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. XIII.

VERS. I.

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

There were some in the Church that was at Antioch.

COMPARE that passage Chap. XI. 27. with this place, and neither the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some; will seem redundant; nor the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so harsh, There came some Prophets from Jerusalem to Antioch, when yet, there were in the Church of Antioch some Prophets of their own already. And it seems to hint that the separation of Paul and Barnabas to the Ministry was done by the stated Ministers of that Church, and not by others that came thither.

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

Prophets and Teachers.

These offices indeed are distinguisht, 1 Cor. XII. 28. and Ephes. IV. 11. but here, they seem as if they were not so to be; for the Church of Antioch was not yet arrived at that maturity that it should produce Teachers that were not endowed with the Holy Ghost, and the gift of Prophesie; and the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to intimate some such thing, viz. that according to the state of the Church then being in that place, there were, nay it was necessary there should be prophetick Teachers, because there was not any who by the study of the Scriptures, was become fit for that office. But why then is it not rather said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Prophetick Teachers, than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Prophets and Teachers? Namely, because there were Prophets who were not ordinary Teachers, but acted in their Prophetick office occasionally only; and they were such as rather foretold things to come, than ordinarily preacht, or taught chatechistically. But these were both Prophets, and constant Preachers too.

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

And Manaen which had been brought up with Herod the Tetrarch.

So Menahem is writ in the Alexandrian copy, at 2 Kings Chap. XV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Manaen: but the Roman hath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Manaem. This our Manaens education with Herod the Tetrarch, brings to mind what is related in Juchasin. c 1.1 Hillel and Shammai received their traditions from them (that is, from Shamaiah and Abtalion) But first were Hillel and Menahem. Menahem went off into the Kings family and service, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with fourscore men clothed in gold—Menahem was grave and wise, like a Prophet, and uttered many Prophesies. He foretold Herod, when he was yet very young, that he should come to reign: And when he did reign, he sent for him, who foretold him also that he should reign above thirty years. And he did reign seven and thirty. Josephus (who is quoted also by this our Au∣thor) speaks much the same as to part of the story. d 1.2 There was amongst the Essenes one named Menaem, who, besides that he was famous for the holiness of his life, had obtained of God a fore knowledge of future things. He called Herod while he was yet a child, King of the Jews, &c.

I do not think this our Menaem, was the same person; nor do I say, that he was his son (for had the Essenes children?) But whereas this person was so accepted in the Court of Herod the Great, and our Manaen brought up with Herod his son; I cannot but su∣spect there might be something of kindred betwixt them. But that matter is not tanti: it is only worthy our considering whether this Menaen might not lay the foundations of his Christianity, while he was in Herod the Tetrachs Court, where John the Baptist preacht, and that with some kind of approbation and applause even from Herod himself, Mark VI. 20.

As to the remaining part of the story, the Talmudists add this passage; e 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Menahem went out, and Shammai entred. But whether went Menahem? Abai saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he lasht out into all abundance of wickedness. Aba saith, he went into the service of the King, and with him went four score pair of Disciples, all clad in silk. I dare not say this Menahem was the same with our Menahem unless he were an hundred years of age or thereabout; and yet when I observe the familiarity that was between that Menahem and Herod the father; and how ours was brought up with Herod the son (which certainly was not put in by our Historian for no reason) it cannot but give me some apprehension that either he might be the person himself, or rather his son (if at least the Essenes had children) or in a word, some very near relation. Be it one or other, it is worthy enquiry, whether this our Manaen might not lay the foundation of his Evangeli∣cal religion in the Court of Herod the Tetrach, when John Baptist preached there.

VERS. II.

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

As they ministred to the Lord and fasted.

I. THE more religious amongst the Jews fasted, and met in their Synagogues to the publick Prayers and Service, on the second and fifth day of the week: so that on those days it might be properly said of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they ministred and fasted. On their Sabbath indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they Ministred, but they did not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fast; but on these days in the week, the second and the fifth they did both.

