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. IV.

VERS. I.

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

And the Captain of the Temple.

WE have spoken already of this Captain of the Temple in Notes upon Luke XXII. 4. and told you that he was the Captain of all those Priestly and Levitical Guards and Watches that were kept in the Temple. He is term∣ed in the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Man of the mountain of the House; or the Ruler of the mountain of the Temple.

VERS. V.

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

Their Rulers, and Elders, and Scribes were gathered together in Ierusalem.

IN Jerusalem, admits of a double construction. Either as the City may be set in oppo∣sition to the Country: or the Town it self to the Temple.

I. If we admit the former and that these had gathered themselves from the adjacent Towns to meet in Jerusalem; then we may suppose them assembled rather upon the ac∣count of some Solemnity of the day, than meerly to take cagnizance of the cause of Peter and John. It is a question whether they all knew of their Imprisonment which was done the Evening before, and probably while they were absent, their commitment was made and that act done by some chief of the Priests, the Captain of the Watches, and by the Sadducees, not by a just Sanhedrin.

If we will grant therefore that the lame Man was healed that day in the Afternoon, on which the Holy Ghost had been poured out upon the Disciples in the Fore-noon, then on this very day it behoved every male to appear before the Lord in the Temple with some oblation or other. For, whereas the day of Pentecost fell then on the Jewish Sabbath, and this day (that being supposed) was the second day after that, it was the day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of appearing in the Temple, which probably might occasion these Rulers and Elders meet∣ing together in the City at this time.

II. But if we take Jerusalem in this place, in opposition to the Temple, it remembers us of the Tradition concerning the Sanhedrin's removal from the Temple to the City, which Jewish Authors tell us of. o 1.1 The Sanhedrin removed from the Room Gazith to the Taberne, and from the Taberne into Jerusalem, &c. Where we may observe the same con∣tradistinction between the City and the Temple: For in the Temple was both Gazith, and the Taberne, or Shops. This removal happened forty years before the destruction of Jeru∣salem. p 1.2 Forty years before the destruction of the City, the Sanhedrin removed—For when they observed the strange encrease of Murderers amongst them, that they grew too many to be called in question, they suid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is best for us to remove from place to place. Upon which very words it is best for us to remove, I cannot but remember that passage in Josephus, q 1.3 On the Feast which is called Pentecost, the Priests, according to custom, entring into the inner Temple by night, to perform the Service, perceived first, as they said, a certain motion and crack, and then a sudden voice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let us remove from hence. Which words whether they agree amongst themselves, and fall in with the time now before us, let the Reader himself consider and judge. That passage in Chap. V. 25. gives some hint that the Sanhedrin at this time sate in the City and not in the Temple; which the Reader may al•••• consider.

III. I hardly believe any one will doubt but that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rulers, Elders, and Scribes, must be understood the Great Council: but to di∣stinguish these particularly, I can hardly say whether it be more nice, or more difficult. We might say that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rulers, might be meant Gamaliel the President, and Simeon his Son, the Vice-President: By the Elders, the rest of the body of the Sanhe∣drin; by the Scribes, either the two Registers, or those wise men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who judged before the Sanhedrin, or both. But I wave being too curious.

VERS. VI.

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

Iohn.

IF we may render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Vulgar, ex genere sacerdotali, and especially with the Syriack and Arabick, of the stock of the Priests; I would without any stickling conceive this John here mentioned to be no other than Rabban Jochanan ben Zaccai, because at that time there was not any one more famous throughout the whole Nation, and he was of the stock of the Priests.

r 1.4 Rabban Jochanan ben Zaccai the Priest, lived an hundred and twenty years, &c. He sound favour in the eyes of Cesar: From whom he obtained Jasneh, and his wise men, and Physicians that cured R. Zadok.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From the time that he dyed, the glory of wisdom ceased. About that very time which we now have under consider∣ation, we have this passage related concerning him. Forty years before the destruction* 1.5 of the City, when the Gates of the Temple flew open of their own accord, Rabban Jochanan ben Zaccai said. O Temple, Temple, why dost thou disturb thy self? I know thy end, that thou shalt be destroyed, for so the Prophet Zechary hath spoken concerning thee, open thy doors, O I ebanon, that the fire may devour thy Cedars.

He saw the flames of the City and of the Temple: and having obtained from the Emperour Titus, that the Sanhedrin might be settled at Jabneh, he presided there two or five years; for the certain number is not agreed upon.

All that can be objected against this Johanan ben Zaccai being the John mentioned in this place, seems to be this, that if this was an Assembly of Priests levened with the leven of the Sadducees (as may be conjectured out of Chap. V. 17.) then this Johanan ben Zaccai ought not to be reckoned amongst them, for he both lived and dyed a Pha∣risee, at least not a Sadducee. But if the whole Sanhedrin is to be understood here, wherein the Priests as much as they were capable would strengthen their own party, then would I look for no other John than this Son of Zaccai.

