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. XI.

BEFORE we apply our selves to the Exposition of this Chapter, let me make these few enquiries.

I. Whether the Jewish Nation, as to the more general and greater part of it, had not been rejected and blinded, before such time as our Saviour manifested himself in the flesh? I know well enough, that the casting off of that Nation, is commonly assign∣ed to that horrid wickedness of theirs in murdering the Lord Christ, and persecuting the Gospel and his Apostles; a wickedness abundantly deserving their rejection indeed; but were they not blinded and cast off before? They were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a generation of Vipers, at the time that the Baptist first appeared amongst them; and this bears the same signification as the seed of the Serpent.

Our Saviour preacheth to them in Parables, that they might neither see, nor hear, nor be converted, nor their sins be forgiven them; Mark IV. 11, 12. which may give ground of suspicion, that that people were cast off to whom Christ preaches in such a form and manner of Oratory on purpose, that they should not be converted.

If they were Jews to whom S. Peter directs his first Epistle (as who indeed doth deny it?) then there is some weight in those words, Chap. II. 10. Ye were in times past, not a people.

II. Is it not very agreeable to reason and Scripture to suppose that Nation cast off, for the entertainment they had given to their fond and impious Traditions? A reprobate people certainly they were, whose Religion had made void the Commandments of God: A reprobate Nation, who in vain worshipped God, after the Commandments of Men, Matth. XV. and by such Commandments of Men, that had leven'd, yea poisoned their minds with blasphemy and hatred against the true Messiah, and the pure truth of God, Isa. XXIX. 13. Because the fear of this people toward me is taught by the precept of men—there∣fore the wisdom of their wise men shall perish, &c. May we not from this original derive the first original of the rejection of this people? And by how much the more they are bewitcht with the love of their Traditions, by so much the more we may suppose them separated from God, hardened and cast off. That the Apostle seems to look back to times before the murdering of our Lord, when he is discoursing about the casting off of that Nation.

III. Was not the Gospel brought unto and publisht amongst the ten Tribes as well as amongst the Jews, when the Apostle wrote this Epistle? The determination of this mat∣ter seems to conduce something toward the explaining of this Chapter, seeing through∣out the whole Chapter there is no mention of the Jews singly, but of Israel.

The Gospel was to be preacht to the whole World before the destruction of Jerusalem, Matth. XXIV. 14. And was it not to the ten Tribes as well as other Nations? It makes for the affirmative, that S. James directs his Epistle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to those ten Tribes as well as the other two. But the Apostles wrote to none, but to whom the Gospel was now come.

VERS. I.

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

Hath God cast away his people?

WE may observe what it is the Apostle propounds to discourse, viz. not of the universal calling in of the Nation, but of the non-rejection of the whole Nati∣on. Hath God so rejected his people, that he hath cast them away universally? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God forbid. For I my self am an Israelite, and he hath not cast me away.

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

Of the Tribe of Benjamin.

So Phil. III. 5. The Jasper stone upon which was inscribed the name of Benjamin in the Brest-plate, was the first foundation in the New Jerusalem, Revel. XXI. 19. In memo∣ry (as it should seem) of this Benjamite, the chief founder of the Gentile Church. e 1.1 The Jasper of Benjamin fell one day out of the Brest plate, and was lost. Dama ben Nethinah having one like it, they bargained with him to buy it for an hundred pence, &c.

VERS. II.

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

How he maketh intercession, &c.

f 1.2 ELijah begs of God that he would take vengeance on the Israelites, for the wickednesses they had committed.

VERS. III.

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

They have digged down thine Altars.

THY Altars? What Altars of God should they be, that the Israelites had thrown down in Samaria? The Altar in the Temple was whole at that time: And what Altar had God besides? R. Sol. upon 1 Kings XIX. Tells us, these Altars were private Al∣tars raised to the Name of God. Such an one was that that Elijah repaired being broken down, 1 King. XVIII. 30.

There were indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 high places built up to Idols, but there were some also built up to God. And that (as the Jews grant) lawfully enough, before the Temple was built; which were used afterward: but the use of them became faulty, because they were bound to go only to that Altar that was in the Temple. These Altars were unlawfully built amongst the two Tribes of Judah and Benjamin, because the way lay open for them to the Altar at Jerusalem; but it was not so unlawful for the ten Tribes within the King∣dom of Samaria, because they could have no such access. It is questionable therefore, whether Elijah would call the high places or Altars in Judaea, though dedicated to the true God, the Altars of God; which being so dedicated in Samaria, he calls by the name of thine Altars.

VERS. IV.

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

To the image of Baal.

THOSE who would have the Hebrew Bibles corrected by the Greek Version, and contend that those Interpreters were inspired with a Prophetick Spirit; let them tell us here, who it was that mistook, these Interpreters or St. Paul? For so they in 1 King. XIX. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And thou shalt leave in Israel seven thousand men, all the knees, which have not bowed the knee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Baal. So the Roman and Alexandrian Edition. But the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have reserved to my self seven thousand men, all that have not bowed the knee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Baal. To pass by the difference between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou shalt leave, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have left, or reserved which is no little one; we will only examine the difference be∣tween the two Articles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Ahab had introduced Baal the Idol of the Tyrians, amongst the Israelites, 1 King. XVI. 31. And were there but seven thousand amongst the whole ten Tribes of Israel that did not worship this Baal? Perhaps there were seventy thousand, nay perhaps seven times seventy thousand. For consider the story in 2 Kings X. 21. and it will appear that the worshippers of this Baal were not so numerous, that they could amount to many thou∣sands, perhaps not many hundreds.

