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. XIX.

VERS. II.

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

Zaccheus.

THERE is mention of one of the same name Zacchai, a Father of a numerous Family, Ezr. II. 9. and about the time wherein our Zaccheus lived, there was one Zacchai the Father of Rabban Johanan, than whom there was hardly a more noted Rabbin in the whole Catalogue. This man brought up his Son Johanan in Mer∣chandise, wherein he had employed himself for forty years before he gave himself either to Letters, or Religion. From whence there might arise some conjecture, as if that Zacchai was this Zaccheus here mentioned, but that these two things make against it.

I. Because he was a Rabbin, or preferred to be one of the Elders, as the Author of Juchasin in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth, not without reason, conjecture. Now whereas the very employment of Publicans lay under so ill a name universally in that Nation, it is hardly credible that that should consist with the degree of Rabbin: to which I may add that that Zacchai was of a Priestly descent, and what a monster would that seem amongst them, a Priest and a Publican.

II. We may judge from the character of that Zacchai whether he did not live and dye a Jew as to his Religion, in every punctilio of it. a 1.1 R. Zacchai's Disciples asked him (where note, he bears the title of Rabbi) How dost thou attain to old age? He answered them, I did never in my whole life make water within four Cubits of the place of Prayer. I never miscalled my neighbour. I never let slip 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the consecration of a day. My Mo∣ther was a very old Woman, who once sold her Hair-lace, and bought wine with it for me to consecrate a day with. There is a Tradition; that when she dyed, she bequeathed to him three hundred Hogsheads of wine: and when he dyed, he bequeathed three thousand Hog∣sheads to his sons. The Gloss is: He that is constant in the consecration of a day, by the merit of that, obtains Wine.

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

Chief among the Publicans

A few things concerning the degree of Publicans.

I. The Lexicographer tells us, that they called those the greater Publicans, who re∣deemed at a certain fixed price the Tax and other Revenues of the Romans: these were commonly called the Deciarii.

b 1.2 These are persons not capable of giving any publick testimony 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shep∣herds, Exactors, and Publicans. Upon which words R. Gaon hath this passage: The Rabbins do not exclude the Publicans, upon the account that they exact more than is appoint∣ed ••o them, for then they would be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exactors. But when the King lays a Tax upon the Jews, to be required of every one according t•• the proportion of their estates; these Publicans in whose power it is to value every one's Estate, will favour some in the miti∣gation of their Tax, and burden others beyond all measure.

III. There were Publicans (to omit those who collected the Taxes in every Town) who stood at Gates and Bridges, requiring Tribute of all Passengers, concerning whom we meet with something in Schabb. c 1.3 Where there is also mention of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the greater, and the lesser Publican. Concerning whom the Gloss speaks thus; Sometimes there is a greater Publican to whom it is very grievous to stand at the Bridge all the day long, he therefore substitutes an inferior, or lesser Publican. Let us take this story out of this same Tract d 1.4.

R. Judah, R. Joseh, R. Simeon and R. Judah ben Garis sitting together; R. Judah be∣gan and said, O how great are the works of this (Roman) Nation: they build Streets, and Bridges, and Bagnioes. R. Jose held his tongue, and said nothing: But R. Simeon ben Jochai answered and said, whatsoever they have built, they have built it for their own ad∣vantage—They have built Bridges that they might gain a Tolle by them. R. Judah ben Garis went and told this to the Roman Empire, who thus decreed: Let R. Judah who hath magnified the Empire be promoted. Jose that held his tongue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which I im∣agine ought to be rendred) Let him be banisht to Cyprus: And for Simeon that reproacht it, let him be killed. Simeon hearing these things betook himself into a Cave, and there lay hid with his Son for the space of thirteen years.

