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. XVII. (Book 17)

VERS. II.

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

And was Transfigured.

WHEN Christ was Baptized, being now ready to enter upon his Evangelical Priesthood, he is sealed by a heavenly voice, for the High Priest, and is anoin∣ted with the Holy Spirit, as the High Priests were wont to be with holy oyl.

In his Transfiguration he is sealed for the High Priest: for mark, 1. How two of the greatest Prophets, Moses and Elias resort to him. 2. How to those words, This is my beloved Son, in whom I am well pleased, (which also were heard from Heaven at his Bap∣tism) is added that Clause, Hear ye him; which compare with the words of Moses, con∣cerning a Prophet to be raised up by God, Deut. XVIII. 19. Whosoever shall not hearken to my words which I shall put into his mouth, &c. 3. How the Heavenly voice went out of the Cloud that overshadowed them, when at his Baptism no such Cloud appeared. Here that is worthy observing, which some Jews note, and reason dictates, namely, That the Cloud of Glory, the Conductor of Israel departed at the death of Moses; for while he lived, that Cloud was the peoples guide in the Wilderness; but when he was dead, the Ark of the Covenant led them. Therefore as that Cloud departed at the death of Moses, that Great Prophet; so such a Cloud was now present at the Sealing of the Greatest Pro∣phet. 4. Christ here shines with such a brightness, nay with a greater than Moses and Elias now glorified; and this both for the honour of his Person, and for the honour of his Doctrine; both which surpassed by infinite degrees the Persons and the Doctrines of both of them. When you recollect the face of Christ transfigured, shining with so great luster when he talked with Moses and Elias, acknowledg the Brightness of the Gospel a∣bove the cloudy obscurity of the Law and of the Prophets.

VERS. IV.

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

Let us make here three Tabernacles, &c.

THE Transfiguration of Christ was by night. Compare Luk. IX. 37. The form of his face and garments is changed, while he prays, and Moses and Elias came and discourse with him concerning his death, (it is uncertain how long) while as yet the Dis∣ciples that were present, were over-charged with sleep. When they awaked, O what a Spectacle had they! being afraid they observe and contemplate, they discover the Pro∣phets; whom now departing Peter would detain, and being loth that so noble a Scene should be dispersed, made this Proposition, Let us make here three Tabernacles, &c. Whence he should know them to be Prophets, it is in vain to seek, because it is no where to be found; but being known, he was loth they should depart thence, being ravished with the sweetness of such society, however astonished at the terrour of the Glory; and hence those words which when he spake, he is said by Luke, Not to know what he said; and by Mark, Not to know what he should say; which are rather to be understood of the misap∣plication of his words, than of the sense of the words. He knew well enough that he said these words, and he knew as well for what reason he said them, but yet he knew not what he said, that is, he was much mistaken when he spake these words, while he believed that Christ, Moses and Elias would abide and dwell there together in Earthly Taberna∣cles.

VERS. V.

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

While he yet spake, behold a cloud, &c.

MOses and Elias now turning their backs, and going out of the Scene, Peter speaks his words; and as he speaks them, when the Prophets were now gone, Behold a Cloud, &c. they had foretold Christ of his death, (such is the cry of the Law and of the Prophets, that Christ should suffer, Luk. XXIV. 44.) He Preaches his Deity to his Disci∣ples, and the Heavenly voice seals him for the true Messias. See 2 Pet. I. 16, 17.

VERS. X.

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

Why therefore say the Scribes, that Elias must first come?

I. IT would be an infinite task to produce all the passages out of the Jewish Writings, which one might, concerning the expected coming of Elias: We will mention a few things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in passing, which sufficiently speak out that vain expecta∣tion, and the ends also of his expected coming.

