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. XXIII. (Book 23)

VERS. II.

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

In Moses seat, &c.

THIS is to be understood rather of the Legislative seat, (or chair) than of the merely Doctrinal: and Christ here asserts the authority of the Magistrate, and perswadeth to obey him in lawful things.

Concerning the Chairs of the Sanhedrin there is mention made in Bab. Succah. c 1.1 There were at Alexandria seventy one golden chairs, according to the number of the seventy one El∣ders of the great Council. Concerning the authority of Moses, and his Vicegerent in the Council there is also mention in Sanhedrim. d 1.2 The great Council consisted of seventy one Elders. But whence was this number derived? From that place, where it is said, Chuse me out seventy men of the Elders of Israel: And Moses was President over them. Behold seventy one! What is here observed by Galatinus from the signification of the Aorist 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sat, i•• too light and aery. He saith, They sat, (saith he) and not, They sit, that he might plainly demonstrate that their power was then ceased. e 1.3 But if we would be so cu∣rious to gather any thing from this Aorist, we might very well transfer it to this sense rather. The Scribes and Pharises, the worst of men, have long usurped Moses seat; ne∣vertheless we ought to obey them, because, by the dispensation of the Divine Provi∣dence, they bear the chief Magistracy.

Concerning their authority, thus Maimonides, f 1.4 The great Council of Jerusalem was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, g 1.5 The Pillar and Ground) The ground of the tradi∣tional Law, and the pillar of Doctrine; whence proceeded statutes and judgments for all Israel. And concerning them the Law asserts this very thing, saying, h 1.6 According to the Sentence of the Law which they shall teach thee. Whosoever therefore believes Moses our Master, and his Law, is bound to relie upon them for the things of the Law.

Christ teacheth that they were not to be esteemed as Oracles, but as Magistrates.

VERS. IV.

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

Heavy burdens.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Talmudick Language. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A heavy Prohibition, i 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 k 1.8 Let him follow him, that imposeth heavy things. There are reckoned up four and twenty things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of the weighty things of the School of Hillel, and the light things of that of Shammai. l 1.9 R. Joshua saith, m 1.10 A foolish religious man,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A crafty wicked man, a shee-Pharisee, and the voluntary dashing of the Pharisees, de∣stroy the world. It is disputed by the Gemarists, who is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 crafty wicked man, and it is answer'd by some, He that prescribes light things to himself, and heavy to others.

VERS. V.

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

They make broad their Phylacteries.

THESE four places of the Law,

• Exod. XIII. ver. 3, 4, 5, 6, 7, 8, 9, 10.
• Exod. XIII. ver. 11, 12, 13, 14, 15, 16.
• Deut. VI. ver. 5, 6, 7, 8, 9.
• Deut. XI. ver. 13, 14, 15, 16, 17, 18, 19, 20, 21.

Being writ upon two Parchment-Labels (which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tephillin) were carri∣ed about with them constantly with great devotion▪ being fastned to their forehead, and their left arm. To the forehead in that place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 n 1.11 where the pulse of an Infants brain is. This of the forehead was most conspicuous▪ and made broad▪ hence came that, Let no body pass by the Synagogue while prayers are saying there.—But if he hath Rhy∣lacteries upon his head he may pass by, because they show that he is studious of the Law▪ o 1.12 It is not lawful to walk through burying places with Phylacteries on ones head, and the book of the Law hanging at ones arm * 1.13.

They are called in Greek Phylacteries, that is, Observatories; because they were to put them in mind of the Law; and perhaps they were also called Preservatories, because they were supposed to have some vertue in them to drive away Devils. It is necessary that the Phylacteries should be repeated at home anights 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to drive away Devils p 1.14.

Concerning the curious writing of the Phylacteries, see Maimon. on Tephillin q 1.15. Con∣cerning their strings, marked with certain small letters. See Tosaphoth on Megillah r 1.16. Con∣cerning the repeating of them, see both the Talmuds in Beracoth s 1.17. How the Jews did swear, touching their Phylacteries, see Maimonid. in Shevuoth t 1.18. And how God is brought in swearing by the Phylacteries. See Tanchum u 1.19.

Our Saviour does not so much condemn the bear wearing of them, as the doing it out of pride and hypocrisie. It is not unlikely that he wore them himself, according to the custom of the Country; for the children of the Jews were to be brought up from their infancy in saying the Phylacteries; that is, as soon as they were capable of being Cate∣chized w 1.20. The Scribes and Pharisees made theirs very broad and visible, that they might obtain a proportional fame and esteem for their devotion with the people; these things being looked upon as arguments of the study of the Law, and signs of devotion.

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

Enlarge the borders of their garments.

See Numb. XV. 38. Deut. XXII. 12. x 1.21 He that takes care of the Candle of the Sabbath, his children shall be the disciples of wise men. He that takes care to stick up Labels against the Posts, shall obtain a glorious house; and he that takes care of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of making borders to his garment, shall obtain a good coat.

