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. III.

VERS. I.

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

Nicodemus.

THE Talmudists frequently mention 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which by the Learned is not without reason, rendred Nicodemus; now the Jews derive this name, not from the Greek original, but from this Story.

a 1.1 Upon a certain time, all Israel ascended up to Jerusalem to the Feast, and there wanted water for them. Nicodemus ben Gorion, comes to a great man, and prays him, saying, lend me twelve Wells of Water, for the use of those that are to come up to the Feast, and I will give you back twelve wells again, or else engage to pay you twelve talents of silver: and they appointed a day. When the day of payment came, and it had not yet rained, Nicode∣mus went to a little Oratory, and covered himself and prayed, and of a sudden the Clouds gathered, and a plentiful rain descended, so that twelve Wells were filled, and a great deal over. The great man cavilled, that the day was past, for the Sun was set: Nicodemus goes into his Oratory again, covers himself and prays, and the Clouds dispersing themselves, the Sun breaks out again. Hence that name given him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nicodemus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or as it is elsewhere written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: because the Sun shone out for him.

If there be any thing of truth in this part of the Story, it should seem Nicodemus was a Priest, and that kind of Officer, whose title was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a digger of Wells, under whose peculiar care and charge was the provision of Water for those that should come up to the Feast b 1.2. His proper name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was not Nicodemus, but Bonai, as Taanith in the place above quoted. Now in Sanhedrin c 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bonai is reckoned a∣mongst the Disciples of Jesus, and accounted one of the three richest men amongst the Jews at that time when, Titus besieged Jerusalem. d 1.4 There were three the most wealthy men in Jerusalem, Nicodemus ben Gorion, Calba Sabua, and Zizith Hakkesoth. But in Echah Rabbathi e 1.5 There were then in Jerusalem four 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Counsellors, Ben Zizith, Ben Gorion, Ben Nicodemon, and Ben Calba Sabua; men of very great wealth, &c.

There is mention also of a Daughter of Nicodemus ben Gorion, the furniture of whose Bed was twelve thousand deniers f 1.6. But so miserably was she and the whole Family em∣poverished, that g 1.7 Rabban Jochanan ben Zacchai saw her gathering Barley corns out of the dung of the Arabs Cattel: Saith he to her, who art thou, my Daughter? I am, saith she, the Daughter of Nicodemus ben Gorion. What then (saith he) is become of all thy Father's wealth? &c.

I leave it with the Reader to determine with himself whether the Nicodemus mentioned amongst them, be the same with this of ours or no. It is not much for the reputation of that Nicodemus, (whatever may be supposed in the affirmative) that these Authors should all along make so honourable a mention of him. However some passages look as if it might be the same man, viz. the name Bonai, by which he went for a Disciple of Jesus; the impoverishment of his Family, which may be conceived to fall upon them in the persecution of Christianity, &c. but it is not tanti, that we should labour at all, in a thing so very perplext, and perhaps no less unprofitable.

VERS. II.

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

We know.

IT may be a question, whether Nicodemus using the plural number, [we know] does by that seem to own that the whole Sanhedrin (of which himself was a member) ac∣knowledge the same thing. I am apt to think, the Fathers of the Sanhedrin could not well tell how indeed to deny it: which will be more largely discussed upon Chap. XI. 48. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may either be the plural for the singular, which in the first person, is most commonly used in all languages, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [which I question not Nico∣demus promiscuously used] may be indifferently taken, for either number, singular or plural. Or else, we know, may signifie as much as, it is commonly owned and acknow∣ledged.

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

Thou art a Teacher come from God.

Nicodemus seems to have reference to the long cessation of Prophecy, which had not been known in that Nation, for above four hundred years now past; in which space of time there had been no Masters or Teachers of the people instituted but by men, and the imposition of hands; nor had there in that appeared any one person, that would pretend to teach them by a spirit of Prophecy. But we see that thou art a Teacher sent from God.

VERS. III.

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

Iesus answered, &c.

SHould we ask how this answer suits with the question that Nicodemus put: it may appear very apposite, upon this account. You seem, O Nicodemus, to see some sign of the approaching Kingdom of Heaven, in these miracles that are done by me. Verily I say unto thee, no one can see the Kingdom of God as he ought, if he be not born 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from above.

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

Except a man be born again.

By what word our Saviour expressed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Jewish language, it is not easie determining: whether by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which I indeed suppose he might, or by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Syriack, or by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which bears the signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, again, as almost all Expositors have conceived. The subject of the question well considered, may afford us some light in the solution of it.