1. Let David Kimchi first be heard, upon those words of Malachi, Behold, I send you Elias the Prophet: God, saith he, shall restore the soul of Elias, which ascended of old, into Heaven, into a created body, like to his former body: for his first body returned to Earth, when he went up to Heaven, each Element to its own Element. But when God shall bring him to life, in the body, he shall send him to Israel, before the day of Judgment, which is the Great and Terrible day of the Lord: and he shall admonish both the fathers and the children together, to turn to God, and they that turn shall be delivered from the day of Judgment, &c. Consider whether the Eye of the Disciples looks, in the Question under our hands. Christ had commanded, in the verse before, Tell the Vision (of the Transfiguration) to no man, until the Son of man be risen from the dead. But now, although they under∣stood not what the Resurrection from the dead meant, (which Mark intimates,) yet they roundly retort, Why therefore, say the Scribes, that Elias shall first come? That is, before there be a Resurrection and a day of Judgment: for as yet, they were altogether ignorant that Christ should rise. They believed with the whole Nation, that there should be a Resurrection, at the coming of the Messias.

2. Let Aben Ezra be heard in the second place. We find, saith he, that Elias lived in the days of Ahaziah the son of Ahab: we find also, that Joram the son of Ahab, and Jehosha∣phat enquired of Elisha the Prophet; and there, it is written, This is Elisha the son of Sha∣phat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who poured water upon the hands of Elijah. And this is a sign that Elias was first gone up into Heaven in a whirlwind: because it is not said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who poureth water, but, Who poured. Moreover, Elisha departed not from Elijah, from the time that he first waited upon him, until Elias went up. And yet we find that after the death of Jeho∣shaphat, in the days of Ahasiah his son, It was written, And a letter came to him from Eli∣jah the Prophet. And this proves, that he then writ and sent it; for, if it had been written before his Ascension, it would be said, A letter was found, or, brought to him, which Elias had left behind him. And it is without controversie, that he was seen in the days of our Holy Wise Men. God, of his Mercy hasten his Prophesie, and the times of his coming. So he, upon Mal. IV.

3. The Talmudists do suppose Elias keeping the Sabbath, in Mount Carmel. a 1.1 Let not the Truma, saith one, of which it is doubted, whither it be clean or unclean, be burnt; lest Elias, keeping the Sabbath, in Mount Carmel, come and testifie of it on the Sabbath, that it is clean.

4. The Talmudical books abound with these and the like trifles. b 1.2 If a man finds any thing that is lost, he is bound to declare it, by a publick outcry; but if the owners come not to ask for it, let him lay it up by him until Elias shall come. And, c 1.3 If any find a Bill of Con∣tract between his Country men, and knows not what it means, let him lay it up, until Elias shall come.

5. That we be not tedious, it shall be enough to produce a few passages out of d 1.4 Bab. Erubhin: Where, upon this subject, If any say, Behold I am a Nazarite, on the day where∣in the Son of David comes, it is permitted to drink wine on the Sabbaths and feast days, it is disputed what day of the week Messias shall come and on what day Elias: where, among other things, these words occur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elias came not yester∣day: that is, the same day wherein he comes, he shall appear in publick; and shall not lie hid to day, coming yesterday. The Gloss, thus: If thou say'st, perhaps he shall come on the Eve of the Sabbath, and shall preach the Gospel, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) on the Sabbath: you may an∣swer with that Text, Behold I send you Elias the Prophet, before the day of the Lord come; you may argue, that he shall preach on that very day in which he shall come.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Israelites are certain that Elias shall come, neither on the Sabbath Eves, nor on the Eves of the feast days. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 By reason of labour. And again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elias cometh not on the Sabbath day. Thus speak the Scho∣lars of Hillel, e 1.5 We are sure Elias will not come on the Sabbath, nor on a feast day. The Glossers give the Reason, Not on the Sabbath Eves, or the Eves of the feast days, by rea∣son of labour; that is, by reason of the preparation for the Sabbath; namely, lest they should leave the necessaries for the Sabbath unfinished, to go to meet him: nor on the Sabbaths, by reason of labour in the Banquets; that they omit not those feastings and eat∣ings

which were esteemed so necessary to the Sabbath, whilst they went out to meet Elias.

