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. IX. (Book 9)

VERS. I.

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

Am I not free?

HERE some Interpreters in their Versions vary the order of the clauses, and read, Am I not free? and then after that, Am I not an Apostle? Moved to it hence undoubtedly, because it is greater to be an Apostle, than to be Free; and they supposed they should keep true order, if they proceeded from a lower degree to a higher. But they should have considered, that Paul did not barely treat of Christian Liberty, but of Apostolic Liberty: which appears also sufficiently vers. 5: Nor could he use a more accurate method in his business, than by first proving himself an Apostle, and then proving his Apostolic Liberty.

He is about to treat of his Liberty, or how lawful it is for him, to require maintenance for himself, his wife and family, if he had them, for his ministery in the Gospel among the Heathen, which Peter and the rest of the Apostles did among the Jews. It was formerly appointed by Jewish Lawyers, that Tithes were not to be required and taken of the Gentiles, maintenance was not to be asked from Heathens, and that a Jew should not make himself any ways beholden to an Heathen. Which so much the more also pre∣vailed among them, because there was not any permission in the Law concerning these things, or at least that there was deep silence in the Law concerning them. These mat∣ters could not but raise a contest against him, concerning his maintenance among the Heathen, while he preached the Gospel to them.

Our Apostle therefore, the Minister of the Uncircumcision, flies to that, namely to defend himself by his Apostolical power among them, who had raised a difference against him about this business, Ver. 3. Be it granted, that it was appointed by the Traditional Laws, concerning taking no maintenance from Heathens; yea though it were granted, that it were so decreed by the Law of Moses; but I am an Apostle, I am free from such Laws; yea it is in my power to institute this for a Law to the converted Heathen, that those that preach the Gospel should be sustained by the Gospel.

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

Have I not seen Iesus Christ?

PAUL saw the Lord twice. First in his journey to Damascus, when he was mar∣ked out for an Apostle. Secondly, In his Trance at Jerusalem, when he was mar∣ked out for the Apostle of the Gentiles, Act. XXII. 21. He alone among the Apostles saw the Lord after his ascension.

VERS. III.

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

My Apology, &c.

THE Apology it self follows, Have we not power, &c. unto ver. 15. The necessity of his Apology was, that he was accused by some of receiving maintenance from Heathen Churches for his preaching the Gospel: or it was observed with a stern coun∣tenance by some Cavilers, whether he would receive it, or not. Hence it was, that he

applied himself to mechanic labour, whereby he might sustain himself, and get his li∣ving: Not that it was unlawful for him to demand a livelyhood of the Gentiles, but because he would not; to stop the mouths of the Jews that barked against him. Hence are those words, vers. 19, 20. I am free from all men, and yet I am become the Servant of all. To the Jews I became as a Jew, &c. Compare III. Joh. ver. 7. They took nothing of the Gentiles.

VERS. XIII.

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

They that wait at the Altar.

HE distinguisheth between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, labouring about holy things, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Waiting at the Altar. For there were some who wrought in the holy things, besides those who served at the Altar: concerning whom see the Tract Shekalim.a 1.1 Among the rest were they 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who picked the wormt out of the wood, which was to be layed upon the Altar: who being touched and infected with some spot, were not fit to minister at the Altar; but they were de∣puted to this office, and nourished out of the consecrated things.

b 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Assidentes Altari, sitting at the Altar, not in the pro∣per and strictest sense: for it was lawful for none to sit within the Court, but for the King alone. c 1.3 But rather Obsidentes, Besieging the Altar, and spred every where about it in the service of it. Some taking away the ashes, some killing the Sacrifice, others sprinkling the bloud, others laying the pieces of the Sacrifice upon the Altar, &c. Con∣cerning which see the Tract Tamid.d 1.4

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies also to lay snares, which may also be applied to that emulous di∣ligence, wherewith they did as it were lay snares for the Altar, contending in former times who should first go up thither to take away the ashes, and to make the fire, &c. concerning which these things are related. Ine 1.5 former times whosoever would clear the Altar of its ashes, did it (in the morning:) But when many strove together about that business, and ran, and went up by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the ascent of the Altar, &c. There was a time when two strove together, and ran with equal speed, and went up by the Ascent of the Altar, and one thrust the other, so that he fell, and his leg was broke, &c.

VERS. XXI.

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

To them that are without Law, as without Law.

HE distinguished, as it seems by the verse before, between the Jews, and those that are under the Law. Which may be understood of the Jews in general, and of the Pharisees in particular: because the Pharisees seemed more to subject themselves to the Law, than the rest of the Nation. But by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such are without Law, whether he means the Sadduces, who altogether opposed the Laws of Pharisees, or whether the Heathen, enquire. How he could yield himself conformable to the Heathen, it is not easie to judge; to the Jews, the Pharisees, the Sadducees he might conform himself in some things without scruple, that he might gain them: this only being understood of the Sadducees, that his conformity is to be understood in rites, not in the heresy about the Resurrection.

VERS. XXVII.

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

Lest I should become a Cast away.

A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may well render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word very usual among the Masters: especially, as it is opposed to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, approved, fit, either thing or person: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the contrary denotes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not approved, not fit.

Notes

• a 1.1

  Cap. 5.
• b 1.2

  Middoth, cap. 2. hal. 5.
• c 1.3

  Joma, f. 69. 2.
• d 1.4

  Cap. 3. hal. 1. &c.
• e 1.5

  Joma, f. 22. 1.