I. We must not suppose it a set discourse, meerly and on purpose directed upon the sub∣ject of Regeneration, though the doctrine of the new birth may be well enough asserted and explained from hence: but the question is about the aptitude and capacity of the man, qualified to be a partaker of the Kingdom of God, or of Heaven, or of the times or benefits of the Messiah: For that the Kingdom of God or of Heaven, are terms con∣vertible in the Evangelist, is obvious to every one that will take the pains to compare them: and that by the Kingdom of God or of Heaven is meant the Kingdom and times of the Messiah is so plain that it needs no argument to prove it.

When therefore there was so vehement and universal an expectation of the coming and reign of the Messiah amongst the Jews: and when some token and indication of these

times, might appear to Nicodemus, in the miracles that Christ had wrought; our Savi∣our instructs him, by what way and means he may be made apt and capable for seeing and entring into this Kingdom, and enjoying the benefits and advantages of Messiah's days. For,

II. The Jews had conceited that it was enough for them to have been of the seed of Abraham, or the stock of Israel, to make them fit subjects for the Kingdom of Heaven, and the happiness that should accrue to them from the days of the Messiah. Hence that passage, h 1.8 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There is a part allotted to all Israel in the world to come. That is, in the participation of the Messiah. But whence comes it that universal Israel claim such a part? meerly because they are Israelites; i. e. Meerly because they come of the stock and lineage of Israel. Our Saviour sets himself against this error of theirs, and teacheth, that it is not enough for them to be the Children of Abraham, or the Stock of Israel, to give them any title to or interest in the Messiah; but they must further be born 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from above; they must claim it by an Heavenly, not an Earthly birth. These words of his, seem to fall in and bear the same kind of sense with those of John Baptist, Think not to say we have Abraham for our Father.

III. The Jews acknowledged, in order to Proselytisme, some kind of regeneration or new-birth absolutely necessary; but then, this was very slightly, and easily attainable. i 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If any one become a Proselyte he is like a Child new born. But in what sense is he so?

k 1.10 The Gentile that is made a Proselyte, and the servant that is made free, behold he is like a Child new born. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And all those relations he had whiles either Gentile or Servant, they now cease from being so.—By the Law it is lawful for a Gentile to marry his Mother, or the Sister of his Mother, if they are Proselyted to the Jewish Religion. But the wise men have forbidden this, lest it should be said, we go downward, from a greater de∣gree of sanctity to a less; and that which was forbidden yesterday, is allowable to day. Com∣pare this with 1 Cor. V. 1.

Christ teaches another kind of new birth, requisite for those that partake of the King∣dom of the Messiah, beyond what they have either as Israelites, or Proselytes, viz. that they should be born from above, or by a celestial generation, which only makes them capable of the Kingdom of Heaven.

VERS. IV.

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

Can he enter the second time into his Mother's Womb?

THE common opinion of the Jews about the qualification of an Israelite, qua Isra∣elite, still sticks in the mind of this Pharisee; and although our Saviour useth that term which in the Jewish Language plainly enough intimates the necessity of being born from Heaven; yet cannot he easily get off from his first prejudice about the Israelitish Ge∣neration.

Whereas the Israelites, as they are Israelites have a right to be admitted into the Kingdom of the Messiah, do you therefore mean by this expression of yours, that it is necessary for any to enter a second time into his Mother's Womb, that he may be an Israelite anew?

He knew and acknowledged, as we have already said, that there must be a sort of a new-birth in those that come over to the Jewish Religion, but he never dreamt of any new proselytism requisite in one that had been born an Israelite. He could not there∣fore conceive the manner of a new birth, that he should be made an Israelite anew, un∣less it were by entring into the Mother's Womb a second time, which to him seemed an impossible thing.

VERS. V.

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

Except a man be born of water and of the Spirit.

HE tells him that the Jew himself cannot be admitted into the Kingdom of the Messiah, unless he first strip himself of his Judaism by Baptism, and then put off his carnal, and put on a spiritual state. That by water here, is meant Baptism, I make no doubt: nor do I much less question, but our Saviour goes on from thence to the second Article of the Evangelical Doctrine. And as he had taught, that toward the participation of the benefits to be had by the Messiah, it is of little or of no value, for a man to be born of the seed of Abraham, or to be originally an Israelite, unless he was also born 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or from above; so he now further teacheth him, that this admission is not to be obtained,

but by an absolute renunciation of Judaism, and being Baptized into the profession of the Gospel. For the tenor of Christian Baptism, runs point blank against Judaism. The Jewish Religion taught justification by works; but Evangelical Baptism obliged to Re∣pentance, and alarum'd the sinner to look elsewhere for remission of sins; so that, to a Jew, Baptism was indispensibly necessary, in order to his admission into the Kingdom of the Messiah, that by that Baptism of his, he might wholly divest himself of his Jewish state.

