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. VI.

VERS. IV.

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

And the Passover was nigh.

a 1.1 IT is a Tradition: They enquire and discourse about the rites of the Passover, thirty days before the Feast. b 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is half. That is half of those thirty days, before the Feast, wherein they discourse of the rites of it.

From the entrance of these thirty days and so onward, this Feast was in the eyes and mouth of this people, but especially in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or fifteen days immediately before the Passover. Hence perhaps, we may take the meaning of these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Passover was nigh.

From the entrance or beginning of these thirty days, viz. From the fifteenth day of the month Adar, they repaired the ways, the Streets, the Bridges, the Pools, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and dispatched all other publick businesses, they painted the Sepulchres, and proceeded about matters of an Heterogeneous nature c 1.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

d 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These are all the businesses of the publick; they judged all pecu∣niary faults, those also that were Capital, and those for which the offenders were scourged. They redeemed devoted things. They made the suspected Wife drink. They burnt the red Heifer: They boared the Ear of the Hebrew Servant. They cleansed the Lepers, and removed the covers from the Well, [that every one might be at liberty to drink.]

The Gloss is, And some that were deputed in that affair, went abroad to see if the the fields were sowen with Corn, and the Vineyards planted with Heterogeneous Trees.

VERS. IX.

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

Five Barley Loaves.

COmpare 2 Kings IV. 42. and see Chetub e: where the Masters enhaunce the number* 1.5 of men fed by Elisha to two thousand two hundred. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every hundred men had their single loaf set before them. The Gloss is, Twenty Loaves, and the Loaf of the first fruits, behold one and twenty. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The green ear, behold two and twenty; these were all singly set, each of them before an hundred men, and so behold

there were two thousand and two hundred fed. By the same proportion in our Saviour's miraculous feeding the people, one single loaf must serve for a thousand.

VERS. XII.

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

The fragments that remain.

IT was a custom and rule, that when they eat together, they should leave something to those that served: which remnant was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Peah. And it is remarked up∣on R. Joshua, that upon a journey, having something provided for him by an hospitable Widow, he eat all up, and left nothing to her that ministred f 1.6. Where the Gloss: Every one leaves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a little portion in the dish, and gives it to those that serve, which is called the Servitors part.

Although I would not confound the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor would affirm that what was left was in observation of this rule and custom: yet we may ob∣serve that the twelve Baskets full of Fragments left at this time, answered to the number of the twelve Apostles that ministred. It is otherwise elsewhere.

VERS. XXIV.

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

They also took Ship.

THEY had gone afoot from Capernaum, to the Desert of Bethsaida, Mark VI. 33. by the Bridge of Chammath, near Tiberias: but they Sail back in ships, partly that they might follow Jesus with the greater speed, and perhaps that they might reach time enough at the Synagogue; for that was the day in which they assembled in their Synagogues.

VERS. XXVII.

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

For him hath God the Father sealed.

THE Jews speak much of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The seal of God: which may not be im∣pertinently remembred at this time. g 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what is the seal of the Holy blessed God? R. Bibai in the name of R. Reuben saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 truth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But what is truth? R. Bon saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the living God, and King Eternal. Rosh Lachish saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the first Letter of the Alphabet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the middle, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the last. q. d. I the Lord am the first, I received nothing of any one, and beside me there is no God: For there is not any that intermingles with me, and I am with the last.

h 1.8 There is a Story of the great Synagogue weeping, praying, and fasting, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 At length there was a little scroll fell from the Fir∣mament to them, in which was written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 truth. R. Chaninah saith, hence learn, that truth is the Seal of God.

We may easily apply all this to Christ, who is the way, the TRUTH, and the life, Joh. XIV. 8. he is the express image of his Father, the truth of the Father, whom the Fa∣ther by his Seal and Diploma, hath confirmed and ratified, as the great Ruler, both of his Kingdom and Family.

VERS. XXVIII.

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

What shall we do that we might work the works of God?