II. Perhaps it might be somewhat bold to say that the Church at Antioch, did according to the Jewish custom, observe the weekly fasts. And yet more bold to say, that Church chose those days for fasting which the Jews had done, viz. the second and fifth day of the week. But it would be most audacious to conjecture that they observed the Jewish Sab∣bath

in some measure with the Lords day; and that with fasting, when as the Jews would by no means endure a fast upon that day. But whatever the day of this fasting was, or what occasion soever there was of it: from that ordinary custom of the Jews it is easie to judge of that phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ministring, viz. that a publick fast was cele∣brated with the publick assembly of the Church; and administration of holy things; which whether it was so done, vers. 3. where it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then they fasted and prayed, may be some question: that is, whether at that time there was a publick fast of the whole Church, or a more private one amongst the Elders only.

VERS. III.

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

Laying their hands on them, &c.

f 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the ordaining of the Elders, and beheading the Heifer is by the three. In this thing therefore, this present action agreeth with the com∣mon usage of the Synagogue, that three persons, Simeon, Lucius, and Manaen lay their hands on two that were to be sent out, viz. Paul and Barnabas. But in that they lay on their hands, they do also recede from the usual custom. g 1.5 After what manner is the ordain∣ing of Elders for ever? Not that they should lay their hands upon the head of an Elder, but only should call him Rabbi, and say to him, behold thou art ordained, and thou hast power of judging, &c. Antiently, every one that had been promoted to be an Elder, promoted his Dis∣ciples also: But this honour the wise Men indulged to old Hillel, namely decreeing that no per∣son should be ordained to be an Elder, but with the license of the President. But neither is the President to ordain any person, unless the Vicepresident assist him, nor the Vicepresident, unless the President assist him. But as to what belongs to the other Societies: It is lawful for one man to ordain with the allowance of the President; but let him have two more with him: For it is not an ordination unless by three; nor do they ordain Elders out of the Land.

It might not be unworthy our enquiry (if there were place for it here) both why they have abolisht the ceremony of imposition of hands, as also, why they should re∣strain the ordaining of Elders to the land of Israel only. We see the Church at Antioch doth otherwise, and by the same rule the Christian Church. But perhaps some will ask, upon what reason; when laying on of hands in the ordination of Elders, was hardly used at all, either under the first Temple, or before or under the second Temple. It was not under the second Temple, if we may believe the Rabbin newly quoted; or at least if it was used, it was abolished at last. And before the second Temple, where is there any sign or footstep of such a thing?

VERS. IV.

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

Departed unto Seleucia.

THIS doubtless is Seleucia of Pieria, concerning which Strabo tells us, h 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beyond Cilicia, the first City in Syria, is Seleucia which is said to be in Pieria. So Xylander Translates it, leaving out the Version of the last clause wholly, intimating that the river Orontes pours it self into the Sea not far from this place. And to this, the situ∣ation and distances in Ptolomy do agree.

• Seleucia of Pieria, 68. 36. 35. 26.
• The mouth of the River Orontes 68. 30. 35. 30.

Pliny also affirms that Seleucia in Pieria is the very first Coast of Syria from Cilicia. i 1.7 Latitudo (Syriae) a Seleucia Pieriae ad oppidum in Euphrate Zeugma, DXXV M. p. The latitude (of Syria) from Seleucia of Pieria, to Zeugma a Town upon Euphrates is DXXV Miles.

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

From thence they sailed to Cyprus.

How great a multitude of Jews there were in Cyprus, may be somewhat conjectured from the times of Trajan backward, from this story. k 1.8 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. In the mean time the Jews who dwelt about Cyrene, under the conduct of one Andrew, fall both upon the Romans and the Greeks, feed on their flesh, eat their bowels, besmear themselves with their blood, and cover themselves with their skins: Many of them they sawed asunder, from the crown of the head down the middle; many of them they threw to the wild beasts; many of them they forced to fight amongst themselves, till they had destroyed above two hundred and twenty thousand men. In Egypt and Cyprus they committed the same kind of outrages,

the leader (of the Cypriots) being Artemion; where two hundred and forty thousand men were lost: whence it came to pass that a Jew might not come into Cyprus. But if by chance and stress of weather he put in upon the Island, he was killed. But the Jews, as by others, so espe∣cially by Lucius, whom Trajanus sent upon that expedition, were all subdued.

VERS. VI.

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

Whose name was Bar-jesus.

VERS. VIII.

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

Elymas the Sorcerer, (for so is his name by interpretation.)

