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.

CHAP. X. (Book 10)

VERS. I.

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

And when he had called to him the twelve Disciples.

COncerning the number of twelve, corresponding to the Tribes of Israel, See Luke XXII. 30. Rev. XXI. 12, 14. These were called the Twelve Apostles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Talmudick Language, under which title Moses and Aaron are marked by the Chaldee Paraphrast, Jer. II. 1. A word that does not barely speak a Messenger, but such a Messenger as represents the Person of him that sends him. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.1 The Apostle of any one is as he himself, from whom he is deputed. See the fortieth verse of this Chapter. If you read over the Tract of Maimonides here, intitled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Messengers, and Companions, perhaps you will not repent your labour.

For these ends were these twelve chosen, as the Evangelists relate.

I. That they might be with him, eye-witnesses of his Works, and Students of his Doctrine. For they did not presently betake themselves to Preach, from the time they were first admitted Disciples, no, nor from the time they were first chosen; but they sat a long while at the feet of their Master, and imbibed from his mouth that Doctrine which they were to Preach.

II. That they might be his Prophets, both to Preach, and to do Miracles. Thence it comes to pass, that the gift of Miracles, which of a long time had ceased, is now resto∣red to them.

The seven Shepherds, and eight principal men, Mich. V. 5. are the Disciples of the Mes∣sias, according to Kimchi.

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

Power of unclean spirits.

That is, Over, or, Upon unclean spirits: which therefore are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Unclean spirits, that by a clearer Antithesis they might be opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Ho∣ly Spirit, the Spirit of Purity.

More particularly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The unclean spirit, Zech. XIII. 2. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Unclean spirits, Revel. XVI. 13, 14. are Diabolical spirits in false Prophets, de∣ceiving Pythons.

By a more particular name yet, according to the Talmudists concerning this business. b 1.2 There shall not be with thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Necromancer, (Deut. XVIII. 11.) He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Necromancer, who mortifies himself with hunger, and goes and lodges a nights among the burying places for that end, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the unclean spirit may dwell upon him. When R. Akibah read that verse he wept. Does the unclean spirit, saith he, come upon him that fasts for that very end, that the unclean spirit may come upon him? Much more would the Holy Spirit come upon him that fasts for that end, that the Holy Spirit might come upon him. But what shall I do? When our sins have brought that on us, which is said, Your sins separate between you, and your God. Where the Gloss thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That the unclean spirit dwell upon him: that is, that the Demon of the Burial-place may love him, and may help him in his inchantments.

When I consider with my self that numberless number of Demoniacs, which the Evangelists mention, the like to which no History affords, and the Old Testament pro∣duceth hardly one or two examples; I cannot but suspect these two things especially for the cause of it.

First, That the Jewish people, now arriving to the very top of impiety, now also arrived to the very top of those curses, which are recited, Levit. XXVI. and Deut. XXVIII.

Secondly, That the Nation beyond measure addicted to Magical arts, did even affect Devils, and invited them to dwell with them.

VERS. II.

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

Simon.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Simon, is a name very usual among the Talmudists for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Simeon. By which name our Apostle is also called, Act. XV. 14.

Let these words be taken notice of. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c 1.3 R. Eliezer enquired of R. Simon concerning a certain thing, but he answered him not. He enquired of R. Joshua ben Levi, and he answered. R. Eliezer was enraged, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Simeon answered him not.

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

Peter.

Christ changed the names of three Disciples, with whom he held more inward famili∣arity; Simon, James, and John. Simon was called by him Peter, or Petrosus, that is, re∣ferring to a Rock, because he should contribute not only very much assistance to the Church that was to be built on a Rock, but the very first assistance, when, the keies be∣ing committed to him, he opened the door of faith to Cornelius, and so first let in the Gospel among the Gentiles. Of which matter afterwards.

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

Andrew.

This also was no strange Name among the Talmudists. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d 1.4 Andrew bar Chinna.

VERS. III.

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Bartholomew.

COmpare the order, wherein the Disciples are called, Joh. I. with the order, where∣in they are for the most part reckoned, and you will find Bartholomew falling in at the same place with Nathaniel: so that one may think he was the same with him: called Nathaniel by his own name, and Bartholomew by his fathers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, The son of Talmai. For the Greek Interpreters render Talmai 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tolmi, 2 Sam. XIII. 37. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tholomaeus occurs in e 1.5 Josephus.