OBserve first the rule about Workmen or Labourers. i 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is granted by the allowance of the Law, that the Labourer shall eat of those things, where∣in he laboureth. If he works in the Vintage, let him eat of the Grapes; if in gathering the Fig-trees, let him eat of the Figs; if in the Harvest, let him eat of the ears of the Corn, &c.

Nay further 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is lawful for the workman to eat of those things wherein he worketh, a Melon, to the value of a Peny; and Dates to the value of a peny, &c.

Compare these passages with what our Saviour speaks, Labour, saith he, for that meat which endureth to everlasting life. Now what is that work of God which we should do, that might entitle us to eat of that Food? Believe in Christ, and ye shall feed on him.

VERS. XXXI.

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

Our Fathers did eat Manna.

I. THEY seek a sign of him worthy the Messiah: in general they seem to look toward those dainties which that Nation fondly dreamed their Messiah would bring along with him when he should come: but more particularly they expect Manna.

Ye seek me, saith our Saviour, not because you did see the miracles, but because ye did eat of the loaves and were filled. Were all these so very poor, that they had need to live at another man's charge? or should follow Christ meerly for Bread? It is possible they might expect other kind of dainties according to the vain musings of that Nation. Per∣haps he was such a kind of slave to his belly, that said, Blessed is he that shall eat bread in the Kingdom of God, Luke XIV. 15.

k 1.10 Many affirm that the hope of Israel is, that Messiah shall come, and raise the dead; and they shall be gathered together in the Garden of Eden, and shall eat and drink, and satiate themselves all the days of the world—And that there are Houses built all of precious stones, Beds of Silk, and Rivers flowing with Wine, and spicy Oyl. l 1.11 He made Manna to descend for them, in which were all manner of tastes, and every Israelite found in it, what his palate was chiefly pleased with. If he desired fat in it, he had it. In it the young men tasted Bread, the old men Honey, and the Children Oyl—So it shall be in the world to come [the days of the Messiah] he shall give Israel peace, and they shall sit down and eat in the Garden of Eden, and all Nations shall behold their condition, as it is said, behold my Servants shall eat, but ye shall be hungry, Isai. LXV. 13.

Alas poor wretches how do you deceive your selves! for it is to you that this passage (of being hungry whiles others eat) does directly point.

Infinit•…•…re the dreams of this kind, particularly about Leviathan, and Behemoth that are to be served up in these Feasts m 1.12.

II. Compare with this especially, what the Jews propound to themselves about their being fed with Manna. n 1.13 The later redeemer [that is Messiah; for he had spoken of the former Redeemer Moses, immediately before] shall be revealed amongst them, &c. And whether will he lead them? Some say, into the Wilderness of Judah; others, into the Wil∣derness of Sihon and Og. [Note, that our Saviour, the day before, when he fed such a multitude so miraculously, was in the Desert of Og, viz. in Batanea, or Bashan.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And shall make Manna descend for them. N. B. So Midras Coheleth o 1.14, The former Redeemer caused Manna to descend for them; in like manner shall our latter Redeemer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cause Manna to come down, as it is written, there shall be an handful of Corn in the Earth, Psal. LXXII. 16.

VERS. XXXII.

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

Moses gave you not that bread from Heaven.

THE Gemarists affirm that Manna was given for the merits of Moses. p 1.15 There were three good Shepherds of Israel, Moses, Aaron and Miriam, and there were three good things given us by their hands, a Well, a Cloud, and Manna. The Well, for the merits of Miriam: the pillar of the Cloud, for the merits of Aaron, Manna 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the merits of Moses.

Contrary therefore to this opinion of theirs, it may well be said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Moses did not give you this Bread: i. e. it was by no means, for any merits of his. But what further he might intend by these words, you may learn from the se∣veral Expositors.

VERS. XXXIX.

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

Should raise it up again at the last day.

SO also vers. 40. & 44. the emphasis lyes in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ The last day.

I. They looked (as hath been already said) for the Resurrection of the dead at the coming of the Messiah. Take one instance. q 1.16 R. Jeremiah said, when I dye, bury me in my shirt, and with my shooes on, &c. that when Messiah comes, I may be ready drest to meet him.

