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. XVI. (Book 16)

VERS. I.

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

Now concerning the Collection for the Saints.

UNLESS I am much deceived 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Jerusalem Writers denotes, in the like sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Collection for the wise men.

They have this story: a 1.1 R. Eliezer, R. Josua, and R. Akiba went up to Chelath of Antioch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Employed in the Collection for the wise Men. One Abba Judah was there, who performed the Law with a good Eye. Being now reduced to poverty, when he saw the Rabbins, he was dejected. He went home with a sad countenance. His wife said to him, Why doth thy countenance languish? He answered, The Rabbins are come, and I know not what to do. She said to him, You have one field left: Go, and sell half of it, and give to them. Which he did. And when they were departed, he went to plow in the half of his field, and found a great treasure, &c. I produce this the more willingly, that it may be observed, that collections were made among the Jews in forrain Nations, for the poor Rabbins dwelling in Judea, in the same manner as they were made among Christians in forrain Nations for the poor Jews converted to Christianity in Judea.

VERS. II.

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

On the first day of the Week.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the first of the Sabbath, would the Talmudists say.

I. That day was every where celebrated for the Christian Sabbath: and which is not to be past over without observing, as far as appears from Scripture, there is no where any dispute of that matter. There was controversie concerning circumcision, and other points of the Jewish Religion, whether they were to be retained, or not retained; but no where, as we read, concerning the changing of the Sabbath. There were indeed

some Jews converted to the Gospel; who, as in some other things they retained a smatch of their old Judaism, so they did in the observation of days, Rom. XIV. 5. Gal. IV. 10. but yet not rejecting, or neglecting the Lords day. They celebrated it, and made no manner of scruple, as appears, concerning it: but they would have their old festival days retained too: and they disputed not at all, whether the Lords day were to be cele∣brated, but whether the Jewish Sabbath were not to be celebrated also. So they admit∣ted Baptism, but it went against them not to admit Circumcision also. And so also in some other Articles of Judaism, not rejecting the Gospel, but superinducing something of Judaism. As I have ordained in the Churches of Galatia, saith the Apostle, so do ye al∣so: On every first day of the Week, &c. And yet the same Apostle saith of the same Ga∣latians, Ye observe days, and months; Not that they refused the Christian Sabbath, but that they retained the Jewish Sabbaths.

II. The Lords day sufficiently commended it self by its own authority: nor could the institution of it at all be doubted by the converted Gentiles, as never knowing, or at least owning, any other Sabbath: nor by the converted Jews, if they acknowledged Jesus for the true Messias; because they had learnt in their Schools, that Messiah should make a new Law, as Moses had made the old. And that also, which they had drunk in from their cradles, that Messiah should not abolish the Institutions of Moses, but raise them higher, and make them more splendid, although it might be more a scruple among them of the abolishing the Jewish Sabbath; yet it could make none of superinducing the Christian Sabbath.

III. In that controversie of the change of the Sabbath, from the Jewish to the Chri∣stian, which some prosecute too much without any cause, they reckon the Scriptures silence concerning the Institution of the Lords day for a denial of the thing; as if it were by no means to be believed, because it is not expressed in plain words.

Among many things said in that case, let us put in these few.

I. The Holy Text indeed is silent of this matter, while the scene of Christian affairs is laying in Judea, mention being only made by the Evangelists of the appearances of Christ, the first day of the week; namely, on that day, wherein he arose from the dead, and the first day of the week following, Joh. XX. 26. But when the scene is transferred to the Gentiles, then there is very open mention of it; namely, in this place, and Act. XX. 7. and Revel. I. 10.

II. For the chief care concerning mentioning the Sabbath was this, that mention might be made of that Sabbath, which was to be among the Gentile Churches, and was to en∣dure for ever. And of that, mention is most evidently made in the history of those Churches.

III. Therefore the former silence does by no means argue, that the Apostles and Dis∣ciples in Judea converted to the faith, did not celebrate the Lords Day, or that they observed it not by Divine Institution; but by good right and reason the mention of it is reserved to its most proper place, that is, in the story of the Gentile Churches.

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

Laying up.

For these, saith Beza, are true riches laid up in Heaven, &c. By occasion of whose words, let us add these few passages of the same subject.

A b 1.2 certain woman came to Rabban Jochanan ben Zaccai, and said, Sir, vouchsafe me susti∣nence. To whom he answered, And who art thou, my daughter? I, saith she, am the daugh∣ter of Nicodemus ben Gorion. And, replied he, O daughter, what is become of the riches of the family of thy Father? She answered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O Rabbi, Do not they use this Proverb at Jerusalem, The salt of riches is the want of them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But those that stood by said to her, But mercy, or alms, is their salt. Where the Gloss is, Whosoever will season his riches, that is, make them not to putrifie, let him bestow them in alms, and the want of riches arising from such a cause, is the seasoning of them.