I. IT may be enquired, whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jesus, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Barjesus, be a proper name, or an appellative. In the Arabic in the Polyglot Bible, it is writ as a pro∣per name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jesu. But in the Arabic of the Erpenian edition, it is writ as an appellative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jesus, and under the same notion, the Syriac taking the word, for Bar-Jesus, hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bar-Shumah, the Son of a Name, as Beza would have it: but trulier, the Son of a Swelling, or a Wound: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a Tumor or Pustle, in the Targumists, of Jonathan, and of Jerusalem, upon Levit. XIII. 2. and in the Syriac it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Wound, is by that translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Isa. I. 6. and LIII. 5. And indeed Elymas, can no way be the interpretation of Bar-jesus, if Jesus here be a proper name, and especially if it must be writ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

II. I would therefore write Bar-jesus in Hebrew letters thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to waste away, or be corroded and worn by a Disease. So Psal. VI. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mine Eye is consumed, or as the Interlinear, corroded because of grief. And that the Syriac had reference to this radix, when he renders it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Son of a Wound, or a Swelling proceeding from a Disease, is little to be doubted; and with the etymology the word Elymas agrees excellently well.

III. There are those that would have it to be the interpretation of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, that the Arabic word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so Elymas is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Sorcerer, which does not seem very distant from truth; once indeed such a conceipt pleased me well enough; but since, these two things well considered, have led me another way.

1. Because it may reasonably be doubted, whether St. Luke would explain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a well known word, by a word far more unknown. Besides, why should this Sorcerer only be called Elymas when as according to that etymology, all persons of the same art might have the same name.

2. Because the Syriac and Arabic do not begin the word Elymas with the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ain, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aleph. I little doubt therefore but this name Elymas takes its original from the Ara∣bic word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alima or Elima, which signifies to grieve or be tormented. And how this sense agrees with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 any one may see. For what can be nearer akin than to consume away, and to grieve; and to waste away by a distemper, and be under torment? So that, I suppose, this Sorcerer was called in his own Hebrew name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bar-Jesus, and went by that name among the Hebraizing Jews: but amongst those that speak Arabic, Ely∣mas, which in the Arabic Tongue signifies the same thing. I confess it is something an un∣usual thing for St. Luke to render an Hebrew name by Arabic and not by Greek, which the Evangelists commonly do. But it seems, that this Magician was born and bred in some place or Country, where the Arabic was the mother Tongue, inhabited by Jews also, that used their own Language, and from thence he came to be known by this twofold name. I am mistaken, if Jabneh it self, a known Academy of the Jews, and sometime the seat of the Sanhedrin, was not in such a Country. For it may be made out elsewhere, that it is very probable the whole Philistine Country, at least the greatest part of it, did use the Arabic as their mother Tongue.

VERS. IX.

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

Then Saul who is also called Paul.

HERE is both his Hebrew and Roman name too, upon the account of that relation he had to both Nations. He was by his parentage a Jew, and so called Saul, but withal, he was a free denison of Rome, and thence had the name of Paul. Under the same notion Silas is called Silvanus; for he also was a Citizen of Rome, as may be collected out of Acts XVI. 37. The Apostle having hitherto conversed chiefly amongst the Jews retains his Jewish name, but being now declared the Apostle of the Gentiles, and traveling amongst the Gentiles, St. Luke gives him his Gentile name only.

VERS. X.

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

Thou child of the Devil.

IS not this much of the same import with that in the Old Testament, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Son of Belial? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at first hearing seems to sound very harshly, and indeed at first sight might appear as if it signified the first-born of Satan; but it is given to a certain Rabbin to his praise, and as a title of honour, l 1.9 in a far different signification, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taking its derivation from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to decline from.

VERS. XII.

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

The Deputy.

THIS is a word much in use amongst the Talmudists, with a little variation only in the reading. m 1.10 R. Chaninah, and R. Joshua ben Levi passed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be∣fore the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Deputy of Caesarea. He seeing them, rose up to them. His own people say unto him, Doest thou rise up to these Jews? He answered them and said, I saw their faces as the faces of Angels. See the Aruch upon the word.

VERS. XIII.

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

They came to Perga in Pamphylia.

FROM Paphos in Cyprus, whether old or new (both being Maritim places situated on the Western shore of the Island) they seemed to Sail into the mouth of the river Ce∣strus, concerning which Strabo hath this passage. n 1.11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Then there is the river Cestrus which when one hath sailed sixty furlongs, he comes to the City Perga, near which is the Temple of Diana of Perga, in an high place, where every year there is a solemn con∣vention. Ptolomey also speaks of the river Cestrus, and of the Cataract, concerning which Strabo hath some mention.