VERS. VII.

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

And to be called, Rabbi, Rabbi.

I. COncerning the original of this title see * 1.22 Aruch: The elder times which were more worthy, had no need of the title either of Rabban, or Rabbi, or Rabh, to adorn ei∣ther the wise men of Babylon, or the wise men of the land of Israel: for behold Hillel comes up out of Babylon, and the title of Rabbi is not added to his name: and thus it was with those who were noble among the Prophets: for he saith, Haggai the Prophet; (not Rabbi Haggai.) Ezra did not come up out of Babylon, &c. (not Rabbi Ezra) whom they did not honour with the titles of Rabbi, when they spoke their names. And we have heard that this had its beginning only in the Presidents (of the Council) from Rabban Gama∣liel the old man, and Rabban Simeon his Son, who perished in the destruction of the second Temple; and from Rabban Jochanan ben Zaccai, who were all Presidents. And the title also of Rabbi began from those that were promoted (to be Elders) from that time; Rabbi Zadok and R. Eliezer ben Jacob: and the thing went forth from the Disciples of Rabban Jochanan ben Zaccai, and onwards. Now the order, as all men use it, is this: Rabbi is greater than Rabh, and Rabban is greater than Rabbi; and he is greater who is called by his own (single) name, than he who is called Rabban.

That this haughty title of Rabbi was not in use before the times of Hillel, sufficiently appears from thence, that the Doctors before that were called by their plain names, and knew nothing of this title. Antigonus Socheus, Shemaiah and Abtalion, Gebihah ben Pesisa, Cabba Savua, Admon and Hanan, Hillel and Shammai, and many others, whose names we meet with in the Jewish Story. Yet you shall find these that were more ancient sometimes officiously honoured by the writers of their Nation with this title, which they themselves were strangers to. y 1.23 They feign that King Jehoshaphat thus called the learned men, When he saw, say they, a Disciple of the wise men, he rose up out of his Throne and embraced him, and kissed him, and called him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O Father, Father, Rabbi, Rabbi, Lord, Lord. And z 1.24 Joshua ben Perachia is called Rabbi Joshua. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are here rendred Rabbi in the eighth verse: Father in the ninth: and Master in the tenth. We do not more nicely examine the precise time when this title began; be sure it did not commence before the schism arose between the Schools of Shammai and Hillel: and from that schism per∣haps it had its beginning.

II. It was customary, and they loved it, to be saluted with this honourable title, not∣withstanding the dissembled axiom among them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Love the work, but hate the title a 1.25.

•• Disciples were thus taught to salute their Masters: b 1.26 R. Eliezer saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that prayeth behind the back of his Master, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And he that salutes his Master, or returns a salute to his Master, and he that makes himself a separa∣tist from the School of his Master, and he that teaches any thing which he hath not heard from his Master, he provokes the Divine Majesty to depart from Israel. The Glossers on these words, He that salutes or returns a salute to his Master, thus comment, He that salutes his Master in the same form of words that he salutes other men, and doth not say to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gd save you Rabbi c 1.27. It is reported also d 1.28 that the Council Excommunicated certain persons four and twenty times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the honour of Master; that is, for not ha∣ving given due honour to the Rabbins. 2. The Masters saluted one another so.

e 1.29 R. Akibah said to B. Eleazar, Rabbi, Rabbi: f 1.30 R. Eleazar ben Simeon of Magdal▪ Ge∣dor came from the house of his Master sitting upon an Ass: He went forward along the bank of the river rejoycing greatly, and being very much pleas'd with himself, because he had learned so much of the Law. There meets him a very deformed man, and said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 save you, Rabbi: He did not salute him again, but on the contrary said thus, Raka, How deformed is that man, perhaps all your Townsmen are as deformed as you. He answered, I know nothing of that, but go you to the workman that made me, and tell him, How deformed is this vessel which thou hast made? &c. And a little after, When that (deformed man) was come to his own Town, his fellow citizens came out to meet him, and said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 save you O Rabbi, Rabbi, Master, Master. (R. Eliezer) saith to them, To whom do you say Rabbi, Rabbi? They answer, To him that followeth thee. He replied, If this be a Rabbi, let there not be many such in Israel.

VERS. XIV.

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

Ye devour widows houses.

THE Scribes and Pharisees were ingenious enough for their own advantage. Hear one argument among many, forged upon the anvil of their covetousness, a little rudely drawn, but gainful enough g 1.31, saith the Lord, Make me an Ark of Shittim-wood, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hence it is decided, say they, in behalf of a Disciple of the wise men, that his fellow citizens are bound to perform his servile work for him. O Money, thou mistress of Art, and mother of Wit! So he that was preferred to be Pre∣sident of the Council was to be maintained and enriched by the Council. See the Gloss on Bab. Taanith i 1.32.

