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. VII.

VERS. II.

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

The Iews Feast of Tabernacles.

Tisri. LET us draw down this Month from its beginning to this Feast of Ta∣bernacles.

• ...

  I. The first day of the Month Tisri, was the beginning of the year, for stating the years, the intermissions of the seventh year, and the Jubilees. a 1.1

  Upon this day was the blowing of Trumphets, Levit. XXIII. 24. and persons were sent out to give notice of the beginning of the year. On this day began the year of the world 3960. in the middle of which year, Christ was Crucified.

• II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The second day, observed also as holy by the Jews that were in Babylon, that they might be sure not to miss the beginning of the year.
• III. A Fast for the murder of Gedaliah: for so they expound those words, Zechar. VIII. 19. The Fast of the seventh month. b 1.2
• IV. This day was the High-Priest in the apartment called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to which he then betook himself from his own House; that he might inure himself by exercise to the rites of the day of attonement approach∣ing, and be ready and fitted for the service of that day. c 1.3 Seven days before the day of expiation, they sequestered the Chief Priest from his own House, and shut him up into the apartment called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, substituting to him another Priest, lest accidentally there should some sort of uncleanness befall him.
• ...

• V, VI, VII, VIII. All those seven days, after he betook himself from his own House to this Chamber, until the day of attonement, he sprinkles the blood of the daily Sacrifice; offers the Incense; snuffes the Lamps; and brings the head and leggs of the Sacrifice to the Altar that he may be the more handy in his Office upon the Expiation-day▪ d 1.4 In those seven days they send him some of the Elders of the Beth Din, that they may read before him the Office of that day. And at length those Elders deliver him to the Elders of the Priesthood, who in∣struct him in handling the Incense; and lead him into the apartment Abtines; where they swear him, that he shall perform the Service of that day according to rule, and not according to the Sadducees.
• IX. Whereas for the whole seven days they permitted him to eat according to his usual custom; the evening of this day approaching, they dyet him more spa∣ringly, lest a full stomach should occasion sleep. They spend the whole night waking; and when they find him nodding, or inclining to sleepiness, then either by words or some noise they rowse and waken him.
• X. The day of Expiation. The solemn Fast. On this day began the year of Jubilee when it came about, Levit. XXV. 9. And indeed this year, which is now under our consideration, was the twenty eighth Jubilee, reckoning from the seventh year of Joshua, wherein the Land was subdued, and rested from War, Josh. XI. 23.
• XI, XII, XIII. The multitude now gather together toward the Feast of Tabernacles, that they might purifie themselves before the Feast, and prepare necessaries for it, viz. little Tents, Citrons, bundles of Palms and Willows, &c. But if any were defiled by the touch of a dead body, such were obliged to betake them∣selves to Jerusalem, before the Feast of Expiation, that they might undergo seven days purification before the Feast of Tabernacles.
• XIV. They were generally cut or trimm'd on the Vespers of the Feast, for the ho∣nour of it. e 1.5
• XV. The first day of the Feast of Tabernacles. A Feast day. Thirteen young Bullocks offered, &c. Numb. XXIX. 13. and so on. The preparation of the Chagiga. They lodge that night in Jerusalem.
• XVI. The second day of the Feast. Twelve young Bullocks offered. The ap∣pearance of all the Males in the Court.
• XVII. The third day. Eleven yonng Bullocks.
• XVIII. The fourth day. Ten.
• XIX. The fifth day. Nine.
• XX. The sixth day. Eight.
• XXI. The seventh day. Seven.
• XXII. The eighth day. One young Bullock offered.

Upon all these days there was a pouring out of water upon the Altar with Wine; (a thing not used at any other time) and for the sake of that, great joy, and singing and dancing; such as was not all the year besides.

Spectatum admissi risum teneatis?

Who can his smile refrain?

f 1.6 At the close of the first day of the Feast, they went down into the Court of the Women, and there prepared a great stage. [That is, benches on which the Women stood above, and the Men below.] Golden Candlesticks were there [fixed to the walls] over these were golden Cups▪ to which were four Ladders set, by which four of the younger Priests went up, having Bottles in their hands that contained an hundred and twenty Logs, which they emptied into every Cup. Of the raggs of the Garments and Girdles of the Priests they made wicks to light those Lamps; and there was not a street throughout all Jerusalem, that did not shine with that light.

