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. VI. (Book 6)

VERS. I.

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

Go to Law before the unjust.

WE cannot here but first of all produce the words of Titus the Emperour, thus discoursing to the seditious, that were besieged in Jerusalem; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. First, a 1.1 we have granted you to dwell in your own Country, and have set over you Kings of the same tribes with your selves. Then, we have preserved your Countries Laws, and have permitted you not only to live by your selves, but others also, according to your will.

That the Jews had nor lived by their own Laws under the Roman Empire, is clearer than to need demonstration. And the Gemarists, being witnessess, Judgment in mony matters, or in things pertaining to this life, was not taken from them before the times of Simeon ben Jochai. b 1.2 Now I would have you tell me, whether the same things were not allowed the Jews converted to Christianity? Let us tak an Example in this Corin∣thian Church: it consisted of Jews and Gentiles now converted. The Jews, while they believed not, had in their Synagouges 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Bench of Three, who judged 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concerning things pertaining to this; and that by the permission of the Ro∣man Empire. Now they were translated into a Christian Synagogue, or Congregation, and with them Gentiles, who believed. Was that denyed them by the Romans in a Christian Congregation, which was granted them in a Synagogue?

First, There was no Persecution at all as yet, raised against the Christians by the Ro∣mans, when the Apostle wrote these things. For not a few years passed before Nero brake forth into that wickedness.

Secondly, The Romans little cared to distinguish between a Judaizing Synagogue of the Jews, and a Christianizing Synagogue of the Jews. And that of Gallio was, as the business was indeed, See ye to it, I will be judge of no such matters, Act. XVIII. 15. It was free for them to judge of names and matters of their Law.

Therefore these Corinthians were worthy of reproof, in whose power it was freely to exercise such judgments among themselves; yet to the scandal of the Gospel, and the Christian name, betook themselves to Heathen Courts of justice.

VERS. II.

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

Know ye not that the Saints shall judge the World?

THIS place is wrested to a twofold opinion. By the Fifth Monarchists, into I know not what sense; which I would rather you should ask them, than expect from me. By others into this opinion, That the Saints in the last judgment, shall sit to∣gether with Christ, and shall approve his judgment. And to this they bring those words of our Saviour, Mat. XIX. 28. Luke XXII. 30. When the Son of man shall sit upon the throne of his Glory, ye also shall sit upon twelve thrones, &c.

I wonder, the verses of so illustrious and notable a Subject as that is which we now handle, and that which is now quoted are, so much strained from their proper and genuine sense. Let me speak it by the leave of the Learned. Let us first weigh the words of our Saviour.

I. There is but small Logical arguing in this manner (if those words were to be taken in that sense, which they would have) You shall sit upon twelve thrones, judging the twelve Tribes of Israel, Therefore, all the Saints shall judg the world, as Assessors with Christ in the last judgment. Which harshness they thus smooth over, That c 1.3 which he said to them, he said to all those that shall imitate them. d 1.4 Here shall be some eminency of the Apostels above the rest of the Saints. And so very many others.

II. But Judas was present, when these words were uttered by our Saviour: and was not he to be concluded within that number of twelve? But omitting this, there were more also present when he said these words, who had followed him in the regene∣ration: and if all they, and all the Saints that should be in the whole world, were to be concluded within that priviledge of sitting with Christ upon the Bench, why is the number restrained, only to Twelve? You Twelve, that is, All Saints, shall judge the twelve Tribes of Israel; that is, the whole world, is so thorny a Gloss, that my fingers can by no means touch it.

III. We gave the sense of the words in their place. Namely, by Christ sitting in the Throne of his glory, is not to be understood his Tribunal in the last judgment; but when he should come in the glory of his vengeance, against the Jewish nation: then not the Persons, but the Doctrine of the twelve Apostles, should judge and condemn that most wicked Nation.

And as to the opinion it self concerning the Saints sitting with Christ.

I. Nothing is plainer in the Scripture, than that all shall stand before the judgment seat of Christ, 2 Cor. V. 10. as well the Sheep as the Goats, Mat. XXV. 32. &c. Men∣tion indeed is made of reigning with Christ, but no where of judging with Christ in the day of judgment.

II. How little or nothing doth that sound, The Saints shall approve the judgment of Christ? Are thrones for this to be set up, that those, that sit upon them, should ap∣prove the judgment? The very Devils and damned themselves shall not otherwise chuse, but acknowledge his justice.

