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. XII.

VERS. II.

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They made him a Supper.

IF we count the days back from the Passover, and take notice that Christ suffer'd the next day after the eating of the Passover, which is our Friday; it will appear that this Supper was on the evening of the Sabbath, that is, the Sabbath now going out.

Let us measure the time in this Scheme.

The day of the Month	Of the Week.	The Evangelists Account.
NISAN.
IX.	The Sabbath.	VI Days before the Passover, Jesus sups with Lazarus at the going out of the Sabbath, when according to the custom of that Country their Suppers were more liberal k 1.1
X.	Sunday.	V Days before the Passover, Jesus goes to Jerusalem sitting on an Ass, and on the evening returns to Bethany, Mark XI. 11. On this day the lamb was taken, and kept till the Passover, Exod. XII. on which day this lamb of God presented himself, who was the antitype of that rite.

XI.	Monday.	IV Days before the Passover, he goes to Jerusalem again: curseth the unfruitful fig-tree, Mat. XXI. 18. Mark XI. 12. in the evening he returns again to Bethany, Mark XI. 19.
XII.	Tuesday.	III Days before the Passover, he goes again to Jerusalem; his Disciples observe how the fig-tree was wither'd, Mark XI. 20. In the evening going back to Bethany, and sitting on the mount of Olives, he fore∣telleth the destruction of the Temple and City, Mat. XXIV. and discourses those things which are contain'd in Mat. XXV.
		This night he sups with Simon the Leper, Mat. XXVI. 1, &c. Joh. XIII.
XIII.	Wednesday.	This day he passeth away in Bethany. At the coming in of this night the whole Nati∣on apply themselves to put away all leaven i 1.2
XIV.	Thursday.	He sends two of his Disciples to get ready the Passover. He himself enters Jerusalem in the afternoon. In the evening eats the Passover, institutes the Eucharist; is ta∣ken, and almost all the night had before the Courts of Judicature.
XV.	Friday.	Afternoon he is Crucify'd.
XVI.	Saturday.	He keeps the Sabbath in the grave.
XVII.	The Lords day.	He riseth again.

VERS. III.

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Then Mary, &c.

IN that contest whether Mary the sister of Lazarus, was the same with Mary Magda∣len, this passage will help a little toward the affirmative, that there was a Town call'd Magdala very near Jerusalem.

k 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Clerk [or Scribe] at Magdala set his candles in order every evening of the Sabbath, went up to Jerusalem, pray'd there, return'd and lighted up his candles, when the Sabbath was now coming in.

It seems plain by this that Magdala and Jerusalem were not very far distant from one an∣other, when all this was done so quickly, and in so short a space of time. Only we may learn this from the Gloss, that that Magdala 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was Magdala Zebaim: con∣cerning which that sad and direful passage is related, that it was destroy'd for its adulteries.

l 1.4 There were three Cities whose customs were carry'd to Jerusalem. Gloss. In Waggons, because of their great weight. The names of these three Cities were Cabul, Sichin, and Magdala. Why was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cabul destroy'd? because of their discords. Why was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sichin destroy'd? because of the Magick arts they us'd. And why was Magdala destroy'd? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because of their whoredoms. The Hierosol. say it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Magdala Zabaaia. To this place it was that R. Jonathan once betook himself for some cure to his baldness m.* 1.5

Now therefore what should hinder but that Mary the sister of Lazarus of Bethany, might be call'd Magdalene, both for the neerness of the Town, where perhaps she was married, and also for the lascivious manners of the Towns-folks, with which spot it is commonly believed Mary Magdalene had been tainted.

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

Anointed the feet of Iesus.

In this passage there were two things very unusual.

