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HOR^ 

HEBRAICJE  ET  TALMUDICiE : 
HEBEEW  AND  TALMUDICAL  EXEKCITATIONS 

UPON 

THE    GOSPELS,   THE   ACTS, 

SOME     CHAPTERS     OF 

ST.  PAUL'S   EPISTLE    TO    THE   ROMANS, 

AND 

THE    FIRST    EPISTLE    TO    THE    CORINTHIANS. 


1/    '" 

JOHN    LIGHTFOOT,   D.  D., 

MASTER    OF    CATHARINE    HALL,    CAMBRIDGE. 


A    NEW   EDITION, 

BY 

THE    REV.   ROBERT    GANDELL,    M.  A., 

ASSIST jVJJT   tutor   OF   MAGDALEN   HALL, 
LATE   MICHEL   FELLOW   OF   QUEEN'S   COLLEGE,    OXFORD. 

IN   FOUR  VOLUMES. 
VOL.  IL 

OXFORD : 

AT    THE    UNIVERSITY    PRESS. 
M.DCCO.LIX. 


HOR^ 

HEBRAIC^    ET   TALMUDIC^.; 

OR, 

HEBREW  AND  TALMUDICAL 

EXERCITATIONS 

UPON    THE 

GOSPEL    OF    ST.  MATTHEW. 


LIGHTFOOT,,  VOL.  II. 


.y  — ^^ —  -^ 

>-   DEC   T  1C25  ^ 


TO* 
HIS   DEAR   FRIENDS, 

THE 

STUDENTS   OF   CATHAEINE-HALL, 

HEALTH. 


Those  very  arguments  which,  first  and  chiefly,  moved  me 
to  turn  over  the  Tahnudical  writings,  moved  me  also  to  this 
present  work:  so  that,  from  the  same  reasons  whence  that 
reading  first  proceeded,  from  them  proceed  also  this  fruit  and 
benefit  of  it. 

For,  first,  when  all  the  books  of  the  New  Testament  were 
written  by  Jews,  and  among  Jews,  and  unto  them;  and  when 
all  the  discourses  made  there,  were  made  in  like  manner  by 
Jews,  and  to  Jews,  and  among  them  ;  I  was  always  fully  per- 
suaded, as  of  a  thing  past  all  doubting,  that  that  Testament 
could  not  but  everywhere  taste  of  and  retain  the  Jews'  style, 
idiom,  form,  and  rule  of  speaking. 

And  hence,  in  the  second  place,  I  concluded  as  assuredly 
that,  in  the  obscurer  places  of  that  Testament  (which  are 
very  many),  the  best  and  most  natural  method  of  searching 
out  the  sense  is,  to  inquire  how,  and  in  what  sense,  those 
phrases  and  manners  of  speech  were  understood,  according  to 
the  vulgar  and  common  dialect  and  opinion  of  that  nation  ; 
and  how  they  took  them,  by  whom  they  were  spoken,  and  by 
whom  they  were  lieard.  For  it  is  no  matter  what  we  can 
beat  out  concerning  those  manners  of  speech  on  the  anvil  of 
our  own  conceit,  but  what  they  signified  among  them,  in  their 
ordinary  sense  and  speech.  And  since  this  could  be  found 
out  no  other  way  than  by  consulting  Tahuudic  authors,  who 
both  speak  in  the  vulgar  dialect  of  the  Jews,  and  also  handle 

*  English  folio  edit.,  vol.  ii.  p.  93. — Leusden's  edition,  vol.  ii.  p.  245, 

B  2 


4  DEDICATION. 

and  reveal  all  Jewish  matters ;  being  induced  by  these  rea- 
sons, I  applied  myself  chiefly  to  the  reading  these  books.  I 
knew,  indeed,  well  enough,  that  I  must  certainly  wrestle  with 
infinite  difficulties^  and  such  as  were  hardly  to  be  overcome  ; 
yet  I  undervalued  them  all,  and  armed  myself  with  a  firm 
purpose,  that,  if  it  were  possible,  I  might  arrive  to  a  fuller 
and  more  deep  knowledge  and  understanding  of  the  style  and 
dialect  of  the  New  Testament. 

The  ill  report  of  those  authors,  whom  all  do  so  very  much 
speak  against,  may,  at  first,  discourage  him  that  sets  upon 
the  reading  of  their  books.  The  Jews  themselves  stink  in 
Marcellinus'\  and  their  v/ritings  stink  as  much  amongst  all; 
and  they  labour  under  this  I  know  not  what  singular  mis- 
fortune, that,  being  not  read,  they  displease ;  and  that  they 
are  sufficiently  reproached  by  those  that  have  read  them,  but 
undei-go  nuich  more  infamy  by  those  that  have  not. 

The  almost  unconquerable  difficulty  of  the  style,  the 
frightful  roughness  of  tlie  language,  and  the  amazing  empti- 
ness and  sophistry  of  the  matters  handled,  do  torture,  vex, 
and  tire  him  that  reads  them.  They  do  everywhere  abound 
with  trifles  in  that  manner,  as  though  they  had  no  mind  to  be 
read  ;  with  obscurities  and  difficulties,  as  though  they  had  no 
mind  to  be  understood :  so  that  the  reader  hath  need  of 
patience  all  along,  to  enable  him  to  bear  both  trifling  in  sense 
and  roughness  in  expression. 

T,  indeed,  propounded  three  things  to  myself  while  I  turned 
them  over,  that  I  might,  as  much  as  I  could,  either  under- 
value those  vexations  of  reading,  or  soften  them,  or  recreate 
myself  with  them,  and  that  I  might  reap  and  enjoy  fruit  from 
them,  if  I  could,  and  as  much  as  I  could. 

I.  I  resolved  with  myself  to  observe  those  things  which 
seemed  to  yield  some  light  to  the  holy  Scriptures,  but  espe- 
cially either  to  the  phrases,  or  sentences,  or  history  of  the 
New  Testament. 

IT.  To  set  down  such  things  in  my  note-books,  which  car- 
ried some  mention  of^  certain  places  in  the  land  of  Israel, 
or  afforded  '*  some  light  into  the  chorography  of  that  land. 

*•  Lib.  xxii.  [c.5.  FaHentium  Ju-      rors,  chap,  x.] 
(l<Torum    et    tumultuantium    tpedio         ^  Enr/lish  folio  edit.,  vol.  li.  p.  C14. 
peicitus.    See  Browne's  Vnljrar  Er-         '^  Leitsden^s  edit.,  vol.  ii.  p.  246. 


DEDICATION.  5 

III.  To  note  those  things  which  referred  to  the  history  of 
the  Jews,  whether  ecclesiastical,  or  scholastic,  or  civil ;  or 
which  referred  to  the  Christian  history,  or  the  history  of  the 
rest  of  the  world. 

And  now,  after  having  viewed  and  observed  the  nature,  art, 
matter,  and  marrow  of  these  authors  with  as  much  intention 
as  we  could,  I  cannot  paint  out,  in  little,  a  true  and  lively 
character  of  them  better  than  in  these  paradoxes  and  riddles  : 
There  are  no  authors  do  more  affright  and  vex  the  reader ; 
and  yet  there  are  none  who  do  more  entice  and  delight  him. 
In  no  writers  is  greater  or  equal  trifling  ;  and  yet  in  none  is 
greater  or  so  great  benefit.  The  doctrine  of  the  gospel  hath 
no  more  bitter  enemies  than  they ;  and  yet  the  text  of  the 
gospel  hath  no  more  plain  interpreters.  To  say  all  in  a 
word,  to  the  Jews,  their  countrymen,  they  recommend  nothing 
but  toys,  and  destruction,  and  poison  ;  but  Christians,  by 
their  skill  and  industry,  may  render  them  most  usefully  ser- 
viceable to  their  studies,  and  most  eminently  tending  to  the 
interpretation  of  the  New  Testament. 

We  here  offer  some  specimen  of  this  our  reading  and  our 
choice,  for  the  reader's  sake,  if  so  it  may  find  acceptance  with 
the  reader.  We  know  how  exposed  to  suspicion  it  is  to  pro- 
duce new  things  ;  how  exposed  to  hatred  the  Talmudic  writings 
are ;  how  exposed  to  both,  and  to  sharp  censure  also,  to  pro- 
duce them  in  holy  things.  Therefore,  this  our  more  unusual 
manner  of  explaining  Scripture  cannot,  upon  that  very  ac- 
count, but  look  for  a  more  unusual  censure,  and  become  sub- 
ject to  a  severer  examination.  But  when  the  lot  is  cast,  it 
is  too  late  at  this  time  to  desire  to  avoid  the  sequel  of  it ; 
and  too  much  in  vain  in  this  place  to  attempt  a  defence. 
If  the  work  and  book  itself  does  not  carry  something  with  it 
which  may  plead  its  cause,  and  obtain  the  reader's  pardon 
and  favour;  our  oration,  or  begging  Epistle,  will  little  avail 
to  do  it.  The  present  work,  therefore,  is  to  be  exposed  and 
delivered  over  to  its  fate  and  fortune,  whatsoever  it  be.  Some 
there  are,  we  hope,  who  will  give  it  a  milder  and  more  gentle 
reception  ;  for  this  very  thing,  dealing  favourably  and  kindly 
with  us,  that  we  have  been  intent  upon  our  studies;  that  we  have 
been  intent  upon  the  gospel ;  and  that  we  have  endeavoured 
after  truth :  thev  will  show  us  favour  that  we  followed  after 


6  DEDICATION. 

it,  and,  if  we  have  not  attained  it,  they  will  pity  us.  But  as 
for  the  wrinkled  forehead,  and  the  stern  brow,  we  are  pre- 
pared to  bear  them  with  all  patience,  being  armed  and  satis- 
fied with  this  inward  patronage,  that  "  we  have  endeavoured 
to  profit." 

But  this  work,  whatever  it  be,  and  whatever  fortune  it  is 
like  to  meet  with,  we  would  dedicate  to  you,  my  very  dear 
Catharine-Hall  men,  both  as  a  debt,  and  as  a  desire.  For 
by  this  most  close  bond  and  tie  wherewith  we  are  united,  to 
you  is  due  all  that  we  study,  all  that  we  can  do ;  if  so  be 
that  all  is  any  thing  at  all.  And  when  we  desire  to  profit  all 
(if  we  could)  which  becomes  both  a  student  and  a  Christian 
to  do ;  by  that  bond  and  your  own  merits,  you  are  the  very 
centre  and  rest  of  those  desires  and  wishes.  We  are  suffi- 
ciently conscious  to  ourselves  how  little  or  nothing  we  can  do 
either  for  the  public  benefit,  or  for  yours ;  yet  we  would  make 
a  public  profession,  before  all  the  world,  of  our  desire  and 
study ;  and,  before  you,  of  our  inward  and  cordial  affection. 

Let  this  pledge,  therefore,  of  our  love  and  endearment  be 
laid  up  by  you ;  and,  while  we  endeavour  to  give  others  an 
account  of  our  hours,  let  this  give  you  an  assurance  of  our 
affections.  And  may  it  last  in  Catharine-Hall,  even  to  future 
ages,  as  a  testimony  of  service,  a  monument  of  love,  and  a 
memorial  both  of  me  and  you  ! 

From  my  Study, 
The  Calends  of  June,  1658. 


HEBREW  AND   TALMUDICAL 

EXERCITATIONS 


UPON 


THE    GOSPEL    OF    ST.  MATTHEW. 


CHAP.  I.a 

Ver.  I  :  B^/3\o5  ycv€(r€(tis  "'Irjaov  Xpiarov  The  book  of  the  ge- 
neration of  Jesus  Christ.']    \  "^^^  711^2  "hv  )^Dr\y^  rrvnv 

Ten^  stocks  came  out  of  Babylon:  i.  "^inb  Priests.  2. 
"^"17  Levites.  3.  7fc«^*^\Z?^  Israelites.  4.  '^b'^TTl  Common  per- 
sons, as  to  the  priesthood  :  such  whose  fathers,  indeed,  were 
sprung  from  priests,  but  their  mothers  unfit  to  be  admitted 
to  the  priests'  marriage-bed.  5.  ''l"'^  Proselytes.  6.  "^"iT^n 
Liberti,  or  servants  set  free.  7.  '^'^'ItD?^  Nothi:  such  as  were 
born  in  wedlock ;  but  that  which  was  unlawful.  8.  ^^T^D 
Nethinims.  9.  '^pin^  bastards :  such  as  came  of  a  certain 
mother,  but  of  an  uncertain  father.  10.  '^DIDt^  Such  as  were 
gathered  up  out  of  the  streets,  whose  fathers  and  mothers  were 
uncertain. 

A  defiled  generation  indeed  !  and,  therefore,  brought  up 
out  of  Babylon  in  this  common  sink,  according  to  the  opinion 
of  the  Hebrews,  that  the  whole  Jewish  seed  still  remaining 
there  might  not  be  polluted  by  it.  ^1272  ^"WV  Thv  ^  ^'2 
:  rV^p':^  nblD^  ^W^  ly  For  Ezra  went  not  up  out  of  Ba- 
bylon, until  he  had  rendered  it  pure  as  four.  They  are  the 
words  of  the  Babylonian  Geraara,  which  the  Gloss  explains 
thus ;  "  He  left  not  any  there  that  were  illegitimate  in  any 
respect,  but  the  priests  and  Levites  only,  and  Isi-aelites  of  a 

*  Leusden' sedition,  vol.  ii.  p.  247. — English  folio  edit.,  vol.ii.  p.  95. 
b  Talm.  in  Kiddush.  cap.  4,  art.  i. 


8  Hebrew  and  Talmudical  [Cli.  i.  i . 

pure  and  undefiled  stock.  Therefore,  he  brought  up  with 
him  these  ten  kinds  of  pedigrees,  that  these  might  not  be 
mingled  with  those,  when  there  remained  now  no  more  a  San- 
hedrim there,  which  might  take  care  of  that  matter.  There- 
fore he  brought  them  to  Jerusalem,  where  care  might  *=  be 
taken  by  the  Sanhedrim  fixed  there,  that  the  legitimate  might 
not  marry  with  the  illegitimate." 

Let  us  think  of  these  things  a  little  while  we  are  upon  our 
entrance  into  the  Gospel-history : 

I.  How  great  a  cloud  of  obscurity  could  not  but  arise  to 
the  people  concerning  the  original  of  Christ,  even  from  the 
very  return  out  of  Babylon,  when  they  either  certainly  saw, 
or  certainly  believed  that  they  saw,  a  purer  spring  of  Jewish 
blood  there  than  in  the  land  of  Israel  itself ! 

II.  How  great  a  care  ought  there  to  be  in  the  families  of 
pure  blood,  to  preserve  themselves  untouched  and  clean  from 
this  impure  sink  ;  and  to  lay  up  among  themselves  genea- 
logical scrolls  from  generation  to  generation  as  faithful  wit- 
nesses and  lasting  monuments  of  their  legitimate  stock  and 
free  blood  ! 

Hear  a  complaint  and  a  story  in  this  case  :  "  R.  Jochanan'^ 
said.  By  the  Temple,  it  is  in  our  hand  to  discover  who  are 
not  of  pure  blood  in  the  land  of  Israel :  but  what  shall  I  do, 
when  the  chief  men  of  this  generation  lie  hid  V  (that  is,  when 
they  are  not  of  pure  blood,  and  yet  we  must  not  declare  so 
much  openly  concerning  them.)  "  He  was  of  the  same 
opinion  with  R.  Isaac,  who  said,  nrr^l^i  TW'^X^y^  nPQtZ^n 
A  family  (of  the  polluted  blood)  that  lies  hid,  let  it  lie  hid. 
Abai  also  saith,  We  have  learned  this  also  by  tradition,  That 
there  was  a  certain  family  called  the  family  of  Beth-zeripha, 
beyond  Jordan,  and  a  son  of  Zion  removed  it  away."  (The 
Gloss  is,  Some  eminent  man,  by  a  public  proclamation,  declared 
it  impure.)  "  But  he  caused  another  which  was  such"  [that 
is,  impure]  "  to  come  near.  And  there  was  another  which 
the  wise  men  would  not  manifest." 

III.  When  it  especially  lay  upon  the  Sanhedrim,  settled  at  Je- 
rusalem to  preserve  pure  families,  as  much  as  in  them  lay,  pure 
still;  and  when  they  prescribed  canons  of  preserving  the  legiti- 

c  English  folio  edition,  vol.  ii.  p.  96. 

d  Hieros.  Kiddush.  fol.  65.  3.    Bab.  ibid,  fol.71. 


Ch.  i.i.]  Exercitations  upon  St. Matthew.  9 

mation  of  the  people  (which  you  may  see  in  those  things  that 
follow  at  the  place  alleged),  there  was  some  necessity  to  lay 
up  public  records  of  pedigrees  with  them  :  whence  it  might 
be  known  what  family  was  pure,  and  what  defiled.  Hence  ^ 
that  of  Simon  Ben  Azzai  deserves  our  notice  :  "  I  saw  (saith 
hef)  a  genealogical  scroll  in  Jerusalem,  in  which  it  was  thus 
written;  '  iV^.,  a  bastard  of  a  strange  wife.'"  Observe,  that 
even  a  bastard  was  written  in  their  public  books  of  genealogy, 
that  he  might  be  known  to  be  a  bastard,  and  that  the  purer 
families  might  take  heed  of  the  defilement  of  his  seed.  Let 
that  also  be  noted  s  -.  "  They  found  a  book  of  genealogy  at 
Jerusalem,  in  which  it  was  thus  written  ;  '  Hillel  was  sprung 
from  David^  Ben  Jatsaph  fi-om  x\saph.  Ben  Tsitsith  Hac- 
ceseth  from  Abner.  Ben  Cobisin  from  Achab,'"&c.  And 
the  records  of  the  genealogies  smell  of  those  things  which  are 
mentioned  in  the  text  of  the  Misna  concerning  '  wood-car- 
rying:' "  The*i  priests'  and  people's  times  of  wood-carrying 
were  nine  :  on  the  first  day  of  the  month  Nisan,  for  the  sons 
of  Erach,  the  sons  of  Judah  :  the  twentieth  day  of  Tammuz, 
for  the  sons  of  David,  the  son  of  Judah  :  the  fifth  day  of  Ab, 
for  the  sons  of  Parosh,  the  son  of  Judah :  the  seventh  of  the 
same  month  for  the  sons  of  Jonadab  the  son  of  Rechab  :  the 
tenth  of  the  same  for  the  sons  of  Senaah,  the  son  of  Benja- 
min/' &iC. 

It  is,  therefore,  easy  to  guess  whence  Matthew  took  the 
last  fourteen  generations  of  this  genealogy,  and  Luke  the 
first  forty  names  of  his;  namely,  from  the  genealogical  scrolls 
at  that  time  well  enough  known,  and  laid  up  in  the  public 
KeijiATjAta,  repositories,  and  in  the  private  also.  And  it  was  ne- 
cessary, indeed,  in  so  noble  and  sublime  a  subject,  and  a  thing 
that  would  be  so  much  inquired  into  by  the  Jewish  people 
as  the  lineage  of  the  Messiah  would  be,  that  the  evangelists 
should  deliver  a  truth,  not  only  that  could  not  be  gainsaid, 
but  also  that  might  be  proved  and  established  from  certain 
and  undoubted  rolls  of  ancestors. 

'Itjo-ou  Xpto-rou-  Of  Jesus  Christ.']  That  the  name  of  Jesus 
is  so  often  added  to  the  name  of  Christ  in  the  New  Testa- 
ment, is  not  only  that  thereby  Christ  might  be  pointed  out 

«  Leusden's  edition,  vol.  ii.  p.  248.  s  Hieros.  Taanith^  fol.  68.  i. 

f  Bab.  Jevamoth,  fol.  49.  2.  •»  Taanith,  cap.  4.  hal.  5. 


10  Hebrew  and  Talmudical  [Ch.  i.  a. 

for  the  Saviour,  which  the  name  Jesus  signifies ;  but  also, 
that  Jesus  might  be  pointed  out  for  true  Christ :  against  the 
unbelief  of  the  Jews,  who  though  they  acknowledged  a  cer- 
tain Messiah,  or  Christ,  yet  they  stiffly  denied  that  Jesus  of 
Nazareth  was  he.  This  observation  takes  place  in  numberless 
places  of  the  New  Testament ;  Acts  ii.  36,  viii.  35  ;  i  Cor. 
xvi.  22;   1  John  ii.  22,  iv.  15,  &c. 

Tiov  Aa^ib-  The  Son  0/ David.]  That  is,  "  the  true  Mes- 
sias."  For  by  no  more  ordinary  and  more  proper  name  did 
the  Jewish  nation  point  out  the  Messiah  than  by  T1"T  p 
The  Son  of  David.  See  Matt.  xii.  23,  xxi.  9,  xxii,  42;  Luke 
xviii.  38;  and  everywhere  in  the  Talmudic  writings,  buti 
especially  in  Bab.  Sanhedrim  ^  :  where  it  is  also  discussed, 
What  kind  of  times  those  should  be  when  the  Son  0/ David 
should  come. 

The  things  which  are  devised  by  the  J  ews  concerning  Mes- 
siah Ben  Joseph  (which  the  Targum  upon  Cant.  iv.  5  calls 
'  Messiah  Ben  Ephraim^)  are  therefore  devised,  to  comply 
with  their  giddiness  and  loss  of  judgment  in  their  opinion  of 
the  Messiah.  For,  since  they  despised  the  true  Messiah, 
who  came  in  the  time  fore-allotted  by  the  prophets,  and  cru- 
cified him ;  they  still  expect  I  know  not  what  chimerical  one, 
concerning  whom  they  have  no  certain  opinion  :  whether 
he  shall  be  one,  or  two ;  whether  he  shall  arise  from  among 
the  living,  or  from  the  dead  ;  whether  he  shall  come  in  the 
clouds  of  heaven,  or  sitting  upon  an  ass,  &c. :  they  expect  a 
Son  of  David  ;  but  they  know  not  whom,  they  know  not 
when. 

Ver.  2  :  'lovbav  Judas.]  In  Hebrew,  min"'  Jehudah. 
Which  word  not  only  the  Greeks,  for  want  of  the  letter  h  in 
the  middle  of  a  word,  but  the  Jews  themselves,  do  contract 
into  mV  Judah  :  which  occurs  infinite  times  in  the  Jeru- 
salem Talmud.  The  ^  same  person  who  is  called  n  "'H  '^OV  1 
min  B.  Jose  Bi  R.  Jehudah,  in  the  next  line  is  called  ''DV  "> 
mr^  S  *>!  B.  Jose  Bi  R.  Judah.  So  also  Schabb  m.  And 
this  is  done  elsewhere  "  in  the  very  same  line. 

Ver.  5  :  Boof  e^  rrjs'Paxtt/S'  Booz  of  Rachal.]    So  far  the 

'  English  folio  edition,  vol.  ii.  p.         '   Demai,  fol.  22.  3. 
97.  '"  Fol.  4.  4. 

^  Fol.  97.  1..  n  Jom  tobh,  fol.  62.  3. 


Ch.  i.  8.]  Exercitations  upon  St.  Matthew.  11 

Jewish  writers  agree  with  Matthew,  that  the}'  confess  Ra- 
chab  was  married  to  some  prince  of  Israel,  but  mistaking 
concerning  the  person  :  whether  they  do  this  out  of  igno- 
rance, or  wilfully,  let  themselves  look  to  that.  Concerning 
this  matter,  the  Babylonian  Gemara  °  hath  these  words  : 
"  Eight  prophets  and  those  priests  sprung  from  Rachab,  and 
they  are  these,  Neriah,  Baruch,  Seraiah,  Maaseiah,  Jeremiah, 
Hilkiah,  Hanameel,  and  Shallum.  R.  Judah  saith,  Huldah 
also  was  of  the  posterity  of  Rachab/'  And  a  little  after, 
"  There  is  a  tradition,  that  she,  being  made  a  proselytess, 
was  married  to  Joshua  :"  which  Kimchi  also  produceth  in 
Josh.  vi.  Here  the  Gloss  casts  in  a  scruple  :  "  It  sounds 
somewhat  harshly  (saith  it),  that  Joshua  married  one  that 
was  made  a  proselyte,  when  it  was  not  lawful  to  contract 
marriage  with  the  Canaanites,  though  they  became  proselytes. 
Therefore  we  must  say  that  she  was  not  of  the  seven  nations  of 
the  Canaanites,  but  of  some  other  nation,  and  sojourned  there. 
But  others  say  that  that  prohibition  took  not  place  before  the 
entrance  into  the  promised  land,"  &c. 

Ver.  8  :  'Icopaju,  8e  eyeVyrycre  tov  ^0(iav'  And  Joram  begat 
Ozias.']  The  names  of  Ahazias,  Joash,  and  Amazias,  are 
struck  out.  See  the  history  in  the  books  of  the  Kings,  and 
I  Chron.  iii.  ii,  J2. 

I.  The  promise  that  "  the  throne  of  David  should  not  be 
empty,"  passed  over,  after  a  manner,  for  some  time  into  the 
family  of  Jehu,  the  overthrower  of  Joram's  family.  For  when 
he  had  razed  the  house  of  Ahab,  and  had  slain  AhaziahP, 
sprung,  on  the  mother's  side,  of  the  family  of  Ahab,  the  Lord 
promiseth  him  that  his  sons  should  reign  unto  the  fourth 
generation,  2  Kings  x.  30.  Therefore  however  the  mean 
time  the  throne  of  David  was  not  empty,  and  that  Joash  and 
Amazias  sat  during  the  space  between,  yet  their  names  are 
not  unfitly  omitted  by  our  evangelist,  both  because  they  were 
sometimes  not  very  unlike  Joram  in  their  manners ;  and 
because  their  kingdom  was  very  much  eclipsed  by  the 
kingdom  of  Israel,  when  Ahazias  was  slain  by  Jehu,  and 
his  cousin  Amazias  taken  and  basely  subdued  by  his  cousin 
Joash,  2  Chron.  xxv.  23. 

II.  JT^Dp  D'^i^tp'^  V^).  The  seed  of  the  wicked  shall  be  cut 
°  Megill.  fol.  14.  2.  P  Leusden's  edition,  vol.  ii.  p.  249. 


12  Hebreio  and  Talmadical  [Oh.  i.  ii. 

off^  Psalm  xxxvii.  28.  Let  the  studious  reader  observe  that, 
in  the  original,  in  this  very  place,  the  letter  i?  (Ain),  which  is 
the  last  letter  of  i?U)"^  icicJced;  and  of  V^),  seed,  is  cut  off,  and 
is  not  expressed  ;  when,  by  the  rule  of  acrostic  verse  (ac- 
cording to  which  this  Psalm  is  composed),  that  letter  ought 
to  begin  the  next  following  verse. 

III.  "  Thou  shalt  not  make  to  thyself  any  graven  image. 
&c.  For  I  the  Lord  thy  God  am  a  jealous  God  ;  visiting  the 
iniquity  of  the  fathers  upon  the  children,  unto  the  third  and 
fourth  generation,"  Exod.  xx.  5. 

Joramq  walked  in  the  idolatrous  ways  of  the  kings  of 
Israel,  according  to  the  manner  of  the  family  of  Ahab, 
2  Kings  viii.  18.  Which  horrid  violation  of  the  second  com- 
mand God  visits  upon  his  posterity,  according  to  the  threat- 
ening of  that  command;  and  thei'efore  the  names  of  his  sons 
are  dashed  out  unto  the  fourth  generation. 

IV.  The  Old  Testament  also  stigmatizeth  that  idolatry 
of  Joram  in  a  way  not  unlike  this  of  the  New ;  and  shows 
that  family  unworthy  to  be  numbered  among  David's  progeny, 
2  Chron.  xxii.  2  :  IH^tn^  n:U?  Wnt^  D^i'nn«-]n  Ahazias, 
the  son  of  two  and-forty  years  :  that  is,  not  of  his  age  (for  he 
was  not  above  two-and-twenty,  2  Kings  viii.  26),  but  of  the 
duration  of  the  family  of  Omri,  of  which  stock  Ahazias  was, 
on  the  mother's  side ;  as  will  sufficiently  appear  to  him  that 
computes,  the  years.  A  fatal  thing  surely  !  that  the  years 
of  a  king  of  Judah  should  be  reckoned  by  the  account  of  the 
house  of  Omri. 

V.  Let  a  genealogical  style  not  much  different  be  observed, 
I  Chron  iv.  i  ;  where  Shobal,  born  in  the  fifth  or  sixth  gene- 
ration from  Judah,  is  reckoned  as  if  he  were  an  inmiediate 
son  of  Judah.     Compare  chap.  ii.  50. 

In  the  like  manner,  Ezra  vii,  in  the  genealogy  of  Ezra,  five 
or  six  generations  are  erased. 

Ver.  1 1  :  'Icocrtas  8e  kyivvr]<je  top  ^lexoinav  And  Josias  begat 
Jechonias.]  The  sons  of  Josias  were  these  :  the  first-born, 
Jochanan  ;  the  second,  Joachim  ;  the  third,  Zedekiah  ;  the 
fourth,  Shallum,  1  Chron.  iii.  15.  Who  this  Shallum  was, 
the  Jerusalem  Talmudists""  do  dispute  :  "  R.  Jochanan  saith, 
Jochanan  and  Jehoachaz  were  the  same.  And  when  it  is 
1  English  folio  edit.,  vol.  ii.  p.  98.  "■  Shekal.  fol.  49.  4. 


Ch.  i.  12.]  Exercitations  upon  >SV.  Mattheio.  1 3 

written,  Jochanan  the  Jirst-born,  it  means  this ;  that  he  was 
the  first-born  to  the  kingdom  :  that  is,  he  first  reigned.  And 
R.  Jochanan  saith,  Shallum  and  Zedekias  are  the  same. 
And  when  it  is  written,  Zedekias  the  third  ShaUum  the 
fourth;  he  was  the  third  in  birth,  but  he  reigned  fourth." 
The  same  things  are  produced  in  the  tract  Sotah^.  But 
El.  Kimchi*  much  more  correctly  :  "  Shallum  (saith  he)  is 
Jechonias,  who  had  two  names,  and  was  reckoned  for  the  son 
of  Josias,  when  he  was  his  grandchild"  (or  the  son  of  his 
son)  ;  "'  for  the  sons  of  sons  are  reputed  for  sons."  Compare 
Jer.  xxii.  ver.  1 1  with  24 ;  and  the  thing  itself  speaks  it. 
And  that  which  the  Greraarists  now  quoted  sav,  Zedekiah 
was  also  called  Shallum,  I'H  H^l  nxh'f^  lltlh^  ^X^'^l^ 
because  in  his  days  '  Shahnah,'  '•an  end  was  put  to''  the  kingdom 
of  the  family  of  David :  this  also  agrees  very  fitly  to  Jecho- 
nias, Jer.  xxii.  2<S — 30. 

Ver.  12:  'Itxoi'tas  iyivvrjcre  tov  'EakadLrjk'  Jechonias  begat 
Salathicl.]  That  is,  "  a  son  of  the  kingdom/'  or  successor  in 
that  dignity  of  the  house  of  David,  whatsoever  it  was,  which 
was  altogether  withered  in  the  rest  of  the  sons  of  Josiah,  but 
did  somewhat  flourish  again  in  him,  2  Kings  xxv.  27.  And 
hence  it  is,  that  of  all  the  posterity  of  Josiah,  Jechonias  only 
is  named  by  St.  Matthew. 

Jechonias,  in  truth,  was  areKvos,  without  children,  Jer. 
xxii.  30 ;  and  Salathiel,  properly  speaking,  was  the  son  of 
Neri,  Luke  iii.  27  :  but  yet  Jechonias  is  said  to  beget  him  ; 
not  that  he  was  truly  his  father,  but  that  the  other  was  his 
successor ;  not,  indeed,  in  his  kingly  dignity,  for  that  was 
now  perished,  but  in  that  which  now  was  the  chief  dignity 
among  the  Jews.  So  i  Ohron.  iii.  1 6,  Zedekias  is  called  the 
son,  either  of  Jehoiakim,  whose  brother  indeed  he  was,  or  of 
Jechonias,  whose  uncle  he  was  ;  because  he  succeeded  him  in 
the  kingly  dignity. 

The  Lord  had  declared,  and  that  not  without  an  oath, 
that  Jechonias  should  be  '^'^.'''^J^  without  children.  The  Tal- 
mudists  do  so  interpret  ^y>V/>  "  R.  Judah  saith  ^  All  they 
of  whom  it  is  said,  ^Tl*)  D'^'^''"^i%  These  shall  be  areKvoi,  with- 

^  Fol.  22.  3.  *  In  Jer.  xxiv.  and  i  Chion.  iii. 

"  Hieros.  in  Schabb.  fol.  9.  3. 


14  Hehreio  and  Tahnudical  [Ch.  i.  i6. 

out  children  ;  they  shall  have  no  children.  And  those  of 
whom  it  is  said,  ^n^D"^  D'^')''li^  They  shall  die  without  children; 
they  bury  their  children."     [Lev.  xx.  20,  2f .] 

So  Kimehi  also  upon  the  place ;  "  The  word  *'"^'''^i^  (saith 
he)  means  this ;  That  his  sons  shall  die  in  his  life,  if  he  shall 
now  have  sons :  but  if  he  shall  not  now  have  sons,  he  never 
shall.  But  our  Rabbins  of  blessed  memory  say,  That  he 
repented  in  prison.  And  they  say  moreover,  Oh  !  how  much 
doth  repentance  avail,  which  evacuates  a  penal  edict !  for  it 
is  said,  '  Write  ye  this  man  childless : '  but,  he  repenting  ^, 
this  edict  turned  to  his  good,"  &c.  "  R.  Jochanan  saith,  His 
carrying  away  expiated.  For  when  it  is  said,  '  Write  this 
man  childless/  after  the  carrying  away  it  is  said,  *  The  sons 
of  Coniah,  Assir  his  son,  Shealtiel  his  son.'"  These  things 
are  in  Babyl.  Sanhedrim  y,  where  these  words  are  added, 
]niDt^n  n^ni''  l^^i^  innnrtZ?  "m  n^D^^  "  Assir  his  son, 
because  his  mother  conceived  him  in  prison.'^ 

But  the  words  in  the  original  [i  Chron.  iii,  17.]  are  these, 
"IDS  ^«^ri^i^tlj  IDi^  n^DD"'  '•pi^  which  are  thus  to  be  ren- 
dered ;  Nolo  the  sons  of  Jechonias  bound  [or  imprisoned^  were 
Shealtiel  his  son.  Which  version  both  the  accents  and  the 
order  of  the  words  confirm :  for  Zakeph  hung  over  "^b^,  to 

which  Munach  beneath  n"^!l3"^  serves,  persuades  that  it  is  a 

conjunct  construction;  to  wit,  that  H^iD']  Jechoniah,  and  '^D^ji 
hound,  should  be  joined  together,  that  is,  a  substantive  and  an 
adjective.  And  the  word  "1311  his  son^  placed  after  v'ii^^riT'^tl? 
Shealtiel^  not  after  "^D^JI  hound,  fixeth  the  genealogy  in  Sala- 

thiel,  not  in  "^Dt;^  Assir  at  all. 

Ver.  16  :  'IaKco/3  8e  iy^vvrja-^  top  ^l(oar]<p  avbpa  Mapiar  And 
Jacob  begat  Joseph  the  husband  of  Mary.']  1^^  Dfc^  nHDU^D 
:  JinDUJQ  rT'Tlp  The  a  mother'^s  family  is  not  to  be  called  a 
family.  Hence  the  reason  may  very  easily  be  given,  why 
Matthew  brings  down  the  generation  to  Joseph,  Mary^s  hus- 
band ;  but  Luke  to  Eli,  Mary's  father.  These  two  frame  the 
genealogy  two  ways,  according  to  the  double  notion  of  the 
promise  of  Christ.     For  he  is  promised,  as  the  '  seed  of  the 

"  Leusden's  edition,  vol.  ii.  p.  250.         ^  English  folio  edit.,  vol.  ii.  p.  99. 
y  Fol.  27.  2.  a  Juchas.  fol.  55.  2, 


Oh.  i.  17.]  Exercitatiom  upon  St.  Matthew.  15 

woman/  and  as  the  '  Son  of  David;'  that,  as  a  man,  this,  as  a 
king.  It  was  therefore  needful,  in  setting  down  his  genea- 
logy, that  satisfaction  should  be  given  concerning  both. 
Therefore  Luke  declareth  him  the  promised  seed  of  the 
woman,  deducing  his  mother's  stock,  from  whence  man  was 
born,  from  Adam ;  Matthew  exhibits  his  royal  original,  de- 
riving his  pedigree  along  through  the  royal  family  of  David  to 
Joseph,  his  (reputed)  father. 

Ver.  17  :  Feveal  h^KaTiaaap^r  Fourteen  generations.  Al- 
though all  things  do  not  square  exactly  in  this  threefold 
number  of  fourteen  generations,  yet  there  is  no  reason  why 
this  should  be  charged  as  a  fault  upon  Matthev^^,  when  in  the 
Jewish  schools  themselves  it  obtained  for  a  custom,  yea, 
almost  for  an  axiom,  to  reduce  things  and  numbers  to  the 
very  same,  when  they  were  near  alike.  The  thing  will  be 
plain  by  an  example  or  two,  when  a  hundred  almost  might  be 
produced. 

Five  calamitous  things  are  ascribed  to  the  same  day,  that 
is,  to  the  ninth  day  of  the  month  Ab.  "  For  that  day  (say 
they  ^)  it  was  decreed,  That  the  people  should  not  go  into  the 
promised  land  :  the  same  day,  the  first  Temple  was  laid 
waste,  and  the  second  also  :  the  city  Bitter  was  destroyed, 
and  the  city  Jerusalem  ploughed  up."  Not  that  they  believed 
all  these  things  fell  out  precisely  the  same  day  of  the  month  ; 
but,  as  the  Babylonian  Gemara  notes  upon  it,  r\137  T/^T'^IQ 
n'^TT  Urh  nmm  ""t^Dt  Uyh  That  they  might  reduce  a  for- 
tunate thing  to  a  holy  day^  and  an  unfortunate  to  an  unlucky 
day. 

The  Jerusalem  Gemara ^,  in  the  same  tract,  examines  the 
reason  why  the  daily  prayers  consist  of  the  number  of  eighteen, 
and  among  other  things  hath  these  words ;  "  The  daily 
prayers  are  eighteen,  according  to  the  number  of  the  eighteen 
Psalms,  from  the  beginning  of  the  Book  of  Psalms  to  that 
Psalm  whose  beginning  is,  '  The  Lord  hear  thee  in  the  day  of 
trouble/"  [which  Psalm,  indeed,  is  the  twentieth  Psalm.] 
"  But  if  any  object,  that  nineteen  Psalms  reach  thither,  you 
may  answer.  The  Psalm  which  begins,  '  Why  did  the  heathen 
rage,'  is  not  of  them,"  a  distinct  Psalm.  Behold,  with  what 
liberty  they  fit  numbers  to  their  own  case. 

**  Taanith,  cap.  4.  art.  6.  Taanith,  fol.  65.  3. 


16  Hehreto  and  Talmudical  [Ch.  i.  18. 

Inquiry  is  made,  whence  the  number  of  the  thirty-nine 
more  principal  servile  works,  to  be  avoided  on  the  sabbath- 
day,  may  be  proved.  Among  other,  we  meet  with  these 
words  ;  U^-yyi  m"T  nm  □'•'^nin  rh^  "  R.  Chaninah^  of 
Zippor  saith,  in  the  name  of  R.  Abhu^  F]7b^  Aleph  denotes 
one,  112h  Lamed  thirty,  t^H  He  five,  "^^f  Dahar  one,  D^'IHI 
Deharim  two.  Hence  are  the  forty  works,  save  one,  concern- 
ing which  it  is  written  in  the  law.  The  Rabbins  of  Csesarea 
say,  Not  any  thing  is  wanting  out  of  his  place:  Vy^^A  Alepk 
one,  -fO^  Lamed  thirty,  H  Cheth  eight:  pi"-)  ^^i^^JDnrrS  vh 
r\^rv7  t^n  ■j'^l  ]''\2}n  our  profound  doctors  do  not  distinguish 
between  He  and  Cheth  ;"'"'  that  they  may  fit  numbers  to  their 
case ;  for  H?^  these,  they  write  n7fc^,  and  change  H  (He) 
and  n  (Cheth)  at  their  pleasure. 

"  R.  Joshua  Ben  Levi  saith  ^,  In  all  my  whole  life  I  have 
not  looked  into  the  [tnystical']  book  of  Agada  but  once;  and 
then  I  looked  into  it,  and  found  it  thus  written,  A  hundred 
and  seventy-five  sections  of  the  law ;  where  it  is  written, 
TV\1^  'yt^'^  'yil  He  spake,  he  said,  he  commanded,  they  are 
for  the  number  of  the  years  of  our  father  Abraham."  And 
a  little  after ;  "  A  hundred  and  forty  and  seven  Psalms,  which 
are  written  in  the  Book  of  the  Psalms  [note  this  immber],  are 
for  the  number  of  the  years  of  our  father  Jacob,  Whence 
this  is  hinted  ^,  that  all  the  praises  wherewith  the  Israelites 
praise  God  are  according  to  the  years  of  Jacob.  Those 
hundred  and  twenty  and  three  times,  wherein  the  Israelites 
answer  Hallelujah,  are  according  to  the  number  of  the  years 
of  Aaron,"  &c. 

They  do  so  very  much  delight  in  such  kind  of  concents, 
that  they  oftentimes  screw  up  the  strings  beyond  the  due 
measure,  and  stretch  them  till  they  crack.  So  that  if  a  Jew 
carps  at  thee,  O  divine  Matthew,  for  the  unevenness  of  thy 
fourteens,  out  of  their  own  schools  and  writings  thou  hast 
that,  not  only  whereby  thou  mayest  defend  thyself,  but  retort 
upon  them. 

Ver.  1 8  g :  MvrjoTevOeCa-rjs  rrjs  fxrjrpbs  avrov'  When  as  his 
mother  was  espoused.]  No  woman  of  Israel  was  married,  un- 
less she  had  been  first  espoused.     "  Before  the  giving  of  the 

<i  Hieros.  Schabb.  fol.  9.  2.  ^  English  folio  edit.,  vol.  ii.  p.  100. 

^  Id.  ibid.  fol.  15.  3.  s  Leusden's  edition,  vol.  ii.  p.  251. 


Oh.  i.  i8.]  Exercitations  upon  St.  Matthew.  17 

law  (saith  Maimonides'^),  if  the  man  and  the  woman  had 
agreed  about  marriage^  he  brought  her  into  his  house,  and 
privately  married  her.  But  after  the  giving  of  the  law,  the 
Israelites  were  commanded,  that,  if  any  were  minded  to  take 
a  woman  for  his  wife,  he  should  receive  her,  first,  before 
witnesses ;  and  thenceforth  let  her  be  to  him  a  wife,  as  it  is 
written,  HttJ^  l!J^^  Hp^  ^3  If  any  one  take  a  wife.  This 
taJcing  is  one  of  the  affirmative  precepts  of  the  law,  and  is 
called  espousing.''''  Of  the  manner  and  form  of  espousing,  you 
may  read  till  you  are  weary,  in  that  tractate,  and  in  the 
Talmudic  tract,  Kiddushin. 

Uplv  7]  (TvvtXOilv  avTovs'  Before  they  came  together."]  "  In 
many  places  the  man  espouseth  the  woman  ;  but  doth  not 
bi'ing  her  home  to  him,  but  after  some  space  of  time."  So 
the  Gloss'  upon  Maimonides. 

Distinction  is  made  by  the  Jewish  canons,  and  that  justly 
and  openly,  -between  "Tin^''  private  society  or  discourse,  between 
the  espouser  and  the  espoused,  and  nODDH  the  bringing  of 
the  espoused  into  the  husband's  house.  Of  either  of  the  two 
may  those  words  be  understood,  -nplv  rj  avveXdav  avTov9,  before 
iliey  came  together,  or,  rather,  of  them  both.  He  had  not 
only  not  brought  her  home  to  him,  but  he  had  no  manner  of 
society  with  her  alone,  beyond  the  canonical  limits  of  dis- 
course, that  were  allowed  to  unmarried  persons ;  and  yet  she 
was  found  with  child. 

EvpiOr]  kv  yaarpl  eyovaa'  She  was  found  tcith  child.]  Namely, 
after  the  space  of  three  months  from  her  conception,  when 
she  was  now  returned  home  from  her  cousin  Elizabeth.  See 
Luke  i.  56,  and  compare  Gen.  xxxviii.  24. 

The  masters  of  the  traditions'^  assign  this  space  to  dis- 
cover a  thing  of  that  nature.  "  A  woman  (say  they)  who  is 
either  put  away  from  her  husband,  or  become  a  widow, 
neither  marrieth,  nor  is  espoused,  but  after  ninety  days : 
namely,  that  it  may  be  known,  whether  she  be  big  with 
child  or  no  ;  and  that  distinction  may  be  made  between  the 
offspring  of  the  first  husband  and  of  the  second.  In  like 
manner,   a   husband   and   wife,   being   made    proselytes,   a.re 

|i  la  miy«  cap.  I.  Talm.  in  Jevaramoth,  cap.  4.  Che- 

i  Ad  niu;''t<  cap.  3.  tuboth,  cap.  5,  largelj'. 

^  Maim,    in   Gerushin,    cap.  11. 

LIGHTFOOT,  VOL.  II.  C 


18  Hebrew  and  Talmiidical  [Ch.  i.  19. 

parted  from  one  another  for  ninety  days,  that  judgment  may 
be  made  between  children  begotten  in  holiness,"  (that  is, 
within  the  true  religion;  see  i  Cor.  vii.  14,)  "and  children 
begotten  out  of  holiness." 

Ver.  19  :  'Icaarjcf)  be  bUaios  ^v,  &c.  £ut  Joseph,  being  a  just 
man,  &c.]  There  is  no  need  to  rack  the  word  bUmos,  Just,  to 
fetch  out  thence  the  sense  of  gentleness  or  mercy ^  which  many 
do  ;  for,  construing  the  clauses  of  the  verse  separately,  the 
sense  will  appear  clear  and  soft  enough,  Joseph,  being  a  just 
man,  could  not,  would  not,  endure  an  adulteress :  hut  yet  not 
willing  -napabetyixaTia-ai.,  to  make  her  a  public  example,  being  a 
merciful  man,  and  loving  his  wife,  ims  minded  to  put  her  away 
primly. 

napabeiyixaTia-ar  To  make  her  a  public  example.]  This  doth 
not  imply  death,  but  rather  public  disgrace,  riQD'^QT'  to  make 
her  public.  For  it  may,  not  without  reason,  be  inquired, 
whether  she  would  have  been  brought  to  capital  punishment, 
if  it  had  been  true  that  she  had  conceived  by  adultery.  For 
although  there  was  a  law  promulged  of  punishing  adultery 
with  death,  Lev.  xx.  to,  Deut.'  xxii.  22,  and,  in  this  case,  she 
that  was  espoused,  would  be  dealt  withal  after  the  same 
manner  as  it  was  with  her  who  was  become  a  wife ;  yet 
so  far  was  that  law  modified,  that  I  say  not  weakened,  by  the 
law  of  giving  a  bill  of  divorce,  Deut.  xxiv.  i,  &c.,  that  the 
husband  might  not  only  pardon  his  adulterous  wife,  and  not 
compel  her  to  appear  before  the  Sanhedrim,  but  scarcely 
could,  if  he  would,  put  her  to  death.  For  why  otherwise  was 
the  bill  of  divorce  indulged  ? 

Joseph,  therefore,  endeavours  to  do  nothing  here,  but  what 
he  might,  with  the  full  consent  both  of  the  law  and  nation. 
The  adulteress  might  be  put  away  ;  she  that  was  espoused 
could  not  be  put  away  without  a  bill  of  divorce ;  concerning 
which  thus  the  Jewish  laws  "^  :  "  A  woman  is  espoused  three 
ways;  by  money,  or  by  a  writing,  or  by  being  lain  with. 
And  being  thus  espoused,  though  she  were  not  yet  married, 
nor  conducted  into  the  man's  house,  yet  she  is  his  wife. 
And  if  any  shall  lie  with  her  beside  him,  he  is  to  be  punished 
with  death  by  the  Sanhedrim.  And  if  he  himself  will  put  her 
away,  he  must  have  a  bill  of  divorce." 

1  English  folio  edition,  vol.  ii.  p.  loi.       '"  Maimon.  in  T^\^Wi^  oaji.  i. 


Ch.  i.  23.]  Exercitations  uj)on  St.  Matthew.  19 

AaQpa  a-noXva-ai  ainp-  Pwf  her  away  primly.']  Let  the 
Talmudic  tract  '  Gittin '  be  looked  upon,  where  they  are 
treating  of  the  manner  of  dehvering  a  bill  of  divorce  to  a 
wife  to  be  put  away  :  amonio:  other  things,  it  might  be  given 
privately,  if  the  husband  so  pleased,  either  into  the  woman's 
hand  or  bosom,  two  witnesses  only  present. 

Ver.  23  :  'l8ov,  r/  -nafiQh'o^  ev  yacTTpl  e^er  Behold.,  a  virgin 
shall  he  with  child.]  That  the  word  TlT^iy'^,  in  the  prophet, 
denotes  an  untouched  virgin,  sufficiently  appears  from  the 
sense  of  the  place,  Isa.  vii.  14,  King  Ahaz  there  was  afraid, 
lest  the  enemies  that  were  now  upon  him  might  destroy  Jeru- 
salem, and  utterly  consume  the  house  of  David".  The  Lord 
meets  this  fear  by  a  signal  and  most  remarkable  promise, 
namely,  '  that  sooner  should  a  pure  virgin  bring  forth  a  child, 
than  the  family  of  David  perish.'  And  the  prwnise  yields  a 
double  comfort :  namely,  of  Christ  hereafter  to  be  born  of  a 
virgin  ;  and  of  their  security  from  the  imminent  danger  of 
the  city  and  house  of  David.  So  that,  although  that  pro- 
phecy, of  a  virghis  bringing  forth  a  son,  should  not  be  ful- 
filled till  many  hundreds  of  years  after,  yet,  at  that  present 
time,  when  the  prophecy  was  made,  Ahaz  had  a  certain  and 
notable  sign,  that  the  house  of  David  should  be  safe  and 
secure  from  the  danger  that  hung  over  it.  As  much  as  if 
the  prophet  had  said,  "  Be  not  so  troubled_,  O  Ahaz ;  does  it 
not  seem  an  impossible  thing  to  thee,  and  that  never  will 
happen,  that  a  pure  virgin  should  become  a  mother  ?  But  I 
tell  thee,  a  pure  virgin  shall  bring  forth  a  son,  before  the 
house  of  David  perish." 

Hear  this,  0  unbelieving  Jew!  and  shew  us  now  some 
remainders  of  the  house  of  David  :  or  confess  this  prophecy 
fulfilled  in  the  Virgin's  bringing  forth  :  or  deny  that  a  sign 
was  given,  when  a  sign  is  given. 

§  In  what  language  Matthew  wrote  his  Gospel. 
"O  ecTTL  fjL€6epixr]V€v6ixevov'  Which  is,  [being  interpreted.'] 
L  All  confess  that  the  Syriac  language  was  the  mother- 
tongue  to  the  Jewish  nation  dwelling  in  Judea  ;  and  that  the 
Hebrew  was  not  at  all  understood  by  the  common  people 
may  especially  appear  from  two  things  : 

"  Leusden's  edition,  vol.  ii.  p.  252. 
c  2 


20  Hebrew  and  Talmudical  [Oh,  i.  23. 

1.  That,  in  the  synagogues,  when  the  law  and  the  pro- 
phets were  read  in  the  original  Hebrew,  an  interpreter  was 
always  present  to  the  reader,  who  rendered  into  the  mother- 
tongue  that  which  was  read,  that  it  might  be  understood  by 
the  common  people.     Hence  °  those  rules  of  the  office  of  an 

nterpreter,  and  of  some  places  which  were  not  to  be  ren- 
dered into  the  mother-tongue. 

2.  That  Jonathan  the  son  of  Uzziel,  a  scholar  of  Hillel, 
about  the  time  of  Christ's  birth,  rendered  all  the  prophets 
(that  is,  as  the  Jews  number  them,  Joshua,  Judges,  Samuel, 
the  Books  of  the  Kings,  Isaiah,  Jeremiah,  Ezekiel,  and  the 
twelve  lesser  prophets)  into  the  Chaldee  language  ;  that  is, 
into  a  language  much  more  known  to  the  people  than  the 
Hebrew,  and  more  acceptable  than  the  mother-tongue.  For 
if  it  be  asked  why  he  translated  them  at  all,  and  why  he 
translated  not  rather  into  the  mother -tongue,  which  was 
known  to  all  ?  and  if  it  be  objected  concerning  St.  Matthew 
and  St.  Paul,  that,  writing  to  the  Jews,  one  his  Gospel,  the 
other  his  Epistle  (to  the  Hebrews P),  they  must  have  written 
in  the  Syriac  tongue  (if  so  be  they  wrote  not  in  Hebrew), 
that  they  might  be  understood  by  all :— we  answer. 

First,  It  was  not  without  reason  that  the  paraphrast 
Jonathan  translated  out  of  the  Hebrew  original  into  the 
Ohaldee  tongue,  because  this  tongue  was  much  more  known 
and  familiar  to  all  the  people  than  the  Hebrew.  The  holy 
text  had  need  of  an  interpreter  into  a  more  known  tongue, 
because  it  was  now  in  a  tongue  not  known  at  all  to  the  vul- 
gar. For  none  knew  the  Hebrew  but  such  as  learned  it  by 
study.  However,  therefore,  all  the  Jews  inhabiting  the 
land  of  Canaan,  did  not  so  readily  understand  the  Chaldee 
language  as  the  Syriac,  which  was  their  mother-language, 
yet  they  much  more  readily  understood  that  than  the  He- 
brew, which,  to  the  unlearned,  was  not  known  at  all.  Hence 
it  was  not  without  necessity  that  the  prophets  were  turned 
into  the  Chaldee  language  by  Jonathan,  and  the  law,  not 
much  after,  by  Onkelos,  that  they  might  a  little  be  under- 
stood by  the  common  people,  by  whom  the  Hebrew  original 
was  not  understood  at  all.     Weq  read  also  that  the  Book 

o  Bab.  Megill.  fol.  25,  &c.  Mas-  p  English  folio  edit. ,  vol.  ii.  p.  102. 
sech.  Sopherim,  cap.  11, 12,  &c.  1  Hieros.  Schabb.  fol.  15.  col.  3. 


Ch.  i.  23 .]  Exercitations  upon  St.  Matthew.  21 

of  Job  had  its  Targum  in  the  time  of  Gamaliel  the  Elder ; 
that  is,  Paul's  master. 

Secondly,  it  is  no  impertinent  question,  Why  Jonathan 
and  Onkelos  did  not  rather  translate  into  the  Syriac  lan- 
guage, which  was  the  mother-language  to  all  the  people, 
when  both  they  themselves  were  in  Judea,  while  they  were 
employed  about  this  work,  and  laboured  in  it  for  the  use  of 
the  Jews  that  dwelt  there?  To  which  we  give  this  double 
answer ;  i .  That,  by  turning  it  into  the  Ohaldee  language, 
they  did  a  thing  that  might  be  of  use  to  both  them  that 
dwelt  in  Judea,  and  in  Babylon  also.  2.  The  Syriac  lan- 
guage was  not  so  grateful  unto  the  Jews,  who  used  it  for 
their  mother-tongue,  as  the  Chaldee  was  ;  as  being  a  lan- 
guage more  neat  and  polite,  and  the  mother-tongue  to  the 
brethren  in  Babylon,  and  which  they  that  came  up  out  of 
Babylon,  carried  thence  with  them  into  Judea.  You  may 
wonder,  reader,  when  you  hear  that  canon  which  permits  a 
single  man  "  to  say  his  prayers  in  any  language,  when  he 
asks  those  things  that  are  needful  for  him,  except  only  the 
Syriac :  :  ■'^'l^  ]1^'7r:>  'pH  JT^^  ^Dn  "^n^,«  V^'^^  ^«"iU?  "T^H'^ 
While  "■  he  aslceth  necessaries  for  himself,  let  him  use  any  lan- 
guage hut  the  Byriacy  But  you  will  laugh  when  you  hear  the 
reason :  "  Therefore,  by  all  means,  because  the  angels  do  not 
understand  the  Syriac  language," 

Whether  they  distinguish  the  Syriac  language  here  from 
the  pure  Chaldee,  is  not  of  great  moment  solicitously  to  in- 
quire :  we  shall  only  produce  these  things  of  the  Glosser 
upon  Beracoth  s,  which  make  to  our  purpose  : — "  There  are 
some  (saith  he)  who  say,  that  that  prayer  which  begins  ty^p, 
is  therefore  to  be  made  in  the  Syriac  language,  because  it  is 
a  noble  prayer,  and  that  deserves  the  highest  praise ;  and 
therefore  it  is  framed  in  the  Targumistical  language,  that 
the  angels  may  not  understand  it,  and  envy  it  to  us,''  &c. 
And  a  little  after ;  "  It  was  the  custom  to  recite  that  prayer 
UJ^'lp,  niD'^nn  "^n^i  after  sermon -.  and  the  common  people 
were  there  present,  who  understood  not  the  Hebrew  language 
at  all ;  and  therefore  they  appointed  it  to  be  framed  in  the 

«•  'tys  'in  >pDD  i.e.  R.  Oshaiae  Beracoth,  cap.  2.  Bab.  Schab.  fol. 
Rabbpp.     See  Juchas.  fol.  84.  i.  in      12.  2.  Sotah,  fol.  33.  i.      «  Fpl.  3.  i. 


2!2  Hebrew  and  Talmudical  [Ch.  i.  23. 

Targuniistical  language,  that  it  might  be  understood  *  by  all ; 
for  this  is  their  tongue." 

Mark,  the  Hebrew  was  altogether  unknown  to  the  connnon 
people  :  no  wonder,  therefore,  if  the  evangelists  and  apostles 
wrote  not  in  Hebrew  when  there  were  none  who  understood 
things  so  written,  but  learned  men  only. 

That  also  must  not  be  passed  over,  which,  at  first  sight, 
seems  to  hint  that  the  Syriac  language  was  not  understood 
even  by  learned  men.  "  Samuel  the  Little",  at  the  point  of 
death,  said,  ^^mnS  ^^ir^tZ?*»"!  ]U*r2tZ:  Siyneon  and  Ismael  to 
the  sword ;  'r\V''2h  ^i^T^V  ^3  li^ITI  and  all  the  other  'people  to  the 
spoil :  p^in  l^b^'^JD  VpVy  <^t^d  there  shall  be  very  great  calamities. 
infc^  n»2  ^V1^  ^h^  jm«  n^n'^^  ptZ?Sm  And  because  he 
spoke  these  things  in  the  Syriac  language,  they  understood  not 
lohat  he  had  said.  This  story  you  have  repeated  in  the  Ba- 
bylonian Gemara,  where  the  words  of  the  dying  man  are  thus 

related;  -^«u?"!  «^t^p^  "^niinm  vor\rh  h^v^'^^^  pv^tt? 
:  ^i2hv  hv  "^n^nS  I'l-i'Tiv  ]h^^;iD  pj?i  i^rn^  ^t:iV  Let  the 

Glosser  ^  upon  the  place  be  the  interpreter  :  "  Simeon  and 
Ismael  to  the  sicord  [that  is,  Rabban  Simeon  the  prince,  and 
R.  Ismael  Ben  Elisha  the  high-priest,  were  slain  with  the 
sword],  and  his  fellows  to  slaughter  [that  is,  R.  Akibah  and 
R.  Ohananiah  Ben  Teradion  were  slain  by  other  deaths  ; 
namely  R.  Akibah  by  iron  teeth,  and  R.  Ohananiah  by 
burning  alive  before  idols];  and  the  other  people  for  a  prey  : 
and  very  many  calamities  shall  fall  upon  the  icorld." 

Now  where  it  is  said  that,  "  They  understood  not  what  he 
said,  because  he  spake  in  the  Syrian  tongue,"  we  also  do  not 
easily  understand.  What  !  for  the  Jerusalem  doctors  not 
to  understand  the  Chaldee  language !  For  Samuel  the  Little 
died  before  the  destruction  of  the  city ;  and  he  spake  of  the 
death  of  Rabban  Simeon,  who  perished  in  the  siege  of  the 
city ;  and  he  spake  these  things  when  some  of  the  learnedest 
Rabbins  were  by :  and  yet  that  they  understood  not  these 
words,  which  even  a  smatterer  in  the  oriental  tongues  would 
very  easily  understand  ! 

Therefore,  perhaps,  you  may  beat  out  the  sense  of  the 


t  Leusdens  edition,  vol.ii.  p.  253.  "  Hieros.  Sotah.  fol.  24.  2, 

^  Sanhedr.  fol.  11.  i. 


Oh.  i,  23.]  Exercitatiotis  upon  St.  Matthew.  23 

matter  from  the  words  of  the  author  of  Juchasiny,  who  saith, 
He  prophesied  in  the  Syriac  language,  "^^"^^^  p\2}711  b^lDiirr 
But  now,  when  prophecies  were  spoken  only  in  the  Hebrew 
language,  however  they  understood  ^  the  sense  of  the  words, 
yet  they  reputed  it  not  for  a  prophecy,  because  it  was  not 
uttered  in  the  language  that  was  proper  for  prophetical  pre- 
dictions. But  we  tarry  not  here.  That  which  we  would 
have  is  this,  that  Matthew  wrote  not  in  Hebrew  (which  is 
proved  sufficiently  by  what  is  spoken  before),  if  so  be  we 
suppose  him  to  have  written  in  a  language  vulgarly  known 
and  understood  ;  which,  certainly,  we  ought  to  suppose  : 
not  that  he,  or  the  other  writers  of  the  New  Testament, 
wrote  in  the  Syriac  language,  unless  we  suppose  them  to  have 
written  in  the  ungrateful  language  of  an  ungrateful  nation, 
which,  certainly,  we  ought  not  to  suppose.  For  when  the 
Jewish  people  were  now  to  be  cast  off,  and  to  be  doomed  to 
eternal  cursing,  it  was  very  improper,  certainly,  to  extol 
their  language,  whether  it  were  the  Syriac  mother-tongue, 
or  the  Chaldee,  its  cousin  language,  unto  that  degree  of 
honour;  that  it  should  be  the  original  language  of  the  New 
Testament.  Improper,  certainly,  it  was,  to  write  the  Gospel 
in  their  tongue,  who,  above  all  the  inhabitants  of  the  world, 
most  despised  and  opposed  it. 

IT.  Since,  therefore,  the  Gentiles  were  to  be  called  to  the 
faith,  and  to  embrace  the  Gospel  by  the  preaching  of  it,  the 
New  Testament  was  written  very  congruously  in  the  Gentile 
language,  and  in  that  which,  among  the  Gentile  languages, 
was  the  most  noble  ;  viz.  the  Greek.  Let  us  see  what  the 
Jews  say  of  this  language,  envious  enough  against  all  lan- 
guages besides  their  own. 

"  Rabban  Simeon^  Ben  Gamaliel  saith,  Even  concerning 
the  holy  books,  the  wise  men  permitted  not  that  they  should 
be  written  in  any  other  language  than  Greek.  R.  Abhu  saith 
that  R.  Jochanan  said,  The  tradition  is  according  to  Rabban 
Simeon ;  that  R.  Jochanan  said,  moreover.  Whence  is  that  of 
Rabban  Simeon  proved  ?  From  thence,  that  the  Scripture 
saith,  '  The  Lord  shall  persuade  Japhet,  and  he  shall  dwell 
in  the  tents  of  Sem  :'  the  words  of  Japhet  shall  be  in  the 

y  Juchas.  fol.  21.  I.  z  Megillah,  fol.  9.  2. 

*  English  folio  edit.,  vol.ii.  p.  103. 


24  Hehreiv  and  Talmudical  [Ch.  i.  23. 

tents  of  Sera :"   and  a  little  after,  nQ"]^   D^r^S^  P\^^_  God 

shall  persuade  Japhet ;  i.e.  Dtl?  "''^TT^^n  ^il^  nC  V©  inVD'' 
J%e  <7raC(3  0/  Japliet  shall  be  in  the  tents  of  Sem.  Where  the 
Gloss  speaks  thus  ;  "  '  The  grace  of  Japhet'  is  the  Greek 
language ;  the  fairest  of  those  tongues  which  belonged  to  the 
sons  of  Japhet." 

"  Rabban  Siraeon''  Ben  Gamaliel  saith,  Even  concerning 
the  sacred  books,  they  permitted  not  that  they  should  be 
written  in  any  other  language  than  Greek.      They  searched 

seriously,  and  found,  r\T\ri  ^!3  Dii-innS  rh^T  minn  p«u; 

rr^^'V  t^v^^  that  the  laio  could  not  he  translated  according  to 
what  teas  needfid  for  it,  hut  in  Greek.''  You  have  this  latter 
clause  cut  off  in  Massecheth  Sop1ierim<=,  where  this  story  also 
is  added :  -  The  five  elders  wrote  the  law  in  Greek  for  Pto- 
lemy the  king  :  and  that  day  was  bitter  to  Israel,  as  the  day 
wherein  the  golden  calf  was  made,  because  the  law  could  not 
be  translated  according  to  what  was  needful  for  it.^^  This 
story  of  the  '  five  interpreters^  of  the  law  is  worthy  of  con- 
sideration, which  you  find  seldom  mentioned,  or  scarce  any- 
where else.  The  tradition  next  following  after  this,  in  the 
place  cited,  recites  the  story  of  the  Seventy.    Look  at  it. 

When,  therefore,  the  common  use  of  the  Hebrew  language 
had  perished,  and  when  the  mother  Syriac  or  Chaldee  tongue 
of  a  cursed  nation  could  not  be  blessed,  our  very  enemies 
being  judges,  no  other  language  could  be  found,  which  might 
be  fit  to  write  the  (new)  divine  law,  besides  the  Greek  tongue. 
That  this  language  was  scattered,  and  in  use^  among  all  the 
eastern  nations  almost,  and  was  in  a  manner  the  mother 
tongue,  and  that  it  was  planted  every  where  by  the  conquests 
of  Alexander,  and  the  empire  of  the  Greeks,  we  need  not 
many  words  to  prove ;  since  it  is  every  where  to  be  seen  in 
the  historians.  The  Jews  do  well  near  acknowledge  it  for 
their  mother-tongue  even  in  Judea. 

"  R.  Jochanan^  of  Reth  Gubrin  said,  There  are  four  noble 
languages  which  the  world  useth  ;  the  mothei'-tongue,  for 
singing ;  the  Roman,  for  war ;  the  Syriac,  for  mourning ; 
and  the  Hebrew,  for  elocution  :  and  there  are  some  who  say, 

^  Hieros.  Megill.  fol.  71.  3.  ^    Hieros.    Megill.    in    the   place 

c  Cap.  I.  artic.  7.  above,  col.  2. 

^  Leiisden's  edit.,  vol.  ii.  p.  254. 


Ch.  i.  23.]  Exercitations  upon  St.  Matthew.  25 

the  Assyrian  for  writing."  What  is  that  which  he  calls  the 
mother-tongiu;  ?  It  is  very  easily  answered,  the  Greek,  from 
those  encomiums  added  to  it,  mentioned  before  :  and  that 
may  more  confidently  be  affirmed  from  the  words  of  JSIidras 
Tillin'',  respecting  this  saying  of  R.  Joehanan,  and  mentioning 
the  Greek  language  by  name.  "  R.  Joehanan  said,  There  are 
three  languages;  the  Roman,  for  war;  the  Greek^  for  speech; 
the  Assyrian,  for  prayer."  To  this  also  belongs  that,  that 
occurs  once  and  again  in  Bab.  Megillah g, '^^1 V  Yjhl  In  the 
Greek  mother  tongue.  You  have  an  instance  of  the  thing ^^  : 
"  R.  Levi,  coming  to  Ctcsarea,  heard  some  )^}y^  T"^"^? 
prD'^]l7t^  reciting  the  phylacteries  in  the  Hellenisticallanguage." 
This  is  worthy  to  be  marked.  At  Csesarea  flourished  the 
famous  schools  of  the  Rabbins.  ]'>1D*'p'7  r32°^  The  Rahhins 
of  Cwsarea  are  mentioned  in  both  Talmuds  most  frequently, 
and  with  great  praise,  but  especially  in  that  of  Jerusalem. 
But  yet  among  these,  the  Gi'eek  is  used  as  the  mother- tongue, 
and  that  in  reciting  the  phylacteries,  which,  you  rnay  well 
think,  above  all  other  things,  in  Judea  were  to  be  said  in 
Hebrew. 

In  that  very  Ctesarea,  Jerome  mentions  the  Hebrew  Gospel 
of  St.  Matthew,  to  be  laid  up  in  the  library  of  Pamphilus,  in 
these  words  :  "  Matthew,  who  was  also  called  Levi,,  from  a 
publican  made  an  apostle,  first  of  all  in  Judea  composed  the 
Gospel  of  Christ  in  Hebrew  letters  andi  words,  for  their  sakes, 
who  were  of  the  circumcision  and  believed.  Which  Gospel, 
who  he  was  that  afterward  translated  it  into  Greek,  it  is 
not  sufficiently  known.  Moreover,  that  very  Hebrew  Gospel 
is  reserved  to  this  day  in  the  library  at  Csesarea,  which  Pam- 
philus  the  martyr,  with  much  care,  collected.  I  also  had 
leave  given  me  by  the  Nazarenes,  who  use  this  book  in  Berea, 
a  city  of  Syria,  to  write  it  out."' 

It  is  not  at  all  to  be  doubted,  that  this  Gospel  was  found 
in  Hebrew ;  but  that  which  deceived  the  good  man  was  not 
the  very  hand-writing  of  Matthew,  nor,  indeed,  did  Matthew 
write  the  Gospel  in  that  language  ;  but  it  was  turned  by 
somebody  out  of  the  oi-iginal  Greek  into  Hebrew,  that  so,  if 

^  Midr.  Till.  fol.  2.-,.  4.  ^  Hieros.  Sotah,  fol.  21.2. 

e  Fol.  18.  I.  i  Englishfolio  edit.,  vol.  ii.  ]).  104. 


26  Hebrew  and  Talmudical  [Ch.  ii.  i. 

possible,  the  learned  Jews  might  read  it.  For  since  they  had 
little  kindness  for  foreign  books,  that  is,  heathen  books,  or 
such  as  were  written  in  a  language  different  from  their  own, 
which  might  be  illustrated  from  various  canons,  concerning 
this  matter;  some  person  converted  to  the  gospel,  excited 
with  a  good  zeal,  seems  to  have  translated  this  Gospel  of 
St.  Matthew  out  of  the  Greek  original  into  the  Hebrew  lan- 
guage, that  learned  men  among  the  Jews,  who  as  yet  believed 
not,  might  perhaps  read  it,  being  now  published  in  their  lan- 
guage :  which  was  rejected  by  them  while  it  remained  in  a 
foreign  speech.  Thus,  I  suppose,  this  Gospel  was  written  in 
Greek  by  St.  Matthew,  for  the  sake  of  those  that  believed  in 
Judea,  and  turned  into  Hebrew  by  somebody  else,  for  the 
sake  of  those  that  did  not  believe. 

The  same  is  to  be  resolved  concerning  the  original  language 
of  the  Epistle  to  the  Hebrews.  That  Epistle  was  written  to 
the  Jews  inhabiting  Judea,  to  whom  the  Syriac  was  the 
mother-tongue  ;  but  yet  it  was  writ  in  Greek,  for  the  reasons 
above  named.  For  the  same  reasons,  also,  the  same  apostle 
writ  in  Greek  to  the  Romans,  although  in  that  churcli  there 
were  Romans,  to  whom  it  might  seem  more  agreeable  to  have 
written  in  Latin  ;  and  there  were  Jews,  to  whom  it  might 
seem  more  proper  to  have  written  in  Syriac. 

CHAP.  n. 

A  calculation  of  the  times  lohen  Christ  teas  horn. 

Ver.  I  :  Tov  hi  '[jycrov  yevviiOivTos'  Now  when  Jesus  was 
horn.l  We  thus  lay  down  a  scheme  of  the  times  when  Christ 
was  born  : 

I.  He  was  born  in  the  year  of  the  world  3928. 

For  from  the  creation  of  the  world  to  the  deluge  are 
commonly  reckoned  1656  years. 

From  the  deluge  to  Abraham's  promise  are  427  years. 
This  being  supposed,  that  Abraham  was  born  the  130th  year 
of  Terah  :  which  must  be  supposed. 

From  the  promise  given,  to  the  going  out  of  Egypt,  430 
years,  Exod.  xii.  40,  Gal.  iii.  17. 

From  the  going  out  of  Egypt  to  the  laying  the  foun- 
dations of  the  Temple  are  480  years,  i  Kings  vi.  i. 


Ch.  ii.  I.]  Exercitatiom  upon  St.  Mattheio.  27 

The  Temple  was  building  7  years,  i  Kings  vi.  38.  Casting 
up,  therefore,  all  these  together,  viz. 

.   1656 

427 

430 
480 

7 

The  sum  of  years  amounts  to  3000 

And  it  is  clear,  the  building  of  the  Temple  was  finished  and 
completed  in  the  year  of  the  world  3000. 

The  Temple  was  finished  in  the  eleventh  year  of  Solomon, 
1  Kings  vi.  38  :  and  thence  to  the  revolting  of  the  ten  tribes, 
in  the  first  year  of  Rehoboam,  were  30  years.  Therefore, 
that  revolt  was  in  the  year  of  the  world  3030. 

From'*^  the  revolt  of  the  ten  tribes  to  the  destruction  of 
Jerusalem  under  Zedekiah  were  three  hundred  and  ninety 
years :  which  appears  sufficiently  from  the  chronical  com- 
putation of  the  parallel  times  of  the  kings  of  Judah  and 
Israel:  and  which  is  implied  by  Ezekiel,  iv.  4-6  :  "  Thou'  shalt 
sleep  upon  thy  left  side,  and  shalt  put  the  iniquities  of  the 
house  of  Israel  upon  it,  «Sec.  according  to  the  number  of  the 
days,  three  hundred  and  ninety  days.  And  when  thou  shalt 
have  accomplished  them,  thou  shalt  sleep  upon  thy  right  side 
the  second  time,  and  shalt  take  upon  thee  the  iniquity  of 
the  house  of  Judah  forty  days.  Concerning  the  computation 
of  these  years,  it  is  doubted,  whether  those  forty  years  are  to 
be  numbered  together  within  the  three  hundred  and  ninety 
years,  or  by  themselves,  as  following  after  those  three  hun- 
dred and  ninety  years.  We,  not  without  cause,  embrace  the 
former  opinion,  and  suppose  those  forty  years  to  be  included 
within  the  sum  of  three  hundred  and  ninety  ;  but  mentioned 
by  themselves  particularly,  for  a  particular  reason.  For  by 
the  space  of  forty  years  before  the  destruction  of  the  city  by 
the  Chaldeans,  did  Jeremiah  prophesy  daily,  namely,  from 
the  third  year  of  Josias  to  the  sacking  of  the  city  :  whom  the 
people  not  hearkening  to,  they  are  marked  for  that  peculiar 
iniquity  with  this  note. 

^  English  folio  edit,,  vol.  ii.  p.  105.      ^  Leusden's  edit.,  vol.ii.  p.  255. 


28  Hebrew  and  Talmudical  [Ch.  ii.  i . 

Therefore,  these  three  hundred  and  ninety  years  being 
added  to  the  year  of  the  world,  3030,  when  the  ten  tribes 
fell  off  from  the  house  of  David,  the  age  of  the  world  when 
Jerusalem  perished,  arose  to  the  year  3420. 

At  that  time  there  remained  fifty  years  of  the  Babylonian 
captivity  to  be  completed.  For  those  remarkable  seventy 
years  took  their  beginning  from  the  third  year  of  Jehoiakim, 
Dan.  i.  i,  whose  fourth  year  begins  the  Babylonian  monarchy, 
Jer.  XXV.  I.  And,  in  the  nineteenth  year  of  Nebuchadnezzar, 
the  Temple  was  destroyed,  2  Kings  xxv.  8,  when  now  the 
twentieth  year  of  the  captivity  passed ;  and  other  fifty  re- 
mained :  which  fifty  being  added  to  the  year  of  the  world 
3420,  a  year  fatal  to  the  Temple,  the  years  of  the  world 
amount,  in  the  first  year  of  Cyrus,  unto  3470. 

From  the  first  of  Cyrus  to  the  death  of  Christ  are  seventy 
weeks  of  years,  or  four  hundred  and  ninety  years,  Dan.  ix.  24. 
Add  these  to  the  three  thousand  four  hundred  and  seventy, 
and  you  observe  Christ  crucified  in  the  year  of  the  world  3960. 
\V'hen,  therefore,  3'ou  have  subtracted  thirty-two  years  and  a 
half,  wherein  Christ  lived  upon  the  earth,  you  will  find  him 
born  in  the  year  of  the  world  3928. 

11.  He  was  born  in  the  one-and-thirtieth  year  of  Augustus 
Caesar,  the  computation  of  his  monarchy  beginning  from  the 
victory  at  Actium.  Of  which  matter  thus  Dion  Cassius 
writes  :  Totavrrj  rts  i)  vavixa\[a  avrGtv  rfi  hcvrepq  tov  2eTrre/x- 
jBpiov  kyiv€TQ'  TovTo  he  ovk  aAAws  eiTiov,  &c.  "  This  "^  their 
sea-fight  was  on  the  second  of  September :  and  this  I  speak 
upon  no  other  account  (for  I  am  not  wont  to  do  it),  but  be- 
cause then  Csesar  first  obtained  the  whole  power :  so  that 
the  computation  of  the  years  of  his  monarchy  must  be  pre- 
cisely reckoned  from  that  very  day."  We  confirm  this  our 
computation,  by  drawing  down  a  chronological  table  from 
this  -year  of  Augustus  to  the  fifteenth  year  of  Tiberias,  when 
Christ,  having  now  completed  the  nine-and-twentieth  year 
of  his  age,  and  entering  just  upon  his  thirtieth,  was  bap- 
tized. Now  this  table,  adding  the  consuls  of  every  year, 
we  thus  frame  : 

"1  Dion.  Cass.  lib.  li.  in  the  beginning. 


A.M. 

A.U.C. 

Augus- 
tus. A . 

3928 

754 

31    I 

3929 

755 

32   2 

3930 

756 

33  3 

3931 

757 

34  4 

3936 

762 

39 

9 

3937 

763 

40 

10 

3938 

764 

41 

II 

3939 

765 

42 

12 

3940 

766 

43 

13 

394^ 

767 

44 

14 

Ch.  ii.i.]  Eoaercitations  upon  St. Matthew.  ^9 

CONSULS. 

Cpes.  Aug.  XIV.  and  L.  Mm\\.  Paulus. 
Publius  Vinicius  and  Pub.  Alfenus  Varus. 
L.  jElius  Lamia,  and  M.  Servilius. 
Sext.  vEmilius    Carus,    and    C.   Sentius    Sa- 
turninus. 

3932  758     35     5     L.  Valerius   Messala,  and    Cn.   Corn.    Cinna 

Magn. 

3933  759     3^     ^     M.  .^mil.  Lepidus,  and  L.  Aruntius. 

3934  760     37      7     A.  Licin.  Nerv.  Silanus,  and  Q.  Csecil.  Metell. 

Cret. 

3935  761      38     8     Furius  Camillus,  and   Sext.   Nonius   Quinti- 

liauus. 
Q.  Sulpit.  Camarin.  and  C.  Poppeeus  Sabinus. 
Pub.  Corn.  Dolabella,  and  C.  Junius  Silanus. 
M.  ^mil.  Lepid.  and  T.  Statilius  Taurus. 
Gennanicus  Cses.  and  C.  Fonteius  Capito. 
L.  Munatius  Plaucus,  and  C.  Silius  Cfecina. 
Sext.   Pomp.    Sexti    F.    and    Sext.   Apuleius 
Sexti  F. 
Augustus  Caesar  died  the  19th  day  of  August:  on  which 
day  he  had  formerly  entered  upon  the  first  consulship.      He  " 
lived  seventy-five  years,  ten  months,  and  twenty-six  days.    He 
bore  the  empire  alone,  from  the  victory  at  Actium^  forty-four 
years^  wanting  only  thirteen  days. 

"  Tiberius  °  held   the   empire  in   great  slothfulness,   with 
grievous  cruelty,  wicked  covetousness,  and  filthy  lust  P." 

CONSULS. 

Drusus  Ca3S.  and  C.  Norbanus  Flaccus. 
C.   Statil.   Sisenna  Taurus,  and    Scribonius 
Libo. 

C.  Csecil.  Rufus,  and  L.  Pomponianus  Flaccus. 
Tiber.     Cses.    Aug.   III.     and    Germanicus 

C^s.  II. 
3946     772       5      19     M.  Julius  Silanus,  and  L.  Norban  Flac.  vel 

Balbus. 
M.  Valerius  Messala,  and  M.  Aiu-el.  Cotta. 
Tiber.  Cses.  Aug.  IV.  and  Drusus  Cses.  II. 

D.  Haterius  Agrippa,  and  C.  Sulpitius  Galba. 
C.  Asinius  PoUio,  and  C.  Antistius  Veter. 

"  Dion.  Cass.  lib.  Ivi.  — Leusden's  edit.,  vol.  ii.  p. 256. 

°  English  folio  edit .,  vol.  ii.  p.  106.  P  Eutrop.  lib.  vii. 


A.M. 

A.U.C. 

Tiber. 

A.D. 

3942 

768 

I 

15 

3943 

769 

2 

16 

3944 

770 

3 

17 

3945 

771 

4 

18 

3947 

773 

6  20 

3948 

774 

7  21 

3949 

775 

8  22 

3950 

776 

9  23 

A.M. 

A.U.C. 

Tiber. 

A.D. 

3951 

777 

10 

24 

3952 

778 

II 

25 

30  Hebrew  and  Talmudical  [Oh.  ii.  1 . 

CONSULS. 

Sext.  Cornel.  Cetliegus,  and  Visellius  Varro. 
M.   Asinius    Agrippa,    and    Cossus    Cornel 
Lentulus. 

3953  779     12     26     Cn.   Lentulus   Getulicus,   and   C.   Calvisius 

Sabinus. 

3954  780     13     27     M.  Licinius  Crassus,  and  P.  L.  Calphurnius 

Piso. 

3955  781      14     28     Appius  Jul.  Silanus,  and  P.  Silvius  Nei'va. 

3956  782     15     29     C.  Rubellius  Geminus,  and  C.  Fusius  Ge- 

minus. 

In  the  early  spring  of  this  year  came  John  baptizing.  In 
the  month  Tisri  Christ  is  baptized,  when  he  had  now  ac- 
complished the  nine-and-twentieth  year  of  his  age,  and  had 
now  newly  entered  upon  his  thirtieth.  The  thirtieth  of  Christ 
is  to  be  reckoned  with  the  sixteenth  of  Tiberius. 

Of  Augustus,  now  entering  upon  his  one-and-thirtieth  year, 
wherein  Christ  was  born,  Dion  Cassius  hath  moreover  these 
words :  OArjpw^eio-jjs  8e  /cat  rrfs  TpCrrjs  beKaerias,  tyjv  ^yrifxoviav 
Kol  TO  rirapTov  (K^iaaOels  brjdev  viribe^aTo,  TTpqoTepos  re  Koi 
oKvrjpoTepo^  vtto  tov  yn^pcor  "  Having  now  completed  thrice  ten 
years,  being  compelled,  indeed,  to  it,  he  continued  his  govern- 
ment, and  entered  upon  a  fourth  ten  of  years  :  being  now 
more  easy  and  slothful  by  reason  of  age."  In  this  very  year 
was  the  taxation  under  Cyrenius,  of  which  Luke  speaks, 
chap.  ii.  So  that  if  it  be  asked  when  the  fifth  monarchy  of 
the  Romans  arose,  after  the  dissolution  of  those  four  men- 
tioned by  Daniel,  an  easy  answer  may  be  fetched  from  St. 
Luke,  who  relates  that  in  that  very  year  wherein  Christ  was 
born,  Augustus  laid  a  tax  upon  the  whole  world. 

III.  Christ  was  born  in  the  thirty-fifth  year  of  the  reign 
of  Herod  :  which  we  gather  from  the  observation  of  these 
things:  i.  Herod  q  reigned,  from  that  time  he  was  first  de- 
clared king  by  the  Romans,  seven-and-thirty  years.  2.  Be- 
tween the  death  of  Herod  and  the  death  of  Augustus  there 
was  this  space  of  time  : 

1 .  The  >■  ten  years  current  of  the  reign  of  Archelaus. 

2.  Coponiuss  succeeds  him,  banished  to  Vienna  in  the 
presidentship  of  Judea. 

1  Joseph.  Antiq. lib.  xvii.  cap.  10.  [xvh.8.1.]      «"  Id.  Ibid.  c.  15.  [xvii.  13.  2.] 
s  Id.  ibid,  and  lib.  xviii.  c.  i.  [xviii.  i.  i.] 


Ch.  ii.  I.]  Exercitations  upon  St.Mattheic.  31 

3.  Marcus  Ambibuchus  [Ambivius]  succeeds  Coponius. 

4.  Annius  Rufus*  succeeds  Ambibuchus  [Ambivius],  during 
whose  presidentship  Augustus  dies. 

Since,  therefore,  only  fourteen  years  passed  from  the  na- 
tivity of  Christ  to  the  death  of  Augustus,  out  of  which  sum 
when  you  shall  have  reckoned  the  ten  years  current  of  Ar- 
chelaus,  and  the  times  of  the  three  presidents,  we  must  reckon 
that  Christ  was  not  born  but  in  the  last  years  of  Herod.  Thus 
we  conjecture  : 

In  his  thirty-fifth  Christ  was  born. 

In  his  thirty-seventh,  now  newly  begun,  the  wise  men  came  : 
presently  after  this  was  the  slaying  of  the  infants ;  and,  after 
a  few  months,  the  death  of  Herod. 

IV.  Christ  was  born  about  the  twenty-seventh  year  of  the 
presidentship  of  Hillel  in  the  Sanhedrim. 

The  rise  of  the  family  of  Hillel  took  its  beginning  at  the 
decease  of  the  Asmonean  family  (Herod,  indeed,  succeeded 
in  the  kingly  government) ;  a  family  sprung  from  Babylon, 
and,  as  was  believed,  of  the  stock  of  David.  For"  "  a  book 
of  genealogy  was  found  at  Jerusalem^^  (which  we  mentioned 
before),  "  in  which  it  was  written,  that  Hillel  was  sprung 
from  the  stock  of  David,  by  his  wife  Abital.^^  Now  Hillel  went 
up  out  of  Babylon  to  Jerusalem,  to  inquire  of  the  wise  men 
concerning  some  things,  when  now,  after  the  death  of  Shemaia 
and  Abtalion,  the  two  sons  of  Betira  held  the  chief  seats. 
And  when  he  who  had  resorted  thither  to  learn  something, 
had  taught  them  some  things  of  tlie  Passover  rites,  which 
they  had  forgot,  they  put  him  into  the  chair.  You  have  the 
full  story  of  it  in  the  Jerusalem  Talmud  ^.  We  mention  it 
chap.  xxvi.  i. 

Now  Hillel  went  up  to  Jerusalem  and  took  the  chair  a 
hundred  years  before  the  destruction  of  the  city :  1iy?:;:)tr'T  ^Sti 

njtz?  p  n-^nn  ^"i^h  ;n"it^"^;2}2  ^>r^1  pi^?3tr'i  ':'«^Sn:i  "  Hiiieiy 

and  2  his  son  Simeon,  and  his  son  Gamaliel,  and  his  son 
Simeon,  bare  the  government  for  a  hundred  years  before  the 
laying  waste  of  the  Temple."  Of  those  hundred  years  if  you 
take  away  two-and-thirty  and  a  half  of  the  life  of  Christ,  and 

^  Joseph.   Antiq.  lib.  xviii.  c.  3.  ^  Pesachin,  fol.  33.  i . 

[xviii.  3.  2.]  y  Bab.  Schabb.  fol.  15.  i. 

"  Hieros.  Taanith,  fol.  68.  i.  z  EnglMi  folio  <?£?t7.,  vol.ii.p.  107. 


Sa  Hebrew  and  Tahnudical  ^  [Ch.  ii.  i . 

forty  years  (as  it  is  commonly  deputed)  coming  between  the 
death  of  Christ  and  the  destruction  of  the  city,  there  remain  ^ 
the  twenty-seven  years  of  Hillel  before  the  birth  of  our  Sa- 
viour. 

Hillel  held  the  government  forty  years :  so  that  his  death 
happened  about  the  twelfth  or  thirteenth  year  of  Christ.  His 
son  also  held  it  after  him,  and  his  grandsons,  in  a  long  suc- 
cession, even  to  R.  Judah  the  Holy.  The  splendour  and  pomp 
of  this  family  of  Hillel  had  so  obscured  the  rest  of  the  families 
of  David's  stock,  that  perhaps  they  believed  or  expected  the 
less,  that  the  Messias  should  spring  from  any  of  them.  Yea, 
one  in  the  Babylonian  Gemara  was  almost  persuaded,  that 
"  Rabbi  Judah  the  Holy,  of  the  Hillelian  family,  was  the 
Messias.  Babh'^  said,  'n'\pr\  "im  ]T:53  «^^H  p  ''t^  If 
Messiah  he  amotic/  the  living,  our  Holy  Rahbi  is  such :  if  among 
the  dead,  Daniel  was  he." 

V.  Christ  was  born  in  the  month  of  Tisri ;  somewhat  an- 
swering to  our  September.  This  we  conclude,  omitting  other 
things,  by  computing  backwards  from  his  death.  For  if  he 
died  in  his  two-and-thirtieth  year  and  a  half,  at  the  feast  of 
the  Passover,  in  the  month  Nisan,  you  must  necessarily  lay 
the  time  of  his  birth  in  the  month  Tisri.  But  that  he  died  at 
that  age,  not  to  make  any  delay  by  mentioning  more  things, 
appears  hence,  that  he  was  baptized  now  beginning  his  thir- 
tieth year,  and  that  he  lived  after  his  baptism  three  years 
and  a  half ;  as  the  space  of  his  public  ministry  is  determined 
by  the  angel  Gabriel,  Dan.  ix.  [27] ;  "  In  the  half  of  a 
week"  (that  is,  three  years  and  a  half),  "he  shall  make  the 
sacrifice  to  cease,"  &c.     But  of  this  hereafter. 

This  month  was  ennobled  in  former  times,  1.  For  tlie  crea- 
tion of  the  world.  Weigh  well  Exod.  xxiii.  15,  Joel  ii.  23. 
2.  For  the  nativity  of  the  first  fathers  ;  which  the  Jews^  assert 
not  without  reason.  3.  For  the  repairing  the  tables  of  the 
law.  For  Moses,  after  the  third  fast  of  forty  days,  comes 
down  from  the  mountain,  a  messenger  of  good  things,  the 
tenth  day  of  this  month,  which  was  from  hence  appointed 
for  the  feast  of  Expiation  to  following  ages.  4.  For  the 
dedication  of  the  Temple,  1  Kings  viii.  2.     And,  5.  For  three 

*  Leusdens  edition,  vol.  ii.  p.  257.  ^  Sanbedr.  fol.  98.  2. 

^  Hieros.  Robh  Hashanah,  fol.  56.  4. 


Oh,  ii,  1.]  Exercitations  upon  St.  Matthew.  B3 

solemn  feasts,  namely,  that  of  the  Beginning  of  the  Year, 
that  of  Expiation,  and  that  of  Tabernacles.  From  this  month 
also  was  the  beginning  of  the  Jubilee. 

VI.  It  is  probable  Christ  was  born  at  the  feast  of  Taber- 
nacles. 

1.  So  it  ariseth  exactly  to  three-and-thirty  years  and  a 
half,  when  he  died  at  the  feast  of  the  Passover. 

2.  He  fulfilled  the  typical  equity  of  the  Passover  and  Pen- 
tecost, when,  at  the  Passover,  he  offered  himself  for  a  pass- 
over,  at  Pentecost  he  bestowed  the  Holy  Ghost  from  heaven, 
as  at  that  time  the  law  had  been  given  from  heaven.  At 
that  time  the  first-fruits  of  the  Spirit  were  given  by  him 
(Eom.  viii.  23),  when  the  first-fruits  of  corn  had  been  wont 
to  be  given,  Levit.  xxiii.  17.  It  had  been  a  wonder  if  he  had 
honoured  the  third  solemnity,  namely,  the  feast  of  Taber- 
nacles, with  no  antitype. 

3.  The  institution  of  the  feast  of  Tabernacles  agrees  excel- 
lently with  the  time  of  Christ's  birth.  For  when  Moses  went 
down  from  the  mount  on  the  tenth  day  of  the  month  Tisri, 
declaring  that  God  was  appeased,  that  the  people  was  par- 
doned, and  that  the  building  of  the  holy  tabernacle  was  forth- 
with to  be  gone  in  hand  with  (hitherto  hindered  by  and  be- 
cause of  the  golden  calf),  seeing  that  God  now  would  dwell 
among  them,  and  forsake  them  no  more  ;  the  Israelites  imme- 
diately pitch  their  tents,  knowing  they  were  not  to  depart 
from  that  place  before  the  divine  tabernacle  was  finished,  and 
they  set  upon  this  work  with  all  their  strength.  Whence  the 
tenth  day  of  that  month,  wherein  Moses  came  down  and 
brought  this  good  news  with  him,  was  appointed  for  the  feast 
of  Expiation ;  and  the  fifteenth  day,  and  seven  days  after,  for 
the  feast  of  Tabernacles,  in  memory  of  their  dwelling  in  tents 
in  the  wilderness,  when  God  dwelt  in  the  midst  of  them : 
which  things  with  how  aptly  typical  an  aspect  they  respect 
the  incarnation,  when  God  dwelt  among  men  in  human  flesh, 
is  plain  enough. 

4.  Weigh  Zech.  xiv.  16,  17  :  "And  it  shall  come  to  pass, 
that  every  one  that  is  left  of  all  the  nations  which  came 
against  Jerusalem  shall  even  go  up,  from  year  to  year,  to 
worship  the  King,  the  Lord  of  hosts,  and  to  keep  the  feast  ol' 
Tabernacles.     And  it  shall  be,  that  whoso  will  not  come  up 

LIGHTFOOT,  VOL.  II.  D 


34  Hebrew  and  Talmuclical  [Ch.  ii.  i. 

of  all  the  families  of  the  earth  unto  Jerusalem^  to  worship 
the  King,  the  Lord  of  hosts,  even  upon  them  shall  be  no 
more  rain." 

'Ey  Bri6\ee[x-  In  Beth-lehem.  It  will  not  be  improper  here 
to  produce  the  Gemarists  themselves,  openly  confessing  that 
the  Messias  was  born  now  a  good  while  ago  before  their  times. 
For  so  they  write  :  "  After^  this  the  children  of  Israel  shall 
be  converted,  and  shall  inquire  after  the  Lord  their  God,  and 
David  their  king,  Hos.  iii.  5.  Our  Rabbins  say,  That  is  king 
Messias:  if  he^  be  among  the  living,  his  name  is  David; 
or  if  dead,  David  is  his  name.  R,  Tanchum  said,  Thus  I 
prove  it :  '  He  showeth  mercy  to  David  his  Messiah'  (Psalm 
xviii.  50).  R.  Joshua  Ben  Levi  saith,  His  name  is  H^^  A 
branch  (Zech.  iii.  8).  R.  Judan  Bar  Aibu  saith,  His  name 
is  Menahem  [012?^]  [that  is,  irapaKkrjTos,  the  comforter']. 
And  that  which  happened  to  a  certain  Jew,  as  he  was 
ploughing,  agreeth  with  this  business : — A  certain  Arabian 
travelling,  and  hearing  the  ox  bellow,  said  to  the  Jew  at 
plough,  '  0  Jew,  loose  thy  oxen,  and  loose  thy  ploughs :  for 
behold  !  the  Temple  is  laid  waste.'  The  ox  bellowed  the 
second  time ;  the  Arabian  said  to  him,  0  Jew,  Jew,  yoke  thy 
oxen  and  fit  tliy  ploughs,  for  heJiold!  King  Messiah  is  born. 

t^^Sn  1^7^  «ni  "y^ipDp  nit^pi  ^7^"^  iit^p  ^«iv  ■'«nv 

:  t^n^n;?D.  But,  saith  the  Jew,  'What  is  his  name?'  'Me- 
nahem,' saith  he.  'And  what  is  the  name  of  his  father?' 
'  Hezekiah,'  saith  the  Arabian.  To  whom  the  Jew,  '  But 
whence  is  he?'  The  other  answered,  'From  the  palace  of 
the  king  of  Beth  lehem  Judah.'  Away  he  went,  and  sold  his 
oxen  and  his  ploughs,  and  became  a  seller  of  infants'  swad- 
dling-clothes, going  about  from  town  to  town.  When  he 
came  to  that  city  [Beth-lehem],  all  the  women  bought  of  him, 
but  the  mother  of  Menahem  bought  nothing.  He  heard  the 
voice  of  the  women  saying,  '  O  thou  mother  of  Menahem,  thou 
mother  of  Menahem,  carry  thy  son  the  things  that  are  here^ 
sold.'  But  she  replied,  '  May  the  enemies  of  Israel  be  stran- 
gled, because  on  the  day  that  he  was  born  the  Temple  was 
laid  waste ! '  To  whom  he  said,  '  But  we  hoped,  that  as  it 
was  laid  waste  at  his  feet,  so  at  his  feet  it  would  be  btiilt 

^  Hieros.  Beracoth,  fol.  5.  i.         «  English  folio  edit.,  vol.  ii.  p.  108. 
^  Leusden's  edition,  vol.  ii.  p.  258. 


( 'li.  ii.  I .]  Exerdtations  npon  Sf.  Matthew.  35 

again/  She  saith,  '  I  have  no  money.'  To  whom  he  replied, 
'  But  why  should  this  be  prejudicial  to  him  ?  Carry  him  what 
you  buy  here ;  and  if  you  have  no  money  to-day,  after  some 
days  I  will  come  back  and  receive  it/  After  some  days  he 
returns  to  that  city,  and  saith  to  her,  '  How  does  the  little 
infant?^  And  she  said,  'From  the  time  you  saw  me  last, 
spirits  and  tempests  came,  and  snatched  him  away  out  of  my 
hands.'  R.  Bon  saith,  AVhat  need  have  we  to  learn  from  an 
Arabian?  Is  it  not  plainly  written,  ^  And  Lebanon  shall  fall 
before  the  powerful  One?'  (Isa.  x.  34.)  And  what  follows 
after?  'A  branch  shall  come  out  of  the  root  of  Jesse'"  (Isa. 
xi.  i). 

The  Babylonian  doctors  yield  us  a  confession  not  very 
unlike  the  former:  "R.  Chaninahs  saith,  After  four  hundred 
years  are  past  from  the  destruction  of  the  Temple,  if  any  one 
shall  say  to  you,  'Take  to  thyself  for  one  penny  a  field  worth 
a  thousand  pence,"  do  not  take  it.^^  And  again  ;  "  After  four 
thousand  tw^o  hundred  thirty-and-one  years  from  the  creation 
of  the  world,  if  any  shall  say  to  you,  '  Take  for  a  penny  a 
field  worth  a  thousand  pence,'  take  it  not."  The  Gloss  is, 
"  For  that  is  the  time  of  redemption ;  and  you  shall  be 
brought  back  to  the  holy  mountain,  to  the  inheritance  of  your 
fathers:  why,  therefore,  should  you  mispend  your  penny?" 

You  may  fetch  the  reason  of  this  calculation,  if  you  are  at 
leisure,  out  of  the  tract  Sanhedrim^:  "The  tradition  of  the 
school  of  Elias,  The  world  is  to  last  six  thousand  years,""  &c. 
And  a  little  after ;  "  Elias  said  to  Rabh  Judah,  '  The  world 
shall  last  not  less  than  eighty-five  jubilees ;  and  in  the  last 
jubilee  shall  the  Son  of  David  come.'  He  saith  to  him, 
'Whether  in  the  beginning  of  it,  or  in  the  end?'  He  answered 
him,  '  I  know  not.'  '  Whether  is  this  whole  time  to  be 
finished  first,  or  not?^  He  answered  him,  'I  know  not.' 
But  Rabh  Asher  asserts  that  he  answered  thus,  '  Until  then 
expect  him  not,  but  from  thence  expect  him.' "  Hear  your 
own  countrymen,  0  Jew,  how  many  centuries  of  years  are 
past  by  and  gone  from  the  eighty-fifth  jubilee  of  the  world, 
that  is,  the  year  4250,  and  yet  the  Messias  of  your  expecta- 
tion is  not  yet  come. 

Daniel's  weeks  had  so  clearly  defined  the  time  of  the  true 

f?  Avodah  Zarah,  fol.  9.  2.  '»  Fol.  97. 

D  2 


36  Hebrev  and  Talmudical  [Oh,  ii.  i. 

Messias's  coming,  that  the  minds  of  the  whole  nation  were 
raised  into  the  expectation  of  him.  Hence  it  was  doubted 
of  the  Baptist  whether  he  were  not  the  Messias,  Luke  iii.  15. 
Hence  it  was  that  the  Jews  are  gathered  together  from  all 
countries  unto  Jerusalem  [Acts  ii.],  expecting,  and  coming  to 
see,  because  at  that  time  the  term  of  revealing  the  Messias, 
that  had  been  prefixed  by  Daniel,  was  come.  Hence  it  was 
that  there  was  so  great  a  number  of  false  Christs,  Matt.  xxiv. 
5,  &c.,  taking  the  occasion  of  their  impostures  hence,  that  now 
the  time  of  that  great  expectation  was  at  hand,  and  fulfilled  : 
and  in  one  word,  "  They  thought  the  kingdom  of  God  should 
presently  appear;"  Luke  xix.  1 1. 

But  when  those  times  of  expectation  were  past,  nor  did 
such  a  Messias  appear  as  they  expected  (for  when  they  saw 
the  true  Messias,  they  would  not  see  him),  they  first  broke 
out  into  various  and  those  wild  conjectures  of  the  time  ; 
and  at  length  all  those  conjectures  coming  to  nothing,  all 
ended  in  this  curse  (the  just  cause  of  their  eternal  blindness), 
Y'^p  '^'yi^TTO  7II7  trrri  X^'Z^ry  May  their  sold  he  confounded  who 
compute  the  times ! 

Mdyot  a-n'  avaToKQ>i''  Wise  men  from  the  eastJ]  Mdyot,  Magi, 
that  is,  wizards,  or  such  as  practised  ill  arts  :  for  in  this  sense 
alone  this  word  occurs  in  holy  writ. 

Fro}?i  the  east.  This  more  genei'ally  denotes  as  much  as, 
'  Out  of  the  land  of  the  heathen/  in  the  same  sense  as  '  the 
queen  of  the  south'  is  taken,  Matt.  xii.  42 ;  that  is,  '  a  hea- 
then queen.'     Consider  this  passage   in  the  Talmud,  DplD 

]'\Q'^^  '\^^^  ]1C2^  "  From  Rekam  to  the  east,  and  Rekam  is 
as  the  east :  from  Ascalon  to  the  south,  and  Ascalon  is  as 
the  i  south  :  from  Aeon  to  the  north,  and  Aeon  is  as  the 
north."  These  words  R.  Nissiml^  quotes  from  R.  Judah,  and 
illustrates  it  with  this  Gloss,  "  From  Rekam  to  the  furthest 
bounds  of  the  land  eastward  is  heathen  land ;  and  Rekam 
itself  is  reckoned  for  the  east  of  the  world,  and  not  for  the 
land  of  Israel.  So  also  from  Ascalon  onwards  to  the  south  is 
the  heathen  country,  and  Ascalon  itself  is  reckoned  for  the 
south  :"  that  is,  for  heathen  land. 

Those  countries  where  the  sons  of  Abraham  by  his  wife 
■  English  folio  edition,  vol.  ii.  p.  109.  ''  In  Gittin,  cap.  t.  art.  i. 


Ch.  ii.  2. 4.]         Exercitations  upon  St.  Matthew.  37 

Keturah  were  dispersed,  are  more  particularly  called  the 
'  eastern'  countries,  Gen.  xxv.  6,  Judg.  vi.  3,  and  elsewhere 
often.  And  hence  came  these  first-fruits  of  the  Gentiles  : 
whence  it  is  not  unlikely  that  Jethro  also  came,  the  first  pros- 
elyte to  the  law.  And  that  which  is  spoken  by  the  Gemara 
concerning  the  Arabian,  the  first  pointer-out  of  the  Messias 
born,  is  perhaps  some  shadow  of  this  story  of  the  magicians^ 
coming  out  of  Arabia,  and  who  first  publicly  declared  him  to 
be  born. 

Ver.  2  :  EtSo/xez^  yap  avrov  tov  aarepa  Iv  ttj  avaTokfi'  For 
we  ham  seen  his  star  in  the  east.']  We,  being  in  the  east, 
have  seen  his  star : — that  heavenly  light,  which  in  that  very 
night  wherein  the  Saviour  was  born  shone  round  about  the 
shepherds  of  Beth-lehem,  perhaps  was  seen  by  these  magi- 
cians, being  then  a  great  distance  off",  resembling  a  star 
hanging  over  Judea ;  whence  they  might  the  more  easily 
guess  that  the  happy  sign  belonged  to  the  Jews. 

Ver,  4' :  Kat  awayayi^v  Tidvras  tovs  'Ap^iepels  Koi  Tpajj.- 
pt-ar^ls  TOV  Kaov'  And  tohen  he  had  gathered  all  the  chief  priests 
and  scribes  of  the  people  together ?\  That  is,  he  assembled  the 
Sanhedrim.  Herod  is  said  by  very  many  authors  to  have 
slain  the  Sanhedrim,  but  this  is  neither  to  be  understood 
of  the  whole  Sanhedrim,  nor,  if  it  were  to  be  understood  of 
the  whole,  would  it  denote  the  total  subversion  of  the  San- 
hedrim. The  Babylonian  Gemarists  do  thus  relate  the  story : 
"  Herod  "i  was  a  servant  of  the  Asmonean  family.  He  cast 
his  eyes  upon  a  young  maid  [<>/"  that  family].  On  a  certain 
day  he  heard  the  Bath  Kol  [a  voice  from  heaven]  saying, 
Whatsoever  servant  shall  now  rebel  shall  prosper.  He  arose 
up  against  his  masters,  and  slew  them  all."  And  a  little 
after ;  "  Herod  said.  Who  is  there  that  interprets  these 
words,  '  Thou  shalt  set  a  king  over  thee  out  of  the  midst  of 
thy  brethren?'  (Deut.  xvii.  15.)  The  Rabbins  [interpreted  the 
words] .  He  rose  up  and  slew  all  the  Rabbins,  leaving  only 
13ava  Ben  Buta,  with  whom  he  consulted." 

Herod  was  to  overcome  two  difficulties,  that  he  might, 
with  the  peace  and  favour  of  the  Jews,  become  their  king. 
For,  although  he  had  been  raised  unto  the  kingdom  by  the 
Romans,  nevertheless,  that  he  might   establish   his  throne, 

1  Leusderi's  edition,  vol.  ii.  p.  259.  "^  Bava  Batlira,  fol.  3.  2. 


88  Hebrew  and  Tahnudical  [Ch.  ii.  2. 

the  people  remaining  quiet  and  accepting  him,  first  it  seemed 
necessary  to  him  that  the  Asmonean  family  should  be  re- 
moved out  of  the  way,  which,  formerly  governing  the  people, 
they  had  some  affection  and  love  for^  and  which  still  remain- 
ing, he  suspected  he  could  scarce  be  secure.  Secondly,  that 
law  of  setting  no  king  over  them  but  of  their  brethren  de- 
barred him,  since  he  himself  was  of  the  stock  of  Edom. 
Therefore  he  took  away  all  those  Rabbins,  who,  adhering 
stiffly  to  this  law,  opposed,  what  they  could,  his  coming  to 
the  kingdom.  "  But  all  the  Rabbins  indeed  he  slew  not 
(saith  the  Gloss  upon  the  place  alleged)  ;  for  the  sons  of 
Betira  were  left  alive,  who  held  the  chair  when  Hillel  came 
out  of  Babylon." 

