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. XV. (Book 15)

VERS. V.

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

And that he was seen of Cephas.

NAmely going to Emmaus. See what we have said at Mark XVI.

VERS. VI.

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

Then he was seen of above five hundred brethren at once.

IN a Mountain of Galilee, Mat. XXVIII. 16. When it is added by the Evangelist, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But some doubted, which is to be warily understood; not that some of the Eleven now still doubted of his Resurrection; for Thomas himself had believed before: but that some of that multitude, assembled there with the Eleven, doubted. Therefore it is not only, congruous, but necessary to render that verse thus, And they (the Ele∣ven Disciples) seeing him, worshipped him; but others doubted. Not some of the Eleven, but others of the company.

VERS. VII.

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

After that he was seen of Iames.

WHAT James? The Son of Zebedee, or of Alpheus? It is more probable to understand it of James the Son of Alpheus; and that he was alive, when Paul wrote this; and that the Apostle seems on purpose to treat of the appearance of Christ to Peter and James the Minister of the Circumcision, and to himself, the Minister of the Un∣circumcision. See the story of one James, a Disciple, as he is stiled of Jesus. a 1.1

VERS. VIII.

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

As one born out of due time, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An untimely birth, Job. III. 16. to the LXX Interpreters is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and which is to be marked, they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An hidden untimely birth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an untimely birth proceeding out of his mothers womb; when the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hidden, seems rather to denote the contrary; namely, That it never went out of its mothers womb, but was always hidden there. So the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an untimely birth hidden in the womb.

Hence the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 very usual among the Talmudists for a woman bringing forth an abortive, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A b 1.2 woman that comes before her time, and brings forth, in the figure of a beast, or a bird. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Coming be∣fore her time, and bringing forth a sandal, secundine, or a figured lump, &c. Numb. XII. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As an untimely birth coming out of the mothers womb, and devoureth the half of her flesh.

As though the Apostle should say; How far am I from an Apostle? As much as some mishapen and desormed lump, brought forth by an abortive birth, differs from the shape of a man. You may render the words in English more apt and clear, un∣less I am mistaken in my conjecture, after this manner, As to a thing born out of due form, than as they are rendred, As to one born out of due time. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A child not shaped, So the LXX in Exod. XXI. 22.

VERS. XX.

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

The first fruits of them that slept.

ALthough the Resurrection of Christ compared with some first fruits hath very good harmony with them, yet especially it agrees with the offering of the Sheaf, commonly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not only as to the thing it self, but as to the circumstance of time. For first there was the Passover, and the day following was a Sabbatic day, and on the day following that, were the first fruits offered. So Christ our Pasover was cruci∣fied. The day following his crucifixion was the Sabbath; and the day following that, he the first fruits of them that sleep, rose again.

VERS. XXIX.

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

They are baptized for the dead.

I. IN this sense you may best understand these words: Otherwise what shall they do, who undergo martyrdom, and are baptized in that sense, as baptism denotes death by martyrdom; if the dead are not at all raised? For

I. That Baptism is taken for martyrdom, appears enough, Mat. XX. 22, 23.

II. See how very well the connection of the following verse agrees to this sense▪ What shall they do, who have undergone, and do undergo martyrdom, if there be not a Re∣surrection? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; And why do we also every day, and every moment, go in danger of martyrdom?

III. He argues from them that die in Christ, that is, in the Faith of Christ, ver. 18. And do you believe he would omit an argument from those that die for the Faith of Christ?

IV. He saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What shall they do? Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What do they? Not what they mean, or denote, or signifie by this, that they are baptized, &c. But, what shall they do? Or what shall become of them? They have delivered their bodies to martyrdom, and what shall become of them, if their bodies rise not again. So Jer. V. ult. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What will ye do in the end? That is what will become of you?

There lies no sense in the words, as to this sense which we propound, but in the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For the Dead: which let us illustrate by a like Phrase. The Jews baptized a Proselyte 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Under the Notion, or in the name of a Proselyte; and a ser∣vant to be set free 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Under the Notion, or in the name of a Libertine. But now when it was said, N. is baptized 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a Proselyte. N. is baptized 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a Libertine; are not these words uttered well in Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Such an one is baptized for a Proselyte, for a free Man?

