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. XX.

VERS. I.

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

The first day of the week, &c.

AND David smote them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Sam. XXX. 17. Seventy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the morning to the evening, and on the mor∣row. Vulg. A vespera usque ad vesperam alterius diei, from the evening to the evening of the next day. But the Rabbins a 1.1, What is the meaning of? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Two nights and one day. Kimchi. From the evening of this day to the evening of the next, and all that evening to the twilight of the following day.

Reckon the time from the laying of Christ in the grave to his Resurrection, and the measures of both the times will agree: Compare also the things themselves. In that space of time David conquer'd the Amalekites, in the same space of time our Saviour overcame Death, Hell and Satan.

VERS. V.

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

He stooping down, &c.

STanding within the Cave he bow'd himself to look down into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the place where the body was laid, which was four cubits lower than the flower of the Cave it self. See Bava bathra about places of burial b 1.2, which place I have quoted and explain'd▪ Centur. Chorograph. cap. ult.

VERS. XII.

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

The one at the head, the other at the feet.

SO were the Cherubins placed at each end of the Mercy-seat, Exod. XXV. 18, 19. As to those Cherubins that were in Solomon's Temple, 2 Chron. III. 10. I cannot but by the way observe what I meet with in Bava bathra c 1.3 Onkelos the Proselyte saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Cherubins are like children going from their master. That is, with their faces turn'd partly toward their Master, and partly toward the way wherein they were to go. For as the Gemarists, When Israel obey'd the will of God, the Cherubins lookt toward one another, but when they did not, then they turn'd their faces toward the walls.

Thus Onkelos comments upon this place of the Chronicles, I hardly think he Targumi∣zeth on the Book; for the Targum, at least that is in our hands, renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both the Cherubins are made of lilly-work.

VERS. XVII.

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

Touch me not, for I am not yet ascended, &c.

THESE words relate to what he had spoken formerly about sending the Comforter, and that he would not leave them comfortless, &c. And this probably Mary Mag∣dalen's mind was intent upon when she fell at his feet, and would have embraced them. But he,

I must first ascend to my Father before I can bestow those things upon you which I have promised; do not therefore touch me, and detain me upon any expectati∣on of that kind, but wait for my Ascension rather, and go and tell the same things to my Brethren for their encouragement.

VERS. XXIII.

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

Whose soever sins ye remit, they are remitted.

HE had formerly given them a power of binding and loosing, and therefore proba∣bly bestows something more upon them now than what he had conferr'd before. For,

I. It would seem a little incongruous for our Saviour to use an action so new and un∣wonted, such as was his breathing upon them, to vest them only with that power which he had before given them.

II. The power of binding and loosing was concern'd only in the articles and decisions of the Law; this power which he now gives them reacht to the sins of mankind. That pow∣er concern'd the Doctrines, this the persons of men.

Now that we may understand the words that are before us, let us a little consider what is said, Luk. XXIV. 46. Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day. And that repentance and remission of sins should be preached in his name among all Nations, beginning at Jerusalem. Which words we may suppose he spoke before he utter'd what is in this verse. And so might there not upon the occasion of those words arise some such scruple as this in the Apostles breasts? Is it so indeed must remission of sins be Preached to those in Jerusalem, who have stain'd themselves with the blood of the Messiah himself? Yes, saith he, For whose soever sins ye remit, they are remitted unto them. To this those words of his upon the Cross have some reference, Luk. XXIII. 34. Father forgive them, &c. And indeed upon what foundation, with what confidence could the Apostles have preacht remission of sins to such wretched men who had so wickedly, so cruelly murder'd their own Lord, the Lord of life, unless authoriz'd to it by a peculiar commission granted to them from their Lord himself!

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

Whose soever ye retain they are retained.

Besides the negative included in these words, that is, If you do not remit them, they shall not be remitted, there is something superadded that is positive. That is,

I. There is granted to them a power of smiting the rebellious with present death, or some bodily stroke.

II. A power of delivering them over to Satan. Whence had St. Peter that power of striking Ananias and Sapphira with so fatal a bolt? whence St. Paul that of striking Elymas blind? whence of delivering over Hymeneus and Alexander to Satan, if not from this very commission given them by Christ? Christ himself never exercis'd this power himself; it was not one person, whom he stroke either with death, or any afflictive disease; some indeed he raised when they had been dead, and infinite numbers of the sick and diseased, whom he cured: He snatcht several from the power of the Devils, he deliver'd none to them. That the Apostles therefore might be capable of performing things of so high a nature, it was necessary they should be backt and encourag'd by a peculiar authority; which if we find not in this clause, Whose soever sins ye retain they are retained, where should we look for it? And therefore when he endows his Apostles with a power which he never thought fit to exercise in his own person, no wonder if he does it by a singular and unusual action, and that was breathing upon them, ver. 22.

But we must know that whereas amongst other mighty powers conferr'd, we reckon that as one, viz. delivering over unto Satan, we are far from meaning nothing else by it but Excommunication. What the Jews themselves meant by that kind of phrase, let us see by one instance.

d 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those two men of Cush that stood before Solomon, Elihoreph, and Ahijah the Scribes, Sons of Shausha. On a certain day Solomon saw the Angel of Death weeping; he said, why weepest thou? He answer'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because these two Cushites entreat me that they may continue here. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Solomon deliver'd them over to the Devil, who brought them to the borders of Luz, and when they were come to the borders of Luz, they dy'd.