Therefore  he  slew  not  all  the  elders  of  the  Sanhedrim, 
but  those  only  who,  taking  occasion  from  that  law,  opposed 
his  access  to  the  kingdom.  Out  of  that  slaugliter  the  two 
sons  of  Betira  escaped,  who  held  the  first  places  in  the  San- 
hedrim after  the  death  of  Shemaiahand  Abtalion.  Shammai 
also  escaped,  who,  according  as  Josephus  relates,  foretold 
this  slaughter.  Hillel  escaped  likewise,  if  he  were  then  pre- 
sent ;  and  Menahem,  who  certainly  was  there,  and  who 
thenceforth  sat  second  in  the  chair.  Bava  Ben  Buta  es- 
caped also,  as  the  Gemara  relates,  who  afterward  persuaded 
Herod  that  ho  should  repair  the  Temple  to  expiate  this 
bloody  impiety.     And  others  escaped. 

'kpxiipe.ls'  The  chief  priests.^  When  the  Sanhedrim  con- 
sisted of  priests,  Levites,  and  Israelites  ( as  Maimonides " 
teacheth),  under  the  word  dpxiepets,  chief  priests,  are  com- 
prehended the  two  former ;  namely,  whosoever  of  the  clergy 
were  members  of  the  Sanhedrim  ;  and  under  the  scribes  of  the 
people  are  comprehended  all  those  of  the  Sanhedrim  who  were 
not  of  the  clergy. 

Among  o  the  priests  were  divers  differences  : 

I.  Of  the  priests  some  were  called  Y"^fc«5n  OV  ^^113,  as  if 
you  would  say  the  plebeian  jjriests :  namely,  such  who  indeed 
were  not  of  the  common  people,  but  wanted  school  education, 
and  were  not  reckoned  among  the  learned,  nor  among  such 
as  were  devoted  to  religion.  For  seeing  the  whole  seed  of 
Aaron  was  sacerdotal,  and  priests  were  not  so  much  made  as 

»   In  Sanhedr.  cap.  2.  "  English  folio  edition,  vol.  ii.  p.  110. 


Ch.  ii.  2.J  Exercitations  upon  St.  Matthew.  39 

born,  no  wonder  if  some  ignorant  and  poor  were  found  among 
them.  Hence  is  that  distinction,  D^^H^  ^^2V^  hi^^^"^  "«^Dl^ 
p!5p /^  The  Y>  poor  Israelites  and  the  poor  priests  are  gatherers. 
Vli^n  UV  Xr\'y\  mn  ^n^  a  Votary  priest.,  and  a  Plebeian 
priest.  And  caution  is  given,  pt^H  UV  )p:h  "nimn  pb^tT 
That^  the  oblation  be  not  given  to  a  Plebeian  priest.  And  the 
reason  of  it  is  added,  "  Because  whosoever  giveth  an  oblation 
to  a  Plebeian  priest  doth  all  one  as  if  he  should  give  it  to  a 
lion;  of  which  it  may  be  doubted  whether  he  will  tread  it 
under  his  feet  and  eat  it  or  not.  So  it  may  be  doubted  of  a 
Plebeian  priest,  whether  he  will  eat  it  in  cleanness  or  in  un- 
cleanness."  However  ignorant  and  illiterate  these  were,  yet 
they  had  their  courses  at  the  altar  according  to  their  lot, 
being  instructed  at  that  time  by  certain  rules  for  the  per- 
forming their  office,  appointed  them  by  lot.  You  would  stand 
amazed  to  read  those  things  ■"  which  are  supposed  concerning 
the  ignorance  and  rudeness  even  of  the  high-priest  himself. 

n.  There  were  others  who  were  called  rTltiSl''"!!!  CZ3"'3n^ 
Idiot,  or  prioate.,  priests  ;  who  although  they  both  were 
learned,  and  performed  the  public  office  at  the  altar,  yet 
were  called  private,  because  they  were  priests  of  a  lower, 
and  not  of  a  worthier,  order. 

HI.  The  worthier  degree  of  priests  was  fourfold,  besides 
the  degree  of  the  high-priest,  and  of  the  sagan  his  substi- 
tute. For,  I .  There  were  "^r^tDQ  tl?^5"1  the  heads  of  the  Eplie- 
meries,  or  courses  ;  in  number  twenty-four.  2.  There  were 
11^5  TS^I  t2?i^'^  the  heads  of  the  families  in  every  course.  Of « 
both,  see  the  Jerusalem  Talmud.  3.  tr'''1p721  Vntl''  D"^31?272 
The  presidents  over  the  various  offices  in  the  Temple.  Of  them, 
see  Shekalim '.  4.  Any  priests  or  Levites,  indeed,  (although 
not  of  these  orders,)  that  were  chosen  into  the  chief  Sanhe- 
drim. 'Apxtepets,  cJtief  priests,  therefore,  here  and  elsewhere, 
where  the  discourse  is  of  the  Sanhedrim,  were  they  who, 
being  of  the  priestly  or  Levitical  stock,  were  chosen  into  that 
chief  senate. 

TpaiJifxaTols  tov  kaov-  The  scribes  of  the  people.']  HOID 
A    scribe,   denotes   more   generally  any  man  learned ",  and 

1'  Hieios.  Trumoth,  fol.  44.  i . &  2  .  «  Taanith,  fol.  68.  i . 

^  Bab.  Sanhedr.  fol.  90.  2.  *  Cap.  5. 

'  Joma,  cap.  i.  u  Leusden's  edition,  vol.  ii.  p.  260. 


40  Hehreio  and  Talmudical  [Ch.  ii.4. 

is  opposed  to  the  word  nil  rude,  or  cloionish.  "  Two  ^,  who 
ate  together,  are  bound  to  give  thanks  each  by  themselves, 
D^'TCID  Dn^:3U)U?3  when  both  of  them  are  scribes :  m^  ^2^^ 
:  b^2V  -lin  ^-inn  nSID  1in  -rn^l  "IDID  But  if  one  be  a 
scribe,  and  the  other  ignorant  [or  a  cloivn],  let  the  scribe  give 
thanks,  and  thence  satisfaction  is  made  for  the  duty  of  the  igno- 
rant, or  unlearned  person."  So  we  read  of  CTil^  ""IQID 
They  scribes  of  the  Samaritans ;  that  is,  the  learned  among  the 
Samaritans :  for  among  them  there  were  no  traditionarians. 

More  particularly,  CD"^1ij1D  scribes,  denote  such,  who, 
being  learned,  and  of  scholastic  education,  addicted  them- 
selves especially  to  handling  the  pen,  and  to  writing.  Such 
were  the  public  notaries  in  the  Sanhedrim,  registrars  in 
the  synagogues,  amanuenses  who  employed  themselves  in 
transcribing  the  law,  phylacteries,  short  sentences  to  be 
fixed  upon  the  door-posts,  bills  of  contracts,  or  divorce,  &c. 
And  in  this  sense  b^lCD  a  scribe,  and  t«^;3n  a  Talmudic 
doctor,  are  sometimes  opposed  ;  although  he  was  not  ^53^ 
Tanna,  a  Talmudic  doctor,  who  was  not  i^^lDD  Sophra,  a 
scribe,  in  the  sense  above  mentioned.  In  =*  the  Babylonian 
Talmud  it  is  disputed  (a  passage  not  unworthy  our  reading), 
what  disagreement  in  calculation  may  be  borne  with  between 
t^Dn  an  expoimder  out  of  the  chair,  or  the  pulpits,  and  N*^iDD 
a  writer  of  contracts,  or  bills  of  divorce,  or  a  register,  &c., 
in  reckoning  up  the  year  of  the  Temple,  of  the  Greek  empire, 
&c.  Concerning  which  matter,  this,  among  other  things, 
is  concluded  on,  ni^CDID  t^^Jl  b5"^''!i2  b^*1i]D  that  a  scribe 
computes  more  briefly,  a  doctor  more  largely.  It  will  not  repent 
one  to  read  the  place  ;  nor  that  whole  tract  called  ri!DD^ 
CIDID  The  tract  of  the  scribes  ;  which  dictates  to  the  scribes 
of  that  sort  of  which  we  are  now  speaking,  concerning  writing 
out  the  law,  the  phylacteries,  &;c. 

But,  fe.bove  all  others,  the  fathers  of  the  traditions  are 
called  scribes  (who  were,  indeed,  the  elders  of  the  Sanhe- 
drim) :  which  is  clear  enough  in  these  and  such-like  expres- 
sions:  niin  nmn  a^i'-nn  QnD"iD  "^im  The  words  of 

the  scribes  are  more  lovely  than  the  words  of  the  law ;  that  is, 
traditions  are  better  than  the  written  law  :  □''IDID  "^IIHD  nt 

X  Bab.  Berac.  fol.  45.  2.  y  Bab.  Sotah,  fol.33.  2, 

z  Avodah  Zarah,  fol,  9,  r,  &c. 


Ch.  ii.  6.  9.  14.]   Exercltations  upon  St.  Matthew.  41 

This  is  of  the  words  of  the  scribes :  that  is,  '  this  is  from  the 
traditionary  decrees/ 

These,  therefore,  whom  Matthew  calls  the  scribes  of  the 
people,  were  those  elders  of  the  Sanhedrim,  who  were  not 
sprung  from  the  sacerdotal  or  Levitical  stock,  but  of  other 
tribes :  the  elders  of  the  Sanhedrim,  sprung  of  the  blood  of 
the  priests,  were  the  scribes  of  the  clergy.,  the  rest  were  the 
scribes  of  the  people. 

We  a  may  therefore  guess,  and  that  no  improbable  con- 
jecture^ that,  in  this  assembly,  called  together  by  Herod, 
these  were  present,  among  others: — i.  Hillel,  the  president. 
2.  Shammai,  vice-president.  3.  The  sons  of  Betira,  Judah, 
and  Joshua.  4.  Bava  Ben  Buta.  5.  Jonathan  the  son  of 
Uzziel,  the  Chaldee  paraphrast.    6.  Simeon^  the  son  of  Hillel. 

Ver.  6  :  OvbajjLws  eXaxla-Tr]  er  Art  not  the  least.'\  These  words 
do  not  at  all  disagree  with  the  words  of  the  prophet  whence 
they  are  taken,  Micah  v.  2,  ni^H^  '?/^rl  ^IVH^  '^^V'^ 
which  I  thus  render,  "  But  thou,  Beth-lehem  Ephrata,  it  is  a 
small  thing  that  thou  art"  [or,  art  reckoned]  "  among  the 
thousands  of  Israel ;''  for  thou  art  to  be  crowned  with  higher 
dignity ;  "  for  from  thee  shall  go  forth  a  ruler,"  &c.  And  in 
effect  to  this  sense,  unless  I  mistake,  does  the  Chaldee  para- 
phrast plainly  render  it,  whom  I  suspect  to  be  present  at  this 
very  council,  :nt^:?:2nh^b  t^D^irr  •^*'inD  "Thou  art  within  a 
little  to  become  chief."  See  the  same  sense  of  the  word 
l''i?T  in  the  Targum  upon  Psalm  Ixxiii.  2,  Hos.  i.  4,  &c. 

Ver.  9  :  'Actttjp,  ov  elbov  kv  tt}  avaroXfi,  iTpofjyev  avTovs'  The 
star,  which  they  saio  in  the  east,  went  before  them.]  It  is  pro- 
bable the  star  had  shone  in  the  very  birthnight :  and  thence- 
forward to  this  very  time  it  had  disappeared.  The  wise  men 
had  no  need  of  the  star  to  be  their  guide  when  they  were 
going  to  Jerusalem^  a  city  well  known ;  but  going  forward 
thence  to  Beth-lehem,  and  that,  as  it  seems,  by  night,  it  was 
their  guide. 

Ver.  14:  ''Av€X(apr}aev  ds  AtyvTTTov  Departed  into  Egypt] 
Egypt  was  now  replenished  with  Jews  above  measure,  and 
that,  partly  by  reason  of  them  that  travelled  thither  under 
Jochanan,  the  son  of  Kareah,  Jer.  xliii ;  partly  with  them 
that  flocked  thither,  more  latewardly,  to  the  temple  of  Onias, 
a  English  folio  edit.,  vol.ii.  p.  iii. 


42  Hebrew  and  Talmudical  [Ch,  ii.  14. 

of  which  Josephus  writes  b,  and  both  Talmuds  ^  :  "  When 
Simeon  the  Just  said,  '  I  shall  die  this  year/  they  said  to  him, 
'  Whom,  therefore,  shall  we  put  in  thy  place  V  He  answered, 
:  ]VJin3  "^il  T\1T\  '  Behold !  my  son  Onias  is  before  you?  They 
made  Onias  therefore  high-priest.  But  his  brother  Simeon 
envied  him.  Onias,  therefore,  fled,  first  into  the  Royal  Moun- 
tain, and  then  into  Egypt,  and  built  there  an  altar,  repeating 
that  of  the  prophet,  '  In  that  day  there  shall  be  an  altar  to 
the  Lord  in  the  midst  of  Egypt."" " 

"  He'i  that  hath  not  seen  the  cathedral  church  of  Alexan- 
dria hath  never  seen  the  glory  of  Israel.  It  was  after  the 
manner  of  a  court-walk,  double  cloistered.  There  were  some- 
times there  so  many  as  doubly  exceeded  the  number  of  those 
that  went  out  of  Egypt.  There  were  seventy  golden  chairs 
set  with  gems,  according  to  the  number  of  the  seventy  elders. 
A  wooden  pulpit  also  placed  in  the  middle,  in  which  the 
bishop  of  the  synagogue  stood.  And  when  the  law  was  read, 
after  every  benediction,  a  sign  being  given  by  a  private  person 
waving  a  handkerchief,  they  all  answered  '  Amen.'  But  they 
sat  not  confusedly  and  mixedly  together ;  but  every  artificer  « 
with  the  professors  of  the  same  art :  so  that  if  a  stranger 
came,  he  might  mingle  himself  with  the  workmen  of  the  same 
trade,  &c.     These  did  wicked  Trajan  destroy,""  &c. 

The  Babylonian  Gemai'a  ^  repeats  almost  the  same  things, 
alleging  these  last  matters  after  this  manner :  "  They  sat  not 
confusedly,  but  the  artificers  by  themselves,  the  silversmiths 
by  themselves,  the  braziers  by  themselves,  the  weavers  by 
themselves,  &c ;  so  that  if  a  poor  stranger  came  in,  he  might 
know  his  own  fellow- workmen,  and  betake  himself  to  them, 
and  thence  receive  sustenance  for  himself  and  family. 

So  provision  was  made  for  the  poverty  of  Joseph  and  Mary, 
while  they  sojourned  in  Egypt  (at  Alexandria,  probably), 
partly  by  selling  the  presents  of  the  wise  men  for  food  and 
provision  by  the  way ;  and  partly  by  a  supply  of  victuals  from 
their  country-folks  in  Egypt  when  they  had  need. 

There  are  some  footsteps  in  the  Talmudists  of  this  jour- 
ney of  our  Saviour  into  Egypt,  but  so  corrupted  with  venom- 

*»  Antiq.  1.  xiii.  c.  6.  [xiii.  3.  i.]  ^  Id.  Succah,  fol.  55.  i,  2.' 

c  Menachoth,  c.  13.    Succah,  c.         ^  Leusden's  edit.,  vol.  i\.  1^.261. 
5.  Hieros.  Joma,  fol.  43.  4.  ^  Succah,  fol.  51.  2. 


Ch.  ii.  16.]         Exercitations  wpon  {■it.  Matthew.  43 

ous  malice  and  blasphemy  (as  all  their  writings  are),  that 
they  seem  only  to  have  confessed  the  truth,  that  they  might 
have  matter  the  more  liberally  to  reproach  him ;  for  so  they 
speak :  "  When  Jannai  S  the  king  slew  the  Eabbins,  R.  Josua 
Ben  Perachiah,  and  Jesus,  went  away  unto  Alexandi'ia  in 
Egypt.  Simeon  Ben  Shetah  sent  thither,  speaking  thus, 
'  From  me  Jerusalem  the  holy  city,  to  thee,  0  Alexandria  in 
Egypt,  my  sister,  health.  My  husband  dwells  with  thee, 
while  I,  in  the  mean  time,  sit  alone.  Therefore!^  he  rose  up, 
and  went."  And  a  little  after;  "  He  brought  forth  four 
hundred  trumpets,  and  anathematized"  [Jesus].  And  a  little 
before  that ;  "  Elisseus  turned  away  Gehazi  with  both  his 
hands,  and  R.  Josua  Ben  Perachiah  thrust  away  Jesus  with 
both  his  hands." 

"  Did*  not  Ben  Satda  bring-  enchantments  out  of  Egypt 
in  the  cutting  which  was  in  his  flesh  V  Under  the  name  of 
Ben  Satda  they  wound  our  Jesus  with  their  reproaches, 
although  the  Glosser  upon  the  place,  from  the  authority  of 
R.  Tam,  denies  it :  for  thus  he ;  R.  Tam  saith,  This  was  not 
Jesus  of  Nazareth,  because  they  say  here,  Ben  Satda  was  in 
the  days  of  Paphus,  the  son  of  Judah,  who  was  in  the  days  of 
R,  Akiba :  but  Jesus  was  in  the  days  of  R.  Josua,  the  son  of 
Perachiah,"  &c. 

Ver.  16 :  'Atto  SteroCs  koI  KaroyTepoi-  From  two  years  old,  and 
under. \  It  was  now  two  years  ago,  or  thereabouts,  since  the 
star  had  shone,  and  Christ  was  born.  The  reason  of  the 
tarrying  of  Joseph  and  Mary  in  BethJehem  was  this ;  that 
they  believed  that  the  Messias,  who,  according  to  the  pro- 
phet was  born  there,  should  have  been  brought  up  nowhere 
but  there  also ;  nor  dared  they  to  carry  him  elsewhere,  before 
they  had  leave  to  do  so  by  an  angel  from  heaven. 

The  Jewish  nation  are  very  purblind,  how  and  whence  the 
Messias  shall  arise ;  and  "  Nemo  novit,  no  man  knows  whence 
the  Son  of  man  is,"  John  vii.  27  ;  that  is,  from  what  original. 
It  was  doubted  :  «in  «^*^3m  ^?:2  j''^*  b^lH  b^-i^H  ^D  ]^t^ 
whether  ^  he  should  come  from  the  living  or  from  the  dead. 
Only  it  was  confessed  by  all  without  controversy,  that  he 
should  first  make  some  show  of  himself  from  Beth-lehem, 
which  the  priests  and  scribes  of  the  people  assert,  ver.  4. 

B  Bab.  Sanhedr.  fol.  107.  2.  »  Schabb.  fol.  T04.  2. 

h  English  folio  edit.,  vol.  ii.  p.  112.         ^  Hieros,  Berac.  fol,  5.  i. 


44  Hehreio  and  Talmudical  [Ch.  ii.  23. 

Hence  you  have  Christ  now  in  his  second  year  at  Beth-lehem, 
whither  Joseph  and  Mary  had  again  betaken  themselves  with 
him,  when  they  had  now  presented  him  in  the  Temple,  ac- 
cording to  the  law,  being  forty  days  old,  Luke  ii.  22.  And 
they  had  taken  care  for  his  education  in  this  place,  and  not 
elsewhere,  until  he  himself,  going  forth  from  hence,  might 
show  himself  openly  the  Messias,  if  they  had  not  been  sent 
away  somewhere  else  by  permission  from  heaven, 

Ver.  23  :  "On  NaCcopaios  K\y]drjaeTat'  He  shall  be  called  a 
Nazarene.']  Those  things  which  are  brought  from  Isa.  xi.i 
concerning  'S^'l  Netzer^  the  Branch ;  and  those  things  also  pro- 
duced concerning  Samson  the  Nazarite,  a  most  noble  type  of 
Christ,  have  their  weight,  by  no  means  to  be  despised.  We 
add,  that  Matthew  may  be  understood  concerning  the  out- 
ward, humble,  and  mean  condition  of  our  Saviour.  And  that 
by  the  word  NaCwpaios,  Nazarene,  he  hints  his  separation  and 
estrangement  from  other  men,  as  a  despicable  person,  and  un- 
worthy of  the  society  of  men, 

I.  Let  it  be  observed,  that  the  evangelist  does  not  cite 
some  one  of  the  prophets,  but  all :  to  pj-jdev  8ta  t&v  ■npo<pr]TG>v^ 
"  spoken  by  the  prophets,"  But  now  all  the  prophets,  in  a 
manner,  do  preach  the  vile  and  abject  condition  of  Christ ; 
none,  that  his  original  should  be  out  of  Nazareth. 

II,  David,  in  his  person,  speaks  thus  ;  Pnt^T*  "'H'^^n  "TT^^ 
/  loas  a  stranger  to  my  brethren^  Psalm  Ixix.  9. 

IIL  If  you  derive  the  word  NaCwpatos,  Nazarene^  which 
not  a  few  do,  from  "^yi  Nazir,  a  Nazirean,  that  word  denotes 
not  only  a  separation,  dedicated  to  God,  such  as  that  of  the 
Nazarenes  was ;  but  it  signifies  also  the  separation  of  a  man 
from  others,  as  being  unworthy  of  their  society;  Gen,  xlix.  26, 
"  They  shall  be  on  the  head  of  Joseph,  and  on  the  crown  of 
the  head  of  him  that  was  separate  from  his  brethren," 

Therefore,  let  us  digest  the  sense  of  the  evangelist  by  this 
paraphrase:  Joseph  was  to  depart  with  Christ  to  Beth-lehem, 
the  city  of  David,  or  to  Jerusalem,  the  royal  city,  had  not 
the  fear  of  Archelaus  hindered  him.  Therefore,  by  the  sig- 
nification of  an  angel,  he  is  sent  away  into  Galilee,  a  very 
contemptible  country,  and  into  the  city  Nazai'eth,  a  place 
of  no  account :  whence,  fi-om  this  very  place,  and  the  name 
of  it,  you  may  observe  that  fulfilled  to  a  tittle  which  is  so 
often  declared  by  the  prophets,  that  the  Messias  should  be 


Ch.  iii.  1.]  Exercitations  vpon  St.  Matthew.  45 

Nazor,  ["^"if^]  a  stranger,  or  separate  from  men,  as  if  he  were 
a  very  vile  person,  and  not  worthy  of  their  company. 

CHAP,   m.k 

Ver.  1 1  :  ^\(3)avvi]s  0  BaTrrtcTT^s  Krjpvaacav  ev  rfj  eprj^KD  Ttjs 
'loiiSaia?'  John  the  Baptist  j^reaching  in  the  wilderness  ofJudea.^ 
That  John  was  born  in  Hebron,  one  may  not  unfitly  conjec- 
ture by  comparing  Luke  i.  39  with  Josh.  xxi.  1 1  ;  and  that 
he  was  born  about  the  feast  of  the  Passover,  namely,  half  a 
year  before  the  nativity  of  our  Saviour,  Luke  i.  36.  So  the 
conceptions  and  births  of  the  Baptist  and  our  Saviour  en- 
nobled the  four  famous  tekuphas  [revolutions']  of  the  year  : 
one  being  conceived  at  the  summer  solstice,  the  other  at 
the  winter ;  one  born  at  the  vernal  equinox,  the  other  at  the 
autumnal. 

"  John  lived  in  the  deserts,  until  he  made  himself  known 
unto  Israel,"  Luke  i.  80.  That  is,  if  the  pope's  school  may 
be  interpreter,  he  led  the  life  of  a  hermit.     But, 

L  Be  ashamed,  O  papist,  to  be  so  ignorant  of  the  sense 
of  the  word  eprjju.09,  wilderness.,  or  desert  ;  which  in  the 
common  dialect  sounds  all  one  as  if  it  had  been  said,  "  He 
lived  in  the  country,  not  in  the  city  ;  his  education  was  more 
coarse  and  plain  in  the  country,  without  the  breeding  of  the 
university,  or  court  at  Jerusalem."  pb?D  H  HnTT  miJl 
:  ]lVnn?2  IL'tD  Y^'^U  T\Ti:h'^yV  An^^  ohlationfor  thanksgiving 
consists  of  Jive  Jerusalem  seahs,  which  were  in  value  six  seahs  of 
the  wilderness ;  that  is,  six  country  seahs. 

"  A  Jerusalem"  seah  exceeds  a  seah  of  the  wilderness  by 
a  sixth  part." 

ni'^'in-I?^  niDT'''^^  "  7%^°  trees  of  the  wilderness  are  those 
which  are  common,  and  not  appropriate  to  one  master:"  that 
is,  trees  in  groves  and  common  meadows. 

So  2  Cor.  xi.  26  :  Kivbvvots  kv  77oA.et,  Kivhvvois  h>  eprnxta' 
that  is,  "  in  perils  in  the  city,  and  in  perils  in  the  country." 

IL  The  wildernesses  of  the  land  of  Canaan  were  not  with- 
out towns  and  cities ;  nor  was  he  presently  to  be  called  an 
Eremite  who  dwelt  in  the  wilderness.      The  hill-country  of 

^  English  folio' edit.,  vol.  ii.  p.  113.         ^  Bab.  Erubh.  fol.  83.  i. 
1  Letisden's  edition,  vol.  ii.  p.  262.  °  Rambam  in  Demai,  cap.  i. 

"^  Menacholb,  cap.  7.  hal.  r. 


46  Hebrew  and  Talnuidical  [Oh.  iii.  2. 

Judea,  John's  native  soil,  is  called  by  the  Talmudists,  in 
"ih^Tl  The  royal  mountain^  or  Mil;  and  by  the  Psalmist, 
□"'111  "^^ip  The  desert  hill-country.  Psalm  Ixxv.  6  ;  and  yet 
''  in  the  royal  mountain  were  a  myriad  of  cities  P." 

III.  David  passed  much  of  his  youth  in  the  wilderness, 
I  Sam.  xvii.  28  :  but  yet,  who  will  call  him  an  eremite?  In 
the  like  sense  I  conceive  John  living  in  the  deserts,  not  only 
spending  his  time  in  leisure  and  contemplation,  but  employ- 
ing himself  in  some  work,  or  studies.  For  when  I  read,  that 
the  youth  of  our  Saviour  was  taken  up  in  the  carpenter's 
trade,  I  scarcely  believe  his  forerunner  employed  his  youth  in 
no  calling  at  all. 

Beginning  now  the  thirtieth  year  of  his  age,  when,  accord- 
ing to  the  custom  of  the  priests,  he  ought  to  have  come  to 
the  chief  Sanhedrim  to  undergo  their  examination,  and  to  be 
entered  into  the  priesthood  by  them,  "  the  word  of  God 
coming  unto  him,"  Luke  iii.  2,  as  it  had  done  before  to  the 
prophets,  he  is  diverted  to  another  ministry. 

Ver.  2  :  Merai^oeire-  Repent  ye.^  A  doctrine  most  fit  for 
the  gospel,  and  most  suitable  to  the  time,  and  the  word  or  the 
phrase  as  agreeable  to  the  doctrine. 

I.  A  nation  leavened  with  the  error  of  the  Pharisees,  con- 
cerning justification  by  the  works  of  the  law,  was  necessarily 
to  be  called  off  to  the  contrary  doctrine  of  repentance.  No 
receiving  of  the  gospel  was  otherwise  to  be  expected. 

II.  However  the  schools  of  the  Pharisees  had  illy  defined 
repentance,  which  we  observe  presently,  yet  they  asserted 
that  repentance  itself  was  necessary  to  the  reception  of  the 
Messias.  Concerning  q  this  matter  the  Babylonian  Gema- 
rists  do  dispute  :  whom  Kimchi  also  upon  Isa.  lix.  1 9  cites, 
and  determines  the  question  :  "  From  the  words  of  our  Rab- 
bins (saith  he)  it  is  plain  there  arose  a  doubt  among  them 
concerning  this  matter,  namely,  whether  Israel  were  to  be 
redeemed  with  repentance  or  without  repentance.  And  it 
sprang  from  this  occasion,  that  some  texts  of  Scripture 
seemed  to  go  against  them  :  such  as  those ;  '  He  saw,  and 
there  was  no  man,  and  he  wondered,  that  there  was  none  to 
intercede;  therefore ^  his  own  arm  brought  salvation/     And 

P  Hieros  Taanith,  fol.  69.  i.  1  Sanhedr.  fol.  y8,  &c. 

*■  English  folio  edit.  vol.  ii.  ]>.  TI4. 


( 'h.  iii.  2.]  Exercitations  upon  St.  Matfhev.  47 

also,  'Not  for  your  sake,  O  Israel,  do  I  this/  And  again, 
*  I  will  remember  for  them  my  old  covenant/  &c.  And  these 
places,  on  the  other  hand,  make  for  repentance  :  '  Thou  shalt 
return  to  the  Lord  thy  God,  and  shalt  hearken  to  his  voice.' 
And  again  ;  '  And  thence  thou  shalt  seek  the  Lord  thy  God, 
and  shalt  find  him,  if  thou  seekest  him  with  all  thy  heart,' 
&c.  But  these  may  be  reconciled  after  this  manner;  namely, 
that  many  of  Israel  shall  repent,  when  they  shall  see  the 
signs  of  redemption.  And  hence  is  that  which  is  said,  '  And 
he  saw  that  there  was  no  man,'  because  they  will  not  repent 
until  they  see  the  beginning  of  redemption." 

"If  Israels  shall  repent  but  one  day,  forthwith  the  Redeemer 
cometh.^' 

Therefore,  it  is  very  fitly  argued  by  the  Baptist,  and  by 
our  Saviour  after  him.  Matt.  iv.  i  7,  from  the  approach  of  the 
kingdom  of  heaven  to  repentance,  since  they  themselves  to 
whom  this  is  preached  do  acknowledge  that  thus  the  king- 
dom of  heaven,  or  the  manifestation  of  the  Messias,  is  to  be 
brought  in.  For  however  the  Gemarists  who  dispute  of  this 
were  of  a  later  age,  yet  for  the  most  part  they  do  but  speak 
the  sense  of  their  fathers. 

III.  The  word  [xeTdvoLa,  repentance,  as  it  does  very  well 
express  the  sense  of  true  repentance,  so  among  the  Jews  it 
was  necessary*  that  it  should  be  so  expressed,  among  whom 
repentance,  for  the  most  part,  was  thought  to  consist  in  the 
confession  of  the  mouth  only. 

"  Whosoever",  out  of  error  or  presumption,  shall  transgress 
the  precepts  of  the  law,  whether  they  be  those  that  command 
or  those  that  forbid,  when  he  repents  and  returns  from  his 
sins,  he  is  bound  to  make  confession.  Whosoever  brings  an 
offering  for  a  sin,  committed  either  out  of  ignorance  or  pre- 
sumption, his  sin  is  not  expiated  by  the  offering,  until  he 
makes  an  oral  confession.  Or  whosoever  is  guilty  of  death, 
or  of  scourging  by  the  Sanhedrim,  his  sin  is  not  taken  away 
by  his  death,  or  by  his  scourging,  if  he  do  not  repent  and 
make  confession.  And  because  the  scape-goat  is  the  expiation 
for  all  Israel,  therefore  the  high  priest  makes  confession  over 
him  for  all  Israel." 

*  Hieros.  Taanith,  fol.  64.  i.  *  Levsden's  edition,  vol.  ii.  p.  263. 

"  Maimon.  in  Teshubah,  cap.  i. 


48  HeJjrev'  and  Tahnudical  [Ch.  iii.  2. 

It  is  worthy  observing,  tliat,  when  John  urgeth  those  that 
came  to  his  baptism  to  repent,  it  is  said,  that  they  were 
baptized,  "  confessing  their  sins  :"  which  was  a  sign  of  re- 
pentance highly  requisite  among  the  Jews,  and  necessary 
for  those  that  were  then  brought  in  to  the  profession  of  the 
Gospel ;  that  hereby  they  might  openly  profess  that  they 
renounced  the  doctrine  of  justification  by  the  works  of  the 
law. 

It  is  worthy  of  observing  also,  that  John  said  not,  "Repent, 
and  believe  the  gospel,"  which  our  Saviour  did,  Matt.  iv.  17, 
(and  yet  John  preached  the  gospel,  Mark  i.  i,  2,  John  i.  7)  ; 
for  his  office,  chiefly,  was  to  make  Christ  known,  who  when 
he  should  come  was  to  be  the  great  preacher  of  the  gospel. 

Therefore  the  Baptist  doth  very  properly  urge  repentance 
upon  those  that  looked  for  the  Messias ;  and  the  text  of  the 
Gospel  used  a  very  proper  word  to  express  true  and  lively 
repentance. 

'']AyyiK^  yap  ?;  fiaaiKeta  tS)V  ovpavCov  For  the  kingdom  of 
heaven  is  at  hand.]  I.  The  kingdom  of  heaven^  in  Matthew,  is 
the  kingdom  of  God,  for  the  most  part,  in  the  other  evangel- 
ists.    Compare  these  places : 

"  Tlie  kingdom  ofhea/ven  is  at  "  The  kingdom  of  God  is  at 

hand,"  Matt.  iv.  17.  hand,"  Mark  i.  15. 

"The  poor  in  spirit,  theirs  is  "  Blessed    are    the    poor,    for 

the  kingdom   of  heaven,"  Matt,  yours  is   the  kingdom  of  God" 

V.  3.  Luke  vi.  20. 

"  The  least  in  the  kingdom  of  "  The  least  in  t?ie  kingdom  of 

heaven,"  Matt.  xi.  it.  God,"  Luke  vii.  28. 

"  The  mysteries  of  the  kingdom  "  The  mysteries  of  the  kingdom 

of  heaven,"  Matt.  xiii.  11.  of  God,"  Luke  viii.  10. 

"  Little    children,    of  such    is  Little    children,    of    such    is 

the   kingdotn,   of  lieaven,"  Matt,  tlie    kingdom    of   God, "    Mark 

xix.  14.  X.  14. 

And  so  we  have  it  elsewhere  very  often.  For  □''?2t2J 
Heaven  is  very  usually,  in  the  Jewish  dialect,  taken  for  God, 
Dan.  iv.  23,  Matt.  xxi.  25,  Luke  xv.  21,  John  iii.  27.  And, 
in  these  and  such-like  speeches,  scattered  in  the  Talmudists  ; 

D*'T2IL''  T^l  XlTV^ra  Death  hy  the  hand  of  heaven  :  □IT'  ^^HD^ 
D"'T2t2?  The  name  of  heaven  is  profaned :  i^'^T^TDI  ^^DnSlD  The 


Oh.  iii.  2.]  Exercitations  upon  St.  Matthew.  49 

worship  of  heaven  :  k^'>?2U}"I  t^HJ^'^'^Dl  ly  the  help  of  heaven^ 
&c.  "  For  X  they  called  God  by  the  name  of  Haamn,  because 
his  habitation  is  in  heaven." 

The  story  of  the  Jews  is  related,  groaning  out  under  their 
persecution  these  words,  D^T^tl?  "^W  O  Heavens !  that  is,  as 
the  Gloss  renders  it,    il  TlTl^  Ah  !  Jehovah  ! 

II.  This  y  manner  of  speech,  the  kingdom  of  heaven.,  is 
taken  from  Daniel,  chap.  vii.  13,  14;  where,  after  the  de- 
scription of  the  four  earthly  and  tyrannical  monarchies,  that 
is,  the  Babylonian,  Mede-Persian,  Grecian,  and  Syro-Grecian, 
and  the  destruction  of  them  at  last ;  the  entrance  and  nature 
of  the  reign  of  Christ  is  described,  as  it  is  universal  over  the 
whole  world,  and  eternal  throughout  all  ages  :  "  under  whom 
the  rule,  and  dominion,  and  authority  of  kingdoms  under  the 
whole  heaven  is  given  to  the  people  of  the  saints  of  the  Most 
High,"  ver.  27 :  that  is,  "Whereas,  before,  the  rule  had  been 
in  the  hands  of  heathen  kings,  under  the  reign  of  Christ 
there  should  be  Christian  kings.""  Unto  which  that  of  the 
apostle  hath  respect,  i  Cor.  vi.  2  ;  "  Know  ye  not  that  the 
saints  shall  judge  the  world?" 

Truly  I  admire  that  the  fulfiUing  of  that  vision  and  pro- 
phecy in  Daniel  should  be  lengthened  out  still  into  I  know 
not  what  long  and  late  expectation,  not  to  receive  its  com- 
pletion before  Rome  and  antichrist  shall  fall ;  since  the  books 
of  the  Gospel  afford  us  a  commentary  clearer  than  the  sun, 
that  that  kingdom  of  heaven  took  its  beginning  immedi- 
ately upon  the  preaching  of  the  Gospel.  When  both  the 
Baptist  and  Christ  published  the  approach  of  the  kingdom 
of  heaven  from  their  very  first  preaching ;  certainly,  for  any 
to  think  that  the  fulfilling  of  those  things  in  Daniel  did  not 
then  begin,  for  my  part,  I  think  it  is  to  grope  in  the  dark, 
either  through  wilfulness  or  ignorance. 

III.  The  kingdom  of  heaven  implies,  i.  The  exhibition 
and  manifestation  of  the  Messias,  Matt.  xii.  28  ;  "  But  if  I, 
by  the  finger  of  God,  cast  out  devils,  the  kingdom  of  God  is 
come  upon  you  :"  that  is,  '  Hence  is  the  manifestation  of  the 
Messias.'  See  John  iii.  3,  xii.  13,  &c.  2.  The  resurrection 
of  Christ ;  death,  hell,  Satan,  being  conquered :  whence  is  a 

X  Elias  Levit.  in  Tishbi.  y  English  folio  edit.,  vol.  ii.  p.  115. 

LIGHTFOOT,  VOL.  II.  E 


50  Hehreio  and  Talmudical  [Oh.  iii.  a. 

most  evident  manifestation  that  he  is  that '  eternal  King,'  &c. : 
see  Matt.  xxvi.  29,  Eom.  i.  4.  3.  His  vengeance  upon  the 
Jewish  2  nation,  his  most  implacable  enemies :  this  is  another, 
and  most  eminent  manifestation  of  him :  see  Matt.  xvi.  28, 
xix.  28.  4.  His  dominion  by  the  sceptre  of  the  gospel  among 
the  Gentiles,  Matt.  xxi.  43.  In  this  place  which  is  before  us 
it  points  out  the  exhibition  and  revelation  of  the  Messias. 

IV.  The  phrase  □'^QtZ?  m27D  the  kingdom  of  heaven  very 
frequently  occurs  in  the  Jewish  writers.  "We  will  produce 
some  places ;  let  the  reader  gather  the  sense  of  them  : 

"  R.  Joshua  ^  Ben  Korcha  saith,  In  reciting  the  phylac- 
teries, why  is  i^?5t^  Hear,  0  Israel,  [Deut.  vi.  4^  &c.]  recited 

before  that  passage  S^bUJ  Dh^  ^^^')  ^nd  it  shall  come  to  pass, 
if  you  shall  hearken  [Deut.  xi.  13],  &c.  To  wit,  that  a  man 
first  take  upon  himself  the  kingdom  of  heaven,  and  then  the 
yoke  of  the  precept,"  So  the  Jerusalem  Misna  hath  it ;  but 
the  Babylonian  thus :  "  That  a  man  first  take  upon  himself 
the  yoke  of  the  kingdom  of  heaven,  and  then  the  yoke  of  the 
precept." 

"Rabhb  said  to  Rabbi  Chaijah,  ^np?Dl  ^I'h  Tvh  ^T^^Xl  ^ 
',  'd^iyS^  mivD  'n^hv  ^Ve  never  saw  Rahhi  [ Judah]  taking  upon 
himself  the  kingdom  of  heaven.  Bar  Pahti  answered,  At  that 
time  when  he  put  his  hands  to  his  face,  he  took  upon  him- 
self the  kingdom  of  heaven.''"'  Where  the  Gloss  speaks  thus  ; 
"  We  saw  not  that  he  took  upon  himself  the  kingdom  of 
heaven  ;  for  until  the  time  came  of  reciting  the  phylacteries, 
he  instructed  his  scholars ;  and  when  that  time  was  come,  I 
saw  him  not  interposing  any  space." 

"  Doth  ^  any  ease  nature  ?  Let  him  wash  his  hands,  put  on 
his  phylacteries,  repeat  them,  and  pray,  D"'?2\I}  illlDT'D  fc^'^Pf  Itl 
jn?27t2?  and  this  is  the  kingdom  of  heaven  fulfilled.''''  \I}1Dr\  Di^ 
0^72^  ni:)^n  ^^  nilTl  ^'•mm  ^l^  "  If^  thou  shalt  have 
explained  Shaddai,  and  divided  the  letters  of  the  kingdom  of 
heaven,  thou  shalt  make  the  shadow  of  death  to  be  cool  to 
thee ;"  that  is,  "  If,  in  the  repeating  of  that  passage  of  the 
phylacteries  [Deut.  vi.  4],  '  Hear,  O  Israel,  the  Lord  our  God 
is  one  Lord/  «fee,  you  shall  pronounce  the  letters  distinctly 

z   Leusden's   edition,  vol.  ii.    p.         *^  Gemara  Bab.  ibid.  fol.  13.  2, 
264.  "  Ibid.  fol.  15. 1, 

a  Beracoth,  cap.  2.  hal.  2.  ''  Ibid.  col.  2.  in  the  Gloss. 


Ch.  iii.  :z.]  Exercitations  n/pon  St.  Matthew.  51 

and  deliberately,  so  that  you  shall  have  sounded  out  the 
names  of  God  rightly,  'thou  shalt  make  cool  the  shades  of 
death.'"  For  the  same  Gloss  had  said,  «iniD  V^"^  n«^-^p 
W^iy^J  n'^D^?^  rhi'p  Tlie  repeating  of  that  passage,  '  Hear,  O 
Israel,  »Sz;c.,  is  the  taking  of  the  kingdom  of  heaven  upon  thee. 
But  the  repeating  of  that  place,  'And  it  shall  be,  if  thou  shalt 
hearken,'  &c.  [Deut.  xix.  13]  rhi'p  ^rW  Vintr»  D«  «TTT 
;ni5JO  hy^  is  the  taking  of  the  yoke  of  the  precept  upon  thee^ 

"  Rabbanf  Gamaliel  recited  his  phylacterical  prayers  on 
the  very  night  of  his  nuptials.  And  when  his  scholars  said 
unto  him,  '  Hast  thou  not  taught  us,  0  our  master,  that  a 
bridegroom  is  freed  from  the  reciting  of  his  phylacteries  the 
first  night  V  he  answered,  '  I  will  not  hearken  to  you,  nor  will 
I  lay  aside  the  kingdom  of  heaven  from  me,  no,  not  for  an 
hour.'» 

"  What  g  is  the  yoke  of  the  kingdom  of  heaven  ?  In  like 
manner  as  they  lay  the  yoke  upon  an  ox,  that  he  may  be 
serviceable  ;  and  if  he  bear  not  tiie  yoke,  he  becomes  un- 
profitable :  so  it  becomes  a  man  first  to  take  the  yoke  upon 
himself,  and  to  serve  in  all  things  with  it :  but  if  he  casts  it 
off,  he  is  unprofitable  :  as  it  is  said,  '  Serve  the  Lord  in  fear."" 
What  means,  '  in  fearT  The  same  that  is  written,  '  The  fear 
of  the  Lord  is  the  beginning  of  wisdom.'  And  this  is  the 
kingdom  of  heaven.''"' 

"  The  ^  scholars  of  Jochanan  Ben  Zaccai  asked  i.  Why  a 
servant  was  to  be  bored  through  the  ear,  rather  than  through 
some  other  part  of  the  body  ?  He  answered.  When  he  heard 
with  the  ear  those  words  from  mount  Sinai,  '  Thou  shalt 
have  no  other  Lord  before  my  face,'  he  broke  the  yoke  of  the 
kingdom  of  heaven  from  him,  and  took  upon  himself  the  yoke 
of  flesh  and  blood." 

If  by  the  kingdom  of  heaven,  in  these  and  other  such- 
like places,  which  it  would  be  too  much  to  heap  together, 
they  mean  the  inward  love  and  fear  of  God,  which  indeed 
they  seem  to  do ;  so  far  they  agree  with  our  gospel  sense, 
which  asserts  the  inward  and  spiritual  kingdom  of  Christ 
especially.     And  if  the  words  of  our  Saviour,  "  Behold,  the 

f  In  eodem,  cap.  2.  tract.  Berac.  ^  English  folio  edition,  vol.  ii.  p. 
hal.  5.  116. 

s  Zohar.  in  Levit.  fol.  53.  ^   Hieros.  Kiddushin,  fol.  59.  4. 

E  2 


52  Hebrew  and  Talmudical  [Ch.  iii.  a. 

kingdom  of  God  is  within  you,"  Luke  xvii.  31,  be  suited  to 
this  sense  of  the  nation  concerning  the  kingdom  of  heaven, 
there  is  nothing  sounds  hard  or  rough  in  them :  for  it  is  as 
much  as  if  he  had  said  "  Do  you  think  the  kingdom  of  heaven 
shall  come  with  some  remarkable  observation,  or  /ixera  irokXrjs 
^avTaaCas,  ivith  much  shoiv  ?  Your  very  schools  teach  that  the 
kingdom  of  God  is  within  a  man." 

But,  however  they  most  ordinarily  applied  this  manner 
of  speech  hither,  yet  they  used  it  also  for  the  exhibition  and 
revelation  of  the  Messiah  in  the  like  manner  as  the  evan- 
geHcal  history  doth.  Hence  are  these  expressions,  and  the 
like  to  them,  in  sacred  writers ;  "  The  Pharisees  asked  Jesus 
when  the  kingdom  of  God  should  come  ^^  "  They  thought 
that  the  kingdom  of  God  should  presently  be  manifested  1." 
"  Josephus  of  Arimathea  waited  for  the  kingdom  of  God""/^ 

And  these  words  in  the  Chaldee  paraphrast,  "  Say  ye  to 
the  cities  of  Judah,  The  kingdom  of  your  God  is  revealed," 
Isa.  xl.  9  :  "  They  shall  see  the  kingdom  of  their  Messiah," 
Isa.  liii.  II. 

The  Baptist,  therefore,  by  his  preaching,  stirs  up  the  minds 
of  his  hearers  to  meet  the  coming  of  the  Messiah,  now  pre- 
sently to  be  manifested,  \vith  that  repentance  and  prepara- 
tion as  is  meet. 

Ver.  4  :  'H  8e  Tpo(f)r]  avTov  riv  aKptbes'  His  food  ivas  locusts.~\ 

:D"'n;im  D^:n  -v^ii  -^10«  «n"»  nu?nn  p  ■^iiin  He^  that  hy 

vow  tieth  himself  from  flesh,  is  forhidden  the  flesh  of  fish  and  of 
locusts.  See  the  Babylonian  Talmud  °  concerning  locusts  fit 
for  food. 

Ver.  5  P :  'H  -nepiyoipos  rod  'lopbdvov  The  region  round  about 
Jordan.]  The  word  Treptx^apos,  the  region  round  about,  is  used 
by  the  Jerusalem  Geraara :  mVi  HD'^IQ  D^n  IITI  plIH  n^:i72 
T^'y\^  ''*^D  "  From  h  Beth-horon  to  the  sea  is  one  region  Trcpi- 
Xcopo?,  round  about,"  or,  one  circumjacent  region.  Y\^pi\(sipos, 
perhaps,  both  in  the  Talmudist  and  in  the  evangelist,  is  one 
and  the  same  thing  with  a  coast,  or  a  country  along  a  coast, 
in  Pliny :  "  The  country  (saith  he  r)  along  the  coast  is  Sa- 
maria :"  that  is,  the  sea-coast,  and  the  country  further,  lying 

^  Luke  xyii.  20.  o  Cholin,  fol.  65.  i. 

1   Luke  xix.  11.  p  Leusden's  edition,  vol.  ii.  p.  265. 

m  Luke  xxiii.  52,  &c.  1  Sheviith,  fol.  38.  4. 

"  Hieros.  Nedarim,  fol.  40.  2.  ^  Lib,  v,  cap.  13. 


Ch.  iii.  6.]  Exercitaiions  7ij)on  St.  Matthew.  53 

along  by  that  coast  :  which  may  be  said  also  concerning 
the  region  round  about  Jordan.  Strabo  ^,  concerning  the  plain 
bordering  on  Jordan,  hath  these  words ;  "  It  is  a  place  of  a 
hundred  furlongs,  all  well  watered  and  full  of  dwellings." 

§.  A  few  things  concerning  Baptism. 

Ver.  6  :  Kat  ^^aiTTCCovTo-  And  were  haptized.'\  It  is  no  unfit 
or  unprofitable  question,  Whence  it  came  to  pass  that  there 
was  so  great  a  conflux  of  men  to  the  Baptist,  and  so  ready  a 
reception  of  his  baptism  ? 

I.  The  first  reason  is,  Because  the  manifestation  of  the 
Messias  was  then  expected,  the  weeks  of  Daniel  being  now 
spent  to  the  last  four  years.  Let  us  consult  a  little  his 
text : — 

Dan.  ix.  24.  "  Seventy  weeks  [of  years']  are  decreed  concern- 
ing thy  people,"  &c.  That  is,  four  hundred  and  ninety  years, 
from  the  first  of  Cyrus  to  the  death  of  Christ.  These  years 
are  divided  into  three  parts,  and  they  very  unequal. 

1.  Into  seven  weeks,  or  forty-nine  years,  from  the  giving  of 
Cyrus"'s  patent  for  the  rebuilding  Jerusalem,  to  the  finishing 
the  rebuilding  of  it  by  Neheraiah. 

2.  Into  sixty-two  v/eeks,  or  four  hundred  thirty-four  years, 
— namely,  from  the  finishing  the  building  of  the  city  to  the 
beginning  of  the  last  week  of  the  seventy.  In  which  space ^  of 
time,  the  times  of  the  Persian  empire  (which  remained  after 
Nehemiah,  if  indeed  there  was  any  time  now  remaining),  and 
the  times  of  the  Grecian  empire,  and  of  the  Syro-Grecian, 
were  all  run  out,  and  those  times  also,  wherein  the  Romans 
ruled  over  the  Jews. 

3.  The  holy  text  divides  the  last  week,  or  the  last  seven 
years,  into  two  equal  parts,  ver.  27  ;  which  I  thus  render; 
"  And  he  shall  strengthen,  or  confirm,  the  covenant  with 
many  in  that  one  week  :  and  the  half  of  that  week  shall  make 
the  sacrifice  and  oblation  to  cease :  or,  in  the  half  of  that 
week  he  shall  make  to  cease,"  &c.  Not  in  the  middle  of  that 
week,  but  in  the  latter  half,  that  is,  the  latter  three  years  and 
a  half  of  the  seven. 

'  [He  seems  to  refer  to  a  passage     is  not  exact.] 
in  book  xvi.  (Syria),  p.  1073  of  Fal-  »  English  folio  edition,  vol.  ii.  p. 

coner's  edition.    If  so,  the  quotation      117. 


54  Hebrew  and  Talmudical  [Ch.  iii.  6. 

First,  seven  weeks  having  been  reckoned  up  before,  and 
then  sixty-two  weeks,  ver.  25, — now  there  remained  one  only 
of  the  seventy ;  and  in  reference  to  that,  in  the  middle  of  it 
the  Messias  shall  begin  his  ministry ;  which  being  finished  in 
three  years  and  a  half  (the  latter  halved  part  of  that  week), 
"  he  shall  make  the  sacrifice  and  oblation  to  cease,"  &c. 

The  nation  could  not  but  know,  could  not  but  take  great 
notice  of,  the  times  so  exactly  set  out  by  the  angel  Gabriel. 
Since,  therefore,  the  coming  of  the  Messias  was  the  great 
wish  and  desire  of  all, — and  since  the  time  of  his  appearing 
was  so  clearly  decreed  by  the  angel  that  nothing  could  be 
more, — and  when  the  latter  half  of  the  last  seven  years, 
chiefly  to  be  observed,  was  now,  within  a  very  little,  come ; — 
it  is  no  wonder  if  the  people,  hearing  from  this  venerable 
preacher  that  the  kingdom  of  heaven  was  now  come,  should 
be  stirred  up  beyond  measure  to  meet  hira,  and  should  flock 
to  him.  For,  as  we  observed  before,  "  They  thought  that  the 
kingdom  of  God  would  immediately  be  manifested,"  Luke 
xix.  II. 

II.  Another  reason  of  it  was  this, — the  institution  of  bap- 
tism, for  an  evangelical  sacrament,  was  first  in  the  hand  of 
the  Baptist,  who,  "  the  word  of  the  Lord  coming  to  him," 
(Luke  iii.  3,)  went  forth,  backed  with  the  same  authority  as 
the  chiefest  prophets  had  in  times  past.  But  yet  the  first  use 
of  baptism  was  not  exhibited  at  that  time.  For  baptism, 
very  many  centuries  of  years  backwards,  had  been  both 
known  and  received  in  most  frequent  use  among  the  Jews, 
— and  for  the  very  same  end  as  it  now  obtains  among  Christ- 
ians,— namely,  that  by  it  proselytes  might  be  admitted  into 
the  church ;  and  hence  it  was  called  TTTn^  n^'^llS  Baptism 
for  proselytism :  and  was  distinct  from  mD  nS^ltS  Baptism 
[or  icashing]  from  tmcleanness.  See  the  Babylonian  Talmud 
in  Jevamoth^ 

I.  I  ascribe  the  first  use  of  it,  for  this  end,  to  the  patri- 
arch Jacob,  v.'hen  he  chose  into  his  family  and  church  the 
young  women  of  Sychem,  and  other  heathens  who  then  lived 
with  him.  "  Jacob  said  to  his  family,  and  to  all  who  were 
with  him,  Put  away  from  you  the  strange  gods,  and  be  ye 

s  Fol.  45.  2.  in  the  Gloss.  • 


Ch.  iii.  6.]  Exercitations  upon  St.  Matthew.  55 

clean,  and  change  your  garments/'  &c.  Gen.  xxxv.  2.  What 
that  word  means,  ^"^ntsn^  and  he  ye  clean^  Aben  Ezra  does 
very  well  interpret  to  be  P^l^tl  li^n'^'^tZ?  the  washhig  of  the 
hody^  or  baptism ;  which  reason  itself  also  persuades  us  to 
believe. 

II.  All  the  nation  of  Israel  do  assert,  as  it  were  with  one 
mouth,  that  all  the  nation  of  Israel  were  brought  into  the 
covenant,  among  other  things,  by  baptism.  "  Israel  (saith 
Maimonides*,  the  great  interpreter  of  the  Jewish  law)  was 
admitted  into  the  covenant  by  three  things, — namely,  by  cir- 
cumcision, baptism,  and  sacrifice.  Circumcision  was  in  Egypt ; 
as  it  is  said,  '  None  uncircumcised  shall  eat  of  the  passover/ 
Baptism  was  in  the  wilderness  before  the  giving  of  the  law  ; 
as  it  is  said, '  Thou  shalt  sanctify  them  to-day  and  to-morrow, 
and  let  them  wash  their  garments.'  " 

III.  They  assert,  that  that  infinite  number  of  proselytes  in 
the  day  of  David  and  Solomon  were  admitted"^  by  baptism : 
"  The'^  Sanhedrims  received  not  proselytes  in  the  days  of 
David  and  Solomon  :  not  in  the  days  of  David,  lest  they 
should  betake  themselves  to  proselytism  out  of  a  fear  of  the 
kingdom  of  Israel :  not  in  the  days  of  Solomon,  lest  they 
might  do  the  same  by  reason  of  the  glory  of  the  kingdom. 
And  yet  abundance  of  proselytes  were  made  in  the  days  of 
David  and  Solomon  before  private  men;  and  the  great  San- 
hedrim was  full  of  care  about  this  business  :  for  they  would 
not  cast  them  out  of  the  church,  because  they  were  bap- 
tized,'' &c. 

IV.  "  Whensoever  y  any  heathen  will  betake  himself,  and 
be  joined  to  the  covenant  of  Israel,  and  place  himself  under 
the  wings  of  the  divine  Majesty,  and  take  the  yoke  of  the 
law  upon  him,  voluntary  circumcision,  baptism,  and  obla- 
tion, are  required :  but  if  it  be  a  woman,  baptism  and  obla- 
tion." 

That  was  a  common  axiom  ^iniS^'l  ^ID^^Z?  "W  '\^  J^^? 
No  man  is  a  proselyte  until  he  he  circumcised  and  haptized. 
It  is  disputed  by  the  Babylonian  Gemara^,  "A  proselyte,  that 
is  circumcised  and  not  baptized,  what  of  him  I    E.  Eliezer 

*  Issure  Biah,  cap.  13.  x  Maimonid.  Issure  Biah,  cap.  13. 

'^   Leusden's   edition,   vol.  ii.   p.         y  Id.  ibid. 
366.  z  Jevaraoth,  fol.  46.  2. 


56  Hebrew  and  Talmudical  [Oh.  iii,  6. 

saith,.  Behold^  he  is  a  proselyte  :  for  so  we  find  concerning  our 
fathers,  that  they  were  circumcised,  but  not  baptized.  One  is 
baptized,  but  not  circumcised ;  what  of  him  ?  R.  Joshua  saith. 
Behold,  he  is  a  proselyte  :  for  so  we  find  concerning  the  maid- 
servants, who  were  baptized,  but  not  circumcised.  But^  the 
wise  men  say.  Is  he  baptized,  and  not  circumcised  ?  Or,  Is  he 
circumcised,  and  not  baptized  l  He  is  not  a  proselyte,  until 
he  be  circumcised  and  baptized." 

But  baptism  was  sufficient  for  women  so  far  forth  as  this 

held  good,  ^:h^y^  t^nn:^^  Dtz;^  n'^nrjD  i^^nnS  rhi'^v^ 

'^'mI?D^^7  "  One"^  haptizeth  a  heathen  woman  in  the  name  of 
a  ivoman,  tve  can  assert  that  for  a  deed  rightly  doner  Where 
the  Gloss  is  thus ;  "  To  be  baptized  in  the  name  of  a  woman, 
was  to  be  baptized  n*T3  ■n^''IlI2  with  the  toashing  of  a  tmman 
polluted,  and  not  with  the  baptism  to  proselytisra.  But  we 
may,  nevertheless,  assert  her,  who  is  so  baptized,  for  a  com- 
plete proselytess ;  because  that  baptism  of  washing  for  un- 
cleanness  serves  for  proselytism  to  her ;  for  a  heathen  woman 
is  not  baptized  [or  washed]  for  uncleanness." 

V.  They  baptized  also  young  children  (for  the  most  part 
with  their  parents).  '  11  ni^l  hv  im«  ]''^''ni0t2  pp  in 
They^  baptize  a  little  proselyte  according  to  the  judgment  of  the 
Sanhedrim :  that  is^  as  the  Gloss  renders  it,  "  If  he  be  de- 
prived of  his  father,  and  his  mother  brings  him  to  be  made 
a  proselyte,  they  baptize  him  [because  none  becomes  a  pro- 
selyte without  circumcision  and  baptism]  according  to  the 
judgment  [or  right]  of  the  Sanhedrim ;  that  is,  that  three 
men  be  present  at  the  baptism,  who  are  now  instead  of  a 
father  to  him.^' 

And  the  Geraara  a  little  after ;  vriDlT  V31  'll*'''i]n3tl?  I^l 
pnin^  1^2V1  ^^^2.  ^rh  ^n^21  in^r  if  w-ith  a  proselyte 
his  sons  and  his  daughters  are  made  proselytes  also,  that  which 
is  done  by  their  father  redounds  to  their  good.  f]DV  H  t^ 
nin?37  D'^blD"'  "^S^l^n  B.  Joseph  saith.  When  they  grow  into 
years,  they  may  retract.  Where  the  Gloss  writes  thus ;  "  This 
is  to  be  understood  of  little  children,  who  are  made  proselytes 
together  with  their  father." 

"  Ad  heathen  woman,  if  she  is  made  a  proselytess,  when 

a  English  folio  edit.,\o\.\\.  p.ii^.         ^  Bab.  Erubhin,  fol.  ii.  i. 
*»  Jevam.  fol.  45.  2.  ^  Jevam.  fol,  78.  i. 


Ch.  iii.  6.]  Exercitations  upon  St.  Matthew.  57 

she  is  now  big  with  child, — the  child  needs  not  baptism : 
n''r2^«l  n^'int:  rvh  ^^hvi  far  the  laptism  of  Ms  mother 
serves  Mm  for  baptism."     Otherwise,  he  were  to  be  baptized, 

:  pp  ^^>1  ^pr\\D  ^b^lU?"'  "  If'^  an  Israelite  take  a  Gentile 
child^  ii;i  pli'^ri  i^2^  ^^  or  find  a  Gentile  infant,  and  bap- 
tizeth  him  in  the  name  of  a  proselyte, — behold,  he  is  a 
proselyte." 

We  cannot  also  pass  over  that,  which  indeed  is  worthy  to 
be  remembered  :  "  Any  f  one's  servant  is  to  be  circumcised, 
though  he  be  unwilling ;  but  any  one's  son  is  not  to  be  cir- 
cumcised, if  he  be  unwilling.  R.  Jochanan  inquired,  Behold 
a  little  son ;  do  you  circumcise  him  by  force  ?  Yea,  although 
he  be  as  the  son  of  Urcan.  K.  Hezekiah  saith,  Behold,  a  man 
finds  an  infant  cast  out,  and  he  baptizeth  him  in  the  name  of 
a  servant :  in  the  name  of  a  freeman,  do  you  also  circumcise 
him  in  the  name  of  a  freeman." 

We  have  therefore  alleged  these  things  the  more  largely, 
not  only  that  you  may  receive  satisfaction  concerning  the 
thing  propounded,  namely,  how  it  came  to  pass  that  the 
people  flocked,  in  so  universal  a  concourse,  to  John's  baptism 
(because  baptism  was  no  strange  thing  to  the  Jews) ;  but 
that  some  other  things  may  be  observed  hence,  which  afford 
some  light  to  certain  places  of  Scripture,  and  will  help  to  clear 
some  knotty  questions  about  baptism. 

First,  You  see  baptism  inseparably  joined  to  the  circum- 
cision of  proselytes.  There  was,  indeed,  some  little  distance 
of  time ;  for  "  theyS  were  not  baptized  till  the  pain  of  circum- 
cision was  healed,  because  water  might  be  injurious  to  the 
wound."  But  certainly  baptism  ever  followed.  We  acknow- 
ledge, indeed,  that  circumcision  was  plainly  of  divine  institu- 
tion ;  but  by  whom  baptism,  that  was  inseparable  from  it,  was 
instituted,  is  doubtful.  And  yet  it  is  worthy  of  observation, 
our  Saviour  rejected  circumcision,  and  retained  the  appendix 
to  it :  and  when  all  the  Gentiles  were  now  to  be  introduced 
into  the  true  religion,  he  preferred  this  '  proselytical  intro- 
ductory' (pardon  the  expression)  unto  the  sacrament  of  en- 
trance into  the  gospel. 

One  might  observe  the  same  almost  in  the  eucharist.     The 

«  Maimon.  in  Avadim,  cap.  8.  ^  Hieros.  Jevamoth,  fol.  8.  4. 

&  Jevam.  fol.  45.  2. 


58  Hebrew  and  Talmudical  [Oh.  iii.  6. 

lamb  in  the  Passover  was  of  divine  institution,  and  so  indeed 
was  the  bread.  But  whence  was  the  wine  ?  But  yet,  rejecting 
the  lamb,  Christ  instituted  the  sacrament  in  the  bread  and 
wine. 

Secondly  h,  Observing  from  these  things  which  have  been 
spoken,  how  very  known  and  frequent  the  use  of  baptism  was 
among  the  Jews,  the  reason  appears  very  easy  why  the  San- 
hedrim, by  their  messengers,  inquired  not  of  John  concerning 
the  reason  of  baptism,  but  concerning  the  authority  of  the 
baptizer;  not  what  baptism  meant,  but  whence  he  had  a 
license  so  to  baptize,  John  i.  25. 

Thirdly,  Hence  also  the  reason  appears  why  the  New  Tes- 
tament doth  not  prescribe,  by  some  more  accurate  rule,  who 
the  persons  are  to  be  baptized.  The  Anabaptists  object,  '  It 
is  not  commanded  to  baptize  infants, — therefore  they  are  not 
to  be  baptized.'  To  whom  I  answer,  '  It  is  not  forbidden  to 
baptize  infants, — therefore  they  are  to  be  baptized.'  And 
the  reason  is  plain.  For  when  Paedobaptism  in  the  Jewish 
church  was  so  known,  usual,  and  frequent,  in  the  admission 
of  proselytes,  that  nothing  almost  was  more  known,  usual, 
and  frequent, — 

I.  There  was  no  need  to  strengthen  it  with  any  precept, 
when  baptism  was  now  passed  into  an  evangelical  sacrament. 
For  Christ  took  baptism  into  his  hands,  and  into  evangelical 
use,  as  he  found  it ;  this  only  added,  that  he  might  promote 
it  to  a  worthier  end  and  a  larger  use.  The  whole  nation 
knew  well  enough  that  little  children  used  to  be  baptized'  : 
there  was  no  need  of  a  precept  for  that  which  had  ever,  by 
common  use,  prevailed.  If  a  royal  proclamation  should  now 
issue  forth  in  these  words,  '^  Let  every  one  resort,  on  the 
Lord's  day,  to  the  public  assembly  in  the  church;"  certainly 
he  would  be  mad,  who,  in  times  to  come,  should  argue  hence 
that  prayers,  sermons,  singing  of  psalms,  were  not  to  be  cele- 
brated on  the  Lord's  day  in  the  public  assemblies,  because 
there  is  no  mention  of  them  in  the  proclamation.  For  the 
proclamation  provided  for  the  celebration  of  the  Lord's  day 
in  the  public  assemblies  in  general :  but  there  was  no  need  to 
make  mention  of  the  particular  kinds  of  the  divine  worship 

^  Leusdeti's  edit.,  vol.ii.  p.  267.         '  English  folio  edit.,  vol,  ii.  p.  119. 


Ch.  iii.  6.]  Exercitations  upon  St.  Matthew.  59 

to  be  celebrated  there,  when  they  were  always,  and  every 
where,  well  known  and  in  daily  use  before  the  publishing  of 
the  proclamation,  and  when  it  was  published.  The  case  is 
the  very  same  in  baptism.  Christ  instituted  it  for  an  evan- 
gelical sacrament,  whereby  all  should  be  admitted  into  the 
possession  of  the  gospel,  as  heretofore  it  was  used  for  admis- 
sion into  proselytism  to  the  Jewish  religion.  The  particulars 
belonging  to  it, — as,  the  manner  of  baptizing,  the  age,  the  sex 
to  be  baptized,  &c. — had  no  need  of  a  rule  and  definition ; 
because  these  were,  by  the  common  use  of  them,  sufficiently 
known  even  to  mechanics  and  the  most  ignorant  men. 

2.  On  the  other  hand,  therefore,  there  was  need  of  a  plain 
and  open  prohibition  that  infants  and  little  children  should 
not  be  baptized,  if  our  Saviour  would  not  have  had  them  bap- 
tized. Por,  since  it  was  most  common,  in  all  ages  foregoing, 
that  little  children  should  be  baptized,  if  Christ  had  been 
minded  to  have  that  custom  aboHshed,  he  would  have  openly 
forbidden  it.  Therefore  his  silence,  and  the  silence  of  the 
Scripture  in  this  matter,  confirms  Psedobaptism,  and  con- 
tinueth  it  unto  all  ages. 

Fourthly,  It  is  clear  enough,  by  what  hath  been  already 
said,  in  what  sense  that  is  to  be  taken  in  the  New  Testament 
which  we  sometimes  meet  with, — namely,  that  the  master  of 
the  family  was  baptized  with  his  whole  family,  Acts  xvi.  15, 
•^2,,  &c.  Nor  is  it  of  any  strength  which  the  Anti-psedobap- 
tists  contend  for,  that  it  cannot  be  proved  there  were  infants 
in  those  families;  for  the  inquiry  is  not  so  proper,  whether 
there  were  infants  in  those  families,  as  it  is  concluded  truly 
and  deservedly, — if  there  were,  they  had  all  been  to  be  bap- 
tized. Nor  do  I  believe  this  people,  that  flocked  to  John's 
baptism,  were  so  forgetful  of  the  manner  and  custom  of  the 
nation,  that  they  brought  not  their  little  children  also  with 
them  to  be  baptized. 

Some  things  are  now  to  be  spoken  of  the  manner  and 
form  which  John  used. 

First,  In  some  things  he  seems  to  have  followed  the  manner 
whereby  proselytes  were  baptized ;  in  other  things,  not  to  have 
followed  them.  Concerning  it  the  Talraudic  Canons  have  these 
sayings : — 


60  Hebrew  and  Talmudical  [Ch.  iii,  6. 

I.  nS*'':'!  ^>  ^^^^'ItaTD  pt^  7"%!^  do  not  baptize  a  prose- 
lyte by  night.  Nor^  indeed,  "  were^  the  unclean  to  be  washed 
but  in  the  day-time/^  Maimonides  adds,  "They""  baptized 
not  a  proselyte  on  the  sabbath,  nor  on  a  holy-day,  nor  by 
night/' 

II.  ntDl^tZ?  *J^*l!J  "i:i  A-^  proselyte  hath  need  of  tliree :  that 
is,  it  is  required,  that  three  men,  who  are  scholars  of  the  wise 
men,  be  present  at  the  baptism  of  a  proselyte ;  who  may  takp 
care  that  the  business  be  rightly  performed,  and  may  briefly 
instruct  the  catechumen  [the  person  to  be  baptized],  and  may 
judge  of  the  matter  itself.  For  the  admission  of  a  prose- 
lyte was  reckoned  no  light  matter;  7i^ltl?'^7  D'^'^J  D"'^p 
jnriDD^  Proselytes^  are  dangerous  to  Israel,  like  the  itch,  was 
an  axiom.  For  they,  either  tenacious  of  their  former  customs, 
or  ignorant  of  the  law  of  Israel,  have  corrupted  others  with 
their  example  ;  or,  being  mingled  with  Israel,  were  the  cause 
that  the  divine  glory  did  rest  the  less  upon  them ;  because  it 
resteth  not  on  any  but  upon  families  of  a  nobler  pedigree. 
These  reasons  the  Glossers  give.  When,  therefore,  the  admis- 
sion of  proselytes  was  of  so  great  moment,  they  were  not  to 
be  admitted  but  by  the  judicial  consistory  of  three. 

III.  Dn:in  nt^  p^"'nio?o  aii?  mi  n^^nt^^  -ityrjrr  rr\piy2. 

They  P  baptize  a  proselyte  in  such  a  confluence  of  vMters  as  was 
Jit  for  the  washing  of  a  menstruous  woman.  Of  such  a  conflu- 
ence of  waters  the  lawyers  have  these  words  :  "  A^  man  that 
hath  the  gonorrhoea  is  cleansed  nowhere  but  in  a  fountain  : 
but  a  menstruous  woman,  as  also  all  other  unclean  persons, 
were  washed  in  some  confluence  of  waters ;  in  which  so  much 
water  ought  to  be  as  may  serve  to  wash  the  whole  body  at 
one  dipping.  Our  wise  men  have  esteemed  this  proportion  to 
be  a  cubit  square,  and  three  cubits  depth :  and  this  measure 
contains  forty  seahs  of  water." 

AVhen""  it  is  said,  that  "he  that  hath  the  gonorrhoea  is  to 
wash  in  a  spring  [or  a  stream] ;  but  a  menstruous  woman,  and 
all  other  unclean  persons,  in  some  confluence  of  waters," — it 

^  Jevamoth,  fol.  46.  2.  p  Maimonid.  Issur.  Biah,  in  the 

1  Megillah,  fol.  20.  i.  above  place. 

™  Issure  Biah,  cap.  13.  q   Maim,   in    Mikvaoth,  c.  i.  4. 

n  Jevam.  in  the  above  place.  Talmud,  in  Mikvaoth,  c.  2,  3. 
o  Jevam.  fol,  47.  2.  «■  Leusden's  edit.,  vol.  ii.  p.  120. 


Ch.  iii.  6.]  Exercitations  u]pon  St.  Matthew.  61 

forbids  not  a  menstruous  woman,  and  other  unclean  persons, 
to  wash  in  streams,  where  they  might :  but  it  permits,  where 
they  might  not,  to  wash  in  some  confluence  of  waters ;  which 
was  not  lawful  for  a  man  that  had  the  gonorrhoea  to  do.  The 
same  is  to  be  understood  concerning  the  baptism  of  a  prose- 
lyte, who  was  allowed  to  wash  himself  in  streams :  and  was 
allowed  also,  where  there  were  no  streams,  to  wash  in  a  con- 
fluence of  waters. 

IV.  Whens  a  proselyte  was  to  be  circumcised,  they  first 
asked  him  concerning  the  sincerity  of  his  conversion  to  Ju- 
daism :  whether  he  offered  not  himself  to  proselytism  for  the 
obtaining  riches,  for  fear,  or  for  love  to  some  Israelite  woman, 
&c.  And  when  they  saw  that  he  came  out  of  love  of  the  law, 
they  instructed  him  concerning  the  various  articles  of  the  law, 
of  one  God,  of  the  evil  of  idolatry,  of  the  reward  of  obedience, 
of  the  world  to  come,  of  the  privileges  of  Israel,  &c.  All 
which,  if  he  professed  that  he  embraced  them  he  is  forthwith 
circumcised. 

"As'  soon  as  he  grows  whole  of  the  wound  of  circum- 
cision, they  bring  him  to  baptism ;  and  being  placed  in  the 
water,  they  again  instruct  him  in  some  weightier  and  in 
some  hghter  commands  of  the  law.  Which  being  heard, 
:  p-^l"!  h:h  ^«^tr»^::  ^^in  ^"in  rh:^^  ^ni^  he  pUmges  him- 
self, and  comes  up.,  and  behold,  he  is  as  an  Israelite  in  all  things. 
The  women  place  a  woman  in  the  waters  up  to  the  neck ; 
and  two  disciples  of  the  wise  men,  standing  without,  instruct 
her  about  some  lighter  precepts  of  the  law  and  some  weightier, 
while  she,  in  the  meantime,  stands  in  the  waters,  ^i  "^nS^I 
:  QrT'iDl  n711tO  ^nd  then  she  plungeth  herself;  and  they, 
turning  away  their  faces,  go  out,  while  she  comes  up  out  of 
the  water." 

In  the  baptizing  of  a  proselyte,  this  is  not  to  be  passed 
over,  but  let  it  be  observed,  namely,  that  "lillb^  ^''^''^llSTi 
others  baptized  him,  and  that  SlltiS  i^im  he  baptized  him- 
self, or  dipped,  or  plunged  himself  in  the  waters.  Now, 
what  that  plunging  was,  you  may  understand  from  those 
things  which  Maimonides  speaks  in  Mikvaoth  in  the  place 
before  cited.     hy\t^  h^  ^' Every  person  baptized"  [ov  dipped., 

s  English  folio  edition,  vol.  ii.  p.  120. 
*  Jevam.  Mairaon.  in  the  places  above. 


63  Hebrew  and  Talmiidical  [Ch.  iii.  6. 

whether  he  were  washed  from  pollution,  or  baptized  into  pros- 
elytism],  ''must  dip  his  whole  body,  now  stripped  and  made 
naked,  at  one  dipping.  And  wheresoever  in  the  law  washing 
of  the  body  or  garments  is  mentioned,  it  means  nothing  else 
than  the  washing  of  the  whole  body.  For  if  any  wash  him- 
self all  over,  except  the  very  top  of  his  little  finger,  he  is  still 
in  his  uncleanness.  And  if  any  hath  much  hair,  he  must 
wash  all  the  hair  of  his  head,  for  that  also  was  reckoned  for 
the  body.  But  if  any  should  enter  into  the  water  with  their 
clothes  on,  yet  their  washing  holds  good  ;  because  the  water 
would  pass  through  their  clothes,  and  their  garments  would 
not  hinder  it." 

And  now,  a  little  to  compare  the  baptism  of  John  with 
that  proselytical  baptism,  and  ours  with  both,  these  things 
are  to  be  considered : — 

I.  If  you  compare  the  washing  of  polluted  persons,  pre- 
scribed by  the  law,  with  the  baptism  of  proselytes, — both  that 
and  this  imply  uncleanness,  however  something  different; 
that  implies  legal  uncleanness, — this,  heathen, — but  both  pol- 
luting. But  a  proselyte  was  baptized  not  only  into  the  vvash- 
ing-off  of  that  Gentile  pollution,  nor  only  thereby  to  be  trans- 
planted into  the  religion  of  the  Jews ;  but  that,  by  the  most 
accurate  rite  of  translation  that  could  possibly  be,  he  might 
so  pass  into  an  Israelite,  that,  being  married  to  an  Israelite 
woman,  he  might  produce  a  free  and  legitimate  seed,  and  an 
undefiled  offspring.  Hence,  servants  that  were  taken  into  a 
family  were  baptized, — and  servants  also  that  were  to  be 
made  free  :  not  so  much  because  they  were  defiled  with 
heathen  uncleanness,  as  that,  by  that  rite  "^il  7^7  7t^1U?^5 
becoming  Israelites  in  all  respects,  they  might  be  more  fit 
to  match  with  Israelites,  and  their  children  be  accounted  as 
Israelites,  And  hence  the  sons  of  proselytes,  in  following 
generations,  were  circumcised  indeed,  but  not  baptized.  They 
were  circumcised,  that  they  might  take  upon  themselves  the 
obligation  of  the  law ;  but  they  needed  not  baptism,  because 
they  were  already  Israelites.  From  these  things  it  is  plain 
that  there  was  some  difference  as  to  the  end,  between  the 
Mosaical  washings  of  unclean  persons,  and  the  baptism  of 
proselytes ;  and  some  between  the  baptism  of  proselytes  and 
John's  baptism :  not  as  though  they  concurred  not  in  some 


Oh.  iii.  6.]         Exercitaiions  upon  St.  Mattheio.  63 

parallel  end ;  but  because  other  ends  were  added  over  and 
above  to  this  or  that,  or  some  ends  were  withdrawn. 

II.  The  baptism  of  proselytes  was  the  bringing  over  of 
Gerwtiles  into  the  Jewish  religion  ;  the  baptism  of  John  was . 
the  bringing  over  of  Jews  into  another  religion.  And  hence 
it  is  the  more  to  be  wondered  at,  that  the  people  so  readily 
flocked  to  him,  when  he  introduced  a  baptism  so  different 
from  the  known  proselytical  baptism.  The  reason  of  which 
is  to  be  fetched  from  hence, — that  at  the  coming  of  the 
Messias  they  thought,  not  without  cause,  that  the  state  of 
things  was  plainly  to  be  changed  ;  and  that,  from  the  oracles 
of  the  prophets,  who,  with  one  mouth,  described  the  times  of 
the  Messias  for  a  new  world.  Hence  was  that  received  opin- 
ion, ^^rh^v  \Dirh"  nn  "pn  Tnv^  u^ys  ^^  That 

God,  at  that  time,  would  renew  the  world  for  a  thousand 
years.  See  the  Aruch,  in  the  word  p"T2J,  and  after  in  chap. 
xxiv.  3.  And  that  also,  that  they  used  b^lH  'uTsV  the  world 
to  come,  by  a  form  of  speech  very  common  among  them,  for 
the  times  of  the  Messias ;  which  we  observe  more  largely 
elsewhere. 

III.  The  baptism  of  proselytes  was  an  obligation  to  per- 
form the  law ;  that  of  John  was  an  obligation  to  repentance. 
For  although  proselytical  baptism  admitted  of  some  ends, — 
and  circumcision  "  of  others, — yet  a  traditional  and  erroneous 
doctrine  at  that  time  had  joined  this  to  both,  that  the  pros- 
elyte covenanted  in  both,  and  obliged  himself  to  perform  the 
law;  to  which  that  of  the  apostle  relates,  Gal.  v.  3,  "I  testify^ 
again  to  every  man  that  is  circumcised,  that  he  is  a  debtor 
to  do  the  whole  law." 

But  the  baptism  of  John  was  a  '  baptism  of  repentance  '' 
Mark  i.  4 :  which  being  undertaken,  they  who  were  baptized 
professed  to  renounce  their  own  legal  righteousness  ;  and,  on 
the  contrary,  acknowledged  themselves  to  be  obliged  to  re- 
pentance and  faith  in  the  Messias  to  come.  How  much  the 
Pharisaical  doctrine  of  justification  differed  from  the  evan- 
gelical, so  much  the  obligation  undertaken  in  the  baptism  of 
proselytes  differed  from  the  obligation  undertaken  in  the  bap- 
tism of  John :  which  obligation  also  holds  amongst  Christians 
to  the  end  of  the  world. 
^  Leusden's  edit,,  vol.  ii.  p.  269.  ^  English  folio  edit.,  vol.  ii.  p.  121. 


64  Hebrew  and  Talmudical  [Ch.  iii.  6. 

IV .  That  the  baptism  of  John  was  by  plunging  the  body 
(after  the  same  manner  as  the  washing  of  unclean  persons, 
and  the  baptism  of  proselytes  was),  seems  to  appear  from 
those  things  which  are  related  of  him ;  namely,  that  he 
"baptized  in  Jordan;""  that  he  baptized  "in  ^non,  because 
there  was  much  water  there  C  and  that  Christ,  being  bap- 
tizedj  ''  came  up  out  of  the  water :"  to  which  that  seems  to 
be  parallel,  Acts  viii.  38,  "  Philip  and  the  eunuch  went  down 
into  the  water,"  &c.  Some  complain,  that  this  rite  is  not 
retained  in  the  Christian  church,  as  though  it  something 
derogated  from  the  truth  of  baptism ;  or  as  though  it  were 
to  be  called  an  innovation,  when  the  sprinkling  of  water  is 
used  instead  of  plunging.  This  is  no  place  to  dispute  of  these 
things.  Let  us  return  these  three  things  only  for  a  present 
answer: — 

1.  That  the  notion  of  washing  in  John's  baptism  differs 
from  ours,  in  that  he  baptized  none  who  were  not  brought 
over  from  one  religion,  and  that  an  irreligious  one  too, — into 
another,  and  that  a  true  one.  But  there  is  no  place  for  this 
among  us  who  are  born  Christians :  the  condition,  therefore, 
being  varied,  the  rite  is  not  only  lawfully,  but  deservedly, 
varied  also.  Our  baptism  argues  defilement,  indeed,  and  un- 
cleanness  ;  and  demonstrates  this  doctrinally, — that  we,  being 
polluted,  have  need  of  washing :  but  this  is  to  be  understood 
of  our  natural  and  sinful  stain,  to  be  washed  away  by  the 
blood  of  Christ  and  the  grace  of  God :  with  which  stain,  in- 
deed, they  were  defiled  who  were  baptized  by  John.  But  to 
denote  this  washing  by  a  sacramental  sign,  the  sprinkling  of 
water  is  as  sufficient  as  the  dipping  into  water, — Avhen,  in 
truth,  this  argues  washing  and  purification  as  well  as  that. 
But  those  who  were  baptized  by  John  were  blemished  with 
another  stain,  and  that  an  outward  one,  and  after  a  manner 
visible ;  that  is,  a  polluted  religion, — namely,  Judaism,  or 
heathenism  ;  from  which,  if,  according  to  the  custom  of  the 
nation,  they  passed  by  a  deeper  and  severer  washing, — they 
neither  underwent  it  without  reason ;  nor  with  any  reason 
may  it  be  laid  upon  us,  whose  condition  is  different  from 
theirs. 

2.  Since  dipping  was  a  rite  used  only  in  the  Jewish  nation 
and  proper  to  it,  it  were  something  hard,  if  all  nations  should 


Oh.  iii.  6.]  Exercitations  upon  St.  Matthew.  65 

be  subjected  under  it ;  but  especially,  when  it  is  neither 
necessarily  to  be  esteemed  of  the  essence  of  baptism,  and  is 
moreover  so  harsh  and  dangerous,  that>  in  regard  of  these 
things,  it  scarcely  gave  place  to  circumcision.  We  read  that 
some,  leavened  with  Judaism  to  the  highest  degree,  yet  wished 
that  dipping  in  purification  might  be  taken  away^,  because  it 
was  accompanied  with  so  much  severity.  "InY  the  days  of 
R.  Joshua  Ben  Levi,  some  endeavoured  to  abolish  this  dipping, 
for  the  sake  of  the  women  of  Galilee  ;  because^  by  reason  of 
the  cold,  they  became  barren.  R.  Joshua  Ben  Levi  said 
unto  them,  Do  ye  go  about  to  take  away  that  which  hedges 
in  Israel  from  transgression  V  Surely  it  is  hard  to  lay  this 
yoke  upon  the  neck  of  all  nations,  which  seemed  too  rough 
to  the  Jews  themselves,  and  not  to  be  borne  by  them,  men 
too  much  given  to  such  kind  of  severer  rites.  And  if  it  be 
demanded  of  them  who  went  about  to  take  away  that  dip- 
ping, Would  you  have  no  purification  at  all  by  water  I  it  is 
probable  that  they  would  have  allowed  of  the  sprinkling  of 
water,  which  is  less  harsh,  and  not  less  agreeable  to  the  thing 
itself. 

3.  The  following  ages,  with  good  reason^  and  by  divine 
prescript,  administered  a  baptism  differing  in  a  greater  matter 
from  the  baptism  of  John ;  and  therefore  it  was  less  to  differ 
in  a  less  matter.  The  application  of  water  was  necessarily 
of  the  essence  of  baptism ;  but  the  application  of  it  in  this  or 
that  manner  speaks  but  a  circumstance :  the  adding  also  of 
the  word  was  of  the  nature  of  a  sacrament ;  but  the  chang- 
ing of  the  word  into  this  or  that  form,  would  you  not  call  this 
a  circumstance  also  ?  And  yet  we  read  the  form  of  baptism 
so  changed,  that  you  may  observe  it  to  have  been  threefold  in 
the  history  of  the  New  Testament. 

Secondly,  In  reference  to  the  form  of  John's  baptism 
[which  thing  we  have  propounded  to  consider  in  the  second 
place],  it  is  not  at  all  to  be  doubted  but  he  baptized  "  in  the 
name  of  the  Messias  now  ready  to  come:''  and  it  may  be 
gathered  from  his  words,  and  from  his  story.  As  yet  he 
knew  not  that  Jesus  of  Nazareth  was  the  Messias ;  which  he 
confesseth  himself,  John  i.  31  :  yet  he  knew  well  enough, 
that  the  Messias  was  coming ;  therefore,  he  baptized  those 

y  Hieros.  Beracoth,  fol.  6.  3. 

LIGHTFOOT,   VOL.  II.  F 


66  Hebrew  and  Talmudical  [Ch.  iii.  6. 

that  came  to  him  in  his  name,  instructing  them  in  the  doc- 
trine of  the  gospel,  concerning  faith  in  the  Messias,  and 
repentance;  that  they  might  be  the  readier  to  receive  the 
Messias  when  he  should  manifest  himself.  Consider  well 
Mai.  iii.  i,  Luke^  i.  17,  John  i.  7,  31,  &c.  The  apostles, 
baptizing  the  Jews,  baptized  them  "  in  the  name  of  Jesus ;"" 
because  Jesus  of  Nazareth  had  now  been  revealed  for  the 
Messias;  and  that  they  did,  when  it  had  been  before  com- 
manded them  by  Christ,  "  Baptize  all  nations  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  So  you 
must  understand  that  which  is  spoken,  John  iii.  23,  iv.  2,  con- 
cerning the  disciples  of  Christ  baptizing  ;  namely,  that^  they 
baptized  in  '  the  name  of  Jesus,'  that  thence  it  might  be 
known  that  Jesus  of  Nazareth  was  the  Messias,  in  the  name 
of  whom,  suddenly  to  come,  John  had  baptized.  That  of  St. 
Peter  is  plain,  Acts  ii.  38  ;  "  Be  baptized,  every  one  of  you, 
in  the  name  of  Jesus  Christ:"  and  that,  Acts  viii.  16,  "They 
were  baptized  in  the  name  of  Jesus."" 

But  the  apostles  baptized  the  Gentiles,  according  to  the 
precept  of  our  Lord,  "  In  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost,"  Matt,  xxviii.  19.  For  since 
it  was  very  much  controverted  among  the  Jews  about  the 
true  Messias,  and  that  unbelieving  nation  denied,  stiffly  and 
without  ceasing,  that  Jesus  of  Nazareth  was  he  (under  which 
virulent  spirit  they  labour  even  to  this  day),  it  was  not  without 
cause,  yea,  nor  without  necessity,  that  they  baptized  in  the 
name  of  Jesus ;  that  by  that  seal  might  be  confirmed  this 
most  principal  truth  in  the  gospel,  and  that  those  that  were 
baptized  might  profess  it ;  that  Jesus  of  Nazareth  was  the 
true  Messias.  But  among  the  Gentiles,  the  controversy  was 
not  concerning  the  true  Messias,  but  concerning  the  true 
God :  among  them,  therefore,  it  was  needful  that  baptism 
should  be  conferred  in  the  name  of  the  true  God,  "  Father, 
Son,  and  Holy  Spirit." 

We  suppose,  therefore,  that  men,  women,  and  children 
came  to  John's  baptism,  according  to  the  manner  of  the 
nation  in  the  reception  of  proselytes ;  namely,  that  they 
standing   in  Jordan  were  taught  by  John  that  they  were 

,    z  English  folio  edit.,  vol.  ii.  p.  122.         ^  Leusden's  edit.,  vol.  ii.  p.  270. 


Ch,  iii.  7-]  Exer citations  upon  St.  Mattheic.  67 

baptized  into  the  name  of  the  Messias,  that  was  now  imme- 
diately to  come  ;  and  into  the  profession  of  the  doctrine  of 
the  gospel  concerning  faith  and  repentance;  that  they  plunged 
themselves  into  the  river,  and  so  came  out.  And  that  which 
is  said  of  them,  that  they  were  baptized  by  him  "  confessing 
their  sins,"  is  to  be  understood  according  to  the  tenour  of  the 
Baptist's  preaching;  not  that  they  did  this  man  by  man,  or 
by  some  auricular  confession  made  to  John,  or  by  openly 
declaring  some  particular  sins  ;  but  when  the  doctrine  of 
John  exhorted  them  to  repentance  and  to  faith  in  the  Mes- 
sias, they  renounced  and  disowned  the  doctrine  and  opinion 
of  justification  by  their  works,  wherewith  they  had  been 
beforetime  leavened,  and  acknowledged  and  confessed  them- 
selves sinners. 

'Ev  Tw  'lopMvrj'  In  Jordan.']  John  could  not  baptize  in 
any  part  of  Jordan,  so  it  were  within  the  bounds  of  Judea 
(which  the  evangelists  assert),  which  had  not  been  dried  up, 
and  had  afforded  a  passage  to  the  Israelites  when  they  came 
out  of  Egypt,  and  were  now  entering  into  the  promised  land. 

§    Some  few  remarls  concerning  tJie  Pharisees 
and  Sadducees. 

Ver.  7  :  'ISoji;  8e  ttoWovs  twv  fJPapio-ai'coy  koX  EabbovKamV 
And  seeing  many  of  the  Pharisees  and  Sadducees.]  To  at- 
tempt a  history  of  the  Pharisees  and  Sadducees,  after  so 
many  very  learned  men,  who  have  treated  of  their  original, 
manners,  and  institutions,  would  be  next  to  madness  :  we 
will  briefly  touch  at  a  few  things,  and  those,  perhaps,  less 
obvious, 

1.  That  the  Pharisees  do  not  derive  their  name  (as  some 
would  have  it)  from  the  word  ^U'^D  which  signifies  to  expound, 
is  sufficiently  evinced  by  this,  that  there  were  women-Phari- 
sees, as  well  as  men.  R.  Joshua"^  saith,  A  religious  man 
foolish,  a  wicked  man  ci'afty,  a  ivonian- Pharisee,  and  the 
dashing  of  the  Pharisees  [against  the  stones],  destroy  the 
world."  Those  things  are  worth  observing,  which  are  spoke 
by  the  Babylonian  Gemarists  on  that  clause,  HII^'^ID  HC^'^i^ 
A    woman -Pharisee.       rTj^^Sb^l      H^]''''':^!?     nSinn     "l"K' 

'^  Sotah,  cai>.  3.  hal.  4. 

F  2 


68  Hehreio  and  Talmudical  [Ch.  iii.  7. 

"  The  Rabbins  teach.  A  graying  \_'procax\  maid.,  a  gadding 
widow.)  and  a  boy  whose  months  are  not  fidfilled,  these  corrupt 
the  world.  But  R.  Jochanan  saith,  We  learn  the  shunning  of 
sin  from  a  maid,  and  the  receiving  of  a  reward  from  a  widow. 
*  The  shunning  of  sin  from  a  maid ;'  for  R.  Jochanan  heard  a 
certain  maid  prostrate  on  her  face  thus  praying ;  Eternal 
Lord,  thou  hast  created  Paradise,  thou  hast  created  hell  also, 
thou  hast  created  the  righteous,  and  thou  hast  created  the 
wicked:  let  it  be  thy  good  pleasure  that  I  be  not  a  scandal 
to  men,  'The  receiving  of  a  reward  from  a  widow;'  for  there 
was  a  certain  widow,  who,  when  there  were  synagogues  nearer 
everywhere,  she  always  resorted*^  to  the  school  of  R,  Jocha- 
nan to  pray  :  to  whom  R.  Jochanan  said,  O  my  daughter, 
are  there  not  synagogues  at  hand  round  about  you  ?  But 
she  answered,  '17  ID''  nii^^iDO  "Sy^  b^?")  Will  there  not  be  a 
reicard  for  my  steps  [or,  for  my  journey  hither]  ?  for  [the  tra- 
dition] saith,  These  destroy  the  world,  as  Joanna,  the  daughter 
of  Retib." 

:  n^::*'''^!?  n^inn,  by  one  Gloss,  is  rendered  vhvi 
nS^Cn,  that  is,  a  maid  given  to  prayer,  or  a  maid  of  many 
prayers.  By  another  it  is  rendered,  rT^D^^?^!?  t^n^ini  a 
maid  given  to  fasting :  \  H'^T'inil  r\121i^  il?2'^^!^D  losing  her 
virginity  by  fasting. 

A  gadding  widow  they  call  her,  "  who  always  goes  about 
from  place  to  place  to  visit  her  neighbours;"  they  are  the 
words  of  the  Gloss.  "  And  these  corrupt  the  world,  because 
they  are  no  other  but  bawds  and  sorceresses,  and  yet  they 
pretend  sanctity." 

"  Joanna  the  daughter  of  Retib  [the  Gloss  also  being  wit- 
ness] was  a  certain  sorceress  widow,  who,  when  the  time  of 
any  child's  birth  drew  near,  shut  up  the  womb  of  the  child- 
bearing  woman  with  magic  arts,  that  she  could  not  be  de- 
livered. And  when  the  poor  woman  had  endured  long  and 
great  torments,  she  would  say,  '  I  will  go  and  pray  for  you ; 
perhaps  my  prayers  will  be  heard  :"*  when  she  was  gone,  she 
would  dissolve  the  enchantments,  and  presently  the  infant 
would  be  born.  On  a  certain  day  as  a  hired  man  wrought  in 
her  house,  she  being  gone  to  a  woman's  labour,  he  heard  the 

c  English  folio  edition,  vol.  ii.  p.  123. 


Ch.  iii.  7.]  Exercitations  upon  St.  Matthew.  69 

charms  tinkling  in  a  pan ;  and,  taking ^  off  the  cover,  the 
charms  presently  came  out,  and  strait  the  infant  is  born ;  and 
hence  it  was  known  that  she  was  a  witch." 

I  have  therefore  cited  these  passages^,  not  only  that  it  may 
be  shown  that  there  were  women- Pharisees,  and  so  that  the 
name  is  not  taken  from  interpreting  or  expounding^  but  that 
it  may  be  observed  also  what  kind  of  women,  for  the  most 
part,  embrace  Pharisaism  ;  namely,  widows  and  maids,  under 
the  veil  of  sanctity  and  devotion,  hiding  and  practising  all 
manner  of  wickedness.  And  so  much  we  gain  of  the  history 
of  the  Pharisees^  while  we  are  tracing  the  etymology  of  the 
word. 

II.  That  the  Pharisees  therefore  were  so  called  from  the 
word  tZ7"lD,  signifying  separation,  is  more  commonly  asserted, 
and  more  truly;  and  the  thing  itself,  as  well  as  the  word, 
speaks  it.  So  that  by  a  word  more  known  to  us,  you  might 
rightly  call  the  Pharisees,  Separatists ;  but  in  what  sense,  has 
need  of  more  narrow  inquiry.  The  differences  of  the  Jewish 
people  are  to  be  disposed  here  into  divers  ranks  :  and,  first, 
we  will  begin  with  the  women. 

I.  It  were  an  infinite  task  to  search  particularly,  how  their 
canons  indulged  (shall  I  say  ?)  or  prescribed  the  woman  a  free- 
dom from  very  many  rites,  in  which  a  great  part  of  the  Jew- 
ish rehgion  was  placed.  How  numberless  are  the  times  that 
that  occurs  in  the  Talmudic  pandect,  Q^DIfJpl  ^"^inVl  □"'^3 
^"^ntOD  "  Women^,  servants,  and  children,  are  not  hound  to  these 
things.  Women f,  servants,  and  children,  are  not  bound  to 
recite  their  phylactories,  nor  to  wear  them,  U^'Q^I  vll?  ]nDD 
r\'Wy  The  Passovers  of  immen  are  at  their  own  will.''  And, 
not  to  dwell  upon  things  that  are  obvious,  let  this  one  serve 
instead  of  many  :  "As  certain  matron  asked  Il.Eleazar,Why, 
when  Aaron  sinned  in  making  the  golden  calf,  the  people  are 
punished  with  a  threefold  death?  He  answered.  Let  not  a 
woman  be  learned  beyond  her  distaff.  Hircanus  his  son  said 
unto  him,  Because  no  answer  is  given  her  in  one  word  out  of 
the  law,  she  will  withdraw  from  us  three  hundred  tenth  cori 
yearly.  To  whom  he  replied,  Let  them  rather  go  and  be 
burnt,  than  the  words  of  the  law  be  delivered  to  women." 

''  Leusden's  edition,  vol.  ii.  p.  271.         ^  Hieros.  Kiddush.  fol.  61.  3. 
^  Berac.  cap.  3.  hal.  3.  s  Bab.  Sotah,  fol.  21.2. 


70  Hebrew  and  Tahnudica I  [Oli.iii.  7. 

From  hence  it  appears  that  the  women  that  embraced 
Pharisaism  did  it  of  their  own  free  will  and  vow,  not  by 
command  :  which  the  men -Pharisees  also  did. 

2.  Pass  we  from  the  women  to  the  men  ;  and,  first,  to  the 
lowest  degrees  of  men  in  the  distinction  relating  to  religion  ; 
namely,  to  them  whom  they  ordinarily  called  "m  illiterate, 
and  Y"li«^n  D3^  the  people  of  the  earth,  or  the  ptleheians.  Of 
them,  thus  the  Gemara  in  Sotah^  newly  cited  :  "  One  reads 
the  Scriptures,  and  recites  the  Misna,  and  yet  he  waits  not 
upon  the  scholars  of  the  wise  men  ;  what  of  him  \  R.  Eleazar 
said,  y^b^n  Dy  Ht  This  is  one  of  the  people  of  the  earth. 
R.  Samuel  Bar  Nachmani  saith,  "^"^l  riT  "*'^n  Behold,  this 
is  an  illiterate  man.  R.  Jannai  saith,  '  Behold,  this  is  a 
Cuthean.'  R.  Achabar  saith,  '  Behold,  this  is  a  magi- 
cian." '''  And  a  little  after,  "  Who  is  Y"l8^n  DV  ^he  people  of 
the  earth  ?  R.  Meith  saith,  '  He  that  recites  not  his  phy- 
lacteries morning  and  evening  with  his  prayers.  But  the 
wise  men  say,  '  He,  whosoever  he  be,  that  lays  not  up  his 
phylactenes.'  Ben  Azzai  saith,  ■•  He  who  hath  not  a  fringe 
on  his  garment.'  R.  Jochanan  Ben  Joseph  saith,  'He  that 
instructs  not  his  sons  in  the  doctrine  of  the  law/  Others 
say,  '  He  who,  although  he  read  the  Scriptures,  and  repeats 
the  traditions,  yet  attends  not  on  the  scholars  of  the  wise 
men,  this  is,  H  ^  the  jieople  of  the  earth  [or  the  plebeians']. 
Does  he  read  the  Scriptures,  and  not  repeat  the  tradition  ? 
]5ehold,  this  man  is  m  illiterate.''  The  Gloss  upon  the 
place  speaks  thus,  "  The  people  of  the  earth  are  they  of  whom 
there  is  suspicion  of  tenths  and  cleanness  :"  that  is,  lest  they 
tithe  not  rightly,  nor  take  care  aright  concerning  cleansings. 
And  "^"^1  the  illiterate  person  is  H  Vt^  VT\^  more  vile  than^  or 
inferior  to,  the  people  of  the  earth.''''  Compare  that,  John  vii.  49, 
"  this  people  that  knoweth  not  the  law  is  cursed." 

Thoi  Q'^l'^^n  and  Q'^^O^n  ^l^T^^'H  colleagues  or  associates, 
and  scholars  of  the  wise  men,  were  opposed  to  these  vulgar 
persons.  Under  the  title  of  □'^D3n  "'"T'^DTTl  scholars  of  the 
wise  men,  are  comprehended  all  that  were  learned  and 
studious  :  under  the  title  of  D'^I^H  religious,  as  well  learned 
as  unlearned.  There  were  some  of  the  learned  whom  they 
commonly  called  piJl'll  «''^nn  or  J^Dnm  pn^"inn  colleagues 

^  Fol.  22.  I.  '  English  folio  edit.,  vol.  ii.  p.  124. 


Cli.  iii.7.]  Exercitations  upon  St.  Matthew.  71 

0/  the  Rahbins ;  who  as  yet  were  candidates,  and  not  pre- 
ferred to  the  public  office  of  teaching  or  judging.  The  thing 
may  be  ilhistrated  by  one  example  :  "  D3i''7'  in?D  D'^'^'^^n 
tZ}inrT  tZ^JlT^pv  Do  ^  the  U^'y^'^H,  the  colleagues  enter  in  to  ap- 
point the  neio  moon  ?  R.  Hoshaia  said,  When  I  was  "^nn 
a  colleague^  R.  Samuel  Ben  R.  Isaac  led  me  in  to  the  appoint- 
ment of  the  new  moon,  but  I  knew  not  whether  I  were  of 
the  number  or  no."  And  a  little  after ;  "  Do  the  colleagues 
\oY felloicsl  go  in  to  intercalate  the  year?  Let  us  learn  this 
from  the  example  of  Rabban  Gamaliel,  who  said,  Let  the 
seven  seniors  meet  me  in  the  chamber.  But  eight  entered, 
*  Who  came  in  hither,""  saith  he,  '  without  leave  V  '  I,'  an- 
swered Samuel  the  Little." 

In  this  sense  the  word  lin  a  colleague,  differs  nothing  from 
D^n  "T"^QSil  a  scholar  of  a  uise  ma^i,  in  that  both  signify  a 
student  and  a  learned  man.  But  the  word  I^H  a  colleague^ 
hath  a  wider  sense,  denoting  all  such  who  have  more  pro- 
fessedly devoted  themselves  to  religion,  and  have  professed  a 
more  devout  life  and  rule  than  the  common  people,  whether 
they  were  learned  or  unlearned,  whether  of  the  sect  of  the 
Pharisees,  or  of  the  Sadducees,  or  some  other.  Hence  you 
have  mention  of  ni3  nun  a  •  religious  Samaritan,  and  of 
"inn  Dliini  a  "1  religious  haker.  And  the  phrase  seems  to 
be  drawn  from  Psalm  cxix.  6^  ;  ^«^"J  lirM-^^V  ''ib^  "^in 
"  I  am  "  a  companion  of  all  those  that  fear  thee  :"  'jPT'' vj?  \7lp 
TST\ir\  "^"^n  They  take  upon  them  the  habit  of  religioyi.  See 
the  Babylonian  Talmud  in  Avodah  Zarah "  in  the  Gloss, 
That  distinction  also  is  worthy  of  consideration,  of  ^^'''^'^IFI 
t^'i'^l'^l"!  and  b5''n''*'i^t  «"^^"^nn  The  p  greater  and  the  less  re- 
ligious. 

Yet  the  word  seems  sometimes  to  be  appropriated  to  the 
Pharisees,  as  being  men  who,  above  all  others,  put  on  a 
splendidly  cloaked  religion,  which  appears  enough  from  the 
history  of  the  Gospel.  So,  perhaps,  is  that  to  be  understood, 
b^7'^7^2  p"l?2  i^'^'mn  The'^  religious  Galileans  purify :  that  is, 
as  the  Gloss  explains  it,  "  They  cleanse  their  wine  and  their 
oil  for  a  drink-offering,  if  perhaps  the  Temple  may  be  built 

^  Hieros.  Sanliedr.  fol.  18.3.  "  Fol.  7. 1. 

1    Bab.  Berac.  fol.  44.  2.  P  Hieros.  Bava  Bathra,  fol.  17.  i. 

n»  Joma,  fol.  8.  2.  q  Niddah,  fol.  6.  2. 

"  Lmsden's  edition,  vol.  ii.  p.  272. 


72  Hehreio  and  Talmudical  [Oh,  iii.  7. 

ill  their  days."  Which,  nevertheless,  the  Aruch  citing,  thus 
explains  them  :  rT^n::^^  p^Sin  p^^li^  Dmn  The  religious 
eat  their  common  food  in  cleanness.     By  which  very  thing  the 

Gloss  defines  PJiarisees ;  nint^l  JH^^in  ''S:;1t^^  pU^inD^ 
To  ■"  the  Pharisees ;  that  is,  to  them  that  eat  their  common  food 
in  cleanness.  Behold,  how  the  word  D^")!2n  religious.,  and 
rtDI'^D  Pharisees,  are  convertible  terms  ;  and  how  this  was 
the  proper  notion  whereby  a  Pharisee  was  defined,  "  That  he 
ate  his  common  food  in  cleanness  :"  that  is,  that  he  washed  his 
hands  when  he  ate. 

III.  We  must  not  think  that  Pharisaism  arose  altogether 
and  at  once,  but  it  was  long  a-conceiving,  and  of  no  fixed 
form  when  it  was  brought  forth.  The  same  may,  in  a  man- 
ner, be  said  of  this,  which  is  of  the  traditions  :  both  these 
and  that  were  the  issue  of  many  years.  The  ^  traditionarians 
do  refer  the  first  conception  of  the  Traditions  to  the  times  of 
Ezra.  But  how  many  centuries  of  years  passed  before  the 
birth  of  this  whole  monster  was  full  ripe  ?  In  like  manner, 
the  first  seeds  of  Pharisaism  were  cast  long  before  its  birth  ; 
and  being  now  brought  forth,  was  a  long  time  growing,  be- 
fore it  came  to  maturity ;  if  so  be  any  can  define  what  its 
maturity  was. 

We  observe  presently,  that  the  foundations  of  Sadduceeism 
were  laid  in  the  days  of  Ezra,  before  there  were  any  Sad- 
ducees  :  in  his  days  also,  I  suspect,  the  foundations  of  Phari- 
saism were  laid  long  before  there  were  any  Pharisees.  For, 
since  the  Pharisees  were  marked  with  that  title  because  they 
separated  themselves  from  other  men,  as  more  profane  ; 
and  since,  in  the  days  of  Ezra  and  Nehemiah,  it  was  the 
great  care,  and  that  a  holy  care  too,  to  separate  the  seed  of 
Israel  from  the  heathen  inhabitants  of  the  land,  to  wit,  the 
Samaritans,  the  Ashdodites,  the  Moabites,  &c.,  not  much 
after ;  some  men,  arrogating  too  much  for  themselves,  took 
occasion  hence  of  separating  themselves  from  the  men  of 
the  Israelitic  seed,  as  too  profane,  and  very  unfit  (alas  !)  for 
their  conununion.  Which  very  thing  we  experience  in  our 
present  Separatists.  For  when  the  Scripture  commands 
Christians   that  they  communicate   not   "  with   unbelievers, 

f  In  Chagigah,  fol.  18.  2. 

''  Hieros.  Megill.  fol.  75.  i.  Bab.  Bava  Kama,  fol.  82.  i. 