But Mela o 1.12 hath this passage, Thence there are two strong rivers Oestros and Cataractes. Oes∣tros is easily navigable: but Cataractes hath its name from the violence of its running, amongst these is the City Perga, &c. One may justly suspect an error in the Writer here, writing Oes∣tros for Cestros, and it is something strange that Olivarius hath taken no notice of it.

We may conjecture there was no Synagogue of Jews in Perga, because there is no mention of it, nor any memorable thing recorded as done by the Apostles here; only that John whose Sirname was Mark, did in this place depart from them; for what reason is not known.

VERS. XIV.

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

They came to Antioch in Pisidia.

STrabo reckons up thirteen Cities in Pisidia p 1.13 from Artemidorus, amongst which he makes no mention of Antioch. But Pliny q 1.14 tell us, Insident vertici Pisidiae quondam Solymi appellati, &c. There are that inhabit the top of Pisidia, who were once called Solymites, their Colony is Casarea, the same is Antioch. And Ptolomey, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The inland Cities in Pamphilia, are Sileucia of Phrygia, and Antioch of Pisidia. Where the Interpreter most confusedly, Civitates sunt in Provincia Mediterranea, Phrygia quidem Pisidiae, Seleucia Pisidiae, Antiochia: that is, there are Cities in the midland Country, Phrygia of Pisidia, Seleucia of Pisidia, Antioch, and in the margin he sets Caesarea.

VERS. XV.

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

After the reading of the Law and the Prophets.

BUT in what Language were the Law and the Prophets read, in this Synagogue? It is generally supposed that in the Synagogues of the Hellenists, the Greek Bible was read. But was that Tongue understood amongst the Pisidians? Strabo at the end of his thirteenth Book tells us, The Cibratian prefecture was reckoned amongst the greatest of Asia. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Cibyrates used four Languages, the Pisidian, the Solyman, the Greek, and Lydian. Where we see the Pisidian Tongue is expresly distinguisht from the Greek. If Moses and the Prophets therefore were read here in the Greek Tongue, were they understood by those in Pisidia? Yes, you will say, for the very name of the City Antioch speaks it, to have been a Greek Colony. Grant this: but then suppose a Jewish Synagogue in some City of Pisidia that was purely Pisidian, such as Selge, Sagalessus, Pernelissus, &c. or in some City of the Solymites, or of the Lydians, in what Language was the Law read there? Doubtless in the same

Tongue and the same manner that it was read, in the Synagogue of the Hebrews, i. e. in the Original Hebrew, some Interpreter assisting, and rendring it to them in their mother Tongue.

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

They sat down.

So it is exprest commonly of any one that teaches; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he sat down. And if the Rulers of the Synagogue had no other knowledge of Barnabas and Saul, they might gather they were Preachers, from this, that when they entred the Synagogue they sat down, accor∣ding to the custom of those that Taught, or Preached.

VERS. XVI.

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

And ye that fear God.

THAT is, Proselytes, r 1.15 Blessed is every one that feareth the Lord, that walketh in his ways, Psal. CXXVIII. 1. He doth not say, Blessed is Israel, or blessed are the Priests, or blessed the Levites, but blessed is every one that feareth the Lord. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 these are the Proselytes, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that fear the Lord. According as it is said of Israel, Blessed art thou O Israel, so is it said of these, blessed is every one that feareth the Lord. Now of what proselyte is it said, that he is blessed? It is said of the proselyte of justice. Not as those Cuthites, of whom it is said, that they feared the Lord, and yet worshiped their own Gods.

VERS. XVIII.

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

He suffered their manners.

THE particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to exclude the reading of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word we meet with in the Seventy, Deut. I. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God did indeed bear with them full forty years: and so you will say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not wide from the truth. But the Apostle adding the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about the time of forty years, seems chiefly to re∣spect that time, which went between the fatal decree, that they should not enter the land, and the going in.

VERS. XIX.

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

Seven Nations.

THE Rabbins very frequently, when they mention the Canaanitish people, give them this very term of the Seven Nations. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

VERS. XX.

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

About the space of four hundred and fity years.