VERS. V.

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

For I do pass through Macedonia.

THERE is a division about the sense and translation of these words: and here in∣deed the whole hinge of the controversie turns upon the place whence this Epistle was writ.

There are some that render it to this sense, I am now passing through Macedonia; which without doubt he did, whosoever he were, who first joyned those words to the end of the Epistle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The first Epistle to the

Corinthians was written from Philippi: and they must do the same, who think it sent from thence.

But the Vulgar and Interlineary Interpreter; For I shall pass through Macedonia, in the future tense, is more true, and best of all. For that this Epistle was sent from Ephe∣sus, these and other things make plain.

I. That the Apostle salutes the Corinthians in the name of the Churches of Asia; which it is probable he would not at all have done, if he now were in Macedonia. But be it granted, that he very lately coming out of Asia, carried the salutations of those Churches along with him, it is as improbable, that he would not also salute them in the name of the Churches of Macedonia.

II. It appears that he wrote this Epistle before he came into Macedonia, from what he saith in the second Epistle, Chap. II. 12, 13. and Chap. VII. 5, 6, 7. For when he met not Titus at Troas; whom together with Stephanus, Fortunatus, and Achaicus he had sent to Corinth with this Epistle; nor as yet could know what fruit it had gained among the Corinthians, he hastned a journey into Macedonia. And when he came thi∣ther, and found not Titus there, he stayed for some time with an unquiet mind, until Titus, the messenger of good news at last came.

III. He saith, vers. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I shall tarry in Ephesus: as if he would say, Here at Ephesus, where now I am, I shall remain until Pentecost.

VERS. VIII.

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

But I will tarry in Ephesus.

WHETHER he tarried at Ephesus until the time determined by him, that is, Pentecost, or the uproar of Demetrius drove him away thence sooner, is un∣certain. Being driven thence Macedonia received him, as is related, Act. XX. Where although among his travails, there is no mention of his journy to Corinth, yet thither he travailed, while his companions went before to Troas, and expected him there.

VERS. IX.

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

For a door is opened to me, &c.

See Act. XIX. 17, 18, 19, 20.

VERS. X.

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

But if Timothy come.

THIS place deceived him again, who added the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Underwriting to this Epistle: in whose fancy, Timothy was sent with Stephanus, Fortunatus, and Achaicus, to bring the Epistle to the Corinthians: by no light mistake: for Timothy in∣deed was sent, but from Ephesus into Macedonia with Erastus, Act. XIX. 22. to see the Corinthians in his return, but not at all sent thither out of Macedonia by the order of the Apostle, which he dreams of.

VERS. XIX.

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

With the Church which is in their house.

SO also it is said of them, when they were come back from Rome, that they had a Church in their house, Rom. XVI. 5. And the same is said of Philemon, Philem. vers. 2. and see Coloss. IV. 15. But in what sense to understand this, is somewhat obscure.

I. Perhaps there were in Aquila's house some, which travailed with him from Rome; being driven thence by the Edict of Cesar, and boarded with him in the same house, while they were in their banishment. But what then shall we say of them, when they went back to Rome to their own dwelling? And also, what shall we say of the Church in the house of Philemon?

II. Or perhaps Aquila was the Churches Host, as Gains was at Corinth; in whose house were other men and women, appointed to that office with him. And it may be, he per∣formed the same Office at Rome, when he went back. And it may be Philemon did the same at Coloss; and thence that of the Apostle to him, Prepare me a lodging, vers. 22. But all these things are somewhat uncertain: nor can one see, where to fix his foot. Let me therefore add another conjecture also.

III. It is well enough known, what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beth Midrash, The Divinity School, or the Chappel, was among the Jews; and what the difference was between it, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Synagogue. Now Beth Midrash was called also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be Rabbanan. The School of the Rabbins. And it is enquired, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What c 1.3 is the School of the Rabbins? It is the House of the Rabbins. Where the Gloss, Why do they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Divinity Schools, Be Rabbanan? Namely, Because it is their House for any use. In that place the Gemarists treat of Synagogues set apart for holy use; and how far it was lawful to put them to common uses, either when they now flourished, or were fallen to decay, and antiquated as to sacred uses. And concerning the Beth Mi∣drash, which was very near of kin to the Synagogue, it is concluded, as you see, that it is as the very house of the Rabbin, teaching in it, and to be used by him for any use.