The Religious and devout danced before them, having lighted Torches in their hands, and sung Songs and Doxologies. The Levites with Harps, Psalteries, Cymbals, and other instruments of musick without number, stood upon those fifteen steps by which they went down from the Court of Israel to the Court of the women, according to the fifteen Psalms of degrees, and sung. Two Priests also stood in the upper Gate, which goes down from the Court of Israel to the Court of the Women, with two Trumpets in their hands. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When the Cock crew [or the President gave his signal] the Trumpets sounded; when they came to the tenth step they sounded again; when they came to the Court they sounded; when they came to the Pavement they sounded, and so went on sounding the Trumpets till they came to the East-gate of the Court. When they came thither they turn'd their faces from the East to the West, and said, Our Fathers

in this place turning their backs upon the Temple, and their faces toward the East worship'd the Sun; but we turn our faces to God, &c.

a 1.7

The Rabbins have a Tradition, some of them while they were dancing, said, Blessed be our youth, for that they have not made our old men ashamed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 these were the religious, and men of good works. And some said, Blessed be our old men that have made attonement for the youth; and both one and the other said, Blessed be he who hath not sinned; and he who hath, let it be forgiven him.

As to the reason of this mirth and pleasantness, we shall see more in our notes on the 38. vers.

VERS. IV.

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

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

THESE Brethren of Christ whoever they were, did not as yet believe, because they saw him live so obscure, and did not behave himself with that pomp and out∣ward appearance which they expected in the Messiah; and therefore they perswade him to go into Judea, where he had baptized most Disciples, Joh. III. 22. that upon the luster of his miracles he might shine with greater splendor and majesty.

VERS. VIII.

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

I go not up yet unto this Feast.

THAT passage in St. Luke, Chap. IX. 51. When the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, must have relation to this story, as will be very evident to any one that will study the harmony of the Gospel; especially if they observe that this Evangelist tells us of two journies after this, which Christ took to Jerusalem, viz. Chap. XIII. 22. at the Feast of the Dedication; and Chapt. XVII. 11. at the feast of the Passover. He had absented himself a long time from Judea, upon the account of those snares that had been laid for him. But now when he had not a∣bove six months to live and converse in this world, he determines resolutely to give all due manifestations of himself both in Judea, and whereever else he should happen to come; and for this cause he sent those Seventy Disciples before his face into every City and place where he himself would come▪ Luk. X. 1.

When therefore he tells his unbelieving Brethren, I go not yet up, &c. he does not deny that he would go at all, but only that he would not go yet. Partly because he had no need of those previous cleansings which they had, if they had toucht any dead body; partly that he might chose the most fit season for the manifestation of himself.

But it we take notice how Christ was receiv'd into Jerusalem five days before the Pass∣over, with those very rites and solemnities that were used at the Feast of Tabernacles, viz. with branches of Palms, &c. Chap. XII. 13. these words may seem to relate to that time, and so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might not denote the individual Feast that was now instant, but the kind of Feast or festival time. As if he had said, you would have me go up to this Feast that I may be receiv'd by my Disciples with applause; but I do not go up to that kind of festivity, the time appointed for that affair is not yet come.

VERS. XIV.

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

About the midst of the Feast.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on some work-day of the Feast. But was he not there on the first or se∣cond day of the Feast, to perform those things that ought to have been perform'd, ma∣king ready the Chagiga's, and appearing in the Court? If he was there the second day, he might be well enough said to be there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about the midst of the Feast; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for that day was not a Festival, unless perchance at that time it might have been the Sabbath, and for their absence the first day there were certain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣pensations might be made.

b 1.8 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The compensations that might be made for the first day were these: If any one was obliged to offer on the first day, and did not do it, he compensated by offering upon any other day.

But that which is here said, That he went up into the Temple and taught, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about the midst of the Feast, need not suppose he was absent from the beginning of it; nor ought we rashly to think that he would neglect any thing that had been prescrib'd and appointed in the Law; though it may be reasonably enough question'd whether he nice∣ly

observ'd all those rites and usages of the Feast that had been invented by the Scribes. That is, whether he had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a little Tent or Tabernacle of his own, or made use of some friends, which was allow'd and lawful to be done c 1.9. Whether he made fourteen meals in that little booth as is prescrib'd d 1.10. Whether he carry'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bundles of Palms and Wil∣lows about the Altar, as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Citron, whether he made his Tent for all those seven days his fixed habitation, and his own house only occasional; and many other things largely and nicely prescrib'd in the Canons and rules about this Feast.