Ch.  iii.  7-]  Exei'citatious  upon  ^St.  Matthew.  73 

\vith  those  who  are  without,"  &c.,  that  is,  with  heathens ; 
some  do  hence  make  a  pretence  of  withdrawing  themselves 
from  the  assemblies  of  Christians  :  by  what  right,  by  what 
foundation,  let  themselves  look  to  it. 

We  shall  ngt  trace  the  time  wherein  the  name  of  Pha- 
risee first  arose ;  this  is  done  by  learneder  men  :  and  there- 
fore let  it  be  enough  to  have  observed  that  only.  After 
once  this  pretence  of  religion  was  received,  "  that  it  was  a 
pious  matter  to  separate  a  man's  self  from  the  common  peo- 
ple," superstition  increased  every  day,  which  served  for  a 
stay  and  patronage  to  this  sect  and  separation.  For  when 
they  had  espoused  a  religion  so  supercilious,  that  they  com- 
monly said,  "  Stand  off,  I  am  holier  than  thou"  (which  was 
also  foretold  by  the  prophet  with  an  execration,  Isa.  Ixv.  5.), 
and  that  they  placed  the  highest  sanctimony '  in  this,  to 
withdraw  themselves  from  the  common  people,  as  profane  ; 
it  was  certainly  necessary  to  circumscribe,  and  to  put  them- 
selves under  a  more  austere  rule  and  discipline,  that  they 
might  retain  the  name  andjaaie  of  religious  persons  in  other 
things  besides  that  separation,  that  argued  so  much  pride 
and  arrogancy.  Hence  the  troubles  about  tithings  and 
washings  arose,  and  increased  age  after  age  :  hence  sprang 
the  frequent  fastings  and  prayers,  the  cares  of  the  phylacte- 
ries, fringes,  and  other  matters  without  number :  so  that  (a 
thing  fatal  to  Separatists)  this  sect,  at  last,  was  crumbled 
into  sects,  and  a  Pharisee  was,  in  a  manner,  the  same  to  a 
Pharisee,  that  the  people  of  the  earth  was  to  a  Pharisee. 

Both 'I  Talmuds  reckon  seven  sects  of  Pharisees,  and  so 
does  the  Aruch  ^ :  which  it  will  not  be  irksome  to  describe 
with  their  pencil,  that  the  reader  may  see  to  what  a  degree 
of  madness  this  sect  was  come,  as  well  as  to  what  a  degree  of 
hypocrisy,     tn  TtDIID  tli^m?  The  Pharisees  are  seven : 

1 .  ^'r^Dtl?  tD1"(0  A  Shechemite  Pharisee,  uyi)  TWV^  H\2}^  TW 
This  y  [Pharisee]  does  as  Shechem.  Where  the  Gloss  is, 
"  Who  is  circumcised,  but  not  for  the  honour  of  God." 
iT'Dn^  hy  TT^rWili'O  V^V^  He  ^  carrieth  his  precepts  upon  his 
shoulders :    that    is,   as   the    Aruch   explains    it,   "  wood    to 

*  English  folio  edition,  vol.  ii.  p.  tah,  fol.  20.  3.  Bab.  Sotah,  fol. 
125.  22.  2. 

»  Hieros.  in  Berac.  fol.  13.  2.  So-        ^  In  u;TiS.       v  Bab.       ^  Hieros, 


74  Hehrew  and  Tahmidical  [Ch.  iii.  7. 

make  a  booth  [in  the  feast  of  Tabernacles],  or  something  of 
that  nature," 

2.  ''Dp''D  t!711D^  Pharisee  struck,  or  dashing.  r\t^  ^T^p^Dn 
V7!l"1  Who^  dasheth  Ms  feet.  The  Gloss  is,  "He  who  walketh 
in  humility,  the  heel  of  one  foot  touching  the  gj'eat  toe  of  the 
other :  nor  did  he  lift  up  his  feet  from  the  earth,  so  that  his 
toes  were  dashed  against  the  stones,"  The  Aruch  writes, 
"  Who  withdrew  himself  a  great  way  off,  that  he  might  not 
press  upon  men  in  the  ways,  and  dashed  his  feet  against 
the  stones,''  J  m!?r2  I'iV  i^iJ^I  'h  r|^p«  Strike  ^  me  (or  sur- 
round me),  and  yet  I  will  perform  the  command. 

3.  ■'!>?p  tI}"inD  A  c  Pharisee  that  lets  out  his  blood.  "  He  ^ 
strikes  out  his  blood  against  the  walls,"  The  Gloss  is ; 
"  He  shows  himself  such  a  one  as  if  his  eyes  were  hood- 
winked, that  he  might  not  look  upon  a  woman  ;  and  here- 
upon dashed  his  head  against  the  walls,  and  let  out  his 
blood."  The  Aruch  writes,  "  He  so  pressed  up  himself 
against  the  walls,  that  he  might  not  touch  those  that  passed 
by,  that  by  the  dashing  he  fetc|«d  blood  of  himself." — "  He  ^ 
performed  one  pi'ccept,  and  one  duty,  and  struck  out  blood 
at  each," 

4.  i-^^'in'T^Ii  lUI'^C  A  Pharisee  of  the  mortar.  The  Aruch 
thus  describes  him ;  "  He  went  in  a  loose  coat,  resembling  a 
mortar  with  the  mouth  turned  downwards.  So  he,  \yith  his 
loose  garment,  was  straiter  above  and  broader  below,"  In 
the  Jerusalem  Talmud  he  is  called  Pf^'DiD  tl^l'^C,  "  who  saith, 
I  withdraw  whatsoever  is  mine,  and  fulfil  the  command." 

5.  nitZ^V^I  ^rmn  nn  miB  "  The  Pharisee  which  saith, 
Let  me  know  tohat  my  duty  is,  and  I  'will  do  it."  "  I  have  ^ 
done  my  duty,  that  the  command  may  be  performed  accord- 
ing to  it,"  The  Aruch  thus  ;  "  As  though  he  should  say, 
There  is  no  man  can  show  me  wherein  I  have  transgressed." 

6.  n^?"^"^  \mD  A  Pharisee  of  fear :  such  was  Job, 

7-  mr\^  WT\t^A  Pharisee  of  love :  f^^^'O  n^-nn  "f^  phi 
Onni^^  mnhi  tll'IlD  t^S^^  Among  ^  all  these,  none  is  xoorthy 
to  he  loved  hut  the  Pharisee  of  love :  as  Ahraham. 

Whether  Pharisaism  ran  out  into  any  of  these  sects  in 
the  days  of  the  Baptist,  we  dispute  not.     Let  it  be  granted, 

a  Bab,  *>  Hieros,  ^  Bab.  ^  Hieros. 

•=  Leusden's  edit.,  vol.  ii.  p.  273.  ^  Hieros.        s  Hieros. 


Oh.  iii.  7.]  Exercitations  upon  St.  Matthew.  75 

that  the  best  and  the  most  modest  of  that  order  came  to 
his  baptism  :  the  best  of  the  Pharisees  certainly  were  the 
worst  of  men.  And  it  is  so  much  the  more  to  be  wondered 
at  that  these  men  should  receive  his  baptism  after  that  man- 
ner as  they  did  ;  when  it  was  highly  contrary  to  the  rule 
of  the  Pharisees  to  converse  among  the  common  people,  of 
whom  there  was  so  great  a  concourse  to  John  ;  and  highly 
contrary  to  the  doctrine  of  the  Pharisees,  so  much  as  to 
dream  of  any  righteousness,  besides  that  which  was  of  the 
works  of  the  law,  which  the  doctrine  of  John  diametrically 
contradicted. 

The  original  of  the  Sadducees,  learned  men  as  well  Jews 
as- Christians,  do,  for  the  most  part,  refer  to  one  Zadoc, 
a  scholar  of  Antigonus  Socheus  ;  which  Antigonus  took  the 
chief  seat  in  the  Sanhedrim  after  the  death  of  Simeon  the 
Just.  Of  him  thus  speaks  the  tract  Avoth  •'  :  "  Antigonus  of 
Socho  received  traditions  of  Simeon  the  Just.  He  said,  Be 
not  as  servants,  who  wait  upon  their  master  for  the  sake  of 
the  reward  ;  but  be  ye  like  servants  who  wait  upon  their 
master  not  for  the  sake  of  the  reward  :  but  let  the  fear  of 
the  Lord  rule  you." 

"  This  wise  man  (saith  Rambara*  upon  the  place)  had  two 
scholars,  Zadoc  and  Baithus  ;  who,  when  they  heard  this 
from  their  master,  said  among  themselves,  when  they  were 
gone  away.  Our  master  in  his  exposition  teacheth  us  that 
there  is  neither  reward  nor  punishment,  nor  any  expectation 
at  all  [for  the  future] :  for  they  understood  not  what  he 
meant :  therefore,  they  mutually  strengthened  one  another, 
and  departed  from  the  rule,  and  forsook  the  lavv  :  and  some 
company  adhered  to  both.  The  wise  men,  therefore,  called 
them  Sadducees  and  Baithusees."  And  a  little  after ;  "  But 
in  these  countries,  namely  in  Egypt,  they  call  them  Karaites, 
D'^b^'^p;  but  Sadducees  and  Baithusees  are  their  names  among 
the  wise  men."     See  also  the  Avoth  of  R.  Nathan'^. 

Yet  1  that  raiseth  a  scruple  here  :  "  Ki  ^  the  conclusion  of 
all  prayers  in  the  Temple  they  said,  UT\'jJ  "TV /or  ever.  But 
when  the  heretics  brake  in  and  said,  There  was  no  age  but 

^  Cap.  I.  Christians  as  Maimonides .'\ 

'    [A  name  formed  from  tlie  ini-  ^  Cap.  5. 

tials  of  the  full  name,  Rabbi  Moses  1  English  folio  edit.,  vol.  ii.  p.  1 26. 

ben  Maimon.,  better  known  among  "^  Bab,  Berac.  fol.  54. 


76  Hebrew  and  Talmudical  [Ch.iii.  7. 

one,  it  was  appointed  to  be  said,  D7lVn  1^1  Dbli?n  )pfor 
ever  and  ever^  or  from  age  to  age."  Upon  these  words  thus 
the  Gloss ;  "  In  the  first  Temple  they  said  only,  '  Blessed  be 
the  Lord  God  of  Israel  for  ever/  But  when  the  heretics 
brake  in  and  said  there  was  no  age  but  this,  Ezra  and  his  con- 
sistory appointed  that  it  should  be  said,  D71i?rf  '^V^  aSiyH  ip 
for  ever  and  ever,  ov  from  age  to  age,  to  imply  there  is  a  double 
world  [this,  and  one  to  come],  to  root  out  of  the  heart  the 
opinion  of  those  that  deny  the  resurrection  of  the  dead." 

Take  notice,  reader,  that  "  thei-e  were  some  who  denied 
the  resurrection  of  the  dead  in  the  days  of  Ezra/^  when  as 
yet  Zadoc,  the  father  of  the  Sadducees,  was  not  born.  After 
Ezra,  and  his  great  synagogue  (which  endured  many  a  year 
after  Ezra  was  dead),  sat  Simeon  the  Just,  performing  the 
office  of  the  high-priest,  for  the  space  of  forty  years :  and 
Antigonus  Socheus,  the  master  of  Zadoc,  succeeded  him  in 
the  chair  of  the  Sanhedrim.  So  that  although  the  Saddu- 
cees, with  good  reason,  do  bear  an  ill  report  for  denying  the 
resurrection,  and  that  was  their  principal  heresy  ;  yet  that 
heresy  was,  when  as  yet  there  were  no  heretics,  called  by 
the  name  of  Sadducees.  To  which,  perhaps,  those  words  do 
agree  (which  sufficiently  taste  of  such  a  heresy),  "  Ye  have 
said,  It  is  in  vain  to  serve  God,"  &c.,  Mai.  iii.  14. 

It  is  not,  therefore,  to  be  denied  that  the  Sadducee-heretics 
were  so  named  from  Zadoc ;  but  that  the  heresy  of  the  Sad- 
ducees., concerning  the  resurrection,  was  older  than  that  name, 
one  may  suppose  not  without  reason ;  nor  that  that  cursed 
doctrine  first  arose  from  the  words  of  Antigonus,  illy  under- 
stood by  Zadoc  and  Baithus,  but  was  of  an  ancienter  original, 
when  as  yet  the  prophets  Zecharias,  Malachi,  and  Ezra  him- 
self, were  alive,  if  that  Ezra  were  not  the  same  with  Malachi, 
as  the  Jews  suppose.  Therefore  I  do  rather  think  that  heresy 
sprang  from  the  misunderstanding  of  the  words  of  Ezekiel, 
chap,  xxxvii ;  which  some  understanding  according  to  the  let- 
ter, and,  together  with  it,  seeing  no  resurrection,  dreamt  that 
there  would  be  none  afterward.  And  this  doctrine  increased, 
and  exalted  itself  into  a  sect ;  when,  at  length,  Zadoc  and 
Baithus  asserted  that  it  was  so  determined  out  of  the  chair 
by  their  master  Antigonus  ",  the  president  of  the  Sanhedrim. 
^  Leusden's  edition,  vol.  ii.  p.  274. 


Ch.  iii.  7.]  Exercitations  upon  St.  Matthew.  77 

When  I  fetch  the  rise  of  the  Sadducees  not  much  after 
the  death  of  Simeon  the  Just^  that  does  not  unseasonably 
come  into  my  mind,  which  is  mentioned  by  the  Tahnudists, 
that  the  state  of  things  became  worse  after  his  death.  "  AH» 
the  days  of  Simeon  the  Just,  the  scape-goat  had  scarce  come 
to  the  middle  of  the  precipice  of  the  mountain  [whence  he 
was  cast  down],  but  he  was  broken  into  pieces  :  but,  when 
Simeon  the  Just  was  dead,  he  fled  away  [alive]  into  the 
desert,  and  was  eaten  by  Saracens.  While  Simeon  the  Just 
lived,  the  lot  of  God  [in  the  day  of  expiation]  went  forth 
always  to  the  right  hand  :  Simeon  the  Just  being  dead,  it 
went  forth  sometimes  to  the  right  hand  and  sometimes  to 
the  left.  All  the  days  of  Simeon  the  Just,  the  little  scarlet 
tongue  looked  always  white ;  but  when  Simeon  the  Just  was 
dead,  it  sometimes  looked  white  and  sometimes  red.  All 
the  days  of  Simeon  the  Just,  the  west  light  always  burnt ; 
but  when  he  was  dead,  it  sometimes  burnt  and  sometimes 
went  out.  All  the  days  of  Simeon  the  Just,  the  fire  upon 
the  altar  burnt  clear  and  bright ;  and,  after  two  pieces  of 
wood  laid  on  in  the  morning,  they  laid  on  nothing  else  the 
whole  day  :  but  when  he  was  dead,  the  force  of  the  fire 
languished  in  that  manner  that  they  were  compelled  to  sup- 
ply it  all  the  day.  AH  the  days  of  Simeon  the  Just,  a  bless- 
ing was  sent  upon  the  two  loaves  and  the  show-bread,  so 
that  a  portion  came  to  every  priest,  to  the  quantity  of  an 
olive  at  least ;  and  there  were  some  who  ate  till  they  were 
satisfied,  and  there  were  others  to  whom  something  re- 
mained after  they  had  eaten  their  fill :  but  when  Simeon  the 
Just  was  dead,  that  blessing  was  withdrawn,  and  so  little 
remained  to  each,  that  those  that  were  modest  withdrew 
their  hands,  and  those  that  were  greedy  still  stretched  them 
out." 

TevvriiiaTa  i\ibi'S)v'  Generation  of  mpers^  I.  "Octets, 
serpents,  chap,  xxiii.  33.  Not  so  much  "  the  seed  of  Abra- 
ham," which  ye  boast  of,  as  "  the  seed  of  the  serpent,^'  'O 
'AvtCxpi.(ttos,  6  ' AvTLK€iix(vos,  the  Antichrist,  the  Opposer,  2  Thess. 
ii.  4.  A  nation  and  offspring  diametrically  opposite,  and  an 
enemy  to  that  seed  of  the  woman,  and  which  was  to  bruise 
his  heel." 

°  Hieros.  Joma,  fol.  43.  3. 


78  Hehrew  a)id  Talmudical  [Ch.  iii.  9,  lo. 

II.  Hence,  not  without  ground,  it  is  concluded  that  that 
nation  was  rejected  and  given  over  to  a  reprobate  sense, 
even  before  the  coming  of  Christ.  They  were  not  only  y€vea, 
a  generation,  but  y^vvrijxaTa,  an  offspring  of  vipers,  serpents 
sprung  from  serpents.  Nor  is  it  wonder  that  they  were  re- 
jected by  God,  when  they  had  long  since  rejected  God,  and 
God's  word,  by  their  traditions.  See  that  Matt.  xiii.  13 — 15, 
1  Pet.  ii.  10,  "  Ye  were  not  a  people." 

There  was,  indeed,  a  certain  remnant  among  them  to  be 
gathered  by  Christ :  and  when  that  was  gathered,  the  rest 
of  the  nation  was  delivered  over  to  everlasting  perdition. 
ThisP  is  that  Xeiju/xa,  that  remnant  of  the  apostle,  Rom. 
xi.  5,  which  then  was,  when  he  writ  those  things  ;  which 
then  was  to  be  gathered,  before  the  destruction  of  that 
nation. 

'^vyilv  uTib  Ti]s  fxeXXovaris  opyrji'  To  jiy  from  the  wrath  to 
come.']  These  words  respect  the  very  last  words  of  the  Old 
Testament,  "lest  I  smite  the  earth  with  a  curse,"  Mai. iv. [6]; 
and  denote  the  most  miserable  destruction  of  the  nation,  and 
now  almost  ready  to  fall  upon  them. 

The  receiving  of  John's  baptism  signed  and  fenced  those 
that  received  it  from  the  ruin  that  was  just  coming.  To  this 
belongs  that  of  St.  Peter,  Epist.  i.  ch.  iii.  20,  21  :  in  that  man- 
ner as  Noah  and  his  sons  were  by  water  delivered  from  the 
flood,  "  so  also  baptism  now,  the  antitype  of  that  type,  saveth 
us"  from  the  deluge  of  divine  indignation,  which  in  a  short 
time  is  to  overflow  the  Jewish  nation.  Think  here,  if  those 
that  came  to  baptism  brought  not  their  little  ones  with  them 
to  baptism :  when,  by  the  plain  words  of  the  Baptist,  those 
that  are  baptized  are  said  to  "  fly  from  the  wrath  to  come  V 
that  is,  '  the  wrath  of  God,'  that  was  not  long  hence  to  destroy 
the  nation  by  a  most  sad  overthrow. 

Ver.  9  :  Mt/  bo^-qre  Xeyeiv  Thhik  not  to  sai/.'\  A  Jerusalem 
phrase,  to  be  met  with  everywhere  in  the  Talmud :  "^Q^D  HD 
To  think  a  word,  or  to  be  of  that  opinion. 

Ver.  10  :  'H  a^ivr)  -npos  ttjv  piCav  The  axe  is  laid  to  the  root.] 
These  words  seem  to  be  taken  from  Isa.  x.33,34.  The  de- 
struction of  the  nation  was  to  proceed  from  the  Romans,  who 

P  English  folio  edition,  vol.  li.  p.  127. 


Ch.  Hi.  1 1,15.]     Exercitations  upon  St.  Matthew.  79 

had  now  a  great  while  held  them  under  the  yoke.  That  axe, 
now  laid  to  the  root  of  the  tree,  shall  certainly  cut  it  down, 
if  from  this  last  dressing  by  the  gospel  it  bears  not  fruit. 
In  the  Talmud  %  those  words  of  Isaiah  are  applied  to  the 
destruction  of  the  city ;  and  thence  it  is  argued,  that  the 
Messias  should  be  born  not  much  after  the  time  of  that 
destruction,  because  presently  after  the  threatening  of  that 
ruin  follows,  '^  A  Branch  shall  arise  out  of  the  stock  of  Jesse,"" 
Isa.  xi.  I. 

Ver.  1 1  :  OS  ovk  ufxl  LKUfos  to.  vnahrnxara  fiacTTacrai'  Whose 
shoes  I  am  not  worthy  to  bear.'\  In  Luke  it  is,  Xvcrat  tov  ifxavTa 
Tb}v  vTTohr]ixdT(>)v,  (o  uuloose  the  latchet  of  his  shoes :  which  comes 
to  the  same  thing :  both  sound  to  the  same  import,  as  if  he 
had  said,  '  Whose  servant  I  am  not  worthy  to  be.^ 

"  A  Canaanite""  servant  is  like  a  farm,  in  respect  of  buying: 
for  he  is  bought  with  money,  or  with  a  writing,  Jlptm  "11^ 
or  hij  some  service  done,  as  a  pledge  or  pawn.  And  what  is 
such  a  pawning  in  the  buying  of  servants  ?  Namely,  that  he 
looseth  the  shoe  of  him  [who  buys],  or  binds  on  his  shoe,  or 
carries  to  the  bath  such  things  as  be  necessary  for  him,"  «foe. 
These  things  Maimonides  produceth  out  of  the  Talmud, 
where  these  words  are,  "  How^  is  a  servant*  bought  nptPlD, 
bi/  service  ?  He  looseneth  the  buyer's  shoe ;  he  carrieth  such 
things  after  him  as  are  necessary  for  the  bath ;  he  un- 
clothes him ;  washes,  anoints,  rubs,  dresses  him ;  puts  on  his 
shoes,  and  lifts  him  up  from  the  earth,"  &c.  See  also  the 
Tosaphta'i. 

This,  by  the  way,  is  to  be  noted,  which  the  Gloss  intimates, 
that  all  servants,  of  what  heathen  nation  soever,  bought  by 
the  Jews,  were  called  '  Canaanite  servants,'  because  it  is  said 
of  Canaan,  "  Canaan  a  servant  of  servants." 

Ver.  15^-  OvT(a  Tip^TTOV  earlv  rjiMV  TiXrjpGiaai  naaav  bLKacoav- 
vr]V  Thus  it  becomes  us  to  fulfil  all  righteousness.']  That  is,  '  that 
we  fulfil  every  thing  that  is  just.'  Now  in  the  baptism  of 
Christ  there  were  these  two  just  things  especially : — I.  That 
this  great  priest,  being  initiated  into  his  ministerial  office, 
should   answer  the  type  of  the  admission   of  the   Levitical 

1  Hieros.  Beracoth,  fol.  5.  i.  t  Leusden's  edition,  vol.  ii.  p.  275. 

r  Maimoii.  in  miDa  cap.  2.  "  Ad  Kiddush.  cap.  i. 

s  Bab.  Kiddushin,  fol.  22.  2.  ^  English  folio  edit.,  vol.'n.^.  128. 


80  HehreiD  and  Talmudical  [Oh.  iii.  i6. 

priests,  who  were  initiated  by  washing  and  anointing ;  so  was 
he  by  baptism,  and  the  Holy  Ghost.  II.  When,  by  the  in- 
stitution of  Christ,  those  that  entered  into  the  profession  of 
the  gospel  were  to  be  introduced  by  baptism,  it  was  just, 
yea,  necessary,  that  Christ,  being  to  enter  into  the  same 
profession,  and  to  preach  it  too,  should  be  admitted  by 
baptism. 

Ver.  16  :  Kat  ^airriaOels  6'lr]aovs'  And  Jesus  being  baptized.] 
I.  That  Christ  conversed  upon  earth  two-and-thirty  years  and 
a  half  (as  many  years  as  David  lived  at  Jerusalem  ;  compare 
2  Sam.  V.  5),  is  proved  hence : — i.  That  he  was  baptized  when 
he  had  now  completed  his  twenty-ninth  year,  and  had  newly 
begun  his  thirtieth.  That  the  words  of  Luke  imply,  oxret  hcov 
TpLCLKovTa  apyoyiivos  oiV  He  began  to  be  about  thirty  years  old. 
Which  words,  although  they  are  applied  by  some  Christians 
to  I  know  not  what  large  latitude, — yet  in  the  Jewish  schools, 
and  among  that  nation,  they  would  not  admit,  certainly,  of 
another  sense  than  we  produce.  For  therey  this  axiom  holds, 
:  n^tr  n*Hr}n  nitrn  fn«  DV  The  first  day  of  the  year  is 
reckoned  for  that  year.  And,  questionless,  Luke  speaks  with 
the  vulgar.  For  let  it  be  supposed  that  the  evangelist  uttered 
these  words  in  some  Jewish  school,  "  N.  was  baptized  apxo- 
fjLfvos  oi)v  &)o-ei  TpicLKovTa  hdv,  beginning  to  be  about  thirty  years 
old:''''  how  could  it  be  understood  by  them  of  the  thirtieth 
complete  (much  less  of  the  thirty-first,  or  thirty-second,  as 
some  wrest  it)  ?  when  the  words  apx6p.ivos  cLo-ei,  beginning  to 
he  about.,  do  so  harmoniously  agree  with  the  said  axiom,  as 
scarcely  any  thing  can  do  more  clearly.  2.  That,  from  his 
baptism  to  his  cross,  he  lived  three  years  and  a  half.  This  is 
intimated  by  the  angel  Gabriel,  Dan.  ix.  27  ;  "  In  the  half  of 
a  week"  (that  is,  in  three  years  and  a  half)  "  he  shall  make 
the  sacrifice  and  oblation  to  cease;"  and  it  is  confirmed  from 
the  computation  in  the  evangelists,  but  especially  in  John, 
who  clearly  mentioneth  four  Passovers  (chap.  ii.  13,  v.  1,  vi.  4, 
and  xiii.i )  after  his  forty  days'  fast,  and  not  a  little  time  spent 
in  Galilee. 

II.  Therefore,  we  suppose  Christ  was  baptized  about  the 
feast  of  Tabernacles,  in  the  month  Tisri,  at  which  time  we 

y  Rosh  Hashanah,  fol.  2.  2.  -• 


Ch.  iii.  17.]        Exercitations  upon  St.  Matthew.  81 

s^uppose  hira  born  ;  and  that  John  was  born  about  the  feast 
of  the  Passover,  and  at  that  time  began  to  baptize.  For 
when  Christ  Uved  two-and-thirty  years  and  a  half,  and  died 
at  the  feast  of  the  Passover,  you  must  necessarily  reduce 
his  birth  to  the  month  Tisri,  and  about  the  time  of  the  feast 
of  Tabernacles :  and  when  John  the  Baptist  was  elder  than  he 
by  half  a  year,  you  must  necessarily  suppose  him  born  about 
the  feast  of  the  Passover.  But  of  these  things  we  have  said 
something  already. 

Ver.  1 7  :  Kal  Ihov,  (poivrj  iK  t5)v  ovpavMV  And  behold,  a  voice 
from  heaven.]  Christ  was  honoured  with  a  threefold  testimony, 
pronounced  by  a  voice  from  heaven,  according  to  his  threefold 
office.     See  what  we  say  at  chap.  xvii.  2. 

You  find  not  a  voice  sent  from  heaven  between  the  giving 
of  the  law  and  the  baptism  of  Christ.  What  things  the  Jews 
relate  of  Bath  Kol^,  they  must  pardon  me  if  T  esteem  them, 
partly,  for  Jewish  fables, — partly,  for  devilish  witchcrafts. 
They  hold  it  for  a  tradition  :  "  After »  the  death  of  the  last 
prophets,  Haggai,  Zechariah,  Malachi,  tUlpH  TVn  np7jnD3 
;  T'^^'^1D"'T2  the  Holy  Spirit  departed  from  Israel  [which  was 
most  true]  :  h^p  rai  J^'tZJ^^ntrn  ]5  "Qr^^l  ^ut  they  used 
thenceforth  the  Bath  Kol."  '■  The  Bath  .Kol  was  this ; 
in«  ^Ip  "l^inO  «!JV  D'^^tDH  ]n  «!i1''  ^ipU?2  WheM"^  a 
voice  (or  thunder)  came  out  of  heaven.,  another  voice  came  out 
from  it'' 

But  why,  I  pray,  was  prophecy  withdrawn,  if  heavenly 
oracles  were  to  be  continued  ?  Why,  also,  was  Urim  and 
Thummim  taken  away  ?  Or  rather,  why  was  it  not  restored 
after  the  Babylonian  captivity?  For  "  Five  things  (say  theyc) 
were  wanting  under  the  second  Temple^,  which  were  under 
the  first;  namely,  the  fire  from  heaven,  the  ark,  Urim  and 
Thummim,  the  oil  of  anointing,  and  the  Holy  Spirit."  It 
would  certainly  be  a  wonder,  if  God,  taking  away  from  his 
people  his  ordinary  oracles,  should  bestow  upon  them  a 
nobler  oracle,  or  as  noble ;  and  that  when  the  nation  had 
degenerated,  and  were  sunk  into  all  kind  of  impiety,  supersti- 

'    ["jip  1-12  Hebr.  Filia  vocis.    See  art.  29. 
Biixtorf  Lex.  Rabb.  col.  320.]  "=  Hieros.  Taanith,  fol.  65.  1. 

a  Bab.  Sanhed.  fol.  11.  i.  '^  En ylish  folio  edition,  vol.  ii.  ji. 

^  Piske  Tosaph.  in  Sanhed.  cap.  i .  1 29. 

LIGHTFOOT^  VOL.  II.  U 


82  Hebrew  and  Talmuclical  [Ch.  iii.  17. 

tion,  heresy.  When  the  last  prophets,  Haggai  and  the  rest, 
were  dead,  the  Sadducean  heresy,  concerning  the  resurrec- 
tion crept  in,  and  the  Pharisaical  heresy  also,  weakening  all 
Scripture,  and  making  it  of  none  effect  by  vain  traditions. 
And  shall  I  believe  that  God  should  so  indulge  his  people, 
when  they  were  guilty  of  so  grievous  apostasy,  as  to  vouch- 
safe to  talk  familiarly  with  them  from  heaven,  and^  to  afford 
them  oracles  so  sublime,  so  frequent,  as  the  prophets  them- 
selves had  not  the  like  ?  If  I  may  speak  plainly  what  I 
think,  I  should  reduce  those  numberless  stories  of  the  Bath 
Kol  which  occur  everywhere  under  these  two  heads  ; 
namely,  that  very  many  are  mere  fables,  invented  for  this 
purpose,  that  hence  the  worth*  of  this  or  that  Rabbin  or 
story  may  be  illustrated  :  the  rest  are  mere  magical  and  dia- 
bolical delusions. 

When  I  read  these  and  such-like  passages,  that^  the  Bath 
Kol  in  Jericho  gave  witness  to  Hillel,  that  he  was  worthy  to 
have  the  Holy  Ghost  abide  upon  him  ;  that  the  Bath  Kol  in 
Jabneh  yielded  the  same  testimony  to  Samuel  the  Little  ; 
that  thes  Bath  Kol  again  in  Jabneh  determined  the  contro- 
versies between  the  schools  of  Shammai  and  Hillel,  for  those 
of  Hillel;"  and.  innumerable  other  stories  of  that  kind,  I 
cannot  but  either  suspect  these  to  be  tales,  or  that  these 
voices  were  framed  by  art  magic  for  the  honour  of  the 
Rabbins. 

It  is  remarkable  what  is  related  in  the  Jerusalem  Talmud  ^; 
h\p  ni  nV^iyD  "in«  J^D^in  y^V^^  'S^  :  R.  EUezer  saith, 
They  follow  the  hearing  of  Bath  Kol.  And  a  little  after ; 
"  R.  Jochanan,  and  R.  Simeon  Ben  Lachish,  desired  to  see 
the  face  of  Samuel  [the  Bahylonian  Doctor];  Let  us  follow, 
say  they,  the  hearing  of  Bath  Kol.  Travelling  therefore,  near 
a  school,  they  heard  a  boy's  voice  reading  [in  i  Sam.  xxv.  i.] 
1^72  h^^'^'^^  And  Samuel  died.  They  observed  this,  and  so 
it  came  to  pass,  for  Samuel  of  Babylon  was  dead." 

"  R.  Jonah  and  R.  Josah  went  to  visit  R.  Acha  lying  sick  : 
Let  us  follow,  say  they,  the  hearing  of  Bath  Kol.  They  heard 
the  voice  of  a  certain  woman  speaking  to  her  neighbour,  '  The 

«  Leusden's  edit.,  vol,  ii.  p.  246.  s  Hieros.  Berac.  fol.  3.  2. 

f    Bab.    Sanhed.    in    the    above         ^  Schab.  fol.  8.  3. 
I>lace. 


Ch.  iv.  1 .]  Exercitatiom  upon  St.  Matthew.  83 

light  is  put  out.'  To  whom  she  said,  '  Let  it  not  be  put  out, 
nor  let  the  light  of  Israel  be  quenched/  " 

Behold  !  reader,  a  people  very  well  contented  to  be  deceived 
with  a  new  kind  of  Bath  Kol.  Compare  these  things  with 
VirgWs  lots'\  of  which  the  Roman  historians  speak  frequently. 
Not  to  be  more  tedious  therefore  in  this  matter,  let  two 
things  only  be  observed:  i.  That  the  nation,  under  the 
second  Temple  was  given  to  magical  arts  beyond  measure. 
And,  2.  That  it  was  given  to  an  easiness  of  believing  all 
manner  of  delusions  beyond  measure.  And  one  may  safely 
suspect,  that  those  voices  which  they  thought  to  be  from 
heaven,  and  noted  with  the  name  of  Bath  Kol,  were  either 
formed  by  the  devil  in  the  air  to  deceive  the  people,  or  by 
magicians  by  devilish  art  to  promote  their  own  affairs. 
Hence  the  apostle  Peter  saith  with  good  reason,  that  "  the 
word  of  prophecy  was  surer  than  a  voice  from  heaven  ; " 
2  Pet.  i.  1 9. 

The  very  same  which  I  judge  of  the  Bath  Kol,  is  my 
opinion  also  of  the  frequent  appearances  of  Elias,  with  which 
the  leaves  of  the  Talmud  do  every  where  abound  ;  namely, 
that  in  very  many  places  the  stories  are  false,  and,  in  the  rest, 
the  apparitions  of  him  were  diabolical.  See  the  notes  upon 
the  tenth  verse  of  the  seventeenth  chapter. 

CHAP.  IV. 

Ver.  1  :  'Avrj\dri  eh  ttjv  iprjixov  vnb  rod  nvevixaros'  Tieipaa- 
Orjvai,  &c.  He  was  led  up  by  the  Spirit  into  the  wilderness  to  be 
tempted,  t^c]  The  war,  proclaimed  of  old  in  Eden  between 
the  serpent,  and  the  seed  of  the  serpent,  and  the  seed  of  the 
woman.  Gen.  iii.  15,  now  takes  place  ;  when  that  promised 
seed  of  the  woman  comes  forth  into  the  field  (being  initiated 
by  baptism,  and  anointed  by  the  Holy  Ghost,  unto  the  public 
office  of  his  ministry)  to  fight  with  that  old  serpent,  and  at 
last  to  bruise  his  head.  And,  since  the  devil  was  always  a 
most  impudent  spirit,  now  he  takes  upon  him  a  more  har- 
dened boldness  than  ever,  even  of  waging  war  with  him  whom 
he  knew  to  be  the  Son  of  God,  because  from  that  ^  ancient 
procla.mation  of  this  war  he  knew  well  enough  that  he  should 
bruise  his  heel. 

*  [See  Smith's  Diet.  G.  and  R.  Antiquities,  art.  Sortes.'] 
^  English  folio  edition,  vol.  ii.  p.  133, 

a  2 


84  Hebrero  and  Talmudical  [Ch.  iv.  i. 

The  first  scene  or  field  of  the  combat  was  the  '  desert  of 
Judea,'  which  Luke  intimates,  when  he  saith,  that  "Jesus 
returned  from  Jordan,  and  that  he  was  led  by  the  Spirit  into 
the  wilderness  ;"  that  is,  from  the  same  coast  or  region  of 
Jordan  in  which  he  had  been  baptized. 

The  time  of  his  temptations  was  from  the  middle  of  the 
month  Tisri  to  the  end  of  forty  days ;  that  is,  from  the  begin- 
ning of  our  month  of  October  to  the  middle  of  November,  or 
thereabouts  :  so  that  he  conflicted  with  cold,  as  well  as  want 
and  Satan. 

The  manner  of  his  temptations  was  twofold.  First,  invi- 
sibly, as  the  devil  is  wont  to  tempt  sinners ;  and  this  for 
forty  days :  while  the  tempter  endeavoured  with  all  his  in- 
dustry to  throw  in  his  suggestions,  if  possible,  into  the  mind 
of  Christ,  as  he  does  to  mortal  men.  Which  when  he  could 
not  compass,  because  he  found  '  nothing  in  him'  in  which 
such  a  temptation  might  fix  itself,  John  xiv.  "^o,  he  attempted 
another  way,  namely,  by  appearing  to  him  in  a  visible  shape, 
and  conversing  with  him,  and  that  in  the  form  of  an  angel  of 
light.  Let  the  evangelists  be  compared.  Mark  [i.  13.]  saith, 
"he  was  tempted  forty  days:"  so  also  doth  Luke  [iv.  2.]:  but 
Matthew,  that  "  the  tempter  came  to  him  after  forty  days  -," 
that  is,  in  a  visible  form. 

The  matter  of  his  temptations  was  very  like  the  temptations 
of  Eve.  She  fell  by  the  'Must  of  the  flesh,  the  lust  of  the 
eye,  and  the  pride  of  life :"  which  are  the  heads  of  all  sins, 
I  John  ii.  16. 

By  "  the  lust  of  the  eyes  : "  for  "  she  saw  the  fruit,  that  it 
was  pleasant  to  the  sight." 

By  "  the  lust  of  the  flesh  ;"  she  lusted  for  it,  because  "  it 
was  desirable  to  be  eaten." 

By  "the  pride  of  life;"  not  contented  with  the  state  of 
perfection  wherein  she  was  created,  she  affected  a  higher ; 
and  she  "took^  of  the  fruit,  and  did  eat,"  that  she  might 
become  wiser  by  it. 

The  same  tempter  set  upon  our  Saviour  with  the  same 
stratagems. 

L  As  Eve  was  deceived  by  mistaking  his  person,  supposing 
a  good  angel  discoursed  with  her  when  it  was  a  bad,  so  the 

1  Leusden's  edition,  vol.  ii.  p.  277. 


Ch.  iv.  5.]  Exercitations  upon  St.  3Iattheiv.  85 

devil  in  like  manner  puts  on   the  good  angel  here,   clothed 
with  light  and  feigned  glory, 

II.  He  endeavours  to  ensnare  Christ  by  "  the  lust  of  the 
flesh  ;""  "  Command  that  these  stones  be  made  bread  :'"'  by 
"  the  lust  of  the  eye ;"  "  All  these  things  will  I  give  thee,  and 
the  glory  of  them :"  by  "  the  pride  of  life  f  "  '  Throw  thyself 
down,"'  and  fly  in  the  air,  and  be  held  up  by  angels."" 

Ver.  5  :  'Etti  to  iiTepvytov  tov  Upov-  Upon  the  pinnacle  of 
the  Temple.']  Whether  he  placed  him  upon  the  Temple  itself, 
or  upon  some  building  within  the  holy  circuit,  it  is  in  vain  to 
seek,  because  it  cannot  be  found.  If  it  were  upon  the  Temple 
itself,  I  should  reflect  upon  the  top  of  the  oblt^  2^^^*^^^  ^f  ^^^^ 
Temple:  if  upon  some  other  building,  I  should  reflect  upon 
the  'S.Toav  ^a(nkiKr\v,  the  royal  gallery.  The  priests  were 
wont  sometimes  to  go  up  to  the  top  of  the  Temple,  stairs 
being  made  for  this  purpose,  and  described  in  the  Talmudic 
book  entitled  Middoth""  ;  and  they  are  said  to  have  ascended 
hither,  "  when"  fire  was  first  put  to  the  Temple,  and  to  have 
thrown  up  the  keys  of  the  chambers  of  the  Temple  towards 
heaven,  with  these  words  ;  '  O  thou  eternal  Lord,  because  we 
are  not  worthy  to  keep  these  keys,  to  thee  they  are  delivered.' 
And  there  came,  as  it  were,  the  form  of  a  hand  out  of  heaven, 
and  took  them  from  them :  and  they  leaped  down,  and  fell 
into  the  fire." 

Above  all  other  parts  of  the  Temple  the  DT'li^  porch  of  the 
Temple,  yea,  the  whole  -npovaov,  space  before  it,  may  not  un- 
fitly be  called  to  TTTepvyiov  tov  lepov,  the  wing  of  the  Temple, 
because,  like  wings.,  it  extended  itself  in  breadth  on  each  side, 
far  beyond  the  breadth  of  the  Temple :  which  we  take  notice 
of  elsewhere. 

If,  therefore,  the  devil  had  placed  Christ  in  the  very  pre- 
cipice of  this  part  of  the  Temple,  he  may  well  be  said  to  have 
placed  him  upon  the  wing  of  the  Temple,  both  because  this 
part  was  like  a  wing  to  the  Temple  itself,  and  that  that  pre- 
cipice was  the  toing  of  this  part. 

But  if  you  suppose  him  placed  gttI  a-Toav  l3a<n\iKriv,  upon  the 
royal  gallery,  look  upon  it  thus  painted  out  by  Josephus : 
"  Ono  the  south  part  [of  the  court  of  the  Gentiles]  was  the 

m  Cap.  4.  hal.  5.  »  Bab.  Taanith,  fol.  29.  i. 

°  Antiq.  lib.  xv.  cap.  14.  [Hudson,  p.  703.]  [xv.  11.  5.] 


86  Hebreiv  and  Talmudical  [Ch.  iv.  8. 

oToa  ^acyiXiKi],  the  king's  gallery^  that  deserves  to  be  mentioned 
among  the  most  magnificent  things  under  the  sun  :  for  upon 
a  huge  depth  of  a  valley,  scarcely  to  be  fathomed  by  the  eye 
of  him  that  stands  above,  Herod  erected  a  gallery  of  a  vast 
height ;  from  the  top  of  which  if  any  looked  down,  (tkoto- 
biviav  ovK  €^LK0ViJL€vr]s  TTjS  oxj/ecos  eh  aixeTprjrov  tov  ^v66v  he 
would  grow  dizzy,  his  eyes  not  being  able  to  reach  to  so  vast 
a  depth." 

Yer.  8p  :  AeUwcnv  avT(^  -ndaas  ras  l^aaiKeCas  tov  Koaixov,  &C. 
Showed  him  all  the  Hngdouis  of  the  world,  c^c]  That  is, 
Kome  with  her  empire  and  state.  For,  i.  That  empire  is 
called  -naaa  olKovfxivr],  all  the  world,  (which  word  Luke  [iv.  5.] 
useth  in  this  story,)  both  in  sacred  and  profane  writers. 
2.  At  this  time  all  cities  were  of  little  account  in  compa- 
rison of  Rome,  nor  did  any  part  of  the  earth  bear  any  vogue 
without  that  empire.  3.  Rome  was  'the  seat  of  Satan/ 
Rev.  xiii.  2  ;  and  he  granted  to  the  beast  of  that  city  both 
it  and  the  dominion.  4.  This  therefore  seems  to  be  that 
whereby  he  attempts  to  ensnare  our  Saviour  in  this  object, 
namely,  that  he  promiseth  to  give  him  the  pomp  and  power 
of  Caesar,  and  to  deliver  into  his  hand  the  highest  empire  of 
the  world,  that  is,  the  Roman.  This,  antichrist  afterward 
obtained. 

Ver.  13  :  Kal  KaraAtTrcoy  Ti]v  Nafape^,  eKd<j^v  KaTioKriaev  eh 
Kairepvaovfji.'  And,  leaving  Nazareth,  he  came  and  dwelt  at 
Capernaum.']  Why  he  left  Nazareth  after  he  had  passed  six 
or  seven-and-twenty  years  there,  the  reason  appears,  Luke 
iv.  28,  &c.  We  do  not  read  that  he  returned  thither  again  ; 
and  so,  unhappy  Nazareth,  thou  perishest  by  thine  own  folly 
and  perverseness.  Whether  his  father  Joseph  had  any  in- 
heritance at  Capernaum,  which  he  possessed  as  his  heir,  or 
rather  dwelt  there  in  some  hired  house,  we  dispute  not.  This 
is  certainly  called  his  city,  Matt.  ix.  i,  &c. ;  and  here,  as  a 
citizen,  he  paid  the  half-shekel,  Matt.  xvii.  24.  Where  it  is 
worthy  marking  what  is  said  by  the  Jews  :  l^y2  ^tl^  H^D 
:  U?nn  "y^  "CJ^n  ^IZ;]^^^  b^rT'l  How^  long  does  a  man  dwell  in 
some  city  before  he  he  as  one  of  the  citizens  ?  Twelve  months. 
The  same  is  recited  again»"  elsewhere.     The  Jerusalem  Ge- 

P  English  folio  edit.,  vol.  ii.  p.  131.         i  Bava  Bathra,  cap.  i.  hal.  6. 
*■  Bab.  Sanhedr.  fol.  112.  i. 


Oh.  iv.  i^.]  Exercitations  upon  St.  Matthew.  87 

mara  thus  explains  it ;  "  If  he  tarry  in  the  city  thirty  days, 
he  becomes  as  one  of  the  citizens  in  respect  of  the  alms-chest ; 
if  six  months,  he  becomes  a  citizen  in  respect  of  clothing  ;  if 
twelve  months,  in  respect  of  tributes  and  taxes."  The  Baby- 
lonian adds,  '•'  if  nine  months,  in  respect  of  burial."  That  is, 
if  any  abide  in  a  city  thirty  days,  they  require  of  him  alms  for 
the  poor ;  if  six  months,  he  is  bound,  with  the  other  citizens, 
to  clothe  the  poor  ;  if  nine  months,  to  bury  the  dead  poor  ;  if 
twelve  months,  he  is  bound  to  undergo  all  other  taxes  with 
the  rest  of  the  citizens.     See  the  Gloss. 

Ver.  15  :  r^  Zaj3ov\(bv,  koI  yr]  Ne0^aAei/x'  The  land  of  Za- 
bulon,  and  the  land  of  Nephthali.^  It  is  needful  that  the 
words  of  Isaiah  be  considered,  whence  these  words  are  taken. 
He  had  been  discoursing,  in  the  eighth  chapter  towards  the 
end,  concerning  the  straits  and  miseries  that  compassed  ^ 
the  transgressors  of  the  law  and  the  testimony.  "  To  the 
law  and  to  the  testimony,'^  &c.,  ver.  20.  'D^'Sy  TVii'p'^  nil  Ili^T 
"  But  if  a  man  transgress  against  it  [that  is,  Hlin  and  m^i^n 
the  laio  and  the  testimony],  it  will  redound  to  his  hardship,  and 
he  shall  suffer  hunger,"  &c.,  ver.  21.  "  And  he  shall  look  to 
the  earth,  and  behold  trouble  and  darkness,  dimness  of  an- 
guish, and  he  shall  be  driven  to  darkness,"  ver.  22.  And 
then  it  follows,  chap.  ix.  1 ,  vh  p^^D  "i^^*«^  f]:^^^  «S  ''3 
''  For  the  dimness  shall  not  be  like  to  that  wherein  it  was  ill 
with  him,  at  what  time  the  former  [afflicter]  lightly  touched 
the  land  of  Zabulon,  and  the  land  of  Nephthali,  and  the  latter 
grievously  afflicted,"  &c.  "  That  people  who  sat  in  darkness, 
saw  a  great  light,"  &c. 

That  which  the  prophet  means  here  is  this  :  i .  That 
the  contemners  of  Emanuel  and  his  testimony,  that  is,  the 
gospel,  should  undergo  far  greater  calamities  than  those 
places  had  undergone,  either  under  their  first  conqueror 
Ben-hadad',  or  under  the  second,  the  king  of  Assyria".  For 
those  places  saw  light  at  last  restored  to  them,  when  the 
Messias  preached  the  gospel  there :  but  the  contemners  of 
the  gospel  are  driven  into  eternal  darkness.  2.  He  foretells 
the  morning  of  liberty,  and  of  evangelical  light,  to  arise 
there,  where  the  first  darkness  and  the  calamities  of  their 

^   Leusden's  edition,  vol.   ii.    p.         *  i  Kings  xv.  20. 
278.  "  2  Kings  XV.  29. 


88  Hebrew  and  Talmudical         [Oh.  iv.  18, 19. 

captivity  had  arisen.  St.  Matthew  citing  these  words,  that 
he  might  show  the  prophecy  to  be  fulfilled,  of  that  light 
that  should  arise  there,  omits  those  words  which  speak  of 
their  former  misery,  that  is,  the  first  clause  of  the  verse  ; 
and  produceth  those  words  only,  and  that  very  fitly  too, 
which  make  to  his  purpose,  and  which  aim  directly  thither 
by  the  prophet's  intention.  The  prophet  Hosea  affords  us 
an  instance  of  curtailing  ^  a  sentence  after  that  manner,  chap, 
i.  II,  ii.  1  ;  when  he  proclaims  Israel  and  Judah  miserable, 
he  calls  them  '  Lo-Animi,'and  '^Lo-Ruchamah ;'  when  happy, 
*  Amrai,'  and  '  Ruchamah." 

Ilipav  Tov  ''lopbdi'ov  Beyond  Jordan.]  Not  by  Jordan,  but 
beyond  Jordan.  For  the  latter  afilicter,  the  king  of  Assyria, 
had  carried  away  that  country  also  into  banishment  and 
bonds,  1  Chron.  v.  26.  Here  is  an  ellipsis  of  the  conjunc- 
tion and. 

Ver.  1  8  :  BaWoiras  a[jL(f)L(3Xriarpov  ds  r-qv  Oakafvaav  Casting 
a  net  into  the  sea.]  \  TVXlli:^  ^U."  nD"^!  1^^2X112  Fishing  7  in  the 
sea  of  Tiberias,  in  Talmudic  speech.  There  the  fathers  of 
the  traditions  dream  that  Joshua  the  son  of  Nun  gave  ten 
laws  to  the  Israelites,  concerning  having  some  things  in  com- 
mon, as  lawful,  and  to  be  allowed  of:  ninn  Ti^Dil  "'in 
J^^trn^  Our  Rabbins  have  a  tradition  that  Joshua  ordained 
ten  conditions  :  V^^'yWVl  V^VSO  lIT'tl?  That  cattle  graze  i?i 
common  in  woody  ^:>?aces.  :  Ql^mitl?!  D'^JJ^  ri;Dp7?!iT  And 
that  a  man  gather  wood  in  common  in  his  neighbour'' s  field,  &c. 
Among  others,  r~f'*'^nt3  h^  Tl^^l  p^inj^l  And  that  any,  in 
common,  spread  his  nets  for  fishing  in  the  sea.  of  Tiberias.  But 
yet  under  this  caution,  HIl^DDH  n«  *l^Qy''T  V^^  DT^D^  «SlT» 
That  none  set  up  a  wall,  which  may  be  any  stop  to  ships.  The 
Gloss  is,  ''  It  is  the  manner  of  fishermen  to  fasten  stakes  in 
the  water,  and  to  make  fences  of  canes  or  reeds,  in  which 
the  fish  may  be  taken  :  but  this  is  not  permitted,  because  it 
is  an  impediment  to  the  ships.^^  However  therefore  the  sea 
of  Tiberias  belonged  to  the  tribe  of  Nephthali,  yet  it  was 
free  for  any  Israelite  to  fish  in  it,  so  it  were  under  the  con- 
dition mentioned. 

Ver.  19  :   'AAiets  avdpooiriav    Fishers  of  men.']   This  phrase 

-''  English  folio  edition,  vol.  ii.  p.  132. 
y  Bava  Kama,  in  the  place  above. 


Oh.  V.  21,23.]      Exercitations  upon  St.  Matthew.  89 

is  something  agreeable  with  that  of  Maimonides  ^  upon  the 
Tahnud,  JH^lin  ^^^"T  ^2172  "W  nrj^Z?^  ^h\D  Ajisher  of  the 
law. 

Ver.  2 1  :  '^6.Ku>fiov  top  rov  Ze^ebaiov  James  the  son  of  Ze- 
bedee.]  We  meet »  with  a  certain  Eabbin  of  this  very  same 
name,  "^"TIT  "^1  IpV^  "1  J^.  Jacob  the  son  of  Zabdi. 

Ver.  23  :  AtSao-Kcor  Iv  rals  avvayoiyoA.^  avrSiV  Teaching  in 
their  ST/nagogues.']  Since  we  meet  with  very  frequent  mention 
of  synagogues  every  where  in  the  books  of  the  Gospel^  it  may 
be  needful  to  know  something  more  clearly  what  the  customs 
and  institutions  of  the  synagogues  were,  for  the  better  un- 
derstanding very  many  things  which  have  some  reference 
thereunto  in  the  New  Testament :  let  us  here  despatch  the 
history  of  them  h<  k-niToixt],  as  briefly  as  we  may,  now  when 
the  mention  of  synagogues  first  occurs. 

§  Of  the  Synagogues. 
I.  A  synagogue  was  not  formed  anywhere  but  where 
there  were  ten  learned  men  professedly  students  of  the  law. 
I.  Let  that  of  the  Talmud b  be  observed.  nSlTt  ^^V  T\V^ 
''What  is  a  great  city?  \  pAl^n  "^"  HI  W^  h^  That  in  which 
were  ten  men  of  leisure.  \  "^DD  Ht  ^^T\  tt^S^^  mnS  If  there 
be  less  than  this  number,  behold,  it  is  a  village."  2.  Observe 
that  of  Maimonides " ;  "  Wheresoever  there  be  ten  of  Israel, 
there  a  house  must  needs  be  built,  to  which  they  may  resort 
to  prayers  in  the  time  of  prayer,  and  this  house  is  called  a 
synagogue."  Not  that  any  ten  of  Israel  made  a  synagogue  ; 
but  wheresoever  were  ten  learned  men,  and  studious  of  the 
law,  these  were  called  p^Sl^D.  Batlanin,  men  of  leisure  ; 
"  who  were  not  to  be  esteemed  for  lazy  and  idle  persons,  but 

"iin''!?  "i::-!!?!  ppOIS^T  pS^^r^D  pAi:n  such  who^,"  not 
being  encumbered  with  worldly  things,  "■  ivere  at  leisure  only 
to  take  care  of  the  affairs  of  the  synagogues,  and  to  give  them- 
selves to  the  study  of  the  law." 

The  e  reason  of  the  number  of  ten,  though  lean  and  empty 
enough,  is  given  in  the  Talmud  ^ :  and  it  is  this  ;   ^"^"^11  TTW 

2  Torah,  cap.  i.  ^  English  folio  edition,  vol.  ii.  p. 

a  Hieros.  Maasar  Sheni,  fol.  55.  2.  133. 

^  Megill,  cap.  i.  hal.  3.  ^  Leusden's  edit.,  vol.  ii.  p.  279. 

^  Tephillah,  cap.  11.  f   Sanhedr.  cap.  4.  hal.  6. 


90  Hebrew  and  Talmudical  [Ch.  iv.  33. 

!~T^\2?i^  A  congregation  consists  of  ten  :  which  they  prove 
hence,  because  it  is  said,  ni^tn  Mi^'^ri  T^'^vh  ^V^  I^T 
"  How  long  shall  I  hear  ivith  this  evil  congregation,  &c.  (Numb, 
xiv.  27.)  Take  away  Joshua  and  Caleb,  and  there  remain 
only  ten  ;"  namely,  of  the  spies  of  the  land, 
II.  Of  these  ten  men  : 

1.  Three  bear  the  magistracy,  and  were  called  7tZ}  12. 
nU^b^  The  bench  of  three :  whose  office  it  was  to  decide  the 
differences  arising  between  the  members  of  the  synagogue, 
and  to  take  care  about  other  matters  of  the  synagogue. 
These  judged  concerning  money-matters,  thefts,  losses,  re- 
stitutions, ravishing  a  virgin,  of  a  man  enticing  a  virgin,  of 
the  admission  of  proselytes,  yjEipoOeaia,  laying  on  of  hands, 
and  divers  other  things,  of  which  see  the  tract  Sanhedrim  S. 
These  were  properly,  and  with  good  reason,  called  apxi'(rvvd- 
ycayoi,  rulers  of  the  synagogue,  because  on  them  laid  the  chief 
care  of  things,  and  the  chief  power. 

2.  Besides  these  there  was  '  the  public  minister  of  the 
synagogue,'  who  prayed  publicly,  and  took  care  about  the 
reading  of  the  law,  and  sometimes  preached,  if  there  were 
not  some  other  to  discharge  this  office.  This  person  was 
called  m"'!?  IT^bu;'  the  angel  of  the  church,  and  JlD^DH  "jtn 
the  Chazan  or  bishop  of  the  congregation.  The  Aruch  gives  the 
reason  of  the  name  :  "  The  Chazan  (saith  he)  is  112!?  TXh^ 
the  angel  of  the  church  (or  the  public  minister),  and  the  Targum 
renders  the  word  r~rb5*ll  by  the  word  nfin  one  that  over- 
sees ;  mi^'IT'  *7^"^!J  ^^intD  for  it  is  incumbent  on  him  to  over- 
see how  the  reader  reads,  and  whom  he  may  call  out  to  read 
in  the  law,"  The  public  minister  of  the  synagogue  himself 
read  not  the  law  publicly ;  but,  every  sabbath,  he  called  out 
seven  of  the  synagogue  (on  other  days,  fewer)  whom  he  judged 
fit  to  read.  He  stood  by  him  that  read,  with  great  care  ob- 
serving that  he  read  nothing  either  falsely  or  improperly; 
and  calling  him  back  and  correcting  him  if  he  had  failed  in 
any  thing.  And  hence  he  was  called  pn,  that  is,  ^ma-KOTtos. 
or  overseer.  Certainly  the  signification  of  the  word  bishop, 
and  angel  of  the  church,  had  been  determined  with  less  noise, 
if  recourse  had  been  made  to  the  proper  fountains,  and  men 

s  Cap.  4.  hal.  1. 


Ch.  iv.  33.]         Exercitations  upon  St.  Matthew.  91 

had  not  vainly  disputed  about  the  signification  of  words, 
taken  I  know  not  whence.  The  service  and  worship  of  the 
Temple  being  abolished,  as  being  ceremonial,  God  trans- 
planted the  worship  and  public  adoration  of  God  used  in 
the  synagogues,  which  was  moral,  into  the  Christian  church ; 
to  wit,  the  public  ministry,  public  prayers,  reading  God's 
word,  and  preaching,  &c.  Hence  the  names  of  the  minis- 
ters of  the  Gospel  were  the  very  same^  the  angel  of  the  church, 
and  the  hishoi^  ;  which  belonged  to  the  ministers  in  the  syna- 
gogues. 

3.  There  were  also  three  deacons,  or  almoners,  on  whom 
was  the  care  of  the  poor ;  and  these  were  called  Parnasin^, 
[pD2'^D]  or  Pastors.  And  these  seven  perhaps  were  reputed 
l"^!^!!  ^^110  ni,*2tZ?  the  seven  good  men  of  the  city ;  of  whom 
there  is  frequent  remembrance  in  the  Talmudists. 

Of  these  Parnasin  we  shall  only  produce  these  things. 
There  were  two,  who  demanded  alms  of  the  townsmen ;  and 
they  were  called,  np"T!^  "'^l!!  ^^tD  the  tivo'^  collectors  of  alms. 
np"T!i  phrh  ":i  VnW  ^l^  m^  1^V'\  To  ivliom  was  added 
a  third  to  distribute  it. 

"  R.  Chelbo''  in  the  name  of  R.  Ba  Bar  Zabda  saith.  They 
do  not  make  fewer  than  three  Parnasin.  For  I  see  the  judg- 
ments about  many  matters  to  be  managed  by  three  :  there- 
fore much  more  these  which  concern  life.  R.  Josi  in  the 
name  of  R.  Jochanan  saith,  They  do  not  make  two  brethren 
Parnasin.  R.  Josi  went  to  Cephar,  intending  there  to  set 
Parnasin  over  them,  but  they  received  him  not.  He  went 
away,  after  he  had  said  these  words  before  them,  Ben  Bebai 
was  only  set  over  the  threaded  [linen  of  the  lamps],  and  yet 
he  was  reckoned  worthy  to  be  numbered  with  the  eminent 
men  of  that  age.  [See  Shekalim,  cap.  5.]  Ye  who  are  set 
over  the  lives  of  men,  how  much  more  are  ye  so  !  R.  Chaggai, 
when  he  appointed  the  Parnasin,  argued  to  them  out  of  the 
law,  all  dominion  that  is  given  is  given  from  the  law.  By  me 
kings  reign.  R.  Ohaiia  Bar  Ba  t'^il^li^  D''p?D  set  apxovras, 
rulers,  over  them,  that  is,  he  appointed  Parnasin.  R.  Lazar 
was  a  Parnas." 

This   perhaps  holds  out  a  light  to   those  words   of  the 

•»  [See  Buxtorf  Lex.  T.  &  R.  sub         '  Maimon.  in  Sanhedr.  cap.  i. 
V.  col.  1822.]  ^  ^  Hieros.  Peah,  fol.  21.  i. 


92  Hebrew  and  Talmudical  [Ch.  iv.  23. 

apostle,  J  Tim.  iii.  13,  "They  that  have  performed  the  office  of 
a  deacon  well  have  obtained  to  themselves  a  good  degree  :" 
that  is,  being  faithful  in  their  care  and  provision  for  the 
poor,  as  to  their  corporal  life,  they  may  well  be  probationers 
for  the  care  of  souls.  For  when  those  Parnasin,  as  also  all 
the  ten,  were  learned  and  studious,  they  might  with  good 
reason  be  preferred  from  the  care  of  bodies  to  that  of  souls. 
The  apostles'  deacons  are  to  be  reckoned  also  of  the  same 
learned  and  studious  rank.  And  now  let  us  turn  our  eyes 
a  little  from  the  synagogues  to  Christian  churches,  in  the 
history  of  the  New  Testament.  When  the  Romans  permitted 
the  Jewish  synagogues  to  use  their  own  laws  and  proper 
government,  why,  I  pray,  should  there  not  be  the  same  to- 
leration allowed  to  the  apostolical  churches  ?  The  Roman  1 
censure  had  as  yet  made  no  difference  between  the  Judaizing 
synagogues  of  the  Jews,  and  the  Christian  synagogues  or 
churches  of  Jews ;  nor  did  it  permit  them  to  live  after  their 
own  laws,  and  forbid  these.  I  am  not,  therefore,  afraid  to 
assert,  that  the  churches  of  that  first  age  were  wanting  to 
themselves,  if  they  took  not  up  the  same  liberty  of  govern- 
ment as  the  Romans  allowed  the  Jewish  synagogues  to  use. 
And  1  do  not  think  that  was  said  by  the  apostle,  i  Cor.  vi. 
2,  3,  &c.  without  this  foundation.  Therefore,  this  power  of 
their  own  government  being  allowed  them,  if  so  be  they  were 
minded  to  enjoy  what  they  might,  how  easily  may  those  words 
of  the  apostle  be  understood,  which  have  so  racked  learned 
men  (shall  I  say  ?),  or  which  have  been  so  racked  by  them, 
I  Tim.  v,  17"^:  Oi  Kokws  TtpoeaT&TCs  Trpeal^vTepoi,  &c.  "Let 
the  elders  that  rule  well,"  &c. 

4.  We  may  reckon  the  eighth  man  of  these  ten  to  be  the 
tD^'^'in,  that  is,  the  interpreter  in  the  synagogue ;  who,  being 
skilled  in  the  tongues,  and  standing  by  him  that  read  in  the 
law,  rendered  in  the  mother-tongue,  verse  by  verse,  those 
things  that  were  read  out  of  the  Hebrew  text.  The  duty  of 
this  interpreter,  and  the  rules  of  his  duty,  you  may  read  at 
large  in  the  Talmud». 


1  English  folio  edition,  vol.  ii.  p.         "  Megill.  cap.  4.  Maimon.  in  Te- 

134.  phillah,   cap.  12,  &c.     Masseclieth 

•n   Le^isden's   edition,   vol.  ii.    j).  Sopherim,   cap.  10,  &c.   and   else- 

280.  where. 


Ch.  iv.  23-]  ExercitationsaponSt.Mattheic.  93 

The  use  of  such  an  interpreter,  they  think,  was  drawn 
down  to  them  from  the  times  of  Ezra,  and  not  without  good 
reason.  '\T\  «^p?Dn  H»  rrf\T\  ICD^  ^b^l'/'ll  "  And^  they 
read  in  the  book  of  the  law :  that  was  the  text.  Ht  tDTItp 
□13"in  Explaining :  that  was  the  Targuni.  17'«  73t?  □liT''] 
□"•TDl'tD  And  added  the  meaning :  they  are  the  accents : 
nnD?^?!  nt  N"^p?33  12''1''1  and  they  understood  the  text: 
that  was  the  Masorethr  See  Nehera.  viii.  8 ;  see  also  Buxtorf's 
Tiberias,  chap.  viii. 

5.  We  do  not  readily  know  whom  to  name  for  the  ninth 
and  tenth  of  this  last  three.  Let  us  suppose  them  to  be  the 
master  of  the  dimnity -school,  and  his  interpreter :  of  whom  we 
shall  have  a  fuller  occasion  of  inquiry.  And  thus  much  con- 
cerning the  head  of  the  synagogue,  that  learned  Decemvirate, 
which  was  also  the  representative  body  of  the  synagogue. 

III.  The  days  wherein  they  met  together  in  the  synagogue 
were  the  sabbath,  and  the  second  day  and  the  fifth  of  every 
week.  Of  the  sabbath  there  is  no  question.  They  refer  the 
appointment  of  the  second  and  fifth  days  to  Ezra.  "  Ezra 
(say  theyP)  decreed  ten  decrees.  He  appointed  the  public 
reading  of  the  law  in  the  second  and  fifth  days  of  the  week. 
Also  on  the  sabbath  at  the  time  of  the  sacrifice.  He  ap- 
pointed washing  to  those  that  had  the  gonorrhoea.  He  ap- 
pointed the  session  of  the  judges  in  cities  on  the  second  and 
fifth  days  of  the  week,"  &c.  Hence,  perhaps,  it  will  appear 
in  what  sense  that  is  to  be  understood,  Acts  xiii.  42,  YlaptKo.- 
\ovv  TO.  kOvr]  eis  to  fxera^v  aal3j3aTov  kakr]6i]vai  avrois  to  prjixara 
ravra.  "  The  Gentiles  besought  that  these  words  might  be 
preached  to  them  the  next  sabbath,  or  the  sabbath  between ;" 
that  is,  on  the  days  of  that  intervening  week,  wherein  they 
met  together  in  the  synagogue. 

IV.  Synagogues  were  anciently  builded  in  fields.  "  To^  the 
evening  recital  of  the  phylacteries  are  to  be  added  two 
prayers  going  before,  and  two  following  after."  Where  the 
Gloss  thus ;  '•  The  Rabbins  instituted  that  prayer  [irO^^r  1«")^], 
that  they  might  retain  their  colleagues  in  the  synagogue. 
And  this  certainly  respected  their  synagogues  at  that  time, 

"  Hieros.  Megill.  fol.  74.  4.  Kama,  fol.  82.  i. 

P  Ibid.   fol.   75.  I.      Bab.    Bava        i  Bab.  Beracoth,  fol.  2.  iV 


94  Hebrew  and  Tahmulkal  [Oh.  iv,  23. 

because  they  were  situated  in  the  fields,  where  they  might  be 
in  danger."  And  so  Kabbenu  Asher^  upon  the  same  tract; 
"  Anciently  their  synagogues  were  in  fields  :  therefore  they 
were  afraid  to  tarry  there,  until  the  evening  prayers  were 
ended.  It  was  therefore  appointed  that  they  should  recite 
some  verses,  in  which  a  short  sum  of  all  the  eighteen  prayers 
had  been  compacted  ;  after  which  that  prayer  l^^'^^.V  '^b^l''  was 
to  be  recited." 

But  the  following  times  brought  back  their  synagogues  for 
the  most  part  into  the  cities ;  and  provision  was  made  by 
sharp  canons,  that  a  synagogue  should  be  built  in  the  highest 
place  of  the  city,  and  that  no  house  should  be  built  higher 
than  it. 

V.  The  like  provision  was  made,  that  every  one  at  the 
stated  times  of  prayer  should  frequent  the  synagogue.  "  God* 
does  not  refuse  the  prayers,  although  sinners  are  mingled 
there.  Therefore  it  is  necessary  that  a  man  associate  himself 
with  the  congregation,  and  that  he  pray  not  alone  when  an 
opportunity  is  given  of  praying  with  the  congregation.  Let 
every  one  therefore  come  morning  and  evening  to  the  syna- 
gogue." And  "  It'  is  forbidden  to  pass  by  the  synagogue  in 
the  time  of  prayer,  unless  a  man  carry  some  burden  upon  his 
back :  or  unless  there  be  more  synagogues  in  the  same  city  ; 
for  then  it  may  be  judged  that  he  goes  to  another ;  or  unless 
there  be  two  doors  in  the  synagogue ;  for  it  may  be  judged 
that  he  passed  by  one  to  go  in  at  another.  But  if  he  carry 
his  phylacteries  upon  his  head,  then  it  is  allowed  him  to  pass 
by,  because  they  bear  him  witness  that  he  is  not  unmindful 
of  the  law."  These  things  are  taken  out  of  the  Babylonian 
Talmud":  where  these  are  also  added:  "The  holy  blessed 
one  saith,  Whosoever  employeth  himself  in  the  study  of  the 
law,  and  in  the  returning  of  mercy,  and  whosoever  prays  with 
the  synagogue,  I  account  concerning  him,  as  if  he  redeemed 
me  and  my  sons  from  the  nations  of  the  world.  And  whoso- 
ever prays  not  with  the  synagogue  is  called  an  '  ill  neighbour,' 
as  it  is  said,  '  Thus  saith  the  Lord  of  all  my  evil  neighbours,'' " 
&c.  Jer.  xii.  14. 

r  Fol.  69.  3.  t  Chap.  6. 

s  Maim,  in  Tephill.  cap.  8.  "  Beracoth,  fol.  8.  i. 


Ch.  iv.  23.]         Exercitations  iipon  St.  Matthew.  95 

VI,-''  When  they  were  met  together  in  the  synagogue  on 
the  sabbath-day  (for  this  being  observed,  there  is  no  need  to 
speak  any  thing  of  the  other  days),  the  service  being  begun, 
the  minister  of  the  church  calls  out  seven,  whomsoever  he 
pleases  to  call  out,  to  read  the  law  in  their  order.  First,  a 
priest,  then  a  Levite,  if  they  were  present ;  and  after  these 
five  Israelites.  Hence  it  is,  O  young  student  in  Hebrew 
learning,  that  in  some  editions  of  the  Hebrew  Bible  you  see 
marked  in  the  margin  of  the  Pentateuch,  i.  !n3  The  priest. 
2.  ^'h  The  Levite.  3.  '^^'h^  The  third.  4.  ''^^"^11  The  fourth. 
5.  ^V)^12T\  The  fifth.  6.  •'U^tZ?  The  sixth.  7.  ^^^IIZ;  The  seventh: 
— denoting  by  these  words  the  order  of  the  readers,  and  mea- 
suring out  hereby  the  portion  i-ead  by  each  one.  Thus,  I  sup- 
pose, Christ  was  called  out  by  the  angel  of  the  church  of  Naza- 
reth, Luke  iv.  1 6,  and  reading  according  to  the  custom  as  a 
member  of  that  synagogue. 

There  is  no  need  to  mention  that  prayers  were  made  pub- 
licly by  the  angel  of  the  church  for  the  whole  congregation, 
and  that  the  congregation  answered  Amen  to  every  prayer  : 
and  it  would  be  too  much  particularly  to  enumerate  what 
those  prayers  were,  and  to  recite  them.  It  is  known  enough 
to  all  that  prayers,  and  reading  of  the  law  and  the  prophets, 
was  the  chief  y  business  in  the  synagogue,  and  that  both  were 
under  the  care  of  the  angel  of  the  synagogue. 

I.  There  seemed  to  have  been  catechizing  of  boys  in 
the  synagogue.  Consider  what  that  means,  1"^''!DT  ^^^7D2  U'^'^l 
"  What^  is  the  privilege  oftvomen  9  :  «r\\I?::!3  ''1^  IH^^^n  ^"'I'^PWl 
This,  that  their  sons  read  in  the  synagogue.  IP?'^''!!^  ^"^I^D^^l 
;  l^l'n  "^1  That  their  husbands  recite  in  the  school  of  the  doctors. 
Where  the  Gloss  thus,  "  The  boys  that  were  scholars  were 
wont  to  be  instructed  [or  to  learn]  before  their  master  in  the 
synagogue." 

II.  The  Targumist,  or  Interpreter,  who  stood  by  him  that 
read  in  the  law,  and  rendered  what  was  read  out  of  the  He- 
brew original  into  the  mother-tongue, — sometimes  used  a 
liberty  of  enlarging  himself  in  paraphrase.  Examples  of  this 
we  meet  with  in  the  Talmud  %  and  also  in  the  Chaldee  para- 
phrast  himself. 

^  English  folio  edit., vol. n. p. i^^.  ^  Hieros.  Biccurim,  fol.  65.  4. 
y  Leusden's  edit.,  vol.  ii.  p.  281.  Sanhedr.  fol.  20.  3.  Bab.  Berac.  fol. 
2  Bab.  Berac.  fol.  17.  i.  28.  i.  and  elsewhere. 


96  Hebrew  and  Tahnudical  [Ch.  iv.  23. 

III.  Observe  that  of  the  Glosser,  HtT'^nn  in?2ti;b  □'^^^n  VH 
\  Vli^n  "^DVI  0"*^^  Women^  and  the  common  people  were  wont 
to  meet  together  to  hear  the  exjyosition  or  the  sermon.  But  of 
what  place  is  this  better  to  be  understood  than  of  the  syna- 
gogue ?  That  especially  being  well  weighed  which  immedi- 
ately foiioweth,  a:nh  ni^  ^wr::h  j^iiini  ^T")^  i^ni  And 

they  had  need  of  expounders  [or  preachers]  to  affect  their  hearts : 
which  is  not  much  unlike  that  which  is  said  Acts  xiii.  13,  Et 
eoTt  Koyo'i  iv  vjmv  irapaKArjo-ews  Trpos  top  Kaov  If  ys  have  any 
icord  of  exhortation  for  the  pjeople,  say  on. 

IV.  Service  being  done  in  the  synagogue,  they  went  to 
dinner.  And  after  dinner  to  tl?'^1?2  TS^I  the  school,  or  the 
church,  or  a  lecture  of  divinity ;  call  it  by  what  name  you 
will.  It  is  called  also  not  seldom  by  the  Talmudists  ■*t12'^!J 
and  jlD3i  The  synagogue.  In  this  sense,  it  may  be,  is 
fc«^n^'^7"'i^  b^rtI7"^D3  the  upper  synagogue  to  be  taken,  mentioned 
in  the  Talmud  '^ ;  if  it  be  not  to  be  taken  of  the  Sanhedrim. 
In  this  place  a  doctor  read  to  his  auditors  some  traditional 
matter,  and  expounded  it.  rwyO>  \T\^  DlDtD  ILmr^n  Ts^l 
'^Cyc^T\  In ''  the  Beth  Midrash  they  taught  traditions,  and  their 
exposition. 

There  are  three  things  to  be  taken  notice  of  concerning 
the  rites  used  in  this  place. 

I.  He  that  read  to  the  auditors  spake  not  out  with  an 
audible  voice^  but  muttered  it  with  a  small  whisper  in  some- 
body's ear  ;  and  he  pronounced  it  aloud  to  all  the  people. 
So  that  here  the  doctor  had  his  interpreter  in  this  sense,  as 
well  as  the  reader  of  the  law  his  in  the  synagogue.  "  Rabh  ^ 
went  to  the  place  of  R.  Shilla,  rxhv  X2p^rh  «1172«  HIH  «':51 
and  there  was  no  interpreter  to  stand  hy  R.  Shilla ;  Rabh  there- 
fore stood  by  him."  Where  the  Gloss  hath  these  words, 
«"1172«  Xr\'n  «b  "  He  had  no  speaker,  that  is,  p:i1inr5 
he  had  no  interpreter  present,  who  stood  before  the  doctor  when 
he  was  reading  the  lecture.  ;  n^lli?  \1\I?b  "h  VilTvh  D^nni 
And  the  doctor  whispered  him  in  the  ear  in  Hebrew,  and  he  ren- 
dered it  in  the  mother-tongue  to  the  people.*"  Hither  that  of 
our  Saviour  hath  respect.  Matt.  x.  27  ;   "  What  ye  hear  in 


^  In  Bab.  Schab.  fol.  30.  2.  ^  Gloss,  in  Bab.  Berac.  fol.  17.  i. 

c  Hieros.  Schab.  fol.  3.  i.  e  jjab.  Joma,  fol.  20.  2. 


Ch.  iv.  2^.]         Exer citations  upon  St.  Matthew.  97 

the  ear,  that  preach  ye  upon  the  house-tops."     Consult  the 
same  place. 

2.  It  was  customary  in  this  place,  and  in  these  exercises, 
to  propound  questions.  In  that  remarkable  story  of  re- 
moving Rabban  Gamaliel  of  Jafne  from  his  presidentship, 
which  we  meet  with  in  divers  f  places  of  both  Talmuds  :  when 
they  met  together  in  the  Beth  Midrash,  h^\D^  h^WH  172V 
"  The  questioner  stood  forth  and  ashed.  The  evening  prayer,  is 
it  observed  by  way  of  duty,  or  of  free  will?"  And  after  a  few 
lines,  the  mention  of  an  interpreter  occurs  :  "The  whole  mul- 
titude murmured  against  it,  and  said  to  Hotspith  the  inter- 
preter, '  Hold  your  peace  ;'  and  he  held  his  peace,  &c. 

3.  While  the  interpreter  preached  from  the  mouth  of  the 
doctor,  the  people  sat  upon  the  earth.  "  Let^  not  a  judge 
go  upon  the  heads  of  the  holy  people."  The  Gloss  is, 
"  While  the  interpreter  preached  "T)1''2J  the  synagogue  [or 
the  xohole  congregation]  sat  on  the  ground  :  and  whosoever 
walked  through  the  middle  of  them  to  take  his  place,  seemed 
as  if  he  walked  upon  their  heads." 

One^i  may  safely  be  of  opinion  that  the  word  (rwaydiyi]., 
synagogue.)  was  used  sometimes  in  the  New  Testament  in  this 
sense ;  and  that  Christ  sometimes  preached  in  these  divinity- 
schools,  as  well  as  in  the  synagogues. 

But  by  what  right  was  Christ  permitted  by  the  rulers  of 
the  synagogue  to  preach,  being  the  son  of  a  carpenter,  and 
of  no  learned  education?  Was  it  allowed  any  illiterate  person, 
or  mechanic,  to  preach  in  the  synagogues^  if  he  had  the  con- 
fidence himself  to  it  ?  By  no  means.  For  it  was  permitted  to 
none  to  teach  there  but  those  that  were  learned.  But  there 
were  two  things  especially  that  gave  Christ  admission  to 
preach  in  every  synagogue  ;  namely,  the  fame  of  his  miracles, 
and  that  he  gave  out  himself  the  head  of  a  religious  sect. 
For  however  the  religion  of  Christ  and  his  disciples  was  both 
scorned  and  hated  by  the  scribes  and  Pharisees,  yet  they  ac- 
counted them  among  the  religious  in  the  same  sense  as  they 
did  the  Sadducees ;  that  is,  distinguished  from  V'^i-^n  "DV 
the  common  people,  or  the   seculars.,  who  took  little  care  of 

<"  Hieros.  Berac.  fol.  7.  4.  Taa-         z  Bab.  Sanhedr.  fol.  7.  2. 
nitli,   fol.  67.  4.     Bab.  Berac.  fol.         ^  English  folio  edition,  vo\.\\.  \). 
27.  2.  136. 

LIGHTIOOT,   VOL.   II.  II 


98  Hebrew  and  Talmudical  [Ch.  v.  3,  &c. 

religion.  When,  therefore,  Christ  was  reckoned  among  the 
rehgious,  and  grew  so  famous  by  the  rumour  of  his  miracles, 
and  the  shining  rays  of  his  doctrine,  no  wonder  if  he  raised 
among  the  people  an  earnest  desire  of  hearing  him,  and  ob- 
tained among  the  governors  of  the  synagogues  a  liberty  of 
preaching.  . 

CHAP.  V.i 

Vers.  3,  4,  5,  &c.  :  MaKapioi,  [xaKaptoL,  &c.  Blessed, 
blessed,  &c.]  It  is  commanded,  Deut.  xxvii,  that,  upon  the 
entrance  of  the  people  into  the  promised  land,  blessings 
and  curses  should  be  denounced  from  the  mounts  Gerizim 
and  Ebal :  the  curses  being  particularly  reckoned  up,  but 
the  blessings  not  so.  Which  seems  not  to  be  without  a 
mystery,  since  the  law  brought  the  curse  with  it ;  but  Christ, 
who  should  bring  the  blessing,  was  yet  to  come  a  great 
while  hence.  Now  he  is  present  pronouncing  the  blessings, 
and  that  on  a  mountain.  The  Jewish  writers  do  thus  relate 
that  matter  : 

"  Six  k  tribes  went  up  to  the  top  of  mount  Gerizim,  and 
six  to  the  top  of  mount  Ebal.  But  the  priests  and  the  Le- 
vites  stood  below  with  the  ark  of  the  covenant.  The  priests 
compassed  the  ark ;  the  Levites  compassed  the  priests ;  and 
the  whole  people  of  Israel  stood  on  one  side  and  on  the 
other  :  as  it  is  said,  '  All  Israel  and  the  elders,^  &c.  (Josh, 
viii.  33.)  Turning  their  faces  to  mount  Gerizim,  they  began 
with  the  blessing,  '  Blessed  is  the  man  that  shall  make  no 
idol,  or  molten  image,'  &c.  And  both  the  one  and  the  other 
answered,  Amen.  Turning  their  faces  to  mount  Ebal,  they 
pronounced  the  curse,  '  Cursed  is  the  man  who  shall  make  an 
idol,  or  molten  image :'  and  both  the  one  and  the  other  an- 
swered, Amen.  And  so  of  the  rest.  And  at  last,  turning 
their  faces  to  Gerizim,  they  began  with  the  blessing,  '  Blessed 
is  the  man  who  shall  continue  in  all  the  words  of  the  law ;' 
and  the  answer  on  both  sides  is,  Amen.  Turning  their  faces 
to  Ebal,  they  pronounce  the  curse,  '  Cursed  is  every  one  that 
shall  not  continue  in  all  the  words  of  the  law :'  and  the  an- 
swer from  both  sides  is,  Amen,''  &c. 

In  like  manner  Christ  here,  having  begun  with  blessings, 

i  Leusden's  edition,  vol.  ii.  p.  282. 

^  Talm.  in  Sotah,  cap.  7.  Tosaph.  in  SotaVi,  cap.  8. 


Ch.v.8.9-i7]      Exercitations  upon  St.  Matthein.  99 

"  Blessed,  blessed."  thundereth  out  curses,  "  Woe,  woe," 
Luke  vi.  24 — 26. 

That  which  many  do  comment  concerning  the  octonary 
number  of  beatitudes  hath  too  much  curiosity^  and  little 
benefit.  It  hath  that  which  is  like  it  among  the  Jews  :  for 
thus  they  write  ^ ;  "  There  is  a  tradition  from  the  school  of 
R,  Esaiah  Ben  Korcha,  that  twenty  blessings  are  pronounced 
in  the  Book  of  the  Psalms,  and  in  like  manner  tv^enty  woes 
in  the  Book  of  Isaiah.  '  But  I  say,'  saith  Rabbi,  'that  there 
are  two-and-twenty  blessings,  according  to  the  number  of  the 
two-and-tvventy  letters." 

"Abraham""  was  blessed  with  seven  blessings/^ 

"  These"  six  are  blessed,  every  one  with  six  blessings, 
David,  Daniel,  and  his  three  companions,  and  king  Messias." 

Ver.  8°  :  Ma/capiot  ol  KaOapol  rfj  Kap8ia'  Blessed  are  the  j^ure 
in  heart.]  Hearken,  O  Pharisee,  all  whose  praise  lies  in 
outward  cleanness.  How  foolish  is  this  boasting  of  a  Jew  ! 
"  ComeP  and  see,  saith  B,  Simeon  Ben  Eleazar,  how  far  the 
purity  of  Israel  extends  itself :  when  it  is  not  only  appointed, 
that  a  clean  man  eat  not  with  an  unclean  woman ;  but  [that 
an  unclean  man  eat  not  with  an  unclean  man]  that  a  Pha- 
risee that  hath  the  gonorrhoea  eat  not  with  a  common  person 
that  hath  the  gonorrhcea." 

Ver.  9:  Ma/capiot  ol  dpy]voTioioi  Blessed  are  the  peacemakers.] 

peace  hetween  neighbours  is  numbered  among  those  things 
which  bring  forth  good  fruit  in  this  life,  and  benefit  in  the 
life  to  come. 

Ver.  1 7  :  Mr)  voixCariTe  on  rjXdoi^  KaraXvcraL  tov  vojjlov,  &c. 
Think  not  that  I  am  come  to  destroy  the  law,  Sfc]  I.  It  was 
the  opinion  of  the  nation  concerning  the  Messias,  that  he 
would  bring  in  a  new  law,  but  not  at  all  to  the  prejudice  or 
damage  of  Moses  and  the  prophets :  but  that  he  would  ad- 
vance the  Mosaic  law  to  the  very  highest  pitch,  and  would 
fulfil  those  things  that  were  foretold  by  the  prophets,  and 
that  according  to  the  letter,  even  to  the  greatest  pomp. 

1  Midr.  Tillin  upon  Psal.  i.  R.  °  English  folio  edition,  vol.  n.  p. 
Sol.  upon  Isa.  V.  137. 

"»  Baal  Turim  upon  Gen.  xii.  p  Bab.  Schab.  fol.  13.  i. 

n  Targ.  upon  Ruth  iii.  1  Peah,  cap.  i,  hal.  i. 

H   2 


100  IlebrciD  and  Tahnudical  [Ch.v.  18. 

II.  The  scribes  and  Pharisees,  therefore,  snatch  an  occa- 
sion of  cavilhng  against  Christ ;  and  readily  objected  that  he 
was  not  the  true  Messias,  because  he  abolished  the  doctrines 
of  the  traditions  which  they  obtruded  upon  the  people  for 
Moses  and  the  prophets. 

III.  He  meets  with  this  prejudice  here  and  so  onwards 
by  many  arguments,  as  namely,  i.  That  he  abolished  not  the 
law  when  he  abolished  traditions ;  for  therefore  he  came  that 
he  might  fulfil  the  law.  2.  That  he  asserts,  that  "  not  one 
iota  shall  perish  from  the  law."  3.  That  he  brought  in  an 
observation  of  the  law  much  more  pure  and  excellent  than 
the  Pharisaical  observation  of  it  was:  which  he  confirms  even 
to  the  end  of  the  chapter^  explaining  the  law  according  to  its 
genuine  and  spiritual  sense. 

Ver.  18  :  'Aju,^y  yap  \ky<a  v[xxv'  Verily^  I  say  unto  you.']  I. 
Such  an  asseveration  was  usual  to  the  nation,  though  the 
syllables  were  something  changed.  "  A^  certain  matron  said 
to  R.  Judah  Bar  Allai,  Thy  face  is  like  to  a  swineherd  or  a 
usurer.  To  whom  he  answered,  irT'liri  "'T'lT'  t>5m2?2TT 
p"'Dfc^  In  truth,  both  are  forhidden  me.  The  Gloss  there, 
h^il'^iO'T!  "  In  truth  is  a  manner  of  speech  used  in 
swearing." 

II.  But  our  Saviour  useth  this  phrase  by  the  highest  divine 
right.  I.  Because  he  is  "  Amen,  the  faithful  witness/'  Rev. 
iii.  14,  2  Cor.  i.  20  :  see  also  Isa.  Ixv.  i6s ;  and  Kimchi  there. 
2.  Because  he  published  the  gospel,  the  highest  truth,  John 
xviii.  37,  &c.  3.  By  this  asseveration  he  doth  well  oppose 
his  divine  oracles  against  the  insolent  madness  of  the  tradi- 
tional doctors,  who  did  often  vent  their  blasphemous  and 
frivolous  tales  under  this  seal,  llt^b^  JltDi^^  They  speak  in 
truth :  and  "  wheresoever  this  is  said  (say  they),  it  is  "y^Tl 
^y^D^  Tl^'ch  a  tradition  of  Moses  from  Sinai." 

'Iwra  e'y  One  jot.]  The  Jerusalem  Gemarists*  speak  almost 
to  the  same  sense :  "  The  Book  of  Deuteronomy  came  and 
prostrated  itself  before  God,  and  said,  '  0  Lord  of  the  uni- 
verse, thou  hast  written  in  me  thy  law,  but  now  a  testament 
defective  in  some  part  is  defective  in  all.  Behold,  Solomon 
endeavours  to  root  the  letter  Jod  out  of  me'  [to  wit,  in  this 

''  Bab.  Berac.  fol.  55.  i.  ^  Leusden's  edition,  vol.  ii.  p.  283. 

t  Sanhedr.  fol.  20.  3. 


Ch.  V.  1 8.]  Ewercitaiions  upon  St.  Matthew.  101 

text,  D"'tyi  "^T^l-  ^^>  He  shall  not  multiply  ■wives,  Deut. 
xvii.  J  7].  The  holy  blessed  God  answered,  '  Solomon  and  a 
thousand  such  as  he  shall  perish,  but  the  least  word  shall  not 
perish  out  of  thee.'  R.  Honna  said  in  the  name  of  R.  Acha, 
The  letter  Jod  which  God  took  out  of  the  name  of  Sarai  our 
mother,  was^  given  half  to  Sara  and  half  to  Abraham.  A 
tradition  of  R.  Hoshaia  :  The  letter  Jod  came  and  prostrated 
itself  before  God,  and  said,  '  0  eternal  Lord,  thou  hast  rooted 
me  out  of  the  name  of  that  holy  woman.*'  The  blessed  God 
answered,  '  Hitherto  thou  hast  been  in  the  name  of  a  woman, 
and  that  in  the  end  [viz.  in  Sarai] ;  but  henceforward  thou 
shalt  be  in  the  name  of  a  man,  and  that  in  the  beginning.' 
Hence  is  that  which  is  written,  '  And  Moses  called  the  name 
of  Hoshea,  Jehoshua.' "  The  Babylonians  also  do  relate  this 
translation  of  the  letter  Jod  out  of  the  name  of  Sarai  to  the 
name  of  Joshua,  after  this  manner:  "The^  letter  Jod,  saith 
God,  which  I  took  out  of  the  name  of  Sarai,  stood  and  cried 
to  me  for  very  many  years.  How  long  will  it  be  ere  Joshua 
arise?  to  whose  name  I  have  added  it." 

You  have  an  example  of  the  eternal  duration  of  this  very 
little  letter  Jod,  in  Deut.  xxxii.  18,  where,  in  the  word  '^tli'ri, 
it  is  written  even  less  than  itself,  and  yet  it  stands  immortal 
in  that  its  diminutive  state  unto  this  very  day,  and  so  shall 
for  ever. 

There  y  is  a  certain  little  city  mentioned  by  name  Jl'^p'l")"! 
Derokreth,  which,  by  reason  of  the  smallness  of  it,  was  called 
Jod  in  the  Gloss.  And^  there  was  a  rabbin  named  Rabh 
Jod.  Of  the  letter  Jod,  see  Midrash  Tillin  upon  the  hundred 
and  fourteenth  Psalm. 

Mia  KepaCa-  One  tittle.]  It  seems  to  denote  the  little  heads 
or  dashes  of  letters,  whereby  the  difference  is  made  between 
letters  of  a  form  almost  alike.    The  matter  may  be  illustrated 

by  these  examples,  Mi^WV^  ^^"^  ^^^  ^^^y'\  rhl  H^H 
y^'^n  phi  If^  it  icere  Daleth,  and  a  man  should  haw  formed 
it  into  Resh  [on  the  sabbath],  or  should  have  formed  Resh  into 
Daleth,  he  is  guilty. 

"  English  folio  edition,  vol.  ii.  p.  v  Bab.  Taanith,  fol.  21.  2. 

138.  z    Fol.  22.  2. 

^  Sanhedr.  fol.  107.  i.  *  Hieros.  Schab,  fol.  10.  4. 


102  Hebrew  and  Talmudical  [Ch.  v.i8. 

"  Itb  is  written  [Lev.  xxii.  32.]  ^t!?!,'^  D^T»^^  A^nn  t^S 
Fe  shall  not  'profane  my  holy  name :  whosoever  shall  change 
n  [Cheth]  into  Jl  [He],  destroys  the  world  [for  then  i^b 
"TyyrVT),  written  with  T\  [He] ,  makes  this  sense,  Ye  shall  not 
'■praise'  my  holy  name'].  It  is  written  [Ps.  cl.  6],  rf?Ot?|rT  73 
^\  ^  r?"^^  J-'^i  Gvery  spirit  praise  the  Lord :  whosoever 
changeth  H  [He]  into  n  [Cheth],  destroys  the  world.  It  is 
written  [Jer.  v.  12],  n'in''^  ^^Dt'  ^■^^^y  ^^'^^  against  the  Lord: 
whosoever  changeth  1  [Beth]  into  3  [Caph],  destroys  the 
world.  It  is  written  [i  Sam.  ii.  2],  HiiT'S  t^lp^  \^^  There 
is  none  holy  as  the  Lord:  whosoever  changeth  3  [Caph]  into 
1  [Beth],  destroys  the  world.  It  is  written  [Deut.  vi.  4], 
inbJl  n^n^  ^^V^\^.  «^P"!  '^^^  Lord  our  God  is  one  Lord: 
he  that  changeth  "T  [Daleth]  into  '^  [Resh],  destroys  the 
world.^' 

But  that  our  Saviour,  by  IGtTa  koX  KcpaCa,  jot  and  tittle,  did 
not  only  understand  the  bare  letters,  or  the  little  marks  that 
distinguished  them,  appears  sufficiently  from  verse  19,  where 
he  renders  it,  one  of  "  these  least  commands  :"  in  which 
sense  is  that  also  in  the  Jerusalem  Gemara  of  Solomon's 
rooting  out  Jod,  that  is,  evacuating  that  precept  Hlin^    b^7 

n^^2  He  shall  not  multiply  wives.  And  yet  it  appears  enough 
hence,  that  our  Saviour  also  so  far  asserts  the  uncorrupt  im- 
mortality and  purity  of  the  holy  text,  that  no  particle  of  the 
sacred  sense  should  perish,  from  the  beginning  of  the  law  to 
the  end  of  it. 

To  him  that  diligently  considers  these  words  of  our  Saviour, 
their  opinion  offers  itself,  who  suppose  that  the  whole  alphabet 
of  the  law,  or  rather  the  original  character  of  it  is  perished  ; 
namely,  the  Samaritan,  in  which  they  think  the  law  was  first 
given  and  written ;  and  that  that  Hebrew  wherein  we  now 
read  the  Bible  was  substituted  in  its  stead.  We  shall  not 
expatiate  in  the  question ;  but  let  me,  with  the  reader's  good 
leave,  produce  and  consider  some  passages  of  the  Talmud, 
whence,  if  I  be  not  mistaken.  Christians  seem  first  to  have 
taken  up  this  opinion. 

''  Tanchum,  fol.  i.  i. 


Ch.  V.  1 8.]  Exercitations  upon  St.  Mattheio.  103 

The  Jerusalem  Talmud  treats  of  this  matter  in  these 
words:  '' R.  Joehanan  de  Beth  Gubrin  saith'^,  There  are 
four  noble  tongues  which  the  world  useth :  the  mother- 
tongue,  for  singing ;  the  Roman,  for  war  ;  the  Syriac,  for 
mourning ;  the  Hebrew,  for  elocution  :  and  there  are  some 
which  add  the  Assyrian,  for  writing.  The  Assyrian  hath 
writing  [that  is,  letters  or  characters],  but  a  language  it  hath 
not.  The  Hebrew  hath  a  language,  but  writing  it  hath  not. 
They  chose  to  themselves  the  Hebrew  language  in  the  Assy- 
rian character.  But  why  is  it  called  '^IIU;^  the  Assyrian? 
XlTiyi  'W^'i^t2:l  ^^^^l27  Because  it  is  blessed  (or  direct)  in  its 
meriting.  R.  Levi  saith,  Because  it  came  up  into  their  hands 
out  of  Assyria." 

"  A.  tradition.  R.  Josi  saith,  Ezra  was  fit,  by  whose  hands 
the  law  might  have  been  given,  but  that  the  age  of  Moses 
prevented.  But  although  the  law  was  not  given  by  his  hand, 
yet  writing  [that  is,  the  forms  of  the  letters]  and  the  language 
were  given  by  his  hand.  '  And  the  writing  of  the  epistle  was 
writ  in  Syriac,  and  rendered  in  Syriac,^  Ezra  iv.  7.  '  And 
they  could  not  read  the  writing/  Dan.  v.  8.  From  whence  is 
shown  that  the  writing  [that  is,  the  form  of  the  characters 
and  letters]  was  given  that  very  same  day.  R.  Nathan  saith  : 
The  law  was  given  in  breaking  d  [that  is,  in  letters  more  rude 
and  more  disjoined]  :  and  the  matter  is  as  R.  Josi  saith. 
Rabbi  [Judah  Haccodesh]  saith.  The  law  was  given  in  the 
Assyrian  language;  and  when  they  sinned  it  was  turned  into 
breaking.  And  when  they  were  worthy  in  the  days  of  Ezra, 
it  was  turned  for  them  again  into  the  Assyrian.  I  show 
to-day,  that  I  will  render  to  you  n2tZ^?i  Mislmeh,  the  doubled, 
or,  as  if  he  should  say  the  seconded^  (Zech.  ix.  12).  And  he 
shall  write  for  himself  the  Mishneh  {the  doubled)  of  this  law 
in  a  book  (Deut.  xvii,  18),  namely,  in  a  writing  that  was  to 
be  changed.  R.  Simeon  Ben  Eleazar  saith,  in  the  name 
of  R.  Eleazar  Ben  Parta,  and  he  in  the  name  of  R.  Lazar 
the   Hammodean,  The  law  was  given   in  Assyrian  writing. 

Whence  is  that  proved?    from  those  words,  D'^l^TSyil  ''11 

(Exod.  xxvii.  10).    om^j^^  D^^iT  rr>r\t^  h^  n^ii  in''^ 

'^  In  Megill.  fol.  71.  2,  3.  ^  Leusden's  edition,  vol.  ii.  p.  284. 

^  English  folio  edition,  vol.  ii.  p.  139. 


104  Hebrew  and  Talmudical  [Ch.  v.  i8. 

that  the  letter  1  [  Vau\  in  the  laio  is  like  a  pillar."  So  the  Jeru- 
salem Talmudists. 

Discourse  is  had  of  the  same  business  in  the  Babylonian 
Talmud  f,  and  almost  in  the  same  words,  these  being  added 
over  :  "  The  law  was  given  to  Israel  in  Hebrew  writing,  and 
in  the  holy  language.  And  it  was  given  to  them  again  in  the 
days  of  Ezra,  in  Assyrian  writing,  and  the  Syriac  language. 
The  Israelites  chose  to  themselves  the  Assyrian  writing,  and 

the  holy  language;  ]wh'\  nms»  nniD  nnt^^mn^  in^:m 

n"^^"1b^  and  left  the  Hebrew  ivriting  and  the  Syriac  language 
to  ignorant  persons.  D^^X^ITl  V^'O  But  who  are  those  idiots 
(or  ignorant  persons)  ?  R.  Chasda  saith,  "'i^miD  The  Sama- 
ritans. And  what  is  the  Hebrew  writing  I  R.  Chasda  saith, 
nh^D'11*'7  ins  :"  that  is,  according  to  the  Gloss,  "  Great  let- 
ters^ such  as  those  are  which  are  writ  in  charms  and  upon 
doorposts." 

That  we  may  a  little  apprehend  the  meaning  of  the  Rab- 
bins, let  it  be  observed, 

I.  That  by  '  the  mother-tongue'  (the  Hebrew,  Syriac,  Ro- 
man, being  named  particulai'ly)  no  other  certainly  can  be 
understood  than  the  Greek,  we  have  shown  at  the  three-and- 
twentieth  verse  of  the  first  chapter. 

II.  That  that  writing  which  the  Gemarists  call  '^'y'J.V  IIHD 
and  which  we  have  interpreted  by  a  very  known  word,  Hehrev:) 
writing, — is  not  therefore  called  "^inV^  because  this  was  proper 
to  the  Israelites,  or  because  it  was  the  ancient  writing,  but 

(as  the  Gloss  very  aptly)  '^MDH  'SlV  ^"n  \>m  "•"llj?  1X^2 
because  the  writing  or  character  was  in  use  among  them  that 
dwelt  beyond  Euphrates.  In  the  same  sense  as  some  would 
have  Abraham  called  '^lli^  Hebrew.,  signifying  on  the  other  side, 
that  is,  beyond  or  on  the  other  side  o/"Amana. 

Many  nations  were  united  into  one  language,  that  is,  the 
old  Syriac, — namely,  the  Chaldeans,  the  Mesopotamians,  the 
Assyrians,  the  Syrians.  Of  these  some  were  the  sons  of  Sem 
and  some  of  Ham.  Though  all  had  the  same  language,  it  is 
no  wonder  if  all  had  not  the  same  letters.  The  Assyrians  and 
Israelites  refer  their  original  to  Sera ;  these  had  the  Assyrian 
writing  :  the  sons  of  Ham  that  inhabited  beyond  Euphrates 

'  Sanhedr.  fol.  21,  3.  et  23.  i. 


Oh.  V.  1 8.]  Exercitations  upon  St.  Matthew.  105 

had  another;  perhaps  that  which  is  now  called  by  us  the 
Samaritan,  which  it  may  be  the  sons  of  Ham  the  Canaanites 
used. 

Ill,  That  the  law  was  given  by  Moses  in  Assyrian  letters, 
is  the  opinion  (as  you  see)  of  some  Talmudists ;  and  that,  in- 
deed, the  sounder  by  much.  For  to  think  that  the  divine 
law  was  writ  in  characters  proper  to  the  cursed  seed  of  Ham, 
is  agreeable  neither  to  the  dignity  of  the  law,  nor  indeed  to 
reason  itself.  They  that  assert  the  mother-writing  was 
Assyrian,  do  indeed  confess  that  the  characters  of  the  law 
were  changed ;  but  this  was  done  by  reason  of  the  sin  of  the 
people,  and  through  negligence.  For  when  under  the  first 
Temple  the  Israelites  degenerated  into  Canaanitish  manners, 
perhaps  they  used  the  letters  of  the  Canaanites,  which  were 
the  same  with  those  of  the  inhabitants  beyond  Euphrates. 
These  words  of  theirs  put  the  matter  out  of  doubt :  "  The 
law  was  given  to  Israel  in  the  Assyrian  writing  in  the  days 
of  Moses  :  but  when  they  sinned  under  the  first  Temple 
and  contemned  the  law,  it  was  changed  into  breaking  to 
them." 

Therefore,  according  to  these  menu's  opinion,  the  Assyrian 
writing  was  the  original  of  the  law,  and  endured  and  obtained 
unto  the  degenerate  age  under  the  first  Temple.  Then  they 
think  it  was  changed  into  the  writing  used  beyond  Euphrates 
or  the  Samaritan ;  or,  if  you  will,  the  Canaanitish  (if  so  be 
these  were  not  one  and  the  same) ;  but  by  Ezra  it  was  at  last 
restored  into  the  original  Assyrian. 

Truly,  I  wonder  that  learned  men  should  attribute  so 
much  to  this  tradition  (for  whence  else  they  have  received 
their  opinion,  I  do  not  understand),  that  they  should  think 
that  the  primitive  writing  of  the  law  was  in  Samaritan  : 
seeing  that  which  the  Gemarists  assert  concerning  the 
changing  of  the  characters  rests  upon  so  brittle  and  totter- 
ing a  foundation,  that  it  is  much  more  probable  that  there 
was  no  change  at  all  (but  that  the  law  was  first  writ  in  Assy- 
rian by  Moses,  and  in  the  Assyrian  also  by  Ezra),  because 
the  change  cannot  be  built  and  established  upon  stronger 
arguments. 

A  second  question  might  follow  concerning  Keri  and  Kethib : 
and  a  suspicion  might  also  arise,  that  the  text  of  the  law  was 


106  Hebrew  and  Talmudical  [Ch.  v.  j  8. 

not  preserved  perfect  to  one  jot  and  one  tittle,  when  so  many 
various  readings  do  so  frequently  occur.  Concerning  this 
business  we  will  offer  these  few  things  only,  that  so  we  may 
return  to  our  task  : — 

I.  These  things  are  delivered  by  tradition ;  It^IJD  D'^IDD  "^ 
rr^fi^l  "  Thej/a  found  three  booh  in  the  court,  ^TW^  "^OD  the 
book  "^D12?^  Meoni,  the  book  ''t01lDi>1  Zaatuti,  and  the  book 
^5^n  Hi.  In  one  they  found  written,  nin3  1«^^^  IPIt^l 
□Ip  ^rh^  \\V^  '  The  eternal  God  is  thy  refuge :'  but  in  the 
two  other  they  found  it  written,  tDIp  "^H^^  T\T\V^  (Deut. 
xxxiii.  27) ;  ;  in^^  1^t2"^m  D'^iU?  1?2''''p  The^  approved  [or 
confirmed]  those  two,  but  rejected  that  one.  In  one  they  found'' 
written,  ^h^"^tZ}''  ''n  ^IDV^i^t  n^^  vh^'^^  but  in  two  it  was 
written»,  *.  Sfc^-ill?*»  ■'Dl  "^"iX^D  ri5^  vh^'^'^  '  And  he  sent  young 
men  of  the  children  of  Israel'  (Exod.  xxiv.  5).  Those  two 
they  confirmed,  but  that  one  they  rejected.  In  one  they 
found  written,  t^TT  J?U7r\  She  teas  nine ;  but  in  the  two  was 
written,  t^TT  mtZ^'i^  Jnnfc^  She  was  eleven:  those  two  they 
confirmed,  and  that  one  they  rejected.^' 

I  do  much  suspect  that  these  three  books  laid  up  in  the 
court  answered  to  the  threefold  congregation  of  the  Jews, 
namely,  in  Judea,  Babylon,  and  Egypt,  whence  these  copies 
might  be  particularly  taken.  For,  however  that  nation  was 
scattered  abroad  almost  throughout  the  whole  world,  yet,  by 
number  and  companies  scarcely  to  be  numbered,  it  more 
plentifully  increased  in  these  three  countries  than  any  where 
else  :  in  Judea,  by  those  that  returned  from  Babylon  ;  in 
Babylon,  by  those  that  returned  not;  and  in  Egypt,  by  the 
temple  of  Onias.  The  two  copies  that  agreed,  I  judge  to  be 
out  of  Judea  and  Babylon  ;  that  that  differed  to  be  out  of 
Egypt :  and  this  last  I  suspect  by  this,  that  the  word  '^lOltDi^T 
Zaatuti  smells  of  the  Seventy  interpreters,  whom  the  Jews  of 
Egypt  might  be  judged,  for  the  very  sake  of  the  place,  to 
favour  more  than  any  elsewhere.  For^  it  is  asserted  by  the 
Jewish  writers,  that  "^t^lt^i^^  was  one  of  those  changes  which 
the  Septuagint  brought  into  the  sacred  text. 

II.  It  is  therefore  very  probable,  that  the  Keri  and  Kethib 

s  Hieros.  Taanith,  fol.  68.  i.  '  Leusden's  edit.,  vol.ii.  p.  284. 

^  English  folio  edition,  vol.  ii.  p.  ^  Massecheth  Sopherira,  cap.  i. 
140.  art.  8. 


Ch.  V.  21,  22.]      Exerciiations  upon  St.  Matthew.  107 

were  compacted  from  the  comparing  of  the  two  copies  of  the 
greatest  authority,  that  is,  the  Jewish  and  the  Babylonian  : 
which  when  they  differed  from  one  another  in  so  many  places 
in  certain  little  dashes  of  writing,  but  little  or  nothing  at  all 
as  to  the  sense,  by  very  sound  counsel  they  provided  that 
both  should  be  reserved,  so  that  both  copies  might  have  their 
worth  preserved,  and  the  sacred  text  its  purity  and  fulness, 
whilst  not  07ie  jot  nor  one  tittle  of  it  perished. 