Let these three Observations, out of the Glossers upon the page cited, serve for a conclusion.

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Before the coming of the Son of David, Elias shall come to preach of him.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Messias cometh not on the first day of the Sabbath, be∣cause Elias shall not come on the Sabbath. Whence it appears that Elias is expected the day before the Messias appeared.
• 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Is not Messias ben Ioseph to come first?

II. We meet with numberless Stories in the Talmudists, concerning the apparitions of Elias: according to that which was said before by Aben Ezra, It is without controversie, that Elias was s•…•… in the days of our wise men. There is no need of Examples, when it may not be so much doubted who of these wise men saw Elias, as who saw him not. For my part, I cannot esteem all those stories for mere Fables; but in very many of them I cannot but suspect Witchcrafts, and the appearances of Ghosts, which we also said before concerning the Bath Kol. For thus the Devil craftily deluded this Nation, willing to be deceived; and even the capacity of observing that the coming of the Messias was now past, was obliterated, when here and there, in this age and in the t'other his Fore∣runner Elias appeared, as if he intended hence to let them know, that he was yet to come.

VERS. II.

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

And he shall restore all things.

THE Jews feign many things which Elias shall restore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.6 He shall pu∣rifie the Bastards and restore them to the Congregation. He shall render to Israel the pot of Man••a, the Viol of Holy oyl, the Viol of water; and there are some who say, the Rod of Aaron. g 1.7 Which things, alas! how far distant are they from those which are spoken concerning the Office of Elias.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He shall restore, or, make up, not into the former state, but into a bet∣ter. There were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Times of restitution of all things, determi∣ned by God, Acts III. 21. wherein all things were to be framed into a Gospel state and a state worthy of the Messias: A Church was to be founded, and the Doctrine of the Gospel dispersed, the hearts of the Fathers, the Jews to be united to the Sons, the Gen∣tiles; and the hearts of the Sons, the Gentiles to the Fathers, the Jews: which work was begun by the Baptist, and finished by Christ and the Apostles. Which term, of the Restitution of all these, expiring, the Common-wealth of the Jews expired also, and the gifts of Revelation and Miracles, granted for this purpose, and so necessary to it, failed. However therefore ye have crucified Christ, saith Peter, in that place of the Acts now cited; yet God shall still send you Jesus Christ in the preaching of the Gospel, to fulfil these things. Him indeed, as to his person, the Heavens do contain, and shall con∣tain, until all these things be perfected; Expect not therefore, with the erring Nation, his personal presence always on Earth: but he shall make up and constitute all things by us his Ministers, until the Terms determined and prefixed for the perfecting of this Resti∣tution, shall come.

VERS. XV.

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

He is Lunatick.

LUke IX. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A spirit taketh him, Mark IX. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hath a dumb spirit.

I. He that is skilled in the Talmudick Writings will here remember what things are said concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A deaf and mad man, concerning whom there is so much menti∣on in their Writings.

h 1.8 There are five who do not pay the Trumah, but, if they do, their Trumah is no Trumah: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The deaf and dumb, the lunatick, &c. i 1.9 Any one is fit to sacrifice a Beast, except 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A dumb and deaf, a lunatick and a child: and very many passages of this nature, &c. I have rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deaf and dumb, according to the sense of the Masters, who in the place first cited, do thus interpret the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concerning which the wise men speak, is he who neither heareth, nor speaketh. See there the Jerusalem Gemara, where, among other things, this occurs not unworthy our noting, That all the sons of R. Jochanan ben Gudgoda were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deaf and dumb.

