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. XVI.

VERS. II.

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

They shall put you out of the Synagogues.

THIS I presume must be understood of a casting out from the whole Congregati∣on of Israel, because I know the Jews always proceeded in that manner against the Samaritans; and certainly the Disciples of Jesus were full as hateful to them as the Samaritans could be. Nay they often call the Christians by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cu∣thites as well as those.

Those that were cast out of the Church they despoil'd of all their goods, according to Ezra X. 8. which they also did to those that were Shammatiz'd e 1.1, whence it may be a question whether Shammaetizing did not cast out of the whole Congregation; and again, whether one cast out of the whole Congregation might be ever readmitted.

We may take notice of what is said in Avodah Zarah f 1.2, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 No one that relapseth may be receiv'd again for ever. The Gloss tells us that the pas∣sage concerns the Plebeians or Laicks, who having taken upon themselves any religious rule of life, go back again from that profession, they do not admit them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into that order and society again. Whether therefore those that fell off from the Gospel returning to their Judaism again, were ever admitted into the Jewish Church, after they had vo∣luntarily forsaken it, might be an enquiry; but these things only by the by.

There was in truth a twofold Epocha of the persecution of the Apostolical Church, namely, both before that Apostacy of which we have such frequent mention, and also after it. Our Saviour had foretold the Apostacy in that tremendous Parable about the un∣clean spirit cast out, and returning again with seven worse. So shall it be also, saith he, with this wicked generation, Mat. XII. 45. The footsteps of this we may discern almost in every Epistle of the Apostles.

It is worthy observation that of 2 Thes. II. 3. This day of the Lord shall not come except there come a falling away first, and that man of sin be revealed. The day of the Lord here spoken of was that wherein Christ should come and reveal himself in that remarkable ven∣geance against Jerusalem, and the Jewish Nation, of which kind of expression we shall say more on Chap. XXI. 22. The Apostacy or falling away, and revelation of the man of sin, was to precede that day; which might be easily made out by a History of those times, if I were to do the business either of an Historian or a Chronologer.

When therefore the severe and cruel persecution was first rais'd by the unbelieving Jews, before this falling away of Christians, it must needs be greatly encreas'd afterward by them and the Apostates together: Which distinction we may easily observe out of this verse.

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

Will think that he doth God service.

So the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Zealots, of whom we have mention in Sanhedr. g 1.3, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Zealots kill him. Gloss. These are those good men who are endued with zeal in the cause of God. Such who with their own hands immediately slew the transgressor, not staying for the judg∣ment of the Sanhedrin. So in the place before quoted, The Priest that ministers at the Altar, in his uncleanness, they do not bring before the Sanhedrin, but they bring him out into the Court, and there brain him with the pieces of wood provided to maintain the fire upon the Altar.

What infinite mischiefs and effusion of blood such pretexts of zeal toward God might occasion, it is easie to imagin, and very direful instances have already witnessed to the world: Hence was it that they so often went about to have ston'd our Saviour. Hence those forty and more that had conspir'd against St. Paul. And those Zealots whose but∣cherly cruelties are so infamous in the Jewish story, took the occasion of their horrid madness first from this liberty.

From such kind of Villains as these the Disciples of Christ could have little safeguard; indeed they were greatly endanger'd upon a threefold account: I. From the stroke of Excommunication, by which they were spoiled of their goods and estates, Heb. X. 34. II. From the sentence of the Sanhedrin dooming them either to be scourg'd or slain. III. From these Assasins, for by this name (a name too well known in Europe) we will call them. We pronounce Assasine, and Assasination; Gul. Tyrius calls them Assysins, whom it may be worth the while to consult about the original of that name h 1.4.

VERS. VIII.

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

He will reprove the world of sin, &c.

THE Holy Spirit had absented himself from that Nation now for the space of four hundred years or thereabout; and therefore when he should be given and pour'd out in a way and in measures so very wonderful, he could not but evince it to the world that Jesus was the true Messiah, the Son of God, who had so miraculously pour'd out the Holy Spirit amongst them; and consequently could not but reprove and redargue the world of sin, because they believed not in him.

VERS. X.

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

Of righteousness, &c.

THAT this righteousness here mention'd is to be understood of the righteousness of Christ, hardly any but will readily enough grant; but the question is, what sort of righteousness of his is here meant, whether his personal and inherent, or his commu∣nicated and justifying righteousness? we may say that both may be meant here.

I. Because he went to the Father, it abundantly argu'd him a just and righteous person, held under no guilt at all, however condemn'd by men as a malefactor.