Ver.  21  :  'HKoi^o-are*  Ye  have  heard.']  That  is,  ye  have  re- 
ceived it  by  tradition.  DhS  11^2^^  li^T^tZ?  Q^^  i/'  thei/  have 
heard  [that  is,  learned  hy  tradition'],  they  speak  to  them.  ''DT^ 
TVch  TW^CiX'^  They  learned  hy  hearing,  that  is,  by  tradition  ; 
a  saying  very  frequent  in  Maimonides. 

"On  eppiOrj  rots  apxatoLs'  That  it  was  said  by  them  of  old  time.] 
That  is,  "it  is  an  old  tradition."  For  the  particular  passages 
of  the  law  which  are  here  cited  by  our  Saviour  are  not  pro- 
duced as  the  bare  words  of  Moses,  but  as  clothed  in  the 
Glosses  of  the  Scribes  ;  which  most  plainly  appears  above  the 
rest_,  ver.  43,  and  sufficiently  in  this  first  allegation,  where 
those  words,  "  Whosoever  shall  kill  shall  be  guilty  of  the 
judgment,"  do  hold  out  the  false  paint  of  tradition,  and,  as 
we  observe  in  the  following  verses,  such  as  misrepresents  the 
law,  and  makes  it  of  none  effect.  If  it  be  asked,  why  Christ 
makes  mention  of  "  those  of  old  time?"  it  may  be  answered, 
that  the  memory  of  the  ancienter  Fathers  of  the  Traditions 
was  venerable  among  the  people.  Reverend  was  the  name 
D^'DllT'i^l  a'^n^On  of  the  first  good  men,  and  D''31^t^"^  D^?:^^)! 
the  first  wise  men.  Therefore  Christ  chose  to  confute  their 
doctrines  and  Glosses,  that  he  might  more  clearly  prove  the 
vanity  of  traditions,  when  he  reproved  their  most  famous  men. 
But  the  sense  which  we  have  produced  is  plain,  and  without 
any  difficulty;  as  if  he  should  say,  "  It  is  an  old  tradition 
which  hath  obtained  for  many  ages.'" 

Ver.  22:  'Eyo)  8e  Aeyco  v^uv  But  I  say  unto  you.]  "^jb^^ 
}  IDIt^  But  I  say,  the  words  of  one  that  refutes  or  determines 
a  question,  very  frequently  to  be  met  with  in  the  Hebrew 
writers.  To  this  you  may  lay  that  of  Isaiah,  chap.  ii.  3,  "  And 
he  will  teach  us  of  his  ways,"  &c.  Where  Kimchi  writes  thus, 

1  Sanhedr.  cap.  11.  hal.  i. 


108  Hehreio  and  Talmudical  [Ch.  v.  12. 

IT'^Qn  ^T'D  ^in  ni'lDn  This  teacher  is  king  Messias.  And 
that  of  Zechariah,  chap.  xi.  8  ;  where  this  great  Shepherd  de- 
stroys "  three  evil  shepherds,"  namely^  the  Pharisee,  and  the 
Sadducee,  and  the  Essene. 

"Otl  "^  Tras  6  opyi^ojueyos  rcS  abeX.(p(2  avTov  etK?;,  &e.  That 
whosoever  is  angry  with  his  brother  without  a  cause,  &c.]  First 
let  us  treat  of  the  words,  and  then  of  the  sentences. 

With  his  brother ;]  The  Jewish  schools  do  thus  distinguish 
between  a  brother  and  a  neighbour ;  that  a  brother  signifies 
an  Israelite  by  nation  and  blood :  a  neighbour,  an  Israelite  in 
religion  and  worship,  that  is,  a  proselyte.  The  author  of 
Aruch,  in  the  word  n''"^2  p  A  son  of  the  covenant,  writes 
thus ;  "  The  sons  of  the  covenant,  these  are  Israel.  And 
when  the  Scripture  saith,  '  If  any  one's  ox  gore  the  ox  of  his 
neighbour/  it  excludes  all  the  heathen,  in  that  it  saith,  '  of 
his  neighbour.''^  Maimonides  writes  thus;  "It»  is  all  one 
to  kill  an  Israelite  and  a  Canaanite  servant :  for  both,  the 
punishment  is  death ;  but  an  Israelite  who  shall  kill  itZ^'in  "U 
a  stranger-inhabitant  shall  not  be  punished  with  death,  be- 
cause it  is  said,  '  Whosoever  shall  proudly  rise  up  against  his 
neighbour  to  kill  him,'  Exod.  xxi.  14:  and  it  is  needless  to 
say  he  shall  not  be  punished  with  death  for  killing  a  heathen.*" 
Where  this  is  to  be  noted,  that  heathens  and  stranger-in- 
habitants, who  were  not  admitted  to  perfect  and  complete 
proselytism,  were  not  qualified  with  the  title  of  neighbour, 
nor  with  any  privileges. 

But  under  the  Gospel,  where  there  is  no  distinction  of  na- 
tions or  tribes,  brother  is  taken  in  the  same  latitude  as  among 
the  Jews  both  brother  and  neighbour  were ;  that  is,  for  all  pro- 
fessing the  gospel :  and  is  contradistinguished  to  the  heathen, 
I  Cor.  v.  II,  "  If  any  one  who  is  called  a  brother :"  and  Matt. 
xviii.  15,  "  If  thy  brother  sin  against  thee,"  &c.,  ver.  17,  "  If 
he  hear  not  the  church,  let  him  be  a  heathen." 

But*'  neighbour  is  extended  to  all,  even  such  as  are  strangers 
to  our  religion :  Luke  x.  29,  30,  &c. 

He  shall  be  guilty :]  2'i'^H  or  ^''inD  words  signifying  guilt 
or  debt,  to  be  met  with  a  thousand  times  in  the  Talmudists. 
Isa.  xxiv.  23  ;  "  They  shall  be  gathered  together,  as  captives 

'"  English  folio  edition,  vol.  ii.  j).  141.  "   In  tViT]  c.  2. 

°  Leusderis  edition,  vol.  ii.  p.  286. 


Cli.  V.  22.]  Exercitations  upon  St.  Mattheic.  109 

are  gathered  into  prison."     Where  R.  Solomon  speaks  thus, 

mD'^rT^7  m^^TT^  "^Tin^,  "Ex/oxot  yeivvp  els  yievvav,  Guilty  of 
hell  unto  hell :  which  agrees  with  the  last  clause  of  this  verse. 

Of  the  council:']  Tw  awehpCi^,  of  the  Sanhedrim:  that  is,  of 
the  judgment,  or  tribunal  of  the  magistrate.  For  that  Kplaei, 
judgment.,  in  the  clause  before,  is  to  be  referred  to  the  judg- 
ment of  God,  will  appear  by  what  follows. 

"PaKa,  Eaca.]  A  word  used  by  one  that  despiseth  another 
in  the  highest  scorn  :  very  usual  in  the  Hebrew  writers,  and 
very  common  in  the  mouth  of  the  nation. 

"  One  P  returned  to  repentance :  his  wife  said  to  him,  Tl^'^'^ 
Maca,  if  it  be  appointed  you  to  repent,  the  very  girdle  where- 
with you  gird  yourself  shall  not  be  your  own." 

"  A  q  heathen  said  to  an  Israelite,  Very  suitable  food  is 
made  ready  for  you  at  my  house.  What  is  it  ?  saith  the 
other.  To  whom  he  replied,  Swine's  flesh.  Baca  (saith  the 
Jew),  I  must  not  eat  of  clean  beasts  with  you." 

"  A  >■  king's  daughter  was  married  to  a  certain  dirty  fellow. 
He  commands  her  to  stand  by  him  as  a  mean  servant,  and 
to  be  his  butler.  To  whom  she  said,  Raca,  I  am  a  king's 
daughter." 

"  One  s  of  the  scholars  of  E .  Jochanan  made  sport  with  the 
teaching  of  his  master  :  but  returning  at  last  to  a  sober 
mind,  Teach  thou,  O  master,  saith  he,  for  thou  art  worthy  to 
teach  :  for  I  have  found  and  seen  that  which  thou  hast 
taught.  To  whom  he  replied,  Hp"^"!,  Baca.,  thou  hadst  not 
believed,  unless  thou  hadst  seen." 

"  A  *  certain  captain  saluted  a  religious  man  praying  in 
the  way,  but  he  saluted  him  not  again  :  he  waited  till  he  had 
done  his  prayer,  and  saith  to  him,  Hp"^"),  Baca,  it  is  written  in 
your  law,"  &c. 

El's  TT/y  yUvvav  rov  TTvpos'  Into  hellfire.]  The  Jews  do  very 
usually  express  hell,  or  the  place  of  the  damned,  by  the  word 
□ID^n^  Gehinnom,  which  might  be  shown  in  infinite  examples ; 
the  manner  of  speech  being  taken  from  the  valley  of  Hinnom, 
a  place  infamous  for  foul  idolatry  committed  there ;  for  the 
howHngs    of  infants  roasted    to   Moloch ;    filth   carried   out 

P  Tanchum,  fol.  5.  col.  2.  ^  Id.  fol.  38.  col.  4. 

1  Id.  fol.  18.  col.'4.  *  Bab.  Berac.  fol.  32.  2. 

■^  MidrashTillin  upon  Psal.cxxxvii. 


110  Hebrew  and  Tahmdical  [Ch.  v.  22. 

thither  ;  and  for  a  fire  that  always  was  burning,  and  so  most 
fit  to  represent  the  horror  of  hell. 

"  There  "^  are  three  doors  of  Gehenna ;  one  in  the  wilder- 
ness, as  it  is  written,  '  They  went  down,  and  all  that  belonged 
to  them,  alive  into  helP  (Nmn.  xvi.  33.)  Another  in  the  sea, 
as  it  is  written,  '  Out  of  the  belly  of  hell  have  I  called ;  thou 
hast  heard  my  voice'  (Jonah  ii.  2).  The  third  in  Jerusalem, 
as  it  is  written,  Thus  saith  the  Lord,  whose  fire  is  in  Sion, 
and  his  furnace  in  Jerusalem,^  Isa.  xxxi.  9.  The  tradition 
of  the  school  of  R.  Ismael ;  'Whose  fire  is  in  Sion/  this  is  the 
gate  of  Gehenna." 

The  Ohaldee  paraphrast  upon  Isaiah,  chap,  xxxiii.  14, 
U^V  niTp^  DID^n^  Gehenna,  eternal  fire,  &c.  Ttevva  Tivpbs 
ai(oviov,  the  Gehenna  of  eternal  fire. 

We  come  now  to  the  sentences  and  sense  of  the  verse. 
A  threefold  punishment  is  adjudged  to  a  threefold  wicked- 
ness. Judgment  to  him  that  is  angry  D^H,  that  is,  without 
cause ".  Judgment  also,  and  that  by  the  Sanhedrim,  to  him 
that  calls  Raca.  Judgment  of  hell  to  him  that  calleth  Ma)pe, 
Fool. 

That  which  is  here  produced  of  the  threefold  Sanhedrim 
among  the  Jews  pleases  me  not,  because,  passing  over  other 
reasons,  mention  of  the  Sanhedrim  is  made  only  in  the  middle 
clause. 

How  the  judgment  in  the  first  clause  is  to  be  distinguished 
from  the  judgment  of  the  Sanhedrim  in  the  second,  will  very 
easily  appear  from  this  Gloss  and  commentary  of  the  Talmud- 
ists,  '  Of  not  killing  :"  "  Hey  is  a  manslayer,  whosoever  shall 
strike  his  neio-hbour  with  a  stone  or  iron,  or  thrust  him  into 
the  water,  or  fire,  whence  he  cannot  come  out,  so  that  he  die, 
he  is  guilty.  But  if  he  shall  thrust  another  into  the  water  or 
fire,  whence  he  might  come  out,  if  he  die,  he  is  guiltless.  A 
man  sets  a  dog  or  serpent  on  another,  he  is  guiltless.^'  See 
also  the  Babylonian  Gemara  there;  "Whosoever^  shall  slay  his 
neighbour  with  his  own  hand,  striking  him  with  his  sword,  or 
with  a  stone,  so  that  he  kills  him ;  or  shall  strangle  or  burn 
him  so  that  he  die,  in  any  manner  whatsoever  killing  him  in 
his  own  person ;  behold,  such  a  one  is  to  be  put  to  death  by 

u  Bab.  Erubhin,  fol.  19.  i.  ^  Sanhedr.  cap.  9.  hal.  i. 

^  English  folio  edit.,  vol.  ii.  p.  142.         ^  Maimon.  in  nifl'l  cap.  1 . 


Ch.  V.  22.]  Exercitations  upon  St.  Matthew.  Ill 

the  Sanhedrim,  But  he  that  hires  another  by  a  reward  to 
kill  his  neighbour,  or  who  sends  his  servants,  and  they  kill 
him ;  or  he  that  thrusts  him  violently  upon  a  lion,  or  upon 
some  other  beast,  and  the  beast  kill  him ;  or  he  that  kills 
himself,  U^iyi  "TCItZ}  iS'^i^^  "fnt*^  T'3  every  one  of  these  is  a 
shedder  of  blood,  and  the  iniquity  of  manslaughter  is  in  his 
hand,  and  he  is  liable  to  death  D''?2tL''7j  by  the  hand  of  God ; 
but  he  is  not  to  be  punished  with  death  by  the  Sanhedrim/' 

Behold  a  double  raanslayer  !  Behold  a  double  judgment  ! 
Now  let  the  words  of  our  Saviour  be  applied  to  this  Gloss  of 
the  ancients  upon  the  law  of  murder :  "  Do  ye  hear,"  saith 
he,  "  what  is  said  by  the  ancients,  Whosoever  shall  kill,  after 
what  manner  soever  a  man  shall  kill  him,  whether  by  the 
hand  of  one  that  he  hath  hired,  or  by  his  servants,  or  by  set- 
ting a  beast  on  hira ;  he  is  guilty  of  the  judgment  of  God, 
though  not  of  the  judgm.ent  of  the  Sanhedrim  :  and  whoso- 
ever shall  kill  his  neighbour  by  himself,  none  other  inter- 
posing, this  man  is  liable  to  the  judgment  of  the  Sanhedrim : 
but  I  say  unto  you,  That  whosoever  is  rashly  angry  with  his 
brother,  this  man  is  liable  to  the  judgment  of  God  ;  and 
whosoever  shall  say  to  his  brother,  Haca,  he  is  liable  to  the 
Sanhedrim.'" 

These  words  of  our  Saviour,  perhaps,  we  shall  more  truly 
understand  ^  by  comparing  some  more  phrases  and  doctrines, 
very  usual  in  the  Jewish  schools.  Such  as  these,  '^D'^1^  "^"^l^Q 
U'^'r^'^  '^T''^1  I'^TII  ]21^  Absolved^  from  the  judgment  of  men, 
but  guilty  in  the  judgment  of  Heaven,  that  is,  of  God.  nrT'TD 
D'^^ty'^''"I"^l  nrT'^'l  "t'  n  Death  by  the  Sanhedrim,  and  death  by 
the  hand  of  Heaven. 

And  in  a  word,  n")3  cutting  off,  speaks  vengeance  by  the 
hand  of  God.  They  are  very  much  deceived  who  under- 
stand rr^S  and  Din^"^D  cutting  off,  of  which  there  is  very 
frequent  mention  in  the  Holy  Bible,  concerning  the  cutting- 
off  from  the  public  assembly  by  ecclesiastical  censure,  when  as 
it  means  nothing  else  than  cutting  off  by  divine  vengeance. 
There  is  nothing  more  usual  and  common  among  the  Hebrew 
canonists,  than  to  adjudge  very  many  transgressions  to 
cutting  off,  in  that  worn  phrase,  r\13  ^T^^  hv  T'^T\  or  Dh5 

a  Leusden's  edit.,  vol.ii.  p.  287.  ''  Hieros.  Bava  Kama,  fol.  5.  2. 


11  a  Hebrew  and  Talmudical  [Ch.  v.  22. 

ri"lD  TTT  "Wd  "  If  he  shall  do  this  out  of  presumption^  he  is 
guilty  of  cutting  off;  but  if  he  shall  do  it  out  of  ignorance,  he 
is  bound  for  a  sacrifice  for  sin."  When  they  adjudge  a  thing 
or  a  guilty  person  to  cutting  off,  they  deliver  and  leave  him 
to  the  judgment  of  God ;  nevertheless,  a  censure  and  punish- 
ment from  the  Sanhedrim  sometimes  is  added,  and  some- 
times not.  Which  might  be  illustrated  by  infinite  examples, 
but  we  are  afraid  of  being  tedious.  Let  these  two  be  enough 
on  both  sides. 

I.  Of  mere  delivering  over  to  the  judgment  of  God,  with- 
out any  punishment  inflicted  by  the  Sanhedrim,  those  words 
speak,  which  were  lately  cited,  "  He  is  absolved  from  the 
judgment  of  men,  but  liable  to  the  judgment  of  Heaven." 

II.  Of  the  judgment  of  God  and  of  the  Sanhedrim  joined 
together,  these  words  in  the  same  place  speak :  "  If  he  that 
is  made  guilty  by  the  Sanhedrim  be  bound  to  make  restitu- 
tion. Heaven  [or  God]  doth  not  pardon  him  until  he  pay  it." 
But  he  that  bears  a  punishment  laid  on  him  by  the  Sanhe- 
drim is  absolved  from  cutting  off.  "  AlK  persons  guilty  of 
cutting  off,  when  they  are  beaten  are  absolved  from  their 
cutting  off:  as  it  is  said,  '  And  thy  brother  become  vile  in 
thy  sight. ^  When  he  shall  be  beaten,  behold,  he  is  thy 
brother." 

"Eyo^os  ets  yievvav  tov  Trupos,  Liable  or  guilty  even  to  the 
hell-fire.  He  had  said  KpCcrei,  guilty  of  Judgment,  and  avvebpm, 
of  the  council,  before ;  but  now  he  saith  ds  yeevvav,  unto  hell, 
and  that  in  a  higher  emphasis ;  as  if  he  should  have  said, 
"  Whosoever  shall  say  to  his  brother,  Mwpe,  Fool,  shall  be 
guilty  of  judgment,  even  unto  the  judgment  of  hell." 

But  what  was  there  more  grievous  in  the  word  fool,  than 
in  the  word  Haca  9  Let  king  Solomon  be  the  interpreter, 
who  everywhere  by  a  fool  understands  a  loicked  and  reprobate 
person ;  foolishness  being  opposed  to  spiritual  wisdom.  Baca 
denotes  indeed  morosity,  and  lightness  of  manners  and  life: 
but  fool  judgeth  bitterly  of  the  spiritual  and  eternal  state, 
and  decreeth  a  man  to  certain  destruction.  Let  the  judgings 
and  censures  of  the  scribes  and  Pharisees  concerning  the  com- 
mon people  serve  us  instead  of  a  lexicon.  They  did  not  only<^ 
suffer  themselves  to  be  styled  Q*'?;D3n  tvise  men,  but  also  arro- 
*=  Bab.  Megill.  fol.  7.  2.         ^  English  folio  edition,  vo].u. p.  14^. 


Ch.  V,  23.]  Exercitations  upon  St.  Matthew.  113 

gated  it  to  themselves,  as  their  merit  and  due.  But  what  do 
they  say  of  the  common  people  ?  "  This  people,  that  knoweth 
not  the  law,  is  cursed/'  John  vii.  49. 

You  have  a  form  of  speaking,  not  much  unHke  this  which 
is  now  under  our  hands  :  ^yin  ^TT'  11^  T^'inH^  «lIpH 
He^  that  calls  Ms  neighhour  Servant,  let  him  be  in  excom- 
munication. The  Gloss  is,  "  They  therefore  excommuni- 
cate him,  because  he  vilified  an  Israelite  :  him,  therefore,  they 
vilify  in  like  manner."— a'^iri'^.b^n  n«  ^'.D^D  '^)r2}2  "If  he 
call  him  bastard,  let  him  be  punished  with  forty  stripes. 
Trh  IDi^  1"^V  5;U,n  if  tdcked  man,  let  it  descend  with  him 
into  his  life :"  that  is,  according  to  the  Gloss,  "  into  misery 
and  penury." 

After  this  manner,  therefore,  our  Saviour  suits  a  different 
punishment  to  different  sins  by  a  most  just  parity,  and  a  very 
equal  compensation :  to  unjust  anger,  the  just  anger  and 
judgment  of  God ;  to  public  reproach,  a  public  trial ;  and 
hell-fire  to  the  censure  that  adjudgeth  another  thither. 

Ver.  23  :  ^'Ort  6  a8eA<|)o?  crov  e'xet  Tt  Kara  crov,  tfec.  That  tliy 
hrother  hath  ought  against  thee,  ^'c]  The  emphasis  is  chiefly 
in  the  particle  rt.  For  that  which  the  Jews  restrained  only 
to  pecuniary  damages,  Christ  extends  to  all  offences  against 
our  brother. 

"He^  that  offers  an  oblation,  not  restoring  that  which  he 
had  unjustly  taken  away,  does  not  do  that  which  is  his  duty." 
And  again;  "  HeS  that  steals  any  thing  from  his  neighbour, 
yea,  though  it  be  but  a  farthing,  and  swears  falsely,  is  bound 
to  restitution,  meeting  the  wronged  party  half  way."  See 
also  Baal  Turim  upon  Lev.  vi. 

oblation  is  not  offered  for  a  sin,  unless  that  which  is  [wrong- 
fully] taken  away,  be  first  restored  either  to  the  owner  or  the 
priest."  In  like  manner,  "  Hei  that  swears  falsely,  either  of 
the  Prata  [small  money\,  or  what  the  Pruta  is  worth,  is 
bound  to  inquire  after  the  owner,  even  as  far  as  the  islands 
in  the  sea,  and  to  make  restitution." 

Observe,  how  provision  is  here  made  for  pecuniary  damages 

e    Bab.    Kiddushin,    fol.    28.   i.         &  Hal.  5. 
Chetubh.  fol.  50.  i.  and  elsewhere.  '^  Maimon.  in  Gezelah,  cap.  8. 

^  Bava  Kama,  cap.  9.  hal.  12.  >  Cap.  7. 

MGHTrOOT,   VOL.  H.  I 


114  Hebreio  and  Talmudical  [Ch.  v.  24. 

only  and  bare  restitution,  which  might  be  done  without  a 
charitable  mind  and  a  brotherly  heart.  But  Christ  urgeth 
charity,  reconciliation  of  mind,  and  a  pure  desire  of  reunion 
with  our  offended  brother ;  and  that  not  only  in  money  mat- 
ters, but  in  any  other,  and  for  whatever  cause,  wherein  our 
neighbour  complains  that  he  is  grieved. 

Ver.  24  :  "At^es  exet  ro  bS>p6v  aov  ejXTiporrdev  tov  Ovaiaarrjpiov' 
Leave^  there  thy  gift  before  the  altar.']  This  business  was  alto- 
gether unusual  in  gifts  offered  at  the  altar,  in  such  a  cause. 
We  read,  indeed,  of  the  drink-offering,  delayed  after  the 
sacrifice  was  offered :  "  For*  the  wise  men  say,  That  a  man 
is  not  held  in  his  sin,  when  the  drink-offering  is  put  off  by 
some  delay ;  because  one  may  offer  his  sacrifice  to-day,  but 
his  drink-offering  twenty  days  hence."  We  read  also  that 
the  oblation  of  a  sacrifice  presented  even  at  the  altar,  in  some 
cases  hath  not  only  been  delayed,  but  the  sacrifice  itself  hath 
been  rejected  ;  that  is,  if,  in  that  instant,  discovery  was  made, 
in  sacrificing  the  beast,  either  of  a  blemish,  or  of  somewhat 
else,  whereby  it  became  an  illegal  sacrifice ;  or  if  some  un- 
cleanness  or  other  cause  appeared  in  the  offerer,  whereby  he 
was  rendered  unfit  for  the  present  to  offer  a  gift.  Of  which 
things,  causing  the  oblation  of  the  sacrifice  already  presented 
at  the  altar  to  be  deferred,  the  Hebrew  lawyers  speak  much. 
But  among  those  things  we  do  not  meet  at  all  with  this 
whereof  our  Saviour  is  here  speaking :  so  that  he  seems  to 
enjoin  some  new  matter, — and  not  new  alone,  but  seemingly 
impossible.  For  the  offended  brother  might  perhaps  be 
absent  in  the  furthest  parts  of  the  land  of  Israel,  so  that  he 
could  not  be  spoke  with,  and  his  pardon  asked  in  very  many 
days  after :  and  what  shall  become  of  the  beast  in  the  mean 
time,  which  is  left  at  the  altar  ?  It  is  a  wonder  indeed  that 
our  Saviour,  treating  of  the  worship  at  the  altar,  should  pre- 
scribe such  a  duty,  which  was  both  unusual  (in  such  a  case) 
and  next  to  impossible.     But  it  is  answered  : — 

I.  It  was  a  custom  and  a  law  among  the  Jews,  that  the 
sacrifices  of  particular  men  should  not  presently,  as  soon  as 
they  were  due,  be  brought  to  the  altar,  but  that  they  should 
be  reserved  to  the  feast  next  following,  whatsoever  that  were, 
whether  the  Passover,  or  Pentecost,  or  Tabernacles,  to  be 

i'  Leusdens  edit.,  vol.  ii.  p.  288.         '  Tosaphta  ad  Corbanoth,  cap.  5. 


Oh.  V.  25.]  Exercitations  upon  St.  Mattheu\  115 

then  offered.  ''  Teeming"^  women,  women  that  have  the 
gonorrhoea,  and  men  that  have  the  gonorrhoea,  i-eserve  their 
pigeons  until  they  go  up  to  the  feast." — "  The  oblations'^ 
which  were  devoted  before  the  feast  shall  be  offered  at  the 
feast :  for  it  is  said,  Th^ese  things  shall  ye  do  in  their  solemni- 
ties," &c.  But  now  all  the  Israelites  were  present  at  the 
feasts ;  and  any  brothei',  against  whom  one  had  sinned,  was 
not  then  far  off  from  the  altar.  Unto  which  time  and  custom 
of  the  nation  it  is  equal  to  think  Christ  alluded. 

II.  He"  does  silently  chastise  the  curiosity  used  in  defer- 
ring of  a  sacrifice  brought  about  lesser  matters,  when  this 
that  was  greater  was  unregarded.  And  he  teacheth,  that 
God  is  worshipped  in  vain  without  true  charity  to  our  brother. 
The  same  also,  in  effect,  do  the  GemaristsP  confess. 

Ver.  25  :  "Ecos  otov  ei  ev  rfj  68(5  fx^r  avrov'  Whilst  thou  art 
in  the  way  with  him.]  That  is,  "  while  thou  goest  v/ith  him  to 
the  magistrate,"  ki!  apxovra,  Luke  xii,  58  ;  where  there  is  a 
clear  distinction  between  apyovra,  the  magistrate^  and  KptTrjr, 
the  judge :  so  that  by  apyovra,  magistrate,  or  7'uler,  one  may 
understand  the  judges  in  the  lower  Sanhedrims  ;  by  Kpirrjv, 
judge,  the  judges  in  the  highest.  That  allusion  is  here  made 
to  contentions  about  money  matters,  sufficiently  appears  from 
the  following  words,  ver.  26 ;  "  Thou  shalt  by  no  means  come 
out  of  prison  till  thou  hast  paid  the  uttermost  farthing." 
Nowq  it  was  the  business  of  the  bench,  that  consisted  of 
three  men,  to  judge  of  such  matters. 

The  words,  therefore,  of  the  verse  have  this  sense  :  '  Does 
your  neighbour  accuse  you  of  some  damage,  or  of  money 
that  is  due  to  him  ?  and  are  ye  now  going  in  the  way  to  the 
bench  of  three  to  commence  the  suit  ?  compound  with  your 
adversary,  lest  he  compel  you  to  some  higher  tribunal,  where 
your  danger  will  be  greater,'  "  For»"  if  the  lender  say  to 
the  debtor, '  Let  us  go,  that  judgment  may  be  had  of  our  case 
from  the  chief  Sanhedrim,'  they  force  the  debtor  to  go  up 
thence  with  him.  In  like  manner,  if  any  accuse  another  of 
something  taken  away  from  him,  or  of  some  damage  done 

"»  Bab.  Sanhedr.  fol.  11.  i.  p  Bab.  Joma,  fol.  87.  i. 

"  Hieros.   Rosh.    Hashanah,  fol.         'i  Sanliedr.  cap.  i.  hal.  i. 
56.  2.  r  Maimon.  in  Sanhedr.  cap.  6, 

"  English  folio  edit.,  vol.  ii.  p.  144. 

1  2 


116  Hebreio  and  Talmudical  [Ch.  v.  25. 

him,  and  he  that  is  the  accuser  will  have  the  higher  Sanhe- 
drim to  judge  of  the  suit ;  they  force  the  debtor  to  go  up 
thence  with  him.  And  so  it  is  done  with  all  other  things  of 
that  nature. 

Before,  Christ  had  argued  from  piety.,  that  men  should  seek 
to  be  reconciled  ;  now  he  argues  from  prudence,  and  an  honest 
care  of  a  man^s  self. 

Kal  6  KpiT'^s  (re  irapaScp  t<2  inrrjpeTr)'  And  the  Judge  delwef 
thee  to  the  officer. ]  A  word  answering  to  "^10112?  or  tDVTlD 
or  b^il^DD  an  executio7ier,  a  ivhipper,  among  the  Rabbins. 
•^j^^^'tp'S^i  ^S-jrin  □^npitin,  D'^IDDill?  Judges  and  officers 
shalt  thou  make  thee  in  all  thy  gates,  Deut.  xvi.  18.  □"'1^21^2? 
"  are  *  vergers  and  scourge-bearers  [executioners]  who  stand 
before  the  judges.  These  go  through  the  lanes  and  streets 
and  inns,  and  take  care  about  weights  and  measures  ;  and 
scourge  those  that  do  amiss.  But  all  their  business  is  by  the 
order  of  the  judges.  Wliomsoever  they  see  doing  evil,  they 
bring  before  the  judges,"  &e.  And  nmi  ^71''  \>wh  «^V  Dl« 
tOVllD^  1D?22U}  *1D3  Vi^>^n  Whosoever^  goes  out  into  the  street, 
let  him  reckon  concerning  himself,  as  if  he  loere  already  delivered 
over  to  the  officer  ;  that  is,  as  the  Gloss  hath  it,  "  Contentions 
and  contentious  men  will  there  be  met  with  Gentiles  and 
Israelites :  so  that  let  him  reckon  concerning  himself,  as 
though  he  w^ere  already  delivered  over  to  the  officer,  ready 
to  lead  him  away  before  the  judges."  The  Gloss  upon  Babyl. 
Joma  "  writes  thus ;  i^!l"T^3?2  "  is  the  executioner  of  the  San- 
hedrim, whose  office  is  to  whip." 

Ver.  26  :  YiohpavTr)v'  Farthing.']  According  to  the  Jerusa- 
lem Talmud,  it  is  DtSDVTlp  Kordiontes ;  according  to  the  Ba- 
bylonian, |T"^I^i1p  Kontrih.     For  thus  they  write : 

5  IV'I^ID  riD'^b^  '^ity  "Two''  assars  make  ^ pondionl. 

J  'SD''^^  pD?l5lDD  '^^12?  Two  semisses  make  an  assar. 

\  D^1D?2  Dt^DVTlp  '^yD  Two  farthings  a  semissis. 

:  Dt^^Vl^p  nit:"l"13  "n  Two  prutahs  a,  farthing. 

*i  T'^D''^^  "^JtD  I'^DVIilD  A  z  pondion  is  in  value  two  assars. 

',  ]'^D?21D?2  "^iti)  ID"^^  An  assar  is  two  semisses. 

s  Maimon.  in  Sanhedr.  cap.  i.  y  Leusden''s  edition,  vol.  ii.  p.  289. 

t  Bab.  Schabb.  fol.  32.  i.  ^  Bah.  Kiddush.  cap.  i.  Alphesius, 

w  Fol.  15. 1.  ibid.  fol.  625.  2. 
>:  Hieros.  Kiddushin,  fol.  58.  4. 


Cli.  V.  26.]  Exercitations  upon  St.  Matthew.  117 

{  'j'lp^'^ID^Ip  "'Jtl}  D?wD?3  A  semissis  is  two  farfhinps. 

:  mtOIlD    ""D^   )T"\t:5:3'lp  a  kontnc,   or  a  farthing,  is  two 

pnttahs." 

That  which  is  here  said  by  the  Jerusalem  Talmud,  "^2^ 
DtOiVTlp  JlltOT^D  Tico  prutaJis  make  a  farthing.,  is  the  very 
same  thing  that  is  said,  Mark  xii.  42,  AeTjra  hvo,  o  ia-rt  ko- 
bp6.vTr]s,  Two  mites,  which  make  a  farthing.  A  prutah  was  the 
very  least  piece  among  coins.  So  Maimonides  ^,  TSTVD  ]'^b^ 
lyty^i  nt3l"lD  mtL^Q  That  lohlch  is  not  worth  a  prutah,  is  '^  not 
to  he  reckoned  among  riches.  Hence  are  those  numberless 
passages  in  the  Talmudic  Pandects  relating  to  the  prutah  : 
"  He  ^  that  steals  less  than  a  prutah  is  not  bound  to  pay 
five-fold."  "  No  ^  land  is  bought  for  a  price  less  than  a 
prutah^'  that  is,  given  as  an  earnest. 

You  have  the  value  of  these  coins  in  the  same  Maimoni- 
des: "  Selaa  (saith  he^)  is  in  value  four-pence:  a  penny,  six 
meahs.  Now  a  meah,  in  the  days  of  Moses  our  master,  was 
called  a  gerah  ;  it  contains  two  pondions  :  a  pondion,  two 
assars ;  and  a  prutah  is  the  eighth  part  of  an  assar.  The 
weight  of  a  meah,  which  is  also  called  a  gerah,  is  sixteen 
barleycorns.  And  the  weight  of  an  assar  is  four  barley- 
corns.    And  the  weight  of  a  prutah  is  half  a  barleycorn." 

Luke  hath  layjxrov  AeTrroy,  the  last  mite,  chap.  xii.  59  ;  that 
is,  the  last  prutah,  which  "«p^lD^^n  lD^«n  Hi^tD^ri  "^  was^  the 
eighth  part  of  the  Italian  assarius.  Therefore,  Kobpai>s,  a  far- 
thing, was  so  called,  not  that  it  was  the  fourth  part  of  a  penny, 
but  the  fourth  part  of  an  assar ;  which  how  very  small  a  part 
of  a  penny  it  v»'as,  we  may  observe  by  those  things  that  are 
said  by  both  Gemaras  in  the  place  before  cited. 

5  "^D"*"!  r]D2  71)^12  \!)(D  "  Six  silver  meahs  make  a  penny, 

:  r^VlDIQ  ''iU?  Hi?^  A  meah  is  worth  i\yo  pondions. 

J  riD'^i^  ^y^  |V1!31D  A  pondion  is  worth  two  assars." 

Let  this  be  noted  by  the  way  ;  TW^  a  meaJi,  which,  as  Mai- 
monides before  testifies,  was  anciently  called  a  gerah,  was  also 
commonly  called  fTJ  zuz,  in  the  Talmudists.  For  as  it  is  said 
here,  '^i'^T  f]D3  TW^  tZJiy  six  meahs  of  silver  make  a  penny,  so 
in  Rambam,  D"^1TJ    1  "^]"'!  a  "^  penny  contains  six  zuzim. 

a  Gezelah,  c.  7.  e  Jn  Tract.  Shekalim,  cap.  i. 

^  English  folio  edit.,  vol.  ii.  p.  145.  ^  Kiddush.  cap.  i.  lial.  i. 

c  Gezelah,  c.  7.  s  In  Peah,  cap.  ult.  hal.  7. 
^  Id.  in  Mecherah,  cap.  i,  &c. 


118  Hebreiv  and  Talmudical        [Ch.  v.  27,  &c. 

The  priitah,  as  it  was  the  least  piece  of  money  among  the 
Jews,  so  it  seems  to  have  been  a  coin  merely  Jewish,  not 
Roman.  For  although  the  Jews,  being  subjects  to  the  Ro- 
mans, used  Roman  money,  and  thence,  as  our  Saviour  argues, 
confessed  their  subjection  to  the  Romans ;  yet  they  were  per- 
mitted to  use  their  own  money,  which  appears  by  the  com- 
mon use  of  the  shekels  and  half-shekels  among  them  :  with 
good  reason,  therefore,  one  may  hold  the  KobpdvTrjs,  the  far- 
tJiing,  was  the  least  Roman  coin,  and  the  Xhitov,  the  prutah^ 
the  least  Jewish.  Whilst  our  Saviour  mentions  both,  he  is 
not  inconstant  to  his  own  speech,  but  speaks  more  to  the 
capacity  of  all. 

Ver.  27:  ''i\KOV(jaTe,  on  ippiOrj  rots  apxaCois,  Ov  jxotxevaets'  Ye 
have  heard,  that  it  hath  been  said  hy  them  of  old,  time,  Thou  shalt 
not  commit  adulter^/.']  He  citeth  not  the  command  or  text  of 
Moses,  as  barely  delivered  by  Moses,  but  as  deformed  by 
those  of  old  time  with  such  a  gloss  as  almost  evacuated  all 
the  force  of  the  command;  for  they  interpreted  it  of  the  act 
of  adultery  only,  and  that  with  a  married  woman.  So  the 
enumeration  of  the  six  hundred  and  thirteen  precepts  of  the 
lav,-,  and  that,  Exod.  xx.  J4,  '  Thou  shalt  not  commit  adultery,' 
hath  these  words,  "  This  is  the  thirty-fifth  precept  of  the  lave, 
namely,  That  no  man  lie  with  another  man's  wife.'' 

Ver.  28  :  Da?  6  (3\€tt(ov  yvvaiKa  irpos  to  iTnOvixTJaai,,  &c. 
IVhosocver  loohth  upon  a  ivoman  to  lust  after  her,  &c.]  "  He  '* 
that  looketh  upon  a  woman's  heel,  is  as  if  he  looked  upon 
her  belly  :  and  he  that  looks  upon  her  belly,  is  as  if  he  lay 
with  her."  And  yet,  W^'^l  h^TsUrh  "^  'S  blD  '^ID'^I  1^ 
li^  ivas  Rahban  Gamaliel's  custom  to  look  upon  v:omen.  And 
in  the  other  Talmud;  "  HeJ  that  looks  upon  the  little  finger 
of  a  woman,  is  as  if  he  looked  upon  her  privy  parts."  And 
yet  "  Rabh  Gidal  ^  and  R.  Jochanan  were  wont  to  sit  at  the 
place  of  dipping,  Vv'here  the  women  were  washed  ;  and  when 
they  were  admonished  by  some  of  the  danger  of  lascivious- 
ncss,  R.  Jochanan  answered, '  I  am  of  the  seed  of  Joseph,  over 
M'hom  an  evil  affection  could  not  rule.'  " 

Ver.  30  :  Et  1)  8e£td  aov  xelp  (rKavbaKC(€i  ere,  eKKuxj/ov  avrijv' 
If  ihy  right  hand  offend  thee,  cut  it  off.]     See  here  Babyl. 

h  Hieros.  Challah,  fol.  58.  3.  J  Bab.  Berac.  fol.  24.  8. 

^  Id.  Bciac.  fol.  12.  3.  ^  Ibid.  fol.  20.  i. 


Ch.  V.  3'-]  Exercitations  upon  St.  Mattheio.  119 

Niddah,  fol.  13,  quite  through.  Among  other  things,  R. 
Tarphon  saith,  "  Whosoever  brings  his  hand  to  his  modest 
parts,  let  his  hand  be  cut  off  unto  his  navel/^  And  a  httle 
after ;  "  It  is  better  that  his  belly  should  be  cleft  in  two,,  than 
that  he  should  descend  into  tlie  well  of  corruption."  The 
discourse  is  of  moving  the  hand  to  the  privy  member,  that ', 
by  the  handling  it,  it  might  be  known  whether  the  party  had 
the  gonorrhoea,  or  no  :  and  "i  yet  they  adjudge  never  so  little 
handling  it  to  cutting  off  the  hand.  Read  the  place,  if  you 
have  leisure. 

Ver.  31  :  '^O?  av  airoXvcrr]  ti]}/  yvvoLKa,  Soro)  avr^  aTToaTa- 
(TLov  Whosoever  putteth  away  Ms  imfe,  let  Mm  give  her  a  hill 
of  divorcement.']  Notice  is  to  be  taken  how  our  Saviour  passeth 
into  these  words,  namely,  by  using  the  particle  8e,  hut.  'Ep- 
pi6r]  8f,  "  But  it  hath  been  gaid."  This  particle  hath  this 
emphasis  in  this  place,  that  it  whispers  a  silent  objection, 
which  is  answered  in  the  following  verse.  Christ  had  said, 
"  Whosoever  looks  upon  a  v^-oman  to  lust  after  her  hath 
committed  adultery  already :"  but  the  Jewish  lawyers  said, 
"  If  any  one  sees  a  woman  which  he  is  delighted  withal  above 
his  wife,  let  him  dismiss  his  wife  and  marry  her.^' 

Among  the  chapters  of  Talraudical  doctrine,  we  meet  with 
none  concerning  which  it  is  treated  more  largely,  and  more 
to  a  punctilio,  than  of  divorces  :  and  yet  there  the  chief  care 
is  not  so  much  of  a  just  cause  of  it  as  of  the  manner  and  form 
of  doing  it.  To  him  that  turns  over  the  book  Gittin  (as  also, 
indeed,  the  whole  Seder  Nashim,  that  part  of  the  Talmud 
that  treats  of  women),  the  diligence  of  the  Masters  about 
this  matter  will  appear  such  that  they  seem  to  have  dwelt, 
not  without  some  complacency,  upon  this  article  above  all 
others. 

God,  indeed,  granted  to  that  nation  a  law  concerning  di- 
vorces, Deut.  xxiv.  I,  permitted  only  "  for  the  hardness  of 
their  hearts,"  Matt.  xix.  8  :  in  which  permission,  neverthe- 
less, they  boast,  as  though  it  were  indulged  them  by  mere 
privilege.  When  God  had  established  that  fatal  law  of  pu- 
nishing adultery  by  death  (Deut.  xxii.),  for  the  terror  of 
the  people,  and  for  their  avoiding  of  that  sin  ;  the  same  mer- 
ciful God  foreseeing  also  how  hard  (occasion  being  taken 
'  Leusden's  edition,  vol.  ii.  p.  290.       "^  English  folio  edit.,  vol.  ii.  p.  146. 


120  Hebrew  and  Talmudical  [Oh.  v.  31. 

from  this  law)  the  issue  of  this  might  be  to  the  women,  by 
reason  of  the  roughness  of  the  men  ;  lusting,  perhaps,  after 
other  women,  and  loathing  their  own  wives ;  he  more  gra- 
ciously provided  against  such  kind  of  wife-killing  by  a  law, 
mitigating  the  former,  and  allowed  the  putting  away  a  wife 
in  the  same  case,  concerning  w-hich  that  fatal  law  was  given  ; 
namely,  in  the  case  of  adultery.  So  that  that  law  of  divorce, 
in  the  exhibition  of  it,  imphed  their  hearts  to  be  hard  ;  and, 
in  the  use  of  it,  they  shewed  them  to  be  carnal.  And  yet  hear 
them  thus  boasting  of  that  law  :  "  The  "  Lord  of  Israel  saith, 
rh'-^  b^.Ti"'  *'3  That  he  hatdh  putting  away,  Mai.  ii.  16.  Through 
the  whole  chapter,  saith  R.  Chananiah  in  the  name  of  R.  Phi- 
neas,  he  is  called  the  Lord  of  Ho$t&  :  but  here,  of  Israel,  that 
it  might  appear  that  God  subscribed  not  his  name  to  divorces, 
but  only  among  the  Israelites.  As  if  he  should  say,  '  To  the 
Israelites  1  have  granted  the  putting  away  of  wives ;  to  the 
Gentiles  I  have  not  granted  it.'  R.  Chaijah  Rabbah  saith, 
Divoi-ces  are  not  granted  to  the  nations  of  the  world." 

Some  of  them  interpreted  this  law  of  Moses  (as  by  right 
they  ought  to  interpret  it),  of  the  case  of  adultery  only.  "  The" 
school  of  Shammai  said,  A  wife  is  not  to  be  divorced,  unless 
for  hlthiness  [that  is,  adultery]  only,  because  it  is  said,  ''S 
111  rs'^^V  T\1  ^!J?2  Beca^ise  he  hath  found  filthy  nakedness  in 
her"  that  is,  adultery. 

"  Rabh  Papa  saidP,  If  he  find  not  adultery  in  her,  what 
then  ;  Rubba  answered.  When  the  merciful  God  revealed  con- 
cerning him  that  corrupted  a  maid,  that  it  was  not  lawful  for 
him  to  put  her  away  in  his  whole  life  (Deut.  xxii.  29),  you  are 
thence  taught  concerning  the  matter  propounded,  that  it  is 
not  lawful  to  put  her  away,  if  he  shall  not  find  filthiness  in  his 
wife." 

With  the  like  honesty  have  some  commented  upon  those 
words  cited  out  of  the  prophet,  H^UJ  fc^Dtl?  ''3  For  he  hateth 
putting  away.  "  R.  Jochanan  saith^,  The  putting  away  of  a 
wife  is  odious."  Which  others  also  have  granted,  indeed,  of 
the  first  wife,  but  not  of  those  that  a  man  took  to  himself 
over  and  above.   For  this  is  approved  among  them  for  a  canon. 

"  Mieros.  in  Kiddushin,  fol.  5S.  3.  i'  Gemara,  ib. 

«1  Gittin,  cap.  9.  ha],  ult.       '  'i  Ibid. 


Ch.  V.  3  I .]  Exercitatioris  upon  /SV.  Matthew.  \9A 

"  Let  r  no  man  put  away  his  first  wife  unless  for  adultery." 
And  "  R.  Eliezer  saith^,  For  the  divorcing  of  the  first  wife, 
even  the  altar  itself  sheds  tears."  Which  Gloss  they  fetch 
from  thence,  where  it  is  said,  "  Let  no  man  deal  treacherously 
towards  the  wife  of  his  youth  ;"  Mai.  ii.  15. 

The  Jews  used  polygamy,  and  the  divorcing  of  their  wives, 
with  one  and  the  same  license  :  and  this,  that  they  might 
have  change,  and  all  for  the  sake  of  lust.  "  It  is  lawful  (say 
theyf)  to  have  many  wives  together,  even  as  many  as  you  will : 
but  our  wise  men  have  decreed,  That  no  man  have  above  four 
wives."  But  they  restrained  this,  not  so  much  out  of  some 
principles  of  chastity,  as  that  lest  a  man,  being  burdened  with 
many  wives,  might  not  be  able  to  afford  them  food  and  clothing, 
and  due  benevolence :  for  thus  they  comment  concerning  this 
bridle  of  polygamy. 

For  what  causes  they  put  away  their  wives  there  is  no 
need  to  inquire ;  for  this  they  did  for  any  cause  of  their  own 
free  will. 

L  "  It  is  commanded  to  divorce  a  wife  that  is  not  of  good 
behaviour,  and  who  is  not  modest  as  becomes  a  daughter  of 
Israel."  So  they  speak  in  Maimonides  and  Gittin  in  the  place 
above"  specified :  where  this  also  is  added  in  the  Gemarists  : 
"  R.  Meir  saith.  As  men  have  their  pleasures  concerning  their 
meat  and  their  drink,  so  also  concerning  their  wives.  This 
man  takes  out  a  fly  found  in  his  cup,  and  yet  will  not  drink  : 
after  such  a  manner  did  Papus  Ben  Judah  carry  himself : 
who,  as  often  as  he  went  forth,  bolted  the  doors  and  shut  in 
his  wife.  Another  takes  out  a  fly  found  in  his  cup,  and  drinks 
up  his  cup  ;  that  he  doth,  who  sees  his  wife  talking  freely  with 
her  neighbours  and  kinsfolk,  and  yet  allows  of  it.  And  there 
is  another,  who,  if  he  find  a  fly  in  his  basket,  eats  it:  and 
this  is  the  part  of  an  evil  man,  who  sees  his  wife  going  out, 
without  a  veil  upon  her  head,  and  with  a  bare  neck,  and  sees 
her  washing V  in  the  baths,  where  men  are  wont  to  wash,  and 
yet  cares  not  for  it :  whereas  by  the  law  he  is  bound  to  put 
her  away." 


■■  Mainion.  in  Gerushin,  cap.  10.  "  English  folio  edition,  vol.  ii.  y. 

^  Gittin,  in  the  place  above.  T47. 

t  Maimon.  in  nitl*''.'^  cap.  10.  14.         ^  Leusden's  edition,  vol.  ii.  p.  291. 


122  Hebrew  and  Talmudical  [Ch.  v.  31. 

II.  "  Ifx  any  man  hate  his  wife,  let  him  put  her  away :" 
excepting  only  that  wife  that  he  first  married.  In  like  man- 
ner, E.  Judah  thus  interprets  that  of  the  prophet,  t^2^  ^'^ 
n^U?  If  he  hate  her,  let  him  put  her  army.  Which  sense  some 
versions,  dangerously  enough,  have  followed.  R.  Solomon  ex- 
presses the  sense  of  that  place  thus :  "  It  is  commanded  to 
put  away  one's  wife,  if  she  obtain  not  favour  in  the  eyes  of 
her  husband." 

III.  "  They  school  of  Hillel  saith,  If  the  wife  cook  her  hus- 
band's food  illy,  by  over-salting  or  over- roasting  it,  she  is  to 
be  put  away." 

IV.  Yea,  "  If,  by  any  stroke  from  the  hand  of  God,  she  be- 
come dumb  or  sottish,"  &c. 

V.  But  not  to  relate  all  the  things  for  which  they  pro- 
nounce a  wife  to  be  divorced  (among  which  they  produce 
some  things  that  modesty  allows  not  to  be  repeated),  let  it 
be  enouffh  to  mention  that  of  R.  Akibah  instead  of  all :  '■  R. 
Akibah  said^,  If  any  man  sees  a  woman  handsomer  than  his 
own  wife,  he  may  put  her  away ;  because  it  is  said,  '  If  she 
find  not  favour  in  his  eyes.'  '* 

'ATToordcrtoi''  Bill  of  divorce.^  And  I3lj3\Cov  airoa-Taa-Lov,  A  bill 
of  dimrcc,  Matt.  xix.  7  ;  and  in  the  Septuagint,  Deut.  xxiv.  i. 
Of  which  Beza  thus ;  "  This  bill  may  seem  to  be  called  a-no- 
araaiov  [as  much  as,  departing  a7oai/],  not  in  respect  of  the 
wife  put  away,  as  of  the  husband  departing  away  from  his 
wife."  Something  hard,  and  diametrically  contrary  to  the 
canonical  doctrine  of  the  Jews  :  for  thus  they  write,  "  It^  is 
written  in  the  bill.  Behold,  thou  art  put  away ;  Behold,  thou 
art  thrust  away,  &c.  But  if  he  writes,  I  am  not  thy  hus- 
band, or,  I  am  not  thy  spouse,  &c. ;  it  is  not  a  just  bill :  for 
it  is  said.  He  shall  put  her  away,  not.  He  shall  put  himself 
away.'' 

This  bill  is  called  by  the  Jews  mn'''^^  1QD  a  bill  of  cutting 
of,  and  r!311T\  ")DD  «  bill  of  expulsion,  and  103  an  instrument^ 
and  plltOID  1£i^  an  instrument  of  dismission,  and  pplltl?  n'l3''fc^ 
letters  of  forsaking,  &c. 

X  Maimonides  in  the  place  above.         ^  Misna,  ult.  in  Gittin,  cap.  9. 
y  Gittin,  in  the  place  above;  and         *  Maimon.  in  Geriishin,  cap,  i. 
R.  Sol.  and  R.  Nissin  there. 


Ch.  V.  3 1 .]  Exercitations  upon  Si.  Matthew.  123 

I.  A  wife  might  not  be  put  away,  unless  a  bill  of  divorce 
were  given.  •'  Therefore  it  is  called  (saith  Baal  Turim) 
riir\"'12  "^DD  A  bill  of  cutting  off.^  because  there  is  nothing 
else  that  cuts  her  off  from  the  husband.  For  although  a 
wife  were  obtained  three  ways"  [of  which  see  the  Talmud^], 
"  yet  there  was  no  other  way  of  dismissing  her,  besides  a  bill 
of  divorce'^,'''' 

II.  "  A  wife  was  not  put  away,  unless  the  husband  were 
freely  willing ;  for  if  he  were  unwilling,  it  was  not  a  divorce  : 
but  whether  the  wife  were  willing  or  unwilling,  she  was  to  be 
divorced,  if  her  husband  would d," 

III.  "  J.^  hill  of  divorce  was  written  in  twelve  lines,  neither 
more  nor  less.""'  R.  Mordecai  gives  the  reason  of  this  number, 
in  these  words;  "  Let*^  him  that  writes  a  hill  of  divorce  com- 
prise it  in  twelve  lines,  according  to  the  value  of  the  number 
of  the  letters  in  the  word  IJjX  Get.  But  Rabh  Saadias  inter- 
prets, that  the  hill  of  divorce  should  be  written  with  the  same 
number  of  lines  wherein  the  books  of  the  law  are  separated. 
For  four  lines  come  between  the  Book  of  Genesis  and  the 
Book  of  Exodus ;  four  between  the  Book  of  Exodus  and  the 
Book  of  Leviticus ;  four  between  the  Book  of  Leviticus  and 
the  Book  of  Numbers.  But  the  four  between  the  Book  of 
Numbers  and  Deuteronomy  are  not  reckoned,  because  that 
book  is  only  a  repetition  of  the  law,"  &c. 

IV.  You  have  the  copy  of  a  bill  of  divorce  in  Alphesius  upon 
Gittin,  in  this  form  : 

>^'i^  y^  >yb^  ^nynz  nu  ^yo''r:b  ^:h^T)^  ^^T^yt^i  t^b^y; 

"•D-'D"'  nonm  n^pn^i  nnrasT  ^^:)D^J^J  vhii  w^^  m;m 
i^rsatyi  ^"^^b  n'^i  nw  by\  ^y\b^  nn  n^ybii  n^^  ^yh 

'^yh^  ^^J-^DQ■T  ^yb  n^^i  nr^  by  ^yb'^  ni  i^n^jba  r\^^ 

^  Kiddush.  cap.  i.  hal.  r.  e  Rashba  in  Tikkun  Get,  at  the 

^  Baal  Turim,  upon  Deut.  x.xiv.       end  of  Gittin,  in  Alphes. 

<'  Maimon.  in  Gerushin,  cap.  i.  ^  Ch.  i.  upon  Tract.  Gittin. 


124  Hebrew  and  Talmudical  [Ch.  v.  3 1 . 

:^s-it:^''i  nt:;^  jiiD  rp^^^  J^"^^^"!  pViO^s  to:n 

^  ^i7^  0/*  Divorce. 

"  On  the  clay  of  the  week  JV.,  of  the  month  of  i\'^.,  of  the  year  of 
the  world's  creation  N'.,  according  to  the  computation  by  which  we 
are  wont  to  reckon  in  the  province  iV.  ;  I,  -^.,  the  son  of  JS^.,  and 
by  what  name  soever  I  am  called^  of  the  city  JV.,  mth  the  greatest 
consent  of  my  mind,  and  without  any  compulsion  urging  me,  have 
put  away,  dismissed,  and  expelled  thee ;  thee,  I S  say,  iV^.,  the 
daughter  of  N'.,  by  what  name  soever  thou  art  called,  of  the  city 
iV.,  who  heretofore  wert  my  wife.  But  now  I  have  dismissed  thee, 
— thee,  I  say,  N'.,  the  daughter  of  iV.,  by  what  name  soever  thou 
art  called,  of  the  city  N^.  So  that  thou  art  free,  and  in  thine  own 
power,  to  marry  whosoever  shall  please  thee  ;  and  let  no  man  hinder 
thee,  from  this  day  forward  even  for  ever.  Thou  art  fi'ce,  therefore, 
for  any  man.  And  let  this  be  to  thee  a  bill  of  rejection  from  me, 
letters  of  divorce,  and  a  schedule  of  expulsion^,  according  to  the  law 
of  Moses  and  Israel. 

Reuben  the  son  of  Jacob  Avitness. 

Eliezer  the  sou  of  Gilead  witness." 

See  also  this  form  varied  in  some  few  words  in  INIaimo- 
nides'. 

V.  This  bill,  being  confirmed  with  the  husband's  seal,  and 
the  subscription  of  witnesses,  was  to  be  delivered  into  the  hand 
of  the  wife,  either  by  the  husband  himself,  or  by  some  other 
deputed  by  him  for  this  office  :  or  the  wife  might  depute  some- 
body to  receive  it  in  her  stead. 

VI.  It  was  not  to  be  delivered  to  the  wife,  but  in  the  pre- 
sence of  two,  who  might  read  the  bill  both  before  it  was  given 
into  the  hand  of  the  wife  and  after  :  and  when  it  was  given, 
the  husband,  if  present,  said  thus,  "  Behold,  this  is  a  bill  of 
divorce  to  you." 

s  English  folio  edition,  vol.  ii.  p.  ''  Leiisden's  edition,  vol.  ii.  j).  292. 
148.  '  In  Gerushin,  fol.  273.  2. 


Ch.v.  32,33-]      Exercitations  upon  St.  Matthew.  125 

VII.  The  wife,  thus  dismissed,  might,  if  she  pleased,  bring 
this  bill  to  the  Sanhedrim,  where  it  was  enrolled  among  the 
records,  if  she  desired  it,  in  memory  of  the  thing.  The  dis- 
missed person  likewise  might  marry  whom  she  would  :  if  the 
husband  had  not  put  some  stop  in  the  bill,  by  some  clause 
forbidding  it. 

Ver.  32  :  *0s  tiv  aTtoXvarj  T'i]v  yvvaiKa  avTov^  &c.  Whosoever 
shall  put  away  Ids  wife.,  c^'c]  i.  Our  Saviour  does  not  abrogate 
Moses's  permission  of  divorces,  but  tolerates  it,  yet  keeping  it 
within  the  Mosaic  bounds,  that  is,  in  the  case  of  adultery, 
condemning  that  liberty  in  the  Jewish  canons,  which  allowed 
it  for  any  cause. 

II.  Divorce  was  not  commanded  in  the  case  of  adultery, 
but  permitted.  Israelites  were  compelled,  sometimes  even 
by  whipping,  to  put  away  their  wives,  as  appears  in  JNIaimo- 
nides'^.  But  our  Saviour,  even  in  the  case  of  adultery,  does 
not  impose  a  compulsion  to  divorce,  but  indulgeth  a  license 
to  do  it. 

III.  "  He  that  puts  away  his  wife  without  the  cause  of  for- 
nication makes  her  commit  adultery  :"  that  is,  if  she  commits 
adultery  :  or  although  she  commit  not  adultery  in  act,  yet  he 
is  guilty  of  all  the  lustful  motions  of  her  that  is  put  away ; 
for  he  that  lustfully  desires,  is  said  "  to  commit  adultery," 
ver.  28. 

Ver.  33  :  'EppeOrj  rots  ap\a(,oi^,  Ovk.  iinopK'qaets,  &c.  Jt  hath 
been  said  hy  them  of  old  time,  Thou  shall  not  forswear  thyself, 
^c]  The  law  forbids  perjury,  Levit.  xix.  12,  &c.  To  which 
the  Fathers  of  the  Traditions  reduced  the  whole  sin  of  swear- 
ing, little  caring  for  a  rash  oath.  In  this  chapter  of  oaths 
they  doubly  sinned : 

I.  That  they  were  nothing  at  all  solicitous  about  an  oath, 
so  that  what  was  sworn  were  not  false.  They  do  but  little 
trouble  themselves,  what,  how,  how  often,  how  rashly,  you 
swear,  so  that  what  you  swear  be  true. 

In  the  Talmudic  tract  ri1i?12tl?  Shevuoth.,  and  in  like  man- 
ner in  Maimonides,  oaths  are  distributed  into  these  four 
ranks : 

First,  ''"llO'^n  Hi^'im?  A  promissory  oath  :  when  a  man  swore 

^  In  Gerushin,  cap.  2. 


126  Hehreiv  and  Talmudieal  [Ch,  v.  33. 

that  he  would  do,  or  not  do,  this  or  that,  &c.  And  this  was 
one  of  the  X^n"^^  p\Z}  a^niD  DlVinr  twofold  oaths,  which 
imre  also  fourfold ;  that  is,  a  negative  or  affirmative  oath; 
and  again,  a  negative  or  affirmative  oath  concerning  some- 
thing past,  or  a  negative  or  affirmative  oath  concerning  some- 
thing to  come  :  namely,  when  any  one  swears  that  he  hath 
done  this  or  that,  or  not  done  it ;  or  that  he  will  do  tliis  or 
that,  or  that  he  will  not  do  it.  "  Whosoever,  therefore,  swears 
any  of  these  four  ways,  and  the  thing  is  not  as  he  swears,  (for 
example,  that  he  hath  not  cast  a  stone  into  the  sea,  when  he 
hath  cast  it ;  that  he  hath  cast  it,  when  he  hath  not ;  that  he 
will  not  eat,  and  yet  eats  ;  that  he  will  eat,  and  yet  eateth  not,) 
behold,  this  is  a  false  oath,  or  perjury'." 

"  Whosoever"!  swears  that  he  will  not  eat,  and  yet  eats 
some  things  which  are  not  sufficiently  fit  to  be  eaten,  this 
man  is  not  guilty." 

Secondly",  h^l^z;  H^^IIU?  A  vain  or  a  rash  oath.  This  also 
is  fourfold,  but  not  in  the  same  manner  as  the  former : 
I .  When  they  asserted  that  with  an  oath  which  was  contrary 
to  most  known  truth  ;  as,  "  If  he  should  swear  a  man  were 
a  woman,  a  stone-pillar  to  be  a  pillar  of  gold,""  &c. ;  or  when 
any  swore  that  was  or  was  not,  which  was  altogether  im- 
possible ;  as,  "  that  he  saw  a  camel  flying  in  the  air."  2. 
When  one  asserted  that  by  an  oath,  concerning  which  there 
was  no  reason  that  any  should  doubt.  For  example,  that 
"  Heaven  is  heaven,  a  stone  is  a  stone,'"  &c.  3.  When  a  man 
swore  that  he  would  do  that  which  was  altogether  impos- 
sible ;  namely,  "  that  he  vv-ould  not  sleep  for  three  days  and 
three  nights ;  that  he  would  taste  nothing  for  a  full  week/' 
&c.  4.  When  any  swore  that  he  would  abstain  from  that 
which  was  conmianded ;  as,  "  that  he  would  not  wear  ])hylac- 
tories,""  &c.  These  very  examples  are  brought  in  the  places 
alleged. 

Thirdly,  ]11pC  il>?11^"'  An  oath  concerning  something  left  in 
trust :  namely,  when  any  swore  concerning  something  left  in 
trust  with  him,  that  it  was  stolen  or  broke  or  lost,  and  not 
embezzled  by  him,  &c. 


'  Maimon.  in  Shevuoth,  c.  i.  '"  Talmiul  in  Shevuoth,  c.3. 

n  English  folin  edition,  vol.  ii.  p.  149. 


Oh.  V.  33.]  Exercitations  upon  St.  3IattJie2v.  127 

Fourthly,  iy\1^  DV^^D  A  testimonial  oath,  before  a  judge 
or  magistrate. 

In  three  of  these  kinds  of  swearing,  care  is  taken  only  con- 
cerning the  truth  of  the  thing  sworn,  not  of  the  vanity  of 
swearing. 

They  seemed,  indeed,  to  make  some  provision  against  a 
vain  and  rash  oath  :  namely,  1 .  That  he  be  beaten,  who  so " 
swears,  and  become  cursed  :  which  Maimonides  hints  in  the 
twelfth  chapter  of  the  tract  alleged  :  with  whom  the  Jeru- 
salem Gemarists  do  agree;  "HeP  that  swears  two  is  two, 
let  him  be  beaten  for  his  vain  oath."  2.  They  also  added 
terror  to  it  from  fearful  examples,  such  as  that  is  in  the  very 
same  place.  :  DTHll  I'TT  ilvS")!  Si  "  There  were  twenty- 
four  assemblies  in  the  south,  and  they  were  all  destroyed  for  a 
vain  oath."  And  in  the  same  tracts,  a  woman  buried  her  son 
for  an  oath,  &c.  Yet  they  concluded  vain  oaths  in  so  narrow 
a  circle,  that  a  man  might  swear  a  hundred  thousand  times, 
and  yet  not  come  within  the  limits  of  the  caution  concerning 
vain  swearing. 

II.  It  was  customary  and  usual  among  them  to  swear  by 
the  creatures;  ''Iff  any  swear  by  heaven,  by  earth,  by  the 
sun,  «fee.  although  the  mind  of  the  swearer  be  under  these 
words  to  swear  by  Him  who  created  them,  yet  this  is  not  an 
oath.  Or  if  any  swear  by  some  of  the  prophets,  or  by  some  of 
the  books  of  the  Scripture,  although  the  sense  of  the  swearer 
be  to  swear  by  Him  that  sent  that  prophet,  or  that  gave  that 
book,  nevertheless  this  is  not  an  oath." 

"  If  s  anv  adjure  another  by  heaven  or  earth,  he  is  not 
guilty." 

Theyt  swore  by  Heaven,  i^in  p  D'*?^!!}!!  Bij  Heaven  so 
it  is. 

They  swore  by  the  Temple.,  "^When"  turtles  and  young 
pigeons  were  sometime  sold  at  Jerusalem  for  a  penny  of  gold, 
Rabban  Simeon  Ben  Gamaliel  said,  p^t^H  Htn  i?j/  this  habi- 
tation [that  is,  by  this  Temple]  I  will  not  rest  this  night,  unless 
they  be  sold  for  a  penny  of  silver." 

"  Leusden's  edition,  vol.  ii.  p.  293.  ^    Talmud    in   the   place    above, 

P  Shevuoth,  fol.  34.  4.  cap.  4. 

1  Fol.  37. 1.  t  Bab.  Berac.  fol.  55. 

*■  Maimonid.  in  the  place  above,  »*  Cherithuth,  cap.  i.  hal.  7. 
cap.  12. 


128  HehreiD  and  Talmudical  [Ch.  v.  34. 

"  R.  Zechariah  ^  Ben  Ketsab  said,  ]nV^rr  H^n  %  this 
Temple,  the  hand  of  the  woman  dejiarted  not  out  of  ray 
hand."  "  R.  Jochanany  said,  i^73"^n  By  the  Temple,  it  is  in 
our  hand,"  &c. 

"  Bava  Ben  Buta"-  swore  by  the  Temple  in  the  end  of  the 
tract  Cherithuth,  and  Rabban  Simeon  Ben  Garaahel  in  the 
beginning ;  7^1U7'^n  ^n]?:2  T\T\  And  so  was  the  custom  in 
Israel.'''     Note  this,  "  so  was  the  custom." 

They  swore  by  the  city  Jerusalem.  "  R.  Judah  saith*, 
He  that  saith,  '  By  Jerusalem,'  saith  nothing,  unless  with  an 
intent  purpose  he  shall  vow  towards  Jerusalem."  Where, 
also,  after  two  lines  coming  between  those  foi"ms  of  swearing 
and  vowing  are  added,  h'T'n  D^tDl^^n  D^l!?1"1''^  D^tlJIl'' 
;  7D"'nil  hy^Tv7  Jerusalem,  for  Jerusalem,  hy  Jerusalem. 
The  Temple,  for  the  Temple,  hy  the  Temple.  The  altar,  for 
the  altar,  by  the  altar.  The  lamb,  for  the  lamb,  by  the 
lamb.  The  chambers  of  the  Temple,  for  the  chambers  of 
the  Temple,  by  the  chambers  of  the  Temple.  The  wood, 
for  the  wood,  by  the  wood.  The  sacrifices  on  fire,  for  the 
sacrifices  on  fire,  by  the  sacrifices  on  fire.  The  dishes,  for 
the  dishes,  by  the  dishes.  By  all  these  things,  that  I  will  do 
this  to  you." 

They  swore  by  their  own  heads.  "One^  is  bound  to  swear 
to  his  neighbour,  and  he  saith,  ^IDt^l  ^^XXl  "^7  "^ll  Vow  (or 
swear)  to  me  hy  the  life  of  thy  head,"  &c. 

Ver.  34  :  M?/  oixoaai  oAws*  Swear  not  at  all.'\  In  the  tract 
Demai^  are  some  rules  prescribed  to  a  religious  man  :  among 
others.  That  he  he  not  too  much  i7i  swearing  and  laughing, 
p^niZ?ni  Dmn  y^-^.S  ^'r\^  ^hw.  where  the  Gloss  of  R. 
Solomon  is  this ;  □'^11^2  ^112  "  means  this.  Be  not  much  in 
oaths,  although  one  should  swear  concerning  things  that  are 
true :  for  in  much  swearing  it  is  impossible  not  to  profane." 
Our  Saviour,  with  good  reason,  binds  his  followers  with  a 
straiter  bond,  permitting  no  place  at  all  for  a  voluntary  and 
arbitrary  oath.  The  sense  of  these  words  goes  in  the  middle 
way,  between  the  Jew,  who  allowed  some  place  for  an  arbi- 

^  Chetubboth,  cap.  3.  et  Tosapht.  »  Tosapht.  ad  Nedarim,  cap.  i. 

ibid.  b  Sanhedr.  cap.  3.  bal.  2. 

y  Bab.  Kiddushin,  fol.  71.  i.  «=  Cap.  2.  halac.  3. 
z  Jiichas.  fol.  56.  col.  I. 


Ch.  V.  36,&c.]       Exercitations  upon  Bi.  Matthew.  129 

trary  oath ;  and  the  Anabaptist,  who  allows  none  for  a  neces- 
sary one. 

Ver.  36'':  Ov  hvvacrai  \x,iav  Tpiya  \evKrjV  ?)  fxekaivav  Trotr/crai" 
Thou  canst  not  make  one  hair  white  or  hlacJc.']  That  is^  Thou 
canst  not  put  on  gray  hairs,  or  lay  them  aside. 

Ver.  37  :  "Eo-rco  6  Ao'yo?  vyi&v,  Nat,  vat  Ov,  ov'  Let  yoiir 
communication  5^,  Yea,  yea ;   nay,  nayJ]    In  Hebrew,  1^1  VT^ 

D^nin  ^T^?2^n  h^  )Dn?21  |«tZ7r2  t^^  ^h  Giving^  and  re- 
ceiving [that  is,  business]  among  the  disciples  of  the  wise  men, 

;n  p  hv^  ^h  ^  hv  '^'^^  n3i?2^ni  n^i^n  Let  it  he  in 

truth  and  faith,  hy  saying..  Yes,  yes ;  No,  no :  or,  according 
to  the  very  words,  concerning  Yes,  yes  ;  concerning  iVo,  010. 

"  Iff  it  be  said  to  a  lunatic,  Shall  we  write  a  bill  of  di- 
vorce for  your  wife  ?  and  he  nod  with  his  head,  they  try 
thrice  ;  and  if  he  answer  \n  VH  7^1  fc^7  ^h  hv  to  No,  no  ; 
and  to  Yes,  yes ;   they  write  it,  and  give  it  to  his  wife." 

Ver.  38  :  'HKOvcrare  on  €ppedi-i,'0(f)6aXixbv  avrl  d(f)6aXixov,  &c. 
Ye  have  heard  that  it  hath  been  said.  An  eye  for  an  eye,  &c.] 
This  law  he  also  cites,  as  clothed  in  the  Gloss  of  the  scribes, 
and  now  received  in  the  Jewish  schools.  But  they  resolved 
the  laws  not  into  a  just  retaliation,  but  into  a  pecuniary  com- 
pensation. 

"  Does  ^  any  cut  off  the  hand  or  foot  of  his  neighbour  ? 
They  value  this  according  to  the  example  of  selling  a  ser- 
vant ;  computing  at  what  price  he  would  be  sold  before  he 
was  maimed,  and  for  how  much  less  now  he  is  maimed.  And 
how  much  of  the  price  is  diminished,  so  much  is  to  be  paid 
to  the  maimed  person,  as  it  is  said,  '  An  eye  for  an  eye,'  &c. 
We  have  received  by  tradition,  that  this  is  to  be  understood 
of  pecuniary  satisfaction.  But  whereas  it  is  said  in  the  law, 
'  If  a  man  cause  a  blemish  in  his  neighbour,  the  same  shall  be 
done  to  him'  [Lev.  xxiv.  19];  it  means  not  that  he  should 
be  maimed,  as  he  hath  maimed  another ;  but  when  he  de- 
serveth  maiming,  hordeserveth  to  pay  the  damage  to  the 
person  maimed."  They  seemed,  out  of  very  great  charity, 
to  soften  that  severe  law  to  themselves,  when,  nevertheless, 

d   English  folio  edition,  vol.  ii.  p.  ^  Leusden's  edit.,  vol.  ii.  p.  294. 

150.  ^  Bava  Kama,  cap.  8.  et  Maimon. 

•=  Maimon.  in  Peah,  cap.  5.  in  pnOT  l^mn  cap.  i. 
^  Gittin,  cap.  7.  hal.  i. 

LIGHTFOOT,  VOL.  II.  K 


130  Hehretv  and  Talmudical  [Ch.  v.  39. 

in  the  mean  time,  little  care  was  taken  of  lively  charity, 
and  of  the  forgiving  an  offence, — an  open  door  being  still 
left  them  to  exaction  and  revenge,  which  will  appear  in  what 
follows. 

Ver.  39  :  "Oorts  o-e  paTrCaet  eirl  ttjv  be^idv  crov  cnayova'  Who- 
soever shall  smite  thee  on  thy  right  cheek.]  That  the  doctrine  of 
Christ  may  here  more  clearly  shine  out,  let  the  Jewish  doc- 
trine be  set  against  it ;  to  which  he  opposeth  his. 

"  Does  i  any  one  give  his  neighbour  a  box  on  the  ear  ?  let 
him  give  him  a  shilling.  R.  Judah  in  the  name  of  R.  Josi  of 
Galilee  saith,  Let  him  give  him  a  pound." 

tit  DTlh^D  *h  \iy\^  TM^D  "  Does  he  give  him  a  blow  upon 
the  cheek  ?  Let  him  give  him  two  hundred  zitzees :  if  with  the 
other  hand,  let  him  give  four  hundred."  Compare  with  this 
passage  ver.  39 :  'If  any  shall  strike  thee  on  the  right  cheek, 
turn  to  him  the  other  also.' 

1^1  IDTfc^l  D1!J  "  Does  he  twitch  him  hy  the  ear  ;  or  does  he 
pull  off  his  hair ;  or  does  he  spit,  so  that  his  spittle  falls  upon 
him ;  or  does  he  take  away  his  coat"  [note  this  also,  and  com- 
pare ver.  40  with  it,  '  He  that  will  take  away  thy  coat,'  &c.] ; 
"  or  does  he  uncover  a  woman's  head  in  public  ?  Let  him  give 
four  hundred  zuzees." 

They  fetch  the  reason  of  so  severe  a  mulct  chiefly  from  the 
shame  done  him  that  is  thus  injured,  and  from  the  disgrace 
of  the  thing  itself;  and,  moreover,  from  the  dignity  of  an 
Israelite :  which  is  declared  at  large  by  the  Gemarists  upon 
the  words  cited,  and  by  Maimonides '^. 

1"T113  "^57  75n  "  Those  mulcts  [say  they]  are  established 
and  inflicted  according  to  the  dignity  of  the  person  injured. 
But  R.  Akibah  said,  '  Even  the  poorest  Israelites  are  to  be 
esteemed  as  though  they  were  persons  of  quality  divested  of 
their  estates,  because  they  are  the  sons  of  Abraham,  Isaac, 
and  Jacob.'" 

Hence  the  entrance  to  our  Saviour's  doctrine  lies  easy  : 
I .  He  cites  the  law  of  retaliation,  that,  by  laying  one  against 
the  other.  Christian  charity  and  forgiveness  might  shine  the  ^ 
clearer.  2.  He  mentions  these  particulars  which  seemed  to 
be  the  most  unworthy,  and  not  to  be  borne  by  the  high  quality 

i  Bava  Kama,  cap.  8.  hal.  6.  1  English  folio  edition,  vol.  ii.  p. 

^  In  p>iDi  hyin  cap.  1. — 3,  &c.         151. 


Ch.v. 40,41]        Exercitations  iipon  St.  Matthew.  131 

of  a  Jew,  that  he  might  the  more  preach  up  evangelical  hu- 
mility, and  patience,  and  self-denial.  But  why  was  the  law 
of  retaliation  given,  if  at  last  it  is  melted  down  into  this  ? 
On  the  same  reason  as  the  law  of  death  was  given  concerning 
adultery,  namely,  for  terror,  and  to  demonstrate  what  the  sin 
was.  Both  were  to  be  softened  by  charity ;  this  by  forgive- 
ness, that  by  a  bill  of  divorce :  or,  if  the  husband  so  pleased, 
by  forgiveness  also. 

Ver.  40 :  Kat  rw  OikovrC  (rot  Kpidrjvat,,  koL  tov  xit&vo,  crov 
Aa/3etv,  &c.  And  if  any  loill  sue  thee  at  the  law,  and  take 
away  thy  coat,  &c.]  XtrcSra,  coat,  that  is,  Jl'^7t:3  Talith.  So 
in  the  words  of  the  .Talmud  alleged,  in"'7tO  "^"'li^n  he  takes 
his  coat.  Of  this  garment,  thus  the  Aruch  ;  T'T^  ^^in  ri*^7l3 
Talith  is  a  cloah :  and  why  is  it  called  rT^^D,  Talith  ?  ^^'^^ 
D*""!^!  h^72  'nh^t^h  Because  it  is  above  all  the  garments ;  that 
is,  because  it  is  the  outermost  garment. 

In  this  upper  garment  were  woven  in  those  fringes  that 
were  to  put  them  in  mind  of  the  law,  of  which  there  is  men- 
tion Num.  XV.  38.  Hence  is  that,  n^^St^^  TlTI  rT'iJ*!?!  ""^Htn 
ni»^i  He"^  that  takes  care  of  his  skirts  deserves  a  good  coat. 
Hereupon  the  disgrace  was  increased  together  with  the 
wrong,  when  that  was  taken  away,  concerning  which  they 
did  not  a  little  boast,  nay,  and  in  which  they  placed  no  small 
religion  :  Matt,  xxiii.  5,  ^irwy  kuI  lixdnov,  an  upper  and  an 
inward  garment ;  to  which  p17m  n'''7I:3  answer.  "If"  any 
give  a  poor  man  a  penny  to  buy  pITTl  t/xdnoz',  [an  inward  gar- 
ment], let  him  not  buy  r\"'7l5  x'™^^  [^  ^^^^^  ^or  an  upper  gar- 
ment]." n'h:^^  pl'^n  "h  S''«U??2  He°  lends  Mm  IfxaTiov  koI 
Xi-T&va,  an  inner  garment  and  a  coat  P. 

Ver.  41  :  Kat  oaris  (xe  ayyapevaei  fxCXiov  ev,  &c.  And  who- 
soever shall  compel  thee  to  go  a  mile,  &c.]  To  him  that  had 
some  corporeal  wrong  done  him  were  these  five  mulcts  to  be 
paid,  according  to  the  reason  and  quality  of  the  wrong  : 
nyi:2.  ntZ7^nn  ^1D*'in  IVi^l  p;n  a  q  mulct  for  maiming,  if  so 
be  the  party  were  maimed :  a  mulct  for  pain,  caused  by  the 


™  Bab.  Schabb.  fol.  23.  2.  ordinarymeaning  of  the  Greek  terms, 

n  Bab.  Bava  Mezia,  fol.  78.  2.  —See  Smith's  Diet.  G.  and  R.  Antiq. 

o  Nedarim.  fol.  33.  i.  art.  Pallium.'] 

i"  [Lightfoot  has  here  inverted  the  <i  Bava  Kama  in  the  place  above. 

K    2 


132  Hehreio  and  Talmudical  [Ch.v.  41. 

blow  or  wound  given :  a  mulct  for  the  cure  of  the  wound  or 
blow ;  a  mulct  for  the  reproach  brought  upon  him  :  and  a 
mulct  for  ceasing,  when,  being  wounded  or  beaten,  he  kept  his 
bed,  and  could  not  follow  his  business. 

To  the  first,  the  first  words  of  our  Saviour,  M^  avTKrrqvai 
tQ>  TTovrjpQ,  That  ye  resist  not  evil,  seem  to  relate :  Do  not  so 
resist  or  rise  up  against  an  injurious  person,  as  to  require  the 
law  of  retaliation  against  hira.  The  second  and  fourth,  the 
words  following  seem  to  respect,  viz.  "Ocrris  ae  pa-nia^i,  '  Who- 
soever smiteth  thee,  so  that  it  cause  pain  and  shame  :'  and 
those  words  also,  ©eAoyn  \LTS>va  crov  Xa^eiv,  Him  that  will  take 
away  thy  coat.'  To  the  last  do  these  words  under  our  hand 
refer,  and  to  the  second  certainly,  if  "  some  intolerable  kind 
of  service  be  propounded,"  which  the  famous  Beza  asserts. 

The  word  miTTTj  very  usual  among  the  Talmudists,  where- 
by •■  they  denote  accompanying  him  that  goes  elsewhere, 
out  of  honour  and  respect,  reaches  not  the  sense  of  the 
word  ayyap^v^Lv,  but  is  too  soft  and  low  for  it.  It  is  reck- 
oned for  a  duty  to  accompany  a  dead  corpse  to  the  grave, 
and  a  Rabbin  departing  somewhere.  Hence  is  that  story, 
"  Germani  ^,  the  servant  of  R.  Judah  Nasi,  willing  TTpoir^fj.yf/ai 
(n''11T''^D)  to  conduct  R.  Ilia  going  away,  met  a  mad  dog,"  &c. 
The  footsteps  of  this  civility  we  meet  with  among  the  Christ- 
ians, Tit.  iii.  13  ;  John,  Ep.  iii.  ver.  6;  they  were  marks  of 
respect,  love,  and  reverence :  but  that  which  was  required  by 
the  Jewish  masters,  out  of  arrogance  and  a  supercilious  au- 
thority, was  to  be  done  to  a  Rabbin,  as  a  Rabbin. 

But  ayapp€V€i.v,  to  compel  to  go  a  mile,  sounds  harsher, 
and  speaks  not  so  much  an  impulse  of  duty,  as  a  compulsion 
of  violence  :  and  the  Talmudists  retain  that  very  word  b^'^l^^^ 
Angaria,  and  do  show,  by  examples  not  a  few,  what  it  means. 
"  It  *  is  reported  of  R.  Eliazar  Ben  Harsum,  that  his  father 
bequeathed  him  a  thousand  cities  on  the  dry  land,  and  a 
thousand  ships  on  the  sea :  but  yet  he,  every  day  carrying 
along  with  him  a  bottle  of  meal  on  his  shoulder,  travelled 
from  city  to  city,  and  from  country  to  country,  to  learn  the 
law.  On  a  certain  day  his  servants  met  him,  t«^"'"l^2b^  "13,  ItZ^i^l 
and  angariate,  compel  him.    He  saith  to  them,  '  I  beseech  you, 

r  Leusden^s  edition,  vol.  ii.  p.  295.  ^  Hieros.  Schabb.  8.  3. 

t  Bab.  Joma,  fol.  35.  2. 


Oh.  V.  43.]  Exercitations  upon  St.  Matthew.  133 

dismiss  me,  that  I  may  go  and  learn  the  law/  They  say  to 
him,  '  By  the  hfe  of  R.  Eliazar  Ben  Harsura,  we  will  not  dis- 
miss you,'"  &c.  Where  the  Gloss  is,  nb^'ii:!^^^  " Angariah  is 
"VVT^  "W  "'V\1V  the  service  of  the  governor  of  the  city ;  and  he 
was  here  to  serve  himself  [for  he  was  lord  of  the  cityj.  But 
they  knew  him  not,  but  thought  him  to  belong  to  one  of  those 
his  cities :  for  it  was  incumbent  on  them  to  attend  on  their 
master." 

Againu ;  "  R.  EHezer  saith^,  '  Why  was  Abraham  our  father 
punished,  and  why  were  his  sons  afflicted  in  Egypt  two  hun- 
dred and  ten  years  V  Q^r^DH  n^r^Sni  h^'^'^;^:^?  TWV^  ^l^t2 
Because  he  '  augariavit,'  'compelled'  the  disciples  of  the  lolse  men 
to  go  with  him  :  as  it  is  said  "^''^''^nTli;^  vT^  ^^  armed  his 
catechumens,  or  his  trained,  or  instructed,  Gen.  xiv.  14. 

The  same  almost  is  said  of  king  Asa :  "  RabbaY  asked, 
Why  was  Asa  punished  [zoith  the  goitf]?  b^''"^:i3«  H^:^^ 
D''723n  ''"T''?D7n2  Because  he  compelled  the  disciples  of  the 
wise  men  to  go  along  with  him  :  as  it  is  said,  '  And  Asa 
gathered  together  all  Judah,  none  excepted,'  "  &lg.,  i  Kings 
XV.  22. 

We  meet  with  mention  also  of  angariating  cattle ;  "  An^  ass 
is  hired  for  a  hilly  journey ;  but  he  that  hireth  him  travels  in 
the  valley :  although  both  be  of  the  like  distance,  that  is,  ten 
miles,  if  an  ass  dies,  he  who  hired  him  is  guilty,  &c.  But 
{yi^  "f^tl?  ^in  17  ")D1«  «"""iriD^  n^\i;:7D\I7  1«)  if  the  ass 
were  angariated,  the  hirer  saith  to  the  owner.  Behold,  take  your 
beast  to  yourself r  &c.  The  Gloss  is,  «n:i3«  rCtl^li^DU?  Ib^  "  If 
he  were  angariated,  that  is,  if  they  take  him  for  some  work  of 
the  king,"  &c. 

You  see,  then,  whither  the  exhortation  of  our  Saviour  tends  : 
I.  To  patience  under  an  open  injury,  and  for  which  there  is  no 
pretence,  ver.  39.  2.  Under  an  injury,  for  which  some  right 
and  equity  in  law  is  pretended,  ver.  40.  3.  Under  an  injury, 
compulsion,  or  violence,  patronized  by  the  authority  of  a  king, 
or  of  those  that  are  above  us. 

Ver.  43  :  Mt(r?jo-ets  tov  k^Qpov  aov  Thou  shalt  hate  thine 
enemy.']    Here  those  poisonous  canons  might  be  produced, 

«  English  folio  edit.,  vol.  ii.  p.  152.         y  Sotah,  fol.  10.  1. 

^  Nedarim,  fol.  32.  i.  ^  Bava  Mezia,  cap.  6.  hal.  3. 


134  Hebrew  and  Talnmdical  [Oh.  v.  46. 

whereby  they  are  trained  up  in  eternal  hatred  against  the 
Gentiles^  and  against  Israehtes  themselves,  who  do  not,  in 
every  respect,  walk  with  them  in  the  same  traditions  and 
rites.  Let  this  one  example  be  instead  of  very  many,  which 
are  to  be  met  with  everywhere  :  "  The^  heretical  Israelites, 
that  is,  they  of  Israel  that  worship  idols,  or  who  transgress, 
to  provoke  God ;  also  Epicurean  Israelites,  that  is,  Israelites 
who  deny  the  law  and  the  prophets,  are  by  precept  to  be 
slain,  if  any  can  slay  them,  and  that  openly ;  but  if  not 
openly,  you  may  compass  their  death  secretly,  and  by  sub- 
tilty."  And  a  little  after  (0  !  the  extreme  charity  of  the  Jews 
towards  the  Gentiles) ;  "But  as  to  the  Gentiles,  with  whom 
we  have  no  war,  and  likewise  to  the  shepherds  of  smaller 
cattle,  and  others  of  that  sort,  they  do  not  so  plot  their 
death ;  but  it  is  forbidden  them  to  deliver  them  from  death 
if  they  are  in  danger  of  it."  For  instance  ;  "  A  Jew  sees  one 
of  them  fallen  into  the  sea ;  let  him  by  no  means  lift  him  out 
thence :  for  it  is  written,  '  Thou  shalt  not  rise  up  against  the 
blood  of  thy  neighbour :'  but  this  is  not  thy  neighbour."  And 
further  ;  "  An  ^  Israelite,  who  alone  sees  another  Israelite 
transgressing,  and  admonisheth  him,  if  he  repents  not,  is 
bound  to  hate  him.^^ 

Ver.  46  :  Ov^,^  '««^  01  T^Xdvai  to  avrb  ttolovo-i  ;  Do  not  even  the 
publicans  the  same  ?]  How  odious  the  publicans  were  to  the 
Jewish  nation,  especially  those  that  were  sprung  of  that  nation, 
and  how  they  reckoned  them  the  very  worst  of  all  mankind, 
appears  many  ways  in  the  evangelists ;  and  the  very  same  is 
their  character  in  their  own  writers. 

"  It<^  is  not  lawful  to  use  the  riches  of  such  men,  of  whom 
it  is  presumed  that  they  were  thieves  ;  and  of  whom  it  is 
presumed  that  all  their  wealth  was  gotten  by  rapine  ;  and 
that  all  their  business  was  the  business  of  extortioners,  such 
as  publicans  and  robbers  are ;  nor  is  their  money  to  be  min- 
gled with  thine,  because  it  is  presumed  to  have  been  gotten 
by  rapine." 

Amongd  those  who  were  neither  fit  to  judge,  nor  to  give  a 
testimony  in  judgment,  are  numbered  '{"'DlDl^n')  Tt^H^n  the 
collectors  of  taxes,  and  the  publicans. 

^  Mairaon.  in  hVII  cap.  4.  c  Maimon.  in  nbtJ  cap.  5. 

''  Ibid.  cap.  13.  d  Bab.  Sanhedr.  fol.  25.  2. 


Ch.  vi.  J.]  Exercitations  tipon  St.  Matthew.  135 

Publicans^  are  ^  joined  with  cut-throats  and  robbers. 
)''D31D^1  ]"'Qin^1  ^Tyrh  ]nm3  "  They  sivear  to  cut-throats, 
to  rollers  and  to  'publicans  \invad%ng  their  goods\.  This  is  an 
offering,  &c.     He  is  known  by  his  companion." 

They  were  marked  with  such  reproach,  and  that  not  with- 
out good  reason ;  partly  by  reason  of  their  rapine,  partly, 
that  to  the  burden  laid  upon  the  nation  they  themselves 
added  another  burden. 

"  WhenS  are  pubHcans  to  be  reckoned  for  thieves  ?  when 
he  is  a  Gentile ;  or  when  of  himself  he  takes  that  office  upon 
him ;  or  when,  being  deputed  by  the  king,  he  doth  not  exact 
the  set  sum,  but  exacts  according  to  his  own  will."  Therefore 
the  father  of  R.  Zeira  is  to  be  reputed  for  a  rare  person  \  v/ho, 
being  a  publican  for  thirteen  years,  did  not  make  the  burdens 
of  the  taxes  heavier,  but  rather  eased  them. 

"  Wheni  the  king  laid  a  tax^^,  to  be  exacted  of  the  Jews, 
of  each  according  to  his  estate,  these  publicans,  being  de- 
puted to  proportion  the  thing,  became  respecters  of  persons, 
burdening  some  and  indulging  others,  and  so  became  plun- 
derers.^' 

By  how  much  the  more  grievous  the  heathen  yoke  was  to 
the  Jewish  people,  boasting  themselves  a  free  nation,  so  much 
the  more  hateful  to  them  was  this  kind  of  men ;  who,  though 
sprung  of  Jewish  blood,  yet  rendered  their  yoke  much  more 
heavy  by  these  rapines. 

CHAP.  VI. 

Ver.  I  :  npoa-e'xeTe  rqv  ik^-qixocrvvrjv  vixS>v  firj  Troteiy,  &c.  Take 
heed,  that  ye  do  not  your  alms,  c§*c.]  It  is  questioned,  whether 
Matthew  writ  iXer]iJi.o(Tvvr]v,  alms,  or  hiKaio(Tvvr\v,  righteousness. 
I  answer; 

I.  That  our  Saviour  certainly  said  JlpIS,  righteousness  (or 
in  Syriac  t^inplf),  I  make  no  doubt  at  all;  but  that  that 
word  could  not  be  otherwise  understood  by  the  common 
people  than  of  alms,  there  is  as  little  doubt  to  be  made. 
For  although  the  word  HpllJ,  according  to  the  idiom  of  the 

^  Nedarim,  cap.  3.  hal.  4.  '  English  folio  edition,  vol.  ii.  p. 

^  Leusden's  edition,  vol.  ii.  p.  296.  153. 

s  Maimon.  in  the  place  above.  k  Qaon  in  Aruch  io  DlDD. 

*»  Bab.  Sanhedr.  fol.  25.  2. 


136  Hebrew  and  Talmudical  [Ch.  vi.  i . 

Old  Testament,  signifies  nothing  else  than  righteousness ;  yet 
now,  when  our  Saviour  spoke  those  words,  it  signified  nothing 
so  much  as  alms. 

11.  Christ  used  also  the  same  word  t^rip12  righteousness 
in  the  three  verses  next  following,  and  Matthew  used  the 
word  ikerifxaavvT],  alms :  but  by  what  right,  I  beseech  you, 
should  he  call  it  hiKaiocrvvriv,  righteousness,  in  the  first  verse, 
and  e\er}ij.o(Tvv7]v,  alms,  in  the  following, — when  Christ  every 
where  used  one  and  the  same  word  ?  Matthew  might  not 
change  in  Greek,  where  our  Saviour  had  not  changed  in 
Syriac. 

Therefore  we  must  say,  that  the  Lord  Jesus  used  the  word 
np1!J,  or  t»^rip1!J,  in  these  four  first  verses :  but  that,  speak- 
ing in  the  dialect  of  common  people,  he  was  understood  by 
the  common  people  to  speak  of  alms. 

Now  they  called  alms  by  the  name  of  np"T2  righteousness,  in 
that  the  Fathers  of  the  Traditions  taught,  and  the  common 
people  believed,  that  alms  conferred  very  much  to  Justijication. 
Hear  the  Jewish  chair  in  this  matter : 

"  Fori  one  farthing,  given  to  a  poor  man  in  alms,  a  man  is 
made  partaker  of  the  beatifical  vision."  Where  it  renders 
these  words  Ti!?  Htni^l  pi^'2  ^ib;^  [Ps.  xvii.  15]  '  I  shall  be- 
hold thy  face  in  righteousness,'  after  this  manner ;  '  I  shall  be- 
hold thy  face  because  of  alms? 

One  saith,  "  This"i  money  goes  for  alms.,  that  my  sons  may 
live,  and  that  I  may  obtain  the  world  to  come." 

"  A^  man's  table  now  expiates  by  alms.,  as  heretofore  the 
altar  did  by  sacrifice." 

"  Ifo  you  afford  alms  out  of  your  purse,  God  will  keep  you 
from  all  damage  and  harm." 

"  MonobazesP  the  king  bestowed  his  goods  liberally  upon 
the  poor,  and  had  these  words  spoke  to  him  by  his  kinsmen 
and  friends,  '  Your  ancestors  increased  both  their  own  riches 
and  those  that  were  left  them  by  their  fathers ;  but  you  waste 
both  your  own  and  those  of  your  ancestors.'  To  whom  he 
answered, '  My  fathers  laid  up  their  wealth  on  earth ;  I  lay  up 
mine  in  heaven ;   as  it  is  written,  Truth  shall  flourish  out  of 

1  Bab.  Bava  Bathra,  fol.  10.  i.  et        "  Id.  Beracoth,  fol.  55.  i. 
Midr.  Tillin,  upon  Psal.  xvii.  15.  "  Hieros.  Peah,  fol.  15.  2. 

"1  Bab.  Rosh  hashanah,  fol.  4.  i.  P  Ibid. 


Ch.  vi.  1 .]  Exercitations  upon  St.  Matthew.  137 

the  earth.,  but  righteousness  shall  look  down  from  heaven.  My 
fathers  laid  up  treasure  that  bears  no  fruit ;  but  I  lay  up  such 
as  bear  fruit ;  as  it  is  said,  It  shall  he  well  with  the  just,  for 
they  shall  eat  the  fruit  of  their  ivorJcs.  My  fathers  treasured 
up  where  power  was  in  their  hands ;  but  I  where  it  is  not ;  as 
it  is  said.  Justice  and  judgment  is  the  habitation  of  his  throne- 
My  fathers  heaped  up  for  others;  I  for  myself;  as  it  is  said. 
And  this  shall  be  to  thee  for  righteousiiess.  They  scraped 
together  for  this  world  ;  I  for  the  world  to  come  ;  as  it  is  said, 
Righteousness  shall  deliver  from  death.""'  These  things  are  also 
recited  in  the  Babylonian  Talmud  q. 

You  see  plainly  in  what  sense  he  understands  righteousness, 
namely,  in  the  sense  of  alms:  and  that  sense  not  so  much 
framed  in  his  own  imagination,  as  in  that  of  the  whole  nation, 
and  which  the  royal  catechumen  had  imbibed  from  the  Phari- 
sees his  teachers. 

Behold  the  justifying  and  saving  virtue  of  alms  from  the 
very  work  done,  according  to  the  doctrine  of  the  Pharisaical 
chair.  And  hence  the  opinion  of  this  efficacy  of  alms  so  far"" 
prevailed  with  the  deceived  people,  that  they  pointed  out  alms 
by  no  other  name  (confined  within  one  single  word)  than 
np1!J  righteousness.  Perhaps  those  words  of  our  Saviour  are 
spoken  in  derision  of  this  doctrine ;  "  Yea,  give  those  things 
which  ye  have  in  alms,  and  behold  all  things  shall  be  clean  to 
you/'  Luke  xi.  41.  With  good  reason,  indeed,  exhorting  them 
to  give  alms,  but  yet  withal  striking  at  the  covetousnesss  of 
the  Pharisees,  and  confuting  their  vain  opinion  of  being  clean 
by  the  washing  of  their  hands,  from  their  own  opinion  of  the 
efficacy  of  alms.  As  if  he  had  said,  "  Ye  assert  that  alms 
justifies  and  saves ;  and  therefore  ye  call  it  by  the  name  of 
righteousness :  why,  therefore,  do  ye  affect  cleanness  by  the 
washing  of  hands,  and  not  rather  by  the  performance  of 
charity?^'  See  the  praises  of  alms,  somewhat  too  high  for  it, 
in  the  Talmud*. 

"  R.  Jannai "  saw  one  giving  money  openly  to  a  poor  man ; 
to  whom  he  said.  It  is  better  you  had  not  given  at  all,  than 
so  to  have  given." 

1  Bava  Bathra,  fol.  11.  i.  *  Bab.  Bava  Bathra,  fol.  8,  9,  10, 

•■  English  folio  edit.,  vol.  ii.  p.  1 54.     11. 

^  Leusden's  edition,  vol.  ii.  p.  297.         "  Bab.  Chagig.  fol.  5.  i. 


138  Hebrew  and  Talmudical  [Ch.  vi.  2. 

Et  8e  /xTjye,  [xta-dbv  ovk  excre*  Otherwise  ye  have  no  reward.^ 
He  therefore  seems  the  rather  to  speak  of  a  reward,  because 
they  expected  a  reward  for  their  alms-doing  without  all  doubt ; 
and  that,  as  we  said,  for  the  mere  work  done. 

"  R.  Lazar  ^  was  the  almoner  of  the  synagogue.  One 
day  going  into  his  house,  he  said,  'What  news?""  They  an- 
swered, '  Some  came  hither,  and  ate  and  drank,  and  made 
prayers  for  thee.'  'Then,'  saith  he,  '  there  is  no  good  reward."* 
Another  time  going  into  his  house,  he  said,  '  What  news  V 
It  was  answered,  '  Some  others  came,  and  ate  and  drank,  and 
railed  upon  you.'  '  Now.'  saith  he,  '  there  will  be  a  good 
reward.' " 

Ver.  2  :  M?;  a-a\7Tt(rrjs  ifXTrpoa-Qiv  aov,  uxnrep  ot  vTioKpiTaX 
TTOLOvaLV  €v  Tols  avvayooyois,  Koi  kv  rais  pvjxats'  Do  not  sound  a 
trmnpet  before  thee,  as  the  hypocrites  do  in  the  synagogites,  and 
in  the  streets.^  It  is  a  just  scruple,  whether  this  sounding  a 
trumpet  be  to  be  understood  according  to  the  letter,  or  in  a 
borrowed  sense.  I  have  not  found,  although  I  have  sought 
for  it  much  and  seriously,  even  the  least  mention  of  a  trumpet 
in  almsgiving.  I  would  most  willingly  be  taught  this  from 
the  more  learned. 

You  may  divide  the  ordinary  alms  of  the  Jews  into  three 
parts : 

I.  ''iriDn  the  alms' -dish.  They  gave  alms  to  the  pub- 
lic dish  or  basket :  "iin?2n  Tamchiii  (according  to  the  defi- 
nition of  the  author  of  Aruch,  and  that  out  of  Bava  Bathra 
in  the  place  lately  cited)  was  a  certain  vessel,  in  which  bread 
and  food  was  gathered  D7iy  '^"'^J?  7  for  the  poor  of  the  world. 
You  may  not  improperly  call  it  the  alms'' -basket ;  he  calls  it 
rr^i^jP  a  dish.  By  the  poor  of  the  world  are  to  be  under- 
stood any  beggars^  begging  from  door  to  door ;  yea,  even 
heathen  beggars.  Hence  the  Jerusalem  Talmud  in  the  place 
above  quoted,  D'l^^  737  '^inon  The  alms'' -dish  was  for  every 
man.  And  the  Aruch  moreover,  y2  DV  751  IT^l^i 
'  ^1  Hp/TMyy^  This  alms  was  gathered  daily  by  three  men, 
and  distributed  by  three.  It  was  gathered  of  the  townsmen  by 
collectors  within  their  doors;  which  appears  by  that  cautionX; 

"  Hieros.  Peah,  fol.  21.  i.  y  Bava  Bathra,  fol.  8.  2. 


Ch.  vi,  2.]  Exercitations  upon  St.  Matthew.  139 

niDn7  nil  The  collectors  of  alms  may  not  separate  themselves 
one  from  another,  unless  that  one  may  go  by  himself  to  the  gate, 
and  another  to  the  shop.  That  is,  as  the  Gloss  explains  it, 
they  might  not  gather  this  alms  separately  and  by  them- 
selves ;  that  no  suspicion  might  arise,  that  they  privily  con- 
verted what  was  given  to  their  own  use  and  benefit.  This 
only  was  allowed  them ;  when  they  went  to  the  gate,  one 
might  betake  himself  to  the  gate,  and  another  to  a  shop  near 
it,  to  ask  of  the  dwellers  in  both  places  :  yet  with  this  pro- 
viso, that  withal  botli  were  within  sight  of  one  another.  So 
that  at  each  door  it  might  be  seen  that  this  alms  was  re- 
ceived by  the  collectors.  And  here  was  no  probability  at  all 
of  a  trumpet,  when  this  alms  was  of  the  lowest  degree,  being 
to  be  bestowed  upon  vagabond  strangers,  and  they  very  often 
heathen. 

II.  nsip  The  poofs-chest.  They  gave  alms  also  in  the 
public  poor's-box  :  which  was  to  be  distributed  to  the  poor 
only  of  that  city.  oSli^n  ^'^ivh  ''inTOn  The  alms'-  dish  is  for 
the  poor  of  the  world,  "T^i^H  Jlilli^  *''^]i^7  HSIp  but  the  alms'- 
chest  for  the  poor  only  of  that  city.  This  was  collected  of  the 
townsmen  by  two  Parnasin,  of  whom  before,  to  whom  also  a 
third  was  added,  for  the  distributing  it.  The  Babylonian 
Gemarists  give  a  reason  of  the  number,  not  unworthy  to  be 
marked:  "A  tradition  of  the  Rabbins.  The  alms' -chest  is 
gathered  by  two,  and  distributed  by  three.     It  is  gathered 

by  two,  U*^y2:i2  mns  niT!?  h)!!  ni"inU?  WmV  J-'^^I?  because 
they  do  not  constitute  a  superior  office  in  the  synagogue  less  than 
of  two,  ni:iinD  ''D^'ID  ">1  np^nnril  and  it  is  distributed  by 
three,  as  pecuniary  Judgments  are  transacted  by  three. 

Thisz  alms  was  collected  in  the  synagogue,  on  the  sab- 
bath (compare  i  Cor.  xvi.  3.),  and  it  was  distributed  to  the 
poor  on  the  sabbath-eve.  Hence  is  that,  H'2'QJ  "21^^  ilDIp 
mi!;}  I'^i??  "  The  alms''- chest  is  from  the  sabbath-eve  to  the  sab- 
bath-eve;  the  alms'- dish,  every  day." 

Whether,  therefore,  the  trumpet  sounded  in  the  synagogue 
when  alms  were  done,  it  again  remains  obscure,  since  the 
Jewish  canonists  do  not  openly  mention  it,  while  yet  they 
treat  of  these  alms  very  largely.  Indeed,  every  synagogue 
had  its  trumpet.     For, 

^  English  folio  edition,  vol.  ii,  p.  155. 


140  Hebrew  and  Talmudical  [Ch.  vi.  2. 

r.  They  sounded  with  the  trumpet  in  every  city  in  which 
was  a  judiciary  bench,  at  the  coming  in  of  the  new  year. 
But  this  was  not  used  but  after  the  destruction  of  the 
Temple  ». 

2.  They  sounded  with  the  trumpet  when  any  was  excom- 
municated. Hence  among  the  utensils  of  a  judge  is  num- 
bered a  b  trumpet.  For  p3^^"in  ^h'Z  the  instruments  of  judges, 
as  appears  there,  were  ^^71^01  t^"^D1^  Jli^l^"^  bpT^  a  rod, 
a  whip,  a  trumpet,  and  a  sandal'^,  "^yvy)  t^r\?^©7  ^^IDItt? 
'■'■A  trumpet  (saith  the  Gloss)  for  excommunication  and  ana- 
thematizing:  and  a  sandal  for  the  taking  off  of  the  shoe  of 
the  husband's  brother."  And  in  the  same  place  d  mention  is 
made  of  the  excommunicating  of  Jesus,  four  hundred  trumpets 
being  brought  for  that  business. 

3.  The  trumpet  sounded  six  times  at  the  coming  in  of 
every  sabbath  :  that  from  thence,  by  that  sign  given,  all 
people  should  cease  from  sei'vile  works.  Of  this  matter  dis- 
course is  had  in  the  Babylonian  Talmud,  in  the  tract  of  the 
Sabbath  ^. 

Thus,  there  was  a  trumpet  in  every  synagogue ;  but  whe- 
ther it  were  used  while  alms  were  done,  I  still  inquire.  That 
comes  into  my  mind,  '-[l-a  X^V^^^  ^rV  «^  "l^^"!  Hpl!^  ^«1:1 
vin2  rt^'^DDty  "  The^  collectors  of  alms  do  not  proclaim  on 
a  feast-day,  as  they  proclaim  on  a  common  day :  but  collect 
it  privately,  and  put  it  up  in  their  bosom."  But  whether 
this  proclamation  did  publish  what  was  giving  by  every  one, 
or  did  admonish  of  not  giving  any  thing,  but  what  might 
rightly  be  given ;  let  the  more  learned  judge  by  looking  upon 
the  place. 

III.  They  gave  alms  also  out  of  the  field,  and  that  was 
especially  fourfold  :  i.  The  corner  of  the  field  not  reaped. 
2.  Sheaves  left  in  the  field,  either  by  forgetfulness,  or  volun- 
tarily. 3.  The  gleaning  of  the  vintage ;  of  which  see  Levit. 
xix.  9,  10,  Deut.  xxiv.  19.  And,  4.  "'jy  "^ll^i^^  The  poor's 
tenth ;  of  which  the  Talmudists  largely  in  the  tracts,  Peah, 
Demai,  and  Maaseroth.     To  the  gathering  of  these,  the  poor 


a  See  Rosh.  hashanah,   cap.  4.  ^  FoL  107.  2. 

hal.  I.  e  Foi.  3^.  2. 

