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. XXI.

VERS. II.

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

Simon Peter, and Thomas, &c.

HERE are seven of the Disciples mention'd, and but five of them named; those two whose names are not recited, probably were Philip and Andrew, as the four that were absent at that time might be the Sons of Alpheus, Matthew, Judas, Si∣meon and James. Compare those that are mention'd, Chap. I. and you may reasonably sup∣pose the person not named there, ver. 37, 40. might be Thomas.

VERS. III.

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

I go a fishing.

CHRIST had order'd his Apostles to meet him at a mountain in Galilee, Mat. XXVIII. 16. It is plain, ver. 14. that he had not yet appear'd to them there; so that it is something strange how they durst keep away from that mountain, and how the four newly mention'd durst be absent from the rest u•• their number. They knew the mountain with∣out doubt, and if they knew not the time wherein Christ would make his appearance amongst them, why should they not abide continually there in attendance for him?

It should seem that they did not look for him till the Lords-day, which had not yet been since they were come into Galilee; and perhaps the Sons of Alpheus had in their return from Jerusalem betaken themselves amongst their relations▪ determining to be at that mountain on the Lords day. These seven dwelt not far off the mountain which was near Capernaum, and hard by the Sea of Galilee; only Nathanael who dwelt more remote in Cana, toward the extreme North parts of that Sea. He was not yet gone home, but wai∣ting the appointed time staid here. Peter and Andrew dwelt in Capernaum, and so proba∣bly did James and John; Philip in Bethsaida, and Thomas (as we may conjecture from his Greek name Didymus) probably liv'd amongst the Syro-grecians in Gedara, or Hippo, or some place in that Country of Decapolis, not very far from Gennesareth.

VERS. V.

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

Children.

BY what word soever Christ exprest this Children to them, whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Syr. or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: it seems to be a very familiar and gentle compellation, that his Disciples from that very salutation of his might discern him. They did not know him by sight as appears ver. 4. he would have them know him therefore by the title he gave them.

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

Any meat.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is very usual amongst the Rabbins, may not unfitly be render'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Meat for one single repast. As if Christ should have said, Children, have ye

any meat with you sufficient for a break-fast, or a dinner? But if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should signi∣fie any sort of meat that must be eaten with bread, as Camerarius thinks, then Christ's words seem to have this meaning: Here, I have bread with me, have you taken any thing that we may eat this bread? and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meat may be distinguished from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bread.

VERS. XV.

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

Lovest thou me more than these?

WHY more than these? might it not have been enough to have said, as well as these? For, what reason had he to expect that Peter should love him more than the rest did? especially more than St. John, whom Christ himself had so loved, and who had stuck so close to him?

Christ seems therefore to reflect upon Peter's late confidence, not without some kind of severity and reproof. q. d.

Thou saidst, O Simon, a little while ago, that thou wouldst never forsake me, no not though all the other Disciples should; thou didst profess beyond all the rest, that thou wouldst rather dye than deny me; thou wouldst follow me to prison, to death, nay, lay down thy own life for me. What saist thou now Simon? Doest thou yet love me more than these? If thou thinkest thou art pro∣vided, and canst hazard thy life for me, feed my sheep, and for my sake do thou expose thy life, yea and lay it down for them.

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

Feed my Lambs.

If there be any thing in that threefold repetition feed, feed, feed, we may most fitly apply it to the threefold object of St. Peters Ministry, viz. the Gentiles, the Jews, and the Israelites of the ten Tribes.

I. To him were committed by his Lord the Keys of the Kingdom of Heaven, Matth. XVI. that he might open the door of Faith and the Gospel to the Gentiles, which he did in his preaching it to Cornelius:

II. In sharing out the work of Preaching the Gospel, amongst the three Ministers of of the Circumcision, his lot fell amongst the Jews in Babylon. James his lot was amongst the Jews in Palestine and Syria: And John's amongst the Hellenists in Asia.