II. It was very usual to the Jews to attribute some of the more grievous diseases to evil spirits, specially those, wherein either the body was distorted, or the mind disturbed and tossed with a phrensie.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 k 1.10 If any one vexed with an evil Spirit shall say, when their disease did first invade him, write a Bill of Divorce for my wife, &c.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l 1.11 If any, whom Kordicus vexeth, say, Write a Bill of Divorce for my wife, &c. Kordicus, say the Glossers, is a Demon, which rules over those that drink too much new Wine. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What is Kordicus? Samuel saith, When new Wine out of the press hath caught any one. m 1.12 Rambam, upon the place, hath these words, Kor∣dicus is a disease generated from the repletion of the Vessels of the Brain, whereby the under∣standing is confounded, and it is a kind of Falling-sickness. Behold the same, a Demon and a disease! to which the Gemarists applied Exorcisms and a Diet. See n 1.13 Bab. Gittin.

o 1.14 Shibta is an evil Spirit, who taking hold on the necks of infants, dries up and contracts their nerves.

p 1.15 He that drinks up double cups 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Is punished by the Devil.

From this Vulgar opinion of the Nation, namely, That Devils are the Authors of such kind of diseases, one Evangelist brings in the Father of this child, saying of him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He is lunatick, another, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He hath a spirit. He had been dumb and deaf from his birth, to that misery was added a phrensie, or, a Lycanthropy, (which kind of disease it was not unusual with the Nation to attribute to the Devil) and here, in truth a Devil was present.

VERS. XVII.

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

O faithless and perverse generation, &c.

THE edge of these words is levelled especially against the Scribes, (See Mark IX. 14.) and yet the Disciples escaped not altogether untouched.

Christ and his three prime Disciples being absent, this child is brought to the rest, to be healed: they cannot heal him, partly, because the Devil was really in him, partly, be∣cause this evil had adhered to him from his very birth. Upon this the Scribes insult and scoff at them and their Master. A faithless and perverse generation, which is neither over∣come by Miracles, when they are done, and vilifie, when they are not done! The faith of the Disciples, (vers. 20.) wavered by the plain difficulty of the thing, which seemed impossible to be overcome, when so many evils were digested into one, deafness, dumb∣ness, phrensie and possession of the Devil; and all these from the cradle.

VERS. XX.

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

Faith as a grain of mustard seed, &c.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As a seed of Mustard, or, As a drop of Mustard, in Talmudick Language. See Chap. XIII. vers. 23.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ye shall say to this mountain, &c.

See what we note, at Chap. XXI. vers. 21.

VERS. XXI.

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

This kind goeth not out but by prayer and fasting.

IT is not much unlike this, which is said, :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 q 1.16 By reason of an evil spirit a singular (or religious) man may afflict himself (with fastings.)

VERS. XXIV.

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

They that receive the (Didrachma) tribute-money.

TWO things perswade me, that this is to be understood of the Half Shekel to be yearly paid into the Treasury of the Temple.

1. The word it self whereby this tribute is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Concerning this, thus Josephus writes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.17 He laid a tax upon all the Jews wheresoever they were, namely, two Drachmes; com∣manding every one of what ever age to bring it into the Capitol, as before they had paid it into the Temple at Jerusalem. And Dion Cassius of the same thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. r 1.18 He commanded all to bring the Didrachm yearly to Jupiter Capitolinus.

The Seventy Interpreters indeed upon Exod. XXX. 13. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Half a didrachm, but adding this moreover, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Which is according to the holy didrachm. Be it so, the whole Shekel was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The holy didrachm: then let the half shekel be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The common didrachm. However the thing is, he that paid the half Shekel, in the vulgar dialect, was called, He that paid the Shekels, and that which is here said by Matthew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They that receive the Didrachm, the Talmudists express, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They that demand or collect the Shekels. The Targumists render that place Exod. XXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The half of the Shekel; the reason of which see, if you please, in * 1.19 Maimonides. The Shekel, saith he, concerning which the Law speaks, did weigh three hundred and twenty grains of barley: but the wise men, sometime, added to that weight, and made it to be of the same value with the money 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Selah, under the second Temple, that is, three hundred eighty four midling grains of barley. See the place and the Gloss.