I. It was indeed a very common thing to anoint the feet with oyl, but to do it with Aromatical oyntment, this was more rarely done. And it is charg'd by the Gemarists as a great crime, that the Jerusalem women of old anointed their shoos with perfum'd oynt∣ment, to entice the young men to wantonness.

n 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Make a tinkling with their feet, Isa. III. 16. R. Isaac saith, that by this is intimated that they put myrrh and balsom in their shoos, and when they met the young men of Israel they kickt with their feet, and so stir'd up in them evil and loose affections.

II. It was accounted an immodest thing for women to dishevel and unloose their hair

publickly. o 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Priest unlooseth the hairs of the woman suspected of adultery, when she was to be try'd by the bitter water, which was done for greater dis∣grace.

p 1.8 Kamitha had seven Sons, who all performed the office of High Priests: they ask of her, how she came to this honour? she answer'd, the rafters of my house never saw the hairs of my head.

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

And wiped them with her hair.

Did she not wash his feet before she anointed them? I do not ask whether she did not wash them with her tears, as before, Luk. VII. for as to that the Evangelist is silent; but did she not wash his feet at all? I ask this, because the custom of the Country seems to perswade she should do so.

q 1.9 The maid brought him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a little vessel of warm water, with which he washt his hands and his feet, then she brought a golden vessel of oyl, in which he dipped his hands and his feet. There was first washing, then anointing.

Either therefore this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 she wiped must relate to some previous washing of his feet; or if it ought to refer to the oyntment, it scarcely would suppose wiping off the oyntment now laid on, but rather that with the hairs of her head she rubbed and chaffed it. Which brings to mind that passage, r 1.10 If a woman in labour should have need of oyl [on the Sabbath-day] let her neighbour bring her it in the hollow of her hand; but if that should not be sufficient 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let her bring it in the hairs of her head. The Gloss is, Let her dip her own hair in oyl, and when she comes to the woman in travel, let her rub it up∣on her, and by that action she doth not break the Sabbath.

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

And the house was filled with the odour of the oyntment.

A s 1.11 Good name is better than precious oyntment 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Good oyntment [by its smell] passeth out of the bed into the dining room, but a good name from one end of the world unto the other.

VERS. VI.

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The Bag.

WE meet with this word in the Greek Interpreters, 2 Chron. XXIV. and it is set there for a Chest or Corban-box, ver. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let a purse or bag be made. The Hebrew is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall make a chest. So ver. 10, 11, &c. Amongst the Talmudists we meet with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gloskema, [that is the word the Syriack useth in this place] and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dloskema. For so the Aruch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gloskema, is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dloskema, and is a Greek word. It is used commonly for a Coffin t 1.12.

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

Others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or rather as Phrynicus writes it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a case of wood to* 1.13 keep reliques in; a coffin, a chest, a box, a purse, or rather a coffer (note that) in which they use to lay up their money. It is used, Joh. XII. to signifie a purse. And why may it not be read there also for a chest or coffer? for Judas is not said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to carry the bag; but that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He had the bag, and bare what was put therein. So that nothing hinders but that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even in this place may signifie a chest or coffer of money, fixt at home, the keys of which were in Judas his keeping, and he carry'd the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the gifts that were to be put into it.

VERS. VII.

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Against the day of my burying hath she kept this.

BAronius proves from this place that this Mary was Mary Magdalene, because she is nam'd amongst those that anointed Christ for his Interment, and Christ saith in this place that she reserved some of this oyntment for this use: which I have had occasion to mention elsewhere. If this Exposition do not take, then add this clause, Let her alone; for this may be an argument and sign that she hath not done this vainly, luxuriously, or upon any delicacy spent so costly an oyntment upon me; because she hath reserv'd it for

this time, wherein I am so near my grave and funeral, and poured it not on me before.

VERS. XII.

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

Much people that were come to the Feast.