They angled among the people for respect, and by respect for gain, with a double hook.

I. As Doctors of the Law: where they first and above all things instilled into their Disciples and the common people, That a wise man, or a Master was to be respected a∣bove all mortal men whatsoever. Behold the rank and order of benches according to these Judges! k 1.33 A wise man is to take place of a King: A King of a High Priest: A High Priest of a Prophet: A Prophet of one anointed for war: One anointed for war of a President of the Courses: A President of the Courses of the head of a family: The head of a family of a Coun∣sellor: A Counsellor of a Treasurer: A Treasurer of a private Priest: A private Priest of a Levite: A Levite of an Israelite: An Israelite of a Bastard: A Bastard of a Nethinim: A Nethinim of a Proselyte: A Proselyte of a freed slave. But when is this to be? namely when they are alike as to other things: But indeed if a Bastard be a Disciple, or a wise man, and the High Priest be unlearned, the Bastard is to take place of him. A wise man is to be preferred

before a King, for if a wise man die, he hath not left his equal: but if a King die, any Isra∣elite is fit for a Kingdom.

This last brings to my mind those words of Ignatius the Martyr, if indeed they are his, in his tenth Epistle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. My Son, saith he, Honour God and the King: But, I say, Honour God as the cause and Lord of all: the Bishop as the chief Priest, bearing the image of God: in respect of his rule, bearing Gods image, in respect of his Priest∣ly office, Christs: and after him we ought to honour the King also.

II. Under a pretence of mighty devotion, but especially under the goodly shew of long prayers, they so drew over the minds of devout persons to them, especially of wo∣men, and among them, of the richer widows, that by subtle attractives, they either drew out, or wrested away their goods and estates. Nor did they want nets of counterfeit authority, when from the Chair they pronounced according to their pleasures of the dowry and estate befalling a widow, and assumed to themselves the power of determining concerning those things. Of which matter as it is perplexed with infinite difficulties and quirks, you may read, if you have leisure, the Treatises Jevamoth, Chetubboth, and Gittin.

Concerning the length of their prayers it may suffice to produce the words of the Baby∣lon Gemara in Beracoth l 1.34. The religious anciently used to tarry an hour, (meditating before they began their prayers) whence was this? R. Joshua ben Levi saith it was because the Scripture saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Blessed are they who sit in thy house. R. Joshuah ben Levi saith also, He that prays ought to tarry an hour after prayers: As it is said, The just shall praise thy name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The upright shall sit before thy face: It is necessary therefore that he should stay (meditating) an hour before prayers, and an hour after; and the religious anciently used to stay an hour before prayers, an hour they prayed, and an hour they stayed after prayers. Since therefore they spent nine hours every day about their prayers, how did they perform the rest of the Law? and how did they take care of their worldly affairs? why herein, In being religious both the Law was performed, and their own business well provided for. And in the same place m 1.35, Long prayers make a long life.

VERS. XV.

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

To make one Proselyte.

THE Talmudists truly speak very ill of Proselytes n 1.36. Our Rabbins teach, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that Proselytes and Sodomites hinder the coming of the Messias. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Proselytes are as a scab to Israel. The Gloss, For this reason that they were not skilled in the commandments, that they brought in revenge, and more∣over, that the Israelites perchance might imitate their works, &c.

Yet in making of these they us'd their utmost endeavours, for the sake of their own gain; that they might some way or other drain their purses after they had drawn them in under the shew of Religion; or make some use or benefit to themselves by them. The same covetousness therefore under a vail of hypocrisie in devouring widows, which our Saviour had condemned in the former clause, he here also condemns in hunting after Pro∣selytes; which the Scribes and Pharisees were at all kind of pains to bring over to them. Not that they cared for Proselytes (whom they accounted as a scab and plague) but that the more they could draw over to their Religion, the greater draught they should have for gain, and the more purses to fish in. These therefore being so Proselyted, they made doubly more the children of Hell than themselves. For when they had drawn them into their net, having got their prey they were no further concern'd what became of them, so they got some benefit by them. They might perish in ignorance, superstition, atheism, and all kind of wickedness, this was no matter of concern to the Scribes and Pharisees; only let them remain in Judaism, that they might Lord it over their Consciences and Purses.

VERS. XVI.

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

Whosoever shall swear by the gold of the Temple, he is a debtor.

THESE words agree in the same sense with those of the Corban, Chap. XV. 5. We must not understand the gold of the Temple here, of that gold which shined all a∣bout in the walls and cielings; but the gold here meant is that which was offered up in the Corban. It was a common thing with them, and esteemed as nothing, to swear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Temple, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Altar, which we have observed at the 31 vers. of the 5th Chap. and therefore they thought themselves not much obliged by it: But if they swore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Corban, they supposed they were bound by an indispensable tye. For example, if any one should swear thus, By the Temple, or, By the Altar, my Money, my Cattel, my

Goods shall not profit you: It was lawful nevertheless for the swearer if he pleas'd to suf∣fer them to be profited by these: but if he should swear thus, Korban, my gold is for the Temple, Korban, my Cattel are for the Altar, this could no ways be dispensed with.

