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. IX.

VERS. II.

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

Who did sin, this man or his Parents?

I. IT was a received Doctrine in the Jewish Schools, that Children according to some wickedness of their Parents were born lame, or crooked, or maimed and defective in some of their parts, &c. by which they kept Parents in awe lest they should grow remiss and negligent in the performance of some rites which had respect to their being clean, such as washings and purifyings, &c. we have given instances elsewhere.

II. But that the Infant should be born lame or blind, or defective in any part, for any sin or fault of his own, seems a riddle indeed.

1. Nor do they solve the matter who fly to that principle of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or transmigration of souls which would have the Jews tinctured with; at least if we will admit Josephus as a just Interpreter, and judge of that principle. For thus he y 1.1.

It is the opinion of the Pharisees 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ That the souls of all are immortal, and do pass into another body; that is those of the good only: [observe this] but those of the wicked are punished with eternal torments. So that, unless you will say that the soul of some good man passing into the body of this man was the cause of his being born blind (a supposition that every one would cry shame of) you say nothing to the case in hand. If the opinion of the transmigration of souls, amongst the Jews, prevailed only so far that they suppos'd the souls of good men only pass'd into other bodies; the very subject of the present question is taken away, and all suspicion of any punishment or de∣fect happening to the infant upon the account of Transmigration wholly vanisheth, unless you will say it could happen upon a good soul's passing out of the body of a good man.

2. There is a solution attempted by some from the souls pre-existency, which they would pretend the Jews had some smatch of, from what they say about 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those souls which are in Goph, or Guph.

z 1.2 R. Jose saith, the Son of David will not come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 till the souls that are in Goph are consummated. The same passage is recited also in Niddah a 1.3, and Jevamoth b 1.4, where it is ascrib'd to R. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asi.

There is a repository, saith R. Solomon, the name of which is Goph, and from the Creation all the souls that ever were to be born, were form'd together and there plac'd.

But there's another Rabbin brought in by another Commentator, that supposeth a two∣fold Goph, and that the souls of the Israelites and of the Gentiles are not in one and the same Goph. Nay further he conceives that in the days of the Messiah there will be a third Goph, and a new race of souls made.

R. Jose deduceth his opinion from Isaiah LVII. 16. miserably wresting the words of the Prophet to this sense, My will shall hinder for the souls which I have made. For so Aruch and the Commentators explain his mind.

Grant now that what I have quoted might be sufficient confirmations that the Jews did entertain the opinion of the Souls pre-existence, yet what concern the pre-existence of souls hath with this place, I confess I have not so quick an apprehension as any way to imagine, unless we will suppose a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 too, or that some souls come immediately from the hand of God, stain'd and defiled.

III. I would therefore seek to untye this knot some other way.

1. I would have that passage observ'd which we have in Vajicra rabb. c 1.5 And the days draw nigh in the which thou shalt say, I have no pleasure in them, Eccl. XII. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those are the days of the Messiah, wherein there shall be neither merit nor demerit. That is, if I mistake not, wherein neither the good deserts of the Pa∣rents shall be imputed to the children for their advantage, nor their deserts, for their fault and punishment. They are the words of R. Akibah in loc. and they are his application of that passage in Eccles. and indeed his own invention; but the opinion it self, That there shall be neither merit nor demerit in the days of the Messiah, is what is commonly receiv'd amongst the Jews. If so, then let me a little enlarge this question of our Saviours Disciples by way of Paraphrase to this purpose.

Master we know that thou art the Messiah, and that these are the days of the Messiah; we have also learnt from our Schools that there is no imputation of merit or demerit from the Parents in the days of the Messiah; whence then is it that this man is born blind? that in these days of the Messiah he should bring into the world with him some mark and imputation of fault or blame somewhere? What, was it his Parents fault? This seems against the receiv'd opinion. It seems there∣fore that he bears some tokens of his own fault: is it so or no?