VERS. XIX.

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

Why go ye about to kill me?

THE Emphasis or force of this clause lyes chiefly in the word me, Why go you about to kill me? none of you all perform the Law as you ought; and yet your great design is to kill me as a transgressor of it. Why me, and not others?

VERS. XXIII

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

Ye on the Sabbath-day circumcise a man.

e 1.11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They do all things that are necessary toward Circumcision on the Sabbath-day. f 1.12 R. Akibah saith, any work that may be done on the Vespers of the Sabbath, must not be done on the Sabbath; but Circumcision when it cannot be done on the Vespers of the Sabbath, may be done on the Sabbath-day.

g 1.13 Danger of life nulleth the Sabbath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Circumcision also, and its cure, nulleth the Sabbath.

But as to this matter they distinguish in Beresh, Rabbah h 1.14 Jacob of Nabor taught thus in Tsur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is lawful to circumcise the Son of a stranger on the Sabbath-day. R. Haggai heard this, and sent to him saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Come and be disci∣plin'd, &c. And a little after, R. Haggai saith to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lye down [to take discipline] and I will teach you. If an heathen come to you, and say, I would be made a Jew, so that he would be circumcis'd on the Sabbath-day, or on the day of expiation, will we for his sake profane those days? Do we ever profane those days either of the Sabbath, or expia∣tion for any other than one born of an Israelitess only? We meet with the same also in Be∣midbar rabba i 1.15, and Midr. Cohel k 1.16.

Let us look a little into the way of Christs arguing in this place: to me it seems thus: Moses therefore gave you Circumcision, that you might rightly understand the nature of the Sabbath: For, I. Circumcision was to be observ'd by the Fathers before Moses, pun∣ctually on the eighth day. II. Now therefore when Moses establisht the Laws about the Sabbath, he did by no means forbid the work of Circumcision on the Sabbath, if it hap∣pen'd to be the eighth day. III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For this did Moses give and continue Circum∣cision among you, that you might learn from hence to judg of the nature of the Sabbath∣day. And let us therefore argue it: If by Moses his institution and allowance it was law∣ful for the advantage of the Infant to circumcise him on the Sabbath-day, is it not war∣rantable by Moses his Law for the advantage of a grown man to heal him on the Sabbath∣day? If it be lawful to wound an Infant by Circumcision, surely it is equally, if not much more lawful to heal a man by a words speaking.

VERS. XXVII.

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

When Christ cometh, no man knoweth whence he is.

HOW doth this agree with v. 42. and with Mat. II. 5, 6. They doubted not in∣deed, but he should give the first manifestation of himself from Bethlehem, but then they suppos'd he would be hid again, and after some space of time make a new ap∣pearance from what place no one could tell.

l 1.17 Jewish Authors tell you that Christ before their times had indeed been born in Bethle∣hem, but immediately snatcht away they knew not whether, and so hid that he could not be found. We related the whole story before in our notes at Mat. II. 1.

Their conceptions in this thing we have explain'd to us in Midras Schir m 1.18, My beloved is like a Roe or a young hart, Cant. II. 9. A Roe appears and is hid, appears and is hid again. So our first Redeemer [Moses] appear'd and was hid, and at length appear'd again.—So our latter Redeemer [Messiah] shall be reveal'd to them, and shall be hid again from them; and how long shall he be hid from them? &c. A little after, In the end of forty five days he shall be re∣veal'd again, and cause Manna to descend amongst them.

They conceive a twofold manifestation of the Messiah, the first in Bethlehem, but will straightway disappear and lye hid. At length he will shew himself, but from what place, and at what time that will be, no one knew. In his first appearance in Bethlehem he should do nothing that was memorable; in his second was the hope and expectation of the Na∣tion. These Jews therefore, who tell our Saviour here, that when Christ cometh no man knoweth whence he is, whether they knew him to have been born at Bethlehem or no, yet by his wonderful works they conceive this to have been the second manifestation of him∣self; and therefore only doubt whether he should be the Messiah or no, because they knew the place [Nazareth] from whence he came; having been taught by Tradition that Messiah should come the second time from a place perfectly unknown to all men.

