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. I. (Book 1)

VERS. I.

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Paul.

WHO was also called Saul. He had a double name according to his double relation: the Hebrew name Saul, as he was an Hebrew: The Ro∣man name Paul, as a Roman.

It was common in the Jewish nation, that among the Jews they went by a Jewish name, but among Heathens by another. That is, either by the same name turned into the Heathen Language; as Tabitha to the Jews, was Dorcas to them that spake Greek, and Thomas to the Hebrews, was Didymus to the Greeks; and perhaps Silas to the Jews was Tertius to the Romans, Rom. XVI. 21. from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shalosh, Three, and Jason was Secundus, compare Rom. XVI. 21. with Acts XIX. 4. Or they went by some different name; As Herod in Luke, Act. XII. 1, 2. is Agrippa in Josephus: and John is also Mark, Act. XII. 12.

Hence the Gloss upon Maimonides; a Perhaps he hath two names, viz. a 1.1 Jewish and that whereby 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that are not Jews, do call him. And that passage, The b 1.2 Isra∣elites without the Land of Israel have names like the names of the Gentiles. Yea, hearken to what they say in the same Tract c 1.3 concerning Jews dwelling even in the Land of

Israel; Perhaps he hath two wives, one in Judea, another in Galilee. And perhaps he hath two names, one in Judea, another in Galilee. If he subscribes his name, whereby he goes in Judea, to put away her who is in Galilee, or the name whereby he goes in Galilee, to put away her, who is in Judea, it is not a divorce.

It is no wonder therefore, if Saul who was born out of the Land of Israel, and free of the City of Rome, had a Roman name joyned with his Jewish. And it deserves observation, that he being now made the Apostle of the Gentiles, always calls himself by his Gentile name, by his Jewish never: and that Luke prosecuting his acts, calleth his name Saul, while the scene of the story is among the Jews, but Paul, while it is among the Heathen.

VERS. II.

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Sanctified in Christ Iesus.

IT seems to be opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that are sanctified in the Law, or to respect that Law, Deut. XXIII. 1, 2, &c. concerning the excluding very ma∣ny out of the Church of God: which is not so done under Christ.

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Called Saints.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A holy Convocation, is so rendred in the Language of the LXX Interpre∣ters, Leuit. XXIII. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Feasts of the Lord, which ye shall call, called Holy. Vers. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Sabboth, a Rest, called holy to the Lord, See also vers. 4, 7, 8, &c.

Sanctified in Christ, is a general word, which is subdivided into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Truly Saints, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those that call on the name of the Lord, Saints by profession.

VERS. V.

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In all utterance, and in all knowledge.

THAT is in the Gift of Tongues, and Prophesying. These he calls, in the verse following 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The testimony of Christ, that is, The testi∣mony whereby Jesus is proved to be the true Messias, seeing he bestowed such gifts. So Revel. XIX. 10. The Testimony of Jesus is the Spirit of Prophesie: not only the doctrine which the Prophet uttered, but the very gift of Prophesying. And 1 Joh. V. 8. The Spirit, and the Water and the Blood yield a testimony of Christ on Earth. The Spirit, or the gift of Prophesy, The Water or Baptism, and the Blood or Martyrdome. For seeing the extraordinary gifts of the Spirit did so abound, and such infinite mul∣titudes flocked to Baptism in the name of Jesus, and very many for that name endured martyrdom, it was an undoubted testimony, that he was the true Messias.

VERS. XII.

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I am of Paul, &c.

TO trace the original of this Schism, we may have recourse to the twofold di∣vision of this Church, into converted Jews, and Gentiles; which appears from their story, Act. XVIII. The Gentile part perhaps boasted the name of Paul, and Apollo: the Jewish that of Cephas and Christ. But of them again were divided into two. Some of the Gentile partly reverenced Paul either alone, or certainly above all others, as their Father, their Apostle, and the first that brought in the Gospel among them, however he preached plainly, in a low style, and not according to humane wisdom and art. But some preferred Apollo before him, as more profound, more ele∣gant, and more quaint Doctor. See Act. XVIII. 24. Hence that large discourse of the Apostle of this very manner of preaching from Chap. I. 17. to Chap. IV. 6. Where he saith, that he transferred those things in a certain figure to himself and Apollo.

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And I of Cephas.

We will not here dispute, whether Peter were ever at Corinth. For even they themselves, who assert that he was sometime there, yet deny him ever to have been there before the breaking out of this Schism. Whence therefore came there to be a

Sect of his name? You will scarce be able to produce, a more probable reason, than that those of the Circumcision embraced him, who was the Minister of Circumcision, rather than the Minister of Uncircumcision. Let us take an Example from Mark him∣self, the Son, or Disciple of Peter, 1 Pet. V. 13. He being chosen by Paul and Barna∣bas for their companion, in their travail among the Gentiles, on a suddain departed from them, and returned to Jerusalem, Act. XIII. 13. And why so? I should bring this reason of it, which you may correct, if it displease, namely that he cleaving to Peter be∣fore, who was the Minister of the Circumcision, liked not what these Ministers of the Uncircumcision did among the Gentiles: but being better informed afterwards returned again to Paul. So also these Corinthians, and indeed all the Jews every where, that were converted, too much Judaizing as yet, how much more readily would they give up their names to that famous Minister of Circumcision, than to the Minister or Ministers of Uncircumcision? But why not to James or to John, who were as much Ministers of Circumcision?

