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. XVIII.

VERS. I.

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

And not to faint.

THE discourse is continued still, and this Parable hath its connection with the Chap. XVII. concerning Christ's coming to avenge himself upon Jerusalem. Which if we keep our eye upon, it may help us to an easier understanding of some more obscure passages that occurr in the application of this Parable. And to this doth the expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to faint, seem to have relation, viz. that they might not suffer their hopes and courage to languish and droop, upon the prospect of some afflictions they were likely to grapple with, but that they would give themselves to continual prayer.

VERS. II.

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

There was a certain judge, &c.

IF the scene of this Parabolical History must be supposed to have been amongst the Jews, then there would some questions arise upon it. 1. Whether this Judge were any way distinguisht from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Elder, or Presbyter: For the Doctors are forced to such a distinction from those words in Deut. XXI. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Elders and Judges: a 1.1 If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Judge, be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Elder, which the Babylonian Sotah b 1.2 approve of; then might it be enquired, whether it was lawful for one Elder to sit in judgment, which the Sanhedrin deny c 1.3. But I let these things pass.

The Parable propounded is of that rank or order that commonly amongst them the Jews had the title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and usually ended in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, when it is ar∣gued from the less to the greater. If that judge, the wickedest of men, being overcome by the endless importunity of the Widow, judged her cause, will not a just, merciful, and good God appear for his own much more, who continually solicite him?

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

Who feared not God, &c.

How widely distant is this wretch from the character of a just Judge? d 1.4 Although in the Triumviral Court, all things are not expected there which are requisite in the Sanhe∣drin; yet is it necessary that in every one of that Court, there should be this seven fold

qualification: Prudence, gentleness, piety, hatred of Mammon, love of truth, that they be beloved themselves, and of good report.

VERS. V.

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

Lest by her continual coming.

SO is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred by the Greek Interpreters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Job XIV. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou prevailest against him for ever. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.5. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the titles of Psalms is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which whether it be right∣ly rendred in finem, to the end, is a question.

VERS. VII.

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

Though he bear long with them.

SO 2 Pet. III. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: is long-suffering toward us: In both places the discourse is concerning the destruction of Jerusalem, and the times immediately preceding it: In which the Lord exercised infinite patience toward his elect. For in that slippery and unsteady state of theirs, when Apostacy prevailed beyond measure, and it was an hard thing to abandon Judaism, people were very difficulty gained over to the Faith, and as difficulty retained in it, when they had once embraced it. And yet after all this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 long-suffering and patience, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall he find Faith on Earth?

VERS. XII.

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

I fast twice in the week.

I. THERE were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fasts of the Congregation, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fasts of this or that single person. And both principally upon the account of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 afflicti∣ons or streights. e 1.6 These are the calamities of the Congregation for which they fast. Being besieged by Enemies, the Sword, Pestilence, an hurtful Beast, Locusts, the Caterpillar, Mil∣dew, Blasting, Abortions, Diseases, scarcity of Bread, Drought. f 1.7 As the Congregation Fasts upon the occasion of general calmities, so does this or that person, for his particular afflictions. If any that belong to him be sick, or lost in the wilderness, or kept in prison, he is bound to Fast in his behalf, &c.

II. g 1.8 The Fasts appointed by the Congregation by reason of general calamities, are not from day to day, because there are few that could hold out in such a Fast, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the second and fifth day of the week. On those days they assembled in their Synagogues to Publick Prayers: and to this I would refer that of Acts XIII. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as they ministred before the Lord and Fasted; much rather than to the celebra∣tion of the Mass, which some would be wresting it to.

III. It was very usual for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the single person to devote himself to stated and repeat∣ed Fasts, for Religions's sake, even when there was no affliction or calamity of life to urge them to it. And those that did so, chose to themselves those very days which the Con∣gregation was wont to do, viz. the second and the fifth day of the week. h 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The single person that taketh upon him to fast, on the second and fifth day, and the second day throughout the whole year, &c.