VERS. XXVIII.

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

He that sent me is true, whom ye know not.

A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here must be taken in the same sense wherein 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is so often used amongst the Lawyers, to signifie him whose word and testimony in any thing may be taken.

n 1.19 The men of Judea 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be credited as to the purity of the wine and the oyl. Gloss. Even the people of the land, the very vulgar sort may be credited for the purity of the wine and the oyl, which is dedicated by them to the Altar in the time of the vintage or pressing.

Men not known by name or face to the Priests, yet if they offer'd wine or oyl were credited as to the purity and fitness of either, from their place of habitation. There are numberless instances of men though perfectly unknown, yet that may be credited, either as to Tythes, or separating the Trumah, or giving their testimony, &c. To the same sense our Saviour, Chap. V. 31. If I bear witness of my self my witness is not true. i. e. In your Judicatories it is not of any value with you, where no one is allow'd to be a witness for himself; and in this place, He that hath sent me, although you know him not, yet is he true, or worthy belief, however I my self may not be so amongst you.

VERS. XXXV.

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

To the dispersed among the Gentiles, &c.

I Confess 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Apostles writings does very frequently denote the Gentiles; to which that of the Rabbins agrees well enough, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wisdom of the Greeks, i. e. the wisdom of the Gentiles. But here I would take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in its proper significati∣on for the Greeks. It is doubtful indeed whether the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ought to be under∣stood the dispersed Greeks, or the Jews dispersed amongst the Greeks. There was no Nation under Heaven so dispers'd and diffus'd throughout the world as these, both Greeks and Jews were.

o 1.20 In mediis Barbarorum regionibus Graecae urbes: Inter Indos Persas{que} Macedonicus sermo, &c. In the very heart of all the barbarous Nations, the Greeks had their Cities, and their lan∣guage spoken amongst the Indians and Persians, &c.

And into what Countries the Jews were scatter'd, the writings both Sacred and Pro∣fane do frequently instance. So that if the words are to be taken strictly of the Greeks, they bear this sense with them, Is he going here and there amongst the Greeks, so widely and remotely dispersed in the world?

If of the Jews (which is most generally accounted by Expositors) then would I suppose the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 set in distinction to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That di∣stinction between the Hebrews and the Hellenists explains the thing. The Jews of the first dispersion, viz. into Babylon, Assyria, and the Countries adjacent are called Hebrews, be∣cause they used the Hebrew, or Transeuphratensian language. How they came to be dispers'd into those Countries we all know well enough, viz. that they were led away captive by the Babylonians and Persians. But those that were scatter'd amongst the Greeks used the Greek Tongue, and were called Hellenists. It is not easie to tell upon what account, or by what accident they came to be dispers'd amongst the Greeks, or other Nations about. Those that liv'd in Palestine, they were Hebrews indeed as to their language, but they were not of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the dispersion, either to one place or another, because they dwelt in their own proper Country. The Babylonish dispersion was esteem'd by the Jews the more noble, the more famous, and the more holy of any other. The land of Babylon is in the same degree of purity with the land of Israel p 1.21. The Jewish off-spring in Babylon is more valuable than that among the Greeks, even purer than that in Judea it self q 1.22. Whence for a Palestine-Jew to go to the Babylonish dispersion was to go to a people and Country

equal if not superior to his own. But to go to the dispersion among the Greeks, was to go into unclean regions, where the very dust of the land defiled them; it was to go to an inferior race of Jews stain'd in their blood; it was to go into Nations most hea∣theniz'd.

VERS. XXXVII.

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

On the last day, that great day of the Feast.

THE Evangelist speaks according to a receiv'd opinion of that people; for from Di∣vine institution it does not appear that the last day of the Feast had any greater mark set upon it than the first; nay it might seem of lower consideration than all the rest; for on the first day were offer'd thirteen young Bullocks upon the Altar; on the second, twelve; and so fewer and fewer, till on the seventh day it come to seven, and on this eighth and last day of the Feast there was but one only; as also for the whole seven days there were offer'd each day fourteen lambs, but on this eighth day seven only, Numb. XXIX. So that if the numbers of the Sacrifices add any thing to the dignity of the day, this last day will seem the most inconsiderable, and not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great day of the Feast.

