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. XIII. (Book 13)

VERS. II.

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

So that he sate, and the whole multitude stood.

SO was the manner of the nation, that the Masters, when they read their lectures, sate, and the Scholars stood. Which Honorary custom continued to the death of Gamaliel the Elder, and then so far ceased, that the Scholars sate, when their Masters sate. Hence is that passage: a 1.1 From that time that old Rabban Gamaliel died, the Honor of the Law perished, and purity and Pharisaism died. Where the Gloss, from Megillah writes thus, Before his death, health was in the world, and they learned the Law standing; but when he was dead, sickness came down into the world, and they were compel∣led to learn the Law, sitting.

VERS. III.

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

In Parables.

I. NO Scheme of Jewish Retoric was more familiarly used, than that of parables: which perhaps, creeping in from thence, among the Heathen, ended in Fables. It is said, in the place of the Talmud just now cited, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From the time that R. Meri died, those that spake in Parables ceased: not that that Figure of Rhetoric perished in the Nation from that time, but because he surpassed all others in these flowers; as the Gloss there, from the Tract Sanhedrin, speaks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A third part (of his discourses or sermons) was Tradition; a third part, Allegory; and a third part Parable. The Jewish books abound every where with these Figures, the Nation enclining, by a kind of Natural Genius, to this kind of Rhetoric. One might not amiss call their Religion, Parabolical, fol∣ded up within the Coverings of Ceremonies, and their Oratory in their Sermons was like to it. But it is a wonder indeed, that they who were so given to, and delighted in Parables, and so dextrous in unfolding them, should stick in the outward Shell of Ceremonies, and should not have fetched out the Parabolical, and spiritual sense of them; neither should be able to fetch them out.

II. Our Saviour, (who always and every where spake with the vulgar) useth the same kind of speech, and very often the same preface as they did in their Parables. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. To what is it likened, &c. But in him thus speak∣ing, one may both acknowledg the divine Justice, who speaks darkly to them that despise the light; and his divine Wisdom likewise, who so speaks to them that see, and yet see not, that they may see the shell, and not see the Kernel.

VERS. IV.

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

Some fell by the way side, &c.

COcerning the husbandry of the Jews, and their manner of sowing, we meet with va∣rious passages, in the Tracts Peah, Demai, Kilaim, Sheviith: We shall only touch upon those things which the words of the Text under our hands, do readily remind us of.

There were ways and paths as well common as more private, along the sown fields, see Chap. XII. 1. hence, in the tract b 1.2 Peah, where they dispute what those things are, which divide a field, so that it owes a double corner to the poor, thus it is determined, These things divide a River, an Aqueduct, a private way, a common way, a common path, and a private path, &c. See the place and the Gloss.

VERS. V.

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

Some fell among stony places.

c 1.3 DIscourse is had concerning some laws of the Kilaim, (or, of the seeds of different kinds) and of the seventh year; where among other things we meet with these words: R. Simeon ben Lachish saith, That he is freed (from those Laws) who sows his seed by the Sea, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Upon rocks, Shelves, and rocky places. These words are spoken according to the reason and nature of the land of Israel, which was very rocky, and yet those places that were so, were not altogether unfit for tillage.

VERS. VII.

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

Others fell among thorns.

HERE the distinction comes into my mind, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a white field, that is, which is all sowen; and of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a woody field, that is, in which trees and bushes grow here and there: Concerning which, see the Tract d 1.4 Sheviith. So there is very frequent mention, in the Talmudists, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beds, in fields and vineyards, e 1.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which speaks the same thing. f 1.6 And of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baldness in a field: that is, when some places are left not sowen, and some places, lying between are. g 1.7

VERS., VIII.

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

And brought forth fruit, some an hundred, &c.

THESE words are spoken according to the fruitfulness of the land of Israel; con∣cerning which the Talmudists speak much, and hyperbolically enough: which ne∣vertheless they confess to be turned long since, into miserable barrenness; but are dim∣sighted as to the true cause of it.

h 1.8 They treat of this matter, and various stories are produced, which you may see: we will only mention these two.

R. Jochanan said, The worst fruit which we eat, in our youth, excelled the best which we now eat in our old age: for in his days the World was changed.