2. It was a conceit amongst the Jews that the infant when form'd and quicken'd in the womb, might behave it self irregularly, and do something that might not be altogether without fault.

In the Treatise last mention'd, a woman is brought in complaining in earnest of her child before the Judg, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that it kickt her unreasonably in the womb. In Midr. Cohel. and Midr. Ruth, Cap. III. 13. there is a story told of Elisha ben Abujah, who departed from the faith and became an horrible Apostate, and amongst other reasons of his apostacy this is render'd for one.

There are which say, that his Mother when she was big with child of him, passing through a Temple of the Gentiles, smelt something very strong, they gave to her of what she smelt, and she did eat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the child in the womb grew hot, and swell'd into blisters, as in the womb of a Serpent.

In which story his Apostacy is supposed as originally rooted and grounded in him in the womb, upon the fault of his mother eating of what had been offer'd to Idols. It is also equally presum'd that an Infant may unreasonably and irregularly kick and punch in the womb of its mother beyond the rate of ordinary infants. The infants in the womb of Rebecca may be for an instance, where the Jews indeed absolve Jacob from fault, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 though he took Esau by the heel b 1.6; but will hardly absolve Esau for rising up against his brother Jacob.

c 1.7 Antoninus askt R. Judah at what time evil affections begin to prevail in the man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whether in the first forming of the foetus in the womb, or at the time of its coming forth? The Rabbi saith unto him, from the time of its first forming. Then saith An∣toninus, it will kick in the mothers womb, and rush out. This I learnt of Antoninus, and the Scripture seems to back it, when it saith, Sin lyeth at the door.

It appears from this dispute, whether true or feigned, that the ancient opinion of the Jews was that the infant from its first quickening had some stain of sin upon it. And that great Doctor R. Judah the holy, was originally of that opinion himself, but had lightly chang'd his mind upon so paltry an argument. Nay, they went a little further, not only that the infant might have some stain of sin in the womb, but that it might in some mea∣sure actually sin, and do that which might render it criminal. To which purpose this pas∣sage of the Disciples seems to have some relation, Did this man sin that he was born blind? That is, did he when his Mother carry'd him in her womb, do any foul or enormous thing that might deserve this severe stroke upon him that he should bring this blindness with him into the world?

VERS. VI.

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

He spat on the ground, &c.

I. HOW far spittle was accounted wholesome for weak eyes we may learn from this ridiculous tale.

d 1.8 R. Meir sat and was teaching in the evening of the Sabbath-day; there was a woman stood by, hearing him preach; after he had done she went home and found her candle gone out. Her Husband saith to her, where hast thou been? I have been, saith she, standing and hearing the voice of a Preacher. Her Husband saith to her, thou shalt not enter in till thou hast gone and spot in the face of him that taught. After three weeks her neighbouring women perswading and heartning her to it she goes to the Chappel. Now the whole matter was already made known to R. Meir. He saith therefore to them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Is there ever a woman among you skill'd in muttering charms over eyes? [for he feign'd a grievous ailment in his eyes] the woman said, R. I am not skill'd: However, saith he, do thou spit se∣ven times upon my eyes, and I shall be healed, which she did. Gloss. Whenever they multer'd any charms over the eyes, it was necessary that they should spit upon them.

II. It was prohibited amongst them to besmear the eyes with spittle upon the Sabbath∣day upon any Medicinal account, although it was esteemed so very wholesome for them.

e 1.9 They do not squirt wine into the eyes on the Sabbath-day, but they may wash the eye-brows with it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but as to fasting spittle, [which was esteem'd exceedingly wholesome] it is not lawful to put it so much as upon the eye-lids f 1.10. One saith that wine is prohibited so far, that it may not be injected into the middle of the eye, upon the eye∣brows it may. Another saith that spittle is forbidden so much as upon the eye-lids.