VERS. X.

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

Art thou a Master of Israel?

l 1.11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Art thou a wise man in Israel? It was the answer of a Boy to R. Joshua, when he asked him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Which is the shortest way to the City? The Boy answered, this is the shortest way, though it is the longest: and that is the longest way though it is the shortest. R. Joshua took that way which was the shortest though the longest: When he came very near the City he found Gardens and places of pleasure hedged in, so that he could go no further. He returned therefore to the Boy, and said to him, my Son, is this the shortest way to the City? The Boy answered, art thou a wise man in Israel? did I not thus say to thee? That is the shortest way though the longest, &c.

VERS. XIV.

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

And as Moses lifted up the Serpent, &c.

THE Jews dote horribly about this noble mystery. There are those in Bemidbar rabba m 1.12, that think that the Brazen Serpent, was not affixed to a pole, but thrown up into the Air by Moses, and there to have settled without any other support.

n 1.13 Moses put up the Serpent for 〈…〉〈…〉 sign, as he that chastiseth his Son, sticks up the rod in some eminent place, where the Child may see it, and remember.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou shalt remove the mischief, by that which did the mischief, and thou shalt heal the Disease, by that which made thee sick. o 1.14 The same hath R. Bechai, and both confess that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a miracle within a miracle. But it is not for a Jew to understand the mystery; this is the Christian's attainment only.

VERS. XVII.

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

Not to condemn the world.

IN what sense (beside that which is most common and proper) the Jewish Schools use the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] we may see from these and such like in∣stances.

I. p 1.15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The whole world hath forsaken the Mi∣shna, and followed the Gemara. Where something may be noted in the Story as well as in the Grammar of it.

So Joh. XII. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Behold the world is gone after him. In Jerusalem Language 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We very often meet with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All the world confesseth, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The whole world doth not dissent, &c. By which kind of phrase, both amongst them, and all other languages is meant a very great number, or multitude.

II. When they distinguish, as frequently they do betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the poor of their own City, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the poor of the world: it is easie to discern, that by the poor of the world are meant those poor that come from any other parts.

III. q 1.16 R. Ulla requires, not only that every great man should be worthy of belief 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but that the man of the world should be so too. It is easie to conceive that by the man of the world is meant any person, of any kind or degree.

IV. But it is principally worthy our observation that they distinguish the whole world into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Israel, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Nations of the world. The Israelites, and the Gentiles. This distinction, by which they call the Gentiles the Nations of the world, oc∣curs almost in every leaf, so that I need not bring instances of this nature. Compare Luke XII. 30. with Matth. VI. 32. and that may suffice.

V. They further teach us, that the Nations of the World, are not only not to be re∣deemed, but to be wasted, destroyed, and trodden under foot. r 1.17 This seems to me to be the sense. The rod of the exactor, shall not depart from Judah, until his Son shall come: to whom be∣longs

the subduing and breaking of the people, for he shall vanquish them all with the edge of his Sword. So saith Rambam upon that passage in Gen. XLIX.

s 1.18 The Morning cometh, and also the Night, Isai. XXI. 12. It will be the Morning to Is∣rael [when the Messiah shall come] but it will be Night to the Nations of the World.

t 1.19 R. Abin saith, that the Holy blessed God, will make the Elders of Israel, sit down in a semicircle, himself sitting President, as the Father of the Sanhedrin; and shall judge the Nations of the world.

u 1.20 Then comes the threshing; the Straw they throw into the fire, the Chaff into the wind, but the Weat they keep upon the floor; so the Nations of the World shall be as the burning of a Furnace, but Israel alone shall be preserved.

I could be endless in passages of this nature out of these Authors: but that which is very observable in all of them is this; that all those curses and dreadful judgments, which God in his Holy Writ threatens against wicked men, they post it off wholly from them∣selves and their own Nation, as if not at all belonging to them, devolving all upon the Gentiles and the Nations of the World. So that it was not without great reason that the Apostle asserteth, Rom. III. 19. whatsoever things the Law saith, it saith to them which are under the Law. Which yet, they will by no means endure.

Christ therefore by this kind of phrase or scheme of speech well enough known to Ni∣codemus, teacheth him (contrary to a vulgar opinion, which he also could not be igno∣rant of) that the Messiah should as well become a redeemer and propitiation to the Gen∣tiles, as to the Jews. They had taught amongst themselves that God had no regard to the Nations of the World; they were odious to him, and the Messiah when he come, would destroy and condemn them: but the truth saith, God so loved the world, that he hath sent his Son not to condemn, but to save the world. This very Evangelist himself is the best Commentator upon this expression, 1 Epist. John II. 2. He is a propitiation for our sins, and not for ours only, but for the sins of the whole world; i. e. not for us Jews only, but for the Nations of the World.