IT is not greatly to our present purpose to enlarge in counting the multitude that flocked to the Passover. However, let the Reader take this story in his way and judg of it as he thinks fit.

u 1.14 King Agrippa desirous to know how great a multitude was at Jerusalem at the Passover, commanded the Priests, saying, Lay me aside one kidney of every lamb. They laid him aside six hundred thousand pair of kidnies: double the number to those that went out of Egypt: now there was not any Pascal lamb but was divided among more than ten persons. R. Chajia saith forty, nay fifty persons.—One time they went in to the mountain of the Temple, and it could not contain them. But there was a certain old man amongst them whom they trod under their feet. Wherefore they call'd that Passover the crowded Passover.

Although this be an account (according to the loose Rabbinical way of talking) that exceeds all belief or modesty, yet might the Reader without a Monitor, take notice of something in it, not unworthy observation. It is true indeed that the multitude of those that celebrated the Passover at every Feast, could hardly be number'd it was so great; yet had Jerusalem hardly ever seen such a conflux of people as was at this very Feast which we are now upon, they being gather'd thither from all Nations of the world, Act. II. for that they were at the Passover as well as at Pentecost, there are hardly any I believe but will suppose.

VERS. XIII.

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

Took branches of Palm-trees.

WE have made our notes upon this part of the story in Mat. XXI. but because here is mention of branches of Palm-trees, let us add only in this place what is dis∣cours'd by the Rabbins concerning the Ivy of the Palm trees, much us'd in the Passover. x 1.15 I have heard from him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that they perform their service by Arkablin. But what is Arkablin? Resh Lachish saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a twigg twin'd about. Gloss. A thick spring that grows up about the Palm-tree, folds about it, and runs up on it. I could not tell better how to render this than by the Ivy of the Palm-tree: They us'd, as it should seem, the leaves of that frequently amongst or instead of the bitter herbs they were to eat with the Paschal Lamb. So far they had to do with the Palm-tree in all other Passovers, viz. to crop the Ivy off of them; but here they use the Palm-branches themselves, as in the Feast of Tabernacles. A matter not to be passed over without wonder, and cannot but bring to mind Zach. XIV. 16. and Joh. VII. 8.

VERS. XIX.

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

The world is gone after him.

THE Talmudists would say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All the world is gone after him.

VERS. XX.

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There were certain Greeks.

THAT these Greeks were Gentiles, as the Vulgar renders it, I do not question; and perhaps they were Syro-Grecians, and those either of Decapolis, or Gadara, or Hippo; the reason of this conjecture is, partly that they apply themselves to Philip of Bethsaida, as known to them, because of his neighbourhood; partly, which is more probable, that those Greeks that border'd upon Galilee, and the places where Christ wrought his miracles, might seem more prone both to embrace the Jewish Religion, and also to see Jesus, than those that liv'd farther off.

However, be they other Gentiles, and not Greeks; or be they Greeks come from more remote Countries, what had the one or the other to do with the Feast, or the Religion of the Jews? As to this, let the Jewish Writers inform us.

I. a 1.16 If an heathen send a burnt-offering out of his own Country, and withal send drink-offer∣ings; the drink-offerings are offered, but if he send no drink-offerings, drink-offerings are of∣fered

at the charge of the Congregation. Observe that. We have the same elsewhere b 1.17. And it is every where added, that this is one of the seven things that were ordain'd by the great Council; and that the sacrifice of a Gentile, is only a whole burnt-offering, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the thank-offerings of a Gentile are whole burnt-offerings; and the reason is given, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The mind of that Gentile is toward heaven. Gloss. He had rather that his sacri∣fice should be wholly consum'd by fire to God, than [as his thank-offerings] be eaten by men d 1.18.

That of Josephus is observable e 1.19, Eleazar the Son of Ananias the High Priest, a bold young man, perswaded those that ministred in holy things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they should accept of no sacrifice at the hands of a stranger. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This was the foundation of the war with the Romans. For they refus'd a sacrifice for Cesar.

f 1.20 The Elders that they might take off Eleazar and his followers from this resolution of theirs, making a speech to them, among other things, say this, That their fore-fathers had greatly beautify'd and adorn'd the Temple, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from things devo∣ted by the Gentiles: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Always receiving the gifts from forreign Nations, not having ever made any difference in the sacrifices of any whom∣soever; for that would be irreligious, &c. When they had spoken this and many more things to this purpose, they produc'd several Priests skill'd in the ancient customs of their fore∣fathers, who shew'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that all their ancestors received offerings from the Gentiles.