2. The answer of Christ sufficiently argues, that the discourse is concerning this Tax, when he saith, He is the son of that King, for whose use that Tribute was demanded: for, from thence were bought the dayly and additional sacrifices, and their drink offerings, the sheaf, the two loaves, (Levit. XXIII. 17.) the Shew bread, all the sacrifices of the Con∣gregation, the red Cow, the scape Goat, and the crimson Tongue, which was between his horns, s 1.20 &c.

But here this Objection occurs, which is not so easie to answer. t 1.21 The time of the payment of the half Shekel was about the feast of the Passover; but now that time was far gone, and the feast of Tabernacles at hand. It may be answered, 1. That Matthew, who recites this Story, observed not the course and order of time, which was not unusu∣al with him, as being he among all the Evangelists, that most disjoynts the times of the Stories. But let it be granted, that the order of the History in him, is right and proper here; It is answered, 2. Either Christ was scarcely present at the Passover last past, or, if he were present, by reason of the danger he was in, by the snares of the Jews, he could not perform this payment, in that manner, as it ought to have been. Consider those words, which John speaks of the Passover last past, Chap. VI. 4. The Passover, a feast of the Jews was near; and Chap. VII. 1. After these things, Jesus walked in Galilee, for he would not walk any more in Judea, because the Jews sought to kill him. 3. It was not unusal to defer the payment of the half Shekels of this year to the year following, by reason of some urgent necessity. Hence it was when they sat, to collect and receive this Tribute, the Collectors had before them two chests placed, in one of which they put the* 1.22 Tax of the present year, in the other, of the year past. u

But it may be objected, Why did the Collectors of Capernaum, require the payment, at that time, when, according to Custom, they began not to demand it, before the fif∣teenth day of the month Adar? I answer, 1. It is certain, there were in every City money changers (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to collect it, and being collected to carry it to Jerusalem. Hence is that, in the Tract cited, The fifteenth day of the month Adar, the Collectors sit in the Cities, (to demand the half Shekel) and the five and twentieth, they sit in the Tem∣ple. 2. The uncertain abode of Christ at Capernaum gave these Collectors no unjust cause of demanding this due, whensoever they had him there present; at this time especi∣ally, when the feast of Tabernacles was near, and they about to go to Jerusalem, to ren∣der an account perhaps of their Collection.

But if any list to understand this, of the Tax paid the Romans, we do not contend. And then the words of those that collected the Tribute, Does not your Master pay the Didrachm, seem to sound to this effect, Is your Master of the Sect of Judas of Galilee?

Notes

• a 1.1

  Hieros. Pesach. fol. 30. 2.
• b 1.2

  Maimon. in Gizelah, c. 13.
• c 1.3

  Bava Mezia, cap. 1. Hal. ult. &c.
• d 1.4

  Fol. 43. 2.
• e 1.5

  Hieros. Pesach. fol. 30. 2.
• f 1.6

  Bab. Kidd••∣shin, fol. 71. 1. Kimchi, in Zach. Chap. IX.
• g 1.7

  Tanchum, in Exod. I. &c.
• h 1.8

  Truma, cap. 1. Hal. 1.
• i 1.9

  Cholin, cap. 1. Hal. 1.
• k 1.10

  Maimon. in Gerush••n, cap. ••▪
• l 1.11

  ••ittin, cap. 7 Hal. 1.
• m 1.12

  Gemar. Bab. which see.
• n 1.13

  Fol. 67. 2.
• o 1.14

  Aruch, In Shibta.
• p 1.15

  Bab. Berac▪ fol. 51. 2.
• q 1.16

  Bab. Taanith, fol. 22. 2.
• * 1.17

  De bell. lib. 7. cap. 27.
• r 1.18

  Lib. 66.
• * 1.19

  Shekal. cap. 1.
• s 1.20

  Shekal. cap. 4 Hal 1. 2.
• t 1.21

  Shekal. cap. 1. Hal. 3.
• * 1.22

  h See Shekal. cap. 2. & Mai∣mon. ibid.