R. Chaijah bar Ba said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Arbelite bushel formerly yelded a bushel of flower, a bushel of meal, a bushel of bran, and a bushel of course bran, and a bushel of courser bran yet, and a bushel of the coursest bran also: but now, one bushel scarcely comes from one bushel.

VERS. XIII.

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

They seeing see not.

HERE you may observe this people to have been given up to a reprobate mind, and a spirit of deep sleep, now a great while before the death of Christ; Which being observed, the sense of the Apostle will more easily appear, Rom. XI. where these very words are repeated. If you there state aright the rejection of that people, you will understand more clearly the Apostle, concerning their Call, which is there handled. Pha∣risaism and the sotishness of traditions had now a good while ago thrown them into blind∣ness, stupidity, and hardness of heart; and that for some Ages, before Christ was born: but when the Gospel came, the Lord had his gleanings among them, and there were some that believed, and unto whom the participation of the promises was granted: concern∣ing them the Apostle speaks in that Chapter: See ver. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. At this present time there is a remnant according to election, &c. which we have observed before, at Chap. III. ver. 7.

VERS. XXV.

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

Tares.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zunin, in Talmudic language 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i 1.9 Wheat and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zunin are not seeds of different kinds. Where the Gloss is this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a kind of Wheat, which is changed in the earth, both as to its form, and to its nature. By the best Lexico∣graphers, it is rendred Zizania, in Latine.

So that, that field in this Parable, was sown by the Lord with good wheat, by the E∣nemie with bad and degenerate wheat; but all of it was sowen with wheat, one, or the other. These words do not so barely mean good and bad men, as good and bad Christians; both distinguished from other men, (namely, from Heathens) as wheat is distinguished from other seeds: but they are distinguished also among themselves, as good wheat is distinguished from that which is degenerate. So Chap. XXV. All those ten women ex∣pecting the Bridegroom are Vigins, but are distinguished into Wise and foolish.

VERS. XXXII.

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

Which indeed is the least of all seeds, &c.

HENCE it is passed into a common proverb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 According to the quanti∣ty of a grain of mustard: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 According to the quantity of a little drop of mustard, very frequently used by the Rabbins, when they would express the smallest thing, or the most diminutive quantity.

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

Is the greatest among herbs.

h 1.10 There was a stalk of mustard in Sichin, from which sprang out three boughs: of which, one was broke off; and covered the tent of a potter, and produced three Cabes of mustard. R. Simeon ben Calapha said, A stalk of mustard was in my field, into which I was wont to climb, as men are wont to climb into a fig tree.

VERS. XXXIII.

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

In three (sata) measures of meal.

THAT is, In an Epha of meal. Exod. XVI. 36. Now an Omer is the tenth part of an Epha. The Chaldet reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The tenth part of three Sata. The LXX reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The tenth part of three Measures. And Ruth, II. 17. It was as an Epha of Barly. Where the Targum reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As it were three Sata of Barly.

A i 1.11 Seah contains a double Hin, six Cabes, twenty four Login, an hundred and fourty four Eggs.

VERS. LII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Bringeth forth out of his Treasury, things new and old.

THESE words are spoken according to the dialect of the Schools, where the Question was not seldom started, What wine, What corn, or fruits were to be used in the Holy things, and in some Rites; new or more old, namely of the present year, or the years past, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] But now, a thrifty man provident of his own affairs, was stored both with the one and the other, prepared for either, which should be required. So it becomes a Scribe of the Gospel, to have all things in readiness, to bring forth ac∣cording to the condition and nature of the thing, of the place, and of the hearers. Do ye understand all these things, saith Christ, both the things which I have said, and why I have said them? So, a Scribe of the Gospel ought to bring forth, &c.

Notes

• a 1.1

  Sotah, cap. 9. hal. 15.
• b 1.2

  Cap. 2.
• c 1.3

  In Hieros. Ki∣laim, fol. 27. 1.
• d 1.4

  Chap. 2.
• e 1.5

  Peah, cap. 2.
• f 1.6

  Kilaim. c. 3.
• g 1.7

  Kilaim. c. 4.
• h 1.8

  Hieros. Peah. fol. 20. 1, 2.
• i 1.9

  Kilaim, cap. 1, hal. 1.
• h 1.10

  Hieros. Peah, fol. 20. 2.
• i 1.11

  Alphes. in Pesach. cap. 5. Kimchi in Mi∣clel.