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Of Alpheus.

The Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occurs also in the Talmudists: a word that may admit a double pro∣nuntiation; namely either to sound Alphai, or Cleophi. Hence that Alpheus, who was the Father of four Apostles, is also called Cleopas, Luke XXIV. which sufficiently appears from hence, that she who is called Mary; the Mother of James the less, and Joses, Mark XV. 40. by John. is called, Mary the wife of Cleopas, Joh. XIX. 25.

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Lebbeus, whose surname was Thaddeus.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thaddai was a name known also to the Talmudists. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.6 R. Jose the son of Thaddeus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g 1.7 Eliezer ben Thaddeus. It is a warping of the name Judas, that this Apostle might be the better distinguished from Iscariot. He was called Lebbeus, I suppose, from the Town Lebba, a Sea coast Town of Galilee: of which Pliny speaks; h 1.8 The Promontory Carmel, and in the Mountain a Town of the same name, heretofore called Ecbatana. Near by, Getta Lebba, &c.

VERS. IV.

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

Simon the Cananite.

IN Luke, it is Zelotes. See who are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Zelots, in Josephus. Of whose Sect, if you should say this Simon was before his Conversion, perhaps you would do him no more wrong, than you would do his brother Matthew, when you should say that he was a Publican.

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

Iscariot.

It may be ennquired, whether this name was given him, while he was alive, or not till after his death. If while he was alive, one may not improperly derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Skortja, which is written also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i 1.9 Iskortja. Where, while the discourse is of a man vowing that he would not use this or that garment, we are taught these things, He that tyes himself by a vow of not using garments, may use sackcloth, vailing cloth, hair cloth, &c. but he may not use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of which words the Gloss writes thus; These are garments, some of leather, and some of a certain kind of clothing. The Gemara asketh, What is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iskortja? Bar bar Channah answered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Tanners garment. The Gloss is, A leathern Apron that Tanners put on over their cloths. So that Judas Iscariot may perhaps signifie as much as Judas with the Apron. But now in such Aprons they had purses sown, in which they were wont to carry their mony, as you may see in Aruch, in the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we shall also observe presently. And hence it may be Judas had that title of the purse bearer, as he was called Judas with the apron.

Or what if he used the art of a Tanner, before he was chose into Discipleship? Cer∣tainly we read of one Simon a Tanner, Act. IX. 43. and that this Judas was the son of Simon, Joh. XIII. 26.

But if he were not branded with this title till after his death, I should suppose it de∣rived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iscara. Which word what it signifies let the Gemarists speak: k 1.10 Nine hundred and three kinds of death were created in the World, as it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (and the issues of death, Psal. LXVIII. 20.) The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Issues arithmetically ariseth to that number. Among all those kinds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iscara is the roughest death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the easiest. Where the Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iscara in the mother Tongue is Strangulament. By Learned Men for the most part it is rendred Angina, The Quinsie. The Gemara sets out the roughness of it by this simile 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l 1.11 The Iscara is like to branches of thorns in a fleece of Wool, which if a man shake violently behind, it is impossible but the wool will be pulled off by them. It is thus defined in the Gloss, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Iscara begins in the bowels, and ends in the throat. See the Gemara there.

When Judas therefore perished by a most miserable strangling, being strangled by the Devil, (which we observe in its place) no wonder, if this infamous death be branded upon his Name, to be commonly stiled Judas Iscariot, or that Judas, that perished 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by strangling.

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

Who also betrayed him.

Let that of Maimonides be observed: m 1.12 It is forbidden, to betray an Israelite into the hands of the Heathen, either as to his person, or as to his goods, &c. And whosoever shall so betray an Israelite, shall have no part in the world to come. Peter spake agreeably to the opinion of the Nation, when he said concerning Judas, He went unto his place, Act. I. 25. And so doth Baal Turim concerning Balaam; Balaam went to his place, Numb. XXIV. 25. that is, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He went down to Hell.

VERS. V.

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Into any City of the Samaritans enter ye not.