''  Bab.  Sanhedr.  fol.  7.  2.  ^  Hieros.  Demai,  fol.  23.  2. 
<=  Leusden's  edit.,  vol.  ii.  p.  298. 


Oh.  vi.3.]  Exercitations  upon  St.  Matthew.  141 

were  called,  nmnni  H'l^nn*!  intTi  nri  nvrnt^  ";ii "  %  g 

three  manifestations  in  the  day  ;  namely,  in  the  morning,  and 
at  noon.,  and  at  Minchah,"  or  '  the  evening.'  That  is,  the  owner 
of  the  jBeld  openly  shewed  himself  three  times  in  the  day,  for 
this  end,  that  then  the  poor  should  come  and  gather  :  in  the 
morning,  for  the  sake  of  nurses ;  because,  in  the  mean  time, 
while  their  young  children  slept,  they  might  the  more  freely 
go  forth  for  this  purpose  :  at  noon,  for  the  sake  of  children, 
who  also  at  that  time  were  prepared  to  gather :  at  Minchah, 
for  the  sake  of  old  men.  So  the  Jerusalem  Gemarists,  and 
the  Glossers  upon  the  Babylonian  Talmud. 

There  were  the  ordinary  alms  of  the  Jewish  people  :  in 
the  doing  which,  seeing  as  yet  I  cannot  find  so  much  as  the 
least  sound  of  a  trumpet  in  their  writers,  I  guess  that  either 
our  Savour  here  spoke  metaphorically  ;  or,  if  there  were  any 
trumpet  used,  that  it  was  used  in  peculiar  and  extraordinary 
alms. 

The  Jews  did  very  highly  approve  of  alms  done  secretly  ; 
hence  "^i^tDn  n2tD7  the  treasury  of  the  silent  was  of  famed 
memory  in  the  Temple  ;  whither  "  some  ^  very  religious  men 
brought  their  alms  in  silence  and  privacy,  when  the  poor  chil- 
dren of  good  men  were  maintained."  And  hence  is  that  pro- 
verb, iij-ini  nii^nn  "inv  "^nDn  npi!?  r^^^v'n  hr\>  'o  -noi&v 

€Xer]iJio<Tvvr]v  ev  Kpynrc^.  He^  that  doth  alms  in  secret  is  greater 
than  our  master  Moses  himself  And  yet  they  laboured 
under  such  an  itch  to  make  their  alms  public,  lest  they 
should  not  be  seen  by  men,  that  they  did  them  not  without  a 
trumpet ;  or,  which  was  as  good  as  a  trumpet,  with  a  proud 
desire  of  making  them  known  :  that  they  might  the  more 
be  pointed  at  with  the  finger,  and  that  it  might  be  said  of 
them,  'These  are  the  men.' 

Ver.  3  :  M?)  yi'corco  tj  aptcrTepd  aov,  rC  TroLel  77  be^ca  aov  Let 
not  thy  left  hand  know  what  thy  right  hand  doth.]  He  seems  to 
speak  according  to  the  custom  used  in  some  other  things ;  for 
in  some  actions,  which  pertained  to  religion,  they  admitted 
not  the  left  hand  to  meet  with  the  right.  "  The^^  cup  of  wine 
which  was  used  to  sanctify  the  coming  in  of  the  sabbath,  was 
to  be  taken  with  the  right  hand,  without  the  assistance  of  the 

e  Peah,  cap.  4.  hal.  5.  i  Bab.  Bava  Bathra,  fol.  9.  2. 

h  Aruch  in  mn.  ^  Maimon.  in  Schabb.  cap.  29,  &c. 


142  HehreiD  and  TalmucUcal  [Ch.  vi.  5. 

left."  "  Let  no  man  receive  into  a  vessel  the  blood  of  the 
sacrifice,  bring  it  to  the  altar,  or  sprinkle  it  with  his  left' 
hand"!."  And  in  the  same  tract,  it  is  related  of  Shammai, 
that  he  would  feed  himself  only  with  one  hand". 

Ver.  5  :  ^ikovaiv  kv  raZs  a-vuaycoyais  Koi  iv  tols  ycovLais  tS>v 
TrkaTctoiv  eorcSTe?  upoa-evx^o'do.i'  They  love  to  pray  standing  in 
the  synagogues,  and  in  the  corner  of  the  streets.']  i.  They  prayed 
standing,  Luke  xviii.  ii,  13,  Mark  xi.  25.  "  It"  is  written, 
'  And  Abraham  rose  early  in  the  morning  at  the  place  where 
he  had  stood  before  the  Lord.'  n^Sn  «b«  m^l^V  p^^^ 
But  to  stand  was  nothing  else  than  to  pray  :  as  it  is  said, 
77D'^1   Dn^S   ibl^lJ'l  And  Phineas  stood  and  judged." 

"  OneP  entereth  into  the  synagogue,  nSeni  \^'\iy\V  \i^'^iy\ 
and  found  them  standing  in  prayer.'"  '•'  Let"?  a  scholar  of  the 
wise  men  look  downwards,  n7En2  1ty\V  t^in\Z?i  when  he 
stands  praying."  And  to  name  no  more,  the  same  Maimo- 
nides  asserts»"  these  things  are  required  in  prayer;  that  he 
that  prayeth,  stand ;  that  he  turn  his  face  towards  Jerusa- 
lem ;  that  he  cover  his  head ;  and  that  he  fix  his  eyes  down- 
wards. 

IL  They  loved  to  pray  in  the  synagogues.  "  He*  goes  to 
the  synagogue  to  pray." 

"  Why  do  they  recite  their  phylacteries  in  the  synagogue, 
when  they  are  not  bound  to  do  it  ?  R.  Josi  saith.  They  do  not 
recite  them  in  the  synagogue  for  that  end,  that  so  the  whole 
office  of  the  phylacteries  may  be  performed,  but  to  persevere 
in  prayer.  For  this  recitation  was  to  be  said  over  again,  when 
they  came  homef." 

Rabbenu"  Asher  hath  these  words:  "  When"  any  returns 
home  in  the  evening  from  the  field,  let  him  not  say,  '  I  will 
go  into  my  house ;'  but  first  let  him  betake  himself  to  the 
synagogue  :  and  if  he  can  read,  let  him  read  something ;  if  he 
can  recite  the  traditions,  let  him  recite  them.  And  then  let 
him  say  over  the  phylacteries,  and  pray." 


1  English  folio  edition,  vol.  ii.  p.  1  Maimon.  in  Peah,  cap.  5. 

156.  '  In  Tephillah,  cap.  5. 

'  «n  Bab.  Joma,  f.  49.  i.  ^  Tanchum,  fol.  35.  i. 

n  Fol.  77.  2.  *  Piske  in  Berac.  cap.  i.  art.  6. 

o  Bab.  Berac.  fol.  26.  2.  "  Leusden's  edition,  vol.  ii.  p.  299. 

P  Hieros.  f.  20.  i.  *  In  Berac.  fol.  69.  3. 


Oh.  vi.5.]  Exercitations  upon  St.  Mattheu-i.  143 

But  that  we  be  not  too  tedious,  even  from  this  very  opinion, 
they  were  wont  to  betake  themselves  to  the  synagogues,  be- 
cause they  were  persuaded  that  the  prayers  of  the  synagogue 
were  certainly  heard. 

Ill,  They  prayed  in  the  streets.  So  Maimonides  ;  "  They 7 
prayed  in  the  streets  on  the  feasts  and  public  fasts."  "  What^ 
are  the  rites  of  the  fasts  ?  They  brought  out  the  ark  into  the 
streets  of  the  city,  and  sprinkled  ashes  upon  the  ark,  and  upon 
the  head  of  the  president  of  the  Sanhedrim,  and  the  vice-pre- 
sident ;  and  every  one  put  ashes  upon  his  own  head.  One  of 
the  elders  makes  this  exhortation ;  '  It  is  not  said,  0  brethren, 
of  the  Ninevites,  that  God  saw  their  sackcloth,  or  their  fast- 
ings ;  but,  that  he  saw  their  works,'  &c.  They  stand  praying, 
and  they  set  some  fit  elder  before  the  ark,  and  he  prays  four- 
and-twenty  prayers  before  them." 

But  doth  our  Saviour  condemn  all  prayers  in  the  syna- 
gogue I  By  no  means.  For  he  himself  prayed  in  and  with 
the  synagogue.  Nor  did  he  barely  reprove  those  public 
prayers  in  the  streets,  made  by  the  whole  multitude  in  those 
great  solemnities,  but  prayers  everywhere,  both  in  the  syna- 
gogues and  the  streets,  that  were  made  privately,  but  yet 
publicly  also,  and  in  the  siglit  of  all,  that  thereby  he  that 
prayed  might  get  some  name  and  reputation  from  those  that 
saw  him. 

I.  While  public  prayers  were  uttered  in  the  synagogue,  it 
was  customary  also  for  those  that  hunted  after  vainglory,  to 
mutter  private  prayers,  and  such  as  were  different  from  those 
of  the  synagogue,  whereby  the  eyes  of  all  might  be  the  more 
fixed  upon  him  that  prayed. 

"  Hath«»  not  a  man  prayed  his  morning  prayers  ?  When  he 
goes  into  the  synagogue,  does  he  find  them  praying  the  addi- 
tionary  prayer  ?  If  he  is  sure  he  shall  begin  and  end,  so  that 
he  may  answer  '  Amen'  after  the  angel  of  the  church,  let  him 
say  his  prayers." 

II.  They  prayed  also  by  themselves  in  the  streets.  "  E.  Jo- 
chanan  said^,  I  saw  R.  Jannai  standing  and  praying  in  the 


y  In  Tephillah,  cap.  ii.  »  Hieros.  Berac.  fol.  83. 

2  Taanith,  cap.  2.  hal.  i  &  2.  ^  Hieros.  in  the  place  above. 


144  Hebrew  and  Talmudical  [Ch.  vi.  5. 

streets  of  Tsippor,  and  going  four  cubits,  and  then  praying 
the  additionary  prayer." 

Two  things  especially  shew  their  hypocrisy  here : 

1 .  That  so  much  provision  is  made  concerning  reciting  the 
phylacteries,  and  the  prayers  added  (that  it  might  be  done 
within  the  just  time),  that  wheresoever  a  man  had  been,  when 
the  set  time  was  come,  he  presently  betakes  himself  to  prayers ; 
"  A  workman,  or  he  that  is  upon  the  top  of  a  tree,  he  that 
rides  on  an  ass,  must  immediately  come  down,  and  say  his 
prayers,"  &c.  These  are  the  very  instances  that  the  canonists 
give,  which,  with  more  of  them,  you  may  find  in  the  tract 
Beracothc.  Hence,  therefore,  those  vainglorious  hypocrites 
got  an  occasion  of  boasting  themselves.  For  the  hour  of  the 
phylacterical  prayers  being  come,  their  care  and  endeavour 
was,  to  be  taken  in  the  streets  :  whereby  the  canonical  hour 
compelling  them  to  their  prayers  in  that  place,  they  might  be 
the  more  seen  by  all  persons,  and  that  the  ordinary  people 
might  admire  and  applaud  both  their  zeal  and  religion.  To 
which  hypocritical  pride  they  often  added  this  also,  that  they 
used  very  long  pauses,  both  before  they  began  their  prayers, 
and  after  they  had  done^  them  :  so  that  very  usually,  for 
three  hours  together,  they  were  seen  in  a  praying  habit  and 
posture.  See  the  Babylonian  Talmud  e.  So  that  the  Canon- 
ists played  the  madmen  with  some  reason,  when  they  allowed 
the  space,  from  the  rising  of  the  morning  to  the  third  hour  of 
the  day,  for  the  phylacterical  prayers ;  because  those  three- 
hour  praying  men  scarcely  despatched  them  within  less  space, 
pausing  one  hour  before  they  began  prayer,  and  as  much  after 
they  were  ended, 

2.  They  addicted  themselves  to  ejaculations,  prayers,  and 
blessings,  upon  the  sight  almost  of  any  thing  meeting  them 
either  in  the  streets  or  in  the  way.  "  When^  one  saw  a  place, 
wherein  some  miracle  was  done  for  Israel ;  a  place,  from 
whence  idolatry  was  rooted  out ;  or  a  place,  where  an  idol 
now  was,  a  short  prayer  was  to  be  used.  When  any  saw  a 
blackamoor,  a  dwarf,  a  crooked,  a  maimed  person,  &c.  they 
were  to  bless.     Let  him  that  sees  a  fair  tree,  or  a  beautiful 

c  Cap.  1-4.  ^  Berac.  fol.  30.  2.  et  32.  2. 

^  English  folio  edit.,  vol.  ii.  p.  157.         ^  Berac.  cap.  9. 


Ch.  vi.  7.]  Exercitations  upon  St.  MaUheic.  145 

face,  bless  thus,  Blessed  be  He,  wlio  created  the  beauty  of  the 
creature,"  &c. 

Ver.  7:  M?j  ^aTToKoyri(Tr]Te,  cocr-ep  ol  kOvLKoi  Use  not  vain  repe- 
titions, as  the  heathen  do.']  See  the  civil  hattolony  \yain  repetitions] 
of  the  heathen  in  their  supplications  :  "  Lets  the  parricide  be 
dragged :  we  beseech  thee,  Augustus,  let  the  parricide  be 
dragged.  This  is  the  thing  we  ask,  let  the  parricide  be 
dragged.  Hear  us,  Caesar.  Let  the  false  accusers  be  con- 
demned to  the  lion.  Hear  us,  Csesar.  Let  the  false  accusers 
be  condemned  to  the  lion.  Hear  us,  Csesar/'  &c.  See  also 
the  same  author  inS  Severus. 

"  Antoninus^  the  pious,  the  gods  keep  thee.  Antoninus  the 
merciful,  the  gods  keep  thee.  Antoninus  the  merciful,  the  gods 
keep  thee."    See  also  Capitolinus,  in  the  Maximini. 

Those  words  savour  of  vain  repetition  in  prayer,  i  Kings 
xviii.  26 ;  "  The  priests  of  Baal  called  upon  the  name  of  Baal 
from  morning  to  noon,  saying,  0  Baal,  hear  us." 

After  the  sarne  manner  almost  as  the  heathen  mixed  /3ar- 
ToAoyi'as,  vain  repetitions,  in  their  prayers,  did  the  Jews  in 
theiri  (jvv(xivv\xiai,  using  divers  icords  importing  the  sarne  thing : 
not  repeating,  indeed,  the  same  things  as  they  in  the  same 
words,  but  speaking  the  same  thing  in  varied  phrases ;  which 
appears  sufficiently  to  him  that  reads  their  liturgies  through, 
as  well  the  more  ancient  as  those  of  a  later  date.  And  cer- 
tainly, the  sin  is  equally  the  same  in  using  different  words  of 
the  same  thing,  as  in  a  vain  repetition  of  the  same  words  ;  if 
so  be  there  were  the  same  deceit  and  hypocrisy  in  both ;  in 
words  only  multiplied,  but  the  heart  absent. 

And  in  this  matter  the  Jew  sinned  little  less  than  the 
heathen.  For  this  was  an  axiom  with  them,  ni'^*2n  ^D 
nii?j  H/Cn  Every  ^  one  that  multiplies  prayer  is  heard. 
Christ,  therefore,  does  not  so  much  condemn  the  bare  saying 
over  again  the  same  petitions,  either  in  the  same  words,  or  in 
words  of  the  same  import  (for  he  himself  spake  the  same 
things  thrice,  when  he  prayed  in  the  garden),  as  a  false 
opinion,  as  if  there  were  some  power,  or  zeal,  or  piety,  in 
such  kind  of  repetitions ;  and  that  they  would  be  sooner 
heard,  and  more   prevail  with  God.      While  he  strikes  the 

E  Latnprid.  in  Commodo.  '  Lensden's  edition,  vol.  ii.  p.  300. 

^  Galilean,  in  A.vidio  Cassio.  •«  Hieros.  Taanith,  fol.  67.  3. 

LIGHTIOOT,   vol..  II.  L, 


146  Hebrew  and  Talmudical  [Ch.  vi.  9. 

heathen,  he  strikes  the  Jews  alsOj  who  laboured  under  the 
same  phrensy :  but  there  is  mention  only  of  the  heathen,  partly 
because  this  savoured  rather  of  heathen  blindness  than  of  the 
profession  of  true  religion,  which  the  Jews  boasted  of ;  partly, 
and  especially,  that  he  might  not  condemn  the  public  prayers 
of  the  Jews  without  cause,  in  which  they  sinned  not  at  all  by 
using  synonymous  expressions,  if  it  were  done  out  of  a  pious 
and  sincere  heart. 

Ver.  9 :  Owrws  ovv  Trpoa-evxea-de  v^els'  Ilarep  i]ixm>,  &c. 
Aftet^  this  manner  therefore  pray  ye  :  Our  leather,  &c.]  Some 
things,  which  seem  more  difficult  about  this  divine  form  of 
prayer,  will  perh^s  pass  into  a  softer  sense,  if  certain  things, 
very  usual  in  the  Jewish  church  and  nation,  be  observed,  to 
which  the  apostles  could  not  but  have  regard  when  they 
clearly  acknowledged  here  the  highest  conformity  with  them. 
For  that  it  was  customary  with  our  Saviour,  for  the  most 
part,  to  conform  himself  to  the  church  and  nation,  both  in 
religious  and  civil  matters,  so  they  were  lawful,  most  evi- 
dently appears  also  in  this  form  of  prayer.  Let  these  things, 
therefore,  be  observed  : 

I.  That  the  stated  prayers  of  the  Jews,  daily  to  be  said  at 
that  time  when  Christ  prescribed  this  form  to  his  disciples, 
were  eighteen  in  number,  or  in  a  quantity  equalling  it.  Of 
this  number  of  their  prayers,  the  Gemarists  of  both  Talmuds 
treat  at  large  K     Whom  consult. 

Whether  they  were  reduced  to  the  precise  number  of 
eighteen,  in  the  order  that  they  afterward  appeared  in  while 
Christ  was  upon  earth,  some  scruple  ariseth  from  some 
things  ^  which  are  said  by  the  Babylonian  Talmudists  in  the 
place  alleged  :  but  it  might  be  plainly  proved,  if  there  were 
need,  that  little,  or  indeed  nothing  at  all,  wanted  of  the  quan- 
tity and  bulk  of  such  a  number.  "'^'IpEn  JIS^Q^I?  Jil"!  I^H 
'^y)  "T)  ^2^h  niD^n  "n*»  I'^lDn  "  The  Eabbins  have  a  tra- 
dition (say  they),  that  Simeon  Pekoli  reduced  into  order  the 
eighteen  prayers  according  to  their  course,  before  Rabban 
Gamaliel  in  Jafne.  Rabban  Gamaliel  said  to  the  wi^^e  men, 
*  Is  there  any  that  knows  to  compose  a  prayer  against  the 
Sadducees?'    Samuel  the  Little  stood  forth  and  constituted 

1  Hieros.  Taanith,  fol.  65,  3.  Bab.  Beiacoth,  fol.  28.  2. 
"^  English  folio  edition,  vol.  ii.  p.  158. 


Ch.  vi.  9.]  Ejcei'clrat'ions  upon  St.  Matthew.  14-7 

one,"  &c.  That  Eabban  Gamaliel,  which  is  here  spoke  of, 
was  Paul's  master.  For,  although  Rabban  Gamaliel  (who 
was  commonly  styled  '  Jafnensis/  of  Jafne)  was  the  nephew 
of  PauFs  master,  Gamaliel,  and  this  thing  is  mentioned  to  be 
done  in  Jafne ;  yet  Paul's  master  also  lived  in  Jafne :  and 
that  this  was  he  of  whom  is  the  story  before  us,  sufficiently 
appears  hence,  because  his  business  is  with  Samuel  the  Little, 
who  certainly  died  before  the  destruction  of  the  city. 

Under  Gamaliel  the  elder,  therefore,  were  those  daily 
prayers  reduced  first  into  that  order  wherein  they  were  re- 
ceived bv  the  followinof  ajjes.  Wliich,  however  it  was  done 
after  the  death  of  our  Saviour,  in  regard  of  their  reducing 
into  order,  yet  so  many  there  were  in  daily  use  at  that  time 
when  he  conversed  on  earth.  Now  he  condemned  not  those 
prayers  altogether,  nor  esteemed  them  of  no  account ;  yea. 
on  the  contrary,  he  joined  himself  to  the  public  liturgy  in 
the  synagogues,  and  in  the  Temple  :  and  when  he  deliver- 
eth  this  form  to  his  disciples,  he  extinguisheth  not  other 
forms. 

II.  When  all  could  not  readily  repeat  by  heart  those 
numerous  prayers,  they  were  reduced  into  a  brief  suramarj^ 
in  which  the  marrow  of  them  all  was  comprised  ;  and  that 
provision  was  made  for  the  memory,  that  they  should  have 
a  short  epitome  of  those  prayers,  whom  the  weakness  of  their 
memory,  or  sometime  the  unavoidable  necessity  of  business, 
permitted  not  to  repeat  a  longer  prayer,  or  to  be  at  leisure 
to  do  it.  This  summary  they  called  I^V'O  a  fountain.  "Rab- 
ban Gamaliel  saith,  '  Let  every  one  pray  the  eighteen  prayers 
everyday.'  R.Joshua  saith,  'XV  V^V^  hh^tV,  Let  Mm  jyray 
the  TV^->  i1^^  summary  of  those  eighteen.    But  R.  Akibah  saith, 

"rv  ^^vc^  vch  n\^^  "rv  hh^r\i2  rci  ir.b^n  rrr\w  c« 

If  prayer  be  free  in  his  mouth,  let  him  pray  tlie  eighteen  ;  hut  if 
not.,  let  him  pray  the  summary  of  those  eighteen"".''  That  our 
Saviour  comprised  the  sum  of  all  prayers  in  this  form,  is 
known  to  all  Christians ;  and  it  is  confessed  that  such  is  the 
perfection  of  this  form,  that  it  is  the  epitome  of  all  things  to 
be  prayed  for,  as  the  Decalogue  is  the  epitome  of  all  things 
to  be  practised. 

III.  It  was  very  usual  with  the  doctors  of  the  Jews, 
"  Bab.  Beracoth,  in  the  place  above. 

L  % 


148  Hebrew  and  Tahnudical  [Ch.  vi.  9. 

1.  To  compose  forms  of  short  prayers,  and  to  deliver  them 
to  their  scholars  (which  is  asserted  also  of  John,  Luke  xi.  1 ) ; 
whereof  you  will  find  some  examples",  and  they  not  a  few, 
in  the  Babylonian  Gemara,  in  the  tract  Beracoth,  and  else- 
where. Not  that  by  those  forms  they  banished  or  destroyed 
the  set  and  accustomed  prayers  of  the  nation ;  but  they  super- 
added their  own  to  them,  and  suited  them  to  proper  and  spe- 
cial occasions. 

2.  To  the  stated  prayers,  and  others  framed  by  themselves, 
it  was  very  usual  to  add  some  short  prayer  over  and  above, 
which  one  may  not  amiss  call  '  the  concluding  prayer.^  Take 
these  examples  of  these  prayers  :  HTl'lb'!^  □"'''DOl  "in2  t^  S 
^Dn  IDN  "  R.  Eliezer,  tchen  he  had  finished  his  prayers,  teas 
wont  to  say  thus,  '  Let  it  be  thy  good  pleasure,  0  Lord,  that 
love  and  brotherhood  dwell  in  our  portion/  &c.  R.  Jochanan, 
when  he  had  finished  his  prayers,  was  wont  to  say  thus,  '  Let 
it  be  thy  good  pleasure,  0  Lord,  to  take  notice  of  our  re- 
proach, and  to  look  upon  our  miseries,'  "  &c.  In  like 
manner, 

1.  Our  Saviour,  while  he  delivers  this  form  to  his  disci- 
ples, does  not  weaken  the  set  forms  of  the  church ;  nor  does 
he  forbid  his  disciples  not  to  use  private  prayers  :  but  he 
delivers  this  most  exact  summary  of  all  prayers,  to  be  added, 
over  and  above,  to  our  prayers  ;  his  most  perfect  to  our  most 
imperfect. 

2.  The  apostles,  sufiiciently  accustomed  to  the  manners 
of  the  nation,  could  not  judge  otherwise  of  this  form.  In 
interpreting  very  many  phrases  and  histories  of  the  New 
Testament,  it  is  not  so  much  worth,  what  we  think  of  them 
from  notions  of  our  own,  feigned  upon  I  know  not  what 
grounds,  as  in  what  sense  these  things  were  understood  by 
the  hearers  and  lookers  on,  according  to  the  usual  custom 
and  vulgar  dialect  of  the  nation.  Some  inquire  by  what 
authority  we  do  subjoin  or  superadd  the  Lord's  Prayer  to 
ours  ;  and  feign  arguments  to  the  contrary  out  of  their  own 
brain.  But  I  ask,  whether  it  was  possible  that  the  apostles 
and  disciples,  who  from  their  very  cradles  had  known  and 
seen  such  forms  instituted  for  common  use,  and  added  more- 

"  Leusden's  edition,  vol.  ii.  p.  301. 


Ch.  vi.  9.]  Eiicercitations  ujjon  St.  Matthew.  149 

over  to  the  set  prayers  and  others,  should  judge  otherwise 
of  this  form  given  by  our  Lord  ;  which  bore  so  great  con- 
formity with  those,  and  with  the  most  received  rite  and  cus- 
tom of  the  nation  ? 

IV.  That  church  held  it  for  a  just  canon,  and  that  indeed 
no  discommendable  one  neither,  rTiU^Di  11'*']"'^^  ?]n^^^  D^TIi^^ 
b^n^"'!?  ^"rn^.  He  P  that  lyrays  ought  alioays,  when  he  prays,  to 
join  with  the  church.  Which  is  not  strictly  to  be  understood 
only  of  his  presence  in  the  synagogue  (that  is  elsewhere  and 
otherwise  commanded  many  times  over),  but  wheresoever  in 
the  world  he  be  placed,  yea,  when  he  is  most  alone,  that  he 
say  his  prayers  in  the  plural  number  ^  :   for  thus  the  Gloss 

explains  it,  0^1"-)  \\vh2.  «b«  l^H^  ptZ}^!  "pM  ^^Drc  h^ 
Let  none  pray  the  short  prayer  (that  is,  one  different  from  the 
set  prayers)  in  the  singular  number,  but  in  the  plural.  In 
which  number  our  Saviour  teacheth  us  also  to  pray  in  this 
form  ;  and  that  upon  very  good  reason,  when,  in  whatsoever 
solitude  or  distance  we  are,  yet  we  ought  to  acknowledge 
ourselves  joined  with  the  church,  and  to  pray  for  her  happi- 
ness as  well  as  for  our  own. 

Y\6.T€p  TjixSiv  6  ev  rots  ovpavois'  Our  Father  which  art  in 
heaven.']  I.  This  epithet  of  Grod  was  very  well  known  among 
the  Jews,  and  very  usual  with  them  : 

:  □''72t!;'lt2?  "iD'^lt^  "  Our^  Father  xohich  art  in  heaven.,  deal  so 
with  us  as  thou  hast  promised  by  the  prophets."  And  in  an- 
other place  this  is  thrice  recited  ;  "  Whom  ^  have  we  whereon 
to  rely,  D^'TilZ^^tZ?  '13''2b^  hv  besides  our  Father  which  is  in 
heaven?"  " Blessed t  are  ye,  0  Israehtes;  who  cleanseth  you? 
Your  Father,  who  is  in  heaven."  "  Ye"  gave  not  to  your 
Father,  who  is  in  heaven,  but  to  me  the  priest." 

II.  But  in  what  sense  did  the  Jews  call  God  their  Father 
in  heaven,  when  they  were  altogether  ignorant  of  the  doc- 
trine and  mystery  of  adoption,  besides  that  adoption  whereby 
God  had  adopted  them  for  a  peculiar  people  ?  I  answer, 
For  that  very  cause  they  were  taught  by  God  himself  so 
to  call  him,  Exod.  iv.  22,  Deut.  xxxii.  6,  &c.  Nor  was  there 
any  among  them  who  not  only  might  not  do  this,  but  also 

P  Bab.  Beracoth,  fol.  30.  i.  s  Sotah,  cap.  9.  hal.  15. 

1  English  folio  edit.,  vol.  ii.  p.  159.         *  Joma,  cap.  8.  hal.  9. 

"  Maimon.  in  Tephilloth.  "  Hieros.  Maaseroth,  fol.  50.  3. 


150  Hehreiv  and  Talmwdical  [Ch.  vi.  lo. 

who  ought  not  to  do  it.  While  the  heathen  said  to  his  idol, 
'  Thou  art  my  father/  Jer.  ii.  i'],  the  Israelite  was  bound  to 
say,  Our  Father  which  art  in  heaven,  Isa.  ixiii.  16,  Ixiv.  8. 

HI.  When  Christ  useth  this  manner  of  speech  so  very 
well  known  to  the  nation,  does  he  not  use  it  in  a  sense  that 
was  known  to  the  nation  also  ?  Let  them  answer  who  would 
have  the  Lord^s  Prayer  to  be  prayed  and  said  by  none  but 
by  those  who  are  indeed  believers,  and  who  have  partook  of 
true  adoption.  In  what  sense  was  our  Saviour,  when  he  spake 
these  words,  understood  of  the  hearers  ?  They  were  thoroughly 
instructed,  from  their  cradles,  to  call  God  the  Father  in  hea- 
ven :  they  neither  hear  Christ  changing  the  jihrase,  nor  cur- 
tailing any  thing  from  the  latitude  of  the  known  and  used 
sense.  Therefore  let  them  tell  me,  Did  not  Peter,  John,  and 
the  rest  of  the  apostles,  think  that  it  \^'as  as  lawful  for  all 
Christians  to  say  to  God,  Our  Father  lohich  art  in  heaven,  as 
it  was  lawful  for  all  Jews  ?  They  called  God  Father,  because 
he  had  called  them  into  the  profession  of  him,  because  he 
took  care  of  them,  and  instructed  them,  &c.  And  what,  I 
beseech  you,  hinders,  but  all  Christians,  obtaining  the  same 
privileges,  may  honour  God  with  the  same  compellation  ? 
There  is  nothing  in  the  words  of  Christ  that  hinders,  and 
there  is  somewhat  in  the  very  phrase  that  pernn'ts  it. 

Ver.  9, 10" :  'Aytacr5?/ra)  to  ovo^a  crov.  'EA^eVo)  57  ^acnX^ia  aov' 
Hallowed  be  thy  name.  Thy  kingdom  come.']  This  obtained  for 
an  axiom  in  the  Jewish  schools ;  rTI^??^  HI  p^^U?  T^y^'2.  73 
:  n5"^l  ni3''i^  That^  prayer,  wherein  there  is  not  mention  of  the 
kinqdom  of  God,  is  not  a  prayer.  Where  these  words  are  also 
added :  "  Abai  saith.  Like  to  this  is  that  of  Habh  to  be 
reckoned,  that  it  is  a  tradition  b^^"l  Tr>i!^tpn  ""H'TIV  «S 
TiniDtl?  I  have  not  transgressed  thy  precepts,  nor  have  I  forgotten 
them''''  (thoy  are  the  words  of  him  that  offereth  the  first-fruits, 
Deut.  xxvi.  13).  "  '\  have  not  transgressed,^  that  is,  by  not 
giving  thanks  :  '  And  I  have  not  forgotten  them  ;'  that  is,  I 
have  not  forgot  to  commemorate  thy  name,  and  thy  Jcing- 
dom." 

V€.vr)driroy  to  d^Krjjjii  aov,  w?  iv  ovpavo),  &c.  Thy  loill  be  done, 
as  in  heaven,  ^x.]   "  What^  is  the  short  prayer?    11.  Eliezer 

^  Leiisrlcus  edition,  vol.  ii.  p.  302.  y  Bab.  Rciacoth,  fol.  40.  2. 

z  Bah.  Berac.  fol.  29.  2. 


Ch.  vi.  1 1,13-]      Exer citations  upon  St.  Matthew.  151 

saith,  D''?21D1  I^IIH  TW))  Do  thy  will  in  heaven,  and  give 
quietness  of  spirit  to  them  that  fear  thee  beneath/^  or  in 
earth. 

Ver.  1 1 :  Tov  aprov  rifjL&v  tov  iiriovaLov,  &c.  Our  daily  bread.'] 
That  is,  provide  to-morrovfs  bread,  and  give  it  us  to-day,  that 
we  be  not  solicitous  for  to-morrow ;  as  ver.  34,  'E-Trtovcnos  from 
tTTtwy,  eTTtoCcra,  &c.  that  tchich  next  follows;  not  eTrovVios,  sitpe?"- 
subsfantial,  from  eTreijut. 

"  The  necessities  of  thy  people  Israel  are  many,  and  their 
knowledge  small,  so  that  they  know  not  how  to  disclose  their 
necessities ;  let  it  be  thy  good  pleasure  to  give  to  every  man 
inDi'^D   ''ID  what  siij^ceth  for  food,'"  &CG. 

Ver.  13a  :  'Pvaai  rjixas  cltto  tov  -rrovripov-  Deliver  us  from  evil.] 
"  Rabbi '^  [Judah]  was  wont  thus  to  pray  :  '  Let  it  be  thy  good 
pleasure  to  deliver  us  from  impudent  men,  and  impudence  ; 
from  an  evil  man,  and  from  an  evil  chance ;  from  an  evil  affec- 
tion, from  an  evil  companion,  from  an  evil  neighbour,  from 
Satan  the  destroyer,  from  a  hard  judgment,  and  from  a  hard 
adversary,""'  &c. 

"On  aov  ka-Tiv  ?;  ^acnXeia,  Sec.  For  thine  is  the  kingdom,  Sfc] 
I.  In  the  public  service  in  the  Temple,  the  commemoration  of 
the  kingdom  of  God  was  the  respond ;  instead  of  which  the 
people  answered  Amen,  when  the  priests  ended  their  prayers. 
"  P'or  tl}1p?2n  n^nn  p«  )^::^V  Vn  ^h  ''^n  the  tradition  is, 
that  they  answered  not  'Amen''  in  the  house  of  the  sanctuary. 
What  said  they  then  ?  ly")  C^hrjh  nni^^?:^  1113  OD  "[111 
Blessed  be  the  name  of  the  glory  of  his  kingdom  for  ever'^." 
Hence  in  the  tract  Joma  (where  the  rubric  of  the  day  of 
Expiation  is),  after  various  prayers  recited,  which,  on  that 
day,  the  high  priest  makes,  is  added,  "  And  the  people  an- 
swered, Blessed  be  the  name  of  the  glory  of  his  kingdom  for 
ever  and  ever."  See  the  places  ^  of  that  tract  noted  in  the 
margin.  There  a  short  prayer  of  the  high  priest  is  mentioned, 
in  which  he  thus  concludes;  "  Be  ye  clean  before  Jehovah;" 
and  these  words  are  added,  "  But  the  priests  and  people 
standing  in  the  court,  when  they  heard  tDHQ?3rT  D^  the 
name  Jehovah  pronounced  out  in  its  syllables,  adoring,  and 

a  English  folio  edition,  vol.  ii.  p.         ^  Hieros.  Berac.  fol.  13.  2. 
160.  d  Bab.  Joma,  fol.  39.1.  41.  2.  but 

^  Berac.  fol.i6.  2.  chiefly  fol.  66.  i. 


152  Hebrew  and  Tahnudical  [Ch.  vi.  13. 

falling  prostrate  upon  their  face,  they  said,  '^y\  'VTS^.  '2  "^  1 
Blessed  be  the  name  of  the  glory  of  his  kingdom  for  ever  and 
every  See  also  the  tract  Taanith^,  where  a  reason  is  given 
of  this  doxology  in  the  Gloss  there. 

II.  This  also  they  pronounced  softly,  and  in  a  gentle 
whisper,  while  they  were  reciting  the  phylacteries.  It^  is 
said  of  the  men  of  Jericho,  that  V?2\L^  Ht^  'l''D"^1D  they  folded 
vp  the  Schemah.  It  is  disputed  what  this  means ;  "  And 
R.  Judah  saith,  That  they  made  some  small  pause  after  the 
reciting  of  this  period,  '  Hear,  0  Israel,  the  Lord  our  God  is 
one  Lord  :'  but  they  said  not,  '  Blessed  be  the  name  of  the 
glory  of  his  kingdom  for  ever  and  ever.'  But  by  what  reason 
do  we  say  so?  R.  Simeon  Ben  Levi  explains  the  mystery,  who 
saith,  Our  father  Jacob  called  his  sons,  and  said,  '  Gather 
yourselves  together,  and  I  will  declare  unto  you.'  It  was  in 
his  mind  to  reveal  to  them  the  end  of  days,  and  the  Holy 
Spirit  departed  from  him  :  he  said,  therefore,  '  Perhaps  there 
is  something  profane  in  my  bed,  (which  God  forbid !)  as  it 
was  to  Abraham,  from  whom  proceeded  Ishniael ;  and  to 
Isaac,  from  whom  proceeded  Esau.'  His  sons  said  unto  him, 
'  Hear,  Israel,  the  Lord  our  God  is  one  Lord ;'  as,  in  thy 
heart,  there  is  but  one;  so,  in  our  hearts,  there  is  but  one. 
At   that    time    our   father  Jacob   began,   and    said,     D  ID  1 

1  7  7;!i  Blessed  be  the  name  of  the  glory  of  his  kingdom  for  ever 
and  ever.  The  Rabbins  said.  What  shall  we  do  ?  Shall  we 
say  this  doxology  ?  Our  master  Moses  said  it  not.  Shall  we 
not  say  it?  Our  father  Jacob  said  it.  Therefore  it  was  ap- 
pointed to  say  it  softly,"  &c. 

You  see  how  very  public  the  use  of  this  doxology  was,  and 
how  very  private  too.  Being  a  response,  it  was  pronounced 
in  the  Temple  by  all  with  a  loud  voice ;  being  an  ejaculation, 
it  was  spoken  in  the  phylacterical  prayers,  by  every  single 
man,  in  a  very  low  voice.  And  you  see  how  great  an  agree- 
ment it  hath  with  the  conclusion  of  the  Lord's  prayer,  "  For 
thine  is  the  kingdom,"  &c. 

III.  As  they  answered  Amen,  not  at  all  in  the  public 
prayers  in  the  Temple,  so  they  seldom  joined  it  to  the  end 
of  their  private  prayers.  In  the  synagogue,  indeed,  the  people 

e  Bab.  Taanith,  fol.  16.  2.  '  Bab.  Pesachin,  fol.  56.  i. 


Oh.  vi.  13.]         Exercitations  upon  St.Maitheic.  153 

answered  Amen  to  the  prayers  made  by  the  minister  :  and 
also  at  home, when  the  master  of  the  family  blessed  or  prayed; 
but  seldom,  or  indeed  never,  any  one  praying  privately  joined 
this  to  the  end  of  his  prayers. 

Ands  now,  to  apply  those  things  which  have  been  said  to 
the  matter  under  our  hands,  consider  the  following  things  : 

1.  That  this  prayer  was  twice  delivered  by  our  Saviour: 
first,  in  this  sermon  in  the  mount,  when  he  was  not  asked  ; 
and  afterward,  when  he  was  asked,  almost  half  a  year  after, 
Luke  xi. 

2.  That  this  conclusion  is  added  in  St,  Matthew,  "  For 
thine  is  the  kingdom,"  &c. ;  but  in  St.  Luke  it  is  not.  In 
St.  Matthew  is  added  moreover  the  word  Amen  ;  but  in 
St.  Luke  it  is  wanting.  Upon  the  whole  matter,  therefore, 
we  infer, 

I.  That  Chi-ist,  in  exhibiting  this  form  of  prayer,  followed  a 
very  usual  rite  and  custom  of  the  nation 

IL  That  the  disciples  also,  receiving  this  form  delivered 
to  them,  could  not  but  receive  it  according  to  the  manner 
and  sense  of  the  nation,  used  in  such  cases  :  since  he  in- 
troduced no  exception  at  all  from  that  general  rule  and 
custom. 

IIL  That^"  he  scarcely  could  signify  his  mind,  that  this 
prayer  should  be  universally  and  constantly  used,  by  any 
marks  or  signs  more  clear  than  those  which  he  made  use 
of.     For, 

First,  He  commanded  all,  without  any  exception  or  dis- 
tinction, "  After  this  manner  pray  ye  f  and,  "  When  ye  pray, 
say,  Our  Father,"  &c. 

Secondly,  As,  according  to  the  ordinary  custom  of  the  na- 
tion, forms  of  prayer,  delivered  by  the  masters  to  the  scholars, 
were  to  be  used,  and  were  used  by  them  all  indifferently,  and 
without  distinction  of  persons ;  so  also  he  neither  suggested 
any  thing  concerning  this  his  prayer,  either  besides  the  com- 
mon custom,  or  contrary  to  it. 

Thirdly,  The  form  itself  carries  along  with  it  certain  cha- 
racters, both  of  its  public  and  private  and  constant  use.  It 
may  certainly  with  good  reason  be  asked,  ^V^hy,  since  Christ 

e  Levsden's  edit.,  vol.  ii.  p.  303.         ^  English /oho  edit.,  vol.  ii.  p.  161. 


154  Hebrew  and  Talmudical         [Ch.  vi.  i6,  17. 

had  delivered  this  prayer  in  such  plain  words  in  his  sermon 
upon  the  mount,  this  command  moreover  being  added,  "After 
this  manner  pray  ye,"  it  was  desired  again,  that  he  would 
teach  them  to  pray  ?  What !  had  they  forgotten  that  prayer 
that  was  given  them  there  ?  Were  they  ignorant  that  it  was 
given  them  for  a  form  of  prayer,  and  so  to  be  used  ?  But  this 
seems  rather  the  cause  why  they  desired  a  second  time  a  form 
of  prayer,  namely,  because  they  might  reckon  that  first  for  a 
public  form  of  prayer;  since  this  might  easily  be  evinced, 
both  by  the  addition  of  the  conclusion  so  like  the  public 
response  in  the  Temple,  and  especially  by  the  addition  of 
Amen  used  only  in  public  assemblies  :  therefore,  they  be- 
seech him  again,  that  he  would  teach  them  to  pray  privately  ; 
and  he  repeats  the  same  form,  but  omits  the  conclusion,  and 
Amen,  which  savoured  of  public  use.  Therefore  you  have 
in  the  conclusion  a  sign  of  the  public  use,  by  the  agreement 
of  it  to  tlie  response  in  the  Temple ;  and  of  the  private,  by 
the  agreement  of  it  to  the  ejaculation  in  the  phylacterical 
prayers.  A  sign  of  the  public  use  was  in  the  addition  of 
Amen  ;  a  sign  of  the  private  use  was  in  the  absence  of  it :  a 
sign  of  both  in  the  conformity  of  the  whole  to  the  custom 
of  the  nation.  Christ  taught  his  disciples  to  pray,  as  John 
had  taught  his,  Luke  xi.  1  :  John  taught  his,  as  the  masters 
among  the  Jews  had  theirs,  by  yielding  them  a  form  to  be 
used  by  all  theirs  daily,  verbatim,  and  in  terms. 

Ver.  16  :  ' AfpavtCovai  ra  Trpoa-ufna  avTu>v  They  disfigure  their 
faces^  That  is,  they  disguised  their  faces  with  ashes;  as  he 
heretofore  upon  another  cause,  i  Kings  xx. 38  :  "In'  the  pub- 
lic fasts  every  one  took  ashes,  and  put  upon  his  head.  They^ 
say  of  R.  Joshua  Ben  Ananiah,  that,  all  the  days  of  his  life, 
m^'DVn  ^HDO  VDD  innUJin  Ms  face  was  black  hy  reason  of  his 
fastings.  Why^  is  his  name  called  Ashur?  (i  Chron.  iv.  5.) 
T^DD  I'ln^Dintl?  Because  Ms  face  tvas  black  by  fastings." 

Here  let  that  of  Seneca"  come  in ;  "  This  is  against  nature, 
to  hate  easy  cleanliness,  and  to  affect  nastiness." 

Ver.  17:  2v  8e  vrjcrnxxav  aX.€i,\l/aC  (tov  ttjv  Ke<pa\i]V,  &c. 
But  thou,  when  thou  fastest,  anoint  thine  head,  &c.]  For  those 
that  fasted  neither  anointed  themselves  nor  washed.     "  On  " 

'  Taanith,  c.  2.         ^  Juchasin,  f. 59.         '  Bab.  Sotah,  fol.  12.  i. 
">  Epist.  5.  "  Jotna,  cap.  8.  hal.  i. 


Ch.vi.  17.J         Exercitations  upon  8t.  Matthew.  155 

the  day  of  Expiation  it  was  forbidden  to  eat,  to  drink,  to 
wash,  to  anoint  themselves,  to  put  on  their  sandals,  to  lie 
with  their  wives,  liut  the  king  and  the  bride  may  wash 
their  faces,  and  a  midwife  may  put  on  her  sandals."  See  the 
Babylonian  Gemara^  here.  See  also  the  Babylonian  Talmud 
in  the  tract  TaanithP,  concerning  other  fasts,  and  the  fasts  of 
private  men. 

They  were  wont  to  anoint  their  bodies  and  heads  upon  a 
threefold  reason  : 

I.  ^lii^ilS  For  finer  dr'ess.  "  Anointings  is  permitted  to 
be  used  on  the  sabbath,  whether  it  be  for  ornament,  or  not 
for  ornament.  On  the  day  of  Expiation  both  are  forbidden. 
On  the  ninth  day  of  the  month  Ab,  and  in  the  public  fasts, 
anointing  for  dress  is  forbid ;  anointing  not  for  dress  is 
allowed." 

II.  :i')3yn^  i^b^  nyO  They  anointed  themselves  often, 
not  for  excess,  or  hravert/,  or  delight,  but  for  the  healing  of 
some  disease,  or  for  the  health  of  the  body.  lIL-h^l  ri^  ^IDTH 
\\V:>?J  ^D  ]"DtOn  ^2.  "hv^  1^?  He""  that  is  troubled  with  the 
head- ache.,  or  on  whom  scabs  arise.,  let  him  anoioit  himself  tvith 
oil. 

''  A  s  tradition  of  the  Rabbins.  It  is  forbidden  [^;^  fasts'] 
to  wash  a  part  of  the  body,  as  well  as  the  whole  body.  But 
if  it  be  defiled  with  dirt  or  dung,  let  him  wash  according  to 
the  custom,  and  let  him  not  be  troubled.  It  is  also  forbidden 
to  anoint  a  part  of  the  body,  as  well  as  the  whole  body :  but 
if  t  a  man  be  sick,  or  if  a  scab  arise  on  his  head,  let  him  anoint 
himself  according  to  the  custom.^' 

Hence  %  when  the  apostles  are  said  "  to  anoint  the  s^ick 
with  oil,  and  to  heal  them,"  Mark  vi.  13,  they  used  an  ordi- 
nary medicine,  and  obtained  an  extraordinary  and  infallible 
effect. 

Hence  that  of  St.  James,  chap.  v.  14:  "  Let  the  sick  man 
call  for  the  elders  of  the  church,  and  let  them  pray  over  him, 
anointing  him  with  oil  in  the  name  of  the  Lord :"  that  is,  to 
that   ordinary  medicine,  namely,   anointing   for  recovery  of 


°  Fol.  77.  2.  r  Hieros.  in  the  place  above. 

1'  Fol.  12.  2.  and  13.  2.  ^  g;;],  Joma,  fol.  77.  2. 

1  Hieros.   in   Maasar    Sheni,  fol.         *  heasdens  edition,  vol.  ii.  p. 304. 

53.  2.  and  Schabb.  fol.  12.  i.  "  Enxjlish  folio  edit.,  vol.  ii.  ]•.  162. 


156  Hebrew  and  TalmmUcal  [Ch.vi.  22,23. 

health,  let  the  prayers  of  the  ministers  of*  the  church  be  used. 

III.  They  used  sometimes  a  superstitious  anointing  of  the 

head,  and  nothing  differing  from  magical  anointing :  t^intl'  tTJ 

^rch\  nt" t^"^  ^n:i  hv  pti?  \n"l2  ^rvh  He^  that  mutters,  let 
him  put  oil  upon  his  head,  and  mutter.  This  muttering  is  to 
be  understood  concerning  the  manner  of  saying  a  charm 
upon  the  wound,  or  some  place  of  the  body  that  feels  pain ; 
nD?On  hv  tDm 7  muttering  over  the  wound ;  of  which  mention 
is  made  in  the  tract  Sanhedrim!.  Mention  also  is  made  in 
the  tract  Schahhath^  now  alleged,  that  some  used  this  en- 
chanting muttering  in  the  name  of  Jesus  :  "  One  being  sick, 
a  certain  person  came  to  him,  and  muttered  upon  him  in  the 
name  of  Jesus  of  Pandira,  and  he  was  healed."  And  a  little 
after ;  "  E.  Eliezer  Ben  Damah  was  bitten  by  a  serpent.  James 
of  Capharsam  came  to  heal  him  in  the  name  of  Jesus  :  but 
R.  Tsmael  permitted  him  not,"  &c.     See  Acts  xix.  13. 

If  the  words  of  James  before  alleged  be  compared  with  this 
cursed  custom,  they  may  well  sound  to  this  sense ;  '  It  is  cus- 
tomary for  the  unbelieving  Jews  to  use  anointing  of  the  sick 
joined  with  a  magical  and  enchanting  muttering ;  but  how  in- 
finitely better  is  it  to  join  the  pious  prayers  of  the  elders  of 
the  church  to  the  anointing  of  the  sick  !' 

Ver,  22  :  'Ear  6  ocpOaKixos  crov  airkovs  rj-  If  thine  eye  he 
single.  Ver.  23  :  'Eav  6  dcpdaXfxos  (tov  novrjpbs  ?]•  I/  thine  eye 
he  evil.]  That  the  business  here  is  about  a  covetous,  or  a  not 
covetous  mind,  may  be  gathered, 

I.  From  the  context  on  either  hand  :  for,  ver.  20,  21,  the 
discourse  is  concerning  treasures  either  earthly  or  heavenly, 
and,  ver.  24,  concerning  serving  either  God  or  Mammon. 

II.  From  a  very  usual  manner  of  speech  of  the  nation.  For 
a  good  eye,  to  the  Jews,  is  the  same  with  a  bountiful  mind ; 
and  an  evil  eye  is  the  same  with  a  covetous  mind.  "  This»  is 
the  measure  of  the  Truma"  (or,  of  the  oblation  yielded  to  the 
priests),  D''ia"^i^^  'fc^  HC  ^'V  ^  good  eye  yicldeth  one  out  of 

forty ;  that  is,  the  fortieth  part.  "  The  school  of  Shammai 
saith,  One  out  of  thirty.  A  middling  eye,  one  out  of  fifty. 
D''IZ}C72    h?  Hi^im  And  an  ecil  eye,  one  out  of  sixty.    |]min 

^  Hieros.  in  Maasar  Sheni,  in  the         ^  Col.  4. 
jilace  above,  and  in  Schab.  f.  14.  3.  ^  Trumoth,  cap.  4.  hal.  3. 

y  Cap.  10.  hal.  I. 


Ch.  vi.  26. — vii.  4.]     E.cercitatiot'S  upon  St.MatiJieiv.  157 

nS''  W2  ]m:  niTr^  Tllty^l  He^  that  pices  a  gift,  let  Jam  gice 
icitJi  a  good  eye :  and  he  that  dedicates  any  thing,  let  him  de- 
dicate it  T^Tth  a  good  eye.'"  See  !Matt.  xx.  15.  Hence  covet- 
ousuess  is  called  kiriBvixCa  tcHv  6(pda\ix^v,  the  lust  of  the  eyes, 
1  John  ii.  16.  Therefore  our  Saviour  shows  here  with  how 
great  darkness  the  mind  is  clouded  and  dimmed  by  covetous- 
ness,  and  too  much  care  of  worldly  things. 

Ver.  26  :  ITercu-a  rod  oipavov  ov  crmLpovau',  &c.:  The  fowls 
of  the  ai)\  they  soic  not,  &c.]  "  Have'^  you  ever  seen  beasts  or 
fowls  that  had  a  workshop  :  And  yet  they  are  fed  without 
trouble  of  mind/'  &c.     See  also  Midras  TilHn  ^. 

Ver.  30 :  'OAiyoTrttj-of  0  ye  of  little  faith.]  Hll'^h^  ^r't^p 
Small  of  faith,  a  phrase  very  frequent   in    the  Talmudists. 

n:'i?2«  ^:'^p72  n;  nn  inb^nn  ^h^p  T^ir^n  He'  that 

prayed  vyith  a  loud  voice,  is  to  be  numbered  among  those  that  are 
little  of  faith.  oXiyo-iaTov^.  The^  Israelites  in  the  wilder- 
ness were  n2'^.?2i^  ^!I2p  oAtyo'-torot,  of  little  faith.  R.  Abu- 
habh  in  the  preface  to  Menorath  hammaor ;  '•  E.  Eliezer 
saith,  'Whosoever  hath  but  a  small  morsel  in  his  basket,  and 
saith,  What  have  I  to  eat  to-morrow,  behold,  he  is  to  be 
reckoned  among  n:i!2t^  "^:L:p  those  of  little  faith.'  " 

Ver.  34  S:  ^ApKerov  tt)  y)iJ-^pa  ^)  KaKia  ain^/s"  Sufficient  to  the 
day  is  the  evil  thereof ?\  j  nririL'2  n'l!»^  JT'l  There^  is  enough 
of  trouble  in  the  very  moment. 

CHAP.    VH. 

Ver.  2  :  'Er  w  /^erpco  p.eTpdr€-  With  what  measure  ye  mete.] 
This  is  a  very  common  proverb  among  the  Jews  :  n"T23. 
\^h  Yl~\^^  "ni'2  □It^C  Li'  the  measure  that  a  man  mea- 
sureth,  others  measure  to  him.  See  also  the  tract  Sbtah  ^, 
where  it  is  illustrated  by  various  examples. 

Ver.  4 :  'Ex/SaAw  to  Kap(^os  a-o  tov  6(f)da\p.ov  aov,  &c.  Let 
me  pull  out  the  mote  out  of  thine  eye,  &c.]  And  this  also  was 
a  known  proverb  among  them  :  "It  *  is  written  in  the  days 
when  they  judged  the  judges,  that  is,  in  the  generation  which 

^  Hieros.  Bava  Bathra,  fol.  14.  4.  ^  Bab.  Berac.  fol.  9.  2. 

c  Kiddushin,  cap.  ult.  bal.  ult.  '  Bab.  Sanhedr.  fol.  100.  i.  near 

^  Fol.  15.  I.  the  end. 

e  Bab.  Berac.  fol.  24.  2.  i' Cap.  i,  hal.  7,  8.  9. 

f  Id.  Erachin,  fol.  15.  i.  i  Bab.  Bava  Bathra,  fol.  15.  2. 

?  Emjlish  folio  edit.,  vol.  ii.  p.  163. 


158  Hebrew  and  Talinudical         [Oh.vii.9,&;c. 

judged  their  judges,  When  "^  any  [judge]  DD'^p  vlt^S  17  "^?;2')t^ 
'7'^D''^  V^ll^  said  to  another^  Cast  out  the  mote  out  of  thine  eye  ,• 

:  ^^^**!^  ]''l^  n"l1D  hy^  'h  'V^y^  he  ansimred.  Cast  you  out  the 
beam  out  of  your  oion  eye"  &c. 

"  E.  Tarphon  "  said,  '  I  wonder  whether  there  be  any  in 
this  age  that  will  receive  reproof  :  but  if  one  saith  to  an- 
other. Oast  out  the  mote  out  of  thine  eye,  he  will  be  ready 
to  answer,  Cast  out  the  beam  out  of  thine  own  eye/  "  Where 
the  Gloss  writes  thus ;  'GD'^p  "  Cast  out  the  mote,  that  is,  the 
small  sin  that  is  in  thine  hand ;  he  may  answer,  But  cast 
you  out  the  great  sin  that  is  in  yours.  So  that  they  could 
not  reprove,  because  all  were  sinners."  See  also  the  Aruch 
In  the  word  DDp- 

Ver.  9  :  M^j  kidov  eTrtScoo-et  avri^  ;  Will  he  give  him  a  stone  ? 
Here  that  of  Seneca  °  comes  into  my  mind  ;  "  Verrucosus 
called  a  benefit  roughly  given  from  a  hard  man,  panem  lapi- 
dosum,  '  stony  bread.'  " 

Ver.  12  :  Ylavra  oaa  av  6e/\.riT€,  tva  noiSxnv  vyXv  o\  avOpooiroL, 
&c.  Whatsoever  ye  would  that  men  should  do  unto  you,  &c.] 
A  P  certain  Gentile  came  to  Shammai,  and  said,  '  Make  me  a 
proselyte,  that  I  may  learn  the  whole  law,  standing  upon  one 
foot :'  Shammai  beat  him  with  the  staff  that  was  in  his  hand. 
He  went  to  Hillel,  and  he  made  him  a  proselyte,  and  said, 

"f^nvn  ^  ynrh  ^'10  '7^1  That  which  is  odious  to  thyself, 
do  it  not  to  thy  neighbour :  for  this  is  the  whole  law. 

Ver.  13  :  Evpvx'^pos  fj  bhor  Broad  is  the  way.]  In  these 
words,  concerning  the  broad  and  narrow  way,  our  Saviour 
seems  to  allude  to  the  rules  of  the  Jews  among  their  lawyers 
concerning  the  public  and  private  ways.  With  whom,  "  a 
private  way  was  four  cubits  in  breadth  ;  a  public  way  was 
sixteen  cubits."     See  the  Gloss  in  Peah^. 

Ver.  141":  Uv\r]-  Gate.]  Under  this  phrase  are  very  many 
things  in  religion  expressed  in  the  Holy  Scripture,  Gen.  xxviii. 
17,  Psal.  cxviii.  19,  20,  Matt.  xvi.  18,  &c, ;  and  also  in  the 
Jewish  writers,  '  The  gate  of  repentance'  is  mentioned  by 
the  Chaldee  paraphrast  upon  Jer.  xxxiii.  6  ;  and  '  the  gate  of 


"1  Leusden's  edit.,  vol.ii.  p.  305.  P  Bab.  Schab.  fol.31.  i. 

"  Bab.  Erachin.  fol.  16.  2.  1  Cap.  2.  hal.  i. 

o  De  Benefic.  lib.  ii.  cap.  7.  ^  English  folio  edit.,  vol.  ii.  p.  164. 


Ch.  vii.  15,  &c.]     Ezercitations  upon  St.  Matthew.  159 

prayers/  and  'the  gate  of  tears.'  "  Sinces  the  Temple  was 
laid  waste,  the  gates  of  prayer  were  shut,  but  the  gates  of 
tears  were  not  shut." 

^Tevri  -nvXy],  Strait  gate,  seems  to  be  the  Greek  rendering  of 
tJCU^'D  Pishpesh,  a  word  very  usual  among  the  Talmudists  : 
tDQ^L^Sn  rib^  TMTS^  "  Witht  a  key  he  opened  the  little  door,  and 
out  of  Beth-mokad"  {the  place  of  the  fire-hearth)  "  he  entereth 
into  the  court."  U}5tI}D,  saith  the  Aruch,  is  a  little  door  in  the 
midst  of  a  great  door. 

Ver.  15  :  'Ey  evbvixaai  -npo^aridV  In  sheep's  clothing.']  Not  so 
much  in  woollen  garments  as  in  the  very  skins  of  sheep  :  so 
that  "outwardly  they  might  seem  sheep,  but  "  inwardly  they 
were  ravening  wolves."  Of  the  ravenousness  of  wolves  among 
the  Jews,  take  these  two  examples  besides  others.  "  The " 
elders  proclaimed  a  fast  in  their  cities  upon  this  occasion,  be- 
cause the  wolves  had  devoured  two  little  children  beyond 
Jordan.  More'^  than  three  hundred  sheep  of  the  sons  of 
Judah  Ben  Sbamoe  were  torn  by  wolves." 

Ver.  1 6  :  ' Atto  twv  KapirSiv  avT&v  €T:Lyi>u)<rs(T6e  avrovr  By  their 
fruits  ye  shall  hnow  them.']  That  is  a  proverb  not  unlike  it. 
^M^  rT'DlOpi^  r!J1Il  ri^"^!  a  y  gourd,  a  gourd,  is  hioian  hi/  its 
branch. 

Ver.  29  :  'Os  k^ovaiav  e^^coy,  koL  ov^  ws  ol  ypaiiixaT^ls'  As 
one  having  authority,  and  not  as  the  scrihes.]  It  is  said  with 
good  reason,  in  the  verse  going  before,  that  "  the  multitude 
were  astonished  at  Christ's  doctrine  :"  for,  besides  his  divine 
truth,  depth,  and  convincing  power,  they  had  not  before  heard 
any  discoursing  with  that  avdevrua,  authority,  that  he  did. 
The  scribes  borrowed  credit  to  their  doctrine  from  traditions, 
and  the  fathers  of  them  :  and  no  sermon  of  any  scribe  had 
any  authority  or  value,  without  'j'';]!^  IDn  The  Ralhins  have 
a  tradition,  or  Q''1?D'lhi  D''^3n  The  wise  men  say;  or  some 
traditional  oracle  of  that  nature.  Hillel  the  Great  taught 
truly,  and  as  the  tradition  was  concerning  a  certain  thing ; 
"But^,  although  he  discoursed  of  that  matter  all  day  long, 
'\':i'CiO  ibllp  h?7  they  received  not  his  doctrine,  until  he  said  at 
last,  So  I  heard  from  Shemaia  and  Abtalion." 

s  Bab.  Berac.  fol.32.  2.  ^  Hieros.  Jom.  tobh,  fol.  60.  i. 

t  Tamid,  cap.  i.  hal.3.  y  Bab.  Berac.  fol.  48.  i. 

"  Taanith,  cap.  3.  hal.  7.  ^  Hieros.  Pesachin,  fol.  33.  i. 


160  Hebrew  and  Talmudical  [Oh.  viii.  2. 


CHAP.  VIII. 

Ver.  2  :  ^vvaaai  /xe  KaOapiaac  Thou  canst  make  me  clean.'] 
The  doctrine  in  the  law  concerning  leprosy  paints  out  very 
well  the  doctrine  of  sin. 

I.  It  teacheth,  that  no  creature  is  so  unclean  by  a  touch 
as  man.  Yea,  it  may  with  good  reason  be  asked,  whether 
any  creature,  while  it  lived,  was  unclean  to  the  touch,  be- 
side man  ?  That  is  often  repeated  in  the  Talmudists,  that 
"  he  that  takes  a  worm  in  his  hand*,  all  the  waters  of  Jordan 
cannot  wash  him  from  his  uncleanness ;"  that  is,  while  the 
worm  is  as  yet  in  his  hand ;  or  the  worm  being  cast  away, 
not  until  the  time  appointed  for^»  such  purification  be  ex- 
pired. But  whether  it  is  to  be  understood  of  a  living  or 
dead  worm,  it  is  doubted,  not  without  cause,  since  the  law, 
treating  of  this  matter,  speaketh  only  of  those  things  that 
died  of  themselves.  See  Lev.  xi.  3 1  :  "  Whosoever  shall  touch 
them  when  they  be  dead,"  &c. :  and  ver.  32,  "  Upon  whatso- 
ever any  of  them,  when  they  are  dead,  shall  fall,"  &c.  But 
whether  he  speaks  of  a  living  worm,  or  a  dead,  uncleanness 
followed  by  the  touch  of  it  for  that  day  only  :  for  "  he  shall 
bo  unclean  (saith  the  law)  until  the  evening:"  but  the  carcase 
of  a  man  being  touched,  a  week's  uncleanness  followed.  See 
Num.  xix. 

II.  Among  all  the  uncleannesses  of  men,  leprosy  was  the 
greatest,  inasmuch  as  other  uncleannesses  separated  the  un- 
clean person,  or  rendered  him  unclean,  for  a  day,  or  a  week, 
or  a  month  ;  but  the  leprosy,  perhaps,  for  ever. 

III.  When  the  leper  was  purified,  the  leprosy  was  not 
healed  :  but  the  poison  of  the  disease  being  evaporated,  and 
the  danger  of  the  contagion  gone,  the  leper  was  restored  to 
the  public  congregation.  Gehazi,  the  servant  of  Elisha,  was 
adjudged  to  perpetual  leprosy  ;  and  yet  he  was  cleansed,  and 
conversed  with  the  king  (2  Kings  viii.  5);  cleansed,  not  healed. 
Thus  under  justification  and  sanctification  there  remain  still 
the  seeds  and  filth  of  sin. 

IV.  He   that   was   full   of  the  leprosy    was    pronounced 

*  Leusden's  edit.,  vol.  ii.  p.  306.         ^  English  folin  edit.,  vol.  ii.  p.  1A5. 


Ch.  viii,  3,4.]      Exercitations  upon  St.  Matthew.  161 

clean  ;  he  that  was  otherwise,  was  not.  Levit.  xiii.  12;  "  If 
the  leprosy  shall  cover  the  whole  body  from  head  to  foot, 
thou  shalt  pronounce  him  clean,"  &c.  A  law  certainly  to  be 
wondered  at !  Is  he  not  clean,  till  the  whole  body  be  in- 
fected and  covered  with  the  leprosy  I  Nor  shalt  thou,  O  sin- 
ner, be  made  clean  without  the  like  condition.  Either  ac- 
knowledge thyself  all  over  leprous,  or  thou  shalt  not  be 
cleansed. 

Ver.  3  :  "Hx/^aro  avrov  6  'Irjtrous'  Jesus  touched  him.]  It  was 
indeed  a  wonder,  that  when  the  leprosy  was  a  creeping  infec- 
tion, the  priest,  when  he  judged  of  it,  was  not  hurt  with  the 
infection.  It  cannot  be  passed  over  without  observation,  that 
Aaron,  being  bound  under  the  same  guilt  with  Miriam,  bore 
not  the  same  punishment :  for  she  was  touched  with  leprosy, 
he  not,  Num.  xii.  And  also  that  Uzziah  should  be  confuted 
concerning  his  encroaching  upon  the  priesthood  no  other  way 
than  by  the  plague  of  leprosy.  In  him  God  would  magnify 
the  priesthood,  that  was  to  judge  of  the  leprosy ;  and  he 
would  shew  the  other  was  no  priest,  by  his  being  touched 
with  the  leprosy.  It  can  scarcely  be  denied,  indeed,  that 
the  priests  sometimes  might  be  touched  with  that  plague  ; 
but  certainly  they  catched  not  the  contagion  while  they 
were  doing  their  office  in  judging  of  it.  This  is  a  noble 
doctrine  of  our  High  Priest,  the  Judge  and  Physician  of  our 
leprosy,  while  he  remains  wholly  untouched  by  it.  How  much 
does  he  surpass  that  miracle  of  the  Levitical  priesthood  ! 
They  were  not  touched  by  the  contagion  when  they  touched 
the  leprous  person  ;  he,  by  his  touch,  heals  him  that  hath 
the  infection. 

Ver.  4 :  "Tiraye,  aeavrbv  bel^ov  rw  Upel,  &c.  Go,  sheio  thyself 
to  the  priest,  ^c]  I.  Our  Saviour  would  not  have  the  extra- 
ordinary manner  whereby  he  was  healed  discovered  to  the 
priest,  that  he  might  pay  the  ordinary  duty  of  his  cleansing. 
And  surely  it  deserves  no  slight  consideration,  that  he  sends 
him  to  the  priest.  However  now  the  priesthood  was  too  de- 
generate both  from  its  institution  and  its  office,  yet  he  would 
reserve  to  it  its  privileges,  while  he  would  reserve  the  priest- 
hood itself.  Corruption,  indeed,  defiles  a  divine  institution, 
but  extinguishes  it  not. 

II.  Those  things  which  at  that  time  were  to  be  done  in 

LIGHTFOOT,  VOL.  II.  M 


162  Hebrew  and  Tahnudical  [Ch.  viii.  4. 

cleansing  of  the  leprosy,  according  to  the  Kubric,  were  these  : 
"  Let  him  bring  three  beasts :  that  is,  a  sacrifice  for  sin 
[il^^^n],  o,  sacrifice  for  transgression  TDtTb^],  and  a  burnt- 
offering.  But  a  poor  man  brought  a  sacrifice  for  sin  of  birds, 
and  a  burnt-offering  of  birds.  He  stands  by  the  sacrifice  for 
transgression,  and  lays  both  his  hands  upon  it,  and  slays  it : 
and  two  priests  receive  the  blood  ;  the  one  in  a  vessel,  the 
other  in  his  hand.  He  who  receives  the  blood  in  his  hand 
goes  to  the  leper  in  the  chamber  of  the  lepers  :"  this  was  in 
the  corner  of  the  Court  of  the  Women,  looking  north-west. 
"  He  placeth  him  in  the  gate  of  Nicanor,"  the  east  gate  of 
the  Court  of  Israel ;  "  he  stretcheth  forth  his  head  within 
the  court,  and  puts  blood  upon  the  lowest  part  of  his  ear  : 
he  stretcheth  out  his  hand  also  within  the  court,  and  he 
puts  blood  upon  his  thumb  and  his  foot,  and  he  puts  blood 
also  upon  his  great  toe,  &c.  And  the  other  adds  oil  to  the 
same  members  in  the  same  place,"  &c.  The  reason  why, 
with  his^  neck  held  out,  he  so  thrust  forth  his  head  and  ears 
into  the  court,  you  may  learn  from  the  Glosser  :  "  The  gate 
of  Nicanor  (saith  he)  was  between  the  Court  of  the  Women 
and  the  Court  of  Israel :  but  now  it  was  not  lawful  for  any 
to  enter  into  the  Court  of  Isi-ael  for  whom  there  was  not  a 
perfect  exj)iation  :  and^  on  the  contrary,  it  was  not  lawful  to 
carry  the  blood  of  the  sacrifice  for  transgression  out  of  the 
court."  Hence  was  that  invention,  that  the  leper  that  was 
to  be  cleansed  should  stand  without  the  court ;  and  yet  his 
ears,  his  thumbs,  and  his  toes,  to  which  the  blood  was  to  be 
applied,  were  within  the  court.  We  omit  saying  more  ;  it  is 
enough  to  have  produced  these  things,  whence  it  may  be  ob- 
served what  things  they  were  that  our  Saviour  sent  back  this 
healed  person  to  do. 

The  cure  was  done  in  Galilee,  and  thence  he  is  sent  away 
to  Jerusalem  ;  silence  and  sacrifice  are  enjoined  him  :  "Opa 
fxrjbevl  eiTrrjs,  &c.  See  thou  tell  no  man,  &c. :  koL  TrpocriveyKe  to 
h5)pov,  tfec. :  and  offer  the  fift,  &c.    And  why  all  these  things  ? 

First,  Christ  makes  trial  of  the  obedience 'l  and  gratitude  of 
him  that  was  cured,  laying  upon  him  the  charge  of  a  sacrifice 
and  the  labour  of  a  journey. 

c  English  folio  edit.,  vol.  ii.  p.  166.        ^  Leusden's  edit.,  vol.  ii.  p.  307. 


Ch.  yiii.  6,  12.]     Erercifations  upon  Si.  Matthew.  163 

Secondly,  He  would  have  him  restored  to  the  communion 
of  the  church  (from  which  his  leprosy  had  separated  him), 
after  the  wonted  and  instituted  manner.  He  provides  that 
he  himself  give  no  scandal,  and  the  person  healed  make  no 
schism :  and  however  both  his  words  and  gestures  sufficiently 
argue  that  he  believed  in  Christ,  yet  Christ  will  by  no  means 
draw  him  from  the  communion  of  the  church,  but  restore  him 
to  it.  Hence  is  that  command  of  his  to  him  ;  "  See  thou  tell 
no  man,  but  offer  a  gift  for  a  testimony  to  them  :""  that  is, 
'  Do  not  boast  the  extraordinary  manner  of  thy  healing  ; 
think  not  thyself  freed  from  the  bond  of  the  law,  in  case 
of  a  leper,  because  of  it ;  thrust  not  thyself  into  the  com- 
munion of  the  church  before  the  rites  of  admission  be  duly 
performed :  but,  however  you  have  no  business  with  the 
priest  in  reference  to  the  purification  and  cleansing,  go  to 
the  priest  nevertheless,  and  offer  the  gift  that  is  due,  for  a 
testimony  that  you  are  again  restored  into  communion  with 
them.^  This  caution  of  our  Saviour  hath  the  same  tendency 
with  that,  Matt.  xvii.  27,  "  That  we  be  not  an  offence  to 
them,"  &c. 

Ver.  6  :  Be^ArjTttf  Lieth.]  :  ^tDI^  Laid  forth.  Thus, 
7t:21D  r\t2  A  dead  man  laid  forth,  in  order  to  his  being 
carried  out.  The  power  and  dominion  of  the  disease  is 
so  expressed.  The  weak  person  lieth  so,  that  he  is  moved 
only  by  others ;  he  cannot  move  himself,  but  is,  as  it  were, 
next  door  to  carrying  out.  So,  ver.  14,  of  Peter's  mother- 
in-law,  riv  I3e[3kr]ijievi]  koI  -nvp^aaovaa,  ivas  laid,  and  sicTc  of  a 
fever. 

Ver.  12  :  'EKjSXrj^j/croirat  66?  to  ctkoto^  to  €^a>T€pov  Shall  be 
cast  out  into  outer  darkness.]  Hear,  O  Jew,  thy  most  sad  but 
certainly  most  just  judgment,  concerning  thy  eternal  blind- 
ness and  perdition.  For  whatsoever  to  ctkotos  to  e^wTepov, 
outer  darkness,  signifies,  whether  the  darkness  of  the  heathen 
(for  to  the  Jews  the  heathen  were  01  efco,  those  that  are 
without),  or  that  darkness  beyond  that,  Isaiah  ix.  i,  or  both  ; 
our  Saviour  clearly  intimates  the  Jews  were  thither  to  be 
banished ;  but  that  they  were  to  be  recalled  again,  he  inti- 
mates not  anywhere :  if  so  be  by  v'lov^  (SaaiXeCas,  chikhen  of 
the  kingdom,  they  be  to  be  understood  :  which  who  is  there 
that  denies  ? 

M  2 


164  Hebrew  and  Talnmdical  [Ch.  viii.  i6. 

Ver.  16:  'Ox/^i'a?  8e  y^voixivr]s'  When  the  even  was  come.] 
Mark  adds,  ore  ebv  6  17X10?,  when  the  sun  teas  noio  set,  and 
the  sabbath  was  now  gone. 

I.  The  sabbath  was  ended  by  the  Jews  at  the  supper,  or 
the  feast.  In  vvhicli  they  used  a  candle  (as  they  did  upon 
the  entrance  of  the  sabbath),  and  wine,  and  spices  ;  and  the 
form  of  a  blessing  over  a  cup  of  wine,  and  then  over  the 
candle,  and  then  over  the  spices :  "  Does  the  sabbath  end 
when  he  is  now  in  the  middle  of  his  feast?  He  puts  an  end 
to  his  eating  ;  washes  his  hands  ;  and  over  a  cup  of  wine 
he  gives  thanks  for  his  food ;  and  afterward  over  that  cup 
he  useth  the  form  of  prayer  in  the  separation  of  the  sabbath 
from^  a  common  day :  if  he  be  now  drinking  when  the  sab- 
bath goes  out,  he  ceaseth  from  drinking,  and  recites  the  form 
of  separation,  and  then  returns  to  his  drinking^." 

II.  The  proper  limits  of  the  sabbath  were  from  sun-set  to 
sun-set.  This  is  sufficiently  intimated  by  St.  Mark,  when 
he  saith,  that  ore  e6v  6  r/Atos,  ichen  the  sun  was  now  set.,  they 
brought  the  sick  to  be  healed  :  which  they  held  unlawful  to 
do  while  the  sim  was  yet  going  down,  and  the  sabbath  yet 
present. 

The  Tahnudic  canons  give  a  caution  of  some  works,  that 
they  be  not  begun  on  the  day  before  the  sabbath,  if  they 
may  not  be  ended  and  finished,  DV  "ni^lO  while  it  is  yet 
day :  that  is  (as  they  explain  it),  U^DILTI  Di^  while  the  sun  is 

not  yet  sets.  r\T?^  Dllp  DV  T^^::!^  p^^lH^  -f^!^  p^^ltJH 
(IT^nn  ffe  that  lights  a  [sabbath]  candle,  let  him  light  it  while 
it  is  yet  day,  before  sun-set^.  "  On  the  sabbath-eve  it  is  per- 
mitted to  work  until  sun-seti."  The  entrance  of  the  sabbath 
was  at  sun-set,  and  so  was  the  end  of  it. 

III.  After  the  setting  of  sun,  a  certain  space  was  called 
miD^^L^n  ]''2  Bin  Hashnashuth :  concerning  which  these 
things  are  disputed^  ;  "What  is  nitl^r^tOT  ^1?  R.  Tanchuma 
saith,  It  is  like  a  drop  of  blood  put  upon  the  very  edge  of  a 
sword,  which  divides  itself  every  where.  What  is  "{^2 
mtyT^^n?  It  is  from  that  time  when  the  sun  sets,  whilst  one 
may  walk  half  a  mile.     B.  Josi  saith,  nitT^^Dn  ]''2  is  like  a 

c  English  folio  edit.,  vol.  ii.  p.  167.         ^  Maimon.  in  Schab.  cap.  5,  &c. 
^  Maimon.  Schab.  cap.  29.  »  Hieros.  Sheviith,  fol.  33.  i. 

B  Schab.  cap.  i.  ^  Hieros.  Berac.  fol.  2.  2. 


Ch.  viii.  17.]        Exercitations  upon  ^t.  Matthew.  165 

wink  of  the  eye,"  &c.  mtZ^D^TI  pH  properly  signifies, 
between  the  smts  :  and  the  manner  of  speech  seems  to  be 
drawn  thence,  that  there  are  said  to  be  two  mi?^ptD  sun-sets. 
Concerning  which,  read  the  Glosser  upon  Maimonides^ 
Where  thus  also  Maimonides  himself :  "  From  the  time  that 
the  sun  sets  till  the  three  middle  stars  appear,  it  is  called 
JTTltlJ^U?  r2  hdiceen  the  suns  :  and  it  is  a  doubt  whether  that 
time  be  part  of  the  day  or  of  the  night.  However,  they 
every  where  judge  of  it  "^^^nnS  to  render  the  office  heacy. 
Therefore,  between  that  time  they  do  not  light  the  sabbatical 
candle  :  and  whosoever  shall  do  any  servile  work  on  the  sab- 
bath-eve, and  in  the  going  out  of  the  sabbath,  is  bound  to 
offer  a  sacrifice  for  sin/'  So  also  the  Jerusalem  Talmudists 
in  the  place  last  cited  :  "  Does  one  star  appear?  Certainly,  as 
yet  it  is  day.  Do  two?  It  is  doubted  whether  it  be  day. 
Do  three?  It  is  night  without  doubt/'  And  a  line  after; 
"  On  the  sabbath-eve,  if  any  work  after  one  star  seen,  he  is 
clear:  if  after r"  two,  he  is  bound  to  a  ^orifice  for  a  trans- 
gression ;  if  after  three,  he  is  bound  to  a  sacrifice  for  sin. 
Likewise,  in  the  going  out  of  the  sabbath,  if  he  do  any  work 
after  one  star  is  seen,  he  is  bound  to  a  sacrifice  for  sin ;  if 
after  two,  to  a  sacrifice  for  transgression  :  if  after  three,  he  is 
clear." 

Hence  you  may  see  at  what  time  they  brought  persons 
here  to  Christ  to  be  healed,  namely,  in  the  going  out  of  the 
sabbath  ;  if  so  be  they  took  care  of  the  canonical  hour  of  the 
nation,  which  is  not  to  be  doubted  of. 

Ver,  17  :  Avtos  ras  aadeveias  rjfxcov  eAa/3e"  Himself  took  our 
infirmities.']  Divers  names  of  the  Messias  ai'e  produced  by 
the  Talmudists",  among  others  :10U;  ""n"^  tm  t^n^llVH  "The 
Rabbins  say,  His  name  is,  '  The  leper  of  the  house  of  Rabbi ;"' 
as  it  is  said.  Certainly  he  bare  our  infirmities/'  &c.  And  a 
little  after,  ''  Rabh  saith,  If  Messias  be  among  the  living, 
Rabbenu  Haccodesh  is  he."  The  Gloss  is,  "  If  Messias  be 
of  them  that  are  now  alive,  certainly  our  holy  Rabbi  is  he, 
as  being  one  that  carries  infirmities,"  &c.  R.  Judah,  whom 
they  called  '  the  Holy,'  underwent  very  many  sicknesses  (of 
whom,  and  of  his  sicknesses,  you  have  the  story  in  the  Tal- 

'  In  Schab.  cap.  5.  ™  Leusdeii's  edition,  vol.ii.  p.  ,308, 

"  Bab.  Sanhedr.  fol.oS.  2. 


166  Hebrew  and  Talmudical  [Ch.  viii.  28. 

mud,  "  Thirteen 0  years  Rabbi  laboured  under  the  pain  of  the 
teeth,"  &c.);  because  of  which  there  were  some  who  were 
pleased  to  account  him  for  the  Messias ;  because,  according 
to  the  prophets,  Messias  should  be  '  a  man  of  sorrows  :'  and 
yet  they  look  for  him  coming  in  pomp. 

This  allegation  of  Matthew  may  seem  somewhat  unsuitable 
and  different  from  the  sense  of  the  prophet :  for  Isaiah 
speaks  of  the  Messias  carrying  our  infirmities  in  himself; 
but  INIatthew  speaks  concerning  him  healing  them  in  others  : 
Isaiah  of  the  diseases  of  the  soul  (see  1  Pet.  ii.  24) ;  Matthew 
of  the  diseases  of  the  body.  But  in  this  sense  both  agree 
very  well,  that  Christ's  business  was  with  our  infirmities  and 
sorrows,  and  he  was  able  to  manage  that  business  :  his  part 
was  to  carry  and  bear  them,  and  in  him  was  strength  and 
power  to  carry  and  bear  them.  In  this  sense,  therefore,  is 
Matthew  to  be  understood  ;  he  healed  the  demoniacs  and  all 
diseased  persons  with  his  word,  that  that  of  Isaiah  might  be 
fulfilled,  He  it  is  wh%  is  able  to  bear  and  carry  our  sorrows 
and  sicknesses.  And  so,  whether  you  apply  the  words  to  the 
diseases  of  the  mind  or  the  body,  a  plain  sense  by  an  equal 
easiness  does  arise.  The  sense  of  Isaiah  reacheth  indeed 
further;  namely,  That  Messias  himself  shall  be  a  man  of 
sorrows,  &c.,  but  not  excluding  that  which  we  have  mentioned, 
•which  Matthew  very  fitly  retains,  as  excellently  well  suiting 
with  his  case. 

Ver.  28  P  :  Ets  r?;y  )(Oipav  t&v  Fepyearjvcav  Into  the  country 
of  the  Gergesenes.']  In  Mark  and  Luke  it  is,  rwy  Tabap-qviov, 
of  the  Gadarenes,  both  very  properly  :  for  it  was  the  city 
Gadara,  whence  the  country  had  its  name :  there  was  also 
Gergasa,  a  city  or  a  town  within  that  country ;  which  whe- 
ther it  bare  its  name  from  the  ancient  Oanaanite  stock  of  the 
Gergashites,  or  from  the  word  t^]!^^"^;!  Gargushta,  which 
signifies  cla]/  or  dirt,  we  leave  to  the  more  learned  to  discuss. 
Lutetia,  [Paris],  a  word  of  such  a  nature,  may  be  brought  for 
an  example. 

Ayo  haniovi(6iisvoi  eK  tS)V  fivrjixeCotv  efe/5)(o/>iei'ot,  &c.  Tivo 
possessed  with  devils  coming  out  of  the  tombs,  t^-c]  "  These  n 
are  the  signs  of  a  HI^IU?  madman.     He  goes  out  in  the  night, 

"  Hieros,  Kilaim,  fol.  32.  i.  P  Enylish  folio  edit.,  vol.  ii.  p.  168. 

1  Hieros,  Trumoth,  fol.  40.  2. 


Oh.  viii.  30.]      Exercitatiom  upon  St.  Matthew.  167 

and  lodges  among  the  sepulchres,  and  teareth  his  garments, 
and  tramples  upon  whatsoever  is  given  him.  E.  Houna  saith, 
But  is  he  only  mad  in  whom  all  these  signs  are  ?  I  say,  Not. 
He  that  goes  out  in  the  night  D'^2'''^l3'^2p  is  chonclriacus, 
hypochondriacal.  He  that  lodgeth  a  night  among  the  tombs 
□"^"Hr;7  ItipQ  hurnB  incense  to  devils.  He  that  tears  his 
garments  D1|Tv'^3  is  melancholic.  And  he  that  tramples 
under  his  feet  whatsoever  is  given  him  is  D'lp''""y"11p  car- 
diacus,  troubled  in  mind.''''  And  a  little  after,  HtDllD  D'^^^D 
Dl /il  D''DI?D  "  one  while  he  is  mad,  another  tvhile  he  is  well  : 
while  he  is  mad,  he  is  to  be  esteemed  for  a  madman  in  respect 
of  all  his  actions  :  while  he  is  well,  he  is  to  be  esteemed  for 
one  that  is  his  own  man  in  all  respects."  See  what  we  say  at 
chap.  xvii.  15. 

Ver.  30  :  'AyeXr;  \otpa)v  7to\XS>v  jSocTKoixivr]'  A  herd  of  many 
sivine  feeding.']     Were  these  Gadarenes  Jews,  or  heathens  ? 

I.  It  was  a  matter  of  infamy  for  a  Jew  to  keep  swine  : 
"  R.  Jonah  r  had  a  very  red  face,  which  a  certain  woman 
seeing  said  thus,  b^^D  '^2.0  Seignior,  Seignior,  either  you  are 
a  winebibber,  or  a  usurer,  or  a  keeper  of  hogs." 

H.  It  was  forbidden  by  the  canon:  "  The  ^  wise  men 
forbade  to  keep  hogs  anywhere,  and  a  dog,  unless  he  were 
chained."  Hogs  upon  a  twofold  account:  1.  By  reason  of 
the  hurt  and  damage  that  they  would  bring  to  other  men's 
fields.  Generally,  "  the'  keeping  smaller  cattle  was  forbid  in 
the  land  of  Israel ;"  among  which  you  may  very  well  reckon 
hogs  even  in  the  first  place  :  and  the  reason  is  given  by  the 
Gemarists,  "  That  they  break  not  into  other  men's  grounds." 
2.  The  feeding  of  hogs  is  more  particularly  forbidden  for 
their  uncleanness.  For  D'^'Q'T  ^Dl  rrr\r\0  T^vh  11D« 
D''^^?^^^  It  is  forbidden  to  trade  in  any  thing  that  is  unclean^. 

III.  Yea,  it  was  forbid  under  a  curse :  "  The^  wise  men 
say,  Cursed  is  he  that  keeps  dogs  and  swine ;  because  from 
them  ariseth  much  harm." 

"  Lety  no  man  keep  hogs  anywhere.  The  Rabbins  de- 
liver :  When  the  Asmonean  family  were  in  hostility  among 

f  Hieros.  Shekalim,  fol.  47.  3.  ^^  Gloss,  in  Kama,  in  the  place 

s  Maimon.   in   Nizke  Mammon,  above, 

cap.  5.  ^  Maimon.  in  the  place  before. 

t  Bava  Kama,  cap.  7.  hal.  7.  y  Bab.  Kama,  fol.  82.  2. 


168  Hebreio  and  Talmudical  [Oh.  ix.  9. 

themselves,  Hyrcanus  was  besieged  within  Jerusalem,  and 
Aristobulus  was  without.  The  besieged  sent  money  in  a 
box  let  down 2  by  a  rope;  and  they  which  were  without 
bought  with  it  the  daily  sacrifices,  which  were  drawn  up  by 
those  that  were  within.  Among  the  besiegers  there  was  one 
skilled  in  the  Greek  learning,  who  said,  '  As  long  as  they 
thus  perform  the  service  of  the  Temple,  they  will  not  be  de- 
livered into  your  hands.'  The  next  day,  therefore,  they  let 
down  their  money,  and  these  sent  them  back  a  hog.  When 
the  hog  was  drawing  up,  and  came  to  the  middle  of  the  wall, 
he  fixed  his  hoofs  to  the  wall,  and  the  land  of  Israel  was 
shaken,  &c.  From  that  time  they  said,  '  Cursed  be  he  who 
keeps  hog?,  and  cursed  be  he  who  teacheth  his  son  the  wis- 
dom of  the  Greeks.'  "     This  story  is  cited  in  Menachotha, 

Therefore  you  will  wonder,  and  not  without  cause,  at  that 
which  is  related  in  their  Talmud  :  "  Theyb  said  sometimes  to 
Rabli  Judah,  There  is  a  plague  among  the  swine.  He  there- 
fore appointed  a  fast."  What!  is  a  Jew  concerned  for  a 
plague  among  swine  ?  But  the  reason  is  added  :  "  For  Rabh 
Juduh  thought  that  a  stroke  laid  upon  one  kind  of  cattle 
would  invade  all." 

You  may  not,  therefore,  imj)roperly  guess,  that  these  hogs 
belonged  not  to  the  Jews,  but  to  the  heathen  dwelling  among 
the  Gadarene  Jews ;  for  such  a  mixture  was  very  usual  in 
the  cities  and  countries  of  the  land  of  Israel.  Which  we 
observe  elsewhere  of  the  town  Susitha  or  Hippo,  but  some 
small  distance  from  Gadara. 

Orc  if  you  grant  that  they  were  Jews,  their  manners  will 
make  that  opinion  probable,  as  being  persons  whose  highest 
law  the  purse  and  profit  was  wont  to  be.  Since  brawn  and 
swine''s  flesh  were  of  so  great  account  with  the  Romans  and 
other  heathens,  there  is  no  reason  to  believe  that  a  Jew  was 
held  so  straitly  by  his  canons,  as  to  value  them  before  his 
own  profit,  when  there  was  hope  of  gain. 

CHAP.  IX. 

Ver.  y  :  EtSey  avOpuiirov  KaOrnxwov  kml  to  Te\(avtov,  MarOoiov 
Xeyofievov    He  sato  a  man  sittinf)  at  the  receipt  of  custom,  called 

^  Leusden's  edition,  vol.  ii.  p.  309.         ^  Bab.  Taanith,  fol.  21.2. 

^  Fol.  64.  2.  <■  English  fnlio  edit,,  vol.  ii.  p.  J  71. 


Ch.  ix.  14.]         Exercitations  upon  St.  Mattheir.  169 

Mattheiv.^  Five  disciples  of  Christ  are  mentioned  by  the 
Tahmidists,  among  whom  Matthew  seems  to  be  named  : 
"  Thed  Rabbins  deUver,  There  were  five  disciples  of  Jesus, 
nnm  "O"!!"!  "1!J3  ''fc«^p3  '^b^no  Mathal,  Nalai,  Nezer,  and 
Boni,  and  Thodah,"  These,  they  relate,  were  led  out  and 
killed.  See  the  place.  Perhaps  five  are  only  mentioned  by 
them,  because  five  of  the  disciples  were  chiefly  employed 
among  the  Jews  in  Judea :  namely,  Matthew  who  wrote  his 
Gospel  there,  Peter,  James,  John,  and  Judas. 

Matthew  seems  to  have  sat  in  the  custom-house  of  Caper- 
naum near  the  sea,  to  gather  some  certain  toll  or  rate  of  those 
that  sailed  over.     See  Mark,  chap.  ii.  13,  14. 

"  He^  that  produceth  paper  [on  the  Sabbath]  in  which 
a  publican*'s  note  is  writ,  and  he  that  produceth  a  publican's 
note,  is  guilty."  The  Gloss  is,  "  When  any  pays  tribute  to 
the  lord  of  the  river,  or  when  he  excuses  him  his  tribute, 
he  certifies  the  publican  by  a  note  [or  some  bill  of  free  com- 
merce], that  he  hath  remitted  him  his  duty  :  and  it  was  cus- 
tomary in  it  to  write  two  letters  greater  than  ours."  See  also 
the  Gemara  there, 

Ver.  14  :  'H/xeis  koX  01  'i>apiaoA.oi.  vr](TTevoiJ.ev  TioAAd"  We  and 
the  Pharisees  fast  oft.]  Monsters,  rather  than  stories,  are 
related  of  the  Pharisees''  fasts  : — 

I.  It  is  known  to  all,  from  Luke  xviii.  12,  that  they  were 
wont  to  fast  twice  every  week.  The  rise  of  which  custom 
you  may  fetch  from  this  tradition  :  "  Ezra  ^  decreed  ten 
decrees.  He  appointed  the  public  reading  of  the  law  the 
second  and  fifth  days  of  the  week  :  and  again  on  the  sabbath 
at  the  Mincha  [or  evening  service].  He  instituted  the  session 
of  the  judges  in  cities  on  the  second  and  fifth  days  of  the 
week,^^  &c.  Of  this  matter  discourse  is  had  elsewhere  :  "  If& 
you  ask  the  reason  why  the  decree  was  made  concerning  the 
second  and  fifth  days,  &c.,  we  must  answer,  saith  the  Gloss, 
from  that  which  is  said  in  Midras  concerning  Moses;  namely, 
that  he  went  up  into  the  mount  to  receive  the  second  tables 
on  the  fifth  day  of  the  week,  and  came  down,  God  being  now 
appeased,  the  second  day.  AVhen,  therefore,  that  ascent  and 
descent  was  a  time  of  grace,  they  so  determined  of  the  second 

<*  Bab.  Sanhedr,  fol.43.  1.  f  Bab.  Bava  Kama,  fol.  82.  1. 

«  Schabb.  cap.  8.  hal.  2.  ^  Hieros.  in  Megill.  fol.  75.  1. 


170  Hehreio  and  Talmudical  [Ch.  ix.  15. 

and  fifth  clays.     And  therefore  they  were  wont  to  fast  also  on 
the  second  and  fifth  days/^ 

IL  It  was  not  seldom  that  they  enjoined  themselves  fasts, 
for  this  end,  to  have  lueky  dreams  ;  or  to  attain  the  interpre- 
tation of  some  dream ;  or  to  turn  away  the  ill  import  of  a 
dream.  Hence  was  that  expression  very  usual,  DItTT  rT^JJ^n 
A  fast  for  a  dream ;  and  it  was  a  common  proverb,  HD'' 
mil^A  t^i^^  'Crhrh  t\^1Vr\  a  fast  is  as  fit  for  a  dream,  as 
fire  is  for  flax.  For  this  cause  it  was  allowed  to  fast  on  the 
sabbath,  which  otherwise  was  forbidden.  See  the  Babylonian 
Talmud,  in  the  tract  Schahhath^  :  where  also  we  meet  with 
the  story  of  R.  Joshua  Bar  Rabh  Idai,  who  on  the  sabbath 
was  splendidly  received  by  R.  Ishai,  but  would  not  eat  because 
he  was  Q'lbn  n'^ii^nH  under  a  fast  for  a  dream. 

III.  They  fasted  often  to  obtain  their  desires  :  "  R.  Josi^ 
fasted  eighty  fasts,  and  R.  Simeon  Ben  Lachish  three  hundred 
for  this  end,  that  they  might  see  R.  Chaijah  Rubbah.'^  And 
often  to  avert  threatening  evils ;  of  which  fasts  the  tract 
Taanith  does  largely  treat.  Let  one  example  be  enough 
instead  of  many  ;  and  that  is,  of  R.  Zadok,  who  for  forty 
years,  that  is,  from  the  time  when'^  the  gates  of  the  Temple 
opened  of  their  own  accord  (a  sign  of  the  destruction  coming), 
did  so  mortify  himself  with  fastings,  that  he  was  commonly 
called  l«^U;)7n  Chalsha,  that  is,  71ie  weak.  And  when  the  city 
was  now  destroyed,  and  he  saw  it  was  in  vain  to  fast  any 
longer,  he  used  the  physicians  of  Titus  to  restore  his  health, 
which,  through  too  much  abstinence,  had  been  wasted. 

Ver.  15 1 :  Ot  viol  tov  vvix(j)S)vos'  The  children  of  the  hride- 
chamher.]  HDin  ""^l  The  sons  of  the  hridechamher,  an  ordi- 
nary phrase.  There  is  no  need  to  relate  their  mirth  in  the 
time  of  the  nuptials  :  I  will  relate  that  only,  and  it  is  enough, 
which  is  spoke  by  the  Glosser  m,  p^ltZ^^Dl  n^^int  ^^ih  ^T\^ 
They  ivere  wont  to  break  glass  vessels  in  weddings.  And  that 
for  this  reason,  that  they  might  by  this  action  set  bounds  to 
their  mirth,  lest  they  should  run  out  into  too  much  excess. 
The  Gemara  produceth  one  or  two  stories  there  :  ''  Mar  the 
son  of  Rabbena  made  wedding  feasts  for  his  son,  and  invited 

h  Fol.  ii.i.  ^  English  folio  edit.,  yo\.\\.T^.i']2. 

i  Hieros.  Kilaim,  fol.  32.  2.  "^  In  Bab.  Berac.  fol.  31.  i. 

^  Leusden's  edit.,  vol.  ii.  p.  310. 


Ch.  i\.  1 8.]         Exercitations  upon  St.  Matthew.  171 

the  Rabbins :  and  when  he  saw  that  their  mirth  exceeded  its 
bounds,  t«^"1p1T21  ^^D3  Tl''"'t^  he  hrought  forth  a  qlass  cup 
worth  four  hundred  zuzoes,  and  brake  it  before  them ;  where- 
upon they  became  sad."  The  hke  story  is  also  related  of 
Rabh  Ishai.  And  the  reason  of  this  action  is  given  ;  TlDs^\2? 
"tnyi  "T^Q  pinir  t"«^^0'^U?  Dlb^S  Because  it  is  forbidden  a 
man  to  fill  his  mouth  loith  laughter  in  this  world.  [Tantum 
aberant  a  jejunando  filii  thalami.     Leusd.'\ 

ncin,  or  the  days  of  the  bridechamber,  to  the  sons  of  the 
bridechamher,  that  is,  to  the  friends  and  acquaintance,  were 
seven  :  hence  there  is  frequent  mention  of  "  the  seven  days  of 
the  marriage-feast :"  but  to  the  bride,  the  days  of  the  bride- 
chamber  were  thirty.  It  is  forbidden  to  eat,  drink,  wash  or 
anoint  oneself  on  the  day  of  Expiation :  nb^l  "JT'?^!!'! 
Drr^iD  li^H")''  But''  it  is  alloiced  a  ling  and  a  bride  to  ^cash  their 
faces.  "  For  the  bride  is  to  be  made  handsome  (saith  the 
Gloss  upon  the  place),  that  she  may  be  lovely  to  her  husband. 

nSiD  n^'i'ip  t^^n  nnsin'^  qv  "h  h::^  And  all  the  thirty 

days  of  her  bridechamber  she  is  called  The  Bride. ^^ 

It  is  worth  meditation,  how  the  disciples,  when  Christ  was 
with  them,  suffered  no  persecution  at  all ;  but  when  he  was 
absent,  all  manner  of  persecution  overtook  them. 

Ver,  1 8  :  "ISou,  apxinv  Behold,  a  rider.']  Distinction"  is 
made  between  riD^DH  ]tn  the  bishop  of  the  congregation,  and 
nD3Dn  II}^'^  the  head  of  the  congregation.  For  while  the 
discourse  is  there  of  the  high  priest  reading  a  certain  portion 
of  the  law  on  the  day  of  Expiation  agreeable  to  the  day,  thus 
it  is  said,  JlDiDn  W^'h  IDm^l  TTS^TS  "IQD  ^I5')2  HDDrJH  pH 
The  bishop  of  the  synagogue  takes  the  book  of  the  law,  and  gives 
it  apxto-vvaycayio,  to  the  rider  of  the  synagogue.  Where  the 
Gloss  thus,  nO^Dn  n*^!  "  The  synagogue  was  in  the  mount  of 
the  Temple,  near  the  court  [which  is  worthy  to  be  marked] : 
U^Qiy  JlDS^n  ]'jn  The  Chazan  [or  bishop,  or  overseer]  of  the 
synagogue  is  the  minister :  and  the  ruler  of  the  synagogue  is 
he  by  whose  command  the  affairs  of  the  synagogue  are  ap- 
pointed ;  namely,  who  shall  read  the  prophet,  who  shall  recite 
the  phylacteries,  who  shall  pass  before  the  ark." 

Of  this  order  and  function  was  Jairus,  in  the  synagogue 

»  In  Joma,  cap.  7.  hal.  i.  ^  Ibid. 


1752  Hebrew  and  Talmudical         [Ch.  ix.  20, 23. 

of  Capernaum  :  so  that  the  word  ap\(av,  ruler^  being  under- 
stood in  this  sense,  admits  of  little  obscurity,  although  eis, 
one,  or  ris,  a  certain,  be  not  there  :  "  he  speaking  these  words, 
'  Behold,  the  ruler  of  that  synagogue/  "  &c. 

Ver.  20 :  kliioppooxxra'  Diseased  with  an  issue  of  blood.'] 
ni'J  Zeba,  in  Talmudic  language.  The  Talmudic  tract  pit 
may  serve  for  a  commentary  here. 

These  things  were  acted  in  the  streets  of  Capernaum :  for 
there  Matthew  lived,  and  there  Jairus  also  :  and  in  his  pas- 
sage from  the  house  of  the  one  to  the  house  of  the  other,  this 
diseased  woman  met  him.  Weigh  the  story  well,  and  you  will 
easily  judge  what  is  to  be  thought  of  that  story  concerning 
the  statues  of  this  woman  and  Christ,  set  up  at  Paneas,  or 
Caesarea  Philippi  :  of  which  Eusebius  p  speaks. 

Ver.  23  :  'TSwy  tovs  avki-jTar  Seeing  the  minstrels.']  Dion 
Cassiusq  concerning  the  funeral  of  Augustus  :  'O  6e  8?)  Tt/Se- 
pLos  Kol  6  ApovcTos  6  vlos  avTov  ^aiav,  top  ayopaiov  rpo-nov  ■Tie- 
TTOir][X€vrii',  elxov.      Kal  rod  p.^v  kLjSavcoTov  Kal  avTol  kdvcrav    tw 

8e  av\rjTfj  ovk  ix^p^avTo'    Tiberius,  and  Drusus  his  son, 

sacrificed  frankincense  themselves ;  but  they  used  not  a  minstrel. 

n'2T\p72i')  *"  Bven  s  the  poorest  among  the  Israelites  [his  wife  being 
dead],  icill  afford  her  not  less  than  two  pipes,  and  one  woman  to 
mahe  lamentation. 

"  He '  that  hireth  an  ass-keeper,  or  a  waggoner,  to  bring 
r\D7  Ib^  Th>j^  D''7"'7n  pipes,  either  for  a  bride,  or  for  a  dead 
person .-"  that  is,  either  for  a  wedding,  or  a  funeral. 

"  The  "  husband  is  bound  to  bury  his  dead  wife,  and  to 
make  lamentations  and  mournings  for  her,  according  to  the 
custom  of  all  countries.  And  also  the  very  poorest  among 
the  Israelites  will  afford  her  not  less  than  two  pipes  and  one 
lamenting  woman :  but  if  he  be  rich,  let  all  things  be  done  ac- 
cording to  his  quality."'"' 

"  If'^  an  idolater  bring  pipes  on  the  sabbath""  to  the  house 
where  any  one  is  dead,  "  an  Israelite  shall  not  lament  at  those 
pipes." 

P  Ecdes.  Hist.  lib.  vii.  cap.  14.  *  Bava  Mezia,  cap.  6.  hal.  1. 

1  Lib.  Ivi.  ed.  Reimar,  p.  830.  u  Maimon.  in  niiyw  cap.  14. 

>■  English  folio  edit.,  vol.  ii.  p. 173.  "  Schab.  cap.  13.  hal.  4. 
^  Chetub.  cap.  4.  hal.  6. 


Ch.ix.  23-]         Exercitatiom  upon  St.Mattheio.  173 

This  multitude  was  got  together  on  a  sudden  :  neighbours, 
for  civility^s  sake ;  minstrels,  perhaps  for  the  sake  of  gain  ; 
both  the  more  officious  in  this  business,  as  we  may  guess,  by 
how  much  the  parents  of  the  deceased  maid  were  of  more 
eminent  quahty.  She  died,  when  Christ,  together  with 
Jairus,  was  going  forward  to  the  house  (Mark  v.  ^^);  and 
yet,  behold  what  a  solemn  meeting  and  concourse  there  was 
to  lament  her.  There  were  two  things  which,  in  such  cases, 
afforded  an  occasion  to  much  company  to  assemble  themselves 
to  the  house  y  of  mourning  : 

First,  some,  as  it  is  very  probable,  resorted  thither  to  eat 
and  drink  :  for  at  such  a  time  some  banqueting  was  used. 
"  Az  tradition.  They  drink  ten  cups  in  the  house  of  mourn- 
ing; two  before  meat,  five  while  they  are  eating,  and  three 
after  meat."  And  a  little  after :  "  When  Eabban  Simeon 
Ben  Gamaliel  died,  they  added  three  more.  But  when  the 
Sanhedrim  saw  that  hence  they  became  drunk,  they  made  a 
decree  against  this." 

Secondly,  others  came  to  perform  their  duty  of  charity  and 
neighbourhood  :  for  they  accounted  it  the  highest  instance  of 
respect  to  lament  the  dead,  to  prepare  things  for  the  burial, 
to  take  care  of  the  funeral,  to  put  themselves  under  the  bier, 
and  to  contribute  other  things  needful  for  that  solemnity 
with  all  diligence.  Hence  they  appropriated  D'^IDPT  niT'''^^ 
The  renderhig  [or  bestowing']  of  mercies  to  this  duty,  in  a 
peculiar  sense,  above  all  other  demonstrations  of  charity; 
"TDH  ^n,in«  vh^  \\yO  in  n^n  "O^ea  of  the  disciples  of 
the  wise  men  died,  and  meraj  vms  not  yielded  him  ;"  that  is, 
no  care  was  taken  of  his  funeral.  "  But  a  certain  publican 
died,  "7Dn  n^i^':'?^;^^^  «n]''~ra  h^  n^'^nn^l  and  the  whole 
city  left  offtoorJc  to  yield  him  mercy." 

JNIourning  for  the  dead  is  distinguished  by  the  Jewish 
schools  into  nii'^ii^  Aninuth,  and  ni^l«  Ebluth.  n^l^Di^ 
was  on  the  day  of  the  funeral  only,  or  until  the  corpse  was 
carried  out;  and  then  began  Hl/li^,  and  lasted  for  thirty 
days.  Of  these  mournings  take  these  few  passages  :  "  He  '• 
that  hath  his  dead  laid  out  before  him,  and  it  is  not  in  his 
power  to  bury  him,  useth  not  m^'^Ji^  Aninuth  [that  kind  of 

y  Leusden's  edit.,  vol.ii.  p.  311.  *  Hieros.  Sanhedr.  fol.  23.  3. 

2  Hieros.  Beracoth,  fol.  6.  i.  ''  Bab.  Beracoth,  fol.  18.  i. 


174  Hebrew  and  Talmudical  [Ch.  ix.  23. 

mourning].  For  example  :  If  any  die  in  prison,  and  the 
magistrate  [or  governor  of  the  place],  permits  not  his  burial, 
he  that  is  near  of  kin  to  him  is  not  bound  to  that  mourning 
which  is  called  m]'^]^^,"  &c.  And  the  reason  is  given  a 
little  after ;  namely,  because  he  who  hath  his  dead  laid  out 
before  him,  or  upon  whom  the  care  of  his  burial  lies,  is  for- 
bidden to  eat  flesh,  to  drink  wine,  to  eat  with  others,  to 
eat  in  the  same  house  (under  which  prohibition,  thou,  Jairus, 
now  art),  and  he  was  free  from  reciting  his  phylacteries, 
and  from  prayer,   and  from  all   such -like   precepts   of  the 

law.    "in^n  nns?:!  t^^^ir^n  ni^n«  yhv  ^n  T'q  "  But 

wlien  the  funeral  is  carried  out  of  the  door  of  the  house,  then 
presently  begins  the  mourning  called  niTTli^."  From  thence 
he  is  free  from  the  foregoing  prohibitions,  and  now  is  subject 
to  others.     Hence, 

1.  niSZ^n  r\^'^C3  The  bending  down  of  the  beds  ;  of  which 
the  Talmudists  speak  very  much  :  "  From  what  time  (say 
they)  are  the  beds  bended  I  from  that  time  the  dead  body 
is  carried  out  of  the  gate  of  the  court  of  the  house ;  or,  as 
R.  Josua,  From  such  time,  as  771^  the  grave-stone  is  stopped 
up :"  for  so  it  is  commonly  rendered ;  but  the  Gloss  some- 
where, the  cover,  or  the  uppermost  board,  of  the  bier.  What 
this  bending  of  the  beds  should  mean,  you  may  observe  from 
those  things  which  are  spoken  in  the  tract  Beracoth  : 
"  Whence  ^  is  the  bending  of  the  beds  ?  U.  Crispa,  in  the 
name  of  R.  Jochanan  saith,  From  thence,  because  it  is  said, 
yn^^7   irit>^    ^mJ^I  And  they  sat  with  him  to  the  earth  (Job  ii. 