III. And what, I pray, is this manner of arguing, Saints in the last day shall approve the judgment and sentence of Christ; Therefore ye are able to judge concerning those things, which pertains to this life?

We therefore make no doubt, that the sense of these words, Know ye not that the Saints shall judge the World, most plainly is this, Know ye not that Christians shall be Magistrates, and Judges in the World? Which most clearly appears by these ob∣servations.

• I. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saints, in the verse before, denotes all Christians, as opposed to Infidels, not professing Christianity. But that all these shall judge the world with Christ, the espousers of that opinion will not acknowledg: and then let a reason be given, why

• the word in this verse, is to be taken in a different and stricter sense, than the same word is in the verse aforegoing.
• II. The Apostle speaks as of a thing known, and confessed: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Know ye not? But whence was this known, or to be known, that Christians should be Magistrates, and judges of the world? Most easily and most plainly out of Dan. Chap. VII. 18, 27. Where when the four Heathen Monarchies, which had so long ruled the world under their Tyranny, fell: at length the Rule and Dominion and Empire under the whole Heaven was to be translated to the people of the Saints of the most. In what sense and in what latitude the word Saints is to be taken, one may learn from a very plain Antithe∣sis in that Chapter. The Rule, and the Dominion and Empire under the whole Hea∣ven was before belonging to Heathens, but under the reign of Christ, it was the Saints, that is, the Christians.
• III. This sense agrees very well with the Apostles argument: Think it not unlaw∣ful to decide among themselves such differences as arise among your selves: and by fly∣ing to Heathen Tribunals, do not bring a reproach upon the Gospel: for consider what is foretold by Daniel, which ye know well enough, namely, that the Saints, that is, the Christians, shall hereafter possess the Dominion and Government of the whole world, as now a long while the Heathens have possessed and do possess it. If they shall one day be endued with a right of governing, certainly you your selves may determine of contentions now.
• IV. That which is said by the Apocaliptic, Chap. XX. 4. agrees with the sense of this place. That when Christ had bound Satan, that he should no more deceive the Gen∣tiles as he had done before, by Idols, Oracles, &c. Thrones are set up, and Judgment is given unto them, who set upon them, that is a Power and Authority of judging and ruling, and exercising magistracy.

VERS. III.

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

Know ye not that we shall judge Angels?

HE saith not as he did before, The Saints shall judge Angels, but We shall judge them. By Angels all confess Devils to be understood. But certainly all Saints, (according to the latitude of that word, in the verse foregoing) that is, that profess Christianity, shall not judge Devils. Nor is this judging of Angels to be understood in the last day. But the Apostle speaks of the Ministers of the Gospel, himself, and others, who by the preaching of the Gospel, and the name of Christ, should spoyl the Devils of their Oracles and Idols, should deprive them of their Worships, should drive them out of their seats, and strip them of their Dominion. Thus would God subdue the whole world under Christian Power; that Christian Magistrates should judge men, and Mi∣nisters of the Gospel, Devils: and do not you now judge among your selves of some trivial differences?

VERS. IV.

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

Iudgments of things pertaining to this life.

HOW judgments among the Jews were distinguished into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pecuniary judgments, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Capital judgments, every one knows. Whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Judgments of things pertaining to this life, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pecuniary judg∣ments, are the same, we do not dispute: certainly under Pecuniary judgments, as they are opposed to Capital judgments, are comprised all judgments below Capital. Hence is that which we observe elswhere; Capital judgments were taken away from Israel, forty years before the destruction of the Temple. e 1.5 And Pecuniary judgments were taken away from Israel in the days of Simeon ben Jochai. f 1.6

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

Who are least esteemed in the Church.

I. To interpret this word here for those that are most vile, or most contemptible, which some versions do, is certainly somewhat hard, and improper. What? Needy persons, and such as seek their living by almes, or hard labour, to make them Judges? Whence should such have skill to judge, or be at leasure for it? How apt might they be to consult rather their own gain, than just judgment? And who would not despise such Judges? The word therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, least esteemed, is not to be reserred to the lowest of the common people, but to the lowest of the order of Judges.

II. That Order had these degrees in the Jewish Benches: according to the custom and disposition of which, it is very likely, the Apostel speaks.

• 1. There was the Great Sanhedrin consisting of LXXI Elders.
• 2. There was the Sanhedrin of Three and Twenty, in Cities of more note.
• 3. There was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Bench of Three, in every Synagogue.
• 4. There was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Authorized or Authentic Bench.
• 5. There was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Bench not Authorized; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not authentic.