OUR Saviour would have the Jews priviledges reserved to them, until they ali∣enated and lost them by their own perversness and si••s. Nor does he grant the preaching of the Gospel to the Gentiles, or Samaritans, before it was offered to the Jewish Nation. The Samaritans vaunted themselves sons of the Patriach Jacob, Joh. IV. 12. (which indeed was not altogether distant from the truth,) they embraced al∣so the law of Moses, and being taught thence, expected the Messias, as well as the Jews; nevertheless Christ acknowledges them for his sheep, no more than the Heathen themselves.

I. Very many among them were sprung indeed of the seed of Jacob, though now be∣come Renegades and Apostates from the Jewish Faith and Nation, and hating them more than if they were Heathens, and more than they would do Heathens. Which also among other things may perhaps be observed in their very language. For read the Sa∣maritan version of the Pentateuch, and if I mistake not, you will observe, that the Sama∣ritans, when, by reason of the neerness of the places, and the alliance of the Nations, they could not but use of the language of the Jews, yet used such a variation and change of the Dialect, as if they scorned to speak the same words that they did, and make the same language not the same.

II. In like manner they received the Mosaic law, but for the most part in so different a writing of the words, that they seem plainly to have propounded this to themselves, that retaining indeed the law of Moses, they would hold it under as much difference, from the Mosaic Text of the Jews, as ever they could, so that they kept something to the sense. n 1.13 R. Eliezer ben R. Simeon said, I said to the Scribes of the Samaritans, Ye have falsified your Law, without any manner of profit accruing to you thereby. For ye have writ in your Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Near the Oaken Groves of Mor••h, which is Sichem, &c. (the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is added.) Let the Samaritan text at Deut. XI. 30. be looked upon.

III. However they pretended to study the religion of Moses, yet in truth there was little or no difference between them and Idolaters, when they knew not what they worshipped; which our Saviour objects against them, Joh. IV. 22. and had not only revolted, as Apostates, from the true religion of Moses, but set themselves against it with the greatest hatred. Hence the Jewish Nation held them for Heathens, or for a people more execrable than the Heathens themselves. A certain Rabbin thus reproaches their idolatry. o 1.14 R. Ismael ben R. Josi went to Neapolis (that is, S••chem) the Samari∣tans came to him: to whom he spake thus, I see, that you adore not this Mountain, but the Idols which are under it: for it is written, Jacob hid the strange Gods under the wood, which is neer Sichem.

p 1.15 It is disputed, whether a Cuthite ought to be reckoned for a Heathen? which is asserted by Rabbi, denyed by Simeon, but the conclusion indeed is sufficiently for the Affirmative.

IV. The Metroprolis of the Samaritans laboured under a second Apostacy, being brought to it by the deceit and witchcraft of Simon Magus, after the receiving of the Gospel from the mouth of our Saviour himself. Compare Act. VIII. ver. 9. with Joh. IV. ver. 41.

From all these particulars, and with good reason for the thing it self, and to preserve the priviledges of the Jews safe, and that they might not otherwise prove an offence to that nation, the Samaritans are made parallel to the Heathen, and as distant as they, from partaking of the Gospel.

VERS. IX▪

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

In your purses, &c.

THESE things which are forbidden the Disciples by our Saviour, were the or∣dinary provision of travailers; to which the more Religious added also the Book of the Law.

q 1.16 Some Levites travailed to Zoar, the City of Palm trees: and when one of them fell sick by the way, they brought him to an Inn. Coming back they enquired of the Hostess concer∣ning their companion. He is dead, said shee, and I have buried him. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 She brought forth to them his staff, and his purse, and the book of the Law, which was in his hand. So the Babylonian Mishnah: but the Jerusalem adds also shoes: and instead of that, which, in the Mishnah, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His purse, in the Gemara is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which was an inner garment with pockets to hold mony, and necessaries.

That also is worthy mention, r 1.17 Let no man enter into the Mount of the Temple. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with his staff, nor with his shoes nor with his purse, nor with dust on his feet. Which words are thus rendred by the Gemara, Let no man enter into the mount of the Temple, neither with his staff in his hand, nor with his shoes upon his feet, nor with mony bound up in his linnen, nor with a purse ha••ging on his back. s 1.18 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Where the Gloss thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ponditho is a hollow girdle (or, a hollow belt) in which they put up their mony. See the Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aponda, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ponda.

