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.

Hebrew and Talmudical EXERCITATIONS Upon some few CHAPTERS of the EPISTLE to THE ROMANS.

CHAP. III.

VERS. XII.

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

They are all gone out of the way, &c.

I. THIS with the following part of the quotation, is taken out of the four∣teenth Psalm, according to the Greek Version: being indeed added to the Hebrew context; which is in truth a thing not unusual either to those Interpreters, or the ordinary Interpreters in the Synagogues. We have already observed elsewhere, that there stood by the Reader of the Law and the Prophets in the Synagogues, an Interpreter, that was wont to render, what was read to the people in the Hebrew, into their own Language: and that it was a very usual thing for those Interpreters to expatiate, and by way of Comment to Preach upon the words that had been read. Concerning which I have given some instances; a thing also observable enough in the Chaldee Paraphrasts.

II. That the Greek Interpreters did the same thing upon this Psalm, I do not question: indeed the thing speaks it self: especially if we take notice of the subject which is dis∣coursed of there. But let this be taken notice of, by the way; that where ever any thing occurs in the Holy Scripture, that is either terrifying, or disgraceful, or threat∣ning, the Jews commonly apply it to the Gentiles, as by numberless instances might be confirmed. These Interpreters therefore, having gotten such a subject in this Psalm, and according to the custom of the Nation, applying it to the Gentiles; they heap together passages from other places of the Scripture, which they either believe, or would have, to look the same way, loading and stigmatizing the poor Heathen with odious characters enough; for to them the Jews make no doubt, but assuredly believe, all those things do appertain.

III. Our Apostle follows their quotations exactly, transcribes their words, approves the truth of the thing, but disproves the falshood of the application, vers. 19. q. d. You Jews expound these things of the Gentiles only, as if they did not in the least belong to your selves. And with the same design likewise, have your Interpreters multiplied this heap of quo∣tations, having their Eye on them: But ye must know that whatever things the Law saith, it saith to them who are under the Law.

CHAP. VIII.

VERS. XIX.

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

For the earnest expectation of the creature, &c.

THERE is a twofold key hanging at this place that may unlock the whole, and make the sense plain and easie.

1. The first is, this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we render the whole Creation, vers. 22. and we meet with it twice elsewhere in the New Testament, Mark XVI. vers. 15.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Preach the Gospel to every creature. Col. I. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Gospel which was preached to every creature. Now it is apparent enough what is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in both these places, viz. all Nations, or the Heathen World. For that which in S. Mark is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, preach the Gospel to every creature; in S. Matthew is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 go and teach all Nations, teaching them. The very phrase in this place lays claim to that very Interpretation. I have also observed upon that place of S. Mark, that that phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every creature, is ap∣plied by the Jews to the Gentiles, and that by way of opposition to Israel.

2. The second is, that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vers. 20. which indeed is not unfitly rendred vanity; but then, this vanity is improperly applied to this vanishing, changable, dying state of the Creation. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vanity, doth not so much denote the vanishing condition of the outward state, as it doth the inward vanity and emptiness of the mind. So the Apostle speaking of the Gentiles (concerning whom he speaks here) tells us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they became vain in their imaginations. a 1.1 And again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Gentiles walk in the vanity of their mind. b 1.2 So also, that The Lord knoweth the thoughts of the wise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they are vain. * 1.3 To all which, let me add this observation further, that throughout this whole place, the Apostle seemeth to allude to the Israelites bondage in Egypt and their deliverance out of it; with a comparison made betwixt the Jewish and the Gentile Church. When God would deliver Israel from his bondage, he challengeth him for his Son, and his first-born, Exod. IV. 22. And in like manner the people of the Gentiles do earnestly expect and wait for such a kind of manifestation of the Sons of God within and among themselves. The Romans, to whom this Apostle writes, knew well enough, how many and how great predictions and promises it had pleased God to publish by his Prophets, concerning gathering together and adopting Sons to himself among the Gen∣tiles; the manifestation and production of which Sons, the whole Gentile World with a neck as it were stretched out, doth now wait for.

VERS. XX.

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

For the creature was made subject to Vanity.

THE Gentile World were subject to Vanity of mind; but how, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not willingly, but by reason of him who hath subjected the same? May we not say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it became vain willingly, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was made subject to Vanity, not willingly? For let us recur to the very first origi∣nal of Gentilisme, that is, to the first confusion of Languages by reason of the attempt to build the Tower at Babel. I confess, there are some passages in the Gloss of the Targu∣mists upon this matter (Gen. XI.) that might move laughter; but, as to the sum and scope of the thing they are worth weighing.

c 1.4 They said, Go to, let us build us a City, and a tower, and let its head reach unto the top of Heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and let us make us an house of worship in the top of it, and let us put a sword into his hand, that he may wage war for us against our enemies, before we be scattered abroad upon the face of the whole Earth. We may smile in∣deed at that sigment about the Idol and the Sword, &c. But certainly they do not al∣together miss the mark when they hint to us, that this Tower was built upon an Idola∣trous account. So the Talmudists, d 1.5 It is a tradition. R. Nathan saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they were all intent upon Idolatry. And hence it is that they commonly say, That, that generation hath no part in the world to come. Nor indeed does the severity of the punish∣ment (viz. the confusion of Languages, by which true Religion was lost in the World) argue any less, but that they sinned against God in the highest degree in that wicked en∣terprize. They were inclinable to Idolatry willingly and of their own accord, but that they were subjected to that Vanity, proceeded from the just indignation and vengeance of God. The whole World lay under Heathenism from the first confusion of Languages, to the bringing in of the Gospel among all Nations, two thousand years and upwards: And in this its most miserable condition, who could not but observe that God was angry?

VERS. XXI.

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

Shall be delivered from the bondage of corruption.

THE word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes, yea very frequently in the Holy Scriptures, denotes sinful corruption; so 2 Pet. I. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, corruption through lust; 2 Cor.

XI. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Your minds should be corrupted; 1 Cor. XV. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Evil communication corrupts good manners, &c. So that the sense of the Apostle in this place seemeth to be this: The Gentile World shall in time be delivered from the bondage of their sinful corruption, that is, the bondage of their lusts and vile affections (under which it hath lain for so long a time) into a noble liberty, such as the Sons of God enjoy.

VERS. XXII.

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

The whole creation groaneth together, &c.

IF it be enquired, how the Gentile World groaned and travailed in pain; let them, who expound this of the Fabrick of the material World, tell us, how that groaneth and travaileth. They must needs own it to be a borrowed and allusive phrase. But in the sense which we have pitcht upon, the very literal construction may be admitted.

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 1.6 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 1.7 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 1.8 〈 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.

FINIS.

Notes

• a 1.1

  Rom. I. 21.
• b 1.2

  Ephes. IV. 17.
• * 1.3

  1 Cor. III. 20.
• c 1.4

  Targ. Hieros. & Ionath.
• d 1.5

  Sanhedr. fol. 109. 1.
• e 1.6

  Hieros. Peah. fol. 15. 3. & Kiddush. fol. 60. 2.
• f 1.7

  Lev. G••r. in 1 Kings XIX.
• g 1.8

  Antiq. lib. 8. cap. 3.