II. Nor did the Gentiles only send their gifts and sacrifices, but came themselves per∣sonally sometimes to the Temple, and there worship'd. Hence the outward Court of the Temple was call'd the Court of the Gentiles, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the common Court, to which that in the Book of the Revelations alludes, Chap. XI. 2. But the Court which is without the Temple, leave out, and measure it not, for it is given to the Gentiles. And of those there shall innu∣merable numbers come and worship. And they shall tread the Holy City forty and two months. It is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they shall tread it under foot as enemies and spoilers, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they shall tread it as worshippers. So Isa. I. 12.

g 1.21 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Syrians and those that are unclean by the touch of a dead body, enter'd into the mountain of the Temple.

h 1.22 Rabban Gamaliel walking in the Court of the Gentiles saw an heathen woman, and blessed concerning her.

i 1.23 They would provoke the Roman armes, espouse a war with them, introduce a new worship, and perswade an impiety with the hazard of the City, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If no stranger but the Jews only may be allow'd to sacrifice or worship.

Hence that suspicion about Trophimus being brought by Paul into the Temple, is not to be suppos'd to have been with reference to this Court, but to the Court of the wo∣men, in which Paul was purifying himself.

k 1.24 There is a story of a certain Gentile that eat the Passover at Jerusalem, but when they found him out to be an heathen, they slew him; for the Passover ought not to be eaten by any one that is uncircumcised. But there was no such danger that an uncircumcised person could run by coming into the Court of the Gentiles, and worshipping there.

VERS. XXIV.

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

Except a corn of wheat.

HOW doth this answer of our Saviours, agree with the matter propounded? Thus: Is it so indeed? do the Gentiles desire to see me? The time draws on wherein I must be glorify'd in the conversion of the Gentiles; but as a corn of wheat doth not bring forth fruit except it be first thrown into the ground and there die, but if it die it will bring forth much fruit; so I must die first and be thrown into the earth, and then a mighty har∣vest of the Gentile world will grow up, and be the product of that death of mine.

Isa. XXVI. 19. Thy dead men shall live 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 together with my dead body shall they arise, so our translation; with which also the French agrees, Rescusciteront avec mon corps; They shall rise with my Body. But it is properly Corpus meum resurgent; They shall arise my Body; so the interlineary Version. The Gentiles being dead in their sins, shall with my dead body when it rises again, rise again also from their death. Nay they shall rise again my Body, that is, as part of my self, and my Body Mystical.

VERS. XXVIII.

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

I have both glorify'd it, and will glorifie it again.

THIS Petition of our Saviours, Father glorifie thy name, was of no light conse∣quence, when it had such an answer from heaven by an audible voice▪ And what it did indeed mean, we must guess by the Context. Christ upon the Greeks desire to see him, takes that occasion to discourse about his death, and to exhort his followers that from his example they would not love their life, but by losing it preserve it to life eternal. Now by how much the deeper he proceeds in the discourse and thoughts of his approach∣ing death, by so much the more is his mind disturbed, as himself acknowledgeth, ver. 27.

But whence comes this disturbance? It was from the apprehended rage and affault of the Devil, whether our Lord Christ in his agony and passion had to grapple with an an∣gry God, I question; but I am certain he had to do with an angry Devil. When he stood and stood firmly in the highest and most eminent point and degree of obedience, as he did in his sufferings, it doth not seem agreeable that he should then be groaning under the pressures of Divine wrath; but it is most agreeable he should under the rage and fury of the Devil. For,

I. The fight was now to begin between the Serpent and the seed of the woman menti∣on'd, Gen. III. 15. about the glory of God, and the salvation of man. In which strife and contest we need not doubt but the Devil would exert all his malice and force to the very uttermost.