VERS. X.

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Nor scrip for your journey.

THE Syriac Version reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 No purse. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is very frequent in the Talmudists. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 t 1.19 is a leather pouch, which shepherds hang about their neck••, in which they put their Victuals. u 1.20 R. Solomon saith almost the same thing, but that he appropriates it not to shepherds. The Aruch also in effect the same.

x 1.21 A Proselyte is brought in thus speaking, If an Israelite approaching to the holy things shall dye, how much more a stranger 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who comes with his staff and his pouch.

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

Nor two Coats.

A single Coat bespake a meaner condition, a double a more plentiful. Hence is that councel of the Baptist, Luk. III. 11. He that hath two coats, let him impart to him that hath none. It is disputed by the Babylonian Talmudists, y 1.22 How far it is lawful to wash garments 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the common days of a festival Week, and the conclusion is, It is lawful for him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that hath one coat only, to wash it.

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

Neither Shoes.

That Shoes are here to be understood, and not Sandals, appears from Mark VI. 9. And that there was a difference between these sufficiently appears from these very pla∣ces. The contrary to which I read in Beza not without wonder: But then from this place, saith he, as also from Acts XII. 8. it appears, that the Evangelists put no difference between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shoes, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sandals, as Erasmus hath rightly observed.

Let the Jewish Schools be heard in this matter. z 1.23 The pulling off of the shoe (of the husbands brother, Deut. XXV. 9. is right: and of the Sandal, if it hath a heel, is right; but if not, it is not right.

a 1.24 R. Josi saith, I went to Nisibin, and I saw there a certain Elder, and I said to him, Are you well acquainted with R. I••dah ben Betyra? And he answered, I am a Mony▪changer in my City; And he came to my table very often. I said, did you ever see him putting off the shoe? What did he put off, shoe, or sandal? He answered, O Rabbi, Are there Sandals among us? Whence therefore, say I, did R. Meir say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They do not put off the shoe. Rabbi ••••. Rabh Judah say, in the name of Rabh, ••f Elias should come, and should say, They pull off the shoe of the Husbands brother, let them hearken to him; if he should say, They pull off the sandal, let them not hearken to him. And yet for the most part the c••stom is to pull off the sandal. And custom prevails against Tradition. See more there, and in the Babylonian Tract b 1.25 Jevamoth.

Shoes were of more delicate use, Sandals were more ordinary, and more for service, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A shoe was of softer leather, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A sandal of harder, c 1.26 &c. There were Sandals also, whose sole, or lower part, was of wood, the upper of leather, and these were fastened together by nayls. d 1.27 There were some sandals also made of rushes, or of the bark of palm-trees, e 1.28 &c. Another difference also, between shoes and Sandals, is illustrated by a notable story, in the tract Schabbath, in the place just now cited. In a certain time of persecution, when some were hidden in a cave, they said among themselves; He that will enter, let him enter; for he will look about him before he enters that the enemies see him not: but let none go out: for perhaps the enemies will be near, whom he sees not, when he goes out; and so all will be discovered. One of them, by chance, put on his sandals the wrong way: for sandals were open both ways, so that one might put in his foot either before or behind: but he putting on his, the wrong way, his footsteps, when he went out, seemed as if he went in; and so, their hiding place was discovered to the ene∣mies, &c.

Mony therefore, in the girdle, and provision in the scrip, were forbidden the Disci∣ples by Christ, First, that they might not be careful for temporal things, but resign themselves, wholly to the care of Christ. Secondly, they ought to live of the Gospel, which he hints, in the last clause of this verse, The workman is worthy of his hire.

That therefore, which he had said before, Freely ye have received, freely give, forbad them to preach the Gospel for gain: but he forbad not to take food, cloathing, and other necessaries, for the the preaching of the Gospel.

Two coats and shoes are forbidden them, that they might not at all affect pride or worldly pomp, or to make themselves sine, but rather, that their habit and guise might bespeak the greatest humility.

VERS. XI.