13).  It  is  not  said, '  upon  the  earth,'  but  y^i^/  '  to  the  earth:' 
it  denotes  a  thing  not  far  from  the  earth.  Hence  it  is  that 
they  sat  upon  beds  bended  down." 

2,  n3«^n  y^vh  11D«  ^^■^^"hh^zhyi!^'' He  that  laments 
all  the  thirty  days  is  forbidden  to  do  his  ivork ;  and  so  his  sons, 
and  his  daughters,  and  servants,  and  maids,  and  cattle  ^,"  &c. 

These  things  concerned  him  to  whom  the  dead  person 
did  belong.  His  friends  and  neighbours  did  their  parts 
also,  both  in  mourning,  and  in  care  of  the  funeral,  employ- 
ing themselves  in  that  affair"  by  an  officious  diligence,  both 

c  Hieros.  Berac.  fol.  6.  i.  '*  Massecheth  Semach.  cap.  5. 


Ch.  ix.  23.]         Exercitations  upon  St.Mattheiv.  175 

out  of  duty  and  friendship,  ^rrh^  l^i^l  HD  H^IIH  h'2 
"Whosoever  sees  a  dead  corpse  (say  they),  and  does  not  accom- 
modate [or  accompamjl  him  to  his  burial^  is  guilty  of  that 
which  is  said,  '  He  that  mocketh  the  poor  reproacheth  his 
Maker/  &c.  But  now  (say  they)  no  man  is  so  poor  as  the 
dead  man  ^,"  &c. 

Ver.  24  ^:  Ovk  cmiOave  to  Kopdcriov,  aXXa  KaOevbei'  The  maid 
is  not  dead,  but  sleepeth.']  It  was  very  ordinary  among  them 
to  express  the  death  of  any  one  by  the  word  '^i2"T,  which 
properly  signifies  to  sleep.  ^?2*T  13  When  N.  slept ;  that  is, 
when  he  died :  a  phrase  to  be  met  with  hundreds  of  times  in 
the  Talraudists.  And  this  whole  company  would  say,  D^DT 
"^^i^^  ilH  The  daughter  of  Jairus  sleeps ;  that  is,  she  is  dead. 
Therefore  it  is  worthy  considering  what  form  of  speech 
Christ  here  used.  The  Syriac  hath  b^DDl  ^5^«  nn"^D  ^^ 
She  is  not  dead,  but  asleep. 

Ver.  33  :  OvbeTrore  kcpavi]  ovtms  kv  7<S  ^\apar]\'  It  loas  never 
so  seen  in  Israel.']  These  words  seem  to  refer,  not  to  that 
peculiar  miracle  only  that  was  then  done,  but  to  all  his  mi- 
racles. Consider  how  many  were  done  in  that  one  day,  yea, 
in  the  afternoon.  Christ  dines  at  Capernaum  with  Matthew : 
having  dined,  the  importunity  of  Jairus  calls  him  away  :  going 
with  Jairus,  the  woman  witli  the  issue  of  blood  meets  him, 
and  is  healed  :  coming  to  Jairus's  house,  he  raiseth  his  dead 
daughter :  returning  to  his  own  house  (for  he  had  a  dwelling 
at  Capei*naum)j  two  blind  men  meet  him  in  the  streets,  cry 
out  Messias  after  him,  follow  hira  home,  and  they  are  cured. 
As  they  were  going  out  of  the  house,  a  dumb  demoniac  enters, 
and  is  healed.  The  multitude,  therefore,  could  not  but  cry 
out,  with  very  good  reason,  ''  Never  had  any  such  thing  ap- 
peared in  Israel.^' 

Ver.  34?  :  'Ei*  7-<5  apyovn  twv  baLjjiovCbiv,  &c.  Through  the 
prince  of  the  devils,  6)^  ]      See  the  notes  at  chap.  xii.  24. 

CHAP.  X. 

Ver.  1 :  Kat  TipoarKaXea-diJLevos  tovs  bdobcKa  ixaOrjrds'  And  ^chen 
he  had  called  to  him  the  twelve  disciples.^      Concerning  the 

6  Bab.  Berac.  in  the  place  above.  ^  English  folio  edit.,  vol,  ii.  p.  174. 

s  heusden's  edition,  vol.  ii.  p.  312. 


176  Hehreio  and  Talmudical  [Ch.  x.  i. 

number  of  twelve,  corresponding  to  the  tribes  of  Israel^  see 
Luke  xxii.  30,  Rev.  xxi,  12,  14.  These  were  called  the  twelve 
apostles,  *'n*l7't!?  or  "TT' vt2}  in  Talmudic  language,  under  which 
title  Moses  and  Aaron  are  marked  by  the  Chaldee  para- 
phrast,  Jer.  ii.  i  :  a  word  that  does  not  barely  speak  a  mes- 
senger, but  such  a  messenger'  as  represents  the  person  of  him 
that  sends  him.  For  im^^  Dl«  StI7  ^wh^  The^^  'apo- 
stle' of  any  one  is  as  he  himself  from  whom  he  is  deputed." 
See  the  fortieth  verse  of  this  chapter.  If  you  read  over  the 
tract  of  INIaimonides  here,  entitled  rCillllJI  ITllv^  mes- 
sengers and  companions,  perhaps  you  will  not  repent  your 
labour. 

For  these  ends  were  these  twelve  chosen,  as  the  evangelists 
relate : 

I.  That  they  might  be  with  him,  eyewitnesses  of  his 
works,  and  students  of  his  doctrine.  For  they  did  not  pre- 
sently betake  themselves  to  preach,  from  the  time  they  were 
first  admitted  disciples,  no,  nor  from  the  time  they  were  first 
chosen ;  but  they  sat  a  long  while  at  the  feet  of  their  Master, 
and  imbibed  from  his  mouth  that  doctrine  which  they  were  to 
preach. 

II.  That  they  might  be  his  prophets,  both  to  preach  and 
to  do  miracles.  Thence  it  comes  to  pass,  that  the  gift  of 
miracles,  which  of  a  long  time  had  ceased,  is  now  restored  to 
them. 

The  '  seven  shepherds,  and  eight  principal  men,"'  Micah  v.  5, 
are  the  disciples  of  the  Messias,  according  to  Kimchi. 

'E^oiKT^ai''  TTvevixaTcnv  aKaddprcov'  Power  of  unclean  spirifs.l 
That  is,  '  over,  or  upon  unclean  spirits  :'  which  therefore  are 
called,  n^^DIt^  mriTl  unclean  spirits,  that  by  a  clearer  anti- 
thesis they  might  bo  opposed  to  ©Tpn  mi  the  Holy  Spirit, 
the  Spirit  of  purity. 

More  particularly  n^^?2lSrT  nil  the  unclean  spirit,  Zech. 
xiii.  2  ;  and  TrvevixaTa  aKadapra,  tmclean  spirits,  Rev.  xvi. 
i^,  14,  are  diabolical  spirits  in  false  prophets,  deceiving 
Pythons. 

By  a  more  particular  name  yet,  according  to  the  Tal- 
mudists  concerning  this  business  :  "  There  "^  shall  not  be  with 

^  Bab.  Berac.  fol.  34.  2.  >  English  folio  edition,  vol.  ii.  p.  175. 

k  Bab.  Sanhedr.  fol.  65.  2. 


Ch.  X.  2.]  Exercitations  upon  St.  Matthew.  177 

thee,  D"^nsnvb5  '^'y\1  «  necromancer,  Deut.  xviii,  ii.  He 
is  D^'n^SrCT't^  llj"^i"7  a  necromancer  who  mortifies  himself 
with  hunger,  and  goes  and  lodgei^a-nights  among  the  burying- 
places  for  that  end,  that  nWDt:3  XVr\  the  unclean  spirit  may 
dwell  upon  him.  When  R.  Akibah  read  that  verse  he  wept. 
Does  the  unclean  spirit,  saith  he,  come  upon  him  that  fasts 
for  that  very  end,  that  the  unclean  spirit  may  come  upon  him? 
Much  more  would  the  Holy  Spirit  come  upon  him  that  fasts 
for  that  end,  that  the  Holy  Spirit  might  come  upon  him. 
But  what  shall  I  do,  when  our  sins  have  brought  that  on 
us  which  is  said,  '  Your  sins  separate  between  you  and  your 
God  V "  Where  the  Gloss  thus  ;  V^V  'n^'Hl!^  m^  PTItZ^nU? 
"  That  the  unclean  spirit  dwell  upon  him :  that  is,  that  the 
demon  of  the  burial-place  may  love  him,  and  may  help  him  in 
his  enchantments." 

When  I  consider  with  myself  that  numberless  number  of 
demoniacs  which  the  evangelists  mention,  the  like  to  which 
no  history  affords,  and  the  Old  Testament  produceth  hardly 
one  or  two  examples,  I  cannot  but  suspect  these  two  things 
especially  for  the  cause  of  it : — 

First,  That  the  Jewish  people,  now  arriving  to  the  very  top 
of  impiety,  now  also  arrived  to  the  very  top  of  those  curses 
which  are  recited,  Levit.  xxvi.  and  Deut.  xxviii. 

Secondly,  That  the  nation,  beyond  measure  addicted  to 
magical  arts,  did  even  affect  devils,  and  invited  them  to  dwell 
with  them. 

Ver.  2  :  ^i/xcoy  Simon^  p^^D  Simon  is  a  name  very  usual 
among  the  Talmudists  for  t'ipDt!?  Simeon.  By  which  name 
our  apostle  is  also  called.  Acts  xv.  14. 

Let  these  words  be  taken  notice  of,  p?2''D  "iD  ^VD.  '^  1 
"  R.  Eliezer^  inquired  of  R.  Simon  concerning  a  certain  thing ; 
but  he  answered  him  not.  He  inquired  of  B.  Joshua  Ben 
Levi,  and  he  answered.  R.  Eliezer  was  enraged  that  pV?jt27  "^ 
R.  Simeon  answered  him  not." 

rTerpos*  Peter."]  Christ  changed  the  names  of  three  dis- 
ciples with  whom  he  held  more  inward  familiarity,  Simon, 
James,  and  John.  Simon  was  called  by  him  Peter,  or 
Petrosus,  that  is,  referring  to  a  rock,  because  he  should  con- 

1  Hieros.  Schab.  fol.  11.2. 

LIGHXrOOT,   VOL.  II.  N 


178  Hebrew  and  Tahmdical  [Ch.  x.3,  4, 

tribute  not  only  very  much  assistance  to  the  church  that  was 
to  be  built  on  a  t'ocJc,  but  the  very  first  assistance,  when,  the 
keys  being  committed  to  him,  he  opened  the  door  of  faith  to 
Cornelius,  and  so  first  let  in  the  gospel  among  the  Gentiles. 
Of  which  matter  afterward. 

''Avhpias'  Andreia.]  This  also  was  no  strange  name  among 
the  Talmudists.     t^jm  "IH  '•''"^lih^  Andrew  Bar  Chinna'^. 

Ver,  3  :  Bap6oXo}xaios'  Bartholomew. ~\  Compare  the  order 
wherein  the  disciples  are  called,  John  i,  with  the  order 
wherein  they  are  for  the  most  part  reckoned,  and  you  will 
find  Bartholomew  falling  in  at  the  same  place  with  Nathanael : 
so  ^  that  one  may  think  he  was  the  same  with  him :  called 
Nathanael  by  his  own  name,  and  Bartholomew  by  his  father's ; 
"'DTTl  *^2  that  is,  the  son  of  Tahnai :  for  the  Greek  inter- 
preters render  Tahnai  QoXixl,  Tolmi,  2  Sam.  xiii.  37.  And 
GoXofxalos,  Tholomceus,  occurs  in  Josephus°. 

'AA^atofP*  Of  Alpheus.]  The  name  ''CTTT  occurs  also  in 
the  Talmudists :  a  word  that  may  admit  a  double  pronuncia- 
tion ;  namely,  either  to  sound  Alphai,  or  Cleophi.  Hence 
that  Alpheus,  who  was  the  father  of  four  apostles,  is  also 
called  Cleopas,  Luke  xxiv  ;  which  sufficiently  appears  from 
hence,  that  she  who  is  called  "  Mary,  the  mother  of  James 
the  Less,  and  Joses,"'  Mark  xv.  40,  by  John  is  called,  "  Mary 
the  wife  of  Cleopas/^  John  xix.  25. 

Ae/J^aios  6  e7n/c\?]^ets  Qahhalos'  Lehheus,  whose  surname  was 
Thaddeus.^  ''b^in  Thaddai  was  a  name  known  also  to  the 
Talmudists  :  ''i^in  X2  "'DV  S  B.  Jose^  the  son  of  Thaddeus. 
^'^1'n  "jl  '^ti-^T'b^  Eliezcr^  Ben  Thaddeus.  It  is  a  warping  of 
the  name  Judas,  that  this  apostle  might  be  the  better  distin- 
guished from  Iscariot.  He  was  called  Lehheus.,  I  suppose, 
from  the  town  Lehha,  a  sea-coast  town  of  Galilee :  of  which 
Pliny  s  speaks  ;  "  The  promontory  Carmel,  and  in  the  moun- 
tain a  town  of  the  same  name,  heretofore  called  Ecbatana : 
near  by  Getta  Lehha^  &c. 

Ver.  4 :  2iixcov  6  KavavLTi]^'  Simon  the  Canaanite.']  In  Luke 
it  is  ZrjkoiTris.     See  who  are  called  ZTjXcorat,  Zealots,  in  Jose- 


rn  Hieros.  Megill.  cap.  4.  'i  Massech.  Derech  Arets,  c.  i. 

n  Leusden's  edition,  vol.  ii.  p.  313.         ■■  Hieros.  Kilaim,  fol.  27.  2.  Schab. 

o  Antiq.  lib.  xx.  cap.  i.  [xx.  i.  i.]  fol.  5.  2.  See  Juchasin,  fol.  105.  2. 
TP  English  folio  edit.,  vol.  ii.  p.  176.         ^  Lib.  v.  cap.  19. 


Oh.  X.  4.]  Exerciiatiom  upon  St.  Matthew.  1 79 

phus.  Of  whose  sect,  if  you  should  say  this  Simon  was  before 
his  conversion,  perhaps  you  would  do  him  no  more  wrong 
than  you  would  do  his  brother  Matthew,  when  you  should  say 
that  he  was  a  publican. 

^la-KapibjTrjs'  Iscariot.]  It  may  be  inquired  whether  this 
name  was  given  him  while  he  was  alive,  or  not  till  after  his 
death.  If  while  he  was  alive,  one  may  not  improperly  derive 
it  from  fc«?'I311pD  Skortja,  which  is  written  also,  ^^''lOllpDt^ 
IskoHja^  :  where,  while  the  discourse  is  of  a  man  vowing  that 
he  would  not  use  this  or  that  garment,  we  are  taught  these 
things  ;  "  He  that  ties  himself  by  a  vow  of  not  using  gar- 
ments, may  use  sackcloth,  veiling  cloth,  hair  cloth,  &c.  but  he 
may  not  use  "irn  t^-^IO^IpDt^l  «^pDD^I  «TD'IO/'  Of  which 
words  the  Gloss  writes  thus  ;  "  These  are  garments,  some,  of 
of  leather,  and  some  of  a  certain  kind  of  clothing."  The 
Gemara  asketh,  "  What  is  ^^''tO^llpD^  Mortja  ?  Bar  Bar 
Channah  answered,  b^72^"T  ^^Din"'^  A  tanner's  garment." 
The  Gloss  is,  "  A  leathern  apron  that  tanners  put  on  over 
their  clothes."  So  that  Judas  Iscariot  may  perhaps  signify 
as  much  as  Judas  with  the  apron.  But  now  in  such  aprons 
they  had  purses  sewn,  in  which  they  were  wont  to  carry  their 
money,  as  you  may  see  in  Aruch,  in  the  words  niDIDt^  and 
S'^^iri,  which  we  shall  also  observe  presently.  And  hence, 
it  may  be,  Judas  had  that  title  of  the  purse-bearer,  as  he  was 
called  Judas  with  the  apron. 

Or  what  if  he  used  the  art  of  a  tanner  before  he  was 
chose  into  discipleship  ?  Certainly  we  read  of  one  Simon  a 
tanner.  Acts  ix.  43 ;  and  that  this  Judas  was  the  son  of  Simon, 
John  xii.  4. 

But  if  he  were  not  branded  with  this  title  till  after  his 
death,  I  should  suppose  it  derived  from  ^513D^^  Iscara ; 
which  word  what  it  signifies,  let  the  Gemarists  speak : 
"  NinC^  hundred  and  three  kinds  of  death  were  created  in 
the  world,  as  it  is  said,  TTib^Hiiri  jl'ltsS')   ^'Ud  the  issues  of 

death.  Psalm  Ixviii.  21.  The  word  nit^lJiri  issues  arithme- 
tically ariseth  to  that  number.  Among  all  those  kinds, 
^^'^5D^^  Iscara  is  the,  roughest  death,   np'^tDD''  is  easiest." 

'  Bab.  Nedarim,  fol.  55.  2.  mortis   placidissimsc   et   suavissimsc 

"  Bab.  Berac.  fol.  8.  i.  See  Buxtorf.  Lex.  T.  and  R.  sub  v. 

*   [n|7'^;   Oscidatin.      Est  genus     col.  1405..] 

N  3 


180  Hebrew  and  Talmudical  [Ch.  x.  5 

Where  the  Gloss  is,  ^V'hl  t2D?2Si:i]«ni3D«  «"l5Di^  '  Iscara' 
in  the  mother-tongue  is  estrangulament,  [etranglement.]  By 
learned  men  for  the  most  part  it  is  rendered  angina.,  the 
quinsy.      The  Gemara  sets  out  the  roughness  of  it  by  this 

simile,  «it''2  ^-^inb^^i  «-i?2i^"r  i^mni  «nrn!)  «^ni  fc>!t-i::Di^ 

"  They  Iscara  is  like  to  branches  of  thorns  in  a  fleece  of  wool; 
which  if  a  man  shake  violently  behind,  it  is  impossible  but 
the  wool  will  be  pulled  off  by  them/^  It  is  thus  defined  in 
the  Gloss,  pinn  mim  Q^VO^  h^'nr\72'n  «"IDD^  '  The  Is- 
cara^ begins  in  the  boioels,  and  ends  in  the  throat.  See  the 
Gemara  there. 

When  Judas  therefore  perished  by  a  most  miserable  stran- 
gling, being  strangled  by  the  devil  (which  we  observe  in  its 
place),  no  wonder  if  this  infamous  death  be  branded  upon  his 
name,  to  be  commonly  styled  Judas  Iscariot,  or  '  that  Judas 
that  perished  ^51DD^^?2  by  strangling.^ 

'O  ^  Koi  -napabovs  avrov  Who  also  betrayed  him.]  Let  that  of 
Maimonides  be  observed:  "  It^  is  forbidden  to  betray  an 
Israelite  into  the  hands  of  the  heathen,  either  as  to  his  per- 
son, or  as  to  his  goods,"  &;c.  "  And  whosoever  shall  so  betray 
an  Israelite  shall  have  no  part  in  the  world  to  come."  Peter 
spake  agreeably  to  the  opinion  of  the  nation,  when  he  said  con- 
cerning Judas,  "  He  went  unto  his  own  place,"  Acts  i.  25,  And 
so  doth  Baal  Turim  concerning  Balaam ;  '' '  Balaam  went  to 
his  place,'  Num.  xxiv.  25 ;  that  is  (saith  he),  DIDn^^  T1''''1, 
he  went  down  to  hell." 

Ver.  5^^:  Eis  iioKiv  ^ajXapeiTuiv  jxri  do-eXO-qTe'  Into  any  city  of 
the  Samaritans,  enter  ye  not.']  Our  Saviour  would  have  the 
Jews'  privileges  reserved  to  them,  until  they  alienated  and 
lost  them  by  their  own  perverseness  and  sins.  Nor  does  he 
grant  the  preaching  of  the  gospel  to  the  Gentiles  or  Samari- 
tans, before  it  was  offered  to  the  Jewish  nation.  The  Sama- 
ritans vaunted  themselves  sons  of  the  patriarch  Jacob,  John 
iv.  1 2  (which,  indeed,  was  not  altogether  distant  from  the 
truth) ;  they  embraced  also  the  law  of  Moses  ;  and  being 
taught  thence,  expected  the  Messias  as  well  as  the  Jews  : 
nevertheless,  Christ  acknowledges  thei^  for  his  sheep  no  more 
than  the  heathen  themselves. 

y  Schabb.  fol.  33.  i.  a  !„  -,>jqt  ij-^^)-,  cap.  i. 

z  English  folio  edit.,  vol.  ii.  p.  177.         ^'  Leusden's  edition,  vol.  ii.  p.  314. 


Ch.  X.  5.]  Exercitations  upon  St.  Matthew.  181 

I.  Very  many  among  them  were  sprung,  indeed,  of  the 
seed  of  Jacob,  though  now  become  renegades  and  apostates 
from  the  Jewish  faith  and  nation,  and  hating  them  more  than 
if  they  were  heathens,  and  more  than  they  would  do  heathens. 
Which  also,  among  other  things,  may  perhaps  be  observed  in 
their  very  language.  For  read  the  Samaritan  version  of  the 
Pentateuch ;  and,  if  I  mistake  not,  you  will  observe  that  the 
Samaritans,  when,  by  reason  of  the  nearness  of  the  places, 
and  the  alliance  of  the  nations,  they  could  not  but  make 
use  of  the  language  of  the  Jews,  yet  used  such  a  variation 
and  change  of  the  dialect,  as  if  they  scorned  to  speak  the 
same  words  that  they  did,  and  make  the  same  language  not 
the  same. 

II.  In  like  manner  they  received  the  Mosaic  law,  but,  for 
the  most  part,  in  so  different  a  writing  of  the  words,  that 
they  seem  plainly  to  have  propounded  this  to  themselves, 
that  retaining  indeed  the  law  of  Moses,  they  would  hold  it 
under  as  much  difference  from  the  Mosaic  text  of  the  Jews 
as  ever  they  could,  so  that  they  kept  something  to  the  sense. 
"  R.  Eliezer^  J3en  R.  Simeon  said,  '  I  said  to  the  scribes  of  the 
Samaritans,  Ye  have  falsified  your  law  without  any  manner  of 
profit  accruing  to  you  thereby.  For  ye  have  written  in  your  law, 
□i\D  iin?D  "^il/t^  72?^,  near  the  oaken  groves  of  Moreh,  which 
is  Sychem,^ "  &c.  (the  word  W2W  is  added.)  Let  the  Samaritan 
text  at  Deut.  xi.  30  be  looked  upon. 

III.  However  they  pretended  to  study  the  religion  of 
Moses,  yet,  in  truth,  there  was  little  or  no  difference  be- 
tween them  and  idolaters,  when  they  knew  not  what  they 
worshipped ;  which  our  Saviour  objects  against  them,  John 
iv.  23  :  and  had  not  only  revolted  as  apostates  from  the  true 
rehgion  of  Moses,  but  set  themselves  against  it  with  the  great- 
est hatred.  Hence  the  Jewish  nation  held  them  for  heathens, 
or  for  a  people  more  execrable  than  the  heathens  themselves. 
A  certain  Rabbin  thus  reproaches  their  idolatry:  "R.Ismael<i 
Ben  R.  Josi  went  to  Neapolis  [that  is,  Sychem]  :  the  Sama- 
ritans came  to  him,  to  whom  he  spake  thus  ;  '  I  see  that  you 
adore  not  this  mountain,  but  the  idols  which  ai'e  under  it : 


<-■  Hieros.  Sotah,  fol.  21.  3.     Bab.  Sotali,  fol.  33.  2. 
'1  Micros.  Avodah  Zarah,  fol.  44.  4. 


182  Hebrew  and  Tahmdical  [Ch.  x.  9. 

for  it  is  written,  Jacob  hid  the  strange  gods  under  the  wood, 
which  is  near  Sychem.' " 

It  is  disputed  e  whether  a  Cuthite  ought  to  be  reckoned  for 
a  heathen,  which  is  asserted  by  Rabbi,  denied  by  Simeon ; 
but  the  conchision,  indeed,  is  sufficiently  for  the  affirmative. 

IV.  The  metropoHs  of  the  Samai-itans  laboured  under  a 
second  apostasy,  being  brought  to  it  by  the  deceit  and  witch- 
craft of  Simon  Magus,  after  the  receiving  of  the  gospel  from 
the  mouth  of  our  Saviour  himself.  Compare  Acts  viii.  9  with 
John  iv.  4  r . 

From  all  these  particulars,  and  with  good  reason  for  the 
thing  itself,  and  to  preserve  the  privileges  of  the  Jews  safe, 
and  that  they  might  not  otherwise  prove  an  offence  to  that 
nation,  the  Samaritans  are  made  parallel  to  the  heathen,  and 
as  distant  as  they  from  partaking  of  the  gospel, 

Ver.  9*":  Ets  ras  (oivas  vixG>v,  &c.  In  your  purses,  8fc.'\  These 
things,  which  are  forbidden  the  disciples  by  our  Saviour,  were 
the  ordinary  provision  of  travellers ;  to  which  the  more  religious 
added  also  the  book  of  the  law. 

"  SomeS  Levites  travelled  to  Zoar,  the  city  of  palm-trees  : 
and  when  one  of  them  fell  sick  by  the  way,  they  brought  him 
to  an  inn.  Coming  back,  they  inquired  of  the  hostess  con- 
cerning their  companion.  '  He  is  dead/  said  she,  '  and  I  have 
buried  him.'''  And  a  little  after,  "hpl^  Urh  n^'^TT^ 
\T\^1■rV7^^  nnin  IDD")  iS^i^im  she  brought  forth  to 
them  his  staff,  and  his  purse,  and  the  booh  of  the  law,  which 
toas  i?i  his  hand.  So  the  Babylonian  Misna :  but  the  Jeru- 
salem adds  also  shoes :  and  instead  of  that  which  in  the 
Misna  is  IT'''?^'^]!,  his  ^mrse,  in  the  Gemara  is  iniilDb^» 
which  was  an  inner  garment,  with  pockets  to  hold  money  and 
necessaries. 

That  also  is  worthy  mention ;    ^  r^inn  IH^  DD^""   ^ 

Let^  no  man  enter  into  the  mount  of  the  Temple  with  his  staff, 
nor  with  his  shoes,  nor  with  his  p>urse,  nor  rmth  dust  on  his 
feet.  Which  words  are  thus  rendered  by  the  Gemara  :  "  Let 
no  man  enter  into  the  mount  of  the  Temple,  neither  with 

'^  Hieros.  Shekal.  fol.  46.  2.  b  Jevamoth,  cap.  16.  hal.  ult. 

•  English  folio  edit,,  vol.  ii.  p.  178.         ^  Berac.  cap.  9.  hal.  5. 


Ch.  X.  10.]  Exercitations  upon  St.  Matthew.  183 

his  staff  in  his  hand,  nor  with  his  shoes  upon  his  feet,  nor 
with  money  bound  up  in  his  Hnen,  no?^  icith  a  purse  hanging 
on  his   back,   V^n^S» '    n^tI?Din    irn^Dll."     Where   the 

Gloss  thus:  «"Tils  iy\vi2  11  ]^3m3U}  h'hn  niti^  imDis 

'  Ponditho'  is  a  holloio  girdle  [or  a  hollow  })elt\^  in  which  they 
jiwt  up  their  money.  See  the  Aruch  in  HlDIDb^  Aponda,  and 
milQ  Ponda. 

Ver.  JO :  Mr)  irripav  ds  obov  Nor  scrip  for  your  journe'i/.'] 
Tlie  Syriac  version  reads,  t<^772in  i^T'l  No  purse.  The  word 
7''D"in  and  7''?21in  is  very  frequent  in  the  Talmudists. 
"  7'^TD"^'in''  is^  a  leather  pouch,  which  shepherds  hang  about 
their  necks,  in  which  they  put  their  victuals."  R.  Solomon^ 
saith  almost  the  same  thing,  but  that  he  appropriates  it  not 
to  shepherds.     The  Aruch  also  in  effect  the  same. 

A  proselyte  is  brought  in  thus  speaking»"  ;  "  If  an  Israelite 
approaching  to  the  holy  things  shall  die,  how  much  more  a 
stranger,  l7'^?2imi  17pQl  b^ltZJ'  who  comes  with  his  staff  and 
his  pouch  V 

M7j8e  hvo  y^irSivas'  Nor  two  coats ?^  A  single  coat  bespake  a 
meaner  condition  ;  a  double,  a  more  plentiful.  Hence  is  that 
counsel  of  the  Baptist,  Luke  iii.  1 1,  "  He  that  hath  two  coats, 
let  him  impart  to  him  that  hath  none."  It  is  disputed  by  the 
Babylonian  Talmudists,  how"  far  it  is  lawful  to  wash  garments 
IVyCl  /\27  17im  on  the  common  days  of  a  festival-ioeek ;  and  the 
conclusion  is,  "  It  is  lawful  for  him  ini^  pl^H  «^i^  1^  pfc^U? 
that  hath  one  coat  only,  to  wash  it." 

MrjSe  vTtohriixaTa'  Neither  shoes.^  That  shoes  are  here  to  be 
understood,  and  not  sandals,  appears  from  Mark  vi.  9 :  and 
that  there  was  a  difference  between  these,  sufficiently  appears 
from  these  very  places.  The  contrary  to  which  I  read  in  Beza, 
not  without  wonder  :  "  But  then  from  this  place  (saith  he),  as 
also  from  Acts  xii.  8,  it  appears  that  the  evangelists  put  no 
difference  between  vnohrnxaTa,  shoes,  and  aavhaKia,  sandals,  as 
Erasmus  hath  rightly  observed." 

Let  the  Jewish  schools  be  heard  in  this  matter:  ""The 


i  Bab.  Berac.  fol.  62.  2.  hal,  4. 

J    Rambam    in    Kelim,   cap.  16.  m  Bab.  Schab.  fol.  31.  i. 

lial.  4.  11  Taanith,  fol.  29.  2.     Moed  Ka- 

^  Leusden's  edition,  vol.  ii.  p.  315.  ton,  fol.  18.  i. 

1    Rambam   in    Kelim,   cap.  16.  °  Jevamoth,  cap.  12.  hal.  i. 


184  Hehreio  and  Tahnudical  [Ch.  x.  lo. 

pulling  off  of  the  shoe  [of  the  husband's  brother,  Deut.  xxv.  9] 
is  right :  and  of  the  sandal,  if  it  hath  a  heel,  is  right ;  but  if 
not,  it  is  not  right.'" 

"  R.  Josi  P  saith,  I  went  to  Nisibin,  and  I  saw  there  a 
certain  elder,  and  I  said  to  him,  '  Are  you  well  acquainted 
with  R.  Judah  Ben  Betira  V  And  he  answered, '  I  am  a  money 
changer  in  my  city  ;  and  he  came  to  my  table  very  often/ 
I  said,  '  Did  you  ever  see  him  putting  off  the  shoe  ?  What 
did  he  put  off,  shoe  or  sandal?'  He  answered, '  0  Rabbi,  are 
there  sandals  among  us  V  Whence  therefore,  say  I,  did  R. 
Meir  say,  ^:L?D?2n  p!J^in  p«  They  do  not  put  of  the  shoe  ? 
Rabbi  Ba,  Rabh  Judah  say,  in  the  name  of  Rabh,  If  EHas 
should  come,  and  should  say,  '  They  pull  off  the  shoe  of  the 
husband's  brother,  let  them  hearken  to  him :'  if  he  should  say, 
'They  pull  off  the  sandal,''  let  them  not  hearken  to  him.  And 
yet,  for  the  most  part,  the  custom  is  to  pull  off  the  sandal : 
and  custom  prevails  against  tradition."  See  more  there,  and 
in  the  Babylonian  tract  Jevamoth^[. 

Shoes^  were  of  more  delicate  use ;  sandals  were  more  or- 
dinary, and  more  for  service.  "71  "yTJ  7tI7  7J^20  A  shoe  was 
of  softer  leather,  TlTDp  "Tli^  h'^  71DD  a  sandal  of  harder^,  «fee. 
There  were  sandals  also,  whose  sole,  or  lower  part,  was  of 
wood,  the  upper  of  leather ;  and  these  were  fastened  toge- 
ther by  nails*.  There  were  some  sandals  also  made  of  rushes, 
or  of  the  bark  of  palm-trees  ",  &c.  Another  difference  also 
between  shoes  and  sandals  is  illustrated  by  a  notable  story 
in  the  tract  Schabhath,  in  the  place  just  now  cited :  "  In  a 
certain  time  of  persecution,  when  some  were  hidden  in  a  cave, 
they  said  among  themselves,  '  He  that  will  enter,  let  him 
enter;  for  he  will  look  about  him  before  he  enters,  that  the 
enemies  see  him  not :  but  let  none  go  out ;  for  perhaps  the 
enemies  will  be  near,  whom  he  sees  not  when  he  goes  out, 
and  so  all  will  be  discovered.'  One  of  them  by  chance  put 
on  his  sandals  the  wrong  way :  for  sandals  were  open  both 
ways,  so  that  one  might  put  in  his  foot  either  before  or  be- 
hind :   but  he  putting  on  his  the  wrong  way,  his  footsteps, 


1'  Hieros.  ibid.  fol.  12.  i.  ^  Gloss,  in  Jevam.  Bab.  fol.ioi.i. 

1  Fol.  102.  I.  t  See  Bab.  Scliabb.  fol.  60.  i.  in 

r  Evf/Iish  folio  edition,  vol.  ii.  p.     Gloss. 

179.  «  Joma,  fol,  78.  2. 


Ch.  X.  J  i,&c.J       Exercitations  upon  ^t.  Matthew.  185 

when  he  went  out,  seemed  as  if  he  went  in,  and  so  their 
hiding-place  was  discovered  to  the  enemies,"  &c. 

Money  therefore  in  the  girdle,  and  provision  in  the  scrip, 
were  forbidden  the  disciples  by  Christ ;  first,  that  they  might 
not  be  careful  for  temporal  things,  but  resign  themselves 
wholly  to  the  care  of  Christ ;  secondly,  they  ought  to  live 
of  the  gospel,  which  he  hints  in  the  last  clause  of  this  verse, 
"  The  workman  is  worthy  of  his  hire/' 

That,  therefore,  which  he  had  said  before,  "  Freely  ye  have 
received,  freely  give,""  forbade  them  to  preach  the  gospel  for 
gain  :  but  he  forbade  not  to  take  food,  clothing,  and  other 
necessaries  for  the  preaching  of  the  gospel. 

T^m  coats  and  shoes  are  forbidden  them,  that  they  might 
not  at  all  affect  pride  or  worldly  pomp,  or  to  make  themselves 
fine ;  but  rather,  that  their  habit  and  guise  might  bespeak  the 
greatest  humility. 

Ver.  1 1  :  Tts  kv  avrfj  agios'  Who  in  it  is  worthy ?\  In  the 
Talmudic  language,  PT^t  "^ti  loho  deserves. 

Ver.  14  :  'Efcrti^ctf are  rov  Kovioprov  tS)V  -nob&v  Shake  off  the 
dust  of  your  feet.]  The  schools  of  the  scribes  taught  that  the 
dust  of  heathen  land  defiled  by  the  touch.  "  The "  dust  of 
Syria  defiles,  as  well  as  the  dust  of  other  heathen  countries." 

"Ay  tradition-writer  saith,  '  They  bring  not  herbs  into 
the  land  of  Israel  out  of  a  heathen  land  :  but  our  Rabbins 
have  permitted  it.'  in'^'^2''l  ''t^D  What  difference  is  there  he- 
tiveen  these?  R.Jeremiah  saith,  in''^2'^n  W!3^i^  p'^tD'lA  ^'^mn 
The  care  of  their  ^  dust  is  ainong  them!'''  The  Gloss  is,  •'  They 
take  care,  lest,  together  with  the  herbs,  something  of  the  dust 
of  the  heathen  land  be  brought,  which  defiles  in  the  tent,  and 
defiles  the  purity  of  the  land  of  Israel.'^ 

"  By  a  reason  of  six  doubts,  they  burn  the  truma  :  the 
doubt  of  a  field,  in  which  heretofore  might  be  a  sepulchre ; 
the  doubt  of  dtist  brought  from  a  heathen  land,"  &c.  Where 
the  Gloss  is  this ;  "  Because  it  may  be  doubted  of  all  the 
dttst  of  a  heathen  land,  whether  it  were  not  from  the  sepulchre 
of  the  dead." 

"  Rabbi  '^  saw  a  certain  i)riest  standing  in  a  part  of  the 

^  Tosapht.  ad  Kelim,  cap.  i.  ^  Bab.  Schab.  fol.  15.  2. 

y  Bab.  Sanhedr.  fol.  12.  i.  •'  Gloss,  in  Sanhedr.  fol.  5.  2. 

2  Leusden's  ediliov,  vol.  ii.  p.  316. 


186  Hebrew  and  Talmudical         [Ch.  x.  17,  &c. 

city  Aco,  which  part  was  without  the  bounds  of  the  land  of 
Israel ;  he  said  to  him,  '  Is  not  that  heathen  land  concerning 
which  they  have  determined  that  it  is  as  unclean  as  a  bury- 
ing-place  <=  V  " 

Therefore  that  rite  of  shaking  the  dust  off  the  feet^  com- 
manded the  disciples,  speaks  thus  much ;  "  AVheresoever  a 
city  of  Israel  shall  not  receive  you,  when  ye  depart,  shew, 
by  shaking  off  the  dust  from  your  feet,  that  ye  esteem  that  city, 
however  a  city  of  Israel,  for  a  heathen,  profane,  impure  city ; 
and,  as  such,  abhor  it." 

Ver.  17  :  'Ev  rat?  crvvayuiyai'i  avruiv  jxaa-TiyaxrovcrLV  vjxas' 
They  shall  scourge  you  in  their  synagogues.^  Beza  here,  as  he 
does  very  often  when  he  cannot  explain  a  case,  suspects  it  : 
for  thus  he  writes ;  "  When  I  neither  find  synagogues  else- 
where to  have  their  names  from  houses  of  judgment,  as  the 
Hebrews  speak,  nor  that  civil  punishments  were  taken  in  syn- 
agogues, 1  suspect  this  place."     But  without  any  cause,  for, 

I.  In  every  synagogue  there  was  a  civil  triumvirate,  that  is, 
three  magistrates,  who  judged  of  matters  in  contest  arising 
within  that  synagogue ;  which  we  have  noted  before. 

II.''  nirb^^  mD?D  Scourging^  was  hy  that  bench  of  three. 
So  that  fivefold  scourging  of  St.  Paul  (2  Cor.  xi.  24)  was  in 
the  synagogue ;  that  is,  ilUJT'^  vU?  '  121  By  that  bench  of 
three  magistrates,  such  as  was  in  every  synagogue. 

It  is  something  obscure  that  is  said,  Flpoo-exere  8e  a-no  raiy 
avOpu>TT<av,  But  beware  of  men.  Of  whom  else  should  they 
beware  ?  But  perhaps  the  word  6.v0pa>Tiot,  men,  may  occur  in 
that  sense,  as  '^IIJD^"^  men,  in  these  forms  of  speech ;  "^IZ;?]^ 
nb"T:in  nODl  and  :  pi  n^n  "^U?:i^  that  is,  the  men  of  the 
great  assembly,  and,  the  men  of  the  house  of  judgment,  &c.  But 
we  will  not  contend  about  it. 

Ver.  23  :  Ov  /x?)  rekecrrjTe  ras  TroAeis  tov  'IcrparjX,  &c.  Ye 
shall  not  have  gone  over  the  cities  of  Israel,  &c.]  "  Ye  shall  not 
have  travelled  through  the  cities  of  Israel  preaching  the 
gospel,  before  the  Son  of  man  is  revealed  by  his  resurrec- 
tion," Bom.  i,  4.  Lay  to  this  Acts  iii.  19,  2c,  "  Repent  ye 
therefore,  and  be  converted,  that  your  sins  may  be  blotted 
out,  OTTO)?  av  ekOoidi,  that  the  times  of  refreshment  may  come" 

c  See  Pisk.  Tosaph.  in  Sanhedr.  ^  English  folio  edit., vo\.'\\. -p.  1^0. 
cap.  I.  artic.  30.  e  Sanhedr.  cap.  i.  hal.  2. 


Ch.  X.  25,  &c.]       Exercitations  upon  St.  Matthew.  187 

(for  ye  expect  refreshment  and  consolation  under  the  Mes- 
sias) ;  and  he  may  send  Jesus  Christ  first  preached  to  you." 
And  ver.  26,  "  To  you  first  God,  raising  up  his  Son,  sent  him 
to  bless  you/^  &c.  The  epoch  of  the  Messias  is  dated  from 
the  resurrection  of  Christ. 

Ver.  25  :  BeeA^e/Soi^A-  Beelzebub.]   See  chap.  xii.  24. 

Ver,  27  :  '^O  eh  to  oSs  anoveTe'  What  ye  hear  in  the  ear.] 
We  have  observed  before,  that  allusion  is  here  made  to  the 
manner  of  the  schools,  where  the  doctor  whispered,  out  of 
the  chair,  into  the  ear  of  the  interpreter,  and  he  with  a  loud 
voice  repeated  to  the  whole  school  that  which  was  spoken  in 
the  ear. 

"  They  f  said  to  Judah  Bar  Nachmani,  ^m  rf^D^:i'^inD 
Wph  the  interpreter  of  Besh  Lachish,  ^^11?2^n  'H^hv  Dip 
Do  you  stand  for  his  expositor."  The  Gloss  is,  "  To  tell  out 
the  exposition  to  the  synagogue,  "^7  U?in7'^^  TVd  which  he 
shall  whisper  to  you."  We  cannot  here  but  repeat  that  which 
we  produced  before,  Jl^mj?  ]1U?S  'h  ^Tvh  DrJllH  The  doctor 
lohispered  him  in  the  ear  in  Hebrew.  And  we  cannot  but 
suspect  that  that  custom  in  the  church  of  Corinth  which  the 
apostle  reproves,  of  speaking  in  the  synagogue  in  an  unknown 
tongue,  were  some  footsteps  of  this  custom. 

We  read  of  whispering  in  the  ear  done  in  another  sense, 
namely,  to  a  certain  woman  with  child,  which  longed  for 
the  perfumed  flesh j  "Therefore^  Rabbi  said,  rh  ymxh  l^n 
Go  lohisper  her  that  it  is  the  day  of  Expiation.  TO  'WSPh 
t^ttJTlT'^b^l  They  v)hispered  to  her,  and  she  was  lohispered:"  that 
is,  she  was  satisfied  and  at  quiet. 

Kr]pv^aTe  iirl  tS>v  bcajj-aTOiV  Preach  ye  upon  the  housetops.] 
Perhaps  allusion  is  made  to  that  custom  when  ^  the  minister 
of  the  synagogue  on  the  sabbath-eve  sounded  with  a  trumpet 
six  times  upon  the  roof  of  an  exceeding  high  house,  that 
thence  all  might  have  notice  of  the  coming  in  of  the  sabbath. 
The  first  sound  was,  that  they  should  cease  from  their  works 
in  the  fields ;  the  second,  that  they  should  cease  from  theirs 
in  the  city  ;  the  third,  that  they  should  light  the  sabbath 
candle,  &c. 

Ver.  34  :  M?)  ro/ixtarjre  on  rjKdov  (3a\eiv  dprjvrjv,  &c.    Think 

f  Bab.  Sanhedr.  fol.  7.  2.  s  Bab.  Joma,  fol.  82.  2. 

^  Bab.  Schab.  fol.  35.  2. 


188  Hebrew  mid  Talmudical  [Ch.  x.  34. 

not  that  I  am  come  to  send  peace,  &c.]  Although  these  words 
may  be  understood  truly  of  the  differences  i  between  believers 
and  unbelievers  by  reason  of  the  gospel,  which  all  inter- 
preters observe ;  yet  they  do  properly  and  primarily  point 
out,  as  it  were  with  the  finger,  those  horrid  slaughters  ^  and 
civil  wars  of  the  Jews  among  themselves,  such  as  no  other 
age  ever  saw,  nor  story  heard. 

"  R.  Eliezer '  saith,  The  days  of  the  Messias  are  forty  years, 
as  it  is  said,  '  Forty  years  was  I  provoked  by  this  generation.'" 
And  again  ;  "  R.  Judah  "i  saith,  In  that  generation,  when  the 
Son  of  David  shall  come,  the  schools  shall  be  harlots ;  Galilee 
shall  be  laid  waste ;  Gablan  shall  be  destroyed ;  and  the  in- 
habitants of  the  earth  [the  Gloss  is  '  the  Sanhedrim"']  shall 
wander  from  city  to  city,  and  shall  not  obtain  pity ;  the 
wisdom  of  the  scribes  shall  stink  ;  and  they  that  fear  to  sin 
shall  be  despised;  and  the  faces  of  that  generation  shall  be 
like  the  faces  of  dogs ;  and  truth  shall  fail,  &c.  Run  over 
the  history  of  these  forty  years,  from  the  death  of  Christ  to 
the  destruction  of  Jerusalem  (as  they  are  vulgarly  computed), 
and  you  will  wonder  to  observe  the  nation  conspiring  to  its 
own  destruction,  and  rejoicing  in  the  slaughters  and  spoils  of 
one  another  beyond  all  example,  and  even  to  a  miracle.  This 
phrensy  certainly  was  sent  upon  them  from  heaven.  And 
first,  they  are  deservedly  become  mad  who  trod  the  wisdom 
of  God,  as  much  as  they  could,  under  their  feet.  And  se- 
condly, the  blood  of  the  prophets  and  of  Christ,  bringing  the 
good  tidings  of  peace,  could  not  be  expiated  by  a  less  venge- 
ance. Tell  me,  0  Jew,  whence  is  that  rage  of  your  nation 
towards  the  destruction  of  one  another,  and  those  monsters 
of  madness  beyond  all  examples  ?  Does  the  nation  rave  for 
nothing,  unto  their  own  ruin  ?  Acknowledge  the  Divine  venge- 
ance in  thy  madness,  more  than  that  which  befell  thee  from 
men.  He  that  reckons  up  the  differences,  contentions,  and 
broils  of  the  nation,  after  the  dissension  betwixt  the  Pharisees 
and  the  Sadducees,  will  meet  with  no  less  between  the  scho- 
lars of  Shammai  and  Hillel,  which  increased  to  that  degree, 
that  at  last  it  came  to  slaughter  and  blood. 


'  Leusdeii's  edition,  vol.  ii.  p.  317.         ^  Bab.  Sanhedr.  fol.  99.  r. 
^  Evglish  folio  edit.,  vol.  ii.  p.  181.         ■"  Fol.  97.  i. 


Ch.  X.  34.]  Exercitations  upon  St.  Matthew.  189 

"  The "  scholars  of  Shammai  and  Hillel  came  to  the  cham- 
ber of  Chananiah  Ben  Ezekiah  Ben  Garon,  to  visit  him :  that 
was  a  woful  day,  like  the  day  wherein  the  golden  calf  was 
made.  The  scholars  of  Shammai  stood  below,  and  slew  some 
of  the  scholars  of  Hillel.  The  tradition  is.  That  six  of  them 
went  up,  and  the  rest  stood  there  present  with  swords  and 
spears." 

It  passed  into  a  common  proverb,  that  "  Elias  the  Tish- 
bite  himself  could  not  decide  the  controversies  between  the 
scholars  of  Hillel  and  the  scholars  of  Shammai."  They 
dream  they  were  determined  by  a  voice  from  heaven  ;  but 
certainly  the  quarrels  and  bitternesses  were  not  at  all  de- 
cided. 

"Before"  the  Bath  Kol  [in  Jabneh]  went  forth,  it  was  law- 
ful equally  to  embrace  either  the  decrees  of  the  school  of 
Hillel,  or  those  of  the  school  of  Shammai.  At  last  the  Bath 
Kol  came  forth,  and  spake  thus ;  '  The  v^^ords,  both  of  the 
one  party  and  the  other,  are  the  words  of  the  living  God  ; 
but  the  certain  decision  of  the  matter  is  according  to  the  de- 
crees of  the  school  of  Hillel.'  And  from  thenceforth,  whoso-  • 
ever  shall  transgress  the  decrees  of  the  school  of  Hillel  is 
guilty  of  death." 

And  thus  the  controversy  was  decided  ;  but  the  hatreds 
and  spites  were  not  so  ended.  I  observe,  in  the  Jerusalem 
GemaristsP,  the  word  "^niTDU?  Shamothi,  used  for  a  scholar  of 
Shammai :  which  I  almost  suspect,  from  the  affinity  of  the 
word  t^ri?2tD  Shammatha,  which  signifies  Anathema,  to  be  a 
word  framed  by  the  scholars  of  Hillel,  in  hate,  ignominy,  and 
reproach  of  those  of  Shammai.  And  when  I  read  more  than 
once  of  R.  Tarphon's  being  in  danger  by  robbers,  because  in 
some  things  he  followed  the  custom  and  manner  of  the  school 
of  Shammai ;  I  cannot  but  suspect  snares  were  daily  laid  by 
one  another,  and  hostile  treacheries  continually  watching  to 
do  each  other  mischief. 

"  R.Tarphonq  saith, '  As  I  was  travelling  on  the  way,  I  went 
aside  to  recite  the  phylacteries,  according  to  the  rite  of  the 
school  of  Shammai,  and  I  was  in  danger  of  thieves.'  They  said 

n  Hieros.  in  Schabb.  fol.  3.  3.  cab,  53.  i.     Jom.  Tobh,  fol.  60.  3, 

°  Hieros.  Beracotb,  fol.  3.  2.  &c. 

P  See  Trumoth,  fol.  43.  3.     Sue-         i  Bab.  Beracoth,  cap.  r.  hal.  3. 


190  Hebrew  and  Talmiidical  [Ch.  xi.  3. 

to  him,  and  deservedly  too,  '  Because  thou  hast  transgressed 
the  words  of  the  school  of  Hillel/  "  This  is  wanting  in  the 
Jerusalem  Misna. 

"  R.  Tarphon"^  went  down  to  eat  figs  of  his  own,  according 
to  the  school  of  Shammai.  The  enemies  saw  him,  and  kicked 
against  him :  when  he  saw  himself  in  danger,  '  By  your  life/ 
saith  he,  '  carry  word  unto  the  house  of  Tarphon,  that  grave- 
clothes  be  made  ready  for  him.'  " 

Thus,  as  if  they  were  struck  with  a  phrensy  from  heaven,  the 
doctors  of  the  nation  rage  one  against  another ;  and  from 
their  very  schools  and  chairs  flow  not  so  much  doctrines,  as 
animosities,  jarrings,  slaughters,  and  butcheries.  To  these 
may  be  added  those  fearful  outrages,  spoils,  murders,  devas- 
tations of  robbers,  cut-throats,  zealots,  and  amazing  cruelties, 
beyond  all  example.  And  if  these  things  do  not  savour  of  the 
divine  wrath  and  vengeance,  what  ever  did  ? 

CHAP.  XI.s 

Ver.  3  :  Su  ei  6  kpyoii^vo^,  r\  irepov  TrpoirboK&iJiev  ;  Art  thou 
he  that  should  come,  or  do  we  look  for  another  F]  The  reason 
of  the  message  of  John  to  Christ  is  something  obscure  : 

First,  That  it  was  not  because  he  knew  not  Christ,  is 
without  all  controversy,  when  he  had  been  fully  instructed 
from  heaven  concerning  his  person,  when  he  was  baptized ; 
and  when  he  had  again  and  again  most  evidently  home  wit- 
ness to  him,  in  those  words,  "  This  is  the  Lamb  of  God,'^  &c. 

Secondly',  Nor  was  that  message  certainly,  that  the  disci- 
ples of  John  might  receive  satisfaction  about  the  person  of 
Christ :  for,  indeed,  the  disciples  were  most  unworthy  of  such 
a  master,  if  they  should  not  believe  him  without  further  argu- 
ment, when  he  taught  them  concerning  him. 

Thirdly,  John  therefore  seems  in  this  matter  to  respect  his 
own  imprisonment,  and  that  his  question,  "  Art  thou  he 
which  should  come,"  &c.  tends  to  that.  He  had  heard  that 
miracles  of  all  sorts  were  done  by  him,  that  the  blind  re- 
ceived their  sight,  the  dead  were  raised,  devils  were  cast  out, 
&c.  And  why,  therefore,  among  all  the  rest,  is  not  John  set 
at  hberty?    This  scruple,  as  it  seems,  stuck  with  the  good 

I'  Hieros.  Sheviith,  fol.  65.  2.         ^  English  folio  edition,  vol.  ii.  p.  182. 
'  Leusden's  edition,  vol.  ii.  p.  318. 


Ch.  xi.  3.]  Exercitatiom  upon  St.  Matthew.  191 

man ;  *  Why  do  all  receive  benefit  and  comfort  from  Christ, 
but  only  I?'  Perhaps  he  laboured  under  that  dim-sigh ted- 
ness  which  the  disciples  of  Christ  and  the  whole  nation  did 
concerning  his  earthly  kingdom,  victories,  and  triumphs : 
from  which  how  distant  (alas  !)  was  this,  that  his  forerunner 
and  the  chief  minister  should  lie  in  chains  !  '  If  thou  art  he, 
concerning  whose  triumphing  the  prophets  declare  so  much, 
why  am  I  so  long  detained  in  prison  1  Art  thou  he,  or  is 
another  to  be  expected,  from  whom  these  things  are  to  be 
looked  forT 

First,  "  That  I  am  he  that  should  come,  these  things  which 
I  do  bear  witness,  '  The  blind  receive  their  sight,  the  lame 
walk,'  "  &c. 

Secondly,  "  As  to  the  present  case  of  John,  who  expects 
somebody  to  come  to  deliver  him  out  of  bonds,  and  to  free 
the  people  from  the  yoke  of  men,  Let  him  (saith  he)  acquiesce 
in  my  divine  dispensation,  and, '  Blessed  is  he,  whosoever  shall 
not  be  offended  in  me,^  however  all  things  are  not  according 
to  his  mind,  which  he  hath  expected  to  fall  out,  for  his  present 
and  bodily  advantage,"" 

And  the  words  of  our  Saviour,  ver.  1 1 ,  seem  to  express 
some  secret  reproof  of  this  error  in  John,  "  He  that  is  less  in 
the  kingdom  of  heaven,  is  greater  than  he."  The  Vulgar 
version  renders  well  the  word  iJ-iKporepos,  less,  not  least :  as  if 
he  should  say,  "  When  ye  went  out  into  the  desert  to  John, 
ye  neither  looked  for  trifles  nor  earthly  pomp,  neither  '  a  reed 
shaken  with  the  wind,'  nor  '  a  man  clothed  in  soft  raiment ;' 
but  ye  looked  in  good  earnest  for  a  prophet :  and  in  that  ye 
did  very  well;  for  he  was  the  greatest  of  prophets,  nay,  of 
men,  as  to  his  office ;  honoured  in  this  above  all  others,  that 
he  is  the  forerunner  of  the  Messias.  Howbeit,  there  are 
some,  which,  indeed,  in  respect  of  office,  are  much  less  than 
he  in  the  kingdom  of  heaven,  or  in  the  commonwealth  of 
Christ,  who  yet  are  greater  than  he  in  respect  of  the  know- 
ledge of  the  state  and  condition  of  his  kingdom."  A  com- 
parison certainly  is  not  here  made,  either  in  respect  of  office, 
or  in  respect  of  dignity,  or  in  respect  of  holiness,  or  in  respect 
of  eternal  salvation ;  for  who,  I  pray,  exceeded  the  Baptist  in 
all  these,  or  in  any  of  them  ?   but  in  respect  of  clear  and  dis- 


192  Hebrew  and  Tahmdical         [Ch.  xi.  12,  &c. 

tinct  knowledge,  in  judging  of  the  nature  and  quality  of  the 
kingdom  of  heaven. 

Let  the  austerity  of  John's  life,  and  the  very  frequent  fasts 
which  he  enjoined  his  disciples,  be  well  considered,  and  what 
our  Saviour  saith  of  both,  and  you  will  easily  believe  that  John 
also,  according  to  the  universal  conceit  of  the  nation,  expected 
temporal  redemption  by  the  Messias,  not  so  clearly  distin- 
guishing concerning  the  nature  of  the  kingdom  and  redemp- 
tion of  Christ.  And  you  will  the  more  easily  give  credit  to 
this,  when  you  shall  have  observed  how  the  disciples  of  Christ 
themselves,  that  conversed  a  long  time  with  him,  were  dim- 
sighted,  likewise,  in  this  very  thing. 

Ver.  12"  :  'H  jSaaiXeta  rcav  ovpavm'  ^ta^'eraf  The  kingdom  of 
heaven  suffereth  violence.']  And  these  words  also  make  for  the 
praise  of  John.  That  he  was  a  very  eminent  prophet,  and  of 
no  ordinary  mission  or  authority,  these  things  evince ;  that 
from  his  preaching,  the  kingdom  of  heaven  took  its  begin- 
ning, and  it  was  so  crowded  into  by  infinite  multitudes,  as  if 
they  would  take  and  seize  upon  the  kingdom  by  violence. 
The  divine  warmth  of  the  people  in  betaking  themselves 
thither  by  such  numberless  crowds,  and  with  so  exceeding  a 
zeal,  sufficiently  argued  the  divine  worth  both  of  the  teacher 
and  of  his  doctrine. 

Ver.  14:  Et  ^e'Aere  hi^acrOai,  avrds  ka-riv  'HAtas*  If  ye  loill 
receive  it,  this  is  Elias.']  I72pn  t^t^  If  ye  will  receive  it. 
The  words  hint  some  suspicion,  that  they  would  not  receive 
his  doctrine ;  which  the  obstinate  expectation  of  that  nation 
unto  this  very  day,  that  Elias  is  personally  to  come,  witness- 
eth  also.  Upon  what  ground  some  Christians  are  of  the  same 
opinion,  let  themselves  look  to  it.  See  the  notes  on  chap, 
xvii.  10. 

Ver.  21  :  'Ev  Tvpo)  koI  ^ibcavL-  In  Tyre  and  Sido7i.\  He 
compares  the  cities  of  the  Jews  with  the  cities  of  the  Ca- 
naanites,  who  were  of  a  cursed  original ;  "  but  yet  these 
cities,  of  a  cursed  seed  and  name,  if  they  had  been  partakers 
of  the  miracles  done  among  you,  had  not  hardened  them- 
selves to  such  a  degree  of  madness  and  obstinacy  as  yon  have 

u  English  folio  edition,  vol.  ii.  p.  183. 


Ch.  xi.  22,  &c.]      Exercitations  upon  St.  Matthew.  193 

done  :  but  had  turned  from  their  heathenism  and  Canaanitism 
unto  the  knowledge  of  the  gospel ;  or,  at  least,  had  betook 
themselves  to  such  a  repentance  as  would  have  prevented 
vengeance."  So  the  repentance  of  the  Ninevites,  however  it 
were  not  to  salvation,  yet  it  was  such  as  preserved  them, 
and  freed  their  city  from  the  wrath  and  scourge  that  hung 
over  them.  The  most  horrid  stiffness  of  the  Jews  is  here  in- 
timated, of  all  impious  men  the  most  impious,  of  all  cursed 
wretches  the  most  cursed. 

Ver.  22  x;  'Hjuepa  /cptcrecos-  At  the  day  of  judgment^  DVl 
t^J^T  In  the  day  of  judgment :  and  ^11  HD"*!  DT^l  In  the  day 
of  the  great  judgment :  a  form  of  speech  very  usual  among  the 
Jews. 

Ver.  29  :  Toy  ^vyov  jjlov  My  yoke.]  So  Jimn  71^5  The 
yoke  of  the  law :  '^^'^'t2  ^*^  The  yoke  of  the  precept :  h^y 
D''DIL'  m^T'D  The  yoke  of  the  kingdom  of  heaven. 

CHAP.   Xll.y 

Ver.  I  :  'Ey  eKetyo)  tw  «atpw  inopevOrj  6  'IjjcroSs  rois  crajijiacn 
bia  t5>v  (TTTopCixoiV  At  that  time  Jesus  went  on  the  sabbath  day 
through  the  corn.']  The  time  is  determined  by  Luke  in  these 
words,  kv  aa(3l36.T(^  b€VT€poTTpu)T(o'  that  is,  on  the  sabbath  from 
the  second-first. 

I.  Provision  was  made  by  the  divine  law,  that  the  sheaf 
of  firstfruits  should  be  offered  on  the  second  day  of  the 
Passover- week,  Lev.  xxiii.  to,  1 1  :  ]rT2in  ^2?^^  TS^WTl  iyTp^^O 
On  the  morrow  after  the  sabbath  the  priest  shall  shake  [or  v:ave'\ 
it.  Not  on  the  morrow  after  the  ordinary  sabbath  of  the 
week,  but  the  morrow  after  the  first  day  of  the  Passover 
week,  which  was  a  sabbatic  day,  Exod.  xii.  16;  Lev.  xxiii.  7. 
Hence  the  Seventy,  k-navpiov  rrjs  irpcarri^,  the  morrow  of  the 
first  day ;  the  Chaldee,  n^t:  t^?2T  "inn;2  after  the  holy-day. 
The  Rabbins  Solomon  and  Menachem,  y\^  'QV  TTstMy^ 
nD2  71D  ]1irt^in  on  the  morrow  after  the  first  day  of  the 
Passover-feast :  of  which  mention  had  been  made  in  the 
verses  foregoing. 

n.  J3ut  now,  from  that  second  day  of  the  Passover-solem- 
nity, wherein  the  sheaf  was  offered,  were   numbered   seven 

*  Leusden's  edit.,  vol.  ii.  p.  319.  v  English  folio  edit.,  vol.  ii.  i).iS4. 

LIGHTFOOTj  VOL.  II.  O 


194  Hehreio  and  Talmudical  [Ch.  xii.  i. 

weeks  to  Pentecost.  For  the  day  of  the  sheaf  and  the  day 
of  Pentecost  did  mutually  respect  each  other.  For  on  this 
second  day  of  the  Passover,  the  offering  of  the  sheaf  was  sup- 
plicatory, and  by  way  of  prayer,  beseeching  a  blessing  upon 
the  new  corn,  and  leave  to  eat  it,  and  to  put  in  the  sickle 
into  the  standing  corn.  Now  the  offering  of  the  first  fruit 
loaves  on  the  day  of  Pentecost  (Lev.  xxiii.  15 — 77)  did  re- 
spect the  giving  of  thanks  for  the  finishing  and  inning  of 
barley  harvest.  Therefore,  in  regard  of  this  relation,  these 
two  solemnities  were  linked  together,  that  both  might  re- 
spect the  harvest :  that,  the  harvest  beginning  ;  this,  the 
harvest  ended  :  this  depended  on  that,  and  was  numbered 
seven  weeks  after  it.  Therefore,  the  computation  of  the  time 
coming  between  could  not  but  carry  with  it  the  memory  of 
that  second  day  of  the  Passover-week;  and  hence  Pentecost 
is  called  the  '  Feast  of  weeks ^  (Deut.  xvi.  10).  The  true 
calculation  of  the  time  between  could  not  otherwise  be  re- 
tained as  to  sabbaths,  but  by  numbering  thus ;  This  is  o-ci/3- 
IBarov  bevTepoirpcoTov,  the  Jirst  sabbath  after  the  second  day  of  the 
Passover.  This  is  SevrepoSevrcpoy,  the  second  sabbath  after  that 
second  day.  And  so  of  the  rest.  In  the  Jerusalem  Talmud  ^, 
the  word  t^'^'^TD^llt^^ilQ  ]l2t2?  the  sabbath  irporoyaixias,  of  the 
first  marriage,  is  a  composition  not  very  unlike. 

When  they  numbered  by  days,  and  not  by  weeks,  the 
calculation  began  on  the  day  of  the  sheaf  -.  "  K^  great  num- 
ber of  certain  scholars  died  between  the  Passover  and  Pen- 
tecost, by  reason  of  mutual  respect  not  given  to  one  an- 
other. There  is  a  place  where  it  is  said  that  they  died  fif- 
teen days  before  Pentecost,  that  is,  thirty- three  days  after 
the  sheaf.^^ 

At  the  end  of  the  Midrash  of  Samuel  which  I  have,  it  is 
thus  concluded  ;  "  This  work  was  finished  the  three-and- 
thirtieth  day  after  the  sheaf." 

III.  Therefore  by  this  word  Sevrepo'jTpajrci),  the  second-first^ 
added  by  St.  Luke,  is  shown,  first,  that  this  fi^rst  sabbath 
was  after  the  second  day  of  the  Passover ;  and  so,  according 
to  the  order  of  evangelic  history,  either  that  very  sabbath 
wherein  the  paralytic  man  was  healed  at  the  pool  of  Be- 

z  Hieros.  Demai,  fol.  24.  i.  »  Juchasin,  36.  i. 


Ch.  xii.  I.]  Exerciiations  upon  St.  Mattheio.  195 

thesda,  John  v,  or  the  sabbath  next  after  it.  Secondly,  that 
these  ears  of  corn  plucked  by  the  disciples  were  of  barley : 
how  far,  alas  !  from  those  dainties  wherewith  the  Jews  are 
wont  to  junket,  not  out  of  custom  only,  but  out  of  religion 
also  !  Hear  their  Gloss,  savouring  of  the  kitchen  and  the  dish, 
upon  that  of  the  prophet  Isaiah,  chap.  Iviii.  13  :  "  '  Thou 
shalt  call  the  sabbath  a  delight  :' — It  is  forbidden,"  say  they, 
"  to  fast  on  the  sabbath  ;  but,  on  the  contrary,  men  are  bound 
to  delight  themselves  with  meat  and  drink.  For  we  must 
live  more  delicately  on  the  sabbath  than  on  other  days :  and 
he  is  highly  to  be  commended  who  provides  the  most  deli- 
cious junkets  against  that  day.  We  must  eat  thrice  on  the 
sabbath,  and  all  men  are  to  be  admonished  of  it.  And  even 
the  poor  themselves  who  live  on  alms,  let  them  eat  thrice  on 
the  sabbath.  For  he  that  feasts  thrice  on  the  sabbath  shall 
be  delivered  from  the  calamities  of  the  Messias,  from  the 
judgment  of  hell,  and  from  the  war  of  Gog  and  Magog  ^." 
'  Whose  god  is  their  belly,^  Phil.  iii.  19. 

IV.  But  was  the  standing  corn  ripe  at  the  feast  of  the 
Passover  ?    I  answer, 

I.  The  seed-time  of  barley  was  presently  after  the  middle 
of  the  month  Marchesvan  ;  that  is,  about  the  beginning  of 
our  November :  ^'  He  '^  heard  that  the  seed  sown  at  the  first 
rain  ^  was  destroyed  by  hail ;  he  went  and  sowed  at  the 
second  rain,  &c. :  and  when  the  seed  of  all  others  perished 
with  the  hail,  his  seed  perished  not."  Upon  which  words 
the  Gloss  writes  thus ;  "  The  first  rain  was  the  seventeenth 
day  of  the  month  Marchesvan  ;  the  second  rain,  the  three- 
and-twentieth  day  of  the  same  month ;  and  the  third  was  in 
the  beginning  of  the  month  Chisleu.  When,  therefore,  the 
rain  came  down,  that  which  was  sown  at  the  first  rain  was 
now  become  somewhat^  stiff,  and  so  it  was  broken  by  the 
hail ;  but  that  which  was  sown  at  the  second  rain,  by  rea- 
son of  its  tenderness,  was  not  broken,  &c.  Therefore  the 
barley  was  sown  at  the  coming  in  of  the  winter,  and  grow- 
ing by  the  mildness  of  the  weather,  in  winter,  when  the 
Passover  came  in,  it  became  ripe  :    so  that  from  that  time 

b  Maimon.  Schab.  cap.  30.    Kim-         ^  English  folio  edition,  vol.  ii.  p. 
chi,  in  Isai.  cap.  Iviii.  185. 

c  Bab.  Berac.  fol.  l8.  2.  e  Leusden's  edit.,  vol.  ii.  p.  320. 

O  2 


196  Hebrew  and  Talmudical  [Ch.  xii.  i. 

(the  sheaf  being  then  offered)  barley- harvest  took  its  be- 
ginning. 

2.  But  if,  when  the  just  time  of  the  Passover  was  come, 
the  bai'ley  were  not  ripe,  the  intercalary  month  was  added 
to  that  year,  and  they  waited  until  it  ripened :  ^'  For  f,  for 
three  things  they  intercalated  the  year ;  for  the  equinox,  for 
the  new  corn,  and  for  the  fruit  of  the  trees.  For  the  elders 
of  the  Sanhedrim  do  compute  and  observe  if  the  vernal 
equinox  will  fall  out  on  the  sixteenth  day  of  the  month  Ni- 
san,  or  beyond  that ;  then  they  intercalate  that  year,  and 
they  make  that  Nisan  the  second  Adar ;  so  that  the  Pass- 
over might  happen  at  the  time  of  new  corn.  Or  if  they  ob- 
serve that  there  is  no  new  corn,  and  that  the  trees  sprouted 
not  when  they  were  wont  to  sprout,  then  they  intercalate  the 
year,"  &c. 

You  have  an  example  of  this  thing  :  "  Eabban  g  Gamaliel 
to  the  elders  of  the  great  Sanhedrim,  our  brethren  in  Judea 
and  Galilee,  &c. ;  health.  Be  it  known  unto  you,  that  since 
the  lambs  are  too  young,  and  the  doves  are  not  fledged,  and 
there  is  no  young  corn,  we  have  thought  good  to  add  thirty 
days  to  this  year,"  &c. 

Ot  8e  ixadriTol  avrov  tTieCvacrav  And  his  disciples  icere  an 
hundred.]  The  custom  of  the  nation,  as  yet,  had  held  them 
fasting ;  which  suffered  none,  unless  he  were  sick,  to  taste 
any  thing  on  the  sabbath  before  the  morning  prayers  of  the 
synagogue  were  done.  And  on  common  days  also,  and  that 
in  the  afternoon,  provision  was  made  by  the  canons,  "  That^^ 
none,  returning  home  from  his  work  in  the  evening,  either 
eat,  or  drink,  or  sleep,  before  he  had  said  his  prayers  in  the 
synagogue." 

Of  the  public  or  private  ways  that  lay  by  the  corn-fields, 
let  him  that  is  at" leisure  read  Peah,  chap.  ii. 

Ver.  2  :  YloLovcriv  o  ovk  f^eart  iroie'LV  kv  cra/3/3dr<{)'  TheT/  do 
that  which  is  not  lawfid  to  do  on  the  sabbath  dai/.']  They  do 
not  contend  about  the  thing  itself,  because  it  was  lawful, 
Deut.  xxiii.  25  ;  but  about  the  thing  done  on  the  sabbath. 

f  Maimon.  in  Kiddush.  Hodesh.  fol.  11.  2. 
cap.  4.  ^  Piske  Tosaph.  in  Berac,  cap.  i. 

&  Hieros.  Maasar  Sheni,  fol.  56. 3.  artic.  4.  R.  Asher  ibid. 
Sanhedr.  fol.  18.  4.  Bab.  Sanhedr. 


Ch.  xii.  3.]  Exercitations  upon  St.  Mattheiv.  197 

Concerning  which  the  Fathers  of  the  Traditions  write  thus ; 

^T\'p  n^l^^in  tZ?Sini  n^^n  niili:!  l^lp  "He *  that  reaps  on 
the  sabbath,  though  never  so  little,  is  guilty.  And  to  pluck 
the  ears  of  corn  is  a  kind  of  reaping  ;  and  whosoever  plucks 
any  thing  from  the  springing  of  his  own  fruit  is  guilty,  under 
the  name  of  a  reaper."  But  under  what  guilt  were  they 
held  ?  He  had  said  this  before,  at  the  beginning  of  chap,  vii, 
in  these  words  :  "  The  works  whereby  a  man  is  guilty  of 
stoning  and  cutting  off,  if  he  do  them  presumptuously;  but 
if  ignoi'antly,  he  is  bound  to  bring  a  sacrifice  for  sin^  )pit2 
r\T\h'\r\  )TV:y\  rsyyt^  are  either  primitive  or  derivative.''''  Of 
*  primitive,'  or  of  the  general  kinds  of  works,  are  nine-and- 
thh'ty  reckoned  ;  "  To  plough  ^,  to  sow,  to  reap,  to  gather 
the  sheaves,  to  thrash,  to  sift,  to  grind,  to  bake,  &c.;  to  shear 
sheep,  to  dye  wool,"  &c,  JlTlb^ri  The  derivative  works,  or 
the  particulars  of  those  generals,  are  such  as  are  of  the  same 
rank  and  likeness  with  them.  For  example,  digging  is  of 
the  same  kind  with  ploughing ;  chopping  of  herbs  is  of  the 
same  rank  with  grinding ;  and  phicking  the  ears  of  corn  is 
of  the  same  nature  with  reaping.  Our  Saviour,  therefore, 
pleaded  the  cause  of  the  disciples  so  much  tlie  more  eagerly, 
because  now  their  lives  were  in  danger ;  for  the  canons  of 
the  scribes  adjudged  them  to  stoning  for  what  they  had  done, 
if  so  be  it  could  be  proved  that  they  had  done  it  presumptu- 
ously. From  hence,  therefore,  he  begins  their  defence,  that 
this  was  done  by  the  disciples  out  of  necessity,  hunger  com- 
pelling them,  not  out  of  any  contempt  of  the  laws. 

Ver.  3  :  Aa/3t8,  koI  ol  /ixer  avTov'  David,  and  those  that  were 
with  him.']  For  those  words  of  Ahimelech  are  to  be  under- 
stood comparatively,  "  Wherefore  art  thou  alone,  and  no 
man  with  thee?"  [i  Sam.  xxi.  i.]  that  is,  comparatively  to 
that  noble  train  wherewith  thou  wast  wont  to  go  attended, 
and  which  becomes  the  captain-general  of  Israel.  David 
came  to  Nob,  not  as  one  that  fled,  but  as  one  that  came  to 
inquire  at  the'  oracle  concerning  the  event  of  war,  unto  which 
he  pretended  to  come  by  the  king's  command.  Dissembling, 
therefore,  that  he  hastened  to  the  war,  or  to  expedite  some 

'  Maimon.  Schabb.-  cap.  8.  ^  Talm.  Schab.  cap.  7. 

1  English  folio  edition,  vol.  ii.  p.  186. 


198  Hebrew  and  Talmudical  [Ch.  xii.  3. 

warlike  design,  he  dissembles  likewise  that  he  sent  his  army 
to  a  certain  place  ;  and  that  he  had  turned  aside  thither 
to  worship  God,  and  to  inquire  of  the  event ;  that  he  had 
brought  but  a  very  few  of  his  most  trusty  servants  along 
with  him,  for  whom,  being  an  hungred,  he  asketh  a  few 
loaves. 

"Ot€  €TT€tvaa€V  When  he  loas  an  hungred.']  Here 
hearken  to  Kimchi,  producing  the  opinion  of  the  ancients 
concerning  this  story  in  these  words :  "  Our  Rabbins,  of 
blessed  memory,  say,  that  he  gave  him  the  show-bread,  &c. 
The  interpretation  also  of  the  clause,  '^'^p^   DlTT  '^3   ^^*\ 

** 733  yea,  though  it  loere  sanctified  this  day  in  the  vessel,  [v.  6.] 
is  this ;  It  is  a  small  thing  to  say,  that  it  is  lawful  for  us  to 
eat  these  loaves  taken  from  before  the  Lord  when  we  are 
hungry  ;  for  it  would  be  lawful  to  eat  this  very  loaf  which 
is  now  set  on,  which  is  also  sanctified  in  the  vessel  (for  the 
table  sanctifieth);  it  would  be  lawful  to  eat  even  this,  when 
another  loaf  is  not  present  with  you  to  give  us,  and  we  are 
so  hunger-bitten."  And  a  little  after;  "  There  is^  nothing 
which  may  hinder  taking  care  of  life,  beside  idolatry,  adultery, 
and  murder." 

These  words  do  excellently  agree  with  the  force  of  our 
Saviour's  arguments ;  but  with  the  genuine  sense  of  that 
clause,  methinks  they  do  not  well  agree.  I  should,  under 
correction,  render  it  otherwise,  only  prefacing  this  before- 
hand, that  it  is  no  improbable  conjecture  that  David  came 
to  Nob  either  on  the  sabbath  itself,  or  when  the  sabbath 
was  but  newly  gone.  "  For "  the  show-bread  was  not  to  be 
eaten  unless  for  one  day  and  one  night ;  that  is,  on  the  sab- 
bath and  the  going-out  of  the  sabbath  ;  David,  therefore, 
came  thither  in  the  going-out  of  the  sabbath.^'  And  now  I 
render  David's  words  thus ;  "  Women  have  been  kept  from 
us  these  three  days,"  [so  that  there  is  no  uncleanness  with 
us  from  the  touch  of  a  menstruous  woman] ,  "  and  the  vessels 
of  the  young  men  were  holy,  even  in  the  common  way,"  [that 
is,  while  we  travelled  in  the  common  manner  and  journey] ; 
"  therefore,  much  more  are  they  holy  as  to  their  vessels  this 
[sabbath]  day."     And  to  this  sense  perhaps  does  that  come  : 

m  Leusden's  edit.,  vol.  ii.  p.  321.  "  R.  Esaias  in  1  Sam.  xxi. 


Oh.  xii.  5,8.]      Exercitations  upon  St.  Matthew.  199 

Tl^'n"^  ^DD^  '^'2V)  :i^"r  "  But  there  was  there  one  of  the  ser- 
vants of  Saul  detained  that  day  before  the  Lord"  [v.  8.]  The 
reverence  of  the  sabbath  had  brought  him  to  worship,  and  as 
yet  had  detained  him  there. 

Ver.  5 :  Ot  tepet?  kv  tw  lepw  to  aajBjSaTov  (SelSriXovcri,  koI 
avaiTLoi  eiVi*   The  priests  in  the  Temple  profane  the  sahhath,  and 

are  guiltless.]  milj^  ]"'^^  a^IIJ-np  D^S  «^H^  n"Tini>  "  Theo 
servile  work  lohich  is  done  in  the  holy  things  is  tiot  servile.  The 
same  works  which  were  done  in  the  Temple  on  other  days 
were  done  also  on  the  sabbath."  And  ^^13  tDlp^Dl  mitZ?  ]^« 
There  is  no  sahhatism  at  all  in  the  Temple  P. 

Ver.  8 :  Kvptos  yap  eort  koH  tov  cra^^aTov  6  vlos  tov  avOpdiiTov 
For  the  Son  of  man  is  Lord  also  of  the  sabbath.]  I.  He  op- 
posed this  very  argument  against  their  cavils  before  the  San- 
hedrim, John  V.  When  he  was  summoned  into  the  court 
concerning  his  healing  the  paralytic  man  on  this  very  sab- 
bath, or  on  the  sabbath  next  before,  he  shews  his  dominion 
over  the  sabbath  from  this  very  thing,  that  he,  the  Son^  was 
invested  and  honoured  Avith  the  same  authority,  power,  and 
dignity,  in  respect  of  the  administration  of  the  New  Testa- 
ment, as  the  Father  was  in  regard  of  the  Old. 

II.  The  care  of  the  sabbath  lay  upon  the  first  Adam  under 
a  double  law,  according  to  his  double  condition  :  i .  Before 
his  fall,  under  the  law  of  nature  written  in  his  heart :  under 
which  he  had  kept  the  sabbath,  if  he  had  remained  innocent. 
And  here  it  is  not  unworthy  to  be  observed,  that  although 
the  seventh  day  was  not  come  before  his  fall,  yet  the  institu- 
tion of  the  sabbath  is  mentioned  before  the  history  of  his 
fall.  2.  After  his  fall,  under  a  positive  law.  For  when  he 
had  sinned  on  the  sixth  day,  and  the  seventh  came,  he  was 
not  now  bound  under  the  bare  law  of  nature  to  celebrate  it ; 
but  according  as  the  condition  of  Adam  was  changed,  and  as 
the  condition  of  the  sabbath  was  not  a  little  changed  also,  a 
new  and  positive  law  concerning  the  keeping  the  sabbath  was 
superinduced  upon  him.  It  will  not  be  unpleasant  to  pro- 
duce a  few  passages  from  the  Jewish  masters  of  that  first 
sabbath  : — 

"  Circumcision q,"  saith  R.  Judah*',  "  and  the  sabbath,  were 

"  Hieros.  Scliab.  fol.  17.  i.  'i  English  folio  edit.,  vol.  ii.  p.  18*7. 

P  Maimon.  in  Pesach.  cap.  i.  ''  Mid.  Tillin,  fol.  15.  3. 


200  Hebrew  and  Talmudical  [Ch.  xii.  lo. 

before  the  law."  But  how  much  backward  before  the  law  ? 
Hear  Baal  Turiras :  "  The  Israelites  were  redeemed  (saith 
he)  out  of  Egyptj  because  they  observed  circumcision  and 
the  sabbath-day."  Yea,  and  further  backward  still :  "  The 
inheritance*  of  Jacob  is  promised  to  those  that  sanctify  the 
sabbath,  because  he  sanctified  the  sabbath  himself."  Yea, 
and  more  backwards  yet,  even  to  the  beginning  of  the  world : 
"The"  first  psalm  in  the  world  was,  when  Adam's  sin  was 
forgiven :  and  when  the  sabbath  entered,  he  opened  his 
mouth  and  uttered  the  psalm  of  the  sabbath."  So  also  the 
Targum  upon  the  title  of  Psalm  xcii :  "  The  psalm  or  song 
which  Adam  composed  concerning  the  sabbath-day.*'''  Upon 
which  psalm,  among  other  things,  thus  Midrash  Tillin : 
''  What  did  God  create  the  first  day  ?  Heaven  and  earth. 
What  the  second  ?  The  firmament.  &c.  What  the  seventh  ? 
The  sabbath.  And  since  God  had  not  created  the  sabbath 
for  servile  works,  for  which  lie  had  created  the  other  days 
of  the  week,  therefore  it  is  not  said  of  that  as  of  the  other 
days,  '  And  the  evening  and  the  morning  was  the  seventh 
day.' "  And  a  little  after,  "  Adam  was  created  on  the  eve  of 
the  sabbath  :  the  sabbath  entered  when  he  had  now  sinned, 
and  was  his  advocate  with  God,"  &c. 

"  Adam''  was  created  on  the  sabbath-eve,  that  he  might 
immediately  be  put  under  the  command." 

HI.  Since,  therefore,  the  sabbath  was  so  instituted  after 
the  fall,  and  that  by  a  law  and  condition  which  had  a 
regard  to  Christ  now  promised,  and  to  the  fall  of  man,  the 
sabbath  could  not  but  come  under  the  power  and  dominion 
of  the  Son  of  man,  that  is,  of  the  promised  seed,  to  be  or- 
dered and  disposed  by  him  as  he  thought  good,  and  as  he 
should  make  provision,  for  his  own  honour  and  the  benefit 
of  man. 

Ver.  lo:  Ei  e^ecrrt  rots  crdfijiaai  OepaTreveiv ;  Is  it  laicful  to 
heal  on  the  salbath  days  ?]  These  are  not  so  much  the  words 
of  inquirers,  as  deniers.  For  these  were  their  decisions  in 
that  case  ;  "  Lety  not  those  that  are  in  health  use  physic  on 
the  sabbath  day.     Let  not  him  that  labours  under  a  pain  in 

s  In  Exod.  i.  '^  Bab.  Sanhedr.  fol.38.  i. 

t  R.  Sol.  in  Isa.  Iviii.  14.  y  Maimon.  in  Schabb.  c.  21. 

"  Targ.  in  Cant.  i. 


Ch.  xii.  1 1,  1 6.]    Exercitations  upon  St.  Matthew.  201' 

his  loins,  anoint  the  place  affected  with  oil  and  vinegar ;  but 
with  oil  he  may,  so  it  be  not  oil  of  roses,  &c.  He  that  hath 
the  toothache,  let  hira  not  swallow  vinegar  to  spit  it  out 
again;  but  he  may  swallow  it,  so  he  swallow  it  down^.  He 
that  hath  a  sore  throat,  let  him  not  gargle  it  with  oil:  but  he 
may  swallow  down  the  oil,  whence  if  he  receive  a  cure  it  is 
well.  Let  no  man  chew  mastich,  or  rub  his  teeth  with  spice 
for  a  cure  ;  but  if  he  do  this  to  make  his  mouth  sweet,  it  is 
allowed.  They  do  not  put  wine  into  a  sore  eye.  They  do 
not  apply  fomentations  or  oils  to  the  place  affected,"  &c. 
All  which  things,  however  they  were  not  applicable  to  the 
cure  wrought  by  Christ  (with  a  word  only),  yet  they  afforded 
them  an  occasion  of  cavilling :  who,  indeed,  were  sworn 
together  thus  to  quarrel  him  ;  that  canon  affording  them  a 
further  pretence,  "  This^  certainly  obtains,  that  whatsoever 
was  possible  to  be  done  on  the  sabbath  eve  driveth  not  away 
the  sabbath."     To  which  sense  he  speaks,  Luke  xiii.  14. 

Let'^  the  reader  see,  if  he  be  at  leisure,  what  diseases  they 
judge  dangerous,  and  what  physic  is  to  be  used  on  the  sab- 
bath. 

Ver.  1 1  :  'Eay  iixTria-rf  iTp6(3aTov  rots  (rafi^afnv  eh  fioOvvov,  &c. 
If  a  sheep  fall  into  a  ditch  on  the  sabbath  days.,  (^c]  It  was  a 
canon,  b^^^^*»  h'^  p^DD'':^  hv  Din  We'^  must  take  a  tender 
care  of  the  poods  of  an  Israelite.     Hence, 

"  If '^  a  beast  fall  into  a  ditch,  or  into  a  pool  of  waters,  let 
\the  owner]  bring  him  food  in  that  place  if  he  can ;  but  if  he 
cannot,  let  him  bring  clothes  and  litter,  and  bear  up  the  beast ; 
whence,  if  he  can  come  up,  let  him  come  up,"  Sec. 

"  If  a  beast,  or  his  foal,  fall  into  a  ditch  on  a  holy-day,  K. 
Lazar  saith^,  '  Let  him  lift  up  the  former  to  kill  him,  and  let 
him  kill  him  :  but  let  him  give  fodder  to  the  other,  lest  he  die 
in  that  place.'  R.  Joshua  saith,  '  Let  him  lift  up  the  former, 
with  the  intention  of  killing  him,  although  he  kill  him  not : 
let  him  lift  up  the  other  also,  although  it  be  not  in  his  mind 
to  kill  him.' " 

Ver.  16^:  "\va  jur/  (pavepov  avrov  TToirjcrciXTf   That  they  should 

^  Leusden's  edition,  vol.  ii.  p.  322.  ^  Hieros.  Jom  Tobh,  fol.  62.  i. 

*  Talm.  Schabb.  cap.  19.  <^  Maimon.  in  Schabb.  c.  25. 

^  In  Hieros.  Avodah  Zarah,  fol.  ^  Hieros.  in  the  place  above. 

40.  4.  f  English  folio  edit.,  vol.  ii.  p.  188. 


3502  Hehreio  and  Talmudical  [Oh.  xii.  20. 

not  make  him  known.']  But  this,  not  that  he  refused  to  heal 
the  sick,  nor  only  to  shun  popular  applause ;  but  because  he 
would  keep  himself  hid  from  those  who  would  not  acknowledge 
him.  This  prohibition  tends  the  same  way  as  his  preaching 
by  parables  did.  Matt. xiii.  13  ;  "I  speak  to  them  by  parables, 
because  seeing  they  see  not."  He  would  not  be  known  by 
them  who  would  not  know  him. 

Ver.  20  :  KdAa/xoy  avvT^TpLfxixivov  ov  Karea^ef  A  bruised  reed 
shall  he  not  break.']  These  words  are  to  be  applied,  as  appears 
by  those  that  went  before,  to  our  Saviour's  silent  transaction 
of  his  own  affairs,  without  hunting  after  applause,  the  noise 
of  boasting,  or  the  loud  reports  of  fame.  He  shall  not  make 
so  great  a  noise  as  is  made  from  the  breaking  of  a  reed  now 
already  bruised  and  half  broken,  or  from  the  hissing  of  smoking 
flax  only  when  water  is  thrown  upon  it.  How  far  different  is 
the  Messias  thus  described,  from  the  Messias  of  the  expecta- 
tion of  the  Jews  !  And  yet  it  appears  sufficiently  that  Isaiah, 
from  whom  these  words  are  taken,  spake  of  the  Messias,  and 
the  Jews  confess  it. 

"Eo)?  av  kKfiakrj  ets  vIkos  t'tju  Kpiaiv'  Till  he  send  forth  judg- 
ment unto  victory ?\  The  Hebrew  and  LXX  in  Isaiah  read 
it  thus,  "  He  shall  bring  forth  judgment  unto  truth."  The 
words  in  both  places  mean  thus  much.  That  Christ  should 
make  no  sound  in  the  world,  or  noise  of  pomp,  or  applause, 
or  state,  but  should  manage  his  affairs  in  humihty,  silence, 
poverty,  and  patience,  both  while  he  himself  was  on  earth, 
and  by  his  apostles,  after  his  ascension,  labouring  under 
contempt,  poverty,  and  persecution ;  but  at  last  "  he  should 
bring  forth  judgment  to  victory ;"  that  is,  that  he  should 
break  forth  and  show  himself  a  judge,  avenger,  and  con- 
queror, against  that  most  wicked  nation  of  the  Jews,  from 
whom  both  he  and  his  suffered  such  things :  and  then,  also, 
"  he  sent  forth  judgment  unto  truth,"  and  asserted  himself 
the  true  Messias,  and  the  Son  of  God,  before  the  eyes  of 
all ;  and  confirmed  the  truth  of  the  gospel,  by  avenging  his 
cause  upon  his  enemies,  in  a  manner  so  conspicuous  and  so 
dreadful.  And  hence  it  is,  that  that  sending  forth  and  exe- 
cution of  judgment  against  that  nation  is  almost  always 
called  in  the  New  Testament  "  his  coming  in  glory."  When 
Christ  and  his  kingdom  had  so  long  lain  hid  under  the  veil 


Ch.  xii.  24.]        Exercitations  upon  St.  Mattheic. 

of  humility,  and  the  cloud  of  persecution^  at  last  he  brake 
forth  a  revenger,  and  cut  off  that  persecuting  nation,  and 
shewed  himself  a  conqueror  before  the  eyes  of  all,  both 
Jews  and  Gentiles.  Let  it  be  observed  in  the  text  before  us, 
how,  after  the  mention  of  that  judgment  and  victory  (against 
the  Jews),  presently  follows,  "  And  in  his  name  shall  the 
Gentiles  trust." 

Ver,  24 :  'Ey  roi  BeeAC€/3oi;A.  ap\ovTt  t5>v  baiiioviMV  By 
Beelzehuh,  the  prince  of  the  devils^  For  the  searching  out 
the  sense  of  this  horrid  blasphemy,  these  things  are  worthy 
observing  : 

I.  Among  the  Jews  it  was  held,  in  a  manner,  for  a  mat- 
ter of  religion,  to  reproach  idols,  and  to  give  them  odious 
names. 

"  R.  Akibah  s  saith,  Idolatry  pollutes,  as  a  menstruous 
woman  pollutes  :  as  it  is  said,  '  Thou  shalt  cast  away  the 
[idol^  as  something  that  is  menstruous,  and  thou  shalt  say 
to  it,  Get  thee  hence'  (Isa.  xxx.  22).  R.  Lazar  saith,  Thou 
shalt  say  to  it,  Get  thee  hence  :  that  which  they  call  the  face 
of  God^,  let  them  call»  the  face  of  a  dog :  that  which  they  call 
DID  ri>  the  fountain  of  a  cup,  let  them  call  ^Ip  T*V  the  foun- 
tain of  toil  [or  of  flails]  :  that  which  they  call  n'^''1H  fortune, 
let  them  call  i^^"*  v^  a  stinJc,  &c.  That  town  which  sometimes 
was  called  Beth-el,  was  afterward  called  Beth-aven."  See  also 
the  tract  Schahbath^,  where  these  same  words  are'. 

"'i^l  «ni:!J^^n  Y'ln  «"1^D«  «r\13!I^^  h^  AU^^  jeering  is 

forbidden,  except  the  jeering  of  idolatry.     This  also  is  repeated 

in  the  tract  Megillah"^  :  where  this  is  added,  "  It  is  lawful  for 

a  Jew  to  say  to  a  Cuthite,  "m  "y\D^  H^n^b^^  "tV^  H^^p^ 

Take  your  idol,  and  put  it  under  your  buttocks." 

II.  Among  the  ignominious  names  bestowed  upon  idols, 
the  general  and  common  one  was°  ^'\2^  Zebul,  dung,  or  a 
dunghill.  "  EvenP  to  them  who  have  stretched  out  their 
hands  SlUTl  in  a  dunghill  [that  is,  in  an  idol-temple,  or  in 

e    Hieros.    Avodah    Zarah,    fol.     &  R.  sub  v.  Nns  col.  1086,  ;.] 
^^h^See  Strabo,  lib.  16.  p.  apud  me         "  ^ab.  Sanhedr.  fol.  93-  2. 

874.  '11  n    Pol.  25.  2. 

»  Leusdm's  edit.,  vol.  ii.  p.  323.  "  English  folio  edition,  vol.  11.  p. 

^  Fol.  II.  4.  189. 

1  [See  more  in  Buxtorf,  Lex.  T.         P  Hieros.  Beracoth,  fol.  12.  2. 


204  Hehrew  and  Talmudical  [Ch.  xii.  24. 

idolatry],  there  is  hope.  Thou  canst  not  bring  them  [into 
the  church],  because  they  have  stretched  forth  their  hands 
712^2  in  a  dunghill:  but  yet  you  cannot  reject  them,  because 
they  have  repented."  And  a  Httle  after,  r^nt^  Dmb^  Hi^") 
1^1  ti^^  "  He  that  sees  them  '  dunging'  [for  D*ni2tT2,  that  is, 
'  sacrificing'']  to  an  idol,  let  him  say.  Cursed  be  he  that  sacri- 
fices to  a  strange  god." 

Let  them  therefore,  who  dare,  form  this  word  in  Matthew 
into  Beelzebub.  I  am  so  far  from  doubting  that  the  Phari- 
sees pronounced  the  word  Beehebul,  and  that  Matthew  so 
wrote  it,  that  I  doubt  not  but  the  sense  fails  if  it  be  writ 
otherwise. 

III.  Very  many  names  of  evil  spirits  or  devils  occur  in  the 
Talmudists.  which  it  is  needless  here  to  mention.  Among  all 
the  devils,  they  esteemed  that  devil  the  worst,  the  foulest, 
and,  as  it  were,  the  prince  of  the  rest,  who  ruled  over  the 
idols,  and  by  whom  oracles  and  miracles  were  given  forth 
among  the  heathens  and  idolaters.  And  they  were  of  this 
opinion  for  this  reason,  because  they  held  idolatry  above  all 
other  things  chiefly  wicked  and  abominable,  and  to  be  the 
prince  and  head  of  evil.  This  demon  they  called  7l2"t  h^l 
Baal-zehul,  not  so  much  by  a  proper  name,  as  by  one  more 
general  and  common  ;  as  much  as  to  say,  the  lord  of  idolatry: 
the  worst  devil,  and  the  worst  thing  :  and  they  called  him  the 
"  prince  of  devils,"  because  idolatry  is  the  prince  (or  chief)  of 
wickedness. 

We  meet  with  a  story  q,  where  mention  is  made  of  pPTl'^ 
b^'^mi"!  the  prince  of  spirits.  Whether  it  be  in  this  sense, 
let  the  reader  consult  and  judge.  Also  in  the  Aruchr  we 
meet  with  these  words,  ^^nmi"r  pHl'^  pl^tT'^  t^l^U?  the 
demon  Asmodeus,  the  prince  of  spirits. 

IV.  The  Talmudists,  being  taught  by  these  their  fathers, 
do  give  out,  horribly  blaspheming,  that  Jesus  of  Nazareth  our 
Lord  was  a  magician,  a  broacher  of  strange  and  wicked  wor- 
ship ;  and  one  that  did  miracles  by  the  power  of  the  devil,  to 
beget  his  worship  the  greater  belief  and  honour. 

"  Bens  ^-j^p  Satda  brought  magic  out  of  Egypt,  by  cut- 

<J  Hieros.  Peah,  fol.  21.  2.  r  Ex  Rabboth. 

s  Bab.  Schab.  fol.  104.  2.  [See  more  in  Buxtorf,  Lex.  T.  &  R.  sub 
V.  ntOD  coll.  1458  foil.] 


Oh.  xii.  25.]        Exercitations  upon  St.  Matthew.  205 

tings  which  he  had  made  in  his  flesh."  By  b^IDD  XI  Ben 
Satda,  they  understand  Jesus  of  Nazareth,  as  we  have  said 
before ;  whom  they  dishonour  by  that  name,  that  they  might, 
by  one  word  and  in  one  breath,  reproach  him  and  his  mother 
together.  For  b^lt^D  Saida,  or  Stada,  sounds  as  much  as 
an  adulterous  wife,  which  the  Gemara  shews  after  a  few 
Hnes,  riT'J^l^  ^"T  PtlDD  She  loent  aside  from  her  husband. 
They  feign*  that  Jesus  travelled  with  Joshua  Ben  Perachiah 
into  Egypt,  when  the  said  Joshua  fled  from  the  anger  and 
sword  of  Janneus  the  king,  which  we  have  mentioned  at  the 
second  chapter ;  and  that  he  brought  thence  magical  witch- 
crafts with  him,  but  under  the  cutting  of  his  flesh,  that  he 
might  not  be  taken  by  the  Egyptian  magicians,  who  strictly 
examined  all  that  went  out  of  that  land,  that  none  should 
transport  their  magic  art  into  another  land.  And  in  that 
place  they  add  these  horrid  words,  TV'^rV  fT'Dm  ?]\2;3  ^W 
vt^ltD'^  nb^  Jesus  practised  magic,  and  deceived,  and  drove 
Israel  to  idolatry.  Those  whelps  bark,  as  they  were  taught 
by  these  dogs. 

To  this,  therefore,  does  this  blasphemy  of  the  Pharisees 
come ;  as  if  they  should  say,  "  He  casts  out  devils  indeed ; 
but  he  doth  this  by  the  help  of  the  devil,  the  lord  of  idols, 
that  dwells  in  him ;  by  him,  that  is  the  worst  of  all  devils, 
who  favours  him  and  helps  him,  because  it  is  his  ambition  to 
drive  the  people  from  the  worship  of  the  true  God  to  strange 
worship." 

Ver.  23  :  E 18015  ^e  6  'Ir/croi5s  ras  ivOvfii^a-ecs  avT(aV  But  Jesus 
knowing  their  thoughts.]  Behold,  0  Pharisee,  a  sign  of  the 
true  Messias,  for^  a  sign  you  would  have:  he  smells  out  a 
wicked  man. 

"  It-^  is  written  of  Messias,  The  Spirit  of  the  Lord  shall 
rest  upon  him,  n  n^^*^"^!!  'in^'^m  and  shall  make  him  smell 
in  the  fear  of  the  Lord.  Rabba  said,  he  shall  smell  and  judge; 
as  it  is  said,  he  shall  not  judge  by  the  sight  of  his  eyes,  &c. 
Ben  Cozba  reigned  two  years  and  a  half,  and  said  to  the 
Rabbins,  I  am  the  Messias  :  they  said  to  him,  It  is  written 
of  Messias  that  he  shall  smell  and  judge  (the  Gloss  is,  he 

*  Sanhedr.  fol.107.  2-         "  Signum  veri  Messiae,  etiam  quod  optas :  Leusd. 
^  Bab.  Sanhedr.  fol.  93.  2. 


206  Hebrew  and  Talmudical       [Ch.  xii.  27,  32. 

shall  smell  out  y  the  man,  and  shall  judge  and  know  whether 
he  be  guilty).  Let  us  see  whether  thou  canst  smell  and 
judge.  mT'^'I^p  pi^-n  rv^12)  «^"r  r^'^tm  JVr:^  And  when 
they  saw  that  he  could  not  smell  and  judge,  they  slew  him." 

Ver.  27  '•  Oi  viol  vjxGiv  kv  tlvi  kK^aXKovcn;  By  ivhom  do  your 
children  cast  them  out  9]  By  your  children,  Christ  seems  to 
understand  some  disciples  of  the  Pharisees ;  that  is,  some  of 
the  Jews,  who  using  exorcisms  seemed  to  cast  out  devils 
such  as  they.  Acts  xix.  13^;  and  yet  they  said  not  to  them, 
"  Ye  cast  out  devils  by  Beelzebul."  It  is  worthy  marking, 
that  Christ  presently  saith,  "  If  I  by  the  Spirit  of  God  cast 
out  devils,  then  the  kingdom  of  God  is  come  among  you." 
For  what  else  does  this  speak,  than  that  Christ  was  the  first 
who  should  cast  out  devils?  which  was  an  undoubted  sign 
to  them  that  the  kingdom  of  heaven  was  now  come.  But 
that  which  was  performed  by  them  by  exorcisms  was  not  so 
much  a  casting  out  of  devils,  as  a  delusion  of  the  people ; 
since  Satan  would  not  cast  out  Satan,  but  by  compact  with 
himself  and  with  his  company  he  seemed  to  be  cast  out, 
that  he  might  the  more  deceive. 

The  sense,  therefore,  of  Christ's  words  comes  to  this : 
"  That  your  disciples  cast  out  devils,  ye  attribute  not  to  Beel- 
zebul,  no  nor  to  magic  ;  but  ye  applaud  the  work  when  it  is 
done  by  them :  they,  therefore,  may  in  this  matter  be  your 
judges,  that  you  pronounce  these  words  of  my  actions  out  of 
the  rankness  and  venom  of  your  minds." 

Inb  the  Gloss  mention  is  made  of  a  devil  cast  out  by  a  Jew 
at  Rome. 

Ver.  32  :  Ovk  a(f)e6^aiTaL  avrw,  ovt€  kv  TovTca  t(3  alSivi,  ovre 
iv  r(5  ij.^Kkoi>Tt'  It  shall  not  be  forgiven  him,  neither  in  this  world, 
nor  in  that  which  is  to  come.]  They  that  endeavour  hence  to 
prove  the  remission  of  some  sins  after  death,  seem  little  to 
understand  to  what  Christ  had  respect  when  he  spake  these 
words.  Weigh  well  this  common  and  most  known  doctrine 
of  the  Jewish  schools,  and  judge  : 

"  He<^  that  transgresses  an  affirmative  precept,  if  he  pre- 
sently repent,  is  not  moved  until  the  Lord  pardon  him.     And 

y  Subolebit  ei  dehomine:  Leusd.         ^  Bab.  Joma,  fol.  57.  i. 

^  Leusden's  edition,  voLii.  p.  ^24.         <=    Hieros.   Sanhedr.    fol.   37.   3. 

^  English  folio  edit.,  \o\.'n.  p.  igo.     Bab.  Joma,  fol.  86.  i. 


Ch.  xii.32.]        Exercitations  upon  St.  Matthew.  207 

of  such  it  is  said,  '  Be  ye  converted,  O  backsliding  children, 
and  I  will  heal  your  backslidings.'  He  that  transgresses  a 
negative  precept  and  repents,  his  repentance  suspends  judg- 
ment, and  the  day  of  expiation  expiates  him ;  as  it  is  said, 
'This  day  shall  all  your  uncleannesses  be  expiated  to  you.' 
He  that  transgresses  to  cutting  off  [5y  the  stroke  of  God^  or 
to  death  by  the  Sanhedrim,  and  repents,  repentance  and  the 
day  of  expiation  do  suspend  judgment,  and  the  strokes  that 
are  laid  upon  him  wipe  off  sin  ;  as  it  is  said,  '  And  I  will  visit 
their  transgression  with  a  rod,  and  their  iniquity  with 
scourges/  But  he  by  whom  the  name  of  God  is  profaned 
[or  blasphemed] ,  repentance  is  of  no  avail  to  him  to  suspend 
judgment,  nor  the  day  of  expiation  to  expiate  it,  nor  scourges 
[or  corrections  inflicted]  to  wipe  it  off,  but  all  suspend  judg- 
ment, and  death  wipes  it  off."  Thus  the  Babylonian  Geraara 
writes :  but  the  Jerusalem  thus ;  "  Eepentance  and  the  day 
of  expiation  expiate  as  to  the  third  part,  and  corrections  as 
to  the  third  part,  and  death  wipes  it  off:  as  it  is  said,  and 
your  iniquities  shall  not  be  expiated  to  you  until  ye  die. 
npl?2D  b^in'^?2I2}  131?dS  i^n  BehoU,  im  learn  that  death  tcipes 
off.''  Note  this,  which  Christ  contradicts,  concerning  blas- 
phemy against  the  Holy  Ghost ;  "  It  shall  not  be  forgiven, 
(saith  he,)  neither  in  this  world,  nor  in  the  world  to  come  ;" 
that  is,  neither  before  death,  nor,  as  you  dream,  by  death. 

'Ey  Tfa)  alGiVL  rw  ixiWovrf  In  the  toorld  to  come?\  I.  Some 
phrases  were  received  into  common  use,  by  which  in  com- 
mon speech  they  opposed  the  heresy  of  the  Sadducees,  who 
denied  immortality.  Of  that  sort  were  i^^H  uTs'^  atwy  6 
[kiWii^v,  the  Vjorld  to  come :  1*7^?  p  'napaheiuos,  paradise : 
□Ijn^  yhvva,  hell,  &c. 

"  At^  the  end  of  all  the  prayers  in  the  Temple"  (as  we 
observed  before)  "  they  said  D^li^  1"^  for  ever.  But  when 
the  heretics  brake  in  and  said,  'There  was  no  age  but  one,'  it 
was  appointed  to  be  said,  D^IJ^H  "li^l  D7"lj;n  p  for  ever 
and  ever." 

This  distinction  of  ntH  uh^V  i^^s  tcorld,  and  of  ^7^V 
t^in  the  world  to  come,  you  may  find  almost  in  every  page  of 
the  Rabbins. 

"  The  ^Lord  recompense  thee  a  good  reward  for  this  thy 
d  Bab.  Beracoth,  fol.  54.  i.  e  Targ.  in  Ruth,  chap.  ii.  15. 


a08  Hebrew  and  Talmudical  [Ch.  xii.39. 

good  word  p"7n  ^727^1  ^n  this  world,  and  let  thy  reward  be 
perfected  "^jni^l  i^?D7y2  in  the  world  to  come.'''' 

"  It  ^  [that  is,  the  history  of  the  creation  and  of  the  Bible] 
begins  therefore  with  the  letter  1  [Beth]  [in  the  word 
Jl'^tyt^lll  Bereshith],  because  two  worlds  were  created,  this 
world,  and  a  world  to  come." 

II.  b^nn  D7iy  The  loorld  to  come,  hints  two  things  espe- 
cially (of  which  see  Earabams) :  1.  The  times  of  the  Mes- 
sias:  "Bei^  mindful  of  the  day  wherein  thou  earnest  out  of 
Egypt,  all  the  days  of  thy  life.  The  wise  men  say,  By 
'the  days  of  thy  life,'  is  intimated  'this  world :^  by  '  all  the  days 
of  thy  life/  the  days  of  the  Messias  are  superinduced."  In 
sense  the  apostle  seems  to  speak,  Hebrews  ii.  5,  and  vi.  5. 
2.  The  state  after  death,  r^"v^  Dl^H  ^!?""^  'SH'ih  "nH  'V 
The^  icorld  to  come  is,  wheti  a  man  is  departed  out  of  this 
world. 