III. We distinguish first, between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Bench of Three, appointed in every Synagogue, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Authorized Bench, however consisting also of three men. For the Bench of Three in every Synagogue, consisted of three Elders, ri••ely and by imposition of hands preferred to Eldership. But that Bench, which we stile Authorized, consisted not always of men, promoted by ordination to Eldership, but often of men, receiving authority to judge in such or such matters by some special Patent, granted them by the Sanhedrin. It consisted for the most part of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fel∣lows of the Wise men, men learned indeed and Scholars, but such as were not yet elected into the Order and rank of Elders.

And the duties of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mumchin, the Authorized Bench, was different from the Duties and offices of the Triumviral Bench. This Bench was to judge of mony matters, of wrongs, &c. That, namely the Mumchin, was to judge of the first-born of Cattle to be offered to the Lord, whether they were without spot, or no: g 1.7 of Womens charms to be worn or not, on the Sabbath: h 1.8 of the knives of the Butcher-Priests, whether lawful, or not: and of divers things of that nature.

IV. When we rendred those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Bench not authentic, we meant it so called, not that the judgments and determinations of that Bench were of no value, but that that Bench received not its authority from the Sanhedrin, but was chosen by them, between whom the controversy depended.

i 1.9 Rabh Nachman saith, A widdow (if she would sell somewhat of her dowry) hath no need 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of the Bench of the Authorized; but hath need 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of the Bench of Idiots, or private men. Maimonides l 1.10 citing these words writes thus, A widdow, whether she became a widdow after marriage, or after Espousal is bound by Oath, and sells a piece of Land of her Husbands (for her maintenance) either in the Court of the Mum∣chin, the Authorized, or in the Court of those that are not Authorized: Now that Court or Bench is when three men are present, that are honest and skilful in valuing apiece of Land.

To this very ordinary Bench among the Jews, the Apostle seems to have respect in this place, and to prescribe the Corinthians for a means of ending their differences, which was easie, common, and void of cost and charges.

The Bench of the Mumchin one may not unfitly call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as were de∣puted by Authority; this Bench consisting of those that were not Mumchin, he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not vile or contemptible, but such as were not Authorized.

He exhorteth therefore, that if at any time suits arise among them, concerning pecu∣niary, or other matters, they by no means run to Heathen Courts, but rather chuse some private men among themselves, as Judges and Arbitrators in such matters.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 m 1.11 Pecuniary judgments may be by three private men; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Judgments of things taken away, and dammages, by the three Authorized. n 1.12 The precept of pulling off the shoe of the Husbands brother, requires three Judges 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Although those three be private men. And Rambam upon the place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Private men, that is, not they that are the Wise men. And Rabbi Solomon, such who were not of the Bench of the Elders in their City: and yet in that case they might be Judges.

They, who were to judge in that affair, were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elders, by God, Deut. XXV. 9: The wife of his brother shall come to him in the sight of the Elders, &c. And by the Talmudists they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Judges; and yet might be private men.

The same Fathers of the Traditions speak many things, of the Plaintiff and Defen∣dant, chusing themselves Judges or Umpires, to decide their differences; and that both parties be bound to submit themselves to their sentence, although it be a form of judging, not altogether according to the form of the Statute. For example sake, Three Judges were required to determine concerning pecuniary suits, and they, by Canon and Statute, such as were made Elders or Presbyters by lawful ordination. But the contending parties might if they would, chuse themselves only one such Arbitrator, or Judge; or three private men, and not Elders. o 1.13 The Rabbins deliver; Pecuniary judg∣ments are by Three. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But if he be authorized, he may judge alone. Rabh Nachman saith, As I judge alone of pecuniary matters. And so saith R. Chaija, As I judge alone of Pecuniary matters. Yea, if he be chosen by the con∣tending persons, he may judge alone; for this hath obtained 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If they take upom themselves, or undertook to submit themselves to the judgment of that

one Elder, or those three private persons; they must submit, and the judgment was good.

Of this matter both Talmuds treat largely enough in the Tract Sanhedrin p 1.14

Out of the Babylonian take these passages in the place now alledged.

Rabh Nach∣man judged, and erred in his judgment. He came therefore to Rabh Joseph, of whom he heard these words. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If they have taken upon them (or undertaken) to stand to thy judgment, thou art not obliged to the payment of the damage, &c. And a little after, Rabban Simeon ben Gamaliel saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Judgment is by three, and Arbitration, or Reconciliation, by two. And better is the force of Reconciliation, than the force of Judgment. For when two Judge, the parties contending may depart from their sentence. But when two Arbitrators compose the difference, the Contenders cannot depart from their sentence.