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

Who, in it, is worthy?

In the Talmudick language 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who deserves.

VERS. XIV.

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Shake off the dust of your feet.

THE Schools of the Scribes taught, That the dust of Heathen land defiled by the touch. f 1.29 The dust of Syria defiles, as well as the dust of other Heathen Countries. g 1.30 A Traditioner writer saith, They bring not herbs into the land of Israel, out of a Heathen land: But our Rabbins have permitted it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What difference is there between these? R. Jeremiah saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The care of their dust is among them. The Gloss is, They take care, lest together with the herbs something of the dust of the Heathen land be brought, which defiles in the tent, and defiles the purity of the land of Israel.

h 1.31 By reason of six doubts, they burn the Truma: The doubt of a field, in which hereto∣fore might be a Sepulchre; The doubt of dust brought from a Heathen land, &c. Where the Gloss is this, Because it may be doubted, of all the dust of a Heathen land, whether it were not from the sepulchre of the dead.

i 1.32 Ra••bi saw a certain priest standing in a part of the City Aco, which part was without the bounds of the land of Israel; He said to him, is not that Heathen land, concerning which they have determined, that it is as unclean as a burying place. See Pisk Tosaph. k 1.33

Therefore that Rite of shaking the dust off the feet commanded the disciples, speaks thus much;

Wheresoever a City of Israel shall not receive you; when ye depart, by shaking off the dust from your feet, shew that ye esteem that City, however a City of Israel, for a Heathen, prophane, impure City, and as such abhor it.

VERS. XVII.

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

They shall s••ourge you in their Synagogues.

BEZA, here, as he does, very often, when he cannot explain a place, suspects it. For thus he writes, When I neither find Synagogues elsewhere, to have their names from houses of Judgment, as the Hebrews speak; nor that civil punishments were taken in Synagogues, I suspect this place. But without any cause, for,

I. In every Synagogue, there was a Civil Triumvirate, that is, three Magistrates, who judged of matters in contest, arisi••g within that Synagogue; which we have noted be∣fore.

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l 1.34 Scourging was by that Beneh of Three. So that fivefold scourging of St. Paul (2 Cor. XI. 24.) was in the Synagogue, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 By that Bench of Three Magistrates, such as was in every Synagogue.

It is something obscure that is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But beware of men. Of whom else should they beware? But perhaps the word. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Men, may oc∣cur in that sense, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Men, in these forms of speech, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, The Men of the great Assembly, and, The Men of the House of Judgment, &c. But we will not contend about it.

VERS. XXIII.

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

Ye shall not have gone over the Cities of Israel, &c.

YE shall not have travailed through the Cities of Israel, preaching the Gospel, be∣fore the Son of man is revealed, by his Resurrection, Rom. 1. 4. Lay to this, Acts III. 19, 20. Repent ye therefore and be converted, that your sins may be blotted out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That the times of refreshment may come (for ye expect refreshment and consolation, under the Messi••s.) And he may send Jesus Christ first preached to you. And ver. 26. To you first, God raising up his son, sent him to bless you, &c. The Epoche of the Messias is stated from the resurrection of Christ.

VERS. XXV.

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

Beelzebub.

See Chapter XII. Verse 24.

VERS. XXVII.

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What ye hear in the ear.

WE have observed before, that allusion is here made to the manner of the Schools, where the Doctor whispered out of the Chair, into the ear of the Interpreter, and he, with a loud voice, repeated to the whole School, that which was spoken in the ear.

m 1.35 They said to Judah bar Nachmani 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the interpreter of Resh La∣chish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do you stand for his Expositor. The Gloss is, To t••ll out the Exposition to the Synagogue. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which he shall whisper to you. We cannot here but repeat that which we produced before, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Doctor whispered him in the ear, in Hebrew. And we cannot but suspect that that custom in the Church of Corinth, which the Apostle reproves, of speaking in the Synagogue in an un∣known tongue, were some footsteps of this Custom.

We read of whispering in the ear, done in another sense, namely to a certain woman with child, which longed for the perfumed flesh; n 1.36 Therefore Rabbi said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Go whisper her, that it is the day of expiation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They whispered to her, and she was whispered: that is, she was satisfied and at quiet.