Apply here the words of our Saviour. Ye look for the Resurrection when Messiah comes: and since you seek a sign of me, perhaps you have it in your minds that I should raise some from the dead. Let this suffice that whoever comes to me and believes in me shall be raised up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at the last day.

II. It was the opinion of that Nation, concerning the Generation in the Wilderness. The Generation in the Wilderness, have no part in the world to come, neither shall they stand in judgment.r 1.17

Now as to this Generation in the Wilderness, there had been some discourse before, vers. 31. viz. of those that had eaten Manna in the Wilderness;

But that Manna did not so feed them unto Eternal Life (as you yourselves confess) as that they shall live again and have any part in the world to come: I am therefore that Bread from Heaven that do feed those that eat of me to eternal life, and such as do eat of me, i. e. that believe in me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ I will raise them up, so that they shall have part in the world to come.

VERS. XLV.

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

And they shall be all taught of God.

ISAI. LIV. 13. And all thy Children shall be taught of God. The Children of Israel, of Jerusalem, and of Zion, are very frequently mentioned by the Prophets for those Gen∣tiles that were to be converted to the Faith; taught before of the Devil, by his Idols and Oracles, but they should become the Children of the Church, and be taught of God.

The Rabbins do fondly apply these words of the Prophet, when by thy Children they understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Disciples of the wise men. s 1.18 The Disciples of the wise men multiply peace in the world, as it is written, all thy Children shall be taught of God, and great shall be the peace of thy Children. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Do not read Baneca, thy Chil∣dren, but Boneca, thy Builders.

But who were there among mortals that were more taught of men, and less of God! being learned in nothing but the Traditions of their Fathers. He must be taught of the FATHER that would come to the Son: not of those sorry Fathers: he must be taught of God, not those masters of Traditions.

VERS. LI.

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

The Bread which I give, is my Flesh.

HE Tacitly confutes that foolish conceipt of theirs, about I know not what dain∣ties, the Messiah should treat them with: and slights those trifles, by teaching that all the dainties Christ had provided, were himself. Let them not look for wonder∣ful Messes, rich Feasts, &c. he will give them himself to eat, Bread beyond all other Provisions whatever, food from Heaven, and such as bringeth Salvation.

As to this whole passage of eating the Flesh, and drinking the Blood of Christ, it will be necessary to premise that of Mark IV. 11, 12. I speak by Parables, and all these things are done in Parables, that seeing they might see and not perceive, &c. Vers. 34. Without a Parable spake he not unto them: and when they were alone he expounded these things un∣to them.

And what can we suppose in this place but Parable wholly?

I. There was nothing more common in the Schools of the Jews, than the phrases of eating and drinking, in a metaphorical sense. And surely it would found very harsh if not to be understood here metaphorically, but litterally. What? to drink Blood? a thing so severely interdicted the Jews once and again. What? to eat mans flesh? a thing abhorrent to humane nature: but above all abhorrent to the Jews, to whom it was not lawful 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to eat a member of a living Beast, nor touch 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mem∣ber of a dead man.

t 1.19 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every eating and drinking, of which we find mention in the Book of Ecclesiastes, is to be understood of the Law and good works, i. e. by way of Parable and Metaphor. By the Capernaite's leave therefore, and the Romanist's too, we will under∣stand the eating and drinking in this place, figuratively and parabolically.

II. Bread is very frequently used in the Jewish Writers for Doctrine. So that when Christ talks of eating his flesh, he might perhaps hint to them, that he would feed his fol∣lowers, not only with his Doctrines, but with himself too.

u 1.20 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The whole stay of Bread, Isai. III. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These are the masters of Doctrine, as it is written, come eat of my Bread, Prov. IX. 5. x 1.21 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Feed him with Bread, that is, make him take pains in the warfare of the Law, as it is writ∣ten, come eat of my Bread.

Moses sed you with Doctrine and Manna, but I feed you with Doctrine and my Flesh.

