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.

VERS. II.

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

We found this fellow perverting the Nation.

a 1.1 A Disciple corrupting his food publickly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as did Jesus of Nazareth. To corrupt their food publickly is a phrase amongst the Rabbins, to denote a mingling of true Doctrine with Heresie, and the true worship of God with Idolatry. This was the accusation they framed against our Saviour at this time, that he taught Heterodox and destructive principles, such especially as would tend to turn off, and alienate the people from their obedience to the Romans. Aruch recites this passage of the Talmud more cautiously, for instead of as Jesus of Nazareth did, he hath it, as Jeroboam did.

VERS. VII.

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

He sent him to Herod.

DID Pilate do this, as yielding to Herod a jurisdiction in capital matters, within the City of Jerusalem upon those that were Galileans? Probably he did it, either in flattery to the Tyrant; or else that he might throw off from himself both the trouble and the odium that might arise upon the occasion of condemning Jesus, whom he judged to be an innocent man, and in some measure pitied him, looking upon him as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sort of a delirant person, one not very well in his wits: which opinion also Herod seems to have conceived of him, by putting upon him that fools coat wherewith he cloathed him: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I should willingly enough render white and shining, but that I observe our Evangelist when he hath occasion to mention such a Garment, calls it a white and shining robe expressly: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chap. IX. 29. his Garment was white and glittering. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts I. 10. two men in white apparel.

VERS. XXX.

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

Then shall they begin to say to the Mountains, &c.

SO they do say Revel. VI. 6. from whence, among other Arguments, it may be rea∣sonably supposed, that that Chapter treats of the plagues and afflictions that should fore-run the destruction of Jerusalem, and indeed the destruction and overthrow it self. Weigh the place accurately, and perhaps thou wilt be of the same mind too. Nay I may further add, that perhaps this observation might not a little help (if my eyes fail me not) in discovering the method of the Author of the Book of the Revelations.

VERS. XXXI.

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

If they do these things in a green tree, &c.

COnsult John Baptist's expression, Matth. III. 10. now also the Ax is laid to the root of the Tree, viz. then when the Jewish Nation was subdued to the Government of the Romans, who were about to destroy it. And if they deal thus with me a green and flourishing Tree, what will they do with the whole Nation, a dry and sapless trunck?

VERS. XXXIV.

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

They cast lots.

THEY cast lots for his seamless Coat, John. XIX. 23, 24. Moses is supposed to have ministred in such a Garment. b 1.2 In what kind of Garment did Moses attend the seven days of Consecration? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a white Vestment. Rabh Cahnah saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a white Vestment wherein there was no seam. The Gloss is, The whole Garment was made of one thread, and not as our cloths are, which have their sleeves

sewed to the body with a seam. But he gives a very senseless reason why his Coat was without a seam: viz. to avoid the suspition lest Moses should at any time hide any Con∣secrated Money within the seams of his Coat.

VERS. XXXVI.

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

They brought him Vinegar.

VInegar was the common drink of the Roman Souldiers; and hence those to whom the custody of Crucified persons was committed, had it always ready by them c 1.3 Idem jussit vinum, &c. He commanded that no Souldier should drink Wine in their ex∣pedition, but that every one should content himself with Vinegar.

d 1.4 Cujus viri, &c. The provision this man (viz. Misitheus) made in the Common-wealth was such, that there never was any greater frontire City which had not Vinegar, Bread-corn, and Bacon, and Barley, and Chaff, laid up for a whole year, &c. e 1.5 Thou shalt give us as much Hay, Chaff, Vinegar, Herbs and Grass as may suffice us.

Hence it may become less difficult to reconcile the Evangelists amongst themselves, speaking of Wine given him mixt with Mirrhe, and of Vinegar too: viz. a twofold Cup, one before he was nailed to the Cross, i. e. of Wine mingled with Myrrhe, the other, of Vinegar, while he hung there. The first given by the Jews according to their custom: the second, by the Souldiers in abuse and mockery. But if you will grant a third Cup, then all difficulty vanisheth indeed. Let the first be Wine mingled with Myrrhe; the second, Vinegar mingled with Gall; the third, meer Vinegar. Which the Souldiers gave to Malefactors, if they had desired drink, being that which they drank themselves. Hence the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the vessel filled with Vinegar was always in rea∣diness, that the Souldiers might drink when they had a mind, and persons also upon the Cross if they stood in need of it.