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

Preach ye upon the house tops.

Perhaps allusion is made to that Custom, o 1.37 when the Minister of the Synagogue, on the Sabbath Eve, sounded with a trumpet, six times, upon the roof of an exceed∣ing high house, that thence, all might have notice of the coming in of the Sabbath. The first sound was, that they should cease from their works in the fields: The second, that they should cease from theirs in the City: The third, that they should light the Sabbath Candle, &c.

VERS. XXXIV.

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

Think not that I am come to send peace, &c.

ALthough these words may be understood truly of the differences between believers and unbelievers, by reason of the Gospel, which all Interpreters observe; yet, they do properly and primarily point out, as it were with the singer those horrid slaugh∣ters

and civil wars of the Jews among themselves, which no Age ever saw, nor Story heard.

p 1.38 R. Eli••z••r saith, The days of the Messias are forty years, as it is said, Forty years was I provoked by this generation. And again, q 1.39 R. Judah saith, In that generation, when the Son of David shall come, the Schools shall be Harlots, Galilee shall be laid wast, Gablan shall be destroyed, and the Inhabitants of the Earth (the Gloss is, the Sanhedrin) shall wan∣der from City to City, and shall not obtain pity, the wisdom of the Scribes shall stink, and they that fear to sin shall be despised, and the faces of that generation shall be like the faces of Dogs, and Truth shall fail, &c. Run over the History of these forty years, from the death of Christ, to the destruction of Jerusalem, (as they are vulgarly computed,) and you will wonder to observe the Nation conspiring to its own destruction, and rejoycing in the slaughters and spoils of one another, beyond all Example, and even to a Miracle. This Phr••nsie cer∣tainly was sent upon them from Heaven. And first, They are deservedly become mad, who trode the Wisdom of God, as much as they could, under their feet. And secondly, The blood of the Prophets and of Christ, bringing the good tidings of Peace, could not be Expiated, by a less Vengeance.

Tell me, O Jew, whence is that Rage of your Nati∣on, towards the destruction o•• one another, and those Monsters of Madness beyond all Examples? Does the Nation rave for nothing, unto their own Ruine? Acknow∣ledge the Divine Vengeance, in thy Madness, more than that which befel thee from Men.

He that reckons up the differences, contentions and broyls of the Nation, after the dis∣sention betwixt the Pharisees and the Sadducees, will meet with no less between the Scho∣lars of Shammai and Hillel, which encreased to that degree, that at last, it came to slaugh∣ter and blood.

r 1.40 The Scholars of Shammai and Hillel came to the chamber of Chananiah ben Ezekiah ben Garon, to visit him: That was a woful day, like the day wherein the golden Calf was made. The Scholars of Shammai stood below, and slew some of the Scholars of Hillel. The tradition is, that six of them went up, and the rest stood there present with swords and spears.

It passed into a common Proverb, That Elias the Tishbite himself could not decide the Controversies between the Scholars of Hillel and the Scholars of Shammai. They dream they were determined by a voice from Heaven, but certainly the quarels and bitternesses were not at all decided.

s 1.41 Before the Bath Kol (in Jabneh) we••t forth, it was lawful equally to embrace, either the Decrees of the School of Hillel, or those of the School of Shammai. At last the Bath Kol came forth, and spake thus; The words, both of the one party and the other, are the words of the living God, but the certain decision of the matter is according to the Decrees of the School of Hillel. And from thenceforth whosoever shall transgress the Decrees of the School of Hillel, is guilty of death.

And thus the Controversie was decided, but the hatreds and spites were not so ended. t 1.42 I observe in the Jerusalem Gemarists, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shamothi, used for a Scholar of Shammai: which I almost suspect, (from the affinity of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shammatha, which signifies Anathema) to be a word framed, by the Scholars of Hillel, in hate, igno∣miny and reproach of those of Shammai. And when I read more than once of R. Tar∣phons being in danger by robbers, because in some things he followed the Custom and Manner of the School of Shammai, I cannot but suspect snares were dayly laid by one ano∣ther, and hostile Treacheries continually watching to do each other mischief.

u 1.43 R. Tarphon saith, As I was travelling on the way, I went aside, to recite the Phylacteries, according to the Rite of the School of Shammai, I was in danger of thieves. They say to him, and deservedly too, because thou hast transgressed the words of the School of Hillel. This is wanting in the Jerusalem Mishnah.

x 1.44 R. Tarphon went down to eat figs of his own, according to the School of Shammai. The enemies saw him, and kick'd against him: When he saw himself in danger, By your life, saith he, carry word unto the house of Tarphon, that Grave cloaths be made ready for him.