Mention of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be Rabbanan, or Beth Midrash, and the very thing, con∣cerning which we now are speaking, brings to remembrance the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be Abidan; of which the Talmudists write; but in a double and various sense. The mention of it occurs in Bab Avodah Zarah d 1.4, where it denotes a Heathen Temple. R. Eliezer Ben Parta is examined by a Roman Magistrate, and among other things, this is demanded of him, Why did you not go to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be Abidan, The Temple? He answered, I am an old man, and I was affraid, lest you should tread me under foot. To whom the other replied, Was ever any old man trod under foot? A miracle happened; For that very day was an old man trodden upon. Where the Gloss, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be Abidan is an House, or Temple, where they eat and drink in honour of an Idol, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And void dung (that is, sacri∣fice) to an Idol, &c.

But elsewhere e 1.5 it occurs in another sense. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Books of the Be Abi∣dan, do they snatch them out of the fire, or do they not snatch them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yes, and No: that is, sometimes they do, and sometimes they do not. But what the books of the Be Abidan were, the Gloss teacheth in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Hereticks wrote books of Disputations to themselves against the Jews: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And the place where the dispute is, is called Be Abidan. By Hereticks, no doubt is to be made, but that Christians are understood: and that Be Abidan in this place is not to be taken for a Heathen Temple, is clear enough from what follows: Rabh, say they, went not into Be Abidan, much less 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Into a Heathen Temple. Samuel went into a Heathen Temple, but went not into Be Abidan. They said to Rabba, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Why went you not to Be Abidan? He answered, There is a certain Palm in the way, and hindreth me. We will stock it up, say they. The place of it, saith he, is difficult to me. The Gloss writes, Rabh and Rabba feared to go into Beth Abidan, lest in the dispute they might rise up against them, and kill them.

And now let us return to our own business. What hinders, but that we may be of opinion, that the House of Aquila at Ephesus, and Rome, and of Philemon at Coloss, might serve for such a purpose; namely, sometimes for holy Lectures, and disputes either with Jews, or among Christians. Not that the publick Assembly in the Church should be neglected; but that some number out of the Church; perhaps the whole company of Ministers, and Teachers assembled here, and others, who breathed more after Gospel Mysteries; where the more obscure Articles and Points of Faith were handled, and disputes were held, if the thing required it, either among themselves or against the Jews.

VERS. XXII.

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

If any love not the Lord Iesus Christ, let him be Anathema Maranatha.

THE word Anathema sounds indeed all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cherem, among the He∣brews; as we may see abundantly (to omit all other examples) in the seven∣ty Interpreters, in the last Chapter of Leviticus compared with the Hebrew.

And the word is taken in a threefold sense especially in the Holy Scripture; which the Author of Aruch notes in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cherem, and that from the Author of Tosaphoth f 1.6.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Anathems or somewhat devoted to the Priests, that is, something which being consecrated to God, necessarily falls to the Priests. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g 1.7 The Anathemae's of the Priests do not admit Redemption; but they are to be given to the Priests for Trumah, or an oblation.

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An Anathema, or that which is devoted to the most High. Examples of which you have, Levit. XXVII. 27, 28. &c. Where the Seventy thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Every Anathema shall be holy to the Lord. In Bab. Nedarim h 1.8 it is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That which is devoted to Heaven.

III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An Anathema which is devoted of men. Of this Levit. XXVII. 29. Where again the Seventy thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Every Anathema, or devoted of men shall not be redeemed, but shall dye the death. But what is the Anathema of men? The Author of Tosaphtoth answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that is condemned to death by the Sanhe∣drin. R. Solomon saith, When an Israelite devoted his man servant, or his maid servant, that were Canaanites, to death. R. Menahen saith, When the Israelites in war devoted their enemies to destruction, if they overcame them, as was done by them, Numb. XXI. i 1.9 Whence is it, that when any condemned to dye by the Sanhedrin is led forth to suffer death, another goes forth interceding and saying, I will pay for his Redemption: Whence is it, I say, that he saith this to no purpose? Namely, Thence, because it is said, Every Anathema of men shall not be redeemed, but shall be punished with death.

If therefore we enquire into the original and proper nature of this Anathema, it was certainly the destining of some Malefactor to most certain death and destructi∣on. Hence is that in the Chaldee paraphrast in Esa. XLIII. ult. Where for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will deliver Jacob to Anathema, he renders it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will deliver him to be slain.