VERS. XXIII.

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

Ye pay tythe of mint.

I. THIS is the general rule about tythes, Whatsoever serves for food, whatsoever is kept, (that is, which is not of common right) and whatsoever grows out of the earth shall be tythed o 1.37.

II. According to the Law, Cattle, Corn and Fruit were to be tythed: the way and measure of which, as the Scribes teach, was this, Of bread-corn that is threshed and win∣nowed, 1. A fifth part is taken out for the Priest; this was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the great of∣fering. 2. A tenth part of the remainder belonged to the Levite; this was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first Tenth or Tythe. 3. A tenth part again was to be taken out of the remainder, and was •••• be eaten at Jerusalem, or else redeemed, this was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the second Tythe. 4. The Levite gives a tenth part out of his to the Priest, this was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Tythe of the Tythe. These are handled at large in Peah, Demai, Maaseroth, &c.

III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Tything of herbs is from the Rabbins p 1.38. This Tything was add∣ed by the Scribes, and yet approved of by our Saviour, when he saith, Ye ought not to have left these undone. Hear this, O thou who opposest Tythes. The Tything of herbs was on∣ly of Ecclesiastical institution, and yet it hath the authority of our Saviour to confirm it, Ye ought not to have left these things undone: and that partly upon account of the justice of the thing it self, and the agreeableness of it to Law and reason, partly that it was com∣manded by the Council sitting in Moses Chair, as it is ver. 2.

IV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mint: This is sometimes called by the Talmudists q 1.39 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and is reckoned among those things which come under the Law of the seventh year. Where Rambam saith, In the Aruch it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Minta. It is called sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 r 1.40 Mintha. Where R. Solomon writes, In the Aruch it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mint in the Mother tongue; and it hath a sweet smell, therefore they strow it in Synagogues for sake of its scent.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Annise: In the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 s 1.41, where R. Solomon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a kind of herb, and is tythed, both as to the seed and herb it self. Rambam writes thus, It is eaten raw after meat, and is not to be boiled; while therefore it is not boiled, it comes under the Law of Ty∣thing. The Gloss in Bab. Avodah Zarah t 1.42, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Roman language is Anethum, (Annise) and is tythed, whether it be gathered green or ripe.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cummin; with the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is reckoned among things that are to be tythed u 1.43.

VERS. XXVII.

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

Ye are like whited Sepulchres.

SEpulchres are distinguished by the Masters of the Jews into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a deep Sepul∣chre, which cannot be known to be a Sepulchre, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Graves that ap∣pear not w 1.44; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a painted Sepulchre, such as were all those that were known to be seen. Our Saviour compares the Scribes and Pharisees to both; to those in the place of Luke last mentioned; to these in the place before us, each upon a different reason.

Concerning the whiting of Sepulchres there are these Traditions: x 1.45 In the fifteenth day of the month Adar they mend the ways, and the streets, and the common Sewers, and perform those things that concern the publick, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they paint (or, mark) the Se∣pulchres. The manner is described in Maasar Sheni, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 y 1.46 They paint the Sepulchres with chalk, tempered and infused in water. The Jerusalem Gemarists give the reason of it in abundance of places. Do they not mark the Sepulchres, say they, before the month Adar? Yes, but it is supposed that the colours are wiped off. For what cause do they paint them so? That this matter may be like the case of the leper. The leprous man crieth out, Unclean, unclean; and here in like manner, uncleanness crys out to you and saith, Come not near. R▪ Illa, in the name of R. Samuel bar Nachman alledgeth that of Ezekiel z 1.47. If one pas∣sing through the land seeth a mans bone, he shall set up a burial sign by it a 1.48. The Glossers deliver both the reason and the manner of it thus, From the fifteenth day of the month Adar they began their search, and wheresoever they found a Sepulchre, whose whiting was washed off with the rain, they renewed it, that the unclean place might be discerned, and the Priests who were to eat the Truma might avoid it. b 1.49

They marked the Sepulchres with chalk in the likeness of bones, and mixing it with water, they washed the Sepulchre all about with it, that thereby all might know that that place was unclean, and

therefore to be avoided.

Concerning this matter also the Gloss on Bab. Moed katon c 1.50 speaks,

They made marks like bones on the Sepulchres with white chalk, &c.

See the place.

VERS. XXVIII.

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

Even so, ye also outwardly appear righteous to men.