AMongst the many things that are offerd upon this difficulty, I would chuse this, that in this number are reckoned the years of the Judges, and the years of those Tyrants that opprest Israel, computing them disjunctly and singly, which at first sight any one would think ought to be so reckoned; but that 1 Kings VI. 1. gives a check to a too large computation.

1. The years of the Judges and Tyrants, thus distinguisht, answer the Sum exactly.

The Iudges.

Othniel	XL.
Eliud	LXXX.
Deborah	XL.
Gideon	XL.
Abimelech	III.
Tolah	XXIII.
Jair	XXII.
Jepthah	VI.
Ibsan	VII.
Elon	X.
Abdon	VIII.
Sampson	XX.
Eli	XL.
In all	CCCXXXIX.

The Tyrants.

Chushan	VIII.
Eglon	XVIII.
Sisera	XX.
Midian	VII.
Ammon	XVIII.
The Philistins	XL.
In all	CXI.

So that reckoning three hundred thirty nine, and one hundred and eleven together, the Sum amounts exactly to four hundred and fifty.

II. Josephus seems expressly to follow this computation. s 1.16 Solomon began to build his Temple in the fourth year of his reign, and in the second month, which the Macedonians term Artemision, the Hebrews Ijar. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. After five hundred ninety and two years, from the Israelites going out of Egypt.

In 1 Kings VI. 1. there are reckoned four hundred and fourscore years. Josephus, five hundred ninety two, exceeding that number by a hundred and twelve years: So as the three years of the Tyrants makes the number to exceed in this place.

III. In the particular summing up of these years, I cannot omit what is said concern∣ing Sampson in the Jewish Writers t 1.17. Sampson saith, O Lord Eternal, give me a recom∣pence for one of mine eyes, in this world, and for the other, in the world to come. One place saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And he judged Israel forty years. Another place saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And he judged Israel twenty years. R. Acha saith, by this it is hinted that the Philistines were afraid of him twenty years after his death, as they had stood in fear of him twenty years while he was alive.

From these words we might imagine that it was written concerning Sampson that he judged Israel Forty years, which yet is no where found: only it is said in two places (Judg. XV. 20. and Chap. XVI. 31.) that he judged twenty years. Whence the Jewish Writers draw that conclusion as was said before, viz. that the Philistines were under the terror of him, for the space of twenty years after he had been dead. Indeed it is said of Eli, That he judged Israel forty years, 1 Sam. IV. 18. which when I observe the LXX. rendring by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, twenty years, I cannot but suspect they might somewhat fa∣vour the received opinion amongst the Jews.

VERS. XXXIII.

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

In the second Psalm.

u 1.18 WHY are the daily Prayers to the number of eighteen? R. Joshua ben Levi saith, it is according to the eighteen Psalms, from the beginning of the Psalms to The Lord hear thee in the day of trouble [Psal. XX. 1.] But if any one say to thee, they are nine∣teen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say thou to him, Why do the heathen rage, [i. e. the second Psalm] is not one of them. Hence they say, he that prays and is not heard, it is necessary for him to fast too.

I. Judge hence whether this second Psalm were joyned or confounded with the first, when it seems in some measure sequestred from the whole number. And do you ob∣serve the Rabbins way of arguing? Being to prove that the number of the daily Prayers being eighteen, was adapted to the number of the eighteen Psalms, from the beginning of the Book to that place, The Lord hear thee in the day of trouble, &c. Psal. XX. he takes refuge in a common Axiom of theirs, He that prayeth and is not heard, must fast also. As if that Maxim was founded upon the equality of numbers, and the authors of that Maxim did so design it. q. d. He that pours out eighteen Prayers, according to the num∣ber of those eighteen Psalms, and is not head, let him Fast and he shall be heard, accor∣ding to the tenor of the Psalm immediately following, The Lord hear thee in the day of trouble, i. e. in the day when thou troublest and afflictest thy self with Fasting.

II. I will not make any nice enquiry for what reason they should exclude the second Psalm out of the number. We find in it, however shut out of the number, a consider∣able testimony to the resurrection of the Messiah: and perhaps to this the Apostle may have some respect in these words. But if not, by this his noting the number and order of the Psalm, we may guess he spake to this sense, viz. ye have a testimony of the Resur∣rection of Christ in the very entrance of the Book of Psalms, so near the beginning of it, that we meet with it even in the second Psalm.