VERS. XLII.

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

Lord remember me.

CHrist is now upon the Cross, as old Joseph was in the Prison between two Male∣factors. There, one of them was delivered, the other hanged: Here, one ob∣tains salvation the other perisheth. The Faith of this Thief is admirable; kept even pace with that of the Apostles, if in some circumstances it did not go beyond it. The Apostles acknowledged Jesus to be the Messiah: and so doth he; with this addition which I question whether they did so clearly own and know or no: viz. that Christ should reign and have his Kingdom after his death. He seems to have a sounder judg∣ment concerning Christ's Kingdom, than the Apostles themselves, as may be gathered from their question, Acts I. 6.

It pleased God in this last Article of time to glorifie the riches of his grace in a sin∣gular and extraordinary manner, both in the conversion of a sinner, and the forgiveness of his sins. I say in such an Article of time which the world had never before seen, nor ever was like to see again, viz. in the very instant wherein the Messiah was finishing his redemption. It was not unknown to either of the Thieves that Jesus was therefore condemn'd to dye, because he had professed himself the Christ: Hence that of the Im∣penitent Malefactor, If thou art Christ, save thy self and us. And if the Penitent Thief did for a while joyn with the other in his petulant reproaches (which seems intimated to us Matth. XXVII. 44.) yet was his heart toucht at length, and perhaps, upon his ob∣servation of that miraculous darkness which at that time had covered the world.

VERS. XLIII.

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

To day thou shalt be with me in Paradise.

I. LET us here first consider the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Paradise. In common Jewish speech 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Garden of Eden. In what sense, we may collect from these following passages: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.6 The Rabbins have a Tradition. There are four that went into Paradise: namely, Ben Azzai, Ben Zumah, Acher, and R. Akibah. R. Akibah saith unto them, when you come to the stones of pure Marble, do not ye say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Waters, Waters, (i. e. Alas these Waters will hinder us from going forward) for it is written, he that telleth lyes, shall not dwell in my presence. (Now, it would be a lye to call white Marble, Water.) Ben Azzai 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lookt with some curiosity about him, and he dyed: Of him the Scripture speaks, Precious in the eyes of the Lord is the death of his

Saints. Ben Zumah looked with some curiosity about him and he was disturbed in his intel∣lectuals: Of him the Scripture speaketh, Hast thou found Honey? eat so much as is suffici∣ent for thee, lest thou be filled therewith and vomit it.

Aruch reciting these words saith, It is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Paradise, under the signification 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Garden of Eden which is reserved for the just. This place is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Heavens where the souls of the just are gathered together. And the Talmudick Gloss hath it much to the same sense. These four by God's procurement 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 went up into the firmament.

Whiles we are reading these passages, that story may easily occur to mind, of St. Paul's being caught up into Paradise, 2 Cor. XII. and perhaps the Legend before us, is but the ape of that story. In the story it is observable that Paradise and the third Heaven are one and the same thing: in the Legend, Paradise and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the highest Heavens. For so the Doctors Comment upon the word in Psal. LXVIII. 5. g 1.7 There are seven Classes or Degrees of just persons, who see the face of God, sit in the house of God. Ascend up unto the hill of God, &c. and to every Class or Degree, there is allotted their proper dwelling place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Paradise. There are also seven abiding places in Hell. Those that dwell in Paradise, they shine like the shining 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Firmament, like the Sun, like the Moon, like the Firmament, like the Stars, like Lightning, like the Lilies, like burn∣ing Lamps h 1.8.