SUCH kind of hypocrites are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 distained or coloured. Jannai the King* 1.51 when he was dying warned his wife that she should take heed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of painted men, pretending to be Pha∣risees, whose works are as the works of Zimri, and yet they expect the reward of Phineas. The Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Those painted men are such whose outward show doth not answer to their nature; they are coloured without, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but their inward part doth not answer to their outward; and their works are evil like the works of Zimri, but they require the reward of Phineas, saying to men, that they should honour them ••s much as Phineas.

They had forgot their own axiom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

A Disciple of the wise, who is not the same within that he is without, is not a Disciple of the wise e 1.52.

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

But within ye are full of hypocrisie and iniquity.

The Masters themselves acknowledg this to their own shame. f 1.53 They enquire what were those sins under the first Temple, for which it was destroy'd, and it is answered, Idolatry, Fornication, and Bloodshed. They enquire what were the sins under the second; and answer, Hate without cause, and secret iniquity; and add these words,

To those that were under the first Temple, their end was revealed because their iniquity was reveal∣ed: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But to those that were under the second, their end was not revealed, because their iniquity was not revealed.

The Gloss,

They that were under the first Temple did not hide their iniquity, therefore their end was re∣vealed to them; as it is said, After seventy years I will visit you in Babylon; but their iniquity under the second Temple was not revealed. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those under the second Temple were secretly wicked.

VERS. XXIX.

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

Ye garnish the Sepulchres of the Righteous.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g 1.54 The Glossers are divided about the rendring of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some understand it of a kind of building, or pillar; some of the whiting or marking of a Sepulchre above spoken of; the place referred to, speaks concerning the remains of the Didrachms paid for the redemption of the soul; and the question is, if there be any thing of them due, or remaining from the man now dead, what shall be done with it; the answer is,

Let it be laid up till Elias come: but R. Nathan saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let them raise some pillar (or building) upon his Sepulchre.

Which that it was done for the sake of adorning the Sepulchres, is proved from the words of the Jerusalem Gemara upon the place h 1.55, :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

They do not adorn the Sepulchres of the righteous, for their own sayings are their memorial.

Whence those buildings or ornaments that were set on their Sepulchres seem to have been sacred to their memory, and thence called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as much as Souls, be∣cause they preserved the life and soul of their memory.

These things being considered, the sense of the words before us doth more clearly ap∣pear: Doth it deserve so severe a curse to adorn the Sepulchres of the Prophets and righ∣teous men? Was not this rather an act of piety than a crime? But according to their own Doctrine, O ye Scribes and Pharisees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Their own Acts and Sayings is a sufficient memorial for them. Why do ye not respect, follow and imitate these? But neg∣lecting and trampling upon these, you perswade your selves that you have performed piety enough to them if you bestow some cost in adorning their Sepulchres, whose words indeed you despise.

VERS. XXXIII.

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

The damnation of Hell.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Judgment of Gehenna. See the Chaldee Paraphrast on Ruth II. 12. Baal Turim. on Gen. I. 1. & Midras Tillin. i 1.56

VERS. XXXIV.

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

Wise men and Scribes.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wise men, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Scribes. Let them observe this, who do not allow the Ministers of the word to have a distinct calling. The Jews knew not any that was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A wise man, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Scribe, but who was both learned and separated from the common people by a distinct order and office.

VERS. XXXV.

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

Unto the blood of Zacharias Son of Barachias.

THAT the discourse here is concerning Zacharias the son of Jehoiada k 1.57 killed by King Joas, we make appear by these arguments.

I. Because no other Zacharias is said to have been slain, before these words were spoken by Christ. Those things that are spoke of Zacharias, the father of the Baptist, are dreams: and those, of Zacharias one of the twelve Prophets, are not much bet∣ter. The killing of our Zacariahs in the Temple, is related in express words; and why, neglecting this, should we seek for another, which in truth we shall no where find with any author of good credit?

II. The Jews observe that the death of this Zacharias, the son of Jehoiadah was made memorable by a signal character and revenge: Of the Martyrdom of the other Zacha∣rias, they say nothing at all.

