when they are beaten, are absolved from their cutting off: as it is said, And thy Brother become vile in thy sight. When he shall be beaten, behold, he is thy brother.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lyable or guilty even to the Hell fire. He had said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 guilty of Judgment, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Councel, before; but now he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto Hell, and that in a higher Emphasis; as if he should have said, Whosoever shall say to his bro∣ther, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fool, shall be guilty of Judgment, even unto the Judgment of Hell.

But what was there more grievous in the word Fool, than in the word Raka? Let King Solomon be the Intepreter, who every where by a Fool understands a Wicked and Reprobate person, foolishness being opposed to spiritual wisdome. Raka denotes indeed morosity, and lightness of manners and life: but Fool judgeth bitterly of the spiritual and eternal state, and decreeth a man to certain destruction: Let the judgings and censures of the Scribes and Pharisees concerning the common people serve us instead of a Lexicon. They did not

only suffer themselves to be stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wisemen, but also arrogated it to themselves as their merit, and due. But what do they say of the common people? This people, that knoweth not the Law, is cursed, Joh. VII. 49.

You have a form of speaking, not much unlike this which is now under our hands. g 1.12 He that calls his Neigbour, Servant, let him be in excommunication. The Gloss is, They therefore excommunicate him, because he vilified an Israelite: him therefore they vilifie in like manner. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If he call him Bastard, let him be punished with forty stripes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If Wicked man, let it descend with him into his life: that is, according to the Gloss, Into misery and penury.

After this manner therefore our Saviour suits a different punishment to different sins by a most just parity, and a very equal compensation: To unjust anger, the just anger and judgment of God; to publick reproach a publick Tryal; and Hell fire to the censure that adjudgeth another thither.

Notes

• t 1.1

  in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ch. 2.
• u 1.2

  Tanchum, fol. 5. col. 2.
• x 1.3

  Id. fol. 18. col. 4.
• y 1.4

  Midras Til∣lin upon Psal. CXXXVII.
• z 1.5

  Id. fol. 38▪ col. 4.
• a 1.6

  Bab. Berac. fol. 32. 2.
• b 1.7

  Bab. Erubhin, fol. 19. 1.
• c 1.8

  Sanhedr. cap. ••. hal. 1.
• d 1.9

  Maimon. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 1.
• e 1.10

  Hieros. Bava K••ma, fol. 5. 2.
• f 1.11

  Bab. Megil. fol. 7. 2.
• g 1.12

  Bab. Kiddu∣shin, fol. 28. 1. Cherubb. fol. 50. 1. abd else∣where.