II. God loosed all the reins, and suffered the Devil without any kind of restraint upon him to exercise his power and strength to the utmost of what he either could or would, because he knew his Champion Christ was strong enough, not only to bear his assaults, but to overcome them.

III. He was to overcome, not by his Divine power, for how easie a matter were it for an omnipotent God to conquer the most potent created Being, but his victory must be obtain'd by his obedience, his righteousness and his holiness.

IV. Here then was the rise of that trouble and agony of Christs soul, that he was pre∣sently to grapple with the utmost rage of the Devil, the Divine power in the mean time suspending its activity, and leaving him to manage the conflict with those weapons of obe∣dience and righteousness only.

It was about this therefore that that petition of our Saviour, and the answer from Hea∣ven was concern'd; which may be gather'd from what follows, ver. 31. Now shall the Prince of this world be cast out.

Now is my soul troubled, saith he, and what shall I say?

It is not convenient for me to desire to be saved from this hour, for for this very purpose did I come; that therefore which I would beg of thee, O Father, is, that thou wouldst glorifie thy name, thy pro∣mise, thy decree against the Devil, lest he should boast and insult.

The answer from Heaven to this prayer is,

I have already glorify'd my name in that victory thou formerly obtainedst over his temptations in the wilderness, and I will glo∣rifie my name again in the victory thou shalt have in this combat also.

Luk. IV. 13. When the Devil had ended all his temptations, he departed from him for a season. He went away baffled then, but now he returns more insolent, and much more to be conquer'd.

And thus now the third time by a witness and voice from Heaven was the Messiah ho∣noured according to his Kingly office. As he had been according to his Priestly office when he enter'd upon his Ministry at his Baptism, Mat. III. 17. and according to his Prophetick office, when he was declar'd to be him, that was to be heard, Mat. XVII. 5. compared with Deut. XVIII. 15.

VERS. XXXI.

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

The Prince of this world.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Prince of this world; a sort of phrase much us'd by the Jewish Writers; and what they mean by it, we may gather from such passages as these: l 1.25 When God was about to make Hezekiah the Messiah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Prince of the world to him, O eternal Lord perform the desire of this just one. Where the Gloss is, The Prince of this world is the Angel, into whose hands the whole world is delivered.

Who this should be the Masters tell out m 1.26, When the Law was deliver'd, God brought the Angel of death and said unto him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The whole world is in thy power, excepting this Nation only [the Israelites] which I have chosen for my self. R. Eliezer the Son

of R. Jose the Galilean, saith. The Angel of death said before the Holy blessed God. I am made in the world in vain; The Holy blessed God answered and said, I have created thee that thou shouldst overlook [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the Nations of the world, excepting this Nation, over which thou hast no power.

l 1.27 If the Nations of the world should conspire against Israel, the Holy blessed God saith to them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 your Prince could not stand before Jacob, &c.

Now the name of the Angel of Death amongst them is Samael. m 1.28 And the Woman saw 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Samael the Angel of death, and she was afraid, &c. The places are infinite where this name occurs amongst the Rabbins: and they account him the Prince of the Devils.

n 1.29 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The wicked Angel Samael, is the Prince of all Satans. The Angel of death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ He who hath the power of death, that is the Devil, Heb. II. 14. They call indeed Beelzebul the Prince of the Devils, Matth. XII. but that is under a very peculiar notion, as I have shown in that place.

They conceive it to be Samael, that deceived Eve. So the Targumist before. And so Pirke R. Eliezer o 1.30 The Serpent, what things soever he did, and what words soever he uttered, he did and uttered all from the suggestion of Samael.