III. Now amongst the Jews in Babylon, were mixed the Israelites of the ten Tribes, and to them did the Gospel come, by the ministry of St. Peter, as I have shewn more at large in another Trearise.

To this therefore have the words of our Saviour a plain reference; namely, putting Peter in mind, that whereas he had with so much confidence and assurance of himself, made such professions of love and constancy beyond the other Disciples, pretending to a wonderful resolution of laying down his very life in that behalf, that he would now shew his zeal and courage in feeding the sheep of Christ. Thou canst not, Simon, lay down thy life for me, as thou didst once promise, for I have my self laid down my own life, and taken it up again: Feed thou my sheep therefore, and be ready to lay down thy life for them, when it shall come to be required of thee.

So that what is here said does not so much point out Peter's Primacy as his danger; nor so much the priviledge, as the bond of his Office, and his Martyrdom. At last, for, that our Saviour had this meaning with him is plain, because immediately after this he tells him by what death he should glorifie God, vers. 18.

VERS. XXII.

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

If I will that he tarry till he come.

TILL I come, that is, till I come to destroy the City and Nation of the Jews. As to this kind of phrase, take a few instances.

Our Saviour saith, Matth. XVI. 28. There be some standing here, which shall not taste of death, till they see the Son of Man coming in his Kindom. Which must not be under∣stood of his coming to the Last Judgment; for there was not one standing there that could live till that time: nor ought it to be understood of the Resurrection, as some would have it, for probably not only some, but in a manner all that stood there, lived till that time. His coming therefore, in this place, must be understood of his coming to take vengeance against those enemies of his, which would not have him to rule over them, Luke XIX. 12, 27.

Perhaps it will nor repent him that reads the Holy Scriptures, to observe these few things:

I. That the destruction of Jerusalem and the whole Jewish state, is described, as if the whole frame of this world were to be dissolved. Nor is it strange, when God de∣stroyed his Habitation and City, places once so dear to him, with so direful and sad an overthrow; his own people whom he accounted of as much or more than the whole world beside, by so dreadful and amazing Plagues, Matth. XXIV. 29, 30. The Sun shall be darkned, &c. Then shall appear the sign of the Son of Man, &c. which yet are said to fall out, within that Generation, vers. 34. 2 Pet. III. 10. The Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, &c. Compare with this, Deut. XXXII. 22. Heb. XII. 26. and observe, that by Elements, are understood the Mo∣saick Elements, Gal. IV. 9. Coloss. II. 20. and you will not doubt, that St. Peter speaks only of the Conflagration of Jerusalem, the destruction of the Nation, and the abolishing the dispensation of Moses.

Revel. VI. 12, 13. The Sun became black as sackcloth of hair, &c. and the Heavens de∣parted as a scroll when it is rolled together, &c. Where, if we take notice of the fore∣going Plagues, by which, according to the most frequent threatnings, he destroyed that people, viz. the Sword, vers. 4. Famine, vers. 5, 6. and the Plague, vers. 8. Withal comparing those words, They say to the Mountains fall on us and cover us, with Luke XXIII. 30. it will sufficiently appear, that by those phrases is understood the dreadful judgment and overthrow of that Nation, and City. With these also agrees that of Jerem. IV. from vers. 22. to 28. and clearly enough explains this phrase. To this apper∣tain those and other such expressions as we meet with, 1 Cor. X. 11. On us the ends of the world are come: and 1 Pet. IV. 7. The end of all things is at hand.

II. With reference to this, and under this notion, the times immediately preceding this ruine, are called the last days, and the last times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That is, the last times of the Jewish, City, Nation, Oeconomy. This manner of speaking frequently occurs, which, let our St. John himself interpret. 1 Joh. II. 13. There are many Antichrists, whereby we know it is the last time: and that this Nation is upon the very verge of de∣struction, whenas it hath already arrived at the utmost pitch of Infidelity, Apostacy, and wickedness.