Here both the l 1.58 Talmuds, R. Jochanan said, Eighty thousand Priests were killed for the blood of Zacharias. R. Judah asked R. Acha, whereabouts they killed Zacharias? Whe∣ther in the Court of the Women, or in the Court of Israel? He answered, neither in the Court of Israel, nor in the Court of the Women, but in the Court of the Priests. And that was not done to his blood, which useth to be done to the blood of a Ram, or a Kid; Concern∣ing these it is written, And he shall pour out his blood, and cover it with dust. But here it is written, m 1.59 Her blood is in the midst of her; she set it upon the top of a rock, she poured it not upon the ground. And why this? n 1.60 That it might cause fury to come up to take vengeance. I have set her blood upon a rock that it should not be covered. They committed seven wickednesses in that day. They killed a Priest, a Prophet, and a Judg: they shed the blood of an innocent man: they polluted the Court. And that day was the Sabbath day, and the day of Expiation, when therefore Nebuzaradan went up thither, he saw the blood bubbling; so he said to them, what meaneth this? It is the blood, say they, of Calves, Lambs and Rams, which we have offered on the Altar. Bring then, said he, Calves, Lambs and Rams, that I may try whether this be their blood. They brought them and slew them, and that blood still bubbled, but their blood did not bubble. Discover the matter to me, said he, or I will tear your flesh with iron rakes. Then they said to him, this was a Priest, a Prophet and a Judg, who foretold to Israel all these evils which we have suffe∣red from you, and we rose up against him, and slew him. But I, saith he, will appease him. He brought the Rabbins, and slew them upon that blood, and yet it was not pacified; He brought the children out of the School, and slew them upon it, and yet it was not quiet. He brought the young Priests, and slew them upon it, and yet it was not quiet. So that he slew upon it ninety four thousand, and yet it was not quiet. He drew near to it himself, and said, O Zacharias, Zacharias! Thou hast destroyed the best of thy people (that is, they have been killed for your sake) would you have me destroy all? Then it was quiet, and did not bubble any more, &c.

The truth of this story we leave to the relators: that which makes to our present pur∣pose we observe. That it was very improbable, nay next to impossible, that those that heard the words of Christ (concerning Zacharias slain between the Temple and the Altar) could understand it of any other, but of this; concerning whom, and whose blood, they had such famous and signal memory; and of any other Zacharias slain in the Temple, there was a profound silence. In Josephus indeed we meet with the mention of one Zacharias the son of Baruch, (which is the same thing with Barachias) killed in the Temple, not

long before the destruction of it: whom some conjecture to be prophetically marked out here by our Saviour: But this is somewhat hard, when Christ expresly speaks of time past (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ye slew) and when by no art, nor arguments it can be proved that this Zacharias ought to be reckoned into the number of Prophets and Martyrs.

There are two things here that stick with Interpreters, so that they cannot so freely subscribe to our Zacharias. 1. That he lived and dyed long before the first Temple was destroyed, when the example would have seeemed more home and proper, to be taken under the second Temple, and that now near expiring. 2. That he was plain∣ly and notoriously the Son of Jehoiada, but this is called by Christ the Son of Barachias.

To which we, after others who have discoursed at large upon this matter, return only thus much.

I. That Christ plainly intended to bring examples out of the old Testament; and he brought two, which how much the further off they seemed to be from deriving any guilt to this generation, so much heavier the guilt is, if they do derive it. For a Jew would argue, what hath a Jew to do with the blood of Abel, killed almost two thou∣sand years before Abraham the father of the Jews, was born? And what hath this ge∣neration to do with the blood of Zacharias, which was expiated by cruel plagues and calamities many ages since? Nay, saith Christ, this generation hath arrived to that de∣gree of impiety, wickedness and guilt, that even these remote examples of guilt, re∣late and are to be applied to it. And while you think that the blood of Abel, and the following Martyrs doth nothing concern you, and believe that the blood of Zacha∣rias hath been long ago expiated with a signal punishment; I say unto you that the blood both of the one and the other, and of all the righteous men killed in the inter∣val of time between them, shall be required of this generation. 1. Because you kill him who is of more value than they all. 2. Because by your wickedness you so much kindle the anger of God, that he is driven to cut off his old Church, namely the people that hath been of a long time in covenant with him. For when Christ saith, That on you may come all the righteous blood, &c. It is not so much to be understood of their per∣sonal guilt as to that blood, as of their guilt for the killing of Christ, in whose death, the guilt of the murder of all those his types, and members, is in some measure inclu∣ded; and it is to be understood of the horrible destruction of that generation, than which, no former ages have ever seen any more woful or amazing, nor shall any fu∣ture, before the funeral of the world it self. As if all the guilt of the blood of righte∣ous men that had been shed from the beginning of the world, had flowed together up∣on that generation.

II. To the second, which has more difficulty, namely that Zacharias is here called the Son of Barachias, when he was the Son of Jehoiada, we will observe by the way, these two things out of the writings of the Jews; before we come to determine the thing it self.

1. That that very Zacharias, of whom we speak, is by the Chaldee Paraphrast called the Son of Iddo. For thus saith he on Lament. Chap. III. vers. 20. Is it fit that the daughters of Israel should eat the fruit of their womb? &c. The rule of Justice answered, and said, Is it also fit that they should slay a Priest and Prophet in the Temple of the Lord, as ye slew Zacharias, the Son of Iddo, the High Priest and faithful Prophet in the house of the Sanctuary, on the day of expiation? &c.