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

Thou art my Son this day have I begotten thee.

R. Solomon confesseth that the Rabbins do interpret this Psalm of the Messiah, but he had rather it should be applied to David. For the Jews take special care that the Messias should not be acknowledged as the genuine Son of God. Hence Midr. Till. * 1.19 Thou art my Son: Hence we may answer the Hereticks who say he is Son to God. Do thou answer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He doth not say, thou art Son to me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but, thou art my Son. (A very learned distinction indeed!) As the Master speaking kindly to his Servant, may say to him, I love thee like my own Son. So the Targumist ‖ 1.20, The Lord said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou art beloved to me as a Son is to his Father.

They do indeed acknowledge that the Messiah is concerned in this Psalm w 1.21, but then, if you will be a true Jew indeed, you must have a care how you acknowledge him the

begotten Son of God. It would be a vain and impertinent thing to collect all their lit∣tle artifices by which they endeavour to evade the force of this place. It were much more proper for us to observe the way of the Apostles arguing, and by what means he makes it out, that these words of the Psalmist point at the Resurrection of the Messiah. Take this passage by the way: x 1.22 R. Honna saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There are three portions of chastisements divided. The Fathers of the world and all generations received one part: The generation of persecution another, and the generation of the Messias another. And when his time cometh, then will the Holy blessed say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it lies upon me to make him a new creature. And so he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to day have I begotten thee.

When the Jews asked a sign of our Saviour, he constantly gives them the sign of Jonas the Prophet; that is, that his Resurrection which should come to pass, should be a most undoubted proof for him, that he is the Son of God, the true Messias. So Rom. I. 4. He was declared to be the Son of God, by his Resurrection from the dead. For so was he indeed distinguished from all mortals, and Sons of men. And God saith he had then begotten him, when he had given a token that he was not a meer man, by his di∣vine power whereby he had raised him from the dead. And according to the tenor of the whole Psalm, God is said to have begotten him then, when he was ordained King in Sion, and all Nations subdued under him. Upon which words that passage of our Savi∣our uttered immediately after he had arisen from the dead, is a good Commentary: All power is given unto me, &c. Matth. XXVIII.

What do those words mean, Matth. XXVI. 29. I will not henceforth drink of this fruit of the Vine; until that day when I drink it new with you in my Fathers Kingdom? They seem to look this way, viz. I will drink no more of it before my Resurrection. For in truth his Resurrection was the beginning of his Kingdom, when he had overcome those enemies of his, Satan, Hell, and Death; from that time was he begotten and established King in Zion. I am mistaken if that of Psal. CX. v. 3. doth not in some measure fall in here also, which, give me leave to render by way of paraphrase into such a sense as this. Thy people shall be a willing people in the day of thy power: it shall be a willing people in the beauties of holiness, it shall be a willing people from the Womb of the morning: thine is the dew of thy youth. Now the dew of Christ is that quickning power of his, by which he can bring the dead to life again, Isai. XXVI. 19. And the dew of thy youth, O Christ, is thine. That is, it is thine own power and vertue that raiseth thee again. I would therefore apply those words from the womb of the morning to his Resurrection: because the Resurrection of Jesus, was the dawn of the new world, the morning of the new Creation.

VERS. XXXIV.

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

The sure mercies of David.

IT hath been generally observed that this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is taken from the Greek Versi∣on in Isai. LV. 3. But it is not so generally remarked, that by David was under∣stood the Messiah, which yet the Rabbins themselves, Kimchi and Ab. Ezra have well observed, the following Verse expressly confirming it. The Resurrection of our Saviour therefore, by the interpretation of the Apostle, is said to be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The sure mercies of Christ. And God by his Prophet (from whence this clause is taken) doth promise the raising again of the Messiah, and all the benefits of that Resurrection. He had fortold and promised his death Chap. LIII. But what mercies could have been hoped for by a dead Messiah, had he been always to have continued dead? They had been weak and instable kindnesses had they terminated in death: He promises mercies therefore firm and stable that were never to have end, because they should be always flowing and issuing out of his resurrection

Whereas these things are quoted out of the Prophet in the words of the LXX, vary∣ing a little from the Prophets words; and those much more, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Be∣hold ye despisers and wonder, &c. vers. 41. it might be enquired in what language the Apostle preached, as also in what language Moses and the Prophets were read in that Synagogue, vers. 15. If we say in the Greek, it is a question whether the Pisidians could understand it. If we say in the Pisidian language, it is hardly to be believed the Bible was then rendred into that language. It is remarkable what was quoted above out of Strabo, where he mentions four tongues, amongst them the Greek and the Pisidian distinct from one another. But this I have already discusst in the Notes upon Verse 15. of this Chapter.