II. Because he pour'd out the Spirit, it argu'd the merit of his righteousness, for other∣wise he could not in that manner have given the Holy Spirit. And indeed, that what is chiefly meant here is that righteousness of his by which we are justify'd, this may perswade us that so many and so great things are spoken concerning it in the Holy▪ Scriptures. Isai. LVI. 1. My Salvation is near to come, and my righteousness to be revealed, Dan. IX. 29. To bring in everlasting righteousness. Jer. XXIII. 6. This is his name by which he shall be called, THE LORD OUR RIGHTEOUSNESS. And in the Epistles of the Apostles, especi∣ally those of St. Paul, this righteousness is frequently and highly celebrated, seeming in∣deed the main and principal subject of the Doctrines of the Gospel.

In the stead of many others let this serve for all, Rom. I. 17. For therein [viz. in the Gospel] is the righteousness of God reveal'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from faith to faith, which words may be a good Comment upon the foregoing Clause.

I. The Law teacheth faith; that is, that we believe in God. But the Gospel directs us to proceed from faith to faith, viz. from faith in God, to faith in Christ; for true and saving faith is not a meer naked recumbency immediately upon God, which faith the Jews were wont to profess, but faith in God, by the mediation of faith in Christ.

II. In the Law the righteousness of God was reveal'd condemning, but in the Gospel it was reveal'd justifying the sinner. And this is the great mystery of the Gospel, that sinnes are justify'd not only through the grace and meer compassion and mercy of God, but through Divine justice and righteousness too, that is, through the righteousness of Christ, who is Jehovah, the Lord our righteousness.

And the Spirit of Truth when he came, he did reprove and instruct the world concern∣ing these two great articles of faith, wherein the Jews had so mischievously deceiv'd themselves; that is, concerning true saving faith, faith in Christ; and also concerning the manner or formal cause of Justification, viz. the righteousness of Christ.

But then how can we form the Argument? I go unto the Father, therefore the world shall be convinc'd of my justifying righteousness.

I. Let us consider that the expression, I go unto the Father, hath something more in it than I go to Heaven. So that by this kind of phrase our Saviour seems to hint, That work being now finisht, for the doing of which my Father sent me into the world, I am now return∣ing to him again. Now the work which Christ had to do for the Father was various. The manifestation of the Father, Preaching the Gospel, vanquishing the enemies of God, sin, death and the Devil; but the main and chief of all, and upon which all the rest did depend was, that he might perform a perfect obedience, or obediential righteousness to God.

God had created man that he might obey his Maker, which when he did not do, but being led away by the Devil, grew disobedient, where was the Creator's glory? The De∣vil triumphs that the whole humane race in Adam, had kickt against God, prov'd a rebel, and warr'd under the banners of Satan. It was necessary therefore that Christ clothing him∣self in the humane nature, should come into the world, and vindicate the glory of God, by performing an intire obedience due from mankind, and worthy of his Maker. He did what weigh'd down for all the disobedience of all mankind, I may say of the Devils too, for his obedience was infinite. He fulfilled a righteousness by which sinners might be ju∣stify'd, which answer'd that justice that would have condemned them, for the righteous∣ness was infinite. This was the great business he had to do in this world to pay such an obedience, and to fulfill such a righteousness; and this righteousness is the principal and noble theme and subject of the Evangelical Doctrine, Rom. I. 17. of this the world must primarily, and of necessity be convinc'd and instructed to the glory of him that justifieth, and the declaration of the true Doctrine of Justification. And this rightequsness of his was abundantly evidenced by his going to the Father, because he could not have been re∣ceiv'd there, if he had not fully accomplisht that work for which he had been sent.

II. It is added, not without reason, and ye see me no more; i. e. Although you are my nearest and dearest friends, yet you shall no more enjoy my presence on earth; by which may be evinced that you shall partake of my merits; especially when the world shall see you enricht so gloriously with the gifts of my Spirit.

VERS. II.

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

Of judgment because the Prince, &c.

IT is well known that the Prince of this world was judged, when our Saviour overcame him by the obedience of his death, Heb. II. 14. and the first instance of that judg∣ment and victory was when he arose from the dead; the next was when he loos'd the Gentiles out of the chains and bondage of Satan by the Gospel, and bound him himself, Revel. XX. 1, 2. which place will be a very good Comment upon this passage.

And both do plainly enough evince, that Christ will be capable of judging the whole world, viz. all those that believe not on him, when he hath already judg'd the Prince of this world. This may call to mind the Jewish opinion concerning the judgment that should be exercis'd under the Messiah, that he should not judg Israel at all, but the Gen∣tiles only; nay that the Jews were themselves rather to judg the Gentiles than that they were to be judg'd. But he that hath judg'd the Prince of this world, the author of all unbelief, will also judg every unbeliever too.