But what did it avail them not to have worshipped Ahab's Baal, if in the mean time they worshipped Jeroboam's Calves? Jehu himself that rooted out Baal and his worship∣pers out of Israel, yet did not he depart from the sin of Jeroboam, namely, the Golden Calves. And what great matter was there in this divine answer to Elijah, if it had said, I have reserved to my self seven thousand men, who have not worshipped 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baal, the God of the Tyrians, if in the mean time, they worshipped the Calves in common with the rest of that Nation? Elijah himself had slain these worshippers of Baal, before he had this answer from God; and therein indeed had done a great act. But it was a small matter, if all Israel, excepting seven thousand only, should still worship this Baal.

By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, therefore, with the femine Article, the Apostle teacheth us, that it must be understood not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the image of Baal, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Calf of Baal. For all will confess, that Baal was a common name for all Idols. And that which follows, 1 Kings XIX. 18. Every mouth which hath not kissed him, takes light from that in Hos. XIII. 2. Let them kiss the Calves.

Now Jeroboams Calves are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the feminine gender, 1 Kings XII. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he made two Calves of gold. So Josephus, g 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Jeroboam making two golden Calves, places them, &c. And instead of more, the Book of Tobit comments sufficiently upon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tob. I. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And all the Tribes that revolted together, sacrificed to the Calf Baal. To this sense therefore the words of God to Elijah come: I have left, or I have reserved, to my self, seven thousand men that have kept themselves untoucht with the common Idolatry of the Nation, in the adoration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Baal, or of Jeroboam's Calf.

VERS. V.

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

Even so then at this present time also there is a remnant, &c.

HOwever we suppose the Jewish Nation, as to the more general mass of it, was cast off before the times of Christ; yet no question, there was in all ages 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a remnant according to the election of grace, and in that age more espe∣cially wherein Christ and his Gospel began to shine out. And that he meant the calling of this remnant in that age and time wherein the Apostle wrote, and not any call of the whole Nation to be hereafter, what can be more plainly said, than what is said in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at this present time?

Let us take a view of the Apostle's reasoning; Hath God cast away his people? No: for I also am an Israelite, and he hath not cast me off. And as in the days of Elijah there was a remnant, even so it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at this very present time. How unfitly would this argue that the calling of the Nation was to be after a great many ages? But if we will suppose that the Jews had for the greatest part of them been cast off, blinded and hardned before the times of Christ, and the Apostle, then this reasoning will run easily, and smoothly: let it be granted, that the Nation, as to the main body of it, was cast away for some ages past; yet, is it so cast away, that there is no hope for any Jew? By no means. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at this present time there is a remnant, as it was in the days of Elijah; I my self am one of that remnant.

VERS. VIII.

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

God hath given them the Spirit of slumber, &c.

SO the Greek Interpreters in Esa. XXIX. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Lord hath made you drink into a Spirit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of compunction. The difficulty lies in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which properly denotes remorse or compunction, very wide from the meaning both of the Prophet and Apostle.

I. The Greek Interpreters, what Jews soever they were, do sometimes frame a sense of their own, and that not seldom, very forreign from the Hebrew truth: And very often use Greek words, in a sense very different from the common idiom of the Greeks. There might be instances given abundantly both for the one and the other, if this were a place for it.

II. This very word we have in hand, they frame to their own sense, different from the common acceptation of it. And whether they take it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To prick, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to grieve, or have any Eye to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 night, they attribute such a sense and signification to it, as denotes silence, astonishment, horror, &c. Gen. XXVII. 38.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a clause of their own inserting) we may equally render it, Isaac being amazed and astonisht, or, grieved and prickt with sorrow, Psal. LX. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thou hast made us to drink the wine of compunction. The Hebrew is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wine of horror. So that the meaning of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in them, must be fetcht from themselves; and in this place from the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Prophet, rather than from any Greek Lexicon.

VERS. X.

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

Bow down their back always.

THE Apostle follows the Greek Interpreters, and they their own Paraphrastic and allusive way. The Hebrew hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 make their loins to quake continually. And so the Chaldee Paraphrast renders it too: but these, Bow down their back, to which the Syriac and Arabick incline. It is very true, that they whose loins are weak and feeble, do go bowing and trembling: but perhaps the Interpreters might allude to that in Deut. XXV. 2, 3. where the Malefactor condemned to be beaten with stripes, must be bowed down: To which that passage in the Psalmist seems to allude, Psal. I. The wicked shall not rise up, or stand in judgment. The Greek Interpreters do frequently allude to the customs, yea, not seldom to the Traditions, of their own Country; whence one might the rather suspect an allusion in this place also. Such a kind of Version is that (seeing we are discoursing about scourging) Prov. XXVII. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If thou shouldst beat a fool with stripes in the midst of the Sanhedrin, instead of, Though thou shouldst bray a fool in a mortar.

Notes

• e 1.1

  Hieros. Peah. fol. 15. 3. & Kiddush. fol. 60. 2.
• f 1.2

  Lev. G••r. in 1 Kings XIX.
• g 1.3

  Antiq. lib. 8. cap. 3.