II. If the rendring the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this sense seem somewhat uncouth, let it be sup∣posed that the Apostle speaks of washing and purification appointed to the Jews after the touching a dead body, and the rendring will be nearer. Upon that Law thus R. Bechai; He that toucheth a dead body is to be purified with the water of purification with ashes, namely, those of the Red Cow, which purifies him that is defiled by the dead. Whence arose among us the custom of washing hands, when we come from a dead person; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Which intimates the water of the Red Cow, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And intimates also the Resurrection of the dead. But after what manner doth it do that? Hear Zohar upon that matter; c 1.3 The spirit of uncleanness dwells upon men by reason of the dead. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But what remedy have they? That which is written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they shall re∣turn to their dust, that is, To the dust of the burnt Red Cow, whereby they are purified. And the spirit of uncleanness departs, and another Holy Spirit is shed abroad. God gave Israel counsil, that they should use all manner of remedies, whereby they might obtain the life of the world to come: namely, that they be found pure in this world, and holy in the world to come. Concerning whom it is written, I will sprinkle upon you pure water, and ye shall be puri∣fied, Ezek. XXXVI.

We cannot omit that: d 1.4 Anciently it was a custom to baptize Vessels over women dying in their monthly courses. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 At which thing the menstruous wo∣men that were alive blushed. Therefore they appointed to baptize over all women, for the ho∣nour of menstruous women, that were alive. Anciently they baptized over profluvious men de∣parted. For which the profluvious men that were living were ashamed. They appointed there∣fore, that they should baptize over all men in honour of the profluvious men that were alive.

VERS. XXXI.

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

I protest by your rejoycing, which I have, &c.

THAT which the Apostle asserts is this, that he died daily; that is, was trod upon, suffered contempt, underwent danger, expected death. And that this is so, I ap∣peal, saith he, to your boasting, O ye Corinthians. But in what sense is that boasting to be understood? Not the Apostles boasting of them: for then it would more properly have been said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Our boasting, than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Your. Nor was there in∣deed any reason, as things then stood, why the Apostle should boast of them. Nor is their boasting in the Apostle to be understood: for alas! how did they too much under∣value him! The boasting therefore that he hints, was their boasting against him •• and this is it that he calls upon, and appeals to. Every day, saith he, I dye, I am despised, trod up∣on, am in hazzard: and for witness of this I call and appeal to your very boasting against me: which indeed I reckon for my boasting in Jesus Christ. It became not you to glory against me; but since ye do it, I glory in this very contempt, and reproach.

VERS. XXXII.

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

If after the manner of men, I have fought with beasts.

THIS is that great danger, concerning which he speaks, 2 Cor. I. 8, 9. which is not at all to be understood of the Tumult raised among the Ephesians by Demetrius: for this Epistle was written before that tumult: but according to the letter, that the Apostle was really cast to wild beasts in the Theatre. Nor does it obstruct this opinion, that Luke relating the Acts of Paul, omitted this so notable an History, since he hath omitted very many other: nor that those that fought with beasts, were different from those that were cast to beasts, since the latter must fight with them, or perish without any hope. But on the contrary there are these two things make for it.

I. That in Demetrius his insurrection, the chief of Asia (Asiarchae) afforded them∣selves Pauls friends, Act. XIX. 31. That is, Those Priests among the Heathen, whose of∣fice it was, to publish those Plays of the Theatre for the honour of the Gods. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. e 1.5 They asked Philip the Astarch (The Interpreter renders it Mu∣nerarius,

The setter forth of the Games) to let loose a Lion upon Polycarp: But he answer∣ed, He might not, because now the fighting with wild beasts (those Games) was over. The same were the Phoenicharchae, and the Syriarchae f 1.6

But now whence came it to pass, that these Asiarchs were friends to Paul? Was it as being persons that embraced the Gospel? Why therefore were they still Asiarchs? But it seems rather that Paul, being set to combate with beasts, was preserved by some wonder∣ful and stupendious manner; so that the Asiarchs themselves seeing the miracle, were car∣ried away with admiration of the thing, and the good will towards him.