So that in this action of our Saviour's we may observe:

I. That he does not heal this sick man with a word as he did others, but chuseth to do a thing which was against their Canonical observation of the Sabbath, designing hereby to make a trial of the man, whether he was so superstitious that he would not admit such things to be done upon him on the Sabbath-day. He made an experiment not much unlike this upon the man at Bethesda as we have before observ'd.

II. Whiles he mingles spettle with dust, and of that makes a clay to anoint the eyes of the blind man, he thereby avoideth the suspicion of using any kind of charm; and gives rather a demonstration of his own Divine power, when he heals by a method contrary to nature; for clay laid upon the eyes we might believe should rather put out the eyes of one that sees, than restore sight to one that had been blind. Yea and further he gave de∣monstration of the Divine authority he himself had over the Sabbath, when he heals up∣on that day by the use of means which had been peculiarly prohibited to be us'd in it.

The connexion of this Chapter with the former is such that the stories in both seem to have been acted on one and the same day, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Going through the midst of them, so passed by. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And as he passed by he saw a man which was blind.] If it be so (which I will not much contend about) then

do they bring the Adulterous woman before Christ, yea and attempt to stone him too on the Sabbath-day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jesus hid himself; or perhaps the sense is, he was hidden; that is by the multitude that had a favour for him, and compast him about, lest his enemies should have wreakt their malice and displeasure against him.

VERS. VII.

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

Which is by interpretation, sent.

WE have already shewn that the spring of Siloam discharg'd its self by a double stream into a twofold Pool, the upper Pool which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Pool of Siloah; and the lower which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Pool of Shelah. Nehem. III. 15. Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 plainly and properly signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not so, as we have alrea∣dy noted. Probably the Evangelist added this Parenthesis on purpose to distinguish which of the Pools the blind man was sent to wash in; viz. not in the Pool Shelah, which signi∣fies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fleeces, but in the Pool of Shiloah, which signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sent.

VERS. VIII.

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

That sat and begged.

THIS may be oppos'd to another sort of beggars, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that beg from door to door.

The words used by the beggars were generally these:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vouchsafe something to me. Or rather according to the letter, deserve something by me, i. e. acquire something of merit to your self by the alms you give me.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O you whoever have a tender heart do your self good by me.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Look back and see what I have been, look upon me now, and see what I am g 1.11.

VERS. XIII.

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

They brought him to the Pharisees.

THE Pharisees in this Evangelist are generally to be understood the Sanhedrin; nor indeed do we find in St. John any mention of the Sadducees at all. Consult Joh. I. 24. IV. 1. VIII. 3. & XI. 46, &c.

h 1.12 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Pharisees have such a sway amongst the people, that if they should say any thing against the King or High Priest, they would be believ'd. And a little after,

The Pharisees have given out many rules to the people from the Traditions of the fathers, which are not written in the Laws of Moses; and for that very reason the Sadducees rejected them, saying they ought to account nothing as law or obligatory, but what is deliver'd by Moses, and what hath no other authority but tradition only, ought not to be observ'd. And hence have arisen questions and mighty controversies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Saddu∣cees drawing after them the richer sort only, whiles the multitude follow'd and adhered to the Pharisees.

Hence we may apprehend the reason why the whole Sanhedrin is sometime comprehen∣ded under the name of the Pharisees, because the common people, and the main body of that Nation, were wholly at the management of the Pharisees, govern'd by their decrees and laws. But there was once a Sanhedrin that consisted chiefly of the Sect of the Saddu∣cees, and what was done then? i 1.13 R. Eliezer ben Zadok saith, there was a time when they burnt a Priests daughter for whoredom, compassing her about with bundles of young twiggs; but the answer is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there was not a Sanhedrin at that time that was well skill'd.—Rabh Joseph saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that Sanhedrin was made up of Sadducees. It is worth our taking notice of this passage.

VERS. XXII.

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

He should be put out of the Synagogue.