2. In the place of Isaiah, o 1.61 concerning Zachariah the Son of Jebarichiah the Jews have these things. p 1.62 It is written, I took unto me faithful witnesses to record, Uriah the Priest, and Zachariah the Son of Barachiah o (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 writ without Jod prefixed) Esa. VIII. 1. But what is the reason that Uriah is joyned with Zachariah? For Uriah was un∣der the first Temple, Zachariah under the second: but the Scripture joyneth the prophesie of Zachariah to the prophesie of Uriah. By Urias it is written, For your sakes Sion shall be plowed as a field. By Zachariah it is written, As yet old men and ancient women shall sit in the streets of Jerusalem. When the prophesie of Uriah is fulfilled, the prophesie of Zachariah shall also be fulfilled. To the same sense also speaks the Chaldee Paraphrast up∣on the place. And I took unto me faithful witnesses. The curses which I foretold I would bring in the prophesie of Uriah the Priest, behold they are come to pass; likewise all the blessings which I foretold I would bring, in the Prophesie of Zachariah the son of Jeba∣rechiah, I will bring to pass. See also there R. R. Jarchi & Kimchi.

From both these, we observe two things. 1. If Iddo did not signifie the same thing with Jehoiada, to the Jewish nation, why might not our Saviour have the same liberty to call Barachia the father of Zacharia, as the Chaldee Paraprhast had to call him Iddo? 2. It is plain that the Jews looked upon those words of Isaiah as the words of God speaking to Isaiah, not of Isaiah relating a matter of fact historically; which indeed they conjectur every truly, and exactly according to the printing of the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the conjunction Vau being pointed with Ceva, it is a certain token that the Verb is

to be rendred in the future Tense, not in the Preter; which also the interlineary version hath well observed, rendring it thus, Et testificari faciam mihi testes fideles, And I will make faithful witnesses testifie to me.

For if it had been to be construed in the Preter tense, it should have been pointed by Camets, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et testificari seci, And I caused to witness. Which being well observed, (as I confess it hath not been by me heretofore) the difficulty under our hand is re∣solved, as I imagine very clearly: and I suppose that Zachariah the Son of Jebarechia in Isaiah, is the very same with our Zachariah the Son of Jehoiadah; and that the sense of Esay comes to this; In that and the foregoing Chapter, there is a discourse of the future destruction of Damascus, Samaria and Judea. q 1.63 For a confirmation of the truth of this prophesie God makes use of a double testimony: First, he commands the Pro∣phet Isaiah to write over and over again in a great volumn from the beginning to the end, Le maher shalal hash baz: that is, To hasten the spoil he hastned the prey: and this volumn should be an undoubted Testimony to them that God would certainly bring on and hasten the forementioned spoyling and destruction. And moreover, saith God, I will raise up to my self two faithful Martyrs (or Witnesses) who shall testifie and seal the same thing with their words and with their blood, namely Uriah the Priest, who shall hereafter be crowned with Martyrdom for this very thing, Jer. XXVI. 20. 23. and Zachariah the Son of Barachia or Jehoiada who is lately already crowned. He, the first Martyr under the first Temple; this, the last. Hear thou Jew who taxest Matthew in this place, your own Authors assert, that Uriah the Priest is to be under∣stood by that Uriah who was killed by Jehoiachim; and that truly: We also assert that Zechariah the Son of Jehoiadah is to be understood by Zachariah the Son of Jebarachiah; and that Matthew and Christ do not at all innovate in this name of Barachias, but did only pronounce the same things concerning the Father of the Martyr Zacharias, which God himself had pronounced before them by the Prophet Esay.

It may be objected: But since our Saviour took examples from the old Testament, why did he not rather say, From the blood of Abel to the blood of Uriah the Priest? that is, from the beginning of the world, to the end of the first Temple? I answer.

• 1. The killing of Zacharias was more horrible, as he was more high in dignity, and as the place wherein he was killed, was more holy.
• 2. The consent of the whole people was more universal to his death.
• 3. He was a more proper and apparent type of Christ.
• 4. The requiring of vengeance is mentioned only concerning Abel and Zachariah. r 1.64 Behold the voice of thy brothers blood cryeth out to me. And s 1.65 Let the Lord look upon it, and require it.
• 5. In this the death of Christ agrees exactly with the death of Zachariah: that, al∣though the City and Nation of the Jews did not perish till about forty years after the death of Christ; yet they gave themselves their deaths wound, in wounding Christ. So it was also in the case of Zachariah; Hierusalem and the people of the Jews stood indeed many years after the death of Zachariah, but from that time began to sink, and draw towards ruine. Consult the story narrowly, and you will plainly find that all the affairs of the Jews began to decline, and grow worse and worse, from that time when blood touched blood t 1.66 (the blood of the sacrificer mingled with the blood of the sacrifice) and when the people became contentions and rebellious against the Priest. u 1.67

VERS. XXXVII.

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

Ierusalem that killest the Prophets.

R. Solomon on those words, * 1.68 But now Murtherers. They have killed, saith he, Uriah, they have killed Zechariah. Also on these words, x 1.69 Your sword hath de∣voured your Prophets. Ye have slain, saith he, Zachariah and Isaiah. y 1.70 Simeon ben Az∣zai said, I have found a book of Genealogies at Jerusalem, in which it was written, Ma∣nasseth slew Isaiah, &c.