Ver.  39^  :  Fez/ea  Trov-qpa  koI  iioixaXls  a-qixelov  iTnCrjTel,  &c. 
An  evil  and  adulterous  generatioyi  seeJceth  after  a  sign.^  I. 
Their  schools  also  confessed^  that  signs  and  miracles  were  not 
to  be  expected  but  by  a  fit  generation. 

"The^  elders  being  once  assembled  at  Jericho,  the  Bath 
Kol  went  forth  and  said.  There  is  one  among  you  who  is  fit 
to  have  the  Holy  Ghost  dwell  upon  him,  •m'n  \^'iW  vhv^ 
'''^"13  hut  that  \this']  generation  is  not  fit.  They  fix  their  eyes 
upon  Hillel  the  Elder.  The  elders  being  assembled  again 
in  vTTep6(^,  an  tipper  room  in  Jabneh,  Bath  Kol  came  forth 
and  said.  There  is  one  among  you  who  is  fit  to  have  the 
Holy  Spirit  dwell  upon  him,  ^^i::  '^^1'^  \^^^  «^«  but  that 
the  generation  is  not  ft.  They  cast  their  eyes  upon  Samuel 
the  Little." 

II.  That  generation  by  which  and  in  which  the  Lord  of 
life  was  crucified  lay,  and  that  deservedly,  under  an  ill  report 
for  their  great  wickedness  above  all  other,  from  the  begin- 
ning of  the  world  until  that  day.  Whence  that  of  the  pro- 
phet, "Who  shall  declare  his  generation?"  Isaiah  liii.  2  ; 
that  is,  his  generation  (viz.  that  generation  in  which  he  should 

f  Baal  Turim,  &  Tanch.  in  Gen.         •  Tanchum,  fol.  52. 
i.  I.  ^  English  folio  erfiY.,  vol.ii.  p.  191. 

ff  In  Sanhedr.  cap.  Chelek.  — Leusden's  edition,  vol.  ii.  p.  325. 
*i  Berac.  cap.  i,  hal.  iilt.  '  Hieros.  Sotah,  fol.  24.  2. 


Ch.  xii.  40.]         Exercitations  upon  St.  Mattheio.  209 

live)  should  proceed  to  that  degree  of  impiety  and  wicked- 
ness, that  it  should  surpass  all  expression  and  history.  We 
have  observed  before,  how  the  Tahnudists  themselves  con- 
fess, that  that  generation  in  which  the  Messias  should  come 
should  exceed  all  other  ages  in  all  kinds  of  amazing  wick- 
edness. 

III.  That  nation  and  generation  might  be  called  adulterous 
literally  :  for  what  else,  I  beseech  you,  was  their  irreligious 
polygamy  than  continual  adultery?  And  what  else  was  their 
ordinary  practice  of  divorcing  their  wives,  no  less  irreligious, 
according  to  every  man's  foolish  or  naughty  will  I 

Ver.  39  :  Ei  /mt)  to  arjfjuLov  ''Icova  tov  Tipo(pr\Tov'  But  the  sign 
of  Jonah  the  prophet.']  Here  and  elsewhere,  while  he  gives 
them  the  sign  of  Jonah,  he  does  not  barely  speak  of  the 
miracle  done  upon  him,  which  was  to  be  equalled  in  the  Son 
of  man,  but  girds  them  with  a  silent  check"^;  instructing  them 
thus  much,  that  the  Gentiles  were  to  be  converted  by  him, 
after  his  return  out  of  the  bowels  of  the  earth,  as  heathen 
Nineveh  was  converted,  after  Jonah  was  restored  out  of  the 
belly  of  the  whale.  Than  which  doctrine  scarce  anything  bit 
that  nation  more  sharply. 

Ver.  40  :  "Eorai  6  vio?  tov  avdpcairov  iv  ttj  Kapbiq  ttjs  yrjs 
T/3€ts  Tjixipas  Kol  Tpels  vvKTa<i'  The  Son  of  man  shall  he  three  days 
and  three  nights  in  the  heart  of  the  earth."]  i.  The  Jewish 
writers  extend  that  memorable  station  of  the  unmoving  sun 
at  Joshua^s  prayer  to  six-and-thirty  hours  ;  for  so  Kimehi 
upon  that  place  :  "  According  to  more  exact  interpretation, 
the  sun  and  moon  stood  still  for  six-and-thirty  hours  :  for 
when  the  fight  was  on  the  eve  of  the  sabbath,  Joshua  feared 
lest  the  Israelites  might  break  the  sabbath  :  therefore  he 
spread  abroad  his  hands,  that  the  sun  might  stand  still  on 
the  sixth  day,  according  to  the  measure  of  the  day  of  tlie 
sabbath,  and  the  moon,  according  to  the  measure  of  the 
night  of  the  sabbath,  and  of  the  going-out  of  the  sabbath  ; 
which  amounts  to  six-and-thirty  hours." 

II.  If  you  number  the  hours  that  passed  from  our  Sav- 
iour's giving  up  the  ghost  upon  the  cross  to  his  resurrec- 
tion, you  shall  find  almost  the  same  number  of  hours ;  and 

">  [Sed  tacito  etiam  stimiilo  eos  pungit,  Lat.] 

LIGHTFOOT,   VOL.  H.  P 


210  Hebrew  and  Talmudical  [Ch.  xii.  40. 

yet  that  space  is  called  by  him  "  three  days  and  three  nights,"'"' 
when  as  two  nights  only  came  between,  and  only  one  complete 
day.  Nevertheless,  while  he  speaks  these  words,  he  is  not 
without  the  consent  both  of  the  Jewish  schools,  and  their 
computation.  Weigh  well  that  which  is  disputed  in  the  tract 
Schabhath^ ,  concerning  the  uncleanness  of  a  woman  for  three 
days ;  where  many  things  are  discussed  by  the  Gemarists 
concerning  the  computation  of  this  space  of  three  days. 
Among  other  things  these  words  occur ;  "  R.  Ismael  saith, 
mrii^"!  inc  D'^X^D  Sometimes'?  it  contains  four  n^Tt'^  Onot/i, 
sometimes  five,  sometimes  six.  But  q  how  much  is  the  space 
of  niiy  an  Onah  ?  E,.  Jochanan  saith  either  a  day  or  a  night." 
And  so  also  the  Jerusalem  Talmud ;  "  R.  Akiba  ^  fixed  a  day 
for  an  Onali^  and  a  night  for  an  Onah :  but  the  tradition  is, 
that  R.  Eliezar  Ben  Azariah  said,  ni^r^l  T\T\V  rhh^  Dl"^ 
(171513  ilili?  A  day  and  a  night  make  an  Onah,  and  a  part  of 
an  Onah  is  as  the  whole.''  And  a  little  after,  ^2V  hi^VO^^  S 
JlT^IS^  PTjIX^  n!Jp72  B.  Ismael  computeth  a  part  of  the  Onah 
for  the  ichole. 

It^  is  not  easy  to  translate  the  word  X^TW  Onah  into  good 
Latin  :  for  to  some  it  is  the  same  with  the  half  of  a  natural 
day ;  to  some  it  is  all  one  with  wxQy'wxipov,  a  whole  natural 
day.  According  to  the  first  sense  we  may  observe,  from  the 
words  of  R.  Ismael,  that  sometimes  four  TilJIi^  Onoth,  or 
halves  of  a  natural  day,  may  be  accounted  for  three  days  : 
and  that  they  also  are  so  numbered  that  one  part  or  the 
other  of  those  halves  may  be  accounted  for  a  whole.  Cora- 
pare  the  latter  sense  with  the  words  of  our  Saviour,  which 
are  now  before  us  :  "A  day  and  a  night  (saith  the  tradition) 
make  an  Onah.,  and  a  part  of  an  Onah  is  as  the  whole." 
Therefore  Christ  may  truly  be  said  to  have  been  in  his  gra,ve 
three  Onoth,  or  rpls  vv^Ow^pov,  three  natural  days  (when  yet 
the  greatest  part  of  the  first  day  was  wanting,  and  the  night 
altogether,  and  the  greatest  part  by  far  of  the  third  day  also), 
the  consent  of  the  schools  and  dialect  of  the  nation  agreeing 
thereunto.  For,  "  the  least  part  of  the  Onah  concluded  the 
whole."     So  that  according  to  this  idiom,  that  diminutive 

"  Cap.  9.  hal.  3.  f  Schahb.  fol.  12.  i. 

P  Bab.  fol.  86.  i.  s  English  folio  edition,  vol.  ii.  p. 

'1  Bab.  Avod.  Zar.  fol.  75. 1.  192. 


Ch.  xii.45-J      ■  Exercitations  upon  ^t.  Matthew.  211 

part  of  the  third  day  upon  which  Christ  arose  may  be  com- 
puted for  the  whole  day,  and  the  night  following  it. 

Ver.  45  '  :  Owrws  eorat  koX  ttj  yevea  Tavrr]  ttj  ■novqpa'  >S'o 
shall  it  be  to  this  evil  generation.]  These  words  foretell  a  dread- 
ful apostasy  in  that  nation  and  generation. 

I.  It  is  something  difficult  so  to  suit  all  things  in  the 
pai'able  aforegoing,  that  they  may  agree  with  one  another : 
I.  You  can  hardly  understand  it  of  unclean  spirits  cast  out 
of  men  by  Christ ;  when  through  the  whole  evangelic  his- 
tory there  is  not  the  least  shadow  of  probability  that  any 
devil  cast  out  by  him  did  return  again  into  him  out  of  whom 
he  had  been  cast.  2.  Therefore  our  Saviour  seems  to  allude 
to  the  casting  out  of  devils  by  exorcisms :  which  art,  as  the 
Jews  were  well  instructed  in,  so  in  practising  it  there  was 
need  of  dexterous  deceits  and  collusions.  3.  For  it  is 
scarcely  credible  that  the  devil  in  truth  finds  less  rest  in  dry 
places  than  in  wet :  but  it  is  credible  that  those  diabolical 
artists  have  found  out  such  kind  of  figments  for  the  honour 
and  fame  of  their  art.  For,  4.  It  would  be  ridiculous  to 
think  that  they  could  by  their  exorcisms  cast  a  devil  out  of 
a  man  into  whom  he  had  been  sent  by  God.  They  might, 
indeed,  with  a  compact  with  the  devil,  procure  some  lucid 
intervals  to  the  possessed  ;  so  that  the  inhabiting  demon 
might  deal  gently  with  him  for  some  time,  and  not  disturb 
the  man  :  but  the  demoniacal  heats  came  back  again  at  last, 
and  the  former  outrages  returned.  Therefore,  here  there  was 
need  of  deceits  well  put  together,  that  so  provision  might  the 
better  be  made  for  the  honour  of  the  exorcistical  art ;  as, 
that  the  devil,  being  sent  away  into  dry  and  waste  places, 
could  not  find  any  rest ;  that  he  could  not,  that  he  would 
not  always  wander  about  here  and  there,  alone  by  himself, 
without  rest ;  that  he  therefore  returned  into  his  old  man- 
sion, which  he  had  formerly  found  so  well  fitted  and  pre- 
pared for  him,  &c. 

Therefore  these  words  seem  to  have  been  spoken  by  our 
Saviour  according  to  the  capacity  of  the  common  people,  or 
rather,  according  to  the  deceit  put  upon  them,  more  than 
according  to  the  reality  or  truth  of  the  thing  itself ;   taking  a 

^  Leusdens  edition,  vol.  li.  p.  ;^26. 

P  Z 


212  Hehreio  and  Talmudical        '  [Ch.  xiii.  2,3. 

parable  from  something  commonly  believed  and  entertained, 
that  he  might  express  the  thing  which  he  propounded  more 
plainly  and  familiarly. 

II.  But  however  it  was,  whether  those  things  were  true 
indeed,  or  only  believed  and  conceived  so,  by  a  most  apt  and 
open  comparison  is  shown  that  the  devil  was  first  cast  out  of 
the  Jewish  nation  by  the  gospel ;  and  then,  seeking  for  a  seat 
and  rest  among  the  Gentiles,  and  not  finding  it,  the  gospel 
everywhere  vexing  him.  came  back  into  the  Jewish  nation 
again,  fixed  his  seat  there,  and  possessed  it  much  more  than 
he  had  done  before.  The  truth  of  this  thing  appears  in  that 
fearful  apostasy  of  an  infinite  multitude  of  Jews,  who  re- 
ceived the  gospel,  and  most  wickedly  revolted  from  it  after- 
ward ;  concerning  which  the  New  Testament  speaks  in 
abundance  of  places. 

CHAP.   XIII." 

Ver.  2  :  "flore  avrbv  KuOiiaOai,  koI  ttS?  o  o)(Aos  etcrr?j/cef 
So  that  he  sat,  and  the  whole  multitude  stood J\  So  was  the  man- 
ner of  the  nation,  that  the  masters  when  they  read  their 
lectures  sat,  and  the  scholars  stood :  which  honorary  custom 
continued  to  the  death  of  Gamaliel  the  Elder ;  and  then  so 
far  ceased,  that  the  scholars  sat  when  their  masters  sat. 
Hence  is  that  passage :  "  From  ^  that  time  that  old  Rabban 
Gamaliel  died,  the  honour  of  the  law  perished,  and  purity 
and  Pharisaism  died."  Where  the  Gloss,  from  3Iegillah, 
writes  us;  "  Before  his  death  health  was  in  the  world,  and 
they  learned  the  law  standing  ;  but  when  he  was  dead  sick- 
ness came  dovvn  into  the  world,  and  they  were  compelled  to 
learn  the  law  sitting." 

Ver.  3  :  'Ev  Trapa^oAats*  In  parables.]  I.  No  figure  of 
Jewish  rhetoric  was  more  familiarly  used  than  that  of  pa- 
rables :  which  perhaps,  creeping  in  from  thence,  among  the 
heathen   ended   in  fables.     It  is   said,  in   the  place  of  the 

Talmud  just  now  cited,  D'hz'^  n^h^r2  1^10^2  "?21  r\72Z^72 
From  the  time  that  B.  Meir  died,  those  that  spaJce  in  parahles 
ceased :  not  that  that  figure  of  rhetoric  perished  in  the  nation 
from  that  time,  but  because  he  surpassed  all  others  in  these 

'I  English  folio  edition,  vol.  ii.  p.  193.  ^  Sotah,  cap.  9.  hal.  15. 


Ch.  xiii.  4.]         Exercitations  upon  St.  Matthew.  213 

flowers  ;  as  the  Gloss  thei'e  from  the  tract  Sanhedrim  speaks ; 

•^Snn  «n^m  «ni:^^^  «nSm  «nyr^ti}  «n^n  a  third  part 

[of  his  discourses  or  sermons]  was  tradition,  a  third  part  alle- 
gory, and  a  third  part  parable.  The  Jewish  books  abound 
everywhere  with  these  figures,  the  nation  inclining  by  a  kind 
of  natural  genius  to  this  kind  of  rhetoric.  One  might  not 
amiss  call  their  religion  Parabolical,  folded  up  within  the 
coverings  of  ceremonies ;  and  their  oratory  in  their  sermons 
was  like  to  it.  But  it  is  a  wonder  indeed,  that  they  who 
were  so  given  to  and  delighted  in  parables,  and  so  dextrous 
in  unfolding  them,  should  stick  in  the  outward  shell  of  cere- 
monies, and  should  not  have  fetched  out  the  parabolical 
and  spiritual  sense  of  them ;  neither  should  he  be  able  to 
fetch  them  out. 

II.  Our  Saviour  (who  always  and  everywhere  spake  with 
the  vulgar)  useth  the  same  kind  of  speech,  and  very  often 
the  same  preface,  as  they  did  in  their  parables.  "Ilin  T\u7 
JlDI^T  Tivi  wjioKadrj,  &c.,  to  what  is  it  likened,  &c.  But  in 
him,  thus  speaking,  one  may  both  acknowledge  the  Divine 
justice,  who  speaks  darkly  to  them  that  despise  the  light ; 
and  his  Divine  wisdom  hkewise,  who  so  speaks  to  them  that 
see^  and  yet  see  not,  that  they  may  see  the  shell  and  not  see 
the  kernel. 

Ver.  47:  '^A  //ev  eTiecre  irapa  t7]v  obov,  &c.  Soine  fell  by  the 
toay  side,  fcc]  Concerning  the  husbandry  of  the  Jews,  and 
their  manner  of  sowing,  we  meet  with  various  passages  in  the 
tracts  Peah,  Dernai,  Kilaim,  Sheviith :  we  shall  only  touch 
upon  those  things  which  the  words  of  the  text  under  our 
hands  do  readily  remind  us  of. 

There  were  ways  and  paths  as  well  common  as  more 
private  along  the  sown  fields  ;  see  chap.  xii.  i.  Hence  in  the 
tract  Peah  ^,  where  they  dispute  what  those  things  are 
which  divide  a  field  so  that  it  owes  a  double  corner  to  the 
poor ;  thus  it  is  determined,  "  These  things  divide  :  a  river, 
an  aqueduct,  a  private  way,  a  common  way,  a  common  path, 
and  a  private  path,"  &c.     See  the  place  and  the  Gloss. 

Ver.  5  ^ :  "AAXa  he  eVeo-ey  kin  ra  TTeTpa>hr]'  Some  fell  among 
stony  places.^   Discourse  is  had'^  concerning  some  laws  of  the 

y  Leusdens  edit.,  vol.  ii.  p.  327.  ^  English  folio  edit.,  vol.  ii.  1>.194. 

^  Cap.  2.  *>  Hieros.  Kilaitn,  fol.  27.  i. 


214  Hebrew  and  Tahnudical        [Ch.  xiii.  7^  &c. 

Kihiini  (or,  of  the  seeds  of  different  hinds),  and  of  the  seventh 
year :  where,  among  other  things^  we  meet  with  these  words ; 
"  R.  Simeon  Ben  Lachish  saith  that  he  is  freed  \^from  those 
laws']  who  sows  his  seed  by  the  sea,  □"'7i'*D  "x^  IT^ISD  "y^^ 
□''^"ItD  T;^  upon  rocks,  shelves,  and  rocky  places.^'  These 
words  are  spoken  according  to  the  reason  and  nature  of  the 
land  of  Israel,  which  v,as  very  rocky ;  and  yet  those  places 
that  were  so  were  not  altogether  unfit  for  tillage. 
.  Yer.  7 :  "AAAa  8e  eireo-ey  km  tcls  aKavOar  Others  fell  among 
thurns.]  Here  the  distinction  comes  into  my  mind  of  m^? 
Vy^  a  xohite  fields  that  is,  which  is  all  sown  ;  and  of  r^^'^  TWQ 
a  woody  field,  that  is,  in  whicli  trees  and  bushes  grow  here 
and  there  :  concerning  which  see  the  tract  Sheviith  ^.  So 
there  is  very  frequent  mention  in  the  Talmudists  of  ril^^/^S 
beds,  in  fields  and  vineyards,  ni^l^i^^  which  speaks  the  same 
thing.  Ande  of  nitl?2  nnip  baldness  in  a  field:  that  is, 
when  some  places  are  left  not  sown,  and  some  places  lying 
between  are^ 

Ver.  8  :  'E8t8ou  Kap-nov,  o  fxev  tKarov,  &c.  And  brought  forth 
frait,  some  a  hundred,  4'c.]  These  words  are  spoken  according 
to  the  fruitfulness  of  the  land  of  Israel ;  concerning  which 
the  Talmudists  speak  much,  and  hyperbolically  enough  : 
which  nevertheless  they  confess  to  be  turned  long  since  into 
miserable  barrenness ;  but  are  dim-sighted  as  to  the  true 
cause  of  it. 

TheyS  treat  of  this  matter,  and  various  stories  are  produced, 
wliicli  you  may  see :  we  will  only  mention  these  two  : — 

"  R.  Jochanan  said,  The  worst  fruit  which  we  eat  in  our 
youth  excelled  the  best  which  we  now  eat  in  our  old  age  : 
for  in  his  days  the  world  was  changed. 

"R.  Ohaijah  BarBa  said  r.''':'!"!^^  Mi^D  The  Arbelite  bushel 
formerly  yielded  a  bushel  of  flour,  a  bushel  of  meal,  a  bushel 
of  bran,  and  a  bushel  of  coarse  bran,  and  a  bushel  of  coarser 
bran  yet,  and  a  bushel  of  the  coarsest  bran  also  :  but  now  one 
bushel  scarcely  comes  from  one  bushel." 

Ver.  13:  BAcTToi^res  ov  ^kinovai,  &c.  They  seeing  see  not.^ 
Hci'e  you  may  observe  this  people  to  have  been  given  up  to  a 
reprobate  mind,  and  a  spirit  of  deep  sleep,  now  a  great  while 

'^  Cap.  2.  ^  Peah,  cap.  2.  ^  Kilaim,  c.  3. 

f  Kilaim,  c.  4.  s  Hieros.  Peah,  fol.  20.  i,  2. 


Ch.  xiii.  25,32.]     Ejcercitations  upo7i  St.  MattJieio.  9A5 

before  the  death  of  Christ.  Which  being  observed,  the  sense 
of  the  apostle  will  more  easily  appear,  Rom.  xi.  8  ;  where  these 
very  words  are  repeated.  If  you  there  state  aright  the  rejec- 
tion of  that  people,  you  will  understand  more  clearly  the  apo- 
stle concerning  their  call,  which  is  there  handled.  Pharisaism 
and  the  sottishness  of  traditions  had,  now  a  good  while  ago, 
thrown  them  into  blindness,  stupidity,  and  hardness  of  heart ; 
and  that  for  some  ages  before  Christ  was  born :  but  when  the 
gospel  came,  the  Lord  had  his  gleanings  among  them,  and 
there  were  some  that  believed,  and  unto  whom  the  participa- 
tion of  the  promises  was  granted  :  concerning  them  the  apostle 
speaks  in  that  chapter :  see  ver.  5,  'Ev  tm  vvv  Katpo)  Aei/x/Aa  Kar 
€K\oyriv,  &c.  At  this  present  time  there  is  a  remnant  ac- 
cording  to  election^''  &c.,  which  we  have  observed  before  at 
chap.  iii.  ver.  7. 

Ver.  25 :  ZiCdina'  Tares.]  p3")t  Zunin,  in  Talmudic  language, 
ntn  n^  n^^^^  ]r«  \'T(T\^  D^t^nn  Wheat^-^  and  \^T\\' Zunin' 
are  not  seeds  of  different  kiiids.  Where  the  Gloss  is  this  ;  "  pDIt 
is  a  kind  of  wheat,  which  is  changed  in  the  earth,  both  as  to 
its  form,  and  to  its  nature."  By  the  best  Lexicographers  it 
is  rendered  zizania,  in  Latin. 

Soi  that  that  field,  in  this  parable,  was  sown  by  the  lord 
with  good  wheat ;  by  the  enemy,  with  bad  and  degenerate 
wheat ;  but  all  of  it  was  sown  with  wheat,  one  or  the  other. 
These  words  do  not  so  barely  mean  good  and  bad  men,  as 
good  and  bad  Christians ;  both  distinguished  from  other  men, 
namely,  from  heathens,  as  wheat  is  distinguished  from  other 
seeds :  but  they  are  distinguished  also  among  themselves,  as 
good  wheat  is  distinguished  from  that  which  is  degenerate. 
So  chap.  XXV,  all  those  ten  women,  expecting  the  bride- 
groom, are  virgins;  but  are  distinguished  into  wise  and 
foolish. 

Ver.  32  :  *0  ixiKporepov  [xiv  ^art  iravTcov  tS>v  airepixdroiv,  tfec. 
Which,  indeed,  is  the  least  of  all  seeds,  ^c.\  Hence  it  is  passed 
into  a  common  proverb,  7"T"^n  i^')"!^  According  to  the  quantity 
of  a  grain  of  mustard:  and  7n"in  HS'tDi  According  to  the 
quantity  of  a  little  drop  of  mustard,  very  frequently'^  used  by 

■>  Kilaitn,  cap.  i.  hal.  1 .         >  English  folio  edition,  vol.  ii.  p.  195. 
^  Leusden's  edition,  vol.  ii.  p.  328. 


216  Hebrew  and  Talmudical       [Oh.  xiii.  33,  52. 

the  Rabbins,  when  they  would  express  the  smallest  thing,  or 
the  most  diminutive  quantity. 

Meitoy  tS>v  Kaxavoiv  kari  Is  the  greatest  among  herhs.~\ 
"  There"  was  a  stalk  of  mustard  in  Siehin,  from  which  sprang 
out  three  boughs  :  of  which,  one  was  broke  off,  and  covered 
the  tent  of  a  potter^  and  produced  three  cabes  of  mustard. 
R.  Simeon  Ben  Chalaphta  said,  A  stalk  of  mustard  was  in  my 
field,  into  which  I  was  wont  to  climb,  as  men  are  wont  to 
climb  into  a  fig-tree." 

Ver.  'J,^  :  Ets  aXevpov  o-dra  rpia-  In  three  (sata)  measures  of 
meal.]  That  is,  in  an  ephah  of  meal.  Exod.  xvi.  36  ;  "  Now  an 
omer  is  the  tenth  part  of  an  ejyhah."  The  Chaldee  reads, 
]"'t^D  n^n::  t^lOy  p  in  The  tenth  pan  of  three  sata.  The 
LXX  reads,  AeKarov  tG>v  rprnv  ixirpav.  The  tenth  part  of  three 
measures.  And  Ruth  ii.  1 7,  "  It  was  as  an  ephah  of  barley.^' 
Where  the  Targum  reads,  "{""ni^D  ]'*i^D  nbil^  As  it  icere 
three  sata  of  harley. 

"A'"  seah  contains  a  double  hin,  six  cabes,  twenty-four 
login.,  a  hundred  and  forty-four  eggs'' 

Ver.  52  :  'EK/3aAAet  Ik  tov  Orjaavpov  avrov  Kaiva  koI  iraXatd' 
Bringeth  forth  out  of  his  treasury  things  new  and  old.l  These 
words  are  spoken  according  to  the  dialect  of  the  schools,  where 
the  question  was  not  seldom  started,  What  wine,  what  corn, 
or  fruits  were  to  be  used  in  the  holy  things,  and  in  some  rites, 
new  or  more  old ;  namely,  of  the  present  year,  or  the  years  past 
{1^"^  1^^  \Z?"7n] .  But  now,  a  thrifty  man,  provident  of  his  own 
affairs,  was  stored  both  with  the  one  and  the  other,  prepared 
for  either,  which  should  be  required.  So  it  becomes  a  scribe 
of  the  gospel  to  have  all  things  in  readiness,  to  bring  forth 
according  to  the  condition  and  nature  of  the  thing,  of  the 
place,  and  of  the  hearers.  "  Do  ye  understand  all  these  things 
(saith  Christ),  both  the  things  which  I  have  said,  and  why  I 
have  said  them  ?  So  a  scribe  of  the  gospel  ought  to  bring 
forth,"  &c. 

'  Hieros.  Peah,  fol.  20.  2. 
■"  Al])lies.  in  Pesach.  cap.  5.  Kimchi  in  Miclol. 


Ch.  xiv.  2,  &c.]       Exercitatlons  upon  St.  Matthew.  217 

CHAP.  XIV." 

Vkh.  2  :  02ros-  ^rrriv  'ladvvrjs,  &c.  This  is  John,  c^c]  Was 
not  Herod  of  the  Sadducean  faith  ?  For  that  which  is  said  by 
ISfatthew,  "  Beware  of  the  leaven  of  the  Pharisees  and  Saddu- 
eees,""  chap.  xvi.  6,  is  rendered  by  Mark,  "  Beware  of  the  leaven 
of  the  Pharisees,  and  of  the  leaven  of  Herod,"  chap.  viii.  15 ; 
that  is,  '  of  their  doctrine.' 

If,  therefore,  Herod  embraced  the  doctrine  of  the  Saddu- 
eees,  his  words,  "  This  is  John  the  Baptist,  he  is  risen  from 
the  dead,"  seem  to  be  extorted  from  his  conscience,  pricked 
with  the  sting  of  horror  and  guilt,  as  though  the  image  and 
ghost  of  the  Baptist,  but  newly  butchered  by  him,  were 
before  his  eyes :  so  that  his  mind  is  under  horror ;  and 
forgetting  his  Sadduceism,  groaning  and  trembling,  he  ac- 
knowledgeth  the  resurrection  of  the  dead,  whether  he  will 
or  no. 

Or  let  it  be  supposed,  that  with  the  Pharisees  he  owned 
the  resurrection  of  the  dead ;  yet  certainly  it  was  unusual  for 
them  that  confessed  it  to  dream  of  the  resurrection  of  one 
that  was  but  newly  dead :  they  expected  there  should  be  a 
resurrection  of  the  dead  hereafter  :  but  this,  which  Herod 
speaks,  believes,  and  suspects,  is  a  great  way  distant  from 
that  doctrine,  and  seems,  indeed,  to  have  proceeded  from  a 
conscience  touched  from  above. 

Ver.  4 :  Ovk  €^€(ttl  aot,  '^yeiv  avTriv  It  is  not  laioful  for  thee 
to  have  her.]  "  There °  are  thirty-six  cuttings  off  in  the  law  :" 
that  is,  sinners  who  deserve  cutting  off.  And  among  the  rest, 
ITli^  (It^b^  h^  HUn  he  that  lies  with  his  brother's  ivife. 
Philip  P  was  now  alive,  and  lived  to  the  twentieth  year  of 
Tiberius. 

Ver.  6  :  Tev^aucv  8c  ayoixivtitv  tov  ^Hpcabov  And  when  Herod's 
birthday  was  l:ept.]  The  Jewish  schools  esteem  the  keeping  of 
bii^thdgi/s  a  part  of  idolatrous  worship  :  perhaps  they  would 
pronounce  more  favourably  and  flatteringly  of  thine,  0  tetrarch, 
because  thine. 

These '1  are  the  times  of  idolaters:    ^5137p  the  Kalends; 

"  English  folio  edition,  vol.  ii.  ]i.  i'  Joseph.  Antic],  lib.  iS.  cap.  6. 

196.  [.Kviii.  4.  6.] 

o  Chciithuth,  cap.  1.  luil.  i.  'i  Avodah  Zarali,  cap.  1.  hal.3. 


218  Hebrew  and  Talmudical  [Ch.  xiv.  7. 

b^llilt^D  the  Saturnalia;  D'^DlOlp  /cpaT?jcrets  [that  is,  when 
they  first  took  upon  them  the  empire]  ;  D'^iT'^  v^  b^'^D^i^l 
and  the  yevicria,  the  birthday  of  the  kingdom ;  TWhT\  DVI 
a7id  the  day  of  a  man's  birth.''^  While  they  distinguish  yevi- 
(Tia  and  a  birthday,  they  understand  the  beginning  of  that 
kingdom  :  of  which  distinction  the  Gemarists  have  many 
disputes. 

'Q^pyjicraTo  rj  OuyaTr^p,  &c.  The  daughter  of  Herodias  danced.'] 
Not  so  much  out  of  Hghtness,  as  according  to  the  custom  of 
the  nation,  namely,  to  express  joy  and  to  celebrate  the  day. 
The  Jews  were  wont  in  their  public  and  more  than  ordinary 
rejoicings,  and  also  in  some  of  their  holy  festivals,  to  express 
their  cheerfulness  by  leaping  and  dancing.  Omitting  the  ex- 
amples which  occur  in  the  holy  Bible,  it  is  reported  by  the 
Fathers  of  the  Traditions,  that  the  chief  part  of  the  mirth  in 
the  feast  of  Tabernacles  consisted  in  such  kind  of  dancing : 
the  chief  men,  the  aged,  and  the  most  religious,  dancing  in 
the  Court  of  the  Women ;  and  by  how  much  the  more  vehe- 
mently they  did  it,  so  much  the  more  commendable  it  was. 
The"^  gesture,  therefore,  or  motion  of  the  girl  that  danced 
took  not  so  much  with  Herod,  as  her  mind  and  affection  : 
namely,  because  hereby  she  shewed  honour  towards  h's  birth- 
day*, and  love  and  respect  towards  him,  and  joy  for  his  life 
and  health :  from  whom,  indeed,  Herod  had  little  deserved 
such  things,  since  he  had  deprived  her  father  Philip  of  his 
wife,  and  defiled  her  mother  with  unlawful  wedlock  and  con- 
tinual incest. 

Ver.  7*:  Me^'  opKov  wixoXoyqaev  avTrj,  &c.  He  promised  her 
loith  an  oath,  (§-c.]  This  kind  of  oath  is  called  by  the  Tal- 
mudists  ^"IDl  nVlltZ?  «  rash  oath :  concerning  which  see 
Maimonides^,  and  the  Talmudic  tract  under  that  title.  If 
the  form  of  the  oath  were  "by  his  head,"  which''  was  very 
usual,  the  request  of  the  maid  very  fitly,  though  very  un- 
justly, answered  to  the  promise  of  the  king ;  as  if  she  should 
say,  '  You  swore  by  your  head  that  you  would  give  me  what- 
soever I  shall  ask  ;  give  me,  then,  the  head  of  John  Baptist.' 

Ver.  10  :    'ATreKe^aAto-e   tov   'liaavvqv    He  beheaded  John.~\ 

f  Sotah,  cap.  5.  "   In  mmtl»  cap.  i. 

s  Leusden's  edition,  vol.  ii.  p.  339.         *  Sanhedr.  c.  3.  hal,  2. 
I  Englishfolio  edit.,  vol.  ii.  p.  197. 


Ch.  xiv.  13.]       Exercitations  upon  St.  Matthew.  219 

Josephas  relates  that  John  was  imprisoned  by  Herod  in 
Machrerus :  'Tiro-^Cq  tj)  'Hpcobov  Stcrjutos  els  top  Ma-x^aipovvra 
TTe^c^^ets*  Throughy  the  suspicion  of  Herod  he  icas  sent  prisoner 
to  Machesrus.  Now  Maehserus  was  the  utmost  bounds  of 
Perea^:  and  Perea  was  within  Herod's  jurisdiction^.  But 
now  if  John  lay  prisoner  there,  when  the  decree  went  out 
against  his  hfe,  the  executioner  must  have  gone  a  long  jour- 
ney, and  which  could  scarcely  be  performed  in  two  days  from 
Tiberias,  where  the  tyrant's  court  was,  to  execute  that  bloody 
command.  So  that  that  horrid  dish,  the  head  of  the  vene- 
rable prophet,  could  not  be  presented  to  the  maid  but  some 
days  after  the  celebration  of  his  birthday. 

The  time  of  his  beheading  we  find  out  by  those  words  of 
the  evangelist  John^^,  "  but  now  the  Passover  was  nigh,"  by 
reasoning  after  this  manner :  It  may  be  concluded,  without 
all  controversy,  that  the  disciples,  as  soon  as  they  heard  of 
the  death  of  their  master,  and  buried  him,  betook  them- 
selves to  Christ,  relating  his  slaughter,  and  giving  him  cau- 
tion by  that  example  to  take  care  of  his  own  safety.  He 
hearing  of  it  passeth  over  into  the  desert  of  Bethsaida,  and 
there  he  miraculously  feeds  five  thousand  men,  when  the 
Passover  was  now  at  hand,  as  John  relates,  mentioning  that 
story  with  the  rest  of  the  evangelists.  Therefore  we  suppose 
the  beheading  of  the  Baptist  was  a  little  before  the  Passover, 
when  he  had  now  been  in  durance  half  a  year,  as  he  had 
freely  preached  by  the  space  of  half  a  year  before  his  impri- 
sonment. 

Ver.  13  :  ' Avex^^PV^^^  CKcWev  ev  ttAoio)  els  epi)ixov  tottov, 
&c.  Be  departed  thence  hy  ship  into  a  desert  place.,  ^c]  That 
is,  from  Capernaum^  into  the  desert  of  Bethsaida,  which  is 
rendered  by  John^',  ' k-nrjkdev  irepav  ryjs  Oakdaa-qs,  He  ivent 
over  the  sea.  Which  is  to  be  understood  properly,  namely, 
from  Galilee  into  Perea.  The  chorographical  maps  have 
placed  13ethsaida  in  Galilee,  on  the  same  coast  on  which 
Capernaum  is  also  :  so  also  commentators  feign  to  themselves 
a  bay  of  the  sea  only  coming  between  these  two  cities,  which 

y  Antiq.  lib.  xviii.  cap.  7.  [xviii.         ^  Id.  de  Bell.  lib.  ii.  caj).  9.  [ii, 

5.  2.]  6.  3.] 

^  Id.  de  Bell,  lib.  iii.  cap.  4.  [iii.         •'  Chap.  vi.  4.      '^  Luke  ix.  10. 
3.  3.]  ^  John  vi.  I. 


220  Hebrew  and  Talmudical  [Ch.  xiv.  17. 

was  our  opinion  once  also  with  them  :  but  at  last  we  learned 
of  Josephus,  that  Bethsaida  was  h  rfj  avco  ravXavLnKrj,  in  the 
tipper  Gaulanitis,  (which  we  observe  elsewhere,)  on  the  east 
coast  of  the  sea  of  Gennesaret  in  Perea. 

'i\KoXovOr](Tav  avrCd  Tte^iy  Tliey  followed  Mm  on  foot ?\  From 
hence  interpreters  argue  that  Capernaum  and  Bethsaida  lay 
not  on  different  shores  of  the  sea,  but  on  the  same  :  for  how 
else,  say  they,  could  the  multitude  follow  him  afoot?  Very 
well,  say  I,  passing  Jordan  near  Tiberias,  whose  situation  I 
have  elsewhere  shewn  to  be  at  the  efflux  of  Jordan  out  of  the 
sea  of  Galilee.  They  followed  him  afoot  ano  rSiv  iroXecov, 
from  the  cities,  saith  our  evangelist  :  now  there  were  cities  of 
some  note  very  near  Capernaum,  Tarichea  on  one  side,  Tibe- 
rias on  the  other.  Let  it  be  granted  that  the  multitude 
travelled  out  of  these  cities  after  Christ ;  the  way  by  which 
they  went  afoot  was  at  the  bridge  of  Jordan  in  Chammath : 
that  place  was  distant  a  mile  or  something  less  from  Tiberias, 
and  from  Capernaum  three  miles  or  thereabouts.  Passing 
Jordan,  they  went  along  by  the  coast  of  Magdala ;  and,  after 
that,  through  the  country  of  Hippo  :  now  Magdala  was  dis- 
tant one  mile  from  Jordan,  Hippo  two ;  and  after  Hippo 
was  Bethsaida,  at  the  east  shore  of  the  sea ;  and  after  Beth- 
saida was  a  bay  of  the  sea,  thrusting  out  itself  somewhat  into 
the  land  ;  and  from  thence  was  the  desert  of  Bethsaida. 
When,  therefore^,  they  returned  back  from  thence,  he  com- 
mands his  disciples  to  get  into  a  ship,  and  to  go  to  Bethsaida, 
while  he  sent  the  multitude  away,  Vvhence  he  would  afterward 
follow  them  on  foot,  and  would  sail  with  them  thence  to 
Capernaum. 

Ver.  17  :  Auo  IxOvas'  Twofshes.]  What  kind  oi  fish  they 
were  we  do  not  determine.  That  they  were  brought  hither 
by  a  boy  to  be  sold,  together  with  the  five  loaves,  we  may 
gather  from  John,  chap.  vi.  9.  The  Talmudists  discourse 
very  much  of  IT'T'Q  salt  fish.  I  render  the  word  ^alt  Jish, 
upon  the  credit  of  the  Aruch  :  he  citing  this  tradition  out  of 
Beracothf,  H^Sq  I^^dS  IS^^nn  ''Do  they  set  before  him  first 
something  salt,  and  with  it  a  morsel  ?  He  blesseths  over  the 
salt  meat,  and  omits  [the  blessing]  over  the  morsel,  because 

c  English  folio  edition,  vol.  ii.  p.  198.  '  Cap.  6. 

s  Lensdcii's  edition,  vol.  ii.  p,  330. 


Ch.  xiv.  20,  &c.]  Exercitations  upon  St.  Matthew.  221 

the  morsel  is,  as  it  were,  an  appendix  to  it.  n'^7^  The  salt 
meat,  saith  he,  is  to  be  understood  of  fish,  as  the  tradition 
teaclieth,  that  he  that  vows  abstinence  from  salt  things  is 
restrained  from  nothing  but  from  salt  fish/'  Whether  these 
were  saltfsh,  it  were  a  ridiculous  matter  to  attempt  to  deter- 
mine ;  but  if  they  were,  the  manner  of  blessing  which  Christ 
used  is  worthy  to  be  compared  with  that  which  the  tradition 
now  alleged  commands. 

Ver.  20  :  Kat  €cf)ayov  irdvTes,  koI  k^opradOricrav'  And  tliey  did 
all  eat.,  and  were  filled.^  So  m^i^D  eating,  or  a  repast  after 
food,  is  defined  by  the  Talmudists ;  namely,  "  When  they  eat 
their  fill.  VxaM\^  saith,  n^'t^  vh^  PQ  ]^^^U:  mii^D  h'2 
TTT\VO  All  eating,  where  salt  is  not,  is  not  eating."  The  Aruch 
citing  these  words,  for  IIT'Q  salt,  reads  H'^t'^  something  sea- 
soned, and  adds,  "  It  is  no  eating,  because  they  are  not  filled." 

Ver.  22  :  Kat  evOeais  ipoyKacri  tovs  jjLaOqras,  &5G.  And  im- 
mediately he  compelled  his  disciples,  4"c.]  The  reason  of  this 
compulson  is  given  by  St.  John ',  namely,  because  the  people 
seeing  the  miracle  were  ambitious  to  make  him  a  king  :  per- 
haps that  the  disciples  might  not  conspire  to  do  the  same, 
who  as  yet  dreamed  too  much  of  the  temporal  and  earthly 
kingdom  of  the  ]\Iessias. 

Ver.  23  :  '0\/rtas  8e  yerojuei-rjs*  When  the  evening  teas  come.] 
So  ver.  15,  but  in  another  sense  :  for  that  denotes  the  late- 
ness of  the  day  ;  this,  the  lateness  of  the  night.  So  l"^i^ 
evening,  in  the  Talmudists,  signifies  not  only  the  declining 
part  of  the  day,  but  the  night  also :  "  from  ^  what  time  do 
they  recite  the  phylacteries  Jl^l'^yi  in  the  evening?  From 
the  time  when  the  priests  go  in  to  eat  their  Truma,  even 
to  the  end  of  the  first  watch,  as  R.  Eliezer  saith ;  but,  as  the 
wise  men  say,  unto  midnight ;  yea,  as  Rabban  Gamaliel 
saith,  even  to  the  rising  of  the  pillar  of  the  morning."  Where 
the  Gloss  is,  n^'^T'l  ri*'!l"*i^l  in  the  evening,  that  is,  in  the 
night. 

Ver.  25  :  Terapr?/  8e  cfivXaKij  tt/s  vvktos'  In  the  fourth  loatch 
of  the  7iight.']  That  is,  after  cock  crowing  :  the  Jews  acknow- 
ledge only  three  watches  of  the  night,  for  this  with  them  was 
the  third  ;    rh^h  ^U}  ^PT  '^'h'Q^  n^"l^ll}«  The  watch  is  the 

h  In  Bab.  Berac.  fol.  44.  i.  '  Chap.  vi.  15. 

^  Berac.  cap.  i.  hal.  i. 


222  Hebrew  and  Talmudical  [Ch.  xv.  2. 

third  part  of  the  night.  Thus  the  Gloss  upon  the  place  now 
cited.  See  also  the  Hebrew  commentators  upon  Judg.  vii.  1 9. 
Not  that  they  divided  not  the  night  into  four  parts,  but  that 
they  esteemed  the  fourth  part,  or  the  watch,  not  so  much  for 
the  night  as  for  the  morning.  So  Mark  xiii.  ^^,  that  space 
after  cockcrowing  is  called  Trpcoi,  the  morning.  See  also 
Exod.  xiv.  24.  There  were,  therefore,  in  truth,  four  watches 
of  the  night,  but  only  three  of  deep  night.  When,  therefore, 
it  is  said  that  Gideon  set  upon  the  Midianitcs  in  the  "  middle 
watch  of  the  night,'"  Judg.  vii.  19,  it  is  to  be  understood  of 
that  watch  which  was  indeed  the  second  of  the  whole  night, 
but  the  middle  watch  of  the  deep  night :  namely,  from  the 
ending  of  the  first  watch  to  midnight. 

CHAP.  XV.i 

Ver.  2  :  Ylapa^aivovcn  ti]v  irapahocnv  t&v  Trpecr/Surepcoy ;  Wh^ 
do  they  transgress  the  tradition  of  the  elders  ?]  How  great  a 
value  they  set  upon  their  traditions,  even  above  the  word  of 
God,  appears  sufficiently  from  this  very  place,  ver.  6.  Out  of 
infinite  examples  which  we  meet  with  in  their  writings,  we 
will  produce  one  place  only;  mm  D'^^lD^lD  '•'111  D^l^in 
min  The^  icords  of  the  scribes  are  lovely  above  the  words  of 
the  law  :  for  the  words  of  the  law  are  weighty  and  light ;  but 
the  words  of  the  scribes  are  all  weighty." 

"  He  that  shall  say,  '  There  are  no  phylacteries,  trans- 
gressing the  words  of  the  law,'  is  not  guilty  ;  but  he  that  shall 
say,  '  There  are  five  Totaphoth,  adding  to  the  words  of  the 
scribes,"'  he  is  guilty." 

:  D^^'^n^  •'■llin  D^:p^  "^m-r  D^lir^n  "  The  imrds  mpecrfiv- 
T€p<av  of  the  ciders  are  weightier  than  the  words  of  the  pro- 
phets.'''' 

"  A  prophet  and  Trpecr^vTepos  an  elder,  to  what  are  they 
likened  ?  To  a  king  sending  two  of  his  servants  into  a  pro- 
vince. Of  one  he  writes  thus,  '  Unless  he  shew  you  my  seal, 
believe  him  not :'  of  the  other  thus,  '  Although  he  shews  you 
not  my  seal,  yet  believe  him.'  Thus  it  is  written  of  the  pro- 
phet, '  He  shall  shew  thee  a  sign  or  a  miracle ;'  but  of  the 
elders  .thus,  '  According  to  the  law  which  they  shall  teach 
thee,'"  &c.     But  enough  of  blasphemies. 

'  English  folio  edit.,  vol.  ii.  p.  199.  "^  Hieros.  Berar.  fol.  3.  2. 


Ch.  XV.  2.]  Exercitations  upon  St.  Matthew.  223 

Ov  yap  viTTTovTai  ras  xeipas  avT&v,  &c.  I^or  tliey  wash  not 
their  hands.,  &c.]  The"  undervaluing  of  the  washing  of  hands 
is  said  to  be  among  those  things  for  which  the  Sanhedrim 
excommunicates :  and  therefore  that  R.  Eleazar  Ben  Hazar 
was  excommunicated  by  it,  D'^1''  n7*'I031Il  p'^'p^'^  because  he 
undervalued  the  tcashing  of  hands  ;  and  that  when  he  was 
dead,  by  the  command  of  the  Sanhedrim,  a  great  stone  was 
laid  upon  his  bier.  "  Whence  you  may  learn  (say  they)  that 
the  Sanhedrim  stones  the  very  coffin  of  every  excommunicate « 
person  that  dies  in  his  excommunication." 

It  would  require  a  just  volume,  and  not  a  short  commen- 
tary, or  a  running  pen,  to  lay  open  this  mystery  of  Phari- 
saism concerning  washing  of  hands,  and  to  discover  it  in  all 
its  niceties  :  let  us  gather  these  few  passages  out  of  infinite 
numbers  : 

I.  D^i^D^ID  ^"imn  ]nS^nt:)T  lD^*"  rh'V:i1  Thev  washing  of 
hands  and  the  plunging  of  them  is  appointed  hy  the  loords  of  the 
scribes :  but  by  whom,  and  when,  it  is  doubted.  Some  ascribe 
the  institution  of  this  rite  to  Hillel  and  Shammai,  others  carry 
it  back  to  ages  before  them :  "  Hillel  ^  and  Shammai  decreed 
concerning  the  washing  of  hands.  R.  Josi  Ben  Rabbi  Bon,  in 
the  name  of  R.  Levi,  saith,  '  That  tradition  was  given  before, 
but  they  had  forgotten  it :'  these  second  stand  forth,  and  ap- 
point according  to  the  mind  of  the  former." 

II.  "  Although  •■  it  was  permitted  to  eat  unclean  meats, 
and  to  drink  unclean  drinks,  yet  the  ancient  religious  eat 
their  common  food  in  cleanness,  and  took  care  to  avoid  un- 
cleanness  all  their  days ;  and  they  were  called  Pharisees. 
And  this  is  a  matter  of  the  highest  sanctity,  and  the  way  of 
the  highest  religion  ;  namely,  that  a  man  separate  himself, 
and  go  aside  from  the  vulgar,  and  that  he  neither  touch 
them,  nor  eat  nor  drink  with  them :  for  such  separation 
conducetli  to  the  purity  of  the  body  from  evil  works,"  &c. 
Hence  that  definition  of  a  Pharisee  which  we  have  produced 
before,  niHt^jn  p^lH  \'h^^^  ]"^L^11Q  The  Pharisees  eat  their 
common  food  in  cleanness  :  and  the  Pharisaical  ladder  of 
heaven,  "  Whosoever  *  hath  his  seat  in  the   land  of  Israel, 

n  In  Bab.  Berac.  fol.  46.  2.  1  Hieros.  Schab.  fol.  3.  4. 

o  Leusden's  edition,  \o\.n.  p.  331.         '"  Maimon.  in  p"!?31W  nt*D1t3. 
P  Maimon.  in  Mikvaoth,  cap.  11.  s  Hieros.  in  the  place  above. 


224  Hebrew  and  Talmudical  [Oh.  xv.  2. 

and  eateth  his  common  food  in  cleanness,  and  speaks  the 
holy  language,  and  recites  his  phylacteries  morning  and 
evening,  let  him  be  confident  that  he  shall  obtain  the  life  of 
the  world  to  come." 

III.  Here  that  distinction  is  to  be  observed  between 
m^lD^^  rrh:^^72  forbidden  meats,  and  ]'^^r2^^  \'h^^iii  unclean 
meats.  Of  both  jSlaimonides  wrote  a  proper  tract.  For- 
bidden meats,  such  as  fat,  blood,  creatures  unlawful  to  be 
eaten  (Levit.  ii.),  wei"e  by  no  means  to  be  eaten :  but  meats, 
unclean  in  themselves,  were  lawful  indeed  to  be  eaten,  but 

.  contracted  some  uncleanness  elsewhere :  it  was  lawful  to  eat 
them,  and  it  was  not  lawful ;  or,  to  speak  as  the  thing  indeed 
is,  they  might  eat  them  by  the  law  of  God,  but  by  the  canons 
of  Pharisaism  they  might  not. 

IV.  The  distinction  also  between  ^721^  unclean,  and  "»100 
profane  or  polluted,  is  to  be  observed.  Rambara,  in  his  pre- 
face to  Toharoth,  declares  it. 

in^lt  ^72::^'^  «btl?  ^2^:iV  h^DZ  Profane  or  polluted  denotes 
this,  that  it  does  not  pollute  another  beside  itself.  For  every 
thing  which  uncleanness  invades  so  that  it  becomes  unclean, 
but  renders  not  another  thing  unclean,  is  called  7105  pro- 
fane.  And  hence  it  is  said  of  every  one  that*  eats  unclean 
meats,  or  drinks  unclean  drinks,  IH^'^'I^  ilbDDi  that  his  body 
is  2>olluted :  but  he  pollutes  not  another.  Note  that,  "  the 
body  of  the  eater  is  polluted  by  unclean  meats."  To  which 
you  may  add  that  which  follows  in  the  same  Maimonides,  in 
the  place  before  alleged  :  "  Separation  from  the  common 
people,  &;c.,  conduces  to  the  purity  of  the  body  from  evil 
works ;  the  purity  of  the  body  conduceth  to  the  sanctity  of 
the  soul  from  evil  affections ;  the  sanctity  of  the  soul  con- 
duces unto  likeness  to  God,  as  it  is  said,  '  And  ye  shall  be 
sanctified,  and  ye  shall  be  holy,  because  I,  the  Lord  that 
sanctify  you,  am  holy.'  "  Hence  you  may  more  clearly  per- 
ceive the  force  of  Christ's  confutation,  which  we  have  ver. 
ly — 20. 

V.  They  thought  that  clean  food  was  polluted  by  unclean 
hands,  and  that  the  hands  were  polluted  by  unclean  meats. 
You  would  wonder  at  this  tradition  :   "  Unclean  "  meats  and 

*  English  folio  edit.,  vol.  ii.  p.  200.        "  Rambam  in  the  place  before. 


Ch.  XV.  2.]  Exercitations  upon  tit. Blatikew.  225 

unclean  drinks  do  not  defile  a  man  if  he  touch  them  not, 
but  if  he  touch  them  with  his  hands,  then  his  hands  become 
unclean  ;  if  he  handle  them  with  both  hands,  both  hands  are 
defiled ;  if  he  touch  them  with  one  hand  only,  one  hand  only 
is  defiled." 

VL  This  care,  therefore,  laid  upon  the  Pharisee  sect,  that 
meats  should  be  set  on  free,  as  much  as  might  be,  from  all 
uncleanness  :  but  especially  since  they  could  not  always  be 
secure  of  this,  that  they  might  be  secure  that  the  meats  were 
not  rendered  unclean  by  their  hands.  Hence  were  the  wash- 
ings of  them  not  only  when  they  knew  them  to  be  unclean, 
but  also  when  they  knew  it  not. 

Rambam  in  the  preface  to  the  tract  D"^"!"^  of  hands,  hath 
these  words ;  "  If  the  hands  are  unclean  by  any  uncleanness, 
which  renders  them  unclean ;  or  if  it  be  hid  from  a  man,  and 
he  knows  not  that  he  is  polluted ;  yet  he  is  bound  to  wash  his 
hands  in  order  to  eating  his  common  food,"  &c. 

VII.  To  these  most  rigid  canons  they  added  also  bugbears 
and  ghosts  to  affright  them. 

:  nin  ^^rQ^^d  t^nS'^D  /^^  was  the  business  of  Shibta. 
Where  the  Gloss  is,  "  Shibta  was  one  of  the  demons  who 
hurt  them  that  wash  not  their  hands  before  meat."  The 
Aruch  writes  thus,  "  Shibta  is  an  evil  spirit  which  sits  upon 
men's  hands  in  the  night :  and  if  any  touch  his  food  with 
unwashen  hands,  that  spirit  sits  upon  that  food,  and  there  is 
danger  from  it." 

Let  these  things  suffice  as  we  pass  along  :  it  would  be  in- 
finite to  pursue  all  that  is  said  of  this  rite  and  superstition. 
Of  the  quantity  of  water  sufficient  for  this  washing ;  of  the 
washing  of  the  hands,  and  of  the  plunging  of  them  ;  of  the 
first  and  second  water  ;  of  the  manner  of  washing ;  of  the 
time ;  of  the  order,  when  the  number  of  those  that  sat  down 
to  meat  exceeded  five,  or  did  not  exceed  ;  and  other  such 
like  niceties :  read,  if  you  have  leisure,  and  if  the  toil  and 
nauseousness  of  it  do  not  offend  you,  the  Talmudic  tract 
D'*'!^  of  hands,  Maimonides  upon  the  tract  Jllt^llp?^  lavers, 
and  Babyl.  Beracoth^ :  and  this  article,  indeed,  is  inserted 
through  the  whole  volume  entitled  rillHtD  cleamiess.     Let 

^  Bab.  Taanith,  fol.  20.  2.  v  Fol.  46.  2,  &c. 

I.Klin  TOOT,   vol..  II.  Q 


226  Hehreio  and  Talmudical  [Ch.  xv.  5. 

this  discourse  be  ended  with  this  canon ;  "  For  z  a  cake,  and 
for  the  washing  of  hands,  let  a  man  walk  as  far  as  four 
miles." 

Yer.  5  :  Awpoi-,  o  kav  i^  ejuoC  o}(j)€\rj9i]s,  &c.  It  is  a  gift  by 
whatsoever  thou  mightest  he  profited  by  me^  &c.]  I.  Beside  the  law 
alleged  by  Christ,  "  Honour  thy  father  and  thy  mother,"  &c., 
they  acknowledge  this  also  for  law,  np^?01  Vnt^  h^'im:^  p 

rhT<\  v-[^  v:d  ^ryya\  D''3D?:i"i  b^^r,D  no^ni  tr-iiSr^ 

A^  son  is  bound  to  provide  his  father  meat  and  drink,  to  clothe 
him,  to  cover  him,  to  lead  him  in  and  oiit,  to  icash  his  face^ 
hands,  and  feet.  Yea,  that  ^  goes  higher,  "  A  son  is  bound  to 
nourish  his  father,  yea,  to  beg  for  him."  Therefore  it  is  no 
wonder  if  these  things  which  are  spoken  by  our  Saviour  are 
not  found  verbatim  in  the  Jewish  pandect ;  for  they  are  not 
so  much  alleged  by  him  to  shew  that  it  was  their  direct 
design  to  banish  away  all  reverence  and  love  towards  parents, 
as  to  show  how  wicked  their  traditions  were,  and  into  what 
ungodly  consequences  they  oftentimes  fell.  They  denied  not  di- 
rectly the  nourishment  of  their  parents,  nay,  they  commanded 
it,  they  exhorted  to  it;  but  consequently  by  this  tradition 
they  made  all  void.  They  taught  openly,  indeed,  that  a 
father  was  to  be  made  no  account  of  in  comparison  of  a 
Rabbin  that  taught  them  the  law  c ;  but  they  by  no  means 
openly  asserted  that  parents  were  to  be  neglected  :  yet 
openly  enough  they  did  by  consequence  drawn  from  this 
foolish  and  impious  tradition. 

II.  One  might  readily  comment  upon  this  clause,  h&pov, 
"  it  is  a  gift"  (or,  as  Mark,  Kop^av,  "  it  is  Corhan")  by 
lohatsoever  thou  inightest  be  profited  by  me,  if  we  have  read 
the  Talmudic  tracts  Nedarim  and  Nazir,  where  the  discourse 
is  of  vows  and  oaths  ;  and  the  phrase  which  is  before  us 
speaks  a  vow  or  a  form  of  swearing, 

I.  Vows  were  distinguished  into  two  ranks,  tyipH  ^IID 
vows  of  consecration^  and  nD"'t«^  "'"^ID  voivs  of  obligation,  or 
^prohibition.  A  vow  of  consecration  was  when  any  thing  was 
devoted  to  holy  uses,  namely,  to  the  use  of  the  altar  or  the 
Temple  :  as  when  a  man,  by  a  vow,  would  dedicate  this  or 


z  Hieros.  Challah,  fol.  58.  3.  ''  Hieros.  Kiddushin,  fol.  61.  2,  3. 

a  Tosaphta,in  Kiddushin,  cap.i.  <=  Mainion.  in  Gezelah,  cap.  12. 


Ch.  XV.  5-]  Exer citations  upon  St.  Matthexo.  227 

that  for  sacrifice,  or  to  buy  wood,  salt,  wine,  ha.  for^  the 
altar :  or  fT'^n  pH7  for  the  reparation  of  the  Temple,  &c. 
">1D''i<^  "113  A  vow  of  obligation  or  prohibition  was,  when  a  man 
bound  himself  by  a  vow  from  this  or  that  thing,  which  was 
lawful  in  itself;  as,  that  he  would  not  eat,  that  he  would  not 
put  on,  that  he  would  not  do  this  or  that,  &c. 
•  2.  This  went  for  a  noted  axiom  among  them,  *'*^13*'!D  /3 
D'^llii  D''n"T!3  All^  epithets  of  voivs  are  as  the  vows  themselves. 
They  added  certain  short  forms,  by  which  they  signified  a  vow, 
and  which  carried  with  it  the  force  of  a  vow,  as  if  the  thing 
were  spoken  out  in  a  larger  periphrasis  :  as  for  example,  "^If 
one  should  say  to  his  neighbour,  DD^p  H^lp  Qwlp  Konem., 
Konah,  Kones.,  behold,  these  are  epithets  of  a  thing  devoted 
unto  sacred  uses." 

The  word  D21p  Konem,  Kambam  thus  explains ;  tinptllD 
'^T'i^  ^n^  Let"  it  be  upon  me  as  a  thing  devoted.  So  also  R. 
Nissimii,  «in  tZ^lpH  ptl?^  nn  mip  D]1p  Konem,  Koneh,  are 
words  of  devoting. 

We  produced  before,  at  chap.  v.  33,  some  forms  of  oaths, 
which  were  only  Assertive :  these  under  our  hands  are  Votive 
also.  In  the  place  from  Beracoth  just  now  alleged,  one  saith, 
□^1^^  '':i^  ntlp  J^^niZ?  Di^llO  ^:«U}  p^n  n^lp  Let  the  wine 
be  '  Konem'  which  I  shall  taste.,  for  wine  is  hard  to  the  bowels  : 
that  is,  Let  the  wine  which  I  taste  be  as  devoted  wine  :  as 
though  he  had  said,  I  vow  that  I  will  not  taste  wine.  "  To 
which  others  answered.  Is  not  old  wine  good  for  the  bowels  ? 
Then  he  held  his  peace." 

III.  But  above  all  such  like  forms  of  vowing,  the  word 
]l"lp  Kopl3av,  Corban,  was  plainest  of  all ;  which  openly  speaks 
a  thing  devoted  and  dedicated  to  sacred  use.  And  the  reader 
of  those  tracts  which  we  have  mentioned  shall  observe  these 
forms  frequently  to  occur,  ^7  n^HJ  ''!3t^II'  \^'^P>  ^^^  ^Tip 
y7  'n^'il^  "^it^tl?-  Let  it  be  '  Corban/  whereby  I  am  prof  table  to 
thee ;  and,  Let  it  be  '  Konem,'  whereby  T  am  prof  table  to  thee. 
Which  words  sound  the  very  same  thing,  unless  I  am  very 
much  mistaken,  with  the  words  before  us,  "  Let  it  be  KoplSav, 


^  English  folio  edition,  vol.  ii.  p.         ^  Ibid.  hal.  2. 
201.  e  In  Bab.  Berac.  fol.  51. 

e  Nedarim,  cap.  i.  hal.  i.  ^  In  Nedarim,  cap.  i. 

Q  % 


228  Hebrew  and  Talmudical  [Ch.xv.  5. 

Corhan,  or  h&pov,  a  gift,  by  whatsoever  thou  mayest  be  pro- 
fited by  me." 

Which  words  that  they  may  be  more  clearly  understood, 
and  that  the  plain  and  full  sense  of  the  place  may  be  dis- 
covered, let  these  things  be  considered  : 

First,  That  the  word  hCipov  is  rather  to  be  rendered.  Let  it 
he  a  gift,  than  It  is  a  gift.  For  Konem  and  Corhan,  as  we  have 
noted,  signified  not  UJIpn^  TVH  'It  is'  as  something  devoted,  but 
\Lni^n5  t^n''  'Let  it  he'  as  something  devoted.  And  he,  of  whom 
we  had  mention  before,  who  said,  Ciyil3  ''Dfc^^  pTl  D]"1p 
meant  not.  The  wine  which  I  shall  taste  is  as  something  de- 
voted, but  Let  whatsoever  wine  I  shall  taste  he  as  something 
devoted:  that  is,  To  me  let  all  wine  he  devoted,  and  not  to  he 
tasted. 

Secondly,  This  form  of  speech  ^  HDHD  ^D^tZ;  Jlip  AcSpoi;, 
6  kav  e£  kfiov  oxpfXrjOfjs  A  gift,  hy  lohatsoever  thou  mightest  he  pro- 
fited hy  me,  does  neither  argue,  that  he  who  thus  spake  de- 
voted his  goods  to  sacred  uses,  nor  obliged  him  (according  to 
the  doctrine^  of  the  scribes)  to  devote  them  ;  but  only  re- 
strained him  by  an  obligation  from  that  thing,  for  the  denying 
of  which  he  used  such  a  form ;  that  is,  from  helping  him  by 
his  goods,  to  whom  he  thus  spake.  He  might  help  others 
with  his  wealth,  but  him  he  might  not. 

Thirdly,  The  words  ai'e  bx'ought  in  as  though  they  were 
pronounced  with  indignation ;  as  if,  when  the  needy  father 
required  food  from  his  son,  he  should  answer  in  anger  and 
with  contempt,  Let  it  he  as  a  thing  devoted,  whatsoever  of  mine 
may  profit  thee.  But  now,  things  that  were  devoted  were  not 
to  be  laid  out  upon  common  uses. 

Fourthly,  Christ  not  only  cites  the  law,  '  Honour  thy  father 
and  mother,'  but  adds  this  also,  'O  KaKoKoySiv  -narkpa  r)  [xrirepa, 
He  that  curseth  father  or  another.  But  now  there  was  no  koko- 
Aoyta,  cursing,  here  at  all ;  if  the  son  spoke  truly  and  modestly, 
and  as  the  thing  was,  namely,  that  all  his  estate  was  devoted 
before. 

Fifthly,  Therefore,  although  these  words  should  have  been 
spoken  by  the  son  irreverently,  wrathfully,  and  inhumanly, 
towards  his  father,  yet  such  was  the  folly,  together  with  the 

i  Leusden's  edition,  vol.  2.  p.  333. 


Oh.  XV.  1 1,  &c.]     Exerciiations  upon  St.  Matthew.  229 

impiety,  of  the  traditional  doctrine  in  this  case,  which  pro- 
nounced the  son  so  obliged  by  these  his  words,  that  it  was 
lawful  by  no  means  to  succour  his  needy  father.  He  was  not 
at  all  bound  by  these  words  to  dedicate  his  estate  to  sacred 
uses ;  but  not  to  help  his  father  he  was  inviolably  bound.  0 
excellent  doctrine  and  charity  ! 

Sixthly,  The  words  of  the  verse,  therefore,  may  thus  be 
rendered,  without  any  addition  put  between,  which  many  in- 
terpreters do  :  Whosoever  shall  say  to  his  father  or  mother.  Let 
it  he  a  [devoted]  gift.,  in  ivhatsoever  thou  mayest  he  helped  hy  me : 
then  let  him  not  honour  his  father  and  mother  at  all. 

Ver.  1 1  :  KotvoX  tov  avOpco-nov  Defileth  the  man.'\  Or,  maketh 
him  common ;  so  the  word  71DS  seems  to  be  rendered  in  the 
Pharisaic  idiotism,  as  I  may  so  speak ;  because  they  esteemed 
defiled  men  for  common  and  milgar  men :  on  the  contrary,  a 
religious  man  among  them  is  "ITT'  a  singida,r  man.  In  Acts 
X.  14'^,  Koivov  7)  cLKaOapTov,  common  or  unclean,  seem  to  speak 
the  same  thing  with  ^DtO  1^  7"1DD  among  the  Talmudists. 

Ver.  20  :  'AftTrrots  x^P^^'  ^Vith  unwashen  hands.^  He  saith 
not  with  unclean  hands,  but  unwashen;  because,  as  we  said 
before,  they  were  bound  to  wash,  although  they  were  not  con- 
scious that  their  hands  were  unclean.  In  Mark  it  is  Koumls 
X^paX,  with  common  or  defiled  hands,  Mark  vii.  2  ;  which  seem 
to  be  called  by  the  Talmudists  impure  hands,  merely  because 
not  washed.  Judge  from  that  which  is  said  in  the  tract 
Challah:  "A'  cake  is  owing  out  of  that  dough  which  they 
knead  with  the  juice  of  fruits:  m^niDD  Q^"'!  n^D^^JT 
and  it  is  eaten  with  unclean  hands." 

Ver,  22  :  Tvvt]  XavavaCa'  A  woman  of  Canaan.]  In  Mark  it 
is,  'EWrjvh,  1,vpo(f)oivLaaa  tw  ye'yct,  A  Greek  woman,  a  Syrophm- 
nician  hy  nation,  chap.  vii.  26. 

I.  XavavaCa,  of  Canaan.  It  is  worthy  observing,  that  the 
Holy  Bible,  reckoning  up  Jlltili^  t  the  seven  nations,  which 
were  to  be  destroyed  by  the  Israelites,  names  the  Perizzites, 
who  were  not  at  all  recited  among  the  sons  of  Canaan,  Gen.  x., 
and  the  Oanaanites  as  a  particular  nation,  when  all  the  seven, 
indeed,  were  Canaanites.  See  Deut.  vii.  i,  Josh.  ix.  i,  xi.  3, 
Judg.  iii.  5,  &c. 

^  English  folio  edit.,  vol.  ii.  p.  202.  '  Cap.  2.  hal.  2. 


2S0  Hebrew  and  Talmudical  [Oh.  xv.  26. 

The  reason  of  the  latter  (with  which  our  business  is)  is 
to  be  fetched  thence,  that  Canaan  himself  inhabited  a  pecu- 
liar part  of  that  (northern)  country,  with  his  first-born  sonS;, 
Sidon  and  Heth  :  and  thence  the  name  of  Canaanites  was 
put  upon  that  particular  progeny,  distinguished  from  all  his 
other  sons ;  and  that  country  was  peculiarly  called  by  the 
name  of  '  Canaan/  distinctly  from  all  the  rest  of  the  land 
of  Canaan.  Hence  Jabin,  the  king  of  Hazor,  is  called  the 
*  king  of  (/anaan/  Judg.  iv.  2,  and  the  kings  of  Tyre  and 
Sidon,  if  1  mistake  not,  are  called  '  the  kings  of  the  Hittites,' 
1  Kings  X.  29, 

II.  'EXK-qvh,  'S.vpocjioU'UTa-a'  A  Greek  woman,  a  Syropliceni- 
cian.]  Although  Judea,  and  almost  the  whole  world,  had  now 
a  long  while  stooped  under  the  yoke  of  the  Romans,  yet  the 
memory  of  the  Syro-Grecian  kingdom,  and  the  name  of  the 
nation,  was  not  yet  vanished.  And  that  is  worthy  to  be  noted, 
D^DV  ^:h'ch  «^b^  pID  ^^«  Th^XlIn^  the  captimUj,  they 
compute  the  years  only  from  the  kingdom  of  the  Greeks.  They 
said  before,  "That"  the  Romans,  for  a  hundred  and  fourscore 
years,  ruled  over  the  Jews  before  the  destruction  of  the  Tem- 
ple ;"  and  yet  they  do  not  compute  the  times  to  that  destruc- 
tion by  the  years  of  the  Romans,  but  by  the  years  of  the 
Greeks.  Let  the  Jews  themselves  well  consider  this,  and  the 
Christians  with  them,  who  reckon  the  Roman  for  the  fourth 
monarchy  in  Daniel. 

Therefore  that  woman  that  is  here  spoken  of  (to  reduce  all 
into  a  short  conclusion)  was  a  Syro-Grecian  by  nation,  a  Phoe- 
nician in  respect  of  her  habitation,  and  from  thence  called  a 
woman  of  Canaan. 

Ver.  26 :  Tois  KvvapCotr  To  the  dogs.]  By  this  title  the 
Jews,  out  of  spite  and  contempt,  disgraced  the  Gentiles, 
whose  first  care  it  was  to  hate,  to  mock,  and  to  curse,  all 
beside  themselves.  D^n^::3  'h^'O^  uh^V  P^f^M^  The''  na- 
tions of  the  world  [that  is,  the  heathen]  are  likened  to  dogs. 
From  the  common  speech  of  the  nation,  rather  than  from  his 
own  sense,  our  Saviour  uses  this  expression,  to  whom  '  the 
Gentiles^  were  not  so  hateful,  and  whose  custom  was  to  speak 
with  the  vulgar. 

"1  Bab.  Avodah  Zarah,  fol.  10.  i.  "  Fol.  8.  2. 

o  Midr.  Tillin.  fol.  6.  3. 


Ch.  xvi.  3.]        Exercitations  upon  St.  Matthew.  231 

This  ignominious  name,  like  a  stone  east  at  the  heathen,  at 
length  fellP  upon  their  own  heads;  and  that  by  the  hand  and 
justice  of*  God  directing  it :  for  although  they  out  of  pride 
and  contempt  fixed  that  disgraceful  name  upon  the  Gentiles, 
according  to  their  very  just  desert,  the  Holy  Spirit  recoiled  it 
upon  themselves.  See  Psal.  lix.  6 ;  Phil.  iii.  2 ;  Rev.  xxii. 
15,  &c. 

Ver.  361 :  Evyapif^rricras  '^Kkaae  He  gave  thanks  and  brah.] 
See  here  the  tract  Beracoth^,  where  it  is  discoursed  of  the 
manner  of  giving  thanks  when  many  ate  together :  niZ?7\D 
t?2t7  "'I'^TI  173^5^  Three  who  eat  together  ought  to  give  thanks 
together:  that  is,  one  gave  thanks  for  the  rest  (as  the  Gloss 
writes)  "  in  the  plural  number,  saying,  Let  us  give  thanks." 
So  when  'there  were  ten,  or  a  hundred,  or  a  thousand  or 
more,  one  gave  thanks  for  all,  and  they  answered  after  him 
Amen,  or  some  words  which  he  had  recited  ^. 

CHAP.  XVI. 

Ver.  3  :  AiaKpCveiv  to,  arjjoiera  rav  Kaipav  ov  bvvaade ;  Can  ye 
not  discern  the  signs  of  the  times  ?]  The  Jews  were  very  curious 
in  observing  the  seasons  of  the  heavens,  and  the  temper  of 
the  air. 

"  In'  the  going  out  of  the  last  day  of  the  feast  of  Taber- 
nacles, all  observed  the  rising  of  the  smoke.  If  the  smoke 
bended  northward,  the  poor  rejoiced,  but  the  rich  were  trou- 
bled ;  because  there  would  be  much  rain  the  following  year, 
and  the  fruits  would  be  corrupted :  if  it  bended  southward, 
the  poor  grieved,  and  the  rich  rejoiced ;  for  then  there  would 
be  fewer  rains  that  year,  and  the  fruit  would  be  sound :  if 
eastward,  all  rejoiced  :  if  westward,  all  were  troubled."  The 
Gloss  is,  "  They  observed  this  the  last  day  of  the  feast  of 
Tabernacles,  because  the  day  before,  the  decree  of  their  judg- 
ment concerning  the  rains  of  that  year  was  signed,  as  the 
tradition  is.  In  the  feast  of  Tabernacles  they  judged  concerning 
the  rains." 

"  R.  Acha"  said,  If  any  wise  man  had  been  at  Zippor  when 

P  heusderi's  edition,  vol.  ii.  p.  334.         ^  See  halac.  3. 

1  English  folio  edit.,  vol.  ii.  p.  203.         *  Bab.  Joma,  fol.  21.2. 

«■  Cap.  vii.  u  Hieros.  Taanith,  fol.  65.  2. 


232  Hehreto  and  Talmudical  [Ch,  xvi.  6. 

the  first  rain  fell,  he  might  foretell  the  moistness  of  the  year 
by  the  very  smell  of  the  dust,"  &c. 

But  they  were  dim-sighted  at  the  signs  of  times ;  that  is, 
at  those  eminent  signs,  which  plainly  pointed,  as  with  the 
finger  and  by  a  visible  mark,  that  now  those  times  that  were 
so  much  foretold  and  expected,  even  the  days  of  the  Mes- 
sias.  were  at  hand.  As  if  he  had  said,  "  Can  ye  not  dis- 
tinguish that  the  times  of  the  Messias  are  come,  by  those 
signs  which  plainly  declare  it  ?  Do  ye  not  observe  DanieFs 
weeks  now  expiring  ?  Are  ye  not  under  a  yoke,  the  shaking 
off  of  which  ye  have  neither  any  hope  at  all  nor  expectation 
to  do  ?  Do  ye  not  see  how  the  nation  is  sunk  into  all  manner 
of  wickedness  I  Are  not  miracles  done  by  me,  such  as  were 
neither  seen  nor  heard  before  ?  Do  ye  not  consider -an  infinite 
multitude  flowing  in,  even  to  a  miracle,  to  the  profession  of 
the  gospel  ?  and  that  the  minds  of  all  men  are  raised  into  a 
present  expectation  of  the  Messias?  Sti"ange  blindness,  volun- 
tary, and  yet  sent  upon  you  from  heaven  :  your  sin  and  your 
punishment  too  !  They  see  all  things  which  may  demonstrate 
and  declare  a  Messias,  but  they  will  not  see." 

Ver.  6:  Ilpocr^eTe  a-no  rijs  C^/^*??  '''^^  ^apta-atcov,  &c.  Beware 
of  the  leaven  of  the  Pharisees,  Sfc]  There  were  two  things, 
especially,  which  seem  to  have  driven  the  disciples  into  a  mis- 
taken interpretation  of  these  words,  so  that  they  understood 
them  of  leaven  properly  so  called. 

I.  That  they  had  more  seldom  heard  leavoi  used  for  doc- 
trine. The  metaphorical  use  of  it,  indeed,  was  frequent 
among  them  in  an  ill  sense,  namely,  for  evil  affections,  and 
the  naughtiness  of  the  heart ;  but  the  use  of  it  was  more  rare, 
if  any  at  all,  for  evil  doctrine. 

Thus  one  prays  :  "  Lord^  of  ages,  it  is  revealed  and  known 
before  thy  face  that  we  would  do  thy  will ;  but  do  thou  sub- 
due that  which  hinders:  ni*'^^^  ^"Q^U?')  HD^ilUtZ?  -1"lt^U7 
namely,  the  leaven  which  is  in  the  lump^  and  the  tyranny  of 
[heathen]  kingdoms J"  Where  the  Gloss  is  thus;  "  The  Heaven 
which  is  in  the  lump,'  are  evil  affections,  which  leaven  us  in 
our  hearts," 

J  y^^nn  t2?'Tl3   Cyntsy  loas  leavened,  that  is,  grew  worse. 
''  Bab.  Berac.  fol.  17.  i.  y  Id.  Rosh  Hashanah,  fol.  3.  2. 


Ch.  xvi.  13.]       Exercitations  upon  St.  Matthew. 

Sometimes  it  is  used  in  a  better  sense  ;  "  The  Rabbins  say^, 
Blessed  is  that  judge  who  leaveneth  his  judgment."  But 
this*  is  not  to  be  understood  concerning  doctrine,  but  con- 
cerning dehberation  in  judgment. 

II.  Because  very  exact  care  was  taken  by  the  Pharisaical 
canons,  what  leaven  was  to  be  used  and  what  not ;  disputa- 
tions occur  here  and  there,  whether  heathen  leaven  is  to  be 
used,  and  whether  Cuthite  leaven^,  &c.  With  which  cau- 
tion the  disciples  thought  that  Christ  armed  them,  when  he 
spake  concerning  the  leaven  of  the  Pharisees  :  but  withal 
they  suspected  some  silent  reproof  for  not  bringing  bread 
along  with  them. 

Ver.  13  :  Tiva  fxe  Xiyovcnv  01  avOpumoi  dvai,  tov  vlbv  rod 
avdpcanov ;  Whom  do  men  say  that  1  the  Son  of  man  am  f] 
I.  That  phrase  or  title,  the  Son  of  man,  which  Christ  very 
often  gives  himself,  denotes'^  not  only  his  humanity,  nor  his 
humihty  (for  see  that  passage,  John  v.  27,  "He  hath  given 
him  authority  of  executing  judgment,  because  he  is  the  Son 
of  man'')  ;  but  it  bespeaks  the  'seed  promised  to  Adam,  the 
second  Adam  :'  and  it  carried  with  it  a  silent  confutation  of 
a  double  ignorance  and  error  among  the  Jews:  i.  They  knew 
not  what  to  resolve  upon  concerning  the  original  of  the 
Messias ;  and  how  he  should  rise,  whether  he  should  be  of 
the  living,  as  we  noted  before,  the  manner  of  his  rise  being 
unknown  to  them ;  or  whether  of  the  dead.  This  phrase 
unties  this  knot  and  teaches  openly,  that  he,  being  a  seed 
promised  to  the  first  man,  should  arise  and  be  born  from  the 
seed  of  the  woman.  2.  They  dreamed  of  the  earthly  vic- 
tories of  the  Messias,  and  of  nations  to  be  subdued  by  him ; 
but  this  title,  The  Son  of  man,  recalls  their  minds  to  the  first 
promise,  where  the  victory  of  the  promised  seed  is  the  bruising 
of  the  serpent's  head,  not  the  subduing  of  kingdoms  by  some 
warlike  and  earthly  triumph, 

II.  When,  therefore,  the  opinion  of  the  Jews  concerning 
the  person  of  the  Messias,  what  he  should  be,  was  uncertain 
and  wavering,  Christ  asketh,  not  so  much  whether  they  ac- 
knowledged him  the  Messias,  as  acknowledging  the  Messias, 
what  kind  of  person  they  conceived  him  to  be.     The  apostles 

^  Kimchi  in  Isai.  chap.  1.  17.  ^  See  Hieros.  Scliabb.  fol.3.  3,  &c. 

*  English  folio  edit.,  vol.  ii.  \).  204.         «  Leusden's  edition,  vol.  ii.  p.  334. 


234  Hebrew  and  Talmudical        [Ch.  xvi.  14,  17. 

and  the  other  disciples  whom  he  had  gathered,  and  were  very 
many,  acknowledged  him  the  Messias  :  yea,  those  blind  men, 
chap.  ix.  27,  had  confessed  this  also  :  therefore  that  question 
had  been  needless  as  to  them,  "  Do  they  think  me  to  be  the 
Messias  ?"  but  that  was  needful,  "  What  do  they  conceive  of 
me,  the  Messias?"  and  to  this  the  answer  of  Peter  has 
regard,  "  Thou  art  Christ,  the  Son  of  the  living  God :"  as  if 
he  should  say,  "  We  knew  well  enough  a  good  while  ago  that 
thou  art  the  Messias  ;  but  as  to  the  question,  *•  What  kind  of 
person  thou  art,'  I  say, '  Thou  art  the  Son  of  the  living  God.' " 
See  what  we  note  at  chap.  xvii.  54. 

Therefore  the  word  riva,  xoliom,  asks  not  so  much  con- 
cerning the  person,  as  concerning  the  quality  of  the  person. 
In  which  sense  also  is  the  word  ^Q  loho,  in  those  words, 
I  Sam.  xvii.  55,  n)"'^^~'j2;  not,  "  The  son  of  whoniy''  but  the 
son  "  of  what  kind  of  man  "  is  this  youth? 

Ver.  14  :  "Erepoi  he  ^\€peiiiav'  But  others,  Jeremias.]  The 
reason  why  they  name  Jeremiah  only  of  all  the  prophets,  we 
give  at  chap,  xxvii.  9.  You  observe  that  recourse  is  here 
made  to  the  memory  of  the  dead,  from  whom  the  Messias 
should  spring,  rather  than  from  the  living  :  among  other 
things,  perhaps,  this  reason  might  persuade  them  so  to  do, 
that  that  piety  could  not  in  those  days  be  expected-  in  any 
one  living,  as  had  shined  out  in  those  deceased  persons. 
(One  of  the  Babylonian  Gemarists  suspects  that  Daniel, 
raised  from  the  dead,  should  be  the  Messias.)  And  this 
perhaps  persuaded  them  further,  because  they  thought  that 
the  kingdom  of  the  Messias  should  arise  after  the  resurrec- 
tion :  and  they  that  were  of  this  opinion  might  be  led  to 
think  that  the  Messias  himself  was  some  eminent  person 
among  the  saints  departed,  and  that  he  rising  again  should 
bring  others  with  him. 

Ver.  17  :  2ap^  koI  aXixa'  Flesh  and  blood.]  The  Jewish 
writers  use  this  form  of  speech  infinite  times,  and  by  it  oppose 
men  to  God. 

"  If  d  they  were  about  to  lead  me  Dll  ^'0)1  'j'?^  ^DD^ 
before  a  king  of  flesh  and  blood,  &c. ;  but  they  are  leading  me 
before  the  King  of  kings." 

"A^  king  of  flesh  and  blood  forms  his  picture  in  a  table, 
^  Bab.  Berac.  fol.  28.  2.  ^  Tanchum,  fol.  12.  4. 


Ch.  xvi.  1 8.]       Exercitatiom  upon  St.  Mattheio.  235 

&c. ;  the  Holy  Blessed  One,  his,  fee."  This  phrase  occurs 
five  times  in  that  one  column  :  "  the*^  Holy  Blessed  God  doth 
not  s,  as  flesh  and  blood  doth,  &c.  Flesh  and  blood  wound 
with  one  thing  and  heal  with  another :  but  the  Holy 
Blessed  One  wounds  and  heals  with  one  and  the  same  thing. 
Joseph  was  sold  for  his  dreams,  and  he  was  promoted  by 
dreams." 

Ver.  i8:  Si;  ei  Uirpos,  &c.  Thou  art  Peter,  &c.]  I.  There 
is  nothing,  either  in  the  dialect  of  the  nation,  or  in  reason, 
forbids  us  to  think  that  our  Saviour  used  this  very  same 
Greek  word,  since  such  Gi-secizings  were  not  unusual  in  that 
nation.  But  be  it  granted  (which  is  asserted  more  without 
controversy)  that  he  used  the  Syriac  word  ;  yet  I  deny  that 
he  used  that  very  word  ^iD''^  Cepha,  which  he  did  presently 
after:  but  he  pronounced  it  Cephas,  after  the  Greek  manner; 
or  he  spoke  it  ''i^D''D  Cephai,  in  the  adjective  sense,  according 
to  the  Syriac  formation,  For  how,  [  pray,  could  he  be  under- 
stood by  the  disciples,  or  by  Peter  himself,  if  in  both  places 
he  had  retained  the  same  word  HD''^  n3^^  Tho^^  art  a  rocJc, 
i^C^S  hv^  and  upon  this  rock  I  will  build  my  church  ?  It  is 
readily  answered  by  the  Papists,  that  "  Peter  was  the  rock." 
But  let  them  tell  me  why  Matthew  used  not  the  same  word 
in  Greek,  if  our  Saviour  used  the  same  word  in  Syriac.  If 
he  had  intimated  that  the  church  should  be  built  upon  Peter, 
it  had  been  plainer  and  more  agreeable  to  the  vulgar  idiom 
to  have  said,  "  Thou  art  Petei-,  and  upon  thee  I  will  build  my 
church." 

II.  The  words  concerning  the  rock  upon  which  the  church 
was  to  be  built  are  evidently  taken  out  of  Isaiah,  chap, 
xxviii.  1 6  ;  which,  the  New  Testament  being  interpreter,  in 
very  many  places  do  most  plainly  speak  Christ.  When 
therefore  Peter,  the  first  of  all  the  disciples  (from  the  very 
first  beginning  of  the  preaching  of  the  gospel),  had  pro- 
nounced most  clearly  of  the  person  of  Christ,  and  had  de- 
clared the  mystery  of  the  incarnation,  and  confessed  the 
deity  of  Christ,  the  minds  of  the  disciples  are,  with  good 
reason,  called  back^  to  those  words  of  Isaiah,  that  they 
might  learn  to  acknowledge  who  that  stone  was  that  was  set 

^  Id.  fol.  1 8.  3.  ff  English  folio  edition,  vol.  ii.  p.  205. 

^  Leusden's  edition,  vol.  ii.  p.  336. 


236  Hebrew  and  Talmudical  [Ch.  xvi.  19. 

in  Sion  for  a  foundation  never  to  be  shaken,  and  whence  it 
came  to  pass  that  that  foundation  remained  so  unshaken  ; 
namely,  thence,  that  he  was  not  a  creature,  but  God  himself, 
the  Son  of  God. 

III.  Thence,  therefore,  Peter  took  his  surname  ;  not  that 
he  should  be  argued  to  be  that  rock,  but  because  he  was  so 
much  to  be  employed  in  building  a  church  upon  a  rock : 
whether  it  were  that  church  that  was  to  be  gathered  out  of 
the  Jews,  of  which  he  was  the  chief  minister,  or  that  of  the 
Gentiles  (concerning  which  the  discourse  here  is  principally 
of),  unto  which  he  made  the  first  entrance  by  the  gospel. 

Ver.  19:  Kat  Swcro)  crol  ras  kAcis  rrjs  fiacnX^ias  rdv  ovpav&v 
And  I  ivill  give  thee  the  keys  of  the  kingdom  of  heaven.']  That  is. 
Thou  shalt  first  open  the  door  of  faith  to  the  Gentiles.  He 
had  said  that  he  would  build  his  church  to  endure  for  ever, 
against  which  "  the  gates  of  hell  should  not  prevail/'  which 
had  prevailed  against  the  Jewish  church  :  "  and  to  thee, 
O  Peter  (saith  he),  I  will  give  the  keys  of  the  kingdom  of 
heaven,  that  thou  mayest  open  a  door  for  the  bringing  in  the 
gospel  to  that  church."  Which  was  performed  by  Peter  in 
that  remarkable  story  concerning  Cornelius,  Acts  x.  And  I 
make  no  doubt  that  those  words  of  Peter  respect  these  words 
of  Christ,  Acts  xv.  7 ;  'A^'  rjixepatv  apxa^(>>v  6  0€os  €V  rjixiv  i^e- 
\e^aTo  bta  tov  (TToixaros  (xov  aKovaai  to.  eOi^rj  tov  \6yov  tov  iv- 
ayyekiov.  koI  TrtoreOo-af  A  good  while  ago  God  made  choice 
among  us,  that  the  Gentiles  should  hear  the  word  of  the  gosj^el  hy 
my  mouth.,  and  believe. 

Kat  o  kav  h-q(Trj<s  Im  tyjs  y^s,  &c.  And  whatsoever  thou  shalt 
hind  on  earth,  &c.  Kat  6  kav  Xvar]^  iirl  rrfs  y^?,  &c.  And  ivhat- 
soever  thou  shalt  loose  on  earth,  «&c.]  I.  We  believe  the  keys 
were  committed  to  Peter  alone,  but  the  power  of  binding  and 
loosing  to  the  other  apostles  also,  chap,  xviii.  18. 

II  It  is  necessary  to  suppose  that  Christ  here  spake  ac- 
cording to  the  common  people,  or  he  could  not  be  under- 
stood without  a  particular  commentary,  which  is  nowhere 
to  be  found. 

III.  But  now  to  bind  and  loose,  a  very  usual  phrase  in  the 
Jewish  schools,  was  spoken  o^  things,  not  of  persons ;  which  is 
here  also  to  be  observed  in  the  articles  o  and  oaa,  what  and 
whatsoever,  chap,  xviii. 


C/h.  xvi.  1 9.  j        Exerciiations  upon  St.  Maithe^v.  ^3T 

One '  might  produce  thousands  of  examples  out  of  their 
writings :  we  will  only  offer  a  double  decad  ;  the  first,  whence 
the  frequent  use  of  this  word  may  appear ;  the  second,  whence 
the  sense  may  : 

1.  "  R.  Jochanank  said  [to  those  of  Tiberias],  '  Why  have 
ye  brought  this  elder  to  me  1  "^D^T  "^D«  t-^im  ^'W  ^^:«"f 
^"W  ^ini  Whatsoever  I  loose,  he  hinds ;  whatsoever  I  bind,  he 
looseth.' " 

2.  '^'y'^n  is?')  TiDi^Pi  ^h  Tkou^  shalt  neither  bind  nor 
loose. 

3.  "  Nachum  m,  the  brother  of  R.  Ilia,  asked  R.  Jochanan 
concerning  a  certain  matter.  To  whom  he  answered,  t^~> 
"'lU^n  ^5^1  l")D^^r\  Thou  shalt  neither  hind  nor  loose.'''' 

4.  "^Ity  im  "SCi^  in  TVw's"  man  hinds,  but  the  other  looseth. 

5.  "R.  Chaija«  said,  nn«  D1p?2D  "f^  ^ri"^D«tZ7  HD  ^D 
]h^3  "77  Tnmn  whatsoever  I  ham  hound  to  you  elsewhere, 
I  tcill  loose  to  you  here." 

6.  IDt^l  Q2n7  /b^^  HeV  asked  one  wise  man,  and  he 
hound :  n'^rC  t^?2t?  "^ni"^  n^rh  ^«U?^  i^h  Do  not  ask  another 
wise  man,  lest  perhajys  he  loose. 

7.  "T^nniZ?  ilD  i^in  "^Di^t!}  JID  ThC^  mouth  that  hindeth  is 
the  mouth  that  looseth. 

8.  pTlD  lS«1  ]nD1fc^  I^^IL"'  ^3  hv  ^^ '' Although^  oHhe 
disciples  of  Shammai,  and  those  of  Hillel,  the  one  hound,  and 
the  other  loosed ;  yet  they  forbade  not  but  that  these  might 
make  purifications  according  to  the  others." 

9.  :  "i^nm  "iD«  -in'^ioi  w^io  pn  nt<^  ptz:  Din  a  « wise 

man  that  judgeth  judgment,  defileth  and  cleanseth  [that  is,  he 
declares  defiled  or  clean'];  he  looseth  and  hindeth.  The  same 
also  is  in  Maimonides  *. 

10.  Whether  it  is  lawful  to  go  into  the  necessary-house 
with  the  phylacteries  only  to  piss?  ^Db^  ^^"I«  2^  ''^tZ?  HD^ni 
Rahhena  "  looseth,  and  Babh  Ada  hindeth.     13''i<5t27  niJ^  7i*l 


'  Englishfolio  edit.,  vol.  ii.  p.  206.  Avodah  Zarah,  fol.  7.  i. 

^  Hieros.  Join.  Tobh,  fol.  60.  i.  i  Demai,  cap.  6.  hal.  11.     Mai- 

1  Ibid.  mon.  in  Gezelah,  cap.  4. 

^  Id.  ibid.  fol.  63. 1.  r  Tosaphta  in  Jevam.  cap.  i. 

n  Bab.  Megillah,  fol.  26.  7.  "  Id.  ib.  cap.  4. 

°  Hieros.  Orlah,  fol.  61.  2.  *  In  Mamrim,  cap.  i. 

P  Id.  Schabb.  fol.  16.  4.     Bab.         "  Bab.  Berac.  fol.  23.  i. 


238  Hebrew  and  Talmudical  [Ch.  xvi.  19. 

I^n?^  1D")^5^57'1  i^7  The  X  mystical  doctor^  who  neither  hindeth 
nor  looseth. 

The  other  decad  shall  show  the  phrase  apphed  to  things : 

1.  "Iny  Judea  they  did  [servile^  works  on  the  Passover-eve" 
(that  is,  on  the  day  going  before  the  Passover),  "  until  noon, 
but  in  Galilee  not.  n^HH  Y^H  "1^  ]n^nD  "jin  l^DIt^  Vn 
But  that  which  the  school  of  Shammai  binds  until  the  night,  the 
school  of  Hillel  looseth  until  the  rising  of  the  sun." 

2.  "  A  z  festival-day  may  teach  us  this,  UW^  11  T^^nntZ? 
n^t^T'^  in  ichich  they  loosed  by  the  notion  of  a  [servile']  loork" 
killing  and  boiling,  &c.,  as  the  Gloss  notes.  DI^'D  11  IID^^I 
rmtl}  But  in  lohich  they  hound  by  the  notion  of  a  sahbatism : 
that  is,  as  the  same  Gloss  speaks,  '  The  bringing  in  some  food 
from  without  the  limits  of  the  sabbath.^ 

3.  "  They  a  do  not  send  letters  by  the  hand  of  a  heathen 
on  the  eve  of  a  sabbath,  no,  nor  on  the  fifth  day  of  the  week. 
:  p-l^nn  "nil  ^r^n"(l  1^*'2«  \^"-\D1t^  '  m  Yea,  the  school  of 
Shammai  binds  it,  even  on  the  fourth  day  of  the  week  ;  but  the 
school  of  Hillel  looseth  it," 

4.''  "Theyc  do  not  begin  a  voyage  in  the  great  sea  on 
the  eve  of  the  sabbath,  no,  nor  on  the  fifth  day  of  the  week. 
:  X^-VT^O  '  nni  •'i^'^n'^n  1^"^C«  jnOlhi  "^1  Yea,  the  school  of 
Shammai  binds  it,  even  on  the  fourth  day  of  the  week ;  but  the 
school  of  Hillel  looses  it." 

5.  "  To^  them  that  bathe  in  the  hot-baths  in  the  sabbath- 
day,  :  r\T^  pS  inTim  ryrm  yh  I'ID^  they  bind  ivasMng, 
and  they  loose  sweating." 

6.  "  Womene  may  not  look  into  a  looking-glass  on  the  sab- 
bath-day, if  it  be  fixed  to  a  wall,  :  p"lD1b^  Q^^Dni  "WSO  "^11 
Rabbi  loosed  it,  but  the  toise  men  bomid  it." 

7.  "  Concerning  f  the  moving  of  empty  vessels  [on  the 
sabbath-day] ,  of  the  filling  of  which  there  is  no  intention  ; 
'["'ITlt^  nijT  I'^HDIt^  U?l  the  school  of  Shammai  bi?ids  it,  the 
school  of  Hillel  looseth  it.'''' 

8.  "  Concerning  g  gathering  wood  on  a  feast-day  scattered 

^  Hieros.  Horaioth,  fol.  48.  3.  c  Leusden's  edit.,  vol.  ii.  p.  337. 

y  Pesachin,  cap.  4.  hal.  5.  <l  Hieros.  Schab.  fol.  6,  i. 

z  Ibid.  cap.  6.  hal.  2.  e  i^.  ibid.  fol.  7.  4. 

a  Hieros.  Schab.  fol.  4.  i.  ^  Id.  ibid.  fol.  16.  2. 

^  Id.  ibid.  s  Id.  Jom  Tob,  fol.  61.  i. 


Ch,  xvi.  19-]       Exercitations  upon  St.  Matthew.  239 

about  a  field,  the  school  of  Sharamai  binds  it,  the  school  of 
Hillel  loosetl  it." 

9.  n^r  ]S  T^D^  ^^  t^ni"!:^  ^^  rsw  ^h  nh^v^  They  i^ 

never  loosed  to  us  a  crow,  nor  hound  to  us  a  pic/eon. 

10.  "  Dothi  a  seah  of  unclean  Truma  fall  into  a  hundred 
seahs  of  clean  Trimia  f  The  school  of  Shammai  hinds  it,  the 
school  of  Hillel  looseth  it."  There  are  infinite  examples  of 
this  nature. 

Let  a  third  decad  also  be  added  (that  nothing  may  be  left 
unsaid  in  this  matter),  giving  examples  of  the  parts  of  the 
phrase  distinctly  and  by  themselves  : 

I.  :i^^D  iiwvh  "i-fi  jm«  i-id«  «^tz?  dnni  '^  The^ 

things  which  they  hound  not,  that  they  might  have  a  hedge  to 
the  law." 

2.  '^m■^D^^  opioid  "  Tke"^  scribes  hound  the  leaven." 

3.  yc^tV  Y^nn  ^^^«  1^D«^  IDDp  ^  They^  neither  pun- 
ished nor  hound,  unless  concerning  the  leaven  itself. 

4.  Y72n  h'2^  D"'?Din  1"^Db^  "  The'^  loise  men  bound  the 
eating  of  leaven  from  the  beginning  of  the  sixth  hour,"  of  the 
day  of  the  Passover. 

5.  "  R.  Abhu°  saith,  R.  Gamaliel  Ben  Rabbi  asked  me. 
What  if  I  should  go  into  the  market?  "17  ^r\1D^1  and  I 
bound  it  him.'''' 

Thev  Sanhedrim,  lohich  looseth  iioo  things,  let  it  not  hasten  to 
loose  three. 

2.q  "  R.  Jochanan^  saith,  uh^  n^^lt?  ITm  pmiT^ 
nm^n  They  necessarily  loose  saluting  on  the  sabbath." 

3.  D'^jnUJn  Snn  ]''1*'n^  D^'DDH  The^  toise  men  loose  all 
oils,  or  all  fat  things. 

4.  "  The*  school  of  Shammai  saith,  They  do  not  steep  ink, 
colours,  and  vetches"  on  the  eve  of  the  sabbath,  "  unless  they 
be  steeped  before  the  day  be  ended :  pnT)?2  T'TTl  TVy\  but 

^  Bab.  Sanhedr.  fol.  100.  i.  P  Maimon.  Mamrim,  cap.  2. 

'  Truma,  cap.  5.  hal.  4.  Q  English  folio  edition,  vol.  ii.  p. 

^  Maimon.  Mamrim,  cap.  2.  207. 

1  Id.  in  Hamets  et  Matsah,  cap.  i.  r  Tanchum,  fol.  i.  3. 

>"  Id.  ibid.  cap.  5.  s  Jd.  fol.  74.  3. 

•^  Id.  ibid.  cap.  9.  t  Schabb.  cap.  1.  hal.  5. 

°  Hieros.  Avod.  Zarah,  fol.  39.  2. 


240  Hebrew  and  Talmudical  [Ch.  xvi.  19. 

the  school  of  Hillel  looseth  it."  Many  more  such  like  instances 
occur  there, 

5.  ^'Sllh  n^Tin  "^*'^r2  '1  "  R.  Meir^  loosed  the  mixing  of 
wine  and  oil,  to  anoint  a  sick  man  on  the  sabbath." 

To  these  may  be  added,  if  need  were,  the  frequent  (shall  I 
say  ?)  or  infinite  use  of  the  phrases,  ini?21  "11  Db^  hound  and 
loosed,  which  we  meet  with  thousands  of  times  over.  But  from 
these  allegations,  the  reader  sees  abundantly  enough  both  the 
frequency  and  the  common  use  of  this  phrase,  and  the  sense 
of  it  also ;  namely,  first,  that  it  is  used  in  doctrine,  and  in 
judgments,  concerning  things  allowed  or  not  allowed  in  the 
law.  Secondly,  That  to  hind  is  the  same  with  to  forhid,  or  to 
declare  forhidden.  To  think  that  Christ,  when  he  used  the 
common  phrase,  was  not  understood  by  his  hearers  in  the 
common  and  vulgar  sense,  shall  I  call  it  a  matter  of  laughter 
or  of  madness  ? 

To  this,  therefore,  do  these  words  amount :  When  the  time 
was  come,  wherein  the  Mosaic  law,  as  to  some  part  of  it,  was 
to  be  abolished  and  left  off;  and  as  to  another  part  of  it,  was 
to  be  continued,  and  to  last  for  ever  :  he  granted  Peter  here, 
and  to  the  rest  of  the  apostles,  chap,  xviii.  18,  a  power  to 
abolish  or  confirm  wdiat  they  thought  good,  and  as  they 
thought  good,  being  taught  this  and  led  by  the  Holy  Spirit : 
as  if  he  should  say,  "  Whatsoever  ye  shall  hind  in  the  law  of 
Moses,  that  is,  forhid,  it  shall  be  forhidden,  the  Divine  au- 
thority confirming  it ;  and  whatsoever  ye  shall  loose,  that  is, 
permit,  or  shall  teach,  that  it  is  permitted  and  lawful,  shall  be 
lawfid  and i^ermitted" 

Hence  they  hound,  that  is,  forbade,  circumcision  to  the  be- 
lievers ;  eating  of  things  offered  to  idols,  of  things  strangled, 
and  of  blood  for  a  time  to  the  Gentiles ;  and  that  which  they 
hound  on  earth  was  confirmed  in  heaven.  They  loosed,  that  is, 
allowed  purification  to  Paul,  and  to  four  other  brethren,  for 
the  shunning  of  scandal.  Acts  xxi.  24:. and  in  a  word,  by  these 
words  of  Christ  it  was  committed  to  them,  the  Holy  Spirit 
directing  that  they  should  make  decrees  concerning  religion, 
as  to  the  use  or  rejection  of  Mosaic  rites  and  judgments,  and 
that  either  for  a  time  or  for  ever. 

«  Hieros.  Schabb.  fol.  3.  i. 


Ch.  xvi.  19.]       Exercitations  upon  St.  Matthetv.  241 

Let  the  words  be  applied,  by  way  of  paraphrase,  to  the 
matter  that  was  transacted  at  present  with  Peter  :  "  I  am 
about  to  build  a  Gentile  church  (saith  Christ) ;  and  to  thee, 
O  Peter,  do  I  give  the  keys  of  the  kingdom  of  heaven,  that 
thou  mayest  first  open  the  door  of  faith  to  them ;  but  if  thou 
askest,  by  what  rule  that  church  is  to  be  governed,  when  the 
Mosaic  rule  may  seem  so  improper  for  it,  thou  shalt  be  so 
guided  by  the  Holy  Spirit  ^  that  whatsoever  of  the  law  of 
Moses  thou  shalt /brii'c?  them  shall  he  forbidden;  whatsoever 
thou  grantest  them  shall  be  granted^  and  that  under  a  sanc- 
tion made  in  heaven." 

Hence  in  that  instant,  when  he  should  use  his  keys,  that  is, 
when  he  was  now  ready  to  open  the  gate  of  the  gospel  to  the 
Gentiles,  Acts  x.  28,  he  was  taught  from  heaven,  that  the  con- 
sorting of  the  Jew  with  the  Gentile,  which  before  had  been 
hound,  was  now  loosed ;  and  the  eating  of  any  creature  conve- 
nient for  food  was  now  loosed.^  which  before  had  been  bound ; 
and  he,  in  like  manner,  looses  both  these. 

Those  words  of  our  Saviour,  John  xx.  23,  "  Whose  sins  ye 
remit,  they  are  remitted  to  them,"  for  the  most  part  are 
forced  to  the  same  sense  with  these  before  us  ;  when  they 
carry  quite  another  sense.  Here  the  business  is  of  doctrine 
only,  not  oi persons ;  there  of  persons,  not  of  doctrine :  here  of 
things  lawful  or  unlawful  in  religion  to  be  determined  by  the 
apostles ;  there  of  persons  obstinate  or  not  obstinate,  to  be 
punished  by  them,  or  not  to  be  punished. 

As  to  doctrine,  the  apostles  were  doubly  instructed  :  [.So 
long  sitting  at  the  feet  of  their  Master,  they  had  imbibed  the 
evangelical  doctrine.  2.  The  Holy  Spirit  directing  them,  tliey 
wei'e  to  determine  concerning  the  legal  doctrine  and  practice ; 
being  completely  instructed  and  enabled  in  both  by  the  Holy 
Spirit  descending  upon  them.  As  to  their  persons,  they  were 
endowed  with  a  peculiar  gift,  so  that  the  same  Spirit  direct- 
ing them,  if  they  would  retain  and  punish  the  sins  of  any,  a 
power  was  delivered  into  their  hands  of  delivering  to  Satan,  of 
punishing  with  diseases,  plagues,  yea,  death  itself;  which  Peter 
did  to  Ananias  and  Sapphira ;  Paul  to  Elymas,  Hymeneus,  and 
Philetus,  &c. 

^  Leusdeti's  edition,  vol.  ii.  p.  338. 

LIGHTFOOT,  VOL.  II.  R 


242  Hebrew  and  Talmudical  [Oh.  xvii.  2, 4. 

CHAP.  XVII.y 

Ver.  3 :  Kat  ixzTqxop(^u)6iy  And  was  transfigured.']  When 
Christ  was  baptized^  being  now  ready  to  enter  upon  his  evan- 
gehcal  priesthood,  he  is  sealed  by  a  heavenly  voice  for  the 
High  Priest,  and  is  anointed  with  the  Holy  Spirit,  as  the  high 
priests  were  wont  to  be  with  holy  oil. 