VERS. XI.

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

This is the stone which was set at naught, &c.

THE words are taken out of Psal. CXVIII. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The stone which they rejected, &c. And are these things said of the Messiah? Surely the Jew will hardly believe his pompous Messiah should be rejected, and set at naught by his own Country-men. And therefore doth St. Peter the more vehemently inculcate it. This is the Stone. Our Saviour had said before, Matth. XXI. Did you never read in the Scri∣ptures, the Stone which the builders rejected, &c. yes, they had read and read it again, and oftentimes recited in their great Hallel, but you shall never perswade them that these things were spoken of their Messiah, but rather of Jacob, as some t 1.6; or of David, as others u 1.7; or of the Congregation of Israel as Aben Ezra, &c. but by no means of their Messiah. For they dreamt of such a Messiah that should come so according to their heart's desire, that it was incredible any Jew should ever reject or despise him.

VERS. XIII.

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

Unlearned and ignorant men.

ILliterate and Uulgar persons also. For it is supposed in Joma w 1.8, that even the High-Priest himself, may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unlearned, when yet he was by no means a vulgar person, no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plebeian. They say unto him, Lord High Priest do thou read thy self, out of thine own mouth; perhaps thou hast forgotten, or perhaps thou didst never learn. And so vice versa. x 1.9 There are some called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who were not so unlearned. There are three Kings that have no part in the world to come, viz. Jeroboam, Ahab, and Manasseh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and four common persons, Balaam, Doeg, Ahitophel, and Gehazi.

But these Apostles were unlearned, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men of no degree or quality, but vulgar persons, and of the common people. So 1 Sam. XVIII. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a poor and vile man. The Targumist reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A poor man and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or vulgar person. And Chap. XXIV. 14. After a dead Dog, after a Flea? Targumist, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After one feeble wretch, after one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 common person.

VERS. XVII.

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

Let us streightly threaten them, &c.

I. THIS incessant and implacable enmity, and stubbornness, the Sanhedrin had a∣gainst the Doctrine and Miracles of the Apostles in the name of Jesus, (of which this was the first specimen) did betray a most particular spight and ill-will they had to∣ward Jesus above all other men. Let us only compare the case of Jesus with that of John Baptist. All men esteemed John a Prophet, Matth. XXI. 26. Nor did they so much oppugne his preaching. And why should they so unanimously set themselves against the preaching of Jesus which was signalized with so many, and so great miracles beyond that of John the Baptist?

II. We conceive in our Notes upon John XI. 48. that the Fathers of the Sanhedrin had either a down right knowledge, or at least a suspition that Jesus was indeed the Messiah, and hence arose their hatred against his person and doctrine. It is much dispu∣ted and questioned concerning the testimony which Josephus gives concerning Jesus, whe∣ther it was Josephus his own, or whether it had not been foisted and thrust in by some Christian. And yet in it (excepting the last clause) you will hardly find any thing, but what the very Rulers of the Jews either owned or at least suspected if they would speak out. y 1.10 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. About this time there was one Jesus a wise man (if it be lawful to call

him a man) for he wrought strange works. I suspect, that Josephus in those words [if it be law∣ful to call him a man] did not set the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Man, in opposition to God, but in op∣position to Prophet, in some such sense as this; if it be lawful to call him meerly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a wise man [Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] and not to call him him a Prophet; for he did great miracles. He goes on: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This was the Christ, Matth. XXI. 38. The Husbandmen seeing the Son, said among themselves, this is the heir come let us kill him. Now if the rest of that Pa∣rable agree with the actions of the Rulers of that Nation, in persecuting the Prophets and even Christ himself, which any one may discern; then why may not this clause be ac∣counted to agree so far with them too, as that when it shews that they said amongst them∣selves this is the heir, &c. it may intimate, that the chief of the Jews who Condemned and Crucified the Lord Jesus knew him to have been the Messiah.

To proceed in the Historian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He appeared to them (his Disciples) having revived the third day. Let us but consult Matth. XXVIII. 13, 14, 15. and see if there can be any doubt whether the Priests and Fathers of the San∣hedrin were not convinced and perswaded, that Jesus had indeed arose from the Dead, when they did so knowingly and industriously devise a tale to elude his Resurrection. Thus far therefore Josephus (if it was he indeed that was the Author of that passage) hath uttered nothing but what the Rulers themselves were conscious of, if they would have spoken out: but what is added in him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The divine Prophets having said these and a thousand other won∣derful things of him. This I confess is so noble and ingenuous an acknowledgment of Jesus, that I would hardly expect it from Josephus, and much less from any of his Country∣men. But however, be this passage Josephus his own or no, yet,

III. That which we assert seems confirmed by that of Joh. XI. 47, 48. The Chief Priests and Pharisees said, what do we? this man doth many miracles, if we let him thus alone, the Romans will come and take away both our place and nation. Who does not here see, that they that speak this, had their eye upon that of Daniel, IX. 26, 27. where the Prophet discourseth about the Messiah, that he shall be cut off; that he shall cause the Sacrifice and the oblation to cease, that the people of the Prince that shall come [i. e. the Romans] shall destroy the City any Sanctuary? Whence it may very probable be argued, that they both from the agreement of times, and from the miracles and Doctrine of Jesus, did more than suspect, that this was the Messiah of whom the Prophet had there discoursed, and that they were in great doubt what to do with him.