Let me add this one thing further about these Fasts. R. Chasda saith, the Fast upon which the Sun sets, is not to be called a Fast. And yet they take very good care that they be not starved by Fasting, for they are allowed to eat and drink the whole night before the Fast. i 1.10 It is a Tradition. Rabbi saith, it is lawful to eat till day-light.

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

I give Tithes of all that I possess.

This Pharisee in the profession he maketh of himself imitates the profession he was to make that offered the first-fruits. k 1.11 I have brought away the hallowed things out of mine house, and given them to the Levite and to the stranger, to the Fatherless and to the Wi∣dow, &c. But tell me O thou Pharisee, dost thou thus strictly give Tithes of all things, out of an honest mind and pure justice, viz. that the Priest and Levite, and poor may have every one their own; and not rather out of mere fear and dread, because of that rule, He that eateth of things that are not tithed, is worthy of death l 1.12.

VERS. XIII.

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

And the Publican standing afar off, &c.

I. THAT the Israelites when they went into the Temple to put up their own private Prayers, went beyond the outward Court, or the Court of the Gentiles, into the Court of the Women, This amongst other things makes it evident, viz. That in that Court were placed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thirteen Eleemosynary Chests, into which they threw in their voluntary Oblations: which was done by the Widow with her two Mites in that place.

II. It is a question whether any person for his private praying, might come as far as the Gate of Nicanor, or the Court of Israel; much less, into the Court of the Priests, unless the Priests only. We read of our Saviour's being in the Court of the Gentiles, viz. in Solomon's Porch: and that he was in the Treasury, or the Court of the Women, but you will hardy find him at any time in the Court of Israel. And the negative upon their en∣trance into that Court is confirmed, at least if that rule avail any thing which we meet with in Hieros. Beracoth m 1.13. R. Joshua ben Levi saith, he that stands to pray, i•• is necessary that he first sit down, because it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 blessed are they that sit in thy house. Now it was lawful for no person to sit down in that Court, but the King only.

III. That therefore this Publican stood so much further off while he prayed, than the Pharisee, was probably more from his humility, than any necessity that lay upon him so to do. For though the Heathen and Publican go together, in those words of our Saviour, Let him be unto thee as an Heathen and Publican, yet it is a question whether the Publicans if they were Jews, were bounded to the outward Court only, as the Hea∣thens were.

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

He would not lift so much as his eyes up to Heaven.

What needed this to have been added, when this was the very rule of praying, n 1.14 Let him that prayeth cover his head and look downward▪ o 1.15 The Disciple of the Wise men, when he stands praying, let him look downward. But were those of the Laity, or of the com∣mon people to do thus? If not, our question is answered: that this man (otherwise than the vulgar was wont) in deep humility, and a conscience of his own vileness, would not lift up his eyes. But if this was the usage of all in common, that whiles they were actually praying they must look downward; yet probably, in the time that they were compo∣sing themselves to prayer, they might be a little lifting up their eyes toward Heaven. p 1.16 If they pray in the Temple, they turn their faces toward the Holy of holies; if elsewhere, then toward Jerusalem. And it would be a strange thing if they were not to have their eyes toward Heaven at all; indeed when they began to pray, then they looked down∣ward.

VERS. XV.

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

But when his Disciples saw it, they rebuked them.

q 1.17 WIcked Israelites little ones shall not come into the world to come.—Wicked Hea∣thens little ones, all men confess, they shall not come into the world to come.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From what time is a little Child capable of the world to come? R. Chaijah, and R. Simeon bar Rabbi, one of them saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the time wherein he is born. The other saith, from the time that he can speak—Rabbona saith, from the time it is begot.—Rabh Nachman bar Isaac saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the time he is Circumcised: R. Meir saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the time that he can answer, Amen.

Whether this question was handled in the Schools or no in the times of the Apostles, it is very probable, they took this bringing of little Children to Christ ill, because (if they might be judges) they were not capable of the Kingdom of Heaven. And indeed our Savi∣our's answer to them seems to favour this conjecture of ours: Is it so indeed, that you suppose such as these unfit and uncapable? I tell you that of such is the Kingdom of God.