II. Our Saviour therefore telling the Penitent Thief, This day shalt thou be with me in Paradise, he speaks in the common dialect, and to the capacity of the Thief, viz. that he should be in Heaven with Christ, and with all just persons that have left this world: Nor indeed would I fetch the explication of that Article of our Creed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He descended into Hell, from any passage in the Scripture sooner than this here: adding this, that we must of necessity have recourse to the Greek Tongue for the signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they generally use, to denote the state of the dead, as well the blessed as the miserable. Those who would expound that passage in 1 Pet. III. 19. of his going down from the Cross into Hell to preach to the Spirits in Prison there, do very little regard the scope of the Apostle, and are absolute strangers to his meaning in it. For,

• 1. In that he shuts up the generation before the flood in an infernal prison, he falls in with the received opinion of that Nation, which was, that that generation had no part in the world to come: And that they were condemned to boiling waters in Hell.
• 2. He compares the present Generation of the Jews, with that Generation before the flood. That Christ did of old preach even to that Generation, and so he hath done to this: That that Generation perished through its disobedience, and so will this. He runs much upon the same parallel in his second Epistle, Chap. III. 6. &c. We must observe that the Apostle makes his transition from the Crucifixion and Resurrection of our Savi∣our, directly to the Generation before the flood, passing over all those Generations that came between, on purpose that he might make the comparison betwixt that, and the Age he lived in.

VERS. LIII.

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

Wrapped it in Linnen.

MAR Zutrah saith that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of the Linnen in which they wrapt up Books, when it grew old, they make shrowds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the dead of the pre∣cept, for this is to their disgrace. The Gloss adds, That they do it of the linnen wherein they fold up the Book of the Law. He who had suffered death by the sentence of the Sanhedrin or Magistrate, they were wont to call him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The dead of the pre∣cept, because he was executed according to the precept: And such an one to them was our Jesus. Now as to one that was condemned to death by the Magistrate, they had an opinion, that by how much the more disgracefully they dealt with him, by so much the greater attonement was made for him. Hence that expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they did not openly bewail him, that that very setting him at nought (no man lamenting him) might redound to his attonement. And from thence perhaps, if the Women at Jerusalem had bewailed any other person, as they bewailed our Saviour, that other person might have said, ye Daughters of Jerusalem weep not for me lest ye cut short my attonement. But Christ speaks to them upon a far different account. And under this notion they wrapped one that had been so Executed in some ragged, torn, old, dirty winding-sheets, that this disgrace being thrown upon him, might augment his expiation. But this good Arimathean behaves himself otherwise with Jesus, as having conceived quite another opi∣nion concerning him.

VERS. LIV.

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

And the Sabbath drew on.

THE Vulgar reads, Et Sabbatum illucescebat: The Sabbath began to dawn. Not ill rendred. Beza reads, Et Sabbatum succedebat: And the Sabbath succeded. Not properly. One would have thought it had been more congruously said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it began to be dark toward the Sabbath: For the night before the Sabbath was coming on: But

I. The Sabbatical Candles that were lighted in honour of the Sabbath, were now set up. i 1.9 There are three things which it is necessary a man should warn those of his own House of, on the Evening of the Sabbath, when Night is coming on: Have you paid your Tenths? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Have you begun your Erubhick Society? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Light up your Candle. k 1.10 Men and Women are bound to light up a Candle in their Houses upon the Sabbath day. If a Man hath not Bread to eat, yet he must beg from door to door to get a little Oyl to set up his light. These things being noted, the Evangelist may not be improperly understood thus, The Sabbath began to shine with the lights set up; respect being had to these Sabbath Candles. But I do not acquiesce here.

II. The Evening of the Sabbath was called amongst the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l 1.11 Light. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 By the light of the fourteenth day, they make a search for Leven, by the light of a Candle. By the light of the fourteenth day: that is, on the Even∣ing, or in the night that immediatdly preceeds that day. So Rambam upon the place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The search for Leven is in the night of the fourteenth day: although the eating of leavened bread is not forbidden before the noon of the fourteenth day. But they instituted this, because it is most convenient searching in the night time by Candle light: and at that time also, all persons are at home.

m 1.12 The Woman that miscarries on the light (i. e. the Evening) of the eighty first day, the Shammean School absolves her from any offering, but the School of Hillel doth not. The Gloss hath iit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the light of the eighty first day, i. e. in the night of the eighty first day▪ The question disputed there is this: The Woman that had been brought to bed of a Girl, was bound to the purification of eighty days. When those days were at an end, then she was bound to offer, Levit. XII. 5, 6. Now therefore seeing the oblation was to be brought on the eighty first day; the question is, what if the Woman should happen to miscarry within the very night that begins the eighty first day, must she the next day offer one or two Sacrifices? one for the Girl, and one for that of which she hath miscarried: The Shammean School will have but one; but the School of Hillel saith two.