Some of them conceive that it is he that wrastled with Jacob. Hence that which we have quoted already. The Holy blessed God saith to the Nations of the World, your Prince could not stand before him. Your Prince, that is the Prince of the Nations, whom the Rabbins talk of as appearing to Jacob 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the shape of Archilatro, or a chief Robber. And R. Chaninah bar Chama saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he was the Prince of Esau, i. e. the Prince of Edom. Now the Prince of Edom was Samael. p 1.31

They have a fiction, that the seventy Nations of the world were committed to the, government of so many Angels [they will hardly allow the Gentiles any good ones] which opinion the Greek Version favours, in Deut. XXXII. 8. When the most high divi∣ded the Nations [into seventy say they] when he separated the Sons of Adam, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ He set the bounds of the Nations according to the number of the Angels of God. Over these Princes they conceive one Monarch, above them all, and that is Samael the Angel of Death, the Arch-Devil.

Our Saviour therefore speaks after their common way, when he calls the Devil, the Prince of this World; and the meaning of the phrase is made the more plain, if we set it in opposition to that Prince, whose Kingdom is not of this world, that is, the Prince of the world to come. Consult Heb. II. 5.

How far that Prince of the Nations of the world had exercised his tyranny amongst the Gentiles, leading them captive into Sin and Perdition, needs no explaining. Our Saviour therefore observing at this time some of the Greek, that is, the Gentiles pressing hard to see him, he joyfully declares, that the time is coming on apace, wherein this Prince must be unseated from his throne and tyranny. And I, when I shall be lifted up upon the cross, and by my death shall destroy him who hath the power of Death, then will I draw all Nations out of his dominion and power, after me.

VERS. XXXIV.

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

We have heard out of the Law.

OUT of the Law, that is, as the phrase is opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the words of the Scribes. So we often meet with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is out of the Law, or Scripture, to which is opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is out of the Rabbins, That Christ abideth for ever. How then came the Rabbins to determine his time and years? some to the space of Forty years, some to Seventy, and others to three Generations? q 1.32 After the days of Messiah, they expected that Eternity should follow.

VERS. XXXIX.

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

Therefore they could not believe, &c.

THEY were not constrained in their infidelity because Isaiah had said, Their heart is waxen gross, &c. But because those things were true which that Prophet had foretold concerning them. Which Prophesie, if I understand them aright, they throw off from themselves, and pervert the sense of it altogether.

r 1.33 R. Johanan saith, repentance is a great thing, for it rescinds the decree of judgment de∣termined against man; as it is written, The heart of this people is made fat, their ears heavy, and their eyes are closed, lest they should see with their eyes, and hear with their ears, and under∣stand

with their heart 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but they shall be converted and healed. For to that sense do they render these last words, diametrically contrary to the mind of the Prophet.

They have a conceipt, that Isaiah was cut in two either by the Saw, or the Ax, by Manasses the King, principally for this very Vision and Prophesie.

s 1.34 It is a Tradition. Simeon Ben Azzai saith, I found a Book at Jerusalem—in which was written, how Manasses slew Isaiah. Rabba saith, He condemned and put him to death upon this occasion: He saith to him: Thy Master Moses saith, no man can see God and live; But thou sayest, I have seen the Lord sitting upon a Throne, high and lifted up. Thy Master Moses saith, Who is like our God in all things that we call upon him for? Deut. IV. 7. But thou saiest, seek ye the Lord while he may be found, Isai. LV. 6. Moses thy Master saith, the number of thy days I will fulfil, Exod. XIII. 26. But thou saiest, I will add unto thy days fifteen years, Isai. XXXVIII. 5. Isaiah answered and said, I know he will not hearken to me in any thing I can say to him: If I should say any thing to the reconciling of the Scri∣ptures, I know he will deal contemptuously in it. He said therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will shut my self up in this Cedar; They brought the Cedar, and sawed it asunder. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And when the Saw touched his mouth he gave up the Ghost. This happened to him because he said, I dwell in the midst of a people of unclean lips.