I. But what the Jews opinion was about this matter, and this day, we may learn from themselves.

r 1.23 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There were seventy Bullocks according to the seventy Nations of the World. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But for what is the single Bullock? It is for the singular Nation, [the Jewish.] A Parable. It is like a great King that said to his servants, make ready a great Feast, but the last day said to his friend, make ready some little matter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that I may refresh my self with thee. The Gloss is, I have no advantage or refresh∣ment in that great Feast with them, but in this little one with thee.

s 1.24

On the eighth day it shall be an Holy-day; for so saith the Scripture, For my love they are my adversaries, but my prayer is for them, Psal. CIX. Thou feest, O God, that Israel in the Feast of Tabernacles offers before thee seventy Bullocks for the seventy Na∣tions. Israel therefore say unto thee, O Eternal Lord, behold we offer for these seventy Bullocks, it is but reasonable therefore that they should love us; but on the contrary, as it is written, For our love they are our adversaries. The Holy Blessed God therefore saith to Israel, offer for your selves on the eighth day.

A Parable.

This is like a King who made a Feast for seven days, and invited all the men in that Province, for those seven days of the Feast, but when those seven days were past, he saith to his friend, We have done what is needful to be done toward these men; let thou and I return and enjoy together whatever comes to hand, be it but one pound of flesh or fish, or herbs. So the Holy Blessed God saith to Israel, the eighth day shall be a Feast or Holy-day, &c.

t 1.25

They offer seventy Bullocks for the seventy Nations, to make attonement for them, that the rain may fall upon the fields of all the world; for in the Feast of Tabernacles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judgment is made as to the waters: i. e. God determines what rains shall be for the year following.

Hence therefore this last day of the Feast grew into such esteem in that Nation above the other days; because on the other seven days they thought supplications and sacrifices were offer'd, not so much for themselves as for the Nations of the world; but the so∣lemnities of the eighth day were wholly in their own behalves. And hence the determi∣nation and finishing of the Feast when the seven days were over, and the beginning, as it were, of a new one on the eighth day. For,

II. They did not reckon the eighth day as included within the Feast, but a Festival day separately and by its self.

u 1.26 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The eighth day is a Feast by its self, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to these modern letters. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 By which are meant,

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The casting of lots. Gloss. As to the Bullocks of the seven days, there were no lots cast to determine what course of Priests should offer them, because they took it in order, &c. but on the eighth day they cast lots.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A peculiar benediction by its self.
• 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Feast by its self. Gloss. For on this day they did not sit in their Tents. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Whence that is not unworthy our observation out of Maimonides x 1.27, If any one either through ignorance or presumption have not made a Booth for himself on the first day of the Feast [which is holy] let him do it on the next day; nay at the very end of the se∣venth day: Note that, At the very end of the seventh day. And yet there was no use of Booths on the eighth day.
• 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A peculiar sacrifice. Not of six Bullocks, which ought to have been,

• if that day were to have been joyn'd to the rest of the Feast, but one only.
• 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A song by its self. Otherwise sung than on other days.
• 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The benediction of the day by its self; or as others, the Royal blessing; according to that 1 King. VIII. 66. On the eighth day Solomon sent the people away, and they blessed the King. But the former most obtains.

To all which may be added what follows in the same place about this day. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A man is bound to sing the Hallel. [viz. Psal. XIII. XIV. XV. XVI. XVII. & XVIII.]

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he is bound to rejoice; that is, to offer thank-offerings, for the joy of that Feast.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he bound is to honour that last day [the eighth day] of the Feast, as well as all the rest.

On this day they did not use their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their Booths, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their branches of Palms, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their Pome-citrons; but they had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their offering of water upon this day as well as the rest.

VERS. XXXVIII.

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

Out of his belly shall flow rivers of living water.