Gloss. He calls them Cushites [Ironically] because they were very beautiful. They entreat me that they might continue here. For the time of their death was now come: But the Angel of death could not take their souls away, because it had been decreed that they should not die but at the Gates of Luz. Solomon therefore deliver'd them over 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Devils; for he reign'd over the Devils, as it is written, And Solomon sat upon the Throne of the Lord, for he reigned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 over those things that are above, and those things that are below.

Josephus also makes mention of the power that Solomon had over Devils. e 1.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. God taught him an art against Demons. The be∣lief

of either of these stories is at the liberty of the Reader. Only from the former we may make this observation, that a power of delivering over to Satan, was even in the Jews opi∣nion divine and miraculous. We acknowledg this to have been in the Apostles, and in the Apostles only; and I know no where if not in the words we are now treating of from whence otherwise the original of this power and authority can be deriv'd.

III. It seems further, that at this very time was granted to the Apostles a commission to confer the Holy Spirit on those whom they found qualify'd, and that in these words, Receive ye the Holy Ghost. i. e. Receive ye it, to distribute it to others. For although it cannot be deny'd but that they receiv'd the Holy Ghost for other reasons also, and to other ends, of which we have already discours'd; yet is not this great end to be excluded, which seem'd the highest and noblest endowment of all, viz. that Christ breathing upon them, inspir'd them with the Holy Ghost, with this mighty authority and priviledg, that they should be capable of dispensing it to others also.

VERS. XXIV.

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

But Thomas called Dydimus was not with them.

I. THE Evangelist does not here, as the writers of Lexicons render the signification of an Hebrew name into Greek, when he tells us that Thomas is also called Didy∣mus, but only lets us know that as he was called Thomas among the Hebrews, so was he called Didymus among the Greeks. There is not another amongst the Twelve Apostles of whom this is said. Simon indeed is called Peter, but these are really two distinct names; so was Nathanael called Bartholomew; but Thomas and Didymus both one name, of one sig∣nification in different languages. Perhaps Thomas was born in some place where the Jews and the Greeks promiscuously inhabited, such a place was the region of Decapolis, and so by the Hebrews he might be call'd by his Hebrew name, and the Greek by the Greeks.

II. The Disciples had all fled and were dispers'd when Christ was apprehended, Mark XIV. 50. except Peter and John; whence it is said in ver. 2. of this Chapter that Mary Magdalene came to Peter, and that other Disciple whom Jesus loved; for she knew where she might find them, and so she could not for the rest. And thus scatter'd, as it should seem, they past over the Sabbath-day, but when they heard that their Lord was risen, then they begin to associate again. But as yet Thomas had not got amongst them, and indeed Peter himself had been absent too, but that having seen the Lord he return'd from Emmaus.

III. Thomas therefore not being present when our Saviour breathed on the rest, and gave them the Holy Ghost, are we to suppose that he by his absence was depriv'd of this gift and priviledg? No surely, for it was a priviledg common to the whole Apostolate, and peculiar to them as so; so that however by his absence he might have mist of it, yet by reason of his Apostolacy he could not. St. Paul distant with a witness, while these things happen'd, both from the Apostleship and Religion too, yet when made an Apostle, was withal adorn'd with this priviledg.

VERS. XXV.

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

Except I shall see, &c.

THEY judg Moses once to have been thus weak and wavering in his faith f 1.6, When the Holy Blessed God said to Moses, Go down for the people have corrupted themselves, he took the Tables and would not believe that Israel had sinned, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If I do not see, I will not believe.

g 1.7 Thou Racha, wouldst thou not have believ'd if thou hadst not seen?

VERS. XXVI.

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The doors being shut.

I Would not easily believe that the intention of the Evangelist in this place was to let us know that Christ penetrated the doors with his body, but rather that the doors were shut for fear of the Jews, as v. 19. which he also reiterates in this verse, that he might let us know the Disciples were still at Jerusalem, where their greatest danger lay. On the morrow probably they were to make toward Galilee.

VERS. XXIX.

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

Blessed are they that have not seen, and yet have believed.

R. Simeon ben Lachish saith h 1.8, the proselyte is more beloved by the Holy Blessed God than that whole crowd that stood before Mount Sinai; for unless they had heard the thun∣drings, and seen the flames and lightnings, the hills trembling, and the trumpets sounding, they had not receiv'd the Law. But the proselyte hath seen nothing of all this, and yet hath come in, devoting himself to the Holy Blessed God, and hath taken upon him the Kingdom of Heaven.

Notes

• a 1.1

  Vajiera rab. fol. 188. 3.
• b 1.2

  Cap. 6. hal. ult.
• c 1.3

  Fol. 99. 1.
• d 1.4

  Succah, fol. 53. 1.
• e 1.5

  Antiq. lib. 8. cap. 2.
• f 1.6

  Shemoth rab∣ba, fol. 160. 1.
• g 1.7

  Midr. Tillin. fol. 38. 4.
• h 1.8

  Tanchum, fol. 8. 1.