III. With the same reference it is, that the times and state of things immediately fol∣lowing the destruction of Jerusalem, are called, a New Creation, New Heavens, and a New Earth. Isai. LXV. 17. Behold I create a New Heaven and a New Earth. When should that be? Read the whole Chapter, and you will find the Jews rejected and cut off, and from that time is that New Creation of the Evangelical world among the Gentiles.

Compare 2 Cor. V. 17. and Revel. XXI. 1, 2. where, the old Jerusalem being cut off, and destroyed, a new one succeeds; and New Heavens and a New Earth are created.

2 Pet. III. 13. We, according to his promise, look for New Heavens and a New Earth. The Heavens and the Earth of the Jewish Church, and Commonwealth must be all on fire, and the Mosaick Elements burnt up; but we, according to the promise made to us by Isaiah the Prophet, when all these are consumed, look for the New Creation of the Evangelical state.

IV. The day, the time, and the manner of the execution of this vengeance upon this people, are called, the day of the Lord, the day of Christ, his coming in the Clouds, in his Glory, in his Kingdom. Nor is this without reason, for from hence doth this form and mode of speaking take its rise.

Christ had not as yet appeared but in a state of Humility, contemned, blasphemed, and at length murdered by the Jews: His Gospel rejected, laught at, and trampled under foot: His followers pursued with extream hatred, persecution and death it self: At length therefore, he displays himself in his Glory, his Kindom, and Power, and calls for those cruel enemies of his, that they may be slain before him.

Acts II. 20. Before that great and notable day of the Lord come. Let us take notice how St. Peter applies that prophesie of Joel to those very times, and it will be clear enough, without any commentary, what that Day of the Lord is.

2 Thess. II. 2. As if the day of Christ was at hand, &c. To this also do those passages belong, Heb. X. 37. Yet a little while, and he, that shall come, will come. James V. 9. Behold the judge is at the door. Revel. I. 7. He cometh in the Clouds: and XXII. 12. Be∣hold I come quickly. With many other passages of that nature, all which must be understood of Christ's coming in judgment and vengeance against that wicked Nation: and in this very sense must the words now before us be taken and no otherwise: I will that he tarry till I come. For thy part, Peter, thou shalt suffer death by thy Country-men the Jews; but as for him, I will that he shall tarry till I come and avenge my self upon this genera∣tion; and if I will so, what is that to thee? The story that is told of both these Apostles confirms this Exposition; for it is taken for granted by all, that St. Peter had his Crown of Martyrdom, before Jerusalem fell, and St. John survived the ruins of it.

VERS. XXIV.

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

And we know that his testimony is true.

THE Evangelist had said before, Chap. XIX. 35. He knoweth that he saith true; and here in this place he changeth the person, saying, We know that his testimony is true.

I. One would believe, that this was an Idiotism in the Chaldee and Syriack Tongue, to make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We know, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I know, the same thing; which is not unusual in other Languages also, Joshua II. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I know. The Targumist hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which you would believe to be, We knew. 1 Sam. XVII. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I knew. Targumist, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We knew. So amongst the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which seems to be, We know, we say. And indeed, sometimes, nay most frequently they so signifie. But sometimes the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I is included. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so of the rest: which appears very clearly in that Expression: * 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tell me what I am to see in my dream. For that so it must be rendred, I am to see, the Gloss and Context directs us, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We will not therefore in this place take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We know, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I know, although the sense might not be very disagreeable if we did so. But,

II. We suppose the Evangelist both here and Chap. XIX. 35. referreth to an eye wit∣ness, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For in all judicial causes the ocular testimony prevailed. If any per∣son should testifie that he himself saw the thing done, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his wit∣ness must be received: For, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, True, when it is said of any testimony, does not signifie barely that which is true, but that which was to believed and entertained for a sure and irrefragrable evidence. So that the meaning of these words is this; This is the Disciple who testifies of these things, and wrote them: And we all know that such a testimony obtains in all judgments whatever, for he was an eye witness, and saw that which he testifies.

Notes

• * 1.1

  Beracoth, fol. 56. 1.