The reason of each is, because two Judges were not a just Bench: if therefore they would judge ac∣cording to their Office, their judgment was of no avail; but if they were particularly chosen by the contending parties for Arbitrators, it stood. For as the Gloss,

The Contending parties cannot depart from the sentence of two, who compose the differ∣ence, for they choose them.

Out of the Jerusalem Talmud this passage.

q 1.15 R. Abhu sat judging alone at Cesarea. His Scholars said to him, Did not Rabbi teach us this, That none should judge alone? He answered them, When ye shall see me sitting alone, and yet shall come to me, ye are like them, who take a Judge to themselves.

VERS. XII.

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

All things are lawful for me, &c.

THE Apostle now passeth to another subject, and treats underhand against that Plague, that got too much ground in the Church, even the wicked Horesie of the Nicolaitans, which perswaded the eating of things offered to Idols, and Fornication.

I. He that should deny the Sect of the Nicolaitans to have taken its name from Nicolas one of the seven Deacons, would seem certainly to go against all antiquity. And yet the Antients themselves do not sufficiently agree about the matter. Go to the Authors, and you will find them differing, whether the Heresie sprang from an action of Nicolas, or from some saying of his. What if it came from neither? But that the name of the Sect comes from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nicolah, which signifies, Let us eat. For who knows not, that the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might pass into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Chaldees. And when nothing was more antient among those very wicked men, than mutually to exhort one another to eat things offered to Idols, saying to each other, and to others also, as we may guess, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let us eat; how very fitly might they be called hence Nicolaitans by the Orthodox? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 r 1.16 Saying, Let us eat flesh.

II. Whencesoever the name of the Sect comes, one can scarce say, whether the Sect it self were more to be abominated, or more to be wondred at. For when the Synod of Jeru∣salem had very lately decreed against eating things offered to Idols, and fornication, Act. XV. it is a matter of astonishment, that presently a sort of men should spring up, and they such as professed the Gospel, who should oppose them with all boldness, and excite others with all industry and endeavour to eat things offered to Idols and to commit for∣nication.

III. Besides, that those naughty wretches used and abused the pretence of Christian liberty, in the doing of these most wicked actions; they invented arguments, fitted to conceal their wickedness, and to defend their boldness: which the Apostle reflects on in order.

The first is that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ All things are lawful for me. Which although Paul might very well say concerning himself, All things are lawful for me, as he doth, Chap. X. 23. Yet he seems secretly to whisper their very words, and argumentation: to which he also answereth, But all things are not expedient. But I will not be brought under the power of any.

The second is, The Belly is appointed for meats; Things offered to Idols are meats, Ergo. He answereth, God shall destroy both it and them. Therefore care is especially to be taken of the Soul, not of those things which shall perish. And be it granted, that the belly is for meats; but yet the body is not for fornication, but for the Lord.

VERS. XVI.

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

For two, saith he, shall be one flesh.

AND s 1.17 they two shall be one flesh. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 namely, in that place, where they make only one flesh. Which is an apter Gloss, than you would take it to be at first sight; and which the Apostle most plainly hath respect to in this place. Those words in Moses regard a just marriage, but the Apostle bends it to carnal copulation with an harlot: whence it is necessary to take the words of Moses in this sense. There∣fore a man shall leave father and mother, and shall cleave to his wife, and they two (only) shall be one flesh. That is, They between themselves only shall be carnally coupled, and not with any other man, or any other woman.

Notes

• a 1.1

  Joseph. de bell. lib. 6. cap. 34.
• b 1.2

  Hieros. San∣hedr. fol. 24. 2.
• c 1.3

  Primasius.
• d 1.4

  Beza.
• e 1.5

  Hieros. San∣hedr. fol. 24. 2.
• f 1.6

  Ibid. col. 1.
• g 1.7

  See Beracoth, fol. 48. 1.
• h 1.8

  Scha••. fol. 57, &c.
• i 1.9

  Bava Mezia, fol. 32. 1.
• l 1.10

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 17.
• m 1.11

  Sanhedr. fol. 3. 1.
• n 1.12

  Jevamoth, fol. 101. 1.
• o 1.13

  Sanhedr. fol. 5. 1.
• p 1.14

  Cap. 1.
• q 1.15

  Fol. 18. 1.
• r 1.16

  Targ. in Esa. XXII. 13.
• s 1.17

  Berishith Rabb. ••. 18.