And now in reference to the words Maran-atha, very many Commentators agree, that this Phrase is a certain form of Excommunication, and that it is the highest, and heaviest. Thus, say they, is the extremest kind of Anathema marked; as though he would say, Cursed be he to the coming, and in the coming of the Lord.

They assert this to be the third kind of Excommunication among the Jews, and think that it sounds the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schammatha, and interpret 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God cometh to the same sense.

But let me, with the leave of so great men, speak freely what I think in this business.

• I. I have not found, in my reading, in any places, although I have sought diligent∣ly, in any Jewish Writers that I have perused, where Maran-atha occurs once for a form of Excommunication. Nor have I found in any Christian Writer, the least sign, whereby might be shewn in what place, or in what Hebrew Author that Phrase is found in such a sense. Yea to speak out plainer, as the thing is, I do not remember, that I have found this Phrase Maran-atha, in any sense at all, in any Rabbinical or Tal∣mudic Writer; at any time, in any place.
• II. But those Commentators mentioned, do silently confess, that Maran-atha indeed, in so many syllables, does not occur in the Hebrew Writers: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schammatha, which speaks the same thing, occurs very frequently: and so they interpret 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God cometh.

But passing over this, that this interpretation seems to betray an ignorance of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from thence Schammatha is derived; the Talmudists, to whom that word is sufficiently common, and well known, produce another Etymology of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schammatha. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l 1.10 What signifies Shammatha? Rabba answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sham metha, There is Death. Samuel answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let Death be there, or come thither; as it is written, The curse shall come into the house of the Thief, and shall lay it waste, Zach. V. They have these and the like sayings; but no mention in them of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God cometh.

What the Apostle means by Maran-atha, we shall more easily trace, when we shall have observed this first, That the Apostle chiefly directs the dint and stroke of this Anathema and Curse, against the unbelieving Jews, who were most bitter enemies against the Lord Jesus, and his Gospel: which I cannot but think, being induced there∣unto by these four reasons.

• I. Because the Jews above all other of humane race, loved not the Lord Jesus, nei∣ther yet do love him. The Holy Scripture teaches this abundantly; unhappy experi∣ence teaches it. The Pagans indeed love not Christ, because they knew him not: but because they know him not, neither do they hate him. The Turks indeed love not Jesus, in that manner as the Christians do; but they do not hate him in that man∣ner as do the Jews.
• II. Because he speaks here in the Language and Dialect of the Jews, namely, in that Syriack phrase, Maran-atha. He had spoke Greek through the whole Epistle; he speaks Greek in all his Epistles: but when he speaks here in the Jewish Language, the thing it self speaks it without all controversie, that he speaks concerning the Jews.
• III. The Jews only of all mortals, called Jesus accursed, (see Chap. XII. 1.) there∣fore the Apostle deservedly strikes them above all other Mortals with a curse, rendring like for like.
• ...

• IV. Hither I, or rather doth the Apostle, bring those words of Esaiah, Chap. LXV. 15. Ye shall leave your name for a curse to my chosen. Hither also may be brought that of Malachi, Chap. IV. wherewith the Old Testament is concluded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lest I come, and smite the land with (Anathema) a Curse. Lest I come: this is the same with that which the Apostle saith, Maran-atha, The Lord cometh. And, I will smite with Anathema, the same with that in this verse, let him be Anathema. Against whom is the threatning in the Prophet? Against the unbelieving Jews. Against the same is both his threatning and curse of the Apostle; taken (methinks) out of the very words of the Prophet.

And now you may easily fetch out the sense of the word, Maran-atha. The Holy Scripture speaks great and terrible things concerning the coming of Christ to punish the Nation of the Jews for their not loving, yea hating Christ, and treading the Gospel under foot. It is called his coming in his Kingdom, in the Clouds, in Glory: which we observe elsewhere. So that I should much more readily interpret this expression Maran-atha, that is, our Lord cometh, in this sense, from this common manner of speech, and which is so very usual to the Scripture; than to run to I know not what Jewish form: which yet is not at all to be met with among the Jews.

Notes

• a 1.1

  Ho••aioth, fol. 48. 1.
• b 1.2

  Bab. Che••ub••▪ fol. 66. 2.
• c 1.3

  Megill. fol. 2•• 2.
• d 1.4

  Fol. 17. 2.
• e 1.5

  Schabb. fol. 116. 1.
• f 1.6

  Ad Erachin, cap. 4.
• g 1.7

  Bab. Erachin, fol. 28. 2.
• h 1.8

  Fol. 28. 2.
• i 1.9

  Bab. Chetubb. fol. 37. 2.
• l 1.10

  Bab. Motd Kat••n, fol. 16.