I. Peter was the Minister of Circumcision without the Land of Israel, but James with∣in; and it seemed more agreeable to these Corinthian Jews, that were seated without the Land of Israel, to choose to themselves the chief Apostle without the Land, than he who was within it. But you will say, John also was an Apostle of Circumcision without that Land, as well as Peter, and he was nearer Corinth, dwelling in Asia, than Peter, who was in Chaldea. True indeed, but

II. Peter was the Minister among the Circumcision of the purest name, namely, The Hebrews, when John was among the Hellenists: yea among the Hebrews of the purest blood, viz. The Babylonians: yea among the Circumcision taken in the largest sense, viz. among the Ten Tribes, as well as among the Jews. To which add

III. That Peter in this outshone the two other Apostles of Circumcision, that to him alone were committed the keys of the Kingdom of Heaven; that is, that he should first open the door, and bring in the Gospel among the Gentiles. Taking all these obser∣vations together, it is no wonder, if these Corinthian Jews Judaizing in very many other things, as appears from this Epistle, when they were minded to enrol themselves under some Apostle, it is no wonder, I say, if they would enrol themselves under Peter the Apostle of the Circumcision, rather than under Paul, the Minister of the Gentiles; under Peter an Apostle out of the Land, rather than under James, who was not: un∣der Peter the Apostle of the purest Hebrews, and of Circumcision in the fullest name, than under John the Apostle of the Hellenists.

Yea it is no wonder, if the Christian Gentiles, whether Corinthians, or Beleivers of some other places, when they would enrol themselves under some peculiar Apostle, it is no wonder, I say, if they had regard to Peter, who first brought in the Gospel among the Gentiles, rather than any other, who brought in the Gospel into this, or that pecu∣liculiar place. So that opinion of the Primacy of Peter seems to have arisen, among the Jewish Christians, for the particular difference of his Ministery among the Circum∣cision; and among the Gentile Christians, for his bringing in of the Gospel among the Gentiles.

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And I of Christ.

If there were any among the Corinthians, who had been baptized by the Baptism of John only, as there were among the Ephesians, Act. XIX. 4. no wonder, if they said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I am of the Messias, not knowing as yet Jesus of Nazareth to be Him. But be it granted, that all were better taught by Paul or Apollo, when yet very many still enclined to Judaism, one may suspect, That they said, I am of Christ, or Messias, in that sense as we formerly were instructed of the Messias, namely, that every one should be enrolled and subjected under him only, as our Captain, not under any depu∣ted by him, or supplying his place.

VERS. XIV.

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Crispus.

THE name Crispus is also in use among the Talmudists. d 1.4 R. Aibular, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nigri Crispi saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.5 R. Crispus saith.

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Gaius.

If that Gaius or Caius, to which the third Epistle of John is writ, were the Corinthi∣an Gaius, which is very probable, comparing Rom. XVI. 23. with the seventh verse of of that Epistle; then John seems to have written his first Epistle to the Corinthians. I writ, saith he, to the Church: To what Church? Certainly, to some particular Church, and where Gaius himself resided. But what Epistle is that which he writ? Who would not more fitly say, That it was the First of his Epistles, than that that which he writ was lost? And if these things are true, you may look for Diotrephes in the Church of Corinth, the ringleader in the Schism. But these things under correction.

VERS. XVII.

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For Christ sent me not to baptize.

PAUL was not appointed a Baptist among the Gentiles, as John was a Baptist among the Jews: nor was the office of the one and the other alike. The Jews even from their cradles were instructed in the doctrin of the Messias, and in the Articles of Reli∣gion, so that John had no need to spend much pains to prepare them for Baptism in the name of the Messias now to come, and for the reception of the Faith of the Gospel. But how much pains must Paul take among the Gentiles, who had not so much as ever heard, either of Christ, or of the true God? He preached therefore daily, and as it were drop by drop instils into them the doctrin of Religion; and it was no small labour, leasurely to lead them to a baptizable measure of knowledge, if I may have leave so to express it. He baptized Gaius, Crispus, Stephanas, that were Jews, who were presently and with little labour instructed in the doctrine of the Gospel: but others who did ripen more slowly to the knowledge of it, he committed to other Ministers to be bap∣tized, when they should find them fitted for it.

VERS. XX.

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Where is the Wise? Where is the Scribe? Where is the Disputer?

GOD f 1.6 shewed to Adam,

: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every Generation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And the Disputers of it.

: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every Generation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And the Wise men of it.

: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every Generation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And the Scribes of it.

: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every Generation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And the Governors of it. These words are recited with some variation elsewhere. g 1.7

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Wise man, who taught others. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Scribe, Any learned many, as distinguished from the common people, and especially any Father of the Traditi∣ons. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Disputer, or Propounder of questions, he that preached, and interpreted the Law more profoundly.

VERS. XXI.

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In the Wisdom of God the world by wisdom knew not God.

THAT is, the World in its Divinity, could not by its wisdom know God.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Wisdom of God is not to be understood that wisdom, which had God for its author, but that had God for its object: and is to be rendred Wisdom about God. There was among the Heathen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wisdom about natural things▪ and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wisdom about God, that is, Divinity. But the World in its Divinity could not by wisdom know God.

Notes

• a 1.1

  In Cerushin, cap. 3.
• b 1.2

  Hieros. Gitti••, fol. 43. 2.
• c 1.3

  Fol. 45. 3.
• d 1.4

  Hieros. Jeva∣moth, fol. 2. 3.
• e 1.5

  Ib. fol. 12. 2.
• f 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. •• 24.
• g 1.7

  Avodah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fol. 5. 1.