This man doth many mira∣cles, and demonstrates himself to be the Messiah; and what shall we do? To cut off the Messiah would be an horrid thing: And yet, on the other hand if we should suffer him, he would make the Sacrifice and Oblation to cease, he would put an end to the service in the Temple, our Religion would fall, and then what remains, but that the people of the Prince that shall come, the Romans, will come and take away both our place and Nation?

Object. But do we not meet with such passages as these? And now Brethren, I wot that through ignorance ye did it, as also did your Rulers, Acts III. 17. For they that dwell at Je∣rusalem, and their Rulers, because they know him not, nor yet the voices of the Prophets, &c. Chap. XIII. 27.

Answ. They knew not indeed, the person and office of the Messiah; they were igno∣rant of his Godhead, and as to his office dreamt of nothing but Earthly and Temporal things; but then, this doth not hinder but that they might know Jesus to be the true Messiah: whom when they found falling short of the expectations and conceipts they had framed of the Messiah, and that his Doctrine tended to the subversion of Judaism, they had rather have no Messiah than such an one: And let himself and his Gospel perish with him, rather than their Judaism.

VERS. XXVII.

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

Of a truth they were gathered together.

AND then follows in some Bibles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In this City. So Beza, the Vulgar, the Syriac, and the Alexandriam MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In this City of thine. Which might be therefore the rather allowed of, because the Jews do remove the insurrection that should be made against the Lord and his Christ, so far from their own City. It is a thing they will not believe, that in Jerusalem or amongst the Jews, any rebellion against the Messiah should ever be moved or fomented: these things, they say, were spoken concerning Gog and Magog that rose up against Israel: a 1.11 Or concerning some other (heathen) Country rebelling against the Messiah. b 1.12

VERS. XXXVI.

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

Ioseph surnamed Barnabas, &c.

WHereas there were two very noted Joseph's; for distinctions sake (as it should seem) the one was Joseph Barnabas, the other Joseph Barsabas. The Apostles gave the name of Barnabas; it may be questioned whether they did the name of Barsabas or no: Because there is a Judas Barsabas also in Acts XV. 22.

It is uncertain whence the name Barnabas derives its self, and so much the more, because it is uncertain what the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should signifie in this place. It is generally in∣terpreted, The Son of Consolation. In the Syriac, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whence by a long de∣duction they would make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Naba. I contend not, but when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 equally signifies Exhortation, as well as Consolation and the Apostle expressly distinguisheth it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Consolation, 1 Cor. XIV. 3. it seems more probably to take its original from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Prophesie, under which word every one knows Exhortation is comprehended in the first place, and according to this signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we find him be∣having himself, Cap. XI. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He exhorted them all that with pur∣pose of heart they would cleave unto the Lord.

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

Of the Country of Cyprus.

So the two Apostles of the Gentiles have Gentile Countries for their native soil. Paul in Cilicia, Barnabas in Cyprus. Where he also sold his Land, for it is a question whether he could have sold it in the Land of Israel; as also whether he being a Levite, was capable of possessing any Land that had not belonged to the Cities of Levi, which could not be sold in the same manner that other Lands were. Nay, It was not lawful for an Israelite to part with the Land of his inheritance, unless constrained to it by his poverty, ac∣cording as it is said, if thy Brother should become poor and sell his possession, &c. c 1.13 Here Lands are sold, not so much upon the account of their own poverty, as the poverty of others.

Notes

• o 1.1

  Ro••h basha∣na••, fol. 31. 1.
• p 1.2

  Avoda•• Za∣ra••, fol. 8. 2.
• q 1.3

  De Excid. lib. 6. cap. 31.
• r 1.4

  I••••••asin. fol. 6••. 7.
• * 1.5

  •• Joma, fol. 39. ••▪
• t 1.6

  Midr. Tillin.
• u 1.7

  P••sachin, fol. 119. 1.
• w 1.8

  Cap. 1. hal. 3.
• x 1.9

  Sanhedr. fol. 90. 1.
• y 1.10

  Antiq••▪ ••••••. 18. cap. 4.
• a 1.11

  Avoda•• Za∣ra••, fol. 3 2.
• b 1.12

  ••••••r. Till. fol. 4. 2.
• c 1.13

  Maimon. She∣mittah V••job••l. cap. 11.