Manasses slew Isaiah, and, as it should seem, the Gemarists do not dislike the fact, be∣cause he had accused Israel, of the uncleanness of their lips. No touching upon Israel by any means!

VERS. XLI.

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

When he saw his Glory.

ISAI. VI▪ 1. I saw the Lord sitting upon a Throne. Where the Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I saw the Lords Glory, &c. So Exod. XXIV. 10. They saw the God of Israel. Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They saw the glory of the God of Israel. and vers. 11. and they saw God. Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they saw the glory of God. So the Targumists elsewhere very often com∣mended therefore by their followers for so rendring it, because no man cold see God.

It might be therefore thought that our Evangelist speaks with the Targumist, and the Nation, when he saith, that Isaiah saw his glory, whereas the Prophet himself saith, he saw the Lord.

But there is a deeper meaning in it: nor do I doubt but this glory of our Saviour which Isaiah saw, was that kind of Glory by which he is described, when he was to come to avenge himself and punish the Jewish Nation. As when he is said, to come in his King∣dom, and in his Glory, and in the Clouds, &c. viz. in his Vindictive Glory. For ob∣serve,

1. The Prophet saw the posts of the door shaken and removed, as hastening to ruine. 2. The Temple it self filled with smoke: not with the cloud, as formerly, the token of the Divine Presence, but with smoke. The forerunner and prognostick of that fire that should burn and consume it. 3. He saw the Seraphims Angels of fire, because of the prede∣termined Burning. 4. He heard the decree about blinding and hardening the people, till the Cities be wasted, and the Land desolate.

Notes

• k 1.1

  See Maimon. Schabb. cap. 29.
• i 1.2

  Pesachin. cap. 1.
• k 1.3

  Echah rab∣bathi, fol. 75. 2.
• l 1.4

  Echah rabba∣thi, fol. 71. 4. & Taanith Hieros. fol. 69. 1.
• * 1.5

  n Midr. Cohe∣leth, fol. 84. 2.
• n 1.6

  Schabb. fol. 62. 2.
• o 1.7

  Sotah, fol. 5. 1.
• p 1.8

  Vajicra rab∣ba, fol. 188. 2.
• q 1.9

  Menacoth, fol. 85. 2.
• r 1.10

  Schabb. fol. 128. 2.
• s 1.11

  Midr. Cohe∣leth, fol. 99. 4.
• t 1.12

  Moed-katon, fol. 24. 1. & Massecheth Simacoth, cap. 3, &c.
• * 1.13

  H••sych.
• u 1.14

  Echah rabba∣thi, fol. 59. 1, 2.
• x 1.15

  Erub••in. fol. 26. 2.
• a 1.16

  Menacoth, fol. 51. & 73. 2.
• b 1.17

  Fal. 166. 2. Vajicra Rab∣ba, fol. 166. 2.
• d 1.18

  See also Me∣nacoth, fol. 72. 2. & Temura••, fol. 103. 1, &c.
• e 1.19

  De Bell. lib. 2. cap. 30.
• f 1.20

  Ibid. cap. 31.
• g 1.21

  Remid••. rab. fol. 224.
• h 1.22

  Hieros. Avo∣dah Zarah, fol. 40. 1.
• i 1.23

  Ioseph. ubi sup••.
• k 1.24

  Pesachin, fol. 3. 2.
• l 1.25

  Sanbedr. fol. 94. 1.
• m 1.26

  Bemidb. rab••. fol. 277. 4.
• l 1.27

  Beresh. rabb. fol. 86. 4.
• m 1.28

  Targ. Jonath. in Gen. III. 6.
• n 1.29

  Ell••h hadd••b∣harin rabba, fol. 302. 2.
• o 1.30

  Cap. 13.
• p 1.31

  Gloss in Mac∣coth, fol. 12. 1.
• q 1.32

  Sanbedr. fol. 99. 1.
• r 1.33

  Rosh. hasha∣nah, fol. 17. 2.
• s 1.34

  Jevamoth▪ fol. 49. ••.