VERS. XLI.

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

Behold ye despisers, &c.

DR. Pocock a 1.23 here, as always, very learnedly, and accurately examines what the Greek Interpreters Hab. I. read: saving in the mean time the reading which the Hebrew Bibles exhibit: for it is one thing how the Greek read it, and another thing how it should be truly read.

VERS. XLII.

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

The Gentiles besought, &c.

IT is all one as to the force of the words as far as I see, whether you render them they besought the Gentiles, or the Gentiles besought them; the later Version hath chiefly ob∣tained: but what absurdity is it if we should admit the former? And doth not the very order of the words seem to favour it? If it had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one might have inclined to the later without controversie: but being it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is place for doubting. And if it were so that the Jews resented the Apostles doctrine so ill, that they went out of the Synagogue disturbed and offended, as some conjecture, and that not improbably, we may the easilier imagine that the Apostles besought the Gentiles that tarried behind, that they would patiently hear these things again.

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

On the next Sabbath.

I. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Lexicons tell us, amongst other things, denotes, hence forward, or hereafter. Now this must be noted, that this discourse was held in the fore noon, for it was that time of the day only that they assembled in the Synagogue; in the afternoon they met in Beth Midras. Let us consider therefore whether this phrase will not bear this sense: They besought that afterwards upon that Sabbath, viz. in the afternoon, they would hear again such a Sermon. And then, whether the Gentiles be∣sought the Apostles, or the Apostles the Gentiles, it dot not alter the case.

II. Let us inquire whether the Apostles and the Christian Church did not now observe and celebrate the Lord's day. It can hardly be denyed; and if so, then judge whe∣ther the Apostles might not invite the Gentiles that they would assemble again the next day, that is, upon the Christian Sabbath, and hear these things again. If we yield that the Lord's day is to be called the Sabbath, then we shall easily yield that it might be right∣ly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Sabbath after. And indeed when the speech was amongst the Jews or Judaizing Proselytes, it is no wonder, if it were called the Sabbath. As if the Apostles had said, to morrow we celebrate our Sabbath, and will you on that day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, have these words preached to you?

III. Or let 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be the week betwixt the two Sabbaths (as that ex∣pression must be rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I fast twice in the week) then, as the sense is easie, that they besought them, the same things might be repeated on the follow∣ing week, so the respect might have more particularly been had to the second and fifth day in the week, when they usually meet together in the Synagogue.

Notes

• c 1.1

  Fol. 19. 1.
• d 1.2

  Antiq. lib. 15 cap. 13.
• e 1.3

  Chagigah, fol. 16. 2.
• f 1.4

  Sanhedr. cap. 1. hal. 3.
• g 1.5

  Maimon. San∣hedr. cap. 4.
• h 1.6

  Lib. 14.
• i 1.7

  Nat. Hist. lib. 5. cap. 12.
• k 1.8

  Di••••. Cass. in Vit. Trajani.
• l 1.9

  Hieros. Jeva∣m••th, fol. 3. 1. & Bab. Jeva∣m••th. fol. 16. 1.
• m 1.10

  Hieros. Bera∣ceth. fol. 9. 1.
• n 1.11

  Geograph. lib. 14.
• o 1.12

  Mela, lib. 1. cap. 14.
• p 1.13

  Strabo, lib. 12
• q 1.14

  Plin. lib. 5. cap. 27.
• r 1.15

  Bemedv. rab. fol. 227. 2.
• s 1.16

  Antiqu. lib. 8. cap. 2.
• t 1.17

  Hieros. Sotah, fol. 17. 2.
• u 1.18

  Hieros. Taa∣nith, fol. 65. 3.
• * 1.19

  In loc.
• ‖ 1.20

  In loc.
• w 1.21

  Succah, fol. ••2. 1.
• x 1.22

  Midr. Tillin. ubi. supr.
• a 1.23

  Poc. Miscell. 3.