III. There is mention even amongst the Talmudists themselves of eating the Messiah.* 1.22 Rabh saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Israel shall eat the years of Messiah. [The Gloss

is, The plenty and satiety that shall be in the days of the Messiah, shall belong to the Israelites.] Rabb. Joseph saith, True indeed: but who shall eat thereof 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall Chillek and Billek [two Judges in Sodom] eat of it? We must except against that of R. Hillel, who saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Messiah is not likely to come to Israel, for they have already devoured him in the days of Hezekiah. Those words of Hillel are repeated, fol. 99. 1.

Behold here is mention of eating the Messiah, and none quarrel the phraseology. They excepted against Hillel indeed, that he should say, that the Messiah was so eaten in the days of Hezekiah, that he was not like to appear again in Israel; but they made no scru∣ple of the scheme and manner of speech at all. For they plainly enough understood what was meant by eating the Messiah, that is, that in the days of Hezekiah, they so much par∣took of the Messiah, they received him so greedily, embraced him so gladly, and in a manner devoured him, that they must look for him no more in the ages to come. Gloss upon the place. Messiah will come no more to Israel, for Hezekiah was the Messiah.

IV. But the expression seems very harsh, when he speaks of eating his flesh and drink∣ing his blood. He tells us therefore, that these things must be taken in a spiritual sense. Do these things offend you? What and if you shall see the Son of man ascending up where he was before? That is, when you shall have seen me ascending into Heaven, you will then find how impossible a thing it is to eat my flesh and drink my blood bodily; for how can you eat the flesh of one that is in Heaven? You may know therefore that I mean eating me spiritually. For the words that I speak to you, they are spirit, and they are life.

V. But what sense did they take it in, that did understand it? Not in a Sacramental sense surely, unless they were then instructed in the Death and Passion of our Saviour; for the Sacrament hath a relation to his death: but this sufficiently appears elsewhere, that they knew or expected nothing of that. Much less did they take it in a Jewish sense. For the Jewish conceipts were about the mighty advantages that should accrue to them from the Messiah, and those meerly earthly and sensual. But to partake of the Messiah truly, is to partake of himself, his pure nature, his righteousness, his spirit; and to live and grow, and receive nourishment from that participation of him, Things which the Jewish Schools heard little of, did not believe, did not think; but things which our Blessed Saviour expresseth lively and comprehensively enough, by that of eating his flesh, and drinking his blood.

Notes

• a 1.1

  Pesachin, fol. 6.
• b 1.2

  Hiero▪ Sheka∣lim, cap. 3. hal. 1.
• c 1.3

  Shekal. cap. 1. hal. 1.
• d 1.4

  Gemar. Hie∣rosol.
• * 1.5

  •• Fol. 105. 2. 1▪ 6. 9.
• f 1.6

  Echah rabba•• thi, fol. 62. 2.
• g 1.7

  Hieros. San∣hedr. fol. 18.
• h 1.8

  Bab. Sanhedr. fol. 64. 1. & Joma, f. 69. 2.
• i 1.9

  Bava Mezia, fol. 83. 1.
• k 1.10

  Rambam in Sanhedr. cap. 10.
• l 1.11

  Shem••th ra••∣••a, sect. 25.
• m 1.12

  Bava bathra, fol. 74. 2. Targ. Jonath. in Gen. 1. 21. Pirke R. Eliezer, cap. 11.
• n 1.13

  Midras Schir. fol. 16. 4.
• o 1.14

  Fol. 86. 4.
• p 1.15

  Taanith, fol. 9. 1.
• q 1.16

  Hieros. Ki∣laim, fol. 32. 2.
• r 1.17

  Sanhedr. cap. helek. halac, 3.
• s 1.18

  Beracoth, fol. 67. 1.
• t 1.19

  Midras Cohe∣leth, fol. 88. 4.
• u 1.20

  Chagigah, fol. 14. 1.
• x 1.21

  Gloss. in Suc∣cah, fol. 52.
• * 1.22

  y Sanhedr. fol. 98. 2.