VERS. XII.

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

Ye cannot bear them now.

THOSE things which he had to say and they could not bear yet, were the institution of the Christian Sabbath, and the abolishing of the Jewish (the reason and founda∣tion of which, viz. his Resurrection they yet understood not) the rejection of the Jewish Nation, when they expected that the Kingdom should be restor'd to Israel, Act. I. 6. The in∣tire change of the whole Mosaick dispensation, and the bringing in of all Nations in com∣mon, within the pale of the Church: These and such like things as these belonging to the Kingdom of God, Act. I. 3. they could not yet bear. For though he had plainly enough discours'd to them the destruction of Jerusalem, Mat. XXIV. yet is it a question whether they apprehended either that their whole Nation must be utterly cast off, or that the

rites of Moses should be antiquated, although he had hinted something of this nature to them more than once.

VERS. XIII.

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

Whatsoever he shall hear, that he shall speak.

AND ver. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He shall receive of mine. He speaks according to the Dialect and custom of the Nation, and so to the capacity of his auditors: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If they have heard they teach i 1.5. It is spoken of a Judg in the lower Sanhe∣drin, consulting a higher Court, first that of the Triumvir, and if they hear they teach; if not, then he goes to the supreme Court of all.

The latter clause, he shall receive of mine, seems taken from Isa. XI. 2. especially if the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but if our Saviour exprest the sense of that word by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he did in that also follow the familiar manner of speaking, known amongst the vul∣gar, and it should seem he inclin'd rather to this sense, because he does not say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He shall receive of mine and give; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He shall receive and shew it unto you; by which the Jew would understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He shall receive of my Doctrine, or from my instructions. For the Holy Spirit is sent as an instructor from the Son, as the Son is sent as a Redeemer from the Father.

VERS. XVI.

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And ye shall see me because I go unto the Father.

A Little while and ye shall not see me, because I go to the Father, and ye shall see me, be∣cause I go to the Father, i. e. Ye shall not see me personally, but virtually. It is true they did not see him when he lay in the grave, and they did see him when he rose again; but I question whether these words ought to be taken in this sense, because it would sound somewhat harshly here what is added, Ye shall see me because I go unto the Fa∣ther. I would therefore rather understand it of his ascending into Heaven, after which they saw him indeed no more personally, but they did see him in the influences and gift of his Holy Spirit; and so what follows agrees well enough with this sense of the words, ver. 23. In that day ye shall ask me nothing, [as ye were now about to enquire of me, ver. 19.] Ask the Father in my name, and he shall reveal to you whatever you shall ask of him.

VERS. XXIV.

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

Hitherto ye have asked nothing in my name.

UNderstand this clause of the extraordinary gifts of the Spirit, and then all things will be easie. All the faithful did pray in the name of the Messiah; and these Dis∣ciples acknowledging Jesus to be the Messiah, did pray in the name of Jesus the Messiah. But hitherto they had asked nothing extraordinary in his name, not the power of working miracles, not the revelation of Mysteries, and of future things, not the spirit of Prophe∣sie, &c. for it was not necessary for them as yet to ask these things in his name, whiles he was present with them, who could dispense it to them according to their instant necessi∣ties: But for the future when himself should be gone from them, whatsoever they should ask the Father in his name he would give it them. That prayer of the Apostles, Act. IV. 29, 30. is a good Comment upon these words. Ask such things as these in my name, and whatsoever you ask you shall receive, that your joy may be full, when you shall find by experience that I am still present with when gone from you.

Those things which both here and elsewhere in the discourses of our Saviour might give occasion for Scholastical discussion, I leave wholly to the Schools, omitting many passages, about which a great deal might be said, because they have been already the la∣bours of other Pens. It was my design and undertaking, only to note some things which were not obvious, and which others had not yet taken notice of; and not forgetting the title of this little work (being Horae Hebraicae & Talmudicae * 1.6) I have the more sparingly run out into Scholastick or Theological disputes.

Notes

• e 1.1

  Moed-katon▪ fol. 81. 2.
• f 1.2

  Fol. 7. 1.
• g 1.3

  Fol. 81. 2.
• h 1.4

  De Bell. Sacr. lib. 10. cap. 31.
• i 1.5

  Sanhedr. cap. 11. hal. 2.
• * 1.6

  Iewish and Talmudical Ex∣ercitations.