Now as to what order or degree amongst the Publicans, our Zaccheus held, it is nei∣ther easie nor tanti to determine it. The title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chief among the Publi∣cans, will hardly bear it, that he was one of those that received Toll or custom at Bridges, though even amongst those there were who had the title of the greater Publicans. He may rather be esteemed either of the first, or the second Classe of those I have already named. In either of those it was easier for him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to raise false accusation against any (which he chargeth himself with) than at the Bridge or so.

VERS. VIII.

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The half of my goods I give to the poor.

I. A Distribution amongst the poor of those goods that had been ill got was necessary. In Sanhedrin e 1.5 there is a discourse of restitution, and distribution of dishonest gains, especially what wealth had been got by Merchandise of fruits of the seventh year which was forbidden. And this is the form of restitution. J. N. the Son of N. scraped up such a summ by the fruits of the seventh year, and behold I bestow it all upon the poor.

II. Alms were to be given to the poor out of wealth honestly acquired: but according to the rules and precepts of the Rabbins they were not bound to bestow above one fifth part. f 1.6 As to what help is to be afforded by Mammon, there is a stated measure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 viz. a fifth part of his Mammon. No one is bound to give more than one fifth. And they say, That it is decreed in Usha, that a man should set apart 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fifth part of his estate according to the command.

This fifth part was so stated and decreed, That, 1. so far they ought to go upon the account of a command. 2. No man is bound by the Law to go further. But, 3. He may do more, if he please, on his own accord. Which this Zaccheus did in a large and generous measure. The restitution of four fold for his Sycophancy agreed with the Law about theft.

VERS. IX.

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

This day is salvation come to this house.

IT is said Vers. 7. That they all murmured that Christ was gone to be guest with a man that is a sinner. What then did they think of the house it self that belonged to this sinner? Do we think they would enter in, when they despised any thing that be∣longed to Publicans? Perhaps that expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zaccheus stood and said, may seem to hint, that he came forth and stood talking with those that were with∣out doors and would not enter. However, if we well consider how meanly they ac∣counted of the house of a Publican, we may the easilier understand, what the meaning of that expression is, this day is salvation come to this house.

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

Forasmuch as he also is a Son of Abraham.

That is, say most, the Son of Abraham by Faith; which indeed is most true. But I doubt however, that this is not directly the sense of these words. For I question whether the Jews knew of any kind of relation to Abraham, but that which was according to the flesh, and by way of stock and off-spring. The Son of Abraham by Faith was a notion unknown and I scarce believe our Saviour would speak to them in an unintelligible dialect. To which we may add that if it had been said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the former clause) we might the easilier have inclined to that sense and applied it to his conversion by which he was made a Son of Abraham by Faith. It would argue that his relation to Abraham was changed, and become other than what it was before, so as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the former clause argued the condition of the house altered: But whereas it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is, and not he is made a Son of Abraham, I would take it in the same sense with that, Chap. XIII. 16. This Woman being a Daughter of Abraham, that is, in the literal sense of it: as if he should say, Although you murmur, having this chief Publican in so much contempt and indignation, as if he was an accursed thing, yet is he of the seed of Abraham as well as you your selves. He is not an Heathen Publican, but an Israelite: and seeing the Son of Man cometh to seek and to save that which is lost, especially the lost sheep of the house of Israel, Salvation is come to his house this day, for he also is a Son of Abraham.

VERS. XI.

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And because they thought that the Kingdom of God should immediately appear.

g 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The time draweth nigh that the Kingdom, of Heaven shall be revealed. We have observed elsewhere, that it was the Nations univer∣sal opinion, that that very time wherein Christ did appear, was the time wherein they expected the coming of Messiah, being so taught by the Prophesie of Daniel. Which however the more modern Jews would now indeavour to evade, as also other more il∣lustrious Predictions that concern our Jesus, yet were those times then more truly and more sincerely interpreted. Hence that conflux of Jews from all Nations to Jerusalem, Acts II. 5. And to this doth that in some measure attest which the Talmudists relate concerning the Paraphrast of the Prophets, that when he went about to paraphrase al∣so the Hagiographa or Holy Writings, he was forbidden by Bath Kol (a voice from Hea∣ven) saying, That he must abstain from that, for in those Books was the end of the Mes∣siah, viz. Dan. IX. 26.