TO this offering of water perhaps our Saviours words may have some respect, for it was only at this Feast that it was used and none other. You have the manner of this service describ'd in the place above quoted to this purpose.

y 1.28 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After what manner is this offering of water? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They fill'd a Golden Phial containing three Logs, out of Siloam. When they came to the water∣gate [a Gate of the Temple so call'd, as some would have it, because that water which was fetcht from Siloam was brought through it] they sounded their Trumpets and sung. Then a Priest went up by the ascent of the Altar, and turning to the left, there were two silver vessels,—one with water, the other with wine; he pour'd some of the water into the wine, and some of the wine into the water, and so perform'd the service.

R. Judah saith, they offer'd one log every of those eight days, and they say to him that offer'd it, lift up thy hand, for upon a certain time there was one that offer'd it upon his feet, [Gemar. he was a Sadducee. Gloss. The Sadducees do not approve the offering of water.] and the whole Congregation pelted him with their Citrons. That day an horn of the Altar was broke.

z 1.29 Whoever hath not seen the rejoycing that was upon the drawing of this water, hath never seen any rejoycing at all.

This offering of water they say was a Tradition given at Mount Sinai a 1.30, and that the Prophet Jonah was inspired by the Holy Ghost upon this offering of water b.

If you ask what foundation this usage hath, Rambam will tell us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.31 there are some kind of remote hints of it in the Law, however those that will not believe the Traditional Law, will not believe this article about the sacrifice of water.

I. They bring for it the authority of the Prophet Isaiah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house of draw∣ing; for it is written, Ye shall draw waters with joy, &c. Isa. XII. 3. b 1.32

This rejoycing (which we have describ'd before) they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the rejoycing of the Law, or, for the Law; for by waters they often understand the Law, Isa. LV. 1. and several other places; and from thence the rejoycing for these waters.

II. But they add moreover that this drawing and offering of water, signifies the pour∣ing out of the Holy Spirit.

c 1.33 Why do they call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house of drawing? because thence they draw the Holy Spirit. Gloss in Succah ubi supr. In the Jerusalem Talmud it is expounded that they draw there the Holy Spirit; for a divine breathing is upon the man through joy.

Another Gloss, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Flute also sounded for encrease of the joy. Drawing of water therefore took its rise from the words of Isaiah, they rejoyc'd over the waters as a symbol, and figure of the Law; and they lookt for the Holy Spirit upon this joy of theirs.

III. But still they add further: d 1.34 Why doth the Law command, saying, offer ye water on the feast of Tabernacles? The Holy Blessed God saith, offer ye waters before me on the Feast of Tabernacles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the rains of the year may be blest to you. For they had an opinion that God decreed and determin'd on the rains that should fall the following year at that Feast. Hence that in the place before mention'd, e 1.35 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the Feast of Tabernacles it is determin'd concerning the waters.

And now let us reflect upon this passage of our Saviour, Whosoever believeth in me out of his belly shall flow rivers of living water. They agree with what he had said before to the Samaritan woman, Chap. IV. 14. and both expressions upon the occasion of drawing of water.

The Jews acknowledg that the latter Redeemer is to procure water for them, as their

former Redeemer Moses had done f 1.36. But as to the true meaning of this, they are very blind and ignorant, and might be better taught by the Messiah here, if they had any mind to learn.

I. Our Saviour calls them to a belief in him from their own boast and glorying in the Law; and therefore I rather think those words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Scripture hath said, should relate to the foregoing clause, Whosoever believeth in me, as the Scripture hath spoken about believing in, Isa. XXVIII. 16. I lay in Sion for a foundation a try'd stone.—He that believeth, &c. Habak. II. 4. The just shall live by faith. And the Jews themselves con∣fess, g 1.37 that six hundred and thirteen precepts of the Law may all be reduc'd to this, The just shall live by faith. And to that of Amos v. 6. Seek the Lord and ye shall live.

II. Let these words then of our Saviour be set in opposition to this rite and usage in the Feast of Tabernacles, of which we have been speaking.

Have you such wonderful rejoycing at drawing a little water from Siloam? He that believes in me whole rivers of living waters shall flow out of his own belly. Do you think the waters mention'd in the Prophets do signifie the Law? they do indeed denote the Holy Spirit which the Messiah will dispense to those that believe in him; and do you expect the Holy Spirit from the Law, or from your rejoycing in the Law? the Holy Spirit is of faith, and not of the Law, Gal. III. 2.

VERS. XXXIX.

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

For this Holy Ghost was not yet.