Notes

• c 1.1

  Fol. ••1. 2.
• d 1.2

  Chap. 1. hal. 6
• e 1.3

  Chap. 6. Book 4.
• f 1.4

  In Mamrim, cap. 1.
• g 1.5

  See 1 Tim. III. 15.
• h 1.6

  Deut. XVII. 11.
• i 1.7

  Jerus. Rosh∣bashana••, fol. 56. 4.
• k 1.8

  Maim. in Mamr. chap. 1.
• l 1.9

  Jerus. Jom. Tobh, fol. 60. 2. & Sotah f. 19. 2
• m 1.10

  Ibid. chap. 3 hal. 4.
• n 1.11

  Bab. Taanith. fol. 16. 1. in the Gloss.
• o 1.12

  Maimon on Tephilla, Chap. 8.
• * 1.13

  Bab. Berac. fol. 18. 1.
• p 1.14

  Jerus. Berac. fol. 2. 4. Pisk. in Berac. Chap. 1. art. 6. Rabben. Asher. ibid. Chap. 1. Col. 1.
• q 1.15

  Chap. 1. 2.
• r 1.16

  Fol. 26. 2.
• s 1.17

  Chap. 1, 2, 3.
• t 1.18

  Chap. 11.
• u 1.19

  Fol. 6. 3.
• w 1.20

  Berac. fol. 22. 1. in the Gloss.
• x 1.21

  Bab. Schabb. fol. 23. 2.
• * 1.22

  In the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• y 1.23

  Bab. Maccoth fol. 24. 1.
• z 1.24

  Sanhedr. fol. 107. 3.
• a 1.25

  Maim. on Talm. Tor. ch. 3.
• b 1.26

  Bab. Berac. fol. 27. 1.
• c 1.27

  See also Hie∣ros. Shevuoth, fol. 34. 1.
• d 1.28

  Id. ibid. fol. 19. 1.
• e 1.29

  Jerus. Moed Katon. fol. 81. 1.
• f 1.30

  Bab. Taanith, fol. 2.
• g 1.31

  Bab. Joma. fol. 72. 2.
• i 1.32

  Fol. 21. 1.
• k 1.33

  Jerus. Horai∣oth. fol. 84. 2.
• l 1.34

  Fol. 32. 2.
• m 1.35

  Fol. 54. 2.
• n 1.36

  Bab. Middah. fol. 13. 2.
• o 1.37

  Maasaroth, Chap. 1. Hal. 1.
• p 1.38

  Bab. Joma, fol. 83. 2.
• q 1.39

  Sheviith. Chap. 1. Hal. 1.
• r 1.40

  Oketsim, Cap. 1. Hal. 2.
• s 1.41

  Oketsim, Ch. 3. Hal. 4.
• t 1.42

  Fol. 7. 2.
• u 1.43

  Demai, Chap. Hal▪ 1.
• w 1.44

  Luk. XI. 44.
• x 1.45

  Shekalim▪ Chap. 1. Hal. 1.
• y 1.46

  Ch. 1. Hal. 1.
• z 1.47

  Ezek. XXXIX. 15.
• a 1.48

  See Jerus. Maasar Sheni, fol. 55. 3. Moedkaton, fol. 80. 2, 3. Sotah, fol. 23. 3.
• b 1.49

  Gloss on She∣kalim, and a∣gain on Maa∣sar Sheni.
• c 1.50

  Fol. 5. 10.
• * 1.51

  d Bab. Sotah, fol. 22. 2.
• e 1.52

  Bab. Joma. fol. 72. 2.
• f 1.53

  Bab. Jom. fol. 9. 2.
• g 1.54

  Shakalim, Chap. 2. Hal. 5.
• h 1.55

  Fol. 47. 1.
• i 1.56

  Fol. 41. 2, 3, &c.
• k 1.57

  2 Chr. XXIV.
• l 1.58

  Hieros. in Ta∣anith, fol. 69. 1, 2. Bab. in San∣hedr. fol. 96. 2.
• m 1.59

  Ezech. XXIV. 7.
• n 1.60

  Vers. 8.
• o 1.61

  Chap. VIII. 2.
• p 1.62

  Bab. Mac∣c••th, fol. 24. 1. 2.
• q 1.63

  See Cap. VII. 8, 17, 18, &c. & Chap. VIII. 4, 7, 8, &c.
• r 1.64

  Gen. IV. 10.
• s 1.65

  2 Chron. XXIV. 22.
• t 1.66

  Hos. IV. 2.
• u 1.67

  Id. vers. 4.
• * 1.68

  Es. I. 21.
• x 1.69

  Jer. II. 31.
• y 1.70

  Bab. Jevam. fol. 49. ••.