II. What else doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mean, than I have fought with beasts in that manner as men fight with beasts? Or, I have fought with beasts in this very humane body. And that which he adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In Ephesus, renders the sense more clear, and restrains it much more to the letter. For if it were so to be understood, I fought at Ephesus with Demetrius and his fellows, as if it had been with beasts, it had been much more suitable to have brought an example of his stoning in Lystra, Act. XIV. 19. of his whipping at Philippi, Act. XVI. 22, 23. &c. For in Demetrius his uproar at Ephesus you find him to have born or undergone no, not one blow, I had almost said, nor any danger. Gaius and Aristarchus indeed being drawn into the Theatre endured some vio∣lence, being perhaps presently to be cast to the beasts. But read and read again the whole story, Act. XIX. and there is not a syllable of any wrong, that Paul at that time endu∣red in his person.

VERS. XXXVI.

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

Fool.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would the Talmudists say, Sot, mad man. g 1.7 Rabban Jochanan ben Zaccai an∣swered the Baithuseans (denying also the Resurrection of the dead) and said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fools, whence did this happen to you, &c.

VERS. XLV.

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

And so it is written, &c.

OF the former no doubt is made, for it is written Gen. XI. 7. But where is the lat∣ter? Throughout the whole sacred book: thence the Jews speak so many things and so great of the Spirit of Messias, and of Messias quickning.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The last Adam was made a quickning Spirit.

Job XIX. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I know that my Redeemer liveth, and that he shall stand in the latter day upon the earth. Job seems to me in this place in the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to speak in the same sense with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The last Adam. Of the former Adam it was said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dust thou art, and to dust thou shalt return. And I know, saith Job, that my Redeemer liveth; and he shall arise from the dust another, or a latter; and I shall see the Lord made of the same flesh that I am of, &c. Intimating the Incarnation of the Messiah.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A quickning Spirit. The Spirit of the Lord moved upon the face of the waters, Gen. I. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is the Spirit of King Messias. So the Jews speak very frequently. And also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Messias shall quicken those that dwell in the dust.

It cannot be past over without Observation, by what authority Paul applies those words of Psal. XCII. Thou, Lord, in the beginning hast founded the earth, &c. to the Mes∣sias, Heb. I. 10. to prove his Deity and dignity. But thou art deceived, O Paul would a Hebrew say, These words are to be applied to God the Father, not to the Messias. The Apostle hath what to reply from the very confession of the Jewish Nation; You acknow∣ledge that Spirit which was present at, and president over the Creation, was the Spirit of the Messias.

It ought not also be past by without observation, that Adam, receiving from him the promise of Christ; and believing it, named his wife Chava, that is, Life. So the Seven∣ty, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Adam called his wives name Life, Gen. III. 20. What? Is she called life, that brought in death? But Adam perceived 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The last Adam, exhibited to him in the Promise, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A quickning Spirit; and had brought in a better life of the Soul, and at length should bring in a better of the body. Hence is that Joh. I. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In him was life.

VERS. XLVII.

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

The second man is the Lord.

GEn. IV. 1. Eve conceived and brought forth Cain, and said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have possessed, or obtained, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A man the Lord; that is, That the Lord himself should become man. For let me so turn it, depending upon these reasons.

I. That this Interpretation is without any manner of wresting the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; yea it is according to its most proper signification and use.

II. That without doubt, Eve had respect to the promise of Christ, when she named her son; as Adam had respect to the promise in the denomination of Eve.

VERS. LV.

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

O death, where is thy, &c.

HOs. XIII. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Seventy read it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Where is thy revenge, O Death? And thus speaks Aben Ezra, There are some which invert the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will be, as though it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Where. And very truly; as it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vers. 10. Where is thy King. Where the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Not, I will be thy King, but) Where is thy King? So that the Greek Interpreters, and the Apostle after them, translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Where, properly, and truly.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Prophet, is rendred by the Targumist and the Rabbins, to sig∣nifie A Word: but some as Kimchi acknowledges, understand it to signifie The Plague; and that upon good ground, because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Destruction, is joyned with it; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Destruction, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Plague, are joyned together, Psal XCI. Where see the Targum and R. Solomon, and compare the Greek Interpreters with them.

Notes

• a 1.1

  Avodah Za∣rah, fol. 16. 2. & 27. 2.
• b 1.2

  Cherithuth, cap. 1. hal. 3.
• c 1.3

  Fol. 86. 4.
• d 1.4

  Bab. Moed Katon. fol. 27. 2
• e 1.5

  E••sib. Eccles. H••st. lib. 4. c. 15
• f 1.6

  Novell. 89. at the end, &c.
• g 1.7

  Gloss. In Ta∣anith, fol. 1••. 1.