any way, as it is in the Jerusalem. R. Samuel bar Isaac, going into a Synagogue he found one expounding, and leaning against a pillar. He saith to him, This is not lawful: For as the Law was given with reverence, so are we to handle it with reverence too.
They preferred the Law above the Prophets, and the Law and the Prophets above the Hagiographa, or Holy Writings. They yielded that honour to the Prophets, that even they should not be read but standing up. Whence that is particular, which they say concerning the Book of Esther. A man may read out of the Book of Esther, either standing or sitting. But not so out of the Law. Christ in this, followed the customs of the Synagogue, in that while he read the Law he stood up, while he taught it he sate down.
II. He that read in the Prophets was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maphtir; and was appointed to that office by the ruler of the Synagogue.
Rabh Bibai was a great man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in taking care of the things of God. And Mar was a great man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in taking care of the things of the Town. The Gloss is: Of the things of God, that is, about the Collectors of the Alms, and the distribu∣tion of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the ordering of those that were to expound, and read the Prophets.
It is probable that Christ did at this time offer himself as a Maphtir, one that would read in the Prophets, and preach upon what he read; not before hand appointed to it by the Ruler of the Synagogue, but rather, approved on when he had offered himself. For those of Nazareth had heard of some miracles he had wrought at Capernaum, vers. 23. and therefore no wonder if they were very desirous to hear something from him answer∣able to those great things he had done.
III. Piske 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that reads in the Prophets, ought not to read less than one and twenty verses. Here our Saviour doth not seem to have observed the custom of the Sy∣nagogue, for he read but two verses. And yet he did nothing but what was both al∣lowable and usual: that is worth our taking notice of, which we meet with, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If any one expound or preach on the Sabbath day, they read out of the Prophets, three, or five, or seven verses, and are not so careful to read just one and twenty.
If there be an Interpreter or expounding on the Sabbath day: was there not always one on every Sabbath day? So that neither Moses nor the Prophets might be read, un∣less one stood by that could expound? It seems abundantly evident both from the Tradi∣tions and the rules that concerned such an one.
These words therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I would understand in such a sense; If either the Interpreter should in his Exposition, enlarge himself into a Sermon, or any other should preach, &c. For the Interpreter did sometimes Comment and Preach upon what they read. And probably Christ did at this time both read and pro∣perly interpreted.
Jose the Maonite expounded in the Synagogue of Maon. Hear O ye Priests, harken O House of Israel, and give ye ear O House of the King, Hos. V. 1. He said, The Holy blessed God, is about to snatch away the Priests and set them in judgment, saying unto them, Why have ye not laboured in the Law? Have you not had the use and enjoyment of four and twenty portions belonging to the Priests? They say unto him, They have not given us any thing. Harken O ye House of Israel, Why have you not given those four and twenty portions to the Priests, which I have commanded you in the Law? They answer him, Because of those who are of the house of the Prince, who devour all themselves. Give ear O house of the King, for judgment is toward you; For to you I have said, that this should be the rule concerning the Priests; To you therefore and over you is it turned a rule of judgment. Rabbi [the Prince] heard this and was displeased with it.
After these things did King Ahashuerus promote Hamon the Son of Hammadetha.
Rabh Joseph expounded it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After these things, the King promoted Hamon of Hammadetha the Agagite, the son of Cuza, the son of Aphlet, the son of Dio, the son of Diasot, the son Paros, the son of Nidan, the son of Baalkan, &c. See loc. and compare it with the Targumist upon Esther, Chap. III. 1.
A reader in the Prophet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enlargeth upon Shemaa [the manner and form of the thing we have ] he passeth before the Ark, and lifteth up his hands, (that is, in order to give him blessing) but if he be a child, his Father or his Master doth these things in his stead, &c. But the Gloss tells us, That these things are to be understood of an or∣dinary reader of the Prophets: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Now Christ was an extraordinary Reader. However, he read here, which he hid not do in any other Synagogue; for this was the Synagogue to which he belonged, and he read as a member of that Syna∣gogue.