Thus, as if they were struck with a Phrensie, from Heaven, the Doctors of the Nati∣on rage one against another, and from their very Schools and Chairs flow not so much Doctrines, as Animosities, ••arrings, Slaughters and Butcheries. To these may be added those fearful Outrages, Spoils, Murders, Devastations of Robbers, Cut-throats, Zealots, and amazing Cruelties, beyond all Example. And if these things do not savour of the Divine wrath and vengeance, what ever did?

Notes

• a 1.1

  Bab. Berac. fol. 34. 2.
• b 1.2

  Bab. Sanhedrs fol. 65. 2.
• c 1.3

  Hieros. Schab. fol. 11. 2.
• d 1.4

  Hieros. Megill. cap. 4.
• e 1.5

  Antiq. lib. 20. cap. 1.
• f 1.6

  Masseth D••∣rech Arets, c. 1
• g 1.7

  Hieros. Kilaim. fol. 27. 2. & Schabb. fol. 5. 2. See Juchasin, fol. 105. 2.
• h 1.8

  Lib. 5. cap. 19
• i 1.9

  Bab. Nedarim, fol 55. 2.
• k 1.10

  Bab. Berac. fol. 8. 1.
• l 1.11

  Schabb. fol. 33. 1.
• m 1.12

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 8.
• n 1.13

  Hieros. Sotah, fol. 21. 3. & Bab. Sotah, fol. 33. 2.
• o 1.14

  Hieros. Avo∣dah Zarah, fol. 44. 4.
• p 1.15

  Hieros. She∣kal. fol. 46. 2.
• q 1.16

  Jevamoth, cap. 16 hal. ult.
• r 1.17

  ••••••ac. cap. 9. h••l.
• s 1.18

  ••ab. Berac. fol. 62. 2.
• t 1.19

  R••••••am in ••••im, cap. 16. hal. 4
• u 1.20

  Ibid.
• x 1.21

  Bab. Scahb. fol. 31. 1.
• y 1.22

  T••a••i••h, fol. fol. 29. 2. & M••••d Ka••on, fol. 18. 1.
• z 1.23

  Jevamoth. cap. 12. hal. 1.
• a 1.24

  Hieros. i••i, fol. 12. 1.
• b 1.25

  ••o••. 1••2. 1.
• c 1.26

  Gloss in Je∣vam, Bab. ••ol. 101. 1.
• d 1.27

  See Bab. Schabb. fol. 60. 1. in Gloss.
• e 1.28

  Joma, f. 78. ••.
• f 1.29

  Tosapht. ad Kelim, cap. 1.
• g 1.30

  Bab. Sanhedr. fol. 12. 1.
• h 1.31

  Id. Schabb. fol. 15. 2.
• i 1.32

  Gloss in San∣hear. fol. 5. 2.
• k 1.33

  In Sanhedr. cap. 1. artic. 30.
• l 1.34

  S••••h••d••. cap. 1. hal. 2.
• m 1.35

  Bab. Sanhedr. fol. 7. 2.
• n 1.36

  Bab. Jo••a, fol. 82. 2.
• o 1.37

  Bab. Schabb. fol. 35. 2.
• p 1.38

  Bab. Sanhedr. fol. 99. 1.
• q 1.39

  fol. 97. 1.
• r 1.40

  Hieros. in Schabb. fol. 3. 3.
• s 1.41

  Hieros. Bera∣coth, fol. 3. 2.
• t 1.42

  See Trumoth. fol. 43. 3. Succa••, 53. 1. Jom. Tobh. fol. 60. 3. &c.
• u 1.43

  Bab. Bera∣coth, cap. 1. hal. 3.
• x 1.44

  Hieros. She∣vith, fol. 35. 2.