VERS. XIII.

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

And delivered to them ten pounds.

THIS Parable of the pounds hath for the general the very same scope with that of the talents, Matth. XXV. That Noble-man or King that went into a f••r Coun∣try to receive for himself a Kingdom, is Christ in his Gospel going forth to call in the Gentiles to his obedience: returning, he cuts off the Nation of the Jews that would not have him to reign over them, vers. 27. And whiles they were now in expectation of the immediate revelation of the Kingdom of Heaven, and were dreaming many vain and senseless things concerning it; our Saviour by this Parable warns and admonisheth them, that he must not look for any advantage by that Kingdom who cannot give a good account of those Talents which God had committed to his trust and improvement.

h 1.8 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.	A Talent is the value of sixty pounds.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.	A pound is an hundred drachms.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.	A drachm is six oboli.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.	An obolus is six pieces of brass coin.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪	A brasi piece of coin is seven mites.

VERS. XLIV.

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Because thou knewest not the time of thy visitation.

THE Masters dispute the reason of the laying wast of Jerusalem.

i 1.9 Abai saith, Jerusalem was not destroyed for any thing but the prophanation of the Sabbath—R. Abba saith, it was not destroyed for any thing but their neglect in reciting their Phylacteries Morning and Evening—Rabh. Menona saith, it was not destroyed for any thing but their not minding the bringing up of their Children in the School—Ulla saith, Jerusalem had not been destroyed, but for their immodesty one toward another—R. Isaac saith, it had not been destroyed, but that they equalled the inferior with the superior—R. Chainah saith, it had not been destroyed, but that they did not rebuke one another—R. Judah saith, it had not been destroyed, but that they contemned the Disciples of the wise men, &c. But Wisdom saith, Jerusalem was destroyed, because she knew not the time of her visitation.

All those great good things that were promised to mankind, were promised as what should happen in the last days, i. e. in the last days of Jerusalem. Then was the Messiah to be revealed k 1.10. Then was the Holy Ghost to be poured out l 1.11. Then was the Moun∣tain of the Lord to be exalted, and the Nations should flow in to it m 1.12. In a word, then were to be fulfilled all those great things which the Prophets had foretold about the coming of the Messiah, and the bringing in of the Gospel. These were the times of Jerusalem's Visitation, if she could have known it. But so far was she from that know∣ledge, that nothing was more odious, nothing more contemptible, than when indeed all these ineffable benefits were dispensed in the midst of her. Nor indeed were those times described before hand with more remarkable characters as to what God would do, than

they were with black and dreadful indications as to the perversness and obstinacy of that people. They were the best of times, and the worst generation lived in them. In those last days of that City were perillous times, 2 Tim. III. 1. Departing from the faith, 1 Tim. IV. 1. Scoffers of Religion, 2 Pet. III. 3. In a word, many Antichrists, 1 John II. 18. So far was Jerusalem, and the Nation of the Jews from knowing and acknow∣ledging the things that belonged unto their peace.

Notes

• a 1.1

  Megillah, fol. ••••▪ ••.
• b 1.2

  Sanhedr. fol. ••••. ••.
• c 1.3

  Fol. ••••.
• d 1.4

  ••••••••ob. fol. ••••▪ ••
• e 1.5

  Fol. 25. 2.
• f 1.6

  Rambam in Peah, cap. 1.
• g 1.7

  Midras Schir. fol. 7. 2.
• h 1.8

  Suidas.
• i 1.9

  Schabh. fol. 119. 2.
• k 1.10

  Hos. III. 5. & H••br. I. 2.
• l 1.11

  Joel II. 28. Acts II. 17.
• m 1.12

  Isai. II. 2.