VERS. XXV.

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

A question about purifying.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which calls to mind that which is so perpetually in use amongst the Talmudick Authors, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. N. enquired of R. N. whence that also, as familiarly used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If you ask, I will tell you. If the word in this place, be taken according to this Scholastick use of it, as it may very well be, then we may expound this passage thus:

The Disciples of John having heard, that Jesus did Baptize also, they with the Jews enquire, what sort of purifying resulted from the Baptism of Christ; whether that pu∣rifyed more than the Baptism of John. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, probably doth not oppose one party against the other, but joyns them together in one enquiry. They inquire joyntly, doeth Jesus superinduce a Baptism, upon the Baptism of John? and John his, upon the Baptisms or washings of the Jews? Whether will this purifying at last tend, and what virtue hath this of Jesus's beyond that of John's?

II. Or if you will, suppose we that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might be a dispute betwixt the Disciples of St. John and the Jews, about their legal Purifications and the Baptism now intro∣duced, there is no doubt but both parties contended to the uttermost of their power.

VERS. XXVII.

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

A man can receive nothing.

THE rendring of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, receive, may be a little questioned. The Syriack hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to receive. Perhaps it might be fitlier translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to perceive, or apprehend. For the Baptist seems, in these words, to rebuke the incre∣dulity and stupidity of these men. q. d.

Ye see by this very instance of your selves, that no man can learn, perceive, or believe, unless it be given him from Heaven. For ye your selves are my witnesses, that I did prefer Jesus before my self, that I testifyed of him, that he was the Son of God; the Lamb of God, &c. and ye now would cavil against him and prefer me before him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. It is apparent, that no one can perceive or discern what he ought to do, unless it be given from Heaven▪

Compare with this vers. 32. No man receiveth his testimony.

VERS. XXIX.

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

But the friend of the Bridegroom.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of which we have already spoken in our Notes upon Chap. II.

a 1.21 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his friend, that is, his Shoshebin. Where the Gloss hath this pas∣sage, which at first sight the Reader may a little wonder at.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The friend of the Bridegroom is not allowed him all the days of the nuptials. The sense is; he is not admitted to be a Judge or witness for him, all that time wherein for certain days of the Nuptials, he is his Shoshebin, or the friend of the Bridegroom.

VERS. XXXI.

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

He that is of the earth is earthly.

MArk but the Antithesis, and you will not suspect any Tautology.

1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that is of the Earth, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that cometh from Heaven. Where the Antithesis is not so much between Christ and John, as betwixt Christ and all mankind.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He is of the Earth, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He is above all. He that is of the Earth, is only of earthly degree, or rank: and he that is from Heaven is above all degree.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He speaks of the Earth, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what he hath seen and heard that he testifyeth. He that is of the Earth speaketh earthly things, and what he hath learnt upon the Earth; but he that is from Heaven, speaketh those things which he learnt in Heaven, viz. those things which he hath seen and heard from God. The Baptist seems to allude to the manner of bearing witness, and teaching in matter of fact there was need of an eye-witness: in matter of doctrine, they delivered what they had heard from their Master.

Notes

• a 1.1

  Taanith, fol. 20. 1. & Avoth. R. Nathan c. 7.
• b 1.2

  Vide Sheka∣lim, cap. 5. hal. 1.
• c 1.3

  Fol. 43. 1.
• d 1.4

  Gittin, fol. 56. 1.
• e 1.5

  Fol. 64. 1.
• f 1.6

  R. Nathan. ubi supr.
• g 1.7

  Chetu••••. fol. 66. 2.
• h 1.8

  Sanhedr. fol. 90. 1.
• i 1.9

  Jevamoth, fol. 62. 1. & 92▪ 1.
• k 1.10

  Maimo••. Is∣sur••i bia••. c••p 14.
• l 1.11

  Echa rabba∣thi, fol. 66. 2.
• m 1.12

  Sect. 19.
• n 1.13

  Baal Turim in Numb. XXI.
• o 1.14

  Nackmanid.
• p 1.15

  Bava Mezia, fol. 33. 2.
• q 1.16

  Rosh Hasha∣nah, fol. 22.
• r 1.17

  Rambam in G••••. XLIX.
• s 1.18

  Hieros. Taa∣nith, sol. 64. 1.
• t 1.19

  Shemoth rab∣ba, sect. 5.
• u 1.20

  Midras Til∣lin in Psal. II.
• a 1.21

  Sanhedr. fol. 27. 2.