VERS. XIX.

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

Why callest thou me good?

I. FOR the better understanding our Saviour's sense and meaning in these and the following words, I would affirm (and who can argue it to the contrary?) That this man acknowledged Jesus for the true Messias.

1. This, several others did also, who as yet were not his Disciples: So those blind men when they call him the Son of David, Matth. XX. 30. not to mention others. And what reason can there be for the negative upon this man? especially when he appears to be a person of more than ordinary parts and accomplishments, not only from what he tells us of himself, but from that kind and affectionate reception he met with from Christ.

2. This was no vulgar or ordinary question he put here: What shall I do that I may inherit Eternal Life? For it seems plain that he was not satisfied in the doctrine of their Schools, about the merit of good works, and justification by the Law; but he thinks there is something more requisite toward the obtaining Salvation, because, after he had (as he tells us) performed this Law from his youth up, he yet enquireth further, what shall I do, &c. in which, that he was in earnest, our Saviour's behaviour toward him r 1.18 sufficiently testified: as also that he came to Jesus, as to no ordinary Teacher, to be in∣structed in this affair.

3. It was very unusual to salute the Rabbins of that Nation with this title. For however they were wont to adorn (not to say load) either the dead, or absent with very splendid Epithets, yet if they spoke to them whiles present, they gave them no other title than either Rabbi, or Mar, or Mari. If you turn over both the Talmuds, I am deceived if you once find either good Rabbi, or good Mar.

II. So far therefore is our Lord in these words from denying his God-head, that he rather doth as it were draw this person in, to own and acknowledge it. Thou seemest in thy very address to me, and the compellation thou gavest me to own me for the Messias, and dost thou take me for God too as well as man, when thou callest me good, seeing there is none good but God only? Certainly he saw something that was not ordinary in this man when it is said of him that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mark X. 21. he loved him: i. e. he spoke kindly to him and exhorted him, &c. See 2 Chron. XVIII. 2. and Psal. LXXVIII. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they flattered him with their mouth. Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nor is it an ordinary affection this young man seemed to have for the blessed Jesus, in that, he departs sorrowful from the counsel that had been given him: and that he had the person that had counsel'd him in very high esteem, appears in that he could not without infinite grief reject the counsel he gave him.

VERS. XXXI.

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

He took unto him the twelve.

THIS falls in with that of John XI. 7. Let us go into Judea. What? say they, into Judea again, where thou wast lately in so much danger? However he comes out and goes on, his Disciples following him wondring, and fearing the effects of it, Mark X. 32. He mentioned only at present his journey into Judea, to see Lazarus; but as they were going he foretells his progress to Jerusalem and what was to be done with him there. It is probable he was at Bethabarah when the message came to him that Lazarus was sick. And from thence, his way lying conveniently over the Scythopolitan Bridge, and so through part of Samaria, he chuseth the transjordanine way to the Fords of Jericho.

Notes

• a 1.1

  Hieros. So∣tah, fol. 23. 2.
• b 1.2

  Fol. 44. 2.
• c 1.3

  Cap. 1.
• d 1.4

  Maimon. San∣hedr. cap. 1.
• * 1.5

  Vid Job XX. 7. Psal. XLIV. 24. & XLIX. 10.
• e 1.6

  Maimon. Taa∣nith, cap. 2.
• f 1.7

  Ibid. cap. 1.
• g 1.8

  Ibid.
• h 1.9

  Taanith, fol. 12. 1.
• i 1.10

  Hierosol. Taa∣nith. fol. 64. 3.
• k 1.11

  Deut. XXVI. 13.
• l 1.12

  Sanhedr. fol. 83. 1.
• m 1.13

  Fol. 8. 4.
• n 1.14

  Maimon. in Tephillah.
• o 1.15

  Ibid. Peah. cap. 5.
• p 1.16

  Maimon. ubi supr.
• q 1.17

  Sanhedr. fol. 110. 2.
• r 1.18

  Vid. Mark X. 21.