Pesikta n 1.13 speaking concerning a vowed Sacrifice, from Levit. VII. 17. hath this pas∣sage: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Perhaps it may be eaten on the light (i. e. the Evening) of the third day. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Text saith upon the third day. It is eaten until the third day. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is not eaten on the light (i. e. the evening, or the night) of the third day. For then the third day was actually begun. But now in this phrase, they restrain the word especially to the beginning of the night; though some∣times it is taken for the whole night, as in that Tradition newly quoted, concerning the Woman that miscarried: And so the Gloss upon Pesachin. Maimonides o discoursing* 1.14 about putting away the Leven which ought to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the light of the fourteenth day: i. e. on the night that begins the fourteenth day, hath this passage; By prescription of the Scribes, they search for, and cast out their Leven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the night; name∣ly the beginning of that night that ushers in the fourteenth day. Much to the same sense the Gemarists concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the light. p 1.15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How comes twilight to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 light? from thence, because it is written, In the twilight, in the evening of the day, Prov. VII. 9. Rambam thinks it so called by a rule of contraries; for so he in Pesachin q 1.16▪ the night is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 light, by the same rule that they call many other things by their contraries.

But the Gemarists upon the place affirm, That the evening is not improperly called light, and prove it from that expression Psal. CXLVIII. 3: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Praise him all ye stars of light. However unsuitably therefore it might sound in the ears of Greeks or Latines, when they hear the evening, or beginning of the night, expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet with the Jews it was a way of expression very usual: and they could readily understand the Evangelist speaking in their own vulgar way, when he would tell us the night of the Sabbath drew on, but expresseth it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the light of the Sab∣bath began to shine.

VERS. LVI.

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

And rested the Sabbath day.

IF our Saviour was taken down from the Cross about Sun set as it was provided, Deut. XXI. 23. Jos. VIII. 29. then had the Women this interim of time to buy their Spices, and dispatch other businesses, before the entry of the Sabbath day.

• I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Between the Suns. So they called that space of time that was between the setting of the Sun, and the appearance of any Star.
• II. Might they not have that space of time also that was between the first and second Star? We may judge something from this passage. r 1.17 In the evening of the Sabbath, if he see one Star and do any work, he is acquitted: but if he see two Stars, let him bring his Trespass-offering.
• III. Might they not have some further allowance in the case of Funerals? we may judge from this passage: s 1.18 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They do all works necessary about the dead (on the Sabbath day) they anoint him, they wash him, provided only that they do not stir a limb of him, &c. It was not safe for these Women to shew themselves too buisie in preparing for his interment: especially seeing Jesus dyed as a Malefactor, and was odious to the people; this might exasperate the people against them, and so much the more too, if they should in the least measure violate the Sabbath day. But further, besides the hon∣our they gave to the Sabbath, it was not prudence in them, to break it, for a work which they thought they might as well do when the Sabbath was done and over.

Notes

• a 1.1

  Sanhedr. fol. 103. 1.
• b 1.2

  Taanith, fol. 11. 2.
• c 1.3

  Aelian, Spar∣tian. In P••s••••n. Nigr.
• d 1.4

  Capitolin. in Gordiano ter∣tio.
• e 1.5

  Trebell. Poll. in Claudio.
• f 1.6

  Chagigah, fol▪ 14. 2.
• g 1.7

  Midras Til∣lin. fol. 11. 3.
• h 1.8

  Ibid.
• i 1.9

  Schabb. fol. 34. 1.
• k 1.10

  Maimon in Schab. cap. 5.
• l 1.11

  Pesachin fol. 34. 1.
• m 1.12

  Cherithuth▪ fol. 79. 2. & Adaioth. cap. 4. hal. 10.
• n 1.13

  Fol. 10. 4▪
• * 1.14

  i In Hhamats Umatsah, cap. 2.
• p 1.15

  Beracoth. fol▪ 3. 2.
• q 1.16

  Cap. 1.
• r 1.17

  Hieros. Bera∣coth, fol. 2. 2.
• s 1.18

  Schab. fol. 151. 1.