THESE words have relation to that most receiv'd opinion of the Jews about the departure of the Holy Spirit after the death of Zachary and Malachi; to this also must that passage be interpreted, when those of Ephesus say, Act. XIX. 2. We have not yet heard whether there were a Holy Ghost or no. That is, we have indeed heard of the Holy Ghosts departure after the death of our last Prophets, but of his return and redonation of him, we have not yet heard. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O Lord, revive thy work in the midst of the years, in midst of the years make known, Hab. III. 2. He calls the seventy years of Captivity the midst of the years. For on the one hand it had been seven times seventy years from the birth of Samuel the first of the Prophets to the Capti∣vity, [Act. III. 24.] and on the other hand it was seven times seventy years from the end of the Captivity to the death of Christ. The prayer is, that the gift of Prophesie might not be lost, but preserv'd, whiles the people should live exil'd in an heathen Country. And according to the twofold virtue of Prophesie, the one of working miracles, the other of foretelling things to come, he uses a twofold phrase, revive thy work, and make known. Nor indeed was that gift lost in the Captivity, but was very illustrious in Daniel, Ezekiel, &c. it return'd with those that came back from the Captivity, and was continu'd for one generation, but then (the whole Canon of the Old Testament being perfected and made up) it departed, not returning till the dawn of the Gospel, at what time it ap∣pear'd in inspiring the Blessed Virgin, John Baptist and his Parents, &c. and yet the Holy Ghost was not yet come, that is, not answerably to that large and signal promise of it in Joel II. 28.

VERS. XLIX.

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

This people, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the people of the earth in common phrase; oppos'd to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the dis∣ciples of the wise men, whom they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the holy people h 1.38, but the former they call the accursed.

VERS. LII.

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

Art thou also of Galilee?

IT seems to be spoken scoffingly: Art thou of those Galileans that believe in this Ga∣lilean?

Notes

• a 1.1

  Rosh hasha∣nah, fol. 2. 1.
• b 1.2

  Vid. Rasi & Kimch. in loc. Maimon. in Ta∣anith, cap. 7.
• c 1.3

  Joma, cap. 1. hal. 1.
• d 1.4

  Ibid. fol. 14. 1.
• e 1.5

  Piske Tosa∣photh in Moed Katon. Art. 78.
• f 1.6

  Succah, cap. 5. hal. 2.
• a 1.7

  Gemara.
• b 1.8

  Gloss. in Chagig. fol. 21.
• c 1.9

  Succah. fol. 27. 2.
• d 1.10

  Ibid. cap. 2. hal. 6.
• e 1.11

  Schabb. fol. 128. 2.
• f 1.12

  Ibid. fol. 130.
• g 1.13

  Tanchum. fol. 9. 2.
• h 1.14

  Fol. 9. 1.
• i 1.15

  Fol. 273. 4.
• k 1.16

  Fol. 104. 2.
• l 1.17

  Hierosol. Bera∣coth, fol. 5. 1. & Midras E∣chah, fol. 68. 3.
• m 1.18

  Fol. 16. 4.
• n 1.19

  Chagigah, fol. 24. 2.
• o 1.20

  Senec. in Con∣solat. ad Helve∣an, cap. 6.
• p 1.21

  R. Salom. in Gittin. so. 26. 1.
• q 1.22

  Kiddush. fol. 69. 2.
• r 1.23

  Succah, fol. 55. 2.
• s 1.24

  Bemidbar rabba, sect. 21.
• t 1.25

  Gloss. in loc. citat.
• u 1.26

  Succah, fol. 48. 1.
• x 1.27

  Succah, cap. 6.
• y 1.28

  Succah. ubi supr.
• z 1.29

  Succah, fol. 51. 1.
• a 1.30

  Rambam in loc.
• * 1.31

  •• Gloss in lot.
• b 1.32

  Succah▪ fol. 50. 2.
• c 1.33

  •…•…h. rabba, fol. 70. 1.
• d 1.34

  ••oh Hasha∣••••h, fol. 16.
• e 1.35

  •• Taanith, fol. 2. 1.
• f 1.36

  Midras Cohe∣leth, fol. 85.
• g 1.37

  Maccoth. fol. 24. 1.
• h 1.38

  Setah. fol. 39. 1.