SO Chap. XVI. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, granting that this is spoken of Excom∣munication, the question may be whether it is to be understood of the ordinary Excommunication, that is, from this or that Synagogue, or the extraordinary, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a cutting off from the whole Congregation of Israel.

k 1.14 Whoever is excommunicated by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the president of the Sanhedrin, is cut off from the whole Congregation of Israel; and if so, then much more if it be by the vote of the whole Sanhedrin. And it seems by that speech 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They cast him out, v. 34. that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out, was added for such a signification.

But suppose we, it might be understood of the ordinary Excommunication; among all the four and twenty reasons of Excommunication which should it be for which this was decreed, viz. that if any man did confess that Jesus was the Christ he should be put out of the Synagogue? The Elders of the Sanhedrin perhaps would answer, what upon other occa∣ons is frequently said and done by them, It is decreed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the necessity of the time.

VERS. XXVIII.

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

We are Moses Disciples.

THE man as it should seem had in gentle and perswasive terms askt them, Will ye also be his Disciples? as if he heartily wisht they would. But they as ruggedly, Be you so: We are Moses his Disciples.

l 1.15 They deliver'd two Disciples of the wise men into the hands of the chief Priest [that they might instruct him about the rites and usages of the day of expiation] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they were of the Disciples of Moses. And who are these Disciples of Moses? it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the very phrase excludes the Sadducees.

The Reader may observe by the way these Disciples of Moses his Disciples, with what reverence they treat him.

m 1.16 Moses was angry about three things, and the tradition was accordingly hid from him: I. About the Sabbath, Exod. XVI. 20. while he was angry he forgot to recite to them the tra∣ditions about the Sabbath. II. About the vessels of metal, Numb. XXXI. 14. whiles he was angry, he forgot to recite to them the traditions about the vessels of metal. III. About the mourner, whiles he was wroth the tradition was hid from him, which forbad the mourner to eat of the Holy things.

Did Moses think it unlawful for the mourner to have eaten of the Holy things when he spake to Eleazar and Ithamar while they were in the very act of bewailing the death of their two Brethren, Wherefore have ye not eaten the sin-offering in the Holy place? Yes, but in his passion he forgot both the tradition and himself too? Excellent Disciples indeed that can thus chastise your great Master at pleasure, as a man very hasty, apt to be angry, and of a slender memory! let him hence forward learn from you to temperate his passions, and quicken his memory. You have a memory indeed that have recover'd the tradition which he himself had forgot!

VERS. XXXIV.

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

And they cast him out.

I Shall note something of this kind of phrase at Chap. XVI. 2. Thus doth this man com∣mence the first Confessor in the Christan Church, as John the Baptist had been the first Martyr in it. He suffer'd Excommunication, and that from the whole Congregation of Israel, for the name of Christ. It seems something strange that they did not Excommunicate Jesus himself, but they were contriving more bloody things against him.

Notes

• y 1.1

  Lib. de Excid. II. cap. 12.
• z 1.2

  Avodah Za∣rah. ••ol. 5. 1.
• a 1.3

  Fol. 13. 2.
• b 1.4

  Fol. 62. 1.
• c 1.5

  Fol. 184▪ 3.
• b 1.6

  Bemidbar rabb. fol. 230. 2.
• c 1.7

  Sanhedr. fol. 91. 2. & Beresh. rabb. fol. 38. 1.
• d 1.8

  Hieros. Sotah, fol. 16. 4. & Vajicra rabb. fol. 175. 2.
• e 1.9

  Maim. Schab. cap. 21.
• f 1.10

  Schab. fol. 108. 2.
• g 1.11

  Vajicra rabb. fol. 204. 3.
• h 1.12

  Joseph. Antiq. lib. 13. cap. 18.
• i 1.13

  Sanhedr. fol. 52. 1.
• k 1.14

  Piske haresh in Moed-Katon, cap. 3. art. 23.
• l 1.15

  Joma, fol. 4. 1.
• m 1.16

  Vajicra rab. fol. 179. 1.