In  this  transfiguration,  he  is  sealed  for  the  high  priest : 
for  mark,  i.  How  two  of  the  greatest  prophets,  Moses  and 
Elias,  resort  to  him.  2.  How  to  those  words,  "  This  is  my 
beloved  Son,  in  whom  I  am  well  pleased,"  which  also  were 
heard  from  heaven  at  his  baptism,  is  added  that  clause, 
"  hear  ye  him  :"  which  compare  with  the  words  of  Moses, 
concerning  a  prophet  to  be  raised  up  by  God,  Deut.  xviii. 
19,  "Whosoever  shall  not  hearken  to  my  words,  which  I 
shall  put  into  his  mouth,"  &c.  3.  How  the  heavenly  voice 
went  out  of  the  cloud  that  overshadowed  them,  when  at  his 
baptism  no  such  cloud  appeared.  Here  that  is  worthy  ob- 
serving, which  some  Jews  note,  and  reason  dictates,  namely, 
That  the  cloud  of  glory,  the  conductor  of  Israel,  departed 
at  the  death  of  Moses ;  for  while  he  lived,  that  cloud  was  the 
people's  guide  in  the  wilderness ;  but  when  he  was  dead,  the 
ark  of  the  covenant  led  them.  Therefore,  as  that  cloud  de- 
parted at  the  death  of  Moses,  that  great  prophet,  so  such  a 
cloud  was  now  present  at  the  sealing  of  the  greatest  Prophet. 
4.  Christ  here  shines  with  such  a  brightness,  nay,  with  a 
greater  than  Moses  and  Elias  now  glorified ;  and  this  both 
for  the  honour  of  his  person  and  for  the  honour  of  his  doc- 
trine; both  which  surpassed  by  infinite  degrees  the  persons 
and  the  doctrines  of  both  of  them.  When  you  recollect  the 
face  of  Christ  transfigured,  shining  with  so  great  lustre  when 
he  talked  with  Moses  and  Elias,  acknowledge  the  brightness 
of  the  gospel  above  the  cloudy  obscurity  of  the  law  and  of  the 
prophets. 

Ver.  4 :  IloiTjo-ajjuey  (55e  Tpets  crKr]vas,  &c.  Let  us  mahe  here 
three  tabernacles,  i^c]  The  transfiguration  of  Christ  was  by 
night.  Compare  Luke  ix.  37.  The  form  of  his  face  and 
garments  is  changed  while  he  prays ;  and  Moses  and  Elias 

y  English  folio  edition,  vol.  ii.  p.  208. 


Oh.  xvii.  5, 10.]      Eoeercitations  upo7i  /St.  Matthew.  243 

come  and  discourse  with  him  concerning  his  death  (it  is  un- 
certain how  long),  while  as  yet  the  disciples  that  were  present 
were  overcharged  with  sleep.  AVhen  they  awaked,  O  what  a 
spectacle  had  they  !  being  afraid^  they  observe  and  contem- 
plate, they  discover  the  prophets  :  whom,  now  departing, 
Peter  would  detain;  and  being  loath  that  so  noble  a  scene 
should  be  dispersed,  made  this  proposition,  "  Let  us  make 
here  three  tabernacles,"  &c.  Whence  he  should  know  them 
to  be  prophets,  it  is  in  vain  to  seek,  because  it  is  nowhere  to 
be  found ;  but  being  known,  he  was  loath  they  should  depart 
thence,  being  ravished  with  the  sweetness  of  such  society, 
however  astonished  at  the  terror  of  the  glory ;  and  hence 
those  words,  which  when  he  spake  he  is  said  by  Luke  "  not 
to  know  what  he  said ;"  and  by  Mark,  "  not  to  know  what 
he  should  say ;"  which  are  rather  to  be  understood  of  the 
misapplication  of  his  words,  than  of  the  sense  of  the  words. 
He  knew  well  enough  that  he  said  these  words,  and  he 
knew  as  well  for  what  reason  he  said  them ;  but  yet  "  he 
knew  not  what  he  said;"  that  is,  he  was  much  mistaken 
when  he  spake  these  words,  while  he  believed  that  Christ, 
Moses,  and  Elias,  would  abide  and  dwell  there  together  in 
earthly  tabernacles. 

Ver.  5  :  "Eti.  uvtov  kaXovvros,  ibov,  ve(j)€kri,  &c.  While  he  yet 
spake,  hehold,  a  cloud.,  <§*c.]  Moses  and  Elias  now  turning  their 
backs,  and  going  out  of  the  scene,  Peter  speaks  his  words ; 
and  as  he  speaks  them  when  the  prophets  were  now  gone, 
"  Behold,  a  cloud,"  &c.  They  had  foretold  Christ  of  his  death 
(such  is  the  cry  of  the  Law  and  of  the  Prophets,  that  "  Christ 
should  suffer,"  Luke  xxiv.  44);  he  preaches  his  deity  to  his^ 
disciples,  and  the  heavenly  voice  seals  him  for  the  true  Mes- 
sias.     See  2  Pet.  i.  16, 17. 

Ver.  10^  :  Tt  ovv  o\  ypajj,iJLaTeL9  klyovcrtv,  on  'HAtay  Sei 
iK6€iv  TTpSiTov  ;  TVhy  therefore  say  the  scribes  that  Elias  must 
first  come  ?]  L  It  would  be  an  infinite  task  to  produce  all 
the  passages  out  of  the  Jewish  writings  which  one  might 
concerning  the  expected  coming  of  Elias  :  we  will  mention  a 
few  things  Iv  irapobco,  in  passing,  which  sufficiently  speak  out 
that  vain  expectation,  and  the  ends  also  of  his  expected 
coming. 

z  Leusdm's  edit.,  vol.  ii.  p.  339.         a  English  folio  edit.,  vol.  ii.  p.  209. 

R  2 


244  Hebrew  and  Talmudical  [Ch.  xvii.  lo. 

1.  Let  David  Kimchi  first  be  heard  upon  those  words  of 
Malachi,  "  Behold,  I  send  you  Elias  the  prophet :"  "  God 
(saith  he)  shall  restore  the  soul  of  Elias,  which  ascended  of 
old  into  heaven,  into  a  created  body,  like  to  his  former  body  : 
for  his  first  body  returned  to  earth  when  he  went  up  to 
heaven,  each  element  to  its  own  element.  But  when  God' 
shall  bring  him  to  life  in  the  body,  he  shall  send  him  to  Israel 
before  the  day  of  judgment,  which  is  '  the  great  and  terrible 
day  of  the  Lord  :'  and  he  shall  admonish  both  the  fathers 
and  the  children  together  to  turn  to  God;  and  they  that 
turn  shall  be  delivered  from  the  day  of  judgment,"  &c.  Con- 
sider whither  the  eye  of  the  disciples  looks,  in  the  question 
under  our  hands.  Christ  had  commanded  in  the  verse  be- 
fore, "  Tell  the  vision"  of  the  transfigui'ation  "  to  no  man, 
until  the  Son  of  man  be  risen  from  the  dead."  But  now, 
although  they  understood  not  what  the  resurrection  from  the 
dead  meant,  (which  Mark  intimates,)  yet  they  roundly 
retort,  "  Why  therefore  say  the  scribes  that  Elias  shall  first 
come?""  that  is,  before  there  be  a  resurrection  and  a  day  of 
judgment :  for  as  yet  they  were  altogether  ignorant  that 
Christ  should  rise.  They  believed,  with  the  whole  nation, 
that  there  should  be  a  resurrection  at  the  coming  of  the 
Messias. 

2.  Let  Aben  Ezra  be  heard  in  the  second  place :  '^  We 
find  (saith  he)  that  Elias  lived  in  the  days  of  Ahaziah  the  son 
of  Ahab :  we  find  also,  that  Joram  the  son  of  Ahab  and  Je- 
hoshaphat,  inquired  of  Elisha  the  prophet ;  and  there  it  is 
written  [2  Kings  iii.  J  i],  '  This  is  Elisha  the  son  of  Shaphat, 
pT^  "^tlJhi  tvJto  poured  water  upon  the  hands  of  Elijah.'  And 
this  is  a  sign  that  Elias  was  first  gone  up  into  heaven  in  a 
whirlwind  :  because  it  is  not  said  p!JV  '  who  poureth  water,' 
but  '  who  poured. '  Moreover,  Elisha  departed  not  from 
Elijah  from  the  time  that  he  first  waited  upon  him  until 
Elias  went  up.  And  yet  we  find  that,  after  the  death  of 
Jehoshaphat,  in  the  days  of  Ahaziah  his  son  it  was  written, 
'  And  a  letter  came  to  him  from  Elijah  the  prophet.'  And 
this  proves  that  he  then  writ  and  sent  it :  for  if  it  had  been 
written  before  his  ascension,  it  would  be  said,  a  letter  was 
found  or  brought  to  him,  which  Elias  had  left  behind  him. 
And  it  is  without  controversy,  that  he  was  seen  in  the  days  of 


Ch.  xvii.  lo.]      Exercitations  upon  St.  Maitheic.  245 

our  holy  wise  men.     God  of  his  mercy  hasten  his  prophecy, 
and  the  times  of  his  coming."     So  he  upon  Mai.  iv. 

3.  The  Talmudists  do  suppose  Elias  keeping  the  sabbath 
in  mount  Carmel :  "  Let  not  the  Trumah  (saith  one''),  of 
which  it  is  doubted  whether  it  be  clean  or  unclean,  be  burnt ; 
lest  Elias,  keeping  the  sabbath  in  mount  Carmel,  come  and 
testify  of  it  on  the  sabbath  that  it  is  clean." 

4.  The  Talmudical  books  abound  with  these  and  the  like 
trifles  :  "  If*^  a  man  finds  any  thing  that  is  lost,  he  is  bound 
to  declare  it  by  a  public  outcry ;  but  if  the  owners  come  not 
to  ask  for  it,  let  him  lay  it  up  by  him  until  Elias  shall  come.*" 
And,  "Ifii  any  find  a  bill  of  contract  between  his  countrymen, 
and  knows  not  what  it  means,  let  him  lay  it  up  until  Elias 
shall  come." 

5.  That  we  be  not  tedious,  it  shall  be  enough  to  produce  a 
few  passages  out  of  Babyl.  Erubhin^ :  where,  upon  this  sub- 
ject, "  If  any  say.  Behold,  I  am  a  Nazarite,  on  the  day 
wherein  the  Son  of  David  comes,  it  is  permitted  to  drink 
wine  on  the  sabbaths  and  feast-days,"  it  is  disputed  what  day 
of  the  week  Messias  shall  come,  and  on  what  day,  Elias:  where, 
among  other  things,  these  words  occur,  irT^bt"^  i^Hi:^  b^7 
T'1?2nh?0  Elias  came  not  yesterday:  that  is,  the  same  day 
wherein  he  comes  he  shall  appear  in  public ;  and  shall  not 
lie  hid  to  day,  coming  yesterday.  The  Gloss  thus  :  "  If  thou 
sayest,  perhaps  he  shall  come  on  the  eve  of  the  sabbath,  and 
shall  preach  the  gospel  ("^ITl'*)  on  the  sabbath  ;  you  may 
answer  with  that  text,  '  Behold,  I  send  you  Elias  the  prophet, 
before  the  day  of  the  Lord  come  f  you  may  argue,  that  he 
shall  preach  on  that  very  day  in  which  he  shall  come."" 

'"i:n  ^«nU}^^  ]Th  ntOniD  "  The  Israelites  are  certain  that 
Elias  shall  come,  neither  on  the  sabbath  eves,  nor  on  the  eves 
of  the  feast  days,  n"^1I5  "^^CQ  by  reason  of  labour."  And 
again,  Tsl^l  IH^S^  Tlt^  ^  Elias  cometh  not  on  the  sabbath 
day.  Thus  speak  the  scholars  of  Hillel^:  "  We  are  sure 
Elias  will  not  come  on  the  sabbath,  nor  on  a  feast  day."  The 
Glossers  give  the  reason,  "  Not  on  the  sabbath  eves,  or  the 
eves  of  the  feast  days,  by  reason  of  labour/'    that  is,  by 

•>  Hieros.  Pesach.  fol.  30.  2.  e  pol.  43.  2. 

«:  Maimon.  in  Gezelah,  c.  13.  f  Hieros.  Pesach.  fol.  30.  2. 

ti  Bava  Mezia,  cap.  i.  hal.  ult.  &c. 


240  Hehretv  mid  Talmudical  [Ch.  xvii.  1 1. 

reason  of  the  preparation  for  the  sabbath  ;  namely,  lest  they 
should  leave  the  necessaries  for  the  sabbath  unfinished,  to  go 
to  meet  him  :  "  Nor  on  the  sabbaths,  by  reason  of  labour"  in 
the  banquets;  that  they  omit  not  those  feastings  and  eat- 
ings» which  were  esteemed  so  necessary  to  the  sabbath, 
whilst  they  went  out  to  meet  Elias. 

Let  these  three  observations  out  of  the  Glossers  upon  the 
page  cited  serve  for  a  conclusion  : — 

1.  "-Wlh  ^r\^h^  b^l''  lll  p  ni^^n  '•DQ^  Before  the  coming 
of  the  Son  of  David,  Elias  shall  come  to  preach  of  him. 

2.  nntrn  inn  n^iIIJn  "^nh^  Vh  "  Messlas  cometh^  mt  on 
the  first  day  of  the  sahhath,  because  Elias  shall  not  come  on 
the  sabbath."  Whence  it  appears  that  Elias  is  expected  the 
day  before  the  Messias's  appearing. 

3-  rh^nn  ^:h  iS  ti?''  rpv  \i  n^^i^  t^^n  is  not  Mes- 

sias  Ben  Joseph  to  come  first  ? 

II.  We  meet  with  numberless  stories  in  the  Talmudists 
concerning  the  apparitions  of  Elias :  according  to  that  which 
was  said  before  by  Aben  Ezra,  "  It  is  without  controversy 
that  Elias  was  seen  in  the  days  of  our  wise  men."  There  is 
no  need  of  examples,  when  it  may  not  be  so  much  doubted 
who  of  these  wise  men  saw  Elias,  as  who  saw  him  not.  For 
my  part  I  cannot  esteem  all  those  stories  for  mere  fables ; 
but  in  very  many  of  them  I  cannot  but  suspect  witchcrafts, 
and  the  appearances  of  ghosts^  which  we  also  said  before 
concerning  the  Bath  Kol.  For  thus  the  devil  craftily  de- 
luded this  nation,  willing  to  be  deceived ;  and  even  the  ca- 
pacity of  observing  that  the  coming  of  the  Mcssias  was  now 
past  was  obliterated,  when  here  and  there,  in  this  age  and 
in  the  other,  his  forerunner  Elias  appeared,  as  if  he  intended 
hence  to  let  them  know  that  he  was  yet  to  come. 

Ver.  1  I  :  Kat  d7roKaraoT77o-ei  Ti&vra'  And  he  shall  restore  all 
thiiips.]  The  Jews  feign  many  things  which  Elias  shall  re- 
store :  D*nt?3Qn  iriD^  "  lie'  shall  purify  the  bastards,  and 
restore  them  to  the  congregation.  He  shall  render  to  Israel 
the  pot  of  manna,  the  vial  of  holy  oil,  the  vial  of  water;  and 
there  arc  some  who  say,  the  rod  of  Aaron  i^."     Which  things, 

ff  English  folio  edition,  vol.  ii.  p.  •  Bab.  Kiddushin,  fol.71.  i.  Kim- 
210.  rhi,  in  Zech.  chap.  ix. 

1'  Leitsrlors  edition,  vol.  ii.  p.  3^0.         ^  Tanchum,  in  Exod.  i.  &c. 


Oh.  xvii.  15.]      Exer citations  upon  St.  Matthew.  247 

alas !  how  far  distant  are  they  from  those  which  are  spoken 
concerning  the  office  of  Elias  ! 

'A7:oKaTaa-r7/(re£,  he  shall  restore,  or  make  up,  not  into  the 
former  state,  but  into  a  better.  There  were  xpovoi  a-noKwra- 
a-TCLCTeois  7TdvT(t)v,  times  of  restitutio7i  of  all  things.,  determined  by 
God,  Acts  iii.  21  ;  wherein  all  things  were  to  be  framed  into 
a  gospel-state,  and  a  state  worthy  of  the  Messias  :  a  church 
was  to  be  founded,  and  the  doctrine  of  the  gospel  dispersed, 
the  hearts  of  the  fathers,  the  Jews,  to  be  united  to  the  sons, 
the  Gentiles ;  and  the  hearts  of  the  sons,  the  Gentiles,  to  the 
fathers  the  Jews  :  which  work  was  begun  by  the  Baptist, 
and  finished  by  Christ  and  the  apostles.  Which  term  of  the 
restitution  of  all  these  expiring,  the  commonwealth  of  the 
Jews  expired  also ;  and  the  gifts  of  revelation  and  miracles 
granted  for  this  purpose,  and  so  necessary  to  it,  failed. 
"  Plowever,  therefore,  ye  have  crucified  Christ,"  saith  Peter 
in  that  place  of  the  Acts  now  cited,  "  yet  God  shall  still  send 
you  Jesus  Christ  in  the  preaching  of  the  gospel  to  fulfil 
these  things.  Him,  indeed,  as  to  his  person  the  heavens  do 
contain,  and  shall  contain,  until  all  these  things  be  perfected; 
expect  not,  therefore,  with  the  erring  nation,  his  personal 
presence  always  on  earth :  but  he  shall  make  up  and  consti- 
tute all  things  by  us  his  ministers,  until  the  times  deter- 
mined and  prefixed  for  the  perfecting  of  this  restitution  shall 
come." 

Ver.  15  :  2eA.rjytdCeraf  He  is  lunatic.^  Luke  ix.  39,  nvevixa 
kaix[3dv€L  avTov,  a  spirit  taketh  him;  Markix.  17,  e^et  -npevixa 
dKakoif,  hath  a  dumb  spirit. 

I.  He  that  is  skilled  in  the  Talmudic  writings  will  here 
remember  what  things  are  said  concerning  JllDIUI'l  \Z?in  ct 
deaf  and  mad  man.,  concerning  whom  there  is  so  much  mention 
in  their  writings. 

"  There'  are  five  who  do  not  pay  the  Trumah  ;  but  if  they 
do,  their  Trumah  is  no  Trumah :  HL^ItDI  ID^n  the  deaf  and 
dumb,  the  Imiatic"  &c.  "  Any  ^  one  is  fit  to  sacrifice  a  beast, 
except  pt:}p1  HlOltZ^I  '^'Sn  a  dumb  and  deaf,  a  lunatic,  and 
a  child:"  and  very  many  passages  of  this  nature,  &c.  I  have 
rendered  U?in  deaf  and  dumb.,  according  to  the  sense  of  the 

1  Trumah,  cap.  i.  hal.  i.  m  Cholin,  cap.  i.  hal.  i. 


248  Hebrew  and  Talmudical  [Ch.  xvii.  15. 

masters,  who,  in  the  first  place  cited,  do  thus  interpret  the 
word  ;  ^"^H  "  concerning  which  the  wise  men  speakj  is  he 
wlio  neitlier  heareth  nor  speaJceth.''  See  there  the  Jerusalem 
Gemara,  where,  among  other  things,  this  occurs  not  unworthy 
our  noting ;  "  That  all  the  sons  of  R.  Jochanan  Ben  Gudgoda 
Avere  ]*U)'"^n  deaf  and  dumhy 

II.  It"  was  very  usual  to  the  Jews  to  attribute  some  of  the 
more  grievous  diseases  to  evil  spirits,  specially  those  wherein 
either  the  body  was  distorted,  or  the  mind  disturbed  and 
tossed  with  a  phrensy. 

;  ^binn  "  If°  any  one,  vexed  loith  an  evil  spirit,  shall  say, 
v^hen  the  disease  did  first  invade  him.  Write  a  bill  of  divorce 
for  my  wife,"  &c. 

:  Dp"^""*!"!"))":)  "I^nb^ty  "^12  "  Ip  any,  ivhom  Kordicus  vexeth, 
say.  Write  a  bill  of  divorce  for  my  wife,"  &c.  "  Kordicus, 
say  the  Glossers,  is  a  demon,  which  rules  over  those  that 
diink  too  much  new  wine.  D1p"^"^"mp  "^ISD  What  is  'Kor- 
dicus ? '  Samuel  saith^  When  new  wine  out  of  the  press  hath 
caught  any  one."  llambam'i,  upon  the  place,  hath  these 
words  ;  "  Kordicus  is  a  disease,  generated  from  the  repletion 
of  the  vessels  of  the  brain,  whereby  the  understanding  is  con- 
founded ;  and  it  is  a  kind  of  falling-sickness.^'  Behold  the 
same  a  demon  and  a  disease  !  to  which  the  Gemarists  applied 
exorcisms  and  a  diet*". 

"  Shibtas  is  an  evil  spirit,  who,  taking  hold  on  the  necks  of 
infants,  dries  up  and  contracts  their  nerves." 

"  Het  that  drinks  up  double  cups,  D'»lt2?  ^"J  plf^i  is  pun- 
ished by  the  devils.'' 

From  this  vulgar  opinion  of  the  nation,  namely,  that  devils 
are  the  authors  of  such  kind  of  diseases,  one  evangelist  brings 
in  the  father  of  this  child,  saying"  of  him,  aekrjvtdCtTai,  he  is 
lunatic,  another,  exei  irvev^a,  he  hath  a  spirit.  He  had  been 
dumb  and  deaf  from  his  birth ;  to  that  misery  was  added  a 
phrensy,  or  a  lycanthropy,  which  kind  of  disease  it  was  not  un- 


n  English  folio  edition,  vol.  ii.  p.  '  Babyl.  Gittin,  fol.  67.  2. 

211.  '5   Aruoli,  in  Shibta.    [«nntl?] 

"  Maimon.  in  Gerushin,  cap.  2.  t  Bab.  Berac,  fol.  51.  2. 

P  Gittin,  ca[).  7.  hal.  I.  "  Lewsr/pw's  cf'iVJo;?,  vol.  ii.  p.  341. 
'1  Gcmar.  Bab.  which  sec. 


Oh.  xvii.  i7,&c.]      Exercitations  upon  St.  Matthew.  249 

usual  with  the  nation  to  attribute  to  the  devil ;  and  here,  in 
truth,  a  devil  was  present. 

Ver.  17:  'i2  yev€a  aTTLaros  Kal  bieaTpaixjjLevr],  &c.  0 faithless 
and  percerse  generation.,  (^c]  The  edge  of  these  words  is  levelled 
especially  against  the  scribes  (see  Mark  ix.  14) ;  and  yet  the 
disciples  escaped  not  altogether  untouched. 

Christ  and  his  three  prime  disciples  being  absent,  this  child 
is  brought  to  the  rest  to  be  healed :  they  cannot  heal  him, 
partly,  because  the  devil  was  really  in  him  ;  partly,  because 
this  evil  had  adhered  to  him  from  his  very  birth.  Upon  this 
the  scribes  insult  and  scoff  at  them  and  their  master.  A  faith- 
less and  perverse  generation,  which  is  neither  overcome  by  mira- 
cles, when  they  are  done,  and  vilify,  when  they  are  not  done  ! 
The  faith  of  the  disci[>les  (ver.  20)  wavered  by  the  plain  diffi- 
culty of  the  thing,  which  seemed  impossible  to  be  overcome, 
when  so  many  evils  were  digested  into  one,  deafness,  dumb- 
ness, phrensy,  and  possession  of  the  devil ;  and  all  these  from 
the  cradle. 

Ver.  20:  Wiarw  &)s  kokkov  o-imTrew?,  &c.  Faith  as  a  grain 
of  mustard  seed,  ^c]  ;  ^"T^H  inti  or  ^T^n  nO  "^153  As  a 
seed  of  nmstard,  or  as  a  drop  of  mustard^  in  Talmudic  language. 
See  chap.  xiii.  23. 

'Epetre  t(^  opet  tqvt(o,  &c.  Ye  shall  sqt/  to  this  mountain,  »^c.] 
See  what  we  note  at  chap.  xxi.  2\. 

Ver.  2 1  :  Tovro  to  yivos  ovk  kKTiopiv^rai,  et  p.T]  iv  irpoaevxfj 
Kal  vr](TTeia'  This  kind  goeth  not  out  hut  hy  prayer  and  fast- 
ing.] It  is  not  much  unhke  this,  which  is  said^,  Hl'^  "'iDQ 
:  'S^'^V  ri^  ^l^lD^  ^'b^tin  l^n^  TW^  %  reason  of  an  evil 
spirit  a  singular  or  religious  man  may  afflict  himself  with 
fastings. 

Ver.  24 :  Ot  ra  Uhpaxp-a  \aiJLJ3dvovT€s-  They  that  receive  the 
{didrachma)  tribute-money?^  Two  things  persuade  me  that  this 
is  to  be  understood  of  the  half-shekel,  to  be  yearly  paid  into 
the  treasui'y  of  the  Temple  : 

I.  They  word  itself  whereby  this  tribute  is  called,  hihpa\p.a. 
Concerning  this,  thus  Josephus  writes :  ^opov  h\  rois  6-nov  877- 
■noT  ovatv  'lovSatots  cTre'/^aXe,  h'uo  bpa\iias  eKaarov  KeXevaas  ava 
•nav  hos  eh  to  KaTrercoAtor  cp^peiv,  axnrep  irpoTepov   eh  tov  iv 

^  Bab.  Taanith,  fol.  22.  2.  v  English  folio  edition,  vol.ii.  p.  212. 


259  Hebrew  and  Talmudical  [Ch.  xvii.  24. 

'iepoaokuixois  I'ecav  crvveT€\ovv  "  He^  laid  a  tax  upon  all  the 
Jews  wheresoever  they  were,  namely,  two  drachms ;  command- 
ing every  one^  of  whatever  age,  to  bring  it  into  the  Capitol, 
as  before  they  had  paid  it  into  the  Temple  at  Jerusalem/' 
And  Dion  Cassius  of  the  same  thus,  Kal  a-F  kKdvov  Uhpayjxov 
erdxOr],  &c.  "He^  commanded  all  to  bi'ing  the  didrachm  yearly 
to  Jupiter  Capitolinus." 

The  Seventy  Interpreters,  indeed,  upon  Exod.xxx.  13,  render 
it  TJfjuKn'  Tov  hi.hpa)(jxov,  half  a  didrachm;  but  adding  this  more- 
over^ o  kcTTiv  Kara  to  hihpayjxov  to  ayiov,  tvhich  is'  accordmg  to 
the  holy  didrachm.  Be  it  so ;  the  whole  shekel  was  btbpaxpiov 
ayiov,  the  holy  didrachm :  then  let  the  half  shekel  be,  bibpaxiJ-ov 
hTf]jx6aiov,  the  common  didrachm.  However,  the  thing  is,  he 
that  paid  the  half-shekel,  in  the  vulgar  dialect,  was  called, 
he  that  paid  the  shekels ;  and  that  which  is  here  said  by 
Matthew,  bCbpaxfJ-a  XapiftdvovTes,  they  that  receive  the  didrachm-, 
the  Talmudists  express,  D'^^pU?  ^''iyiin  or  pni:i  they  that 
demand  or  collect  the  she/eels.  The  Targumists  render  that 
place,  Exod.  xxx.  [13],  i«^;i'7D  n')j7i3  the  half  of  the  shekel; 
the  reason  of  which  see,  if  you  please,  in  Maimonides*'.  "The 
shekel  (saith  he)  concerning  which  the  Law  speaks,  did  weigh 
three  hundred  and  twenty  grains  of  barley  ;  but  the  wise  men 
sometime  added  to  that  weight,  and  made  it  to  be  of  the  same 
value  with  the  money  i^7D  Sela,  under  the  second  Temple, 
that  is,  three  hundred  eighty-four  middling  grains  of  barley/' 
See  the  place  and  the  Gloss. 

2.  The  answer  of  Christ  sufficiently  argues  that  the  dis- 
course is  concerning  this  tax,  when  he  saith.  He  is  son  of  that 
king  for  whose  use  that  tribute  was  demanded :  for,  "  from 
thence  were  bought  the  daily  and  additional  sacrifices,  and 
their  drink  offerings,  the  sheaf,  the  two  loaves  (Lev.  xxiii.17), 
the  shewbread,  all  the  sacrifices  of  the  congregation,  the  red 
cow,  the  scapegoat,  and  the  crimson  tongue,  which  was  be- 
tween his  horns'^,"  &c. 

But  here  this  objection  occurs,  which  is  not  so  easy  to 
answer.  The<^  time  of  the  payment  of  the  half  shekel  was 
about  the  feast  of  the  Passover ;  but  now  that  time  was  far 

z  De  Bell,  lib.vii.  cap.  27.  [Hud-         ^  Shekal.  cap.  i. 
son,  p.  1311. 1.  18.]    [vii.  6.  6.]  ^  ibid.  cap.  4.  hal.  i,  2. 

*  Lib.  Ixvi.  ^  Ibid.  cap.  i.  hal.  3. 


Ch.  xvii.  24.]       Exercitations  upon  St.  Matthew.  251 

gone,  and  the  feast  of  Tabernacles  at  hand.  It  may  be  an- 
swered, I.  That  Matthew,  who  recites  this  story,  observed 
not  the  course  and  order  of  time,  which  was  not  unusual  with 
him,  as  being  he  among  all  the  evangelists  that  most  dis- 
joints the  times  of  the  stories.  But  let  it  be  granted  that 
the  order  of  the  history  in  him  is  right  and  proper  here,  it  is 
answered,  2.  Either  Chi'ist  was  scarcely  present  at  the  Pass- 
over last  past ;  or  if  he  were  present,  by  reason  of  the  danger 
he  was  in  by  the  snares  of  the  Jews,  he  could  not  perform 
this  payment  in  that  manner  as  it  ought  to  have  been. 
Consider  those  words  which  John  speaks  of  the  Passover 
last  past,  chap.  vi.  4,  "The  Passover,  a  feast  of  the  Jews, 
was  near;"  and  chap.  vii.  i,  "After  these  things  Jesus 
walked  in  Galilee ;  for  he  would  not  walk  any  more  in  Jewry, 
because  the  Jews  sought  to  kill  him."  3.  It  was  not  unusual 
to  defer  the  payment  of  the  half  shekels  of  this  year  to  the 
year  following,  by  reason  of  some  urgent  necessity.  Hence  it 
was,  when  they  sat  to  collect  and  receive  this  tribute,  the 
collectors  had  before  them  two  chests  placed ;  in  one  of  which 
they  put  the  tax  of  the  present  year,  in  the  other  of  the  year 
paste. 

Butf  it  may  be  objected,  Why  did  the  collectors  of  Ca- 
pernaum require  the  payment  at  that  time,  when,  according 
to  custom,  they  began  not  to  demand  it  before  the  fifteenth 
day  of  the  month  Adar?  I  answer,  i.  It  is  certain  there 
were,  in  every  city,  monerj changers  (pDH/lty)  to  collect  it, 
and,  being  collected,  to  carry  it  to  Jerusalem.  Hence  is 
that  in  the  tract  cited,  "  The  fifteenth  day  of  the  month 
Adar,  the  collectors  sit  in  the  cities,"  to  demand  the  half 
shekel ;  "  and  the  five-and-twentieth  they  sit  in  the  Temple." 
2.  The  uncertain  abode  of  Christ  at  Capernaum  gave  these 
collectors  no  unjust  cause  of  demanding  this  due,  when- 
soever they  had  him  there  present;  at  this  time  especially, 
when  the  feast  of  Tabernacles  was  near,  and  they  about  to 
go  to  Jerusalem,  to  render  an  account,  perhaps,  of  their 
collection. 

But  if  any  list  to  understand  this  of  the  tax  paid  the  llo- 
mans,  wo  do  not  contend.     And  then  the  words   of  those 

c  See  Sliekal.  cap.  2.  Maimon.  ilnd. 
f  Leusden's  edition,  vol.  ii.  p.  342. 


252  Hebrew  and  Talmiidical  [Oh.  xviii.  i. 

that  collected  the  tribute^  "  Does  not  your  master  pay  the 
didrachm  ?■"  seem  to  sound  to  this  effect,  "  Is  your  master  of 
the  sect  of  Judas  of  GaHlee  V 

CHAP.  XVIII.»- 

Ver.  I  :  Tis  apa  jxetCoiV  irrrlv  kv  Ttj  fiacnXeia  t&v  ovpavStv ) 
Who  is  thd  greatest  in  the  kingdom  of  heaven  f]  It  cannot  be 
passed  over  witliout  observation,  that  the  ambitious  dispute 
of  the  disciples  concerning  primacy,  for  the  most  part  fol- 
lowed the  mention  of  the  death  of  Christ  and  his  resurrec- 
tion. See  this  story  in  Mark  ix.  31 — 33,  and  Luke  ix. 
44 — 46  :  "  He  said  to  his  disciples,  Lay  up  these  discourses 
in  your  ears  :  for  the  time  is  coming  that  the  Son  of  man  is 
delivered  into  the  hands  of  men.  But  they  knew  not  that 
saying,  &c. ;  and  there  arose  a  contest  between  them,  who 
among  them  should  be  greatest."  Also  Matt.  xx.  18 — 20: 
"  He  said  to  them,  Behold,  we  go  up  to  Jerusalem ;  and  the 
Son  of  man  shall  be  betrayed  unto  the  chief  priests,  &c. 
Then  came  to  him  the  mother  of  Zebedee's  children  with 
her  sons,  saying,  Gi'ant  that  these  my  two  sons  may  sit,  one 
on  thy  right  hand/''  &c.  And  Luke  xxii.  22 — 24  ;  "  The  Son 
of  man  indeed  gooth  as  it  is  determined,  &c. ;  and  there  arose 
a  contention  among  them,  who  of  them  should  seem  to  be  the 
greater." 

The  dream  of  the  earthly  kingdom  of  the  Messias  did  so 
possess  their  minds  (for  they  had  sucked  in  this  doctrine 
with  their  first  milk),  that  the  mention  of  the  most  vile  death 
of  the  Messias,  repeated  over  and  over  again,  did  not  at  all 
drive  it  thence.  The  image  of  earthly  pomp  was  fixed  at  the 
bottom  of  their  hearts,  and  there  it  stuck  ;  nor  by  any  words 
of  Christ  could  it  as  yet  be  rooted  out,  no,  not  when  they  saw 
the  death  of  Christ,  when  together  with  that  they  saw  his  re- 
surrection :  for  then  they  also  asked,  "  Wilt  thou  at  this  time 
restore  the  kingdom  to  Israel?"  Acts  i.  6. 

However,  after  Christ  had  oftentimes  foretold  his  death 
and  resurrection,  it  always  follows  in  the  evangelists  that 
"  they  understood  not  what  was  spoken  ;"  yet  the  opinion 
formed  in  their  minds  by  their  doctors,  that  the  resurrection 

s  English  folio  edition,  vol.  ii.  p.  213. 


Oh.  xviii.  6,  &c.]      Exercitations  upon  St.  Matthew.  253 

should  go  before  the  kingdom  of  the  Messias,  supplied  them 
with  such  an  interpretation  of  this  matter,  that  they  lost  not 
an  ace  of  the  opinion  of  a  future  earthly  kingdom. 

See  more  at  chap.  xxiv.  3. 

Ver.  6  :  ^vixipipei  awrw,  iva  Kpeixacrdfj  juvAos  oviKos,  &C.  It 
were  better  for  him  that  a  millstone  were  hanged  about  his  necJc, 
&c.]  2vix(})(p€L  avTi^i  t7  m]  It  is  good  for  him,  in  Talmudic 
language. 

MwAoj  OVIKOS  seems  to  be  said  in  distinction  from  those 
very  small  mills  wherewith  they  were  wont  to  grind  the 
spices  that  were  either  to  be  applied  to  the  wound  of  circum- 
cision, or  to  be  added  to  the  delights  of  the  sabbath.  Hence 
the  Gloss  of  E).  Solomon  upon  Jer.  xxv.  10;  '"^  The  sound 
of  mills  and  the  light  of  the  candle  :"  "  The  sound  of  mills 
(saith  he),  wherewith  spices  were  ground  and  bruised  for  the 
healing  of  circumcision." 

That  Christ  here  speaks  of  a  kind  of  death,  perhaps  no- 
where, certainly  never  used  among  the  Jews  ;  he  does  it 
either  to  aggravate  the  thing,  or  in  allusion  to  drowning  in 
the  Dead  sea,  in  which  one  cannot  be  drowned  without  some 
weight  hung  to  him :  and  in  which  to  drown  any  thing,  by 
a  common  manner  of  speech,  implied  to  devote  to  rejection, 
hatred,  and  execration ;  which  we  have  observed  elsewhere. 

Ver.  10  :  "AyyeAoi  avTG>v  kv  ovpavois  8ta  iravTos  ^Keirovai,  &c. 
Their  angels  in  heaven  do  alioays  behold,  &c.]  This  one  may 
very  well  expound  by  laying  to  it  that  which  is  said,  lleb. 
i.  14,  "The  angels  are  ministering  spirits,  sent  to  minister 
for  them  who  shall  be  heirs  of  the  salvation  to  come :"  as 
if  he  should  say,  "  See  that  y»  do  not  despise  one  of  these 
little  ones,  who  have  been  received  with  their  believing 
parents  into  the  gospel-church  :  for  I  say  unto  you,  that 
after  that  manner  as  the  angels  minister  to  adult  believers, 
they  minister  to  them  also." 

Ver.  1 2  li :  'Eay  TrXavrjdfj  ev,  a(f)eh  to.  hvevr}K0VTaevv4a,  &c.  If 
one  of  them  be  gone  astray,  doth  he  not  leave  the  7iinety-and-nine, 
&c.]  A  very  common  form  of  speech  : — "  In '  distributing 
some  grapes  and  dates  to  the  poor,  although  ninety-nine  say, 
'  Scatter  them  ;'  and  only  07ie,  '  Divide  them  :'  they  hearken 

^  English  folio  edit,,  vol.  ii.  p.  214.  i  Peah,  cap.  4.  hal.  2. 


254  Hebrew  and  Tahnudical      [Oh,  xviii.  I5,&c. 

to  hinij  because  he  speaks  according  to  the  tradition."  "If^ 
ninety -nine  die  by  an  evil  eye,"  that  is,  by  bewitchings  ;  "  and 
but  one  by  the  hand  of  Heaven,"  that  is,  by  the  stroke  of 
God,  &c.  "  If  ninety-nine  die  by  reason  of  cokl,  but  one  by 
the  hand  of  God,"  &c. 

Ver.  15  ^ :  "EAey^oy  amov  ixera^v  aov  koL  avrov  ixovov  Tell 
him  his  fault  hetiveen  thee  and  him  alone.]  The  reason  of  the 
precept  is  founded  in  that  charitable  law,  Levit.  xix.  17  ; 
"  Thou  shalt  not  hate  thy  brother  in  thy  heart ;  but  thou 
shalt  surely  reprove  him,  and  shalt  not  suffer  sin  in  him." 

Here  the  Tulmudists  speak  not  amiss  :  "  The  "^  Rabbins 
deliver,  '  Thou  shalt  not  hate  thy  brother  in  thy  heart.'  Per- 
haps he  docs  not  bent  him,  he  does  not  pull  off  his  hair, 
he  does  not  curse  him :  the  text  saith,  '  in  thy  heart,'  speak- 
ing of  hatred  in  the  heart.  But  whence  is  it  proved  that 
he  that  sees  his  brother  doing  some  foul  action  is  bound 
to  reprove  him  I  Because  it  is  said,  IT'Din  FT^Sin  In  re- 
proving, thou  shalt  reprove.  He  reproves,  h^'^p  b^71  but  he 
heareth  not:  whence  is  it  proved  he  is  bound  to  a  second 
reproof?  The  text  saith,  '  In  reproving,  thou  shalt  reprove.' " 
And  a  little  after,  "  How  long  must  we  reprove  ?  Rabh  saith, 
'  Even  to  blows  \  "  that  is,  until  he  that  is  reproved  strikes 
him  that  reproves  him  :  "  Samuel  saith,  '  Until  he  is  angry.'" 
See  also  JNIaimonides  ". 

Ver.  16  :  Ylap6i\a^€  fxeTo.  aov  eri  eva  rj  bvo,  &c.  Take  with 
thee  one  or  two  more,  &c.]  The  Hebrew  lawyers  require  the 
same  thing  of  him  that  sins  against  his  brother:  "  Samuel ^ 
saith,  '  Whosoever  sins  against  his  brother,  he  must  say  to 
him,  I  have  sinned  against  ♦liee.  If  he  hear,  it  is  well :  if 
not,  let  him  bring  others,  and  let  him  appease  him  before 
them.  If  perhaps  he  die,  let  him  appease  him  at  his  sepul- 
chre, and  say,  I  have  sinned  against  thee.""" 

But  our  Saviour  here  requires  a  higher  charity  ;  namely, 
from  him  who  is  the  offended  party.  In  like  manner,  "  Thel' 
great  Sanhedrim  admonished  a  city  lapsed  to  idols,  by  two 
disciples  of  the  wise  nipn.     If  they  repented,  well :   if  not, 

^  Hieros.  Schab.  fal.  14.  3.  1  Leusden's  edit.,  vol.  ii.  p.  343. 

"i  Bab.  Erachin,  fol.  16.  2.  "  In  Peah,  c.  6. 

°  Hieros.  Joma,  fol.  45.  3.  et  Bab.  Joma,  fol.  87.  i. 

P  Maimon.  in  Avod.  Zarah,  cap.  4. 


Ch.  xviii.  17.]       Exercitations  upon  St.  Mattlievo.  255 

all  Israel  waged  war  against  it."  In  like  manner  also,  "  The 
jealous  husband  warned  his  wife  before  two  witnesses,  '  Do 
not  talk  with  N:  " 

Ver.  17:  EtVe  r?/  cKKX-qaui'  Tell  it  unto  the  church.]  That 
which  was  incumbent  upon  him  against  whom  the  sin  was  com- 
mitted was  this^  that  he  should  deliver  his  soul  by  reproving 
his  brother,  and  by  not  suffering  sin  in  him.  This  was  the 
reason  that  he  had  need  of  witnesses,  for  what  else  could 
they  testify?  They  could  not  testify  that  the  brother  had 
sinned  against  him  that  reproved  him  ;  for  this,  perhaps, 
they  wei-e  altogether  ignorant  of:  but  they  might  testify  this, 
that  he  against  whom  the  sin  was  committed  used  due  re- 
proof, and  omitted  nothing  which  was  commanded  by  the  law 
in  that  case,  whereby  he  might  admonish  his  brother,  and, 
if  possible,  bring  him  back  into  the  right  way.  The  witnesses 
also  added  their  friendly  admonition  :  whom  if  the  offender 
hearkened  not  unto,  "  let  it  be  told  the  church.^^ 

We  do  not  here  enter  upon  that  long  dispute  concerning 
the  sense  of  the  word  church  in  this  place.  However  you 
take  it,  certainly  the  business  here  is  not  so  much  concerning 
the  censure  of  the  person  sinning,  as  concerning  the  vindica- 
tion of  the  person  reproving ;  that  it  might  be  known  to  all 
that  he  discharged  his  duty,  and  freed  his  soul. 

It  was  very  customary  among  the  Jews  to  note  those  that 
were  obstinate  in  this  or  that  crime  after  public  admonition 
given  them  in  the  synagogue,  and  to  set  a  mark  of  infamy 
upon  them. 

r"r  Tl^ini  rrn^n  J^D"»^!?  J^::  "^  AIP  these  have  need  of  public 
admonition  in  the  consistory.  The  business  there  is  about 
some  shepherds,  collectors,  and  publicans ;  and  it  is  declared 
how  incapable  they  are  of  giving  evidence  in  any  judiciary 
matter;  but  not  before  public  admonition  is  gone  out  against 
them  in  the  consistory. 

"  If  s  any  deny  to  feed  his  children,  they  reprove  him, 
they  shame  him,  they  urge  him  :  if  he  still  refuse,  they  make 
proclamation  against  him  in  the  synagogue,  saying,  '  iV.  is  a 
cruel  man,  and  will  not  nourish  his   children  :   more  cruel 

1  English  folio  edit,,  vol.  ii.  p.  215.  ^  Bab.  Sanhedr.  fol.  26.  2. 

s  Maimon.  in  niti>''«  cap,  i  2. 


Q5G  HehreiD  and  Talmudical  [Ch.  xviii.  17. 

than  the  unclean  birds  themselves,  for  they  feed  their  young 
ones,' "  &c. 

"  A  t  provoking  wife  who  saith,  '  I  will  create  vexation  to 
my  husband,  because  he  hath  done  thus  or  thus  to  me,  or 
because  he  hath  miscalled  me,  or  because  he  hath  chid  me,' 
&c.  The  consistory  by  messengers  send  these  words  to  her, 
'  Be  it  known  unto  you,  if  you  persist  in  your  perverseness, 
although  your  dowry  be  a  hundred  pounds,  you  have  lost  it 

all/   nTm?2  ^nnm  n"i^D33  ^nni  rvhv  pTnnn  "f3  ^n«T 

And  moreover  they  set  forth  a  public  proclamatmi  against  her  in 
tlie  synagogues,  and  in  tlie  divinity  schools  every  day  for  four 
sabbaths." 

"EcTTcsi  (Tol  ajcTTrep  o  eOviKOs  Koi  6  reAwi'jjs"  Let  him  be  to  thee 
as  a  heathen  and  a  publican.']  He  saith,  "Eo-rco  aoi,  Let  him  be 
to  '  thee ;'  not  "Eo-toj  tj;  eKKXrja-Ca,  Let  him  be  to  '  the  church :' 
because  the  discourse  is  of  peculiar  and  private  scandal 
against  a  single  man  ;  who,  after  three  admonitions  given, 
and  they  to  no  purpose,  is  freed  from  the  law  of  brotherly 
obligation  ;  and  he  who  being  admonished  does  not  repent, 
is  not  to  be  esteemed  so  much  for  a  brother  to  him,  as  for 
a  heathen,  &c. 

I.  Christ  does  not  here  prescribe  concerning  every  of- 
fender, according  to  the  full  latitude  of  that  law,  Levit.  xix. 
1 7 ;  but  of  him  that  particularly  "  offends  against  his  brother ; 
and  he  does  particularly  teach  what  is  to  be  done  to  that 
brother. 

II.  Although  he,  against  whom  the  offence  is  committed, 
had  a  just  cause,  why  he  should  be  loosed  from  the  obligation 
of  the  office  of  a  brother  towards  him,  who  neither  would  make 
satisfaction  for  the  wrong  done,  nor  be  admonished  of  it ;  yet 
to  others  in  the  church  there  is  not  the  same  reason. 

III.  The  words  plainly  mean  this  ;  "  If,  after  a  threefold 
and  just  reproof,  he  that  sinned  against  thee  still  remains 
untractable,  and  neither  will  give  thee  satisfaction  for  the 
injury,  nor,  being  admonished,  doth  repent,  thou  hast  deli- 
vered thine  own  soul,  and  art  free  from  brotherly  offices  to- 
wards him ;"  just  as  the  Jews  reckon  themselves  freed  from 

t  Id.  ibid.  cap.  14.  "  Leusdoi's  edition,  vol.ii.  p.  344. 


Ch.  xviii.  i8.]         Exerciiations  upon  St.  3Iatthew.  257 

friendly  offices  towards  heathens  and  puhlicmis.  That  of  Mai- 
monides  is  not  much  different:  "A^  Jew  that  apostatizes, 
or  breaks  the  sabbath  presumptuously,  is  altogether  like  a 
heatheyi." 

1.  They  reckoned  not  heathens  for  brethren  or  neighbours: 
"  If y  any  one"'s  ox  shall  gore  his  neighbour''s  ox:  his  neigh- 
bour's, not  A,  heathen'' s :  when  he  saith  neighbours,  he  excludes 
heathens."     A  quotation  which  we  produced  before. 

2.  They  reputed  publicans  to  be  by  no  means  within  reli- 
gious society :  in^iinn?::  ini«  x^nn  ■'«xt  nci^itr»  mn  a  ^ 

religious  man,  who  becomes  a  publican,  is  to  be  driven  out  of  the 
society  of  religion. 

3.  Hence  they  ate  neither  with  heathens  nor  with  publi- 
cans :  concerning  which  thing  they  often  quarrel  [icith']  our 
Saviour.  Hence  that  of  the  apostle,  i  Cor.  v.  1 1 ;  "  With  such 
an  one  no  not  to  eat,"  is  the  same  with  what  is  spoke  here, 
"  Let  him  be  to  thee  as  a  heathen,"  &c. 

"  It  a  is  forbidden  a  Jew  to  be  alone  with  a  heathen,  to  travel 
with  a  heathen"  «fee. 

4.  They  denied  also  brotherly  offices  to  heathens  and  publi- 
cans: "  It^  is  forbidden  to  bring  home  any  thing  of  a  heathen's 
that  is  lost."  "  If^  is  lawful  for  publicans  to  swear  that  is  an 
oblation  which  is  not ;  that  you  are  of  the  king's  retinue  when 
you  are  are  not,"  &c.  that  is,  publicans  may  deceive,  and  that 
by  oath. 

Ver.  1 8  :  "Oo-a  kav  87;o-?jre  km  Trjs  yrjs,  &c.  Whatsoever  ye 
shall  bind  on  earth,  ^c]  These  words  depend  upon  the  former. 
He  had  been  speaking  concerning  being  loosed  from  the  office 
of  a  brother  in  a  particular  case :  now  he  speaks  of  the  au- 
thority and  power  of  the  apostles  of  loosing  and  binding  "  any 
thing"  whatsoever  seemed  them  good,  being  guided  in  all 
things  by  the  Holy  Ghost.  We  have  explained  the  sense  of 
this  phrase  at  chap.  xvi. ;  and  he  gives  the  same  authority  in 
respect  of  this,  to  all  the  apostles  here,  as  he  did  to  Peter 
there ;  who  were  all  to  be  partakers  of  the  same  Spirit  and 
of  the  same  gifts. 

^  In  Gerushin,  cap.  3.  a  Maimon.  in  nvil  cap.  12. 

y  Aruch  in  nnn  p.  b  Maimon.  Gezelah,  cap.  11. 

='•  Hieios.  Demai,  fol.  23.  i.  c  Nedarim,  cap.  3.  hal.  4. 

LIGHTFOOT,   VOL.  II.  gl 


258  Hebrew  and  Talmudical      [Ch.  xviii.  19,  20. 

This 'I  power  was  built  upon  that  noble  and  most  self-suffi- 
cient foundation,  John  xvi.  13,  "  The  Spirit  of  truth  shall  lead 
you  into  all  truth."  There  lies  an  emphasis  in  those  words, 
"  into  all  truth."  I  deny  that  any  one,  any  where,  at  any 
time,  was  led,  or  to  be  led,  into  all  truth,  from  the  ascension 
of  Christ,  unto  the  world's  end,  beside  the  apostles.  Every 
holy  man,  certainly,  is  led  into  all  truth  necessary  to  him  for 
salvation  :  but  the  apostles  were  led  into  all  truth  necessary 
both  for  themselves  and  the  whole  church ;  because  they  were 
to  deliver  a  rule  of  faith  and  manners  to  the  whole  church 
throughout  all  ages.  Hence,  whatsoever  they  should  confirm 
in  the  law  was  to  be  confirmed ;  whatsoever  they  should 
abolish  was  to  be  abolished :  since  they  w-ere  endowed,  as  to 
all  things,  with  a  spirit  of  infallibility,  guiding  them  by  the 
hand  into  all  truth. 

Ver.  1 9  :  "On  Vdv  hvo  v\xS>v  avfJicfx^ivria-caa-LV  Itti  ttjs  77)9,  &c. 
That  if  two  of  you  shall  agree  upon  earth,  <^c.]  And  these  words 
do  closely  agree  with  those  that  went  before :  there  the  speech 
was  concerning  the  apostles'  determination  in  all  things  re- 
specting men ;  here,  concerning  their  grace  and  power  of 
obtaining  things  from  God. 

I.  Ave  vjxGiv  Two  of  i/ouJ]  Hence  Peter  and  John  act 
jointly  together  among  the  Jews,  Acts  ii,  iii,  &c.,  and  they 
act  jointly  among  the  Samaritans,  Acts  viii.  14;  and  Paul 
and  Barnabas  among  the  Gentiles,  Acts  xiii.  2.  This  bond 
being  broke  by  Barnabas,  the  Spirit  is  doubled  as  it  were 
upon  Paul. 

II.  Svjat^coyj/crcoo-f  Agree  together.^  That  is,  to  obtain  some- 
thing from  God  ;  which  appears  also  from  the  following  words, 
ov  eav  alTi](T(j)VTat,  touching  any  thing  that  they  shall  asJc :  sup- 
pose, concerning  conferring  the  Spirit  by  the  imposition  of 
hands,  of  doing  this  or  that  miracle,  &c. 

Ver.  20  :  Ov  yap  elcn  bvo  7)  rpeHs  (Tw-qyiiivoi  eh  to  kyMV 
ovofxa,  e/cet  et/xt  ev  [x^cr(^  avTu>if'  For  where  tivo  or  three  are 
gathered  together  in  my  name,  there  am  I  in  the  midst  of  themJ] 
The  like  do  the  Rabbins  speak  of  two  or  three  sitting  in 
judgment,  that  113^5^7  the  divine  presence  is  in  the  midst  of 
them. 

^  English  folio  edition,  vol.  ii.  p.  216. 


Ch.  xix.  1, 3.]     Exercitations  upon  St.  Matthew.  259 

Ver.  21  :  'A(f)i]crb)  avT(2  ;  ecos  kirrdKLs  ;  Shall  1  forgive  him? 
till  seven  times  ?]  This  question  of  Peter  respects  the  words 
of  our  Saviour,  ver,  15.  "  How  far  shall  I  forgive  my  brother 
before  I  proceed  to  the  extremity?  What!  seven  times ?^' 
He  thought  that  he  had  measured  out,  by  these  words,  a 
large  charity,  being,  in  a  manner,  double  to  that  which  was 
prescribed  by  the  schools  :  "He^  that  is  wronged  (say  they) 
is  forbidden  to  be  difficult  to  pardon  ;  for  that  is  not  the 
manner  of  the  seed  of  Israel.  But  when  the  offender  im- 
plores him  once  and  again,  and  it  appears  he  repents  of  his 
deed,  let  him  pardon  him  :  and  whosoever  is  most  ready  to 
pardon  is  most  praiseworthy."  It  is  welK;  but  there  lies  a 
snake  under  it;  "  For  (say  theys)  they  pardon  a  man  once, 
that  sins  against  another ;  secondly,  they  pardon  him ; 
thirdly,  they  pardon  him ;  fourthly,  they  do  not  pardon 
him,"  &e. 

CHAP.  XlX.h 

Ver.  I  :  ^HKdev  ets  ret  opia  rrjs  'lovSaias  itipav  tov  ^lophavov 
He  came  unto  the  coasts  of  Judea  beyond  Jordan. \  If  it  were 
barely  said,  opta  t?js  'lovSaias  i:kpav  tov  'lophavov,  the  coasts 
of  Judea  beyond  Jordan,  by  the  coasts  of  Judea  one  might  un- 
derstand the  boufids  of  the  Jews  beyond  Jordan.  Nor  does  such 
a  construction  want  its  parallel  in  Josephus  ;  for  "  Hyrcanus 
(saith  hei)  built  a  fortification,  the  name  of  which  was  Tyre, 
fxira^v  Tj)?  re  ^ApajSias  (cat  r^s  'lovbaCas  ire  pap  tov  ^lopbdvov,  ov 
TToppoi  Tijs  'Ea-aeficoviTibos,  between  Arabia  and  Judea,  beyond 
Jordan,  not  far  from  Essebonitis^''  But  see  Mark  here,  chap. 
X.  I ,  relating  the  same  story  with  this  our  evangelist :  "Epx^- 
rai  ets  ra  opia  ri/s'IowSata?,  hia  tov  iripav  Tov^lophavov  He  came, 
saith  he,  into  the  coasts  of  Judea,  (taking  a  journey  from  Gali- 
lee,) along  the  country  beyond  Jordan. 

Ver.  3  :  Ei  i^ea-Tiv  avOpcajrco  airoXvaaL  ti]V  yvvaiKa  avrov  Kara 
■naaav  ahiav ;  Is  it  laicful  for  a  man  to  put  aicay  his  toife  for 
every  cause  ?]  Of  the  causes,  ridiculous  (shall  I  call  them .'')  or 
wicked,  for  which  they  put  away  their  wives,  we  have  spoke 
at  chap.  v.  3 1 .     We  will  produce  only  one  example  here ; 

p  Maimon.  in  hiyu  cap.  5.  h  English  folio  edition,  vol.  ii.  p. 

^  Leusden's  edition,  vol.  \\.  p.  345.     217. 

s  Bab.  Joma,  fol.  86.  2.  '  Antiq.  lib.  12.  cap.  5.  [xii.  4. 11.] 

s  2 


260  Hebrew  and  Talmudical  [Ch.  xix.  8. 

V),r>yh  b^^in  )«?:5  r*^^?:^  ^"^tDi-r^  y^pn '^nnn  " when Rahh 

loent  to  Darsis  ('whither,''  as  the  Gloss  saith,  'he  often  went'), 
he  made  a  public  proclamation,  What  woman  will  have  me  for 
a  day  ?  Rabh  Nachman^  when  he  went  to  Sacnezib,  made  a 
pubhc  proclamation,  What  woman  will  have  me  for  a  day  V 
The  Gloss  is,  "  Is  there  any  woman  who  will  be  my  wife  while 
I  tarry  in  this  place  J?" 

The  question  here  propounded  by  the  Pharisees  was  dis- 
puted in  the  schools,  and  they  divided  into  parties  concerning 
it,  as  we  have  noted  before.  For  the  school  of  Shammai  per- 
mitted not  divorces,  but  only  in  the  case  of  adultery ;  the 
school  of  Hillel,  otherwise*^. 

Ver.  8  :  "On  Mcoctt/s  Trpos  ttjv  aKXripoKapbCav  vixcov  €TriTpe\}/ev, 
&c.  Because  Moses  /or  the  hardness  of  your  hearts  suffered,  t^c] 
Interpreters  ordinarily  understand  this  of  the  unkindness  of 
men  towards  their  wives ;  and  that  not  illy :  but  at  first  sight 
a-KXrjpoKapbia,  hardness  of  heart,  for  the  most  part  in  Scripture 
denotes  rather  obduration  against  God  than  against  men. 
Examples  occur  everywhere.  Nor  does  this  sense  want  its 
fitness  in  this  place  ;  not  to  exclude  the  other,  but  to  be 
joined  with  it  here. 

I.  That  God  delivered  that  rebellious  people  for  the  hard- 
ness of  their  hearts  to  spiritual  fornication,  that  is,  to 
idolatry,  sufficiently  appears  out  of  sacred  story,  and  par- 
ticularly from  these  words  of  the  first  martyr  Stej)hen,  Acts 
vii.  42  :  "EcTTpexf/e  be  6  0eo9,  Koi  Trapebotxev  avrov^  Xarpevew  rfj 
(TTpaTLa  Tov  ovpavov,  &c.  God  turned^  and  gave  them  up  to 
worship  the  host  of  heaven,  &c.  And  they  seem  not  less 
given  up  to  carnal  fornication,  if  you  observe  the  horrid  re- 
cords of  their  adulteries  in  the  Holy  Scripture,  and  their  not 
less  horrid  allowances  of  divorces  and  polygamies  in  the 
books  of  the  Talmudists  :  so  that  the  particle  -npos  carries 
with  it  a  very  proper  sense,  if  you  interpret  it  to,  according  to 
its  most  usual  signification  ;  "  Moses  to  the  hardness  of  your 
hearts  added  this,  that  he  permitted  divorces ;  something 
that  savours  of  punishment  in  itself,  however  you  esteem  it 
for  a  privilege." 

II.  But  you  may  interpret  it  more  clearly  and  aptly  of  the 

J  Bab.  Joma,  fol.  18.  2.  ^  See  Hieros.  Sotah,  fol.  16.  2. 


Oh.  xix.  8.]         Exercitations  upon  >St.  Matthew.  261 

inhumanity  of  husbands  towards  their  wives  :  but  this  is  to 
be  understood  also  under  restriction  :  for  Moses  permitted 
not  divorces,  because,  simply  and  generally  men  were  severe 
and  unkind  towards  their  wives;  for  then,  why  should  he 
restrain  divorces  to  the  cause  of  adultery  ?  but  because,  from 
their  fierceness  and  cruelty  towards  their  wives,  they  might 
take  hold  of  and  seek  occasions  from  that  law  which  punished 
adultery  with  death,  to  prosecute  their  wives  with  all  manner 
of  severity,  to  oppress  them,  to  kill  them. 

Let^  us  search  into  the  divine  laws  in  case  of  adultery  a 
little  more  largely. 

1.  There  was  a  law  made  upon  the  suspicion  of  adultery, 
that  the  wife  should  undergo  a  trial  by  the  bitter  waters. 
Num.  v :  but  it  is  disputed  by  the  Jewish  schools,  rightly 
and  upon  good  ground,  whether  the  husband  was  bound  in 
this  case  by  duty  to  prosecute  his  wife  to  extremity,  or 
whether  it  were  lawful  for  him  to  connive  at  and  pardon  her, 
if  he  would.  And  there  are  some  who  say  n^in,  that  is,  he 
was  bound  by  duty  ;  and  there  are  others  who  say  m^"l 
that  it  was  left  to  his  pleasure™. 

2.  There  was  a  law  of  death  made  in  case  of  the  discovery 
of  adultery,  Deut.  xxii.  2i — 23:  "If  a  man  shall  be  found 
lying  with  a  married  woman,  both  shall  die,"  &c.  Not  that 
this  law  was  not  in  force  unless  they  were  taken  in  the  very 
act ;  but  the  word  ^^^^"'  shall  be  found,  is  opposed  to  sus- 
picion, and  means  the  same  as  if  it  were  said,  "  When  it  shall 
be  found  that  a  man  hath  lain,"  &c. 

3.  A  law  of  divorce  also  was  given  in  case  of  adultery 
discovered,  Deut.  xxiv.  1  ;  for  in  that  case  only,  and  when  it 
is  discovered,  it  plainly  appears  from  our  Saviour's  gloss,  and 
from  the  concession  of  some  Rabbins  also,  that  divorces  took 
place  :  for,  say  they  in  the  place  last  cited,  "  Does  a  man  find 
something  foul  in  his  wife?  he  cannot  put  her  away,  ^^7127 
;  '^^'^V  Tll  t^!J^  because  he  hath  not  found  foul  nakedness  in 
her  /"  that  is,  adultery. 

But"  now,  how  do  the  law  of  death  and  that  of  divorce 
consist  together  ?    It  is  answered.  They  do  not  so  consist 

1  English  folio  edit.,  vol.  ii,  p.  218.       •"  See  Hieros.  Sotah,  as  before. 
*»  Leusden's  edition,  vol.  ii.  p.  346.J 


Hebrew  and  Talmudical  [Ch.  xix.  8. 

together  that  both  retain  their  force ;  but  the  former  was 
partly  taken  off  by  the  latter,  and  partly  not.  The  Divine 
Wisdom  knew  that  inhuman  husbands  would  use  that  law  of 
death  unto  all  manner  of  cruelty  towards  their  wives :  for 
how  ready  was  it  for  a  wicked  and  unkind  husband  to  lay 
snares  even  for  his  innocent  wife,  if  he  were  weary  of  her, 
to  oppress  her  under  that  law  of  death  !  And  if  she  were 
taken  under  guilt,  how  cruelly  and  insolently  would  he  tri- 
umph over  her,  poor  woman,  both  to  the  disgrace  of  wedlock 
and  to  the  scandal  of  religion  !  Therefore  the  most  prudent, 
and  withal  merciful  lawgiver,  made  provision  that  the  woman, 
if  she  were  guilty,  might  not  go  without  her  punishment; 
and  if  she  were  not  guilty,  might  go  without  danger;  and 
that  the  wicked  husband  that  was  impatient  of  wedlock 
might  not  satiate  his  cruelty.  That  which  is  said  by  one 
does  not  please  me,  "  That  there  was  no  place  for  divorce 
where  matrimony  was  broke  off  by  capital  punishment ;"  for 
there  was  place  for  divorce  for  that  end,  that  there  might  not 
be  place  for  capital  punishment.  That  law  indeed  of  death 
held  the  adulterer  in  a  snare,  and  exacted  capital  punishment 
upon  him,  and  so  the  law  made  sufficient  provision  for 
terror :  but  it  consulted  more  gently  for  the  woman,  the 
weaker  vessel,  lest  the  cruelty  of  her  husband  might  unmer- 
cifully triumph  over  her. 

Therefore,  in  the  suspicion  of  adultery,  and  the  thing  not 
discovered,  the  husband  might,  if  he  would,  try  his  wife  by 
the  bitter  waters  ;  or  if  he  would,  he  might  connive  at  her. 
In  case  of  the  discovery  of  adultery,  the  husband  might  put 
away  his  wife,  but  he  scarce  might  put  her  to  death  ;  because 
the  law  of  divorce  was  given  for  that  very  end,  that  provision 
might  be  made  for  the  woman  against  the  hardheartedness 
of  her  husband. 

Let  this  story  serve  for  a  conclusion ;  "  Shemaiah^  and 
Abtalion  compelled  Carchemith,  a  libertine  woman-servant, 
to  drink  the  bitter  waters."  The  husband  of  this  woman 
could  not  put  her  away  by  the  law  of  JNIoses,  because  she  was 
not  found  guilty  of  discovered  adultery.  He  might  put  her 
away  by  the  traditional  law,  which  permitted  divorces  without 

°  Bab.  Beiac,  fol,  19.  i. 


Ch.  xix.  18.]      Exercitations  upon  St.  Matthew.  263 

the  case  of  adultery ;  he  might  not,  if  he  had  pleased,  have 
brought  her  to  trial  by  the  bitter  waters ;  but  it  argued  the 
hardness  of  his  heart  towards  his  wife,  or  burning  jealousy, 
that  he  brought  her.  I  do  not  remember  that  I  have  any- 
where in  the  Jewish  pandect  read  any  example  of  a  wife 
punished  with  death  for  adultery.  There  P  is  mention  of 
the  daughter  of  a  certain  priest  committing  fornication  in 
her  father's  house,  that  was  burnt  alive;  but  she  was  not 
married. 

Ver.  12:  Evvovxoi  ck  KoikCa^  iir]Tp6r  Eunuchs  from  their 
tnother^s  tvo7nb.  Evvovxpt,  oiTives  evvov^Cadrjaav  vtio  t€)V  avdpca- 
TTav  Eunuchs,  lohich  loere  made  eunuchs  o/men.]  TTOTl  D^"^D 
and  D"ri^  D^^lD,  in  the  Talmudistsq. 

Ver.  13'":  Tore  -npoa-qvix^r]  avr^  maiUa'  Then  were  little 
children  brought  unto  him.]  Not  for  the  healing  of  some 
disease ;  for  if  this  had  been  the  end  propounded,  why  did 
the  disciples  keep  them  back  above  all  others,  or  chide  any 
for  their  access?  Nor  can  we  believe  that  they  were  the 
children  of  unbeheving  Jews,  when  it  is  scarcely  probable 
that  they,  despising  the  doctrine  and  person  of  Christ,  would 
desire  his  blessing.  Some  therefore  of  those  that  believe 
brought  their  infants  to  Christ,  that  he  might  take  parti- 
cular notice  of  them,  and  admit  them  into  his  discipleship, 
and  mark  them  for  his  by  his  blessing.  Perhaps  the  dis- 
ciples thought  this  an  excess  of  officious  religion  ;  or  that 
they  would  be  too  troublesome  to  their  Master;  and  hence 
they  opposed  them :  but  Christ  countenanceth  the  same 
thing,  and  favours  again  that  doctrine  which  he  had  laid 
down,  chap,  xviii.  3  ;  namely,  that  the  infants  of  believers 
were  as  much  disciples  and  partakers  of  the  kingdom  of 
heaven  as  their  parents. 

Ver.  18  :  Ov  (povevaets,  &c.  Thou  shalt  do  no  murder,  <Src.] 
It  is^worthy  marking,  how  again  and  again  in  the  New  Tes- 
tament, when  mention  is  made  of  the  whole  law,  only  the 
second  table  is  exemplified,  as  in  this  place ;  so  also  Rom. 
xiii.  8,  9,  and  James  ii.  8,  1 1 ,  &c.  Charity  towards  our  neigh- 
bour is  the  top  of  religion,  and  a  most  undoubted  sign  of  love 
towards  God. 

P  Hieros.  Sanhedr.  fol.  24.  2.  sub  v.  D1ID,  col.  1554.]. 

q  [See  Buxtorf  Lex.  T.    &  R.         r  English  folio  edit.,  vb\.u..V.2\^. 


264  Hebrew  and  Talmudical      [Ch,  xix.  11,24. 

Ver.  21  :  YiiaXrjcrov  aov  to.  vit&pyovTa^  koX  bos  t,to)xols'  Sell 
thai  thou  hast.,  and  gim  to  the  poor.'\  When  Christ  calls  it 
perfection  to  sell  all  and  give  to  the  poor,  he  speaks  ac- 
cording to  the  idiom  of  the  nation,  which  thought  so :  and  he 
tries  this  rich  man,  boasting  of  his  exact  performance  of  the 
law,  whether,  when  he  pretended  to  aspire  to  eternal  life,  he 
would  aspire  to  that  perfection  which  his  countrymen  so 
praised.  Not  that  hence  he  either  devoted  Christians  to 
voluntary  poverty,  or  that  he  exhorted  this  man  to  rest  ulti- 
mately in  a  Pharisaical  perfection  ;  but  lifting  up  his  mind  to 
the  renouncing  of  worldly  things,  he  provokes  him  to  it  by 
the  very  doctrine  of  the  Pharisees  which  he  professed. 

"  For^  these  things  the  measure  is  not  stated;  for  the 
corner  of  the  field"  to  be  left  for  the  poor;  "for  the  first- 
fruits  for  the  appearance  in  the  Temple'^  (according  to  the 
law,  Exod.  xxiii.  15,  17,  wliere,  what,  or  how  great  an  obla- 
tion is  to  be  brought,  is  not  appointed),  "  for  the  shewing 
mercy,  and  for  the  study  of  the  law."  The  casuists,  discuss- 
ing that  point  of  '  shewing  mercy,'  do  thus  determine  con- 
cerning it :  "A  stated  measure  is  not  indeed  prescribed  to 
the  shewing  of  mercy,  as  to  the<^  affording  poor  men  help 
with  thy  body,"  that  is,  with  thy  bodily  labour  ;  "  but  as  to 
money  there  is  a  stated  measure,  namely,  the  fifth  part  of 
thy  wealth;  nor  is  any  bound  to  give  the  poor  above  the  fifth 
part  of  his  estate,  mi^DH  niDl  ]!3  HU?'^  ON  "?n^  imless 
he  does  it  out  of  extraordinary  devotion.  See  Rambam  U})on 
the  place,  and  the  Jerusalem  Gemara :  where  the  example 
of  R.  Ishbab  is  produced,  distributing  all  his  goods  to  the 
poor. 

Ver.  24;  Kd[xri\ov  8ia  rpuTnj/xaros  pa^iSos  bieXOiU',  &c.  ^4 
camel  to  go  through  the  eye  of  a  needle,  <S'C.]  A  phrase  used 
in  the  schools,  intimating  a  thing  very  unusual  and  very  dif- 
ficult. There,  where  the  discourse  is  concerning  dreams  and 
their  interpretation,  these  words  are  added.  TVh  nn?D  ^h 

Thcy^^  do  not  shew  a  man  a  palm  tree  of  gold,  nor  an  elephant 
doing  through  the  eye  of  a  needle.     The  Gloss  is,  "  A  thing 


s  Pcah,  cap.  i.  hal.  i.  *  Leusden's  edition,  vol.  ii.  p.  347. 

"  Babyl.  Berac.  fol.  55.  2. 


Ch.  xix.  28.]         Exercitations  upon  St.  MaUheui.  9.Q5 

which  he  was  not  wont  to  see,  nor  concerning  wliich  he  ever 
thought." 

In  like  manner  R.  Sheshith  answered  R.  Amrain,  disputing 
with  him  and  asserting  something  that  was  incongruous,  in 
these  words ;  "  Perhaps  ^  thou  art  one  of  those  of  Pombe- 
ditha,  who  can  make  an  elephant  pass  through  the  eye  of  a 
needle  :"  that  is,  as  the  Aruch  interprets  it,  "  who  speak 
things  that  are  impossible." 

Ver.  28  y:  'Tjweis  01  aKo\ov6r](TavTi^  fxoi,  ev  ttj  iraKiyy^Viaia' 
Ye  that  have  foUoivcd  mc,  in  the  regeneration?^  That  the  world 
is  to  be  renewed  at  the  coming  of  the  Messias,  and  the 
preaching  of  the  gospel,  the  Scriptures  assert,  and  the  Jews 
believe ;  but  in  a  grosser  sense,  which  we  observe  at  chap, 
xxiv.  Our  Saviour,  therefore,  by  the  word  naXiyyev^aia, 
regeneration,  calls  back  the  mind  of  the  disciples  to  a  right 
apprehension  of  the  thing  ;  implying  that  renovation,  con- 
cerning which  the  Scripture  speaks,  is  not  of  the  body  or 
substance  of  the  world  ;  but  that  it  consists  in  the  renewing 
of  the  manners,  doctrine,  and  a  dispensation  conducing 
thereimto  :  men  are  to  be  renewed,  regenerated, — not  the 
fabric  of  the  world.  This  very  thing  he  teaches  Nicodemus, 
treating  concerning  the  nature  of  the  kingdom  of  heaven, 
John  iii.  3. 

'  Orav  Ka6i(Ti]  6  vlos  tov  avOpcoirov  em  dpovov  ho^rjs  avTov, 
KaOtacaOe  kol  vfxeXs'  When,  the  Son  of  man  shall  sit  upon  the 
throne  of  his  glory,  ye  also  shall  siV.]  These  words  are  fetched 
out  of  Daniel,  chap.  vii.  9,  10,  Vp"1  ]3?1^  '  which  words  I 
wonder  should  be  translated  by  the  interpreters,  Aben  Ezra, 
R.  Saadia,  and  others,  as  well  Jews  as  Christians,  thrones 
were  cast  down.  R.  Solomon  the  Vulgar,  and  others,  read 
it  righter,  thrones  loere  set  up  :  where  Lyranus  thus,  "  He 
saith  thrones  in  the  plural  number,  because  not  only  Christ 
shall  judge,  but  the  apostles,  and  perfect  men,  shall  assist 
him  in  judgment,  sitting  upon  thrones.'"'  The  same  way  very 
many  interpreters  bend  the  words  under  our  hands,  namely, 
that  the  saints  shall  at  the  day  of  judgment  sit  with  Christ, 
and  approve  and  applaud  his  judgment.  But,  i ,  besides  that 
the  scene  of  the  last  judgment,  painted  out  in  the  Scripture, 

^  Bava  Mezia,  fol.  38.  2.  >'  English  folio  edit.,  vol.  ii.  p.  220. 


266  Hebrew  and  Talmudical  [Ch.  xx.  i. 

does  always  represent  as  well  the  saints  as  the  wicked  stand- 
ing before  the  tribunal  of  Christ,  Matt.  xxv.  32,  2  Cor.  v.  10, 
&c. ;  we  have  mention  here  only  of  "  twelve  thrones.^^  And, 
2,  we  have  mention  only  of  judging  the  "  twelve  tribes  of 
Israel."  The  sense,  therefore,  of  the  place  may  very  well  be 
found  out  by  weighing  these  things  following  : 

I.  That  those  thrones  set  up  in  Daniel  are  not  to  be 
understood  of  the  last  judgment  of  Christ,  but  of  his  judg- 
ment in  his  entrance  upon  his  evangelical  government,  when 
he  was  made  by  his  Father  chief  ruler,  king,  and  judge  of 
all  things:  Psalm  ii.  6,  Matt,  xxviii.  18,  John  v.  27.  For 
observe  the  scope  and  series  of  the  prophet,  that,  after  the 
four  monarchies,  namely,  the  Babylonian,  the  Medo -Persian, 
the  Grecian,  and  the  Syro-Grecian,  which  monarchies  had 
vexed  the  world  and  the  church  by  their  tyranny,  were  de- 
stroyed, the  kingdom  of  Christ  should  rise,  &c.  Those 
words,  "  The  kingdom  of  heaven  is  at  hand,"  that  judiciary 
scene  set  up  Rev.  iv.  and  v.,  and  those  thrones  Rev.  xx.  i,  &c. 
do  interpret  Daniel  to  this  sense. 

II.  The  throne  of  glory,  concerning  which  the  words  before 
us  are,  is  to  be  understood  of  the  judgment  of  Christ  to  be 
brought  upon  the  treacherous,  rebellious,  wicked,  Jewish 
people.  We  meet  with  very  frequent  mention  of  the  coming 
of  Christ  in  his  glory  in  this  sense  ;  which  we  shall  discourse 
more  largely  of  at  chap.  xxiv. 

III.  That  the  sitting  of  the  apostles  upon  thrones  with 
Christ  is  not  to  be  understood  of  their  persons,  it  is  suffi- 
ciently proved  ;  because  Judas  was  now  one  of  the  number  : 
but  it  is  meant  of  their  doctrine :  as  if  he  had  said,  "  When  I 
shall  bring  judgment  upon  this  most  unjust  nation,  then  your 
doctrine,  which  you  have  preached  in  my  name,  shall  judge 
and  condemn  them."     See  Rom.  ii.  16. 

Hence  it  appears  that  the  gospel  was  preached  to  all  the 
twelve  tribes  of  Israel  before  the  destruction  of  Jerusalem. 

CHAP.  XX.z 

Ver.  I  :  'Ef^A^ey  ajua  Tipwi  jJucrOaxraa-Oai,  kpyara's'  Who 
went  out  early  in  the  morning  to  hire  labourer s.~\    You  have 

2  English  folio  edition,  vol.  ii.  p.  221. 


Ch.  XX.  2.]         Exercitations  upon  St.  Mattheic.  267 

such  a  parable  as  this,  but  madly  applied,  in  the  Talmud  :  we 
will  produce  it  here  for  the  sake  of  some  phrases  :  "  To  ^  what 
was  R.  Bon  Bar  Ohaija  like  ?  D^bj^lD  "l^IDtZ?  "jSd^  To  a  king 
who  hired  many  labourers ;  among  which  there  was  one  hired, 
who  performed  his  work  extraordinary  well.  What  did  ^  the 
king  ?  He  took  him  aside,  and  walked  with  him  to  and  fro. 
"yyV  "^nin^i^S  6\//ias  yevoixevris,  IVhen  even  was  come,  those  la- 
bourers came,  tlS^  /IIO'^T'  'Iva  Xr]\}/o>VTai  tov  jMcrObv  airGiv,  that 
they  might  receive  their  hire,  and  he  gave  him  a  complete  hire 
with  the  rest.  pr^J^^inO  D^^S-'ICn  Vm  Kai  kyoyyvCov  ol 
kpyarai  Xiyovres,  And  the  labourers  murmured,  saying,  -^^^ 
DT^n  /D  y^^y^  '  We  have  laboured  hard  all  the  day,  and  this 
man  only  two  hours,  yet  he  hath  received  as  much  wages  as 
we :'  the  king  saith  to  them,  '  He  hath  laboured  more  in 
those  two  hours  than  you  in  the  whole  day.'  So  R.  Bon 
plied  the  law  more  in  eight- and-twenty  years  than  another 
in  a  hundred  years." 

"Ajua  -rrpcot'  Early  in  the  morning.]  "  The^  time  of  working 
is  from  sunrising  to  the  appearing  of  the  stars,  and  not  from 
break  of  day  :  and  this  is  proved  from  the  chapter  □117  lOi^ 
nil?;272rf  the  president  o/  the  priests  saith  to  them^ ;  where  they 
say,  '  It  is  light  all  in  the  east,  and  men  go  out  to  hire  la- 
bourers :'  whence  it  is  argued  that  they  do  not  begin  their 
work  before  the  sun  riseth.  It  is  also  proved  from  the  tract 
Pesachin,  where  it  is  said  that  it  is  prohibited  on  the  day  of 
the  Passover  to  do  any  servile  work  after  the  sun  is  up ;  in- 
timating this,  that  that  was  the  time  when  labourers  should 
begin  their  work,"  &c. 

MiaOdiiijaaOai  ipyaras'  To  hire  labourers.]  Read  here,  if  you 
please,  the  tract  Bava  Mezia,  cap.  vii. ;  which  begins  thus, 
C^SV^Sn  Di^  '^^'yl3^  He  that  hireth  labourers:  and  Maimonides, 
mi^iU?,  a  tract  entitled  Hiring  e, 

Ver.  2 :  "Ev^cjibivricras  (k  brjvapiov  rrjv  r^xipav  Agreed  for  a 
penny  a  day.]  A  penny  of  silver,  which  one  of  gold  exceeded 
twenty-four  times  ;  for  fp^  '^l^T  tC'D  ^IH  IHt  U**"!  A  penny 
of  gold  is  loorth  fice-and-twenty  of  silver  ^.     The  canons  of  the 


^  Hieros.  Berac.  fol.  5. 3.  d  Joma,  cap.  3.   Tamid,  cap.  3. 

''  Leusden's  edit.,  vol.  ii.  p.  348.  ^  Cap.  9.  8.  11. 

<=  Gloss,  in  Bab.  Bava  Mezia,  fol.  ^  Gloss,  in  Cherithuth,  cap.  2. 
83.2. 


268  Hehreio  and  Talmudical  [Ch.  xx.  8, 13. 

Hebrews  concerning  hiring  of  labourers  distinguish,  as 
reason  requires,  between  DV  "T^^tt}  being  hired  hy  the  day,  and 
]11S?\2?  'T'Dir  he'ing  hired  (only)  for  some  hours  :  which  may  be 
observed  also  in  this  parable  :  for  in  the  morning  they  are 
hired  for  all  the  day,  and  for  a  penny,  but  afterward  for 
certain  hours  ;  and  have  a  part  of  a  penny  allotted  them,  in 
proportion  to  the  time  they  wrought. 

Yer.  8  :  KdAeo-oz;  tovs  epydras,  &c.  :  Call  the  labourers.^ 
For  "it  is  one  of  the  affirmative  precepts  of  the  law,  that 
a  hired  labourer  should  have  his  wages  paid  him  when  they 
are  due,  as  it  is  said,  '  You  shall  pay  him  his  wages  in  his 
day :'  and  if  they  be  detained  longer,  it  is  a  breach  of  a  ne- 
gative precept ;  as  it  is  said,  '  The  sun  shall  not  go  down 
upon  him  s/  "  &c. 

Ver.  13'^:  Ou)(i  hr}vapiov  crvv€(j)u>vr](jds  juot  ;  Didst  not  thou 
agree  with  me  for  a  penny  ^]  In  hiring  of  labourers,  the 
custom  of  the  place  most  prevailed  ;  hence  came  that  axiom, 
I'^X*^  '^^'Tli  ''^TI  "^f  n7  Observe  the  custom  of  the  city '  ,•  speak- 
ing of  this  very  thing.  There  is  also  an  example,  "  Those  ^ 
of  Tiberias  that  went  up  to  Bethmeon  to  be  hired  for  la- 
bourers, were  hired  according  to  the  custom  of  Bethmeon," 
<S:c.  By  the  by  also  we  may  observe  that  which  is  said  by 
the  Babylonians  in  the  place  cited,  mt^  «p  t^!5^n?2  ''"TDDT 
■^fc^t^lp^H  that  is,  as  the  Gloss  renders  it,  "  Notice  must  be 
taken  whether  they  come  from  several  places ;  for  at  some 
places  they  go  to  work  sooner,  and  at  some  later." 

Hence  two  things  may  be  cleared  in  the  parable  before 
us :  I .  Why  they  are  said  to  be  hired  at  such  different  hours  ; 
namely,  therefore*  because  they  are  supposed  to  have  come 
together  from  several  places.  2.  Why  thei'e  was  no  certain 
agreement  made  with  those  that  were  hired  at  the  third, 
sixth,  and  ninth  hours,  as  with  those  that  were  hired  early 
in  the  morning ;  but  that  he  should  only  say,  "  Whatsoever 
is  right  I  will  give  you  :"  that  is,  supposing  that  they  would 
submit  to  the  custom  of  the  place.  But,  indeed,  when  their 
wages  were  to  be  paid  them,  there  is,  by  the  favour  of  the 
lord  of  the  vineyard,  an  equality  made  between  those  that 
were  hired  for  some  hours,  and  those  that  were  hired  for  the 

g  Maimon.  mi^Dty  cap.  11.  ■  Bab.  Bava  Mezia,  fol.  83.  2. 

h  English  folio  edit.,  vol.  ii.  p.  222.        ^  Hieros.  Mezia,  fol.  1 1.  2. 


Ch.  XX.  22.]        Exercitations  upon  St.  Matthew.  269 

whole  day ;  and  when  these  last  murmured,  they  are  an- 
swered from  their  own  agreement,  ^vv€(f)(avr](Tds  /xoi,  Yoio 
agreed  toith  me.  Note  here  the  canon  ;  "  The  ^  master  of 
the  family  saith  to  his  servant,  '  Go,  hire  me  labourers  for 
fourpence  :'  he  goes  and  hires  them  for  threepence  ;  although 
their  labour  deserves  fourpence,  they  shall  not  receive  but 
three,  nh^  h>V  n?D"i:)in  urh  IZ^^I  ip'^IV  ^V  'h:iy^  because 
they  hound  themselves  hy  agreement.,  and  their  complaint''''  {yoy- 
yv(Tixbs,  murmuring,  in  the  i  ith  verse,)  "  is  against  the  ser- 
vant.'''' 

Ver.  22  :  To  ^ci-nrtcr/xa,  6  eyw  /Ba-nTiCoixaL'  The  baptism 
that  I  am  ba2ytized  ioith.'\  The  phrase  that  goes  before  this, 
concerning  the  cup,  is  taken  from  divers  places  of  Scripture, 
where  sad  and  grievous  things  are  compared  to  draughts  of 
a  bitter  cup.  You  may  think  that  Jl'l^i^'^ID  D"l5  the  cup  of 
vengeance,  of  which  there  is  mention  in  Bab.  Beracoth^\ 
means  the  same  thing,  but  it  is  far  otherwise :  give  me  leave 
to  quote  it,  though  it  be  somewhat  out  of  our  bounds  :  "  Let 
them  not  talk  (say  they)  over  their  cup  of  blessing  ;  and  let 
them  not  bless  over  their  cup  of  vengeance.  m^i^lID  D1^  ''t^'^ 
What  is  the  cup  of  vengeance  ?  The  second  cup,  saith  R.  Nach- 
man  Bar  Isaac."  Rabbena  Asher  and  Piske  are  more  clear : 
"  If  he  shall  drink  off  two  cups,  let  him  not  bless  over  the 
third."  The  Gloss,  "  He  that  drinks  off  double  cups  is 
punished  ^  by  devils."     But  to  the  matter  before  us. 

So  cruel  a  thing  was  the  baptism  of  the  Jews,  being  a 
plunging  of  the  whole  body  into  water,  when  it  was  never  so 
much  chilled  with  ice  and  snow,  that,  not  without  cause, 
partly,  by  reason  of  the  burying  as  I  may  call  it  under  water, 
and  partly  by  reason  of  the  cold,  it  used  to  signify  the  most 
cruel  kind  of  death.  The  Jerusalem  Talmudists  relate,  that 
"  in  the  days  of  Joshua  Ben  Levi,  some  endeavoured  quite  to 
take  away  the  washings  [n7"^3.t5  baptisms']  of  women,  because 
the  women  of  Galilee  grew  barren  by  reason  of  the  coldness 
of  the  waters  ;"  which o  we  noted  before  at  the  sixth  verse  of 
the  third  chapter. 

1  Maimon.  as  before,  cap.  9.  »  Leusden's  edit.,  vol.  ii.  p.  349. 

™  Fol.  51.  2.  o  Berac.  6.  3. 


270  Hebrew  and  Talmudical        [Oh.  xxi.  i,  &c. 

CHAP.   XXI. 

Ver.  I P  :  ITpo?  TO  opos  t&v  ''E\atS)v'  To  the  mount  of  Olives.] 
D'Ti'^in  "^n  Mons  Olivarum,  Zech.  xiv.  4.  Natse  illic  sunt 
alise  arbores  prseter  oleas ;  ast  ab  illis  nomen,  et  quod  major 
harum  numerus,  et  dignior  earura  fructus. 

Ficus  produxithic  mons:  quod  patet  per  ficum  maledictam. 
Atque  inde  forte  nomen  loci  Bethphage,  id  est,  Locus  Gros- 
sorum.  Et  ficuosus  forsan  fuit  iste  tractus  Bethphage  oppo- 
situs.  Alibi  forte  mons  magis  olivosus :  unde  nomen  loci 
Gethsemani ;  id  est,  Torcular  oleaceum. 

Cedros  etiam  aliquas  genuit,  easque  miras,  si  Gemaristis 
Hierosolymitanis  hie  fides.  "  Duse  cedri  (inquiunt)  erant  in 
monte  Oliveti.  Sub  una  quatuor  erant  tabernae,  vendentes 
necessaria  ad  purificationes.  Ex  altera  deduxerunt  uno- 
quoque  mense  quadraginta  Seas  columbarumn."  Nimietate 
historise  historiam  perdunt. 

Ver.  2 :  "Ovov  koX  iioikov  An  ass  and  her  foal.']  In  the 
Talmudists  we  have  the  like  phrase,  ]'ir:3p  '^"n'^''^1  "^IT^n  an'' 
ass  and  a  little  colt.  In  that  treatise  Mezia,  they  speak  con- 
cerning a  hired  ass,  and  the  terras  that  the  hired  is  obliged 
to.     Among  other  things  there,  the  Babylon  Gemara*  hath 

these  words,  "|^n  vnp2  n^:i  Si^i  h^  r\vi  Sir  n^ni>D  h^ 

Whosoever  transgresses  against  the  loill  of  the  oicner  is  called  a 
roller.  For'  instance,  if  any  one  hires  an  ass  for  a  journey 
on  the  plains u,  and  turns  up  to  the  mountains,  &c.  Hence 
this  of  our  Saviour  appears  to  be  a  miracle,  not  a  robbery ; 
that  without  any  agreement  or  terms  this  ass  should  be  led 
away ;  and  that  the  owner  and  those  that  stood  by  should 
be  satisfied  with  these  bare  words,  "  The  Lord  hath  need  of 
him.'' 

Ver.  5  :  Upav^,  koX  e7rt/3e/3rjKa)s  km  ovoif  Meek,  and  sitthig 
upon  an  ass^  This  triumph  of  Christ  completes  a  double 
prophecy :  i .  This  prophecy  of  Zechariah  here  mentioned. 
2.  The  taking  to  themselves  the  Paschal  lamb,  for  this  was 
the  very  day  on  which  it  was  to  be  taken,  according  to  the 

P    See   "  Pauca  interserenda    in  ■■  Hieros.  Bava  Mezia,  fol.  11.  i. 

quaedam  Horarum  Hebraicarum  et  ^  Cap.  6.  halac.  3. 

Talmudicarum  Loca:"  in  Leusden's  *  Fol.  78.  i. 

edition,  vol.  iii.  p.  loi.  "  English  folio  edit.,  vol.  ii.  p.  223. 

1  Taanith,  fol.  69.  i. 


Ch.  xxi.  8.]         Exercitations  upon  St.  Matthew.  271 

command  of  the  law,  Exod.  xii.  3  ;  "  In  the  tenth  day  of  this 
month,  they  shall  take  to  them  every  man  a  lamb." 

It  scarce  appears  to  the  Talmudists,  how  those  words  of 
Daniel  concerning  the  Messias,  that  "  he  comes  with  the 
clouds  of  heaven,'^  are^  consistent  with  these  words  of  Ze- 
chariah,  that  "  he  comes  sitting  upon  an  ass."  "  If  (say 
theyy)  the  Israelites  be  good,  then  he  shall  come  with  the 
clouds  of  heaven ;  but  if  not  good,  then  riding  upon  an  ass." 
Thou  art  much  mistaken,  O  Jew  :  for  he  comes  "  in  the 
clouds  of  heaven,"  as  judge  and  revenger,  because  you  are 
evil  and  very  wicked ;  but  sitting  upon  an  ass,  not  because 
you  are,  but  because  he  is,  good.  t^^T'TS  "^11^2?  "H^h  "^D^^ 
7^51^^277  King  Sajjores  said  to  Samuel, '  You  say  your  Messias 
will  come  upon  an  ass,  I  will  send  him  a  brave  horse.'  He 
answers  him,  *  You  have  not  a  horse  with  a  hundred  spots  as 
is  his  ass^.""  In  the  greatest  humility  of  the  Messias  they 
dream  of  grandeur,  even  in  his  very  ass. 

Ver.  8  :  KKdbovs  earpcovvvov  kv  ti]  oSw*  Strewed  brandies  in 
the  waj/.]  Not  that  they  strewed  garments  and  boughs  just 
in  the  way  under  the  feet  of  the  ass  to  be  trod  on  ;  this 
perhaps  might  have  thrown  down  the  rider  ;  but  by  the  way- 
side they  made  little  tents  and  tabernacles  of  clothes  and 
boughs,  according  to  the  custom  of  the  feast  of  Tabernacles. 
John  also  adds,  that  taking  branches  of  palm  trees  (T^y^w) 
in  their  hands,  they  went  forth  to  meet  him.  That  book  of 
Maimonides  entitled  iSl7l  11310  Tabernacles  and  palm- 
branches,  will  be  an  excellent  comment  on  this  place,  and  so 
will  the  Talmudic  treatise,  Succah.  We  will  pick  out  these 
few  things,  not  unsuitable  to  the  present  story  :  "  Doth^  any 
one  spread  his  garment  on  his  tabernacle  against  the  heat  of 
the  sun,  &c.?  it  is  absurd;  but  if  he  spread  his  garment  for 
comeliness  and  ornament,  it  is  approved."  Again,  "  The^ 
boughs  of  palm  trees,  of  which  the  law,  Lev.  xxiii.  40,  speaks, 
are  the  young  growing  sprouts  of  palms,  before  their  leaves 
shoot  out  on  all  sides  ;  but  when  they  are  like  small  staves, 
and  these  are  called  Il'^IT'."  And  a  little  after,  "  It  is  a 
notable  precept,  to  gather  I7I7  young  branches  of  palms,  and 

*  Dan.  vii.  13.  *  Maimon.    Succah,    cap.  5.   ar- 

y  See  Bab.  Sanhedr.  fol.  98.  i.         tic.  17. 

2  Ibid.  ^  Cap. 7. 


272  Hehreiv  and  Tahnudical  [Ch.  xxi.  9. 

the  boughs  of  myrtle  and  willow,  and  to  make  them  up  into  a 
small  bundle,  and  to  carry  them  in  their  hands,"  &c. 

Ver.  9 :  'Haavva  rw  vl^  Aaj3ib'  Hosanna  to  the  Son  of 
David.^  Some  are  at  a  loss  why  it  is  said  tw  wt(p,  to  the  Son, 
and  not  S  vie,  0  Son :  wherefore  they  fly  to  Caninius  as  to  an 
oracle,  who  tells  us,  that  those  very  bundles  of  boughs  are 
called  Hosanna  ;  and  that  these  words,  Hosanna  to  the  Son  of 
David,  signify  no  more  than  houghs  to  the  So?i  of  David^." 
We  will  not  deny  that  handles  are  sometimes  so  called,  as 
seems  in  these  clauses,  «Dyiinnn  «2^")^'^  \I}T«  ^"^1^  ^ 
and  «ii>y;in2  ^'ih'h  \D^y\^  '\^Th  «S  where  it  is  plain, 
that  a  branch  of  palm  is  called  H^lS  Lalah,  and  boughs  of 
myrtle  and  willow  bound  together  are  called  t<^iytDin  Ho- 
sanna^:  but,  indeed,  if  Hosanna  to  the  Son  of  David  signifies 
houghs  to  the  Son  of  David,  what  do  those  words  mean, 
Hosanna  in  the  highest?  The  words  therefore  here  sung 
import  as  much  as  if  it  were  said,  We  noio  sing  Hosanna  to 
the  Messias^. 

In  the  feast  of  Tabernacles,  the  great  Hallel,  as  they  call  it, 
used  to  be  sung,  that  is,  Psalm  cxiii,  cxiv,  cxv,  cxvi,  cxvii, 
and  cxviii.  And  while  the  words  of  the  Psalms  were  sung  or 
said  by  one,  the  whole  company  used  sometimes  to  answer 
at  certain  clauses,  Halleluia.  Sometimes  the  same  clauses 
that  had  been  sung  or  said  were  again  repeated  by  the  com- 
pany :  sometimes  the  bundles  of  boughs  were  brandished  or 
shaken.  "^  But  when  were  the  bundles  shaken?"  The  rubric 
of  the  Talmud  saithg,  "At  that  clause  TO  yT\T\  Give  thanks 
unto  the  Lord,  in  the  beginning  of  Psalm  cxviii^,  and  at  the 
end.  t-^iVtrin  n  i^Dh^il  and  at  that  clause,  Save  noiv,  I 
beseech  thee,  0  Lord,  (Psalm  cxviii.  25,)  as  saith  the  school 
of  Hillel :  but  the  school  of  Shammai  saith  also,  at  that 
clause,  ^5]]  (irT'T'iin  '  n  0  Lord,  L  heseech  thee,  send  now 
prosperiti/.  R.  Akibah  said,  I  saw  R,  Gamaliel  and  R. 
Joshuah,  when  all  the  company  shook  their  bundles  they  did 
not  shake  theirs,  but  only  at  that  clause,  Save  now,  L  beseech 
thee,  0  Lord\" 

^  See   Baronius    at   the   year  of  ^  See  the  Gloss. 

Christ  34.  s  Leusden's  edit.,  vol.  ii.  p.  350. 

^  Bab.  Succah,  fol.  37.  2.  h  Englishfolio  edit.,  vol.  ii.  p. 224. 

^    [See    Buxtorf  Lex.  T.   &    R.  '  Succah,  cap.  3.  halac.  9. 
sub  V.  col. 992.] 


Ch.  xxi.  9.]         Exercitations  upon  Si.  Matthew.  273 

On  every  day  of  the  feast,  they  used  once  to  go  round 
the  altar  with  bundles  in  their  hands,  singing  this,  H  ^^2^5 
b^3  nrr^S^^n  'n  t^i  rri^'^Il^'in  Save  noit\  I  beseech  thee,  0 
Lord;  I  beseech  thee,  0  Lord,  send  now  prosperity.  But  on 
the  seventh  day  of  the  feast  they  went  seven  times  round 
the  altar'',  &c.  "  The  tossing  or  shaking  of  the  bundles 
was  on  the  right  hand,  on  the  left  hand,  upwards  and 
downwards'."' 

"  The  reason  of  the  bundles  was  this,  because  it  is  written, 
'  Then  let  all  the  trees  of  the  wood  sing,'  (Psalm  xcvi.  12.) 
And  afterward  it  is  written,  '  Give  thanks  unto  the  Lord, 
because  he  is  good,'  (Psalm  cvi.i.)  And  afterward,  'Save 
us,  0  Lord,  O  our  God/  &c.  (Psalm  cvi.  47.)  And  the  reason 
is  mystical.  In  the  beginning  of  the  year,  Israel  and  the 
nations  of  the  world  go  forth  to  judgment ;  and  being  igno- 
rant who  are  to  be  cleared  and  who  guilty,  the  holy  and 
blessed  God  commanded  Israel  that  they  should  rejoice  with 
these  bundles,  as  a  man  rejoiceth  who  goeth  out  of  the  pre- 
sence of  his  judge  acquitted.  Behold,  therefore,  what  is 
written,  'Let  the  trees  of  the  wood  sing;'  as  if  it  were  said, 
Let  them  sing  with  the  trees  of  the  wood,  when  they  go  out 
justified  from  the  presence  of  the  Lord,"  &c.'i^ 

These  things  being  premised  concerning  the  rites  and  cus- 
toms of  that  feast,  we  now  return  to  our  story  : — 

L  It  is  very  much  worth  our  observation,  that  the  com- 
pany receives  Christ  coming  now  to  the  Passover  with  the 
solemnity  of  the  feast  of  Tabernacles.  For  what  hath  this 
to  do  with  the  time  of  the  Passover?  If  one  search  into  the 
reason  of  the  thing  more  accurately,  these  things  occur ; 
First,  The  mirth  of  that  feast  above  all  others ;  concerning 
which  there  needs  not  much  to  be  said,  since  the  very  name 
of  the  feast  (for  by  way  of  emphasis  it  was  called  ^H,  that 
is,  Festivity  or  Miiih)  sufficiently  proves  it.  Secondly,  That 
prophecy  of  Zechariah",  which,  however  it  be  not  to  be  un- 
derstood according  to  the  letter,  yet  from  thence  may  suffi- 
ciently be  gathered  the  singular  solemnity  and  joy  of  that 
least  above  all  others  ;  and,  perhaps,  from  that  same  pro- 

k  Maimon.  on  Succah,  cap.  6.  m  Rabbenu  Asher  on  Succab,  fol. 

1  Bab.  Succah,  fol.  27.  2.  66.  2,  3.  "  Chap.  xiv.  16. 

LIGHTFOOT,  VOL.  11.  T 


274  Hebrew  and  Talmudical  [Oh.  xxi.  12. 

phecy,  the  occasion  of  this  present  action  was  taken.  For 
being  willing  to  receive  the  Messias  with  all  joyfulness,  tri- 
umph, and  affection  of  mind  (for  by  calling  him  the  8on 
of  David,  it  is  plain  they  took  him  for  the  Messias),  they 
had  no  way  to  express  a  more  ardent  zeal  and  joy  at  his 
coming,  than  by  the  solemn  procession  of  that  feast.  They 
have  the  Messias  before  their  eyes ;  they  expect  great  things 
from  him ;  and  are  therefore  transported  with  excess  of  joy 
at  his  coming. 

II.  But  whereas  the  Great  Hallel,  according  to  the  custom, 
was  not  now  sung,  by  reason  of  the  suddenness  of  the  present 
action,  the  whole  solemnity  of  that  song  was,  as  it  were, 
swallowed  up  in  the  frequent  crying  out  and  echoing  back  of 
Hosanna ;  as  they  used  to  do  in  the  Temple,  while  they  went 
round  the  altar.  And  one  while  they  sing  Hosanna  to  the  Son 
of  David ;  another  while,  Hosanna  in  the  highest ;  as  if  they 
had  said,  "  Now  we  sing  Hosanna  to  the  Son  of  David ;  save 
us,  we  beseech  thee,  0  thou  [who  dvvellest]  in  the  highest,  save  us 
by  the  Messias.'''' 

Ver.  12:  'E£e/3aA.e  Trdyras  tovs  ircoXovvTas  koI  ayopdCovras  iv 
rw  lepw*  He  cast  out  all  them  that  sold  and  bought  in  the 
Temple.']  I.  There  was  always  a  constant  market  in  the 
Temple  in  that  place  which  was  called  nVDll  the  shops ; 
where  every  day  was  sold  wine,  salt,  oil,  and  other  requisites 
to  sacrifices ;  as  also  oxen  and  sheep,  in  the  spacious  Oourt 
of  the  Gentiles. 

11.  The  nearness  of  the  Passover  had  made  the  market 
greater ;  for  innumerable  beasts  being  requisite  to  this  so- 
lemnity, they  were  brought  hither  to  be  sold.  This  brings  to 
mind  a  story  of  Bava  Ben  Buta:  "  He°  coming  one  day  into 
the  court  found  it  quite  empty  of  beasts.  '  Let  their  houses,' 
said  he,  '  be  laid  waste,  who  have  laid  waste  the  house  of  our 
God.'  He  sent  for  three  thousand  of  the  sheep  of  Kedar ; 
and  having  examined  whether  they  were  without  spot,  brought 
them  into  the  Mountain  of  the  House  ;"  that  is,  into  the  Court 
of  the  Gentiles. 

Ta?  TpaTT€(as  t&v  Kok\.v^t(TTS>v  Karicnpe^c  Overthrew  the  tables 
of  the  moneychangers.']    Who  those  moneychangers  were,  may 

°  Hieros.  Jorn  Tobh,  fol.  61.  3. 


Oh.  xxi.  12.]        Exerciiations  ujwn  St.  Maitheio.  275 

be  learned  very  well  from  the  Talmud,  and  Maimonides  in  the 
treatise  SheJcalim : — 

"  ItP  is  an  affirmative  precept  of  the  lawi,  that  every 
Israelite  should  give  half  a  shekel  yearly  :  even  the  poor,  who 
live  by  alms,  are  obliged  to  this ;  and  must  either  beg  the 
money  of  others,  or  sell  their  clothes  to  pay  half  a  shekel ;  as 
it  is  said,  '  The^'  rich  shall  give  no  more,  and  the  poor  shall 
give  no  less.' " 

"  Ins  the  first  day  of  the  month  Adar,  they  made  a  public 
proclamation  concerning  these  shekels,  that  every  one  should 
provide  his  half  shekel,  and  be  ready  to  pay  it.  Therefore, 
on  the  fifteenth  day  of  the  same  month,  the  exchangers 
(pinSlirri)  sat  in  every  city,  civilly  requiring  this  money  : 
they  received  it  of  those  that  gave  it,  and  compelled  those 
that  did  not.  On  the  five-and-twentieth  day*  of  the  same 
month  they  sat  in  the  Temple ;  and  then  compelled  them  to 
give ;  and  from  him  that  did  not  give  they  forced  a  pledge, 
even  his  very  coat." 

"  They"  sat  in  the  cities,  with  two  chests  before  them;  in 
one  of  which  they  laid  up  the  money  of  the  present  year, 
and  in  the  other  the  money  of  the  year  past.  They  sat  in 
the  Temple  with  thirteen  chests  before  them;  the  first  was 
for  the  money  of  the  present  year ;  the  second,  for  the  year 
past ;  the  third,  for  the  money  that  was  offered  to  buy 
pigeons,"  &c.  They  called  these  chests  Jll'^D'^tD  trumpets, 
because,  like  trumpets,  they  had  a  narrow  mouth,  and  a 
wide  belly. 

"  It"  is  necessary  that  every  one  should  have  half  a  shekel 
to  pay  for  himself.  Therefore,  when  he  comes  to  the  ex- 
changer to  change  a  shekel  for  two  half  shekels,  he  is  obliged 
to  allow  him  some  gain,  which  is  called  ^llvlp  {koKKv^os) 
Jcolhon.  And  when  two  pay  one  shekel  [between  them], 
plSlpl  pl'^'^n  Dn"'2tI7  each  of  them  is  obliged  to  allmo  the 
same  gain  or  fee.'" 

And  not  much  after,  pn^lpH  "TW^^  fc^lH  HD^  "  How 
much  is  that  gain  ?    At  that  time  when  they  paid  pence  for 


P  English  folio  edition,  vol.  ii.  p.  ^  \^^  WnA.    Talm.  Shekal.  cap.  r. 

225.  ^  Leusden^s  edit.,  vol.  ii.  p.  351. 

1  Maim.  Shekal.  cap.  i.  "  Talm.  Shekal.  cap.  2. 

^  Excel.  XXX.  15.  ^  Idem,  cap.  3. 

T   % 


276  Hebrew  and  Talmudical  [Ch.  xxi.  15. 

the  half  shekel,  a  kolhon  [or  the  fee  that  was  paid  to  the 
money-changer]  was  half  a  mea,  that  is.  the  twelfth  part  of  a 
penny,  and  never  less.  But  the  Jcolbons  were  not  like  the 
half  shekel ;  but  the  exchangers  laid  them  by  themselves  till 
the  holy  treasury  were  paid  out  of  them."  You  see  what  these 
moneychangers  were,  and  whence  they  had  their  name.  You 
see  that  Christ  did  not  overturn  the  chests  in  which  the  holy 
money  was  laid  up,  but  the  tables  on  which  they  trafficked 
for  this  unholy  gain. 

Twy  TTU)Xovvru)V  Tas  Treptorepa?*  Of  those  that  sold  doves. ^ 
W^yp  *'22)72  sellers  of  doves.  See  the  Talmudic  treatise  of 
that  title.  :  int  ^3^1  D^lDT^^n  a'^:j^p  m2V  "  Dovesl 
were  at  one  time  sold  at  Jerusalem  for  pence  of  gold.  Where- 
upon Rabban  Simeon  Ben  Gamaliel  said,  ntH  pJ^T^n  By  this 
temple,  I  will  not  lie  down  this  night,  unless  they  be  sold  for 
pence  of  silver,  &c.  Going  into  the  council-house,  he  thus 
decreed,  A  woman  of  five  undoubted  labours,  or  of  five  un- 
doubted fluxes,  shall  be  bound  only  to  make  one  offering ; 
whereby  doves  were  sold  that  very  day  for  two  farthings." 
The  offering  for  women  after  childbirth,  and  fluxes,  for  their 
purification,  were  pigeons^,  &c.  But  now,  when  they  went  up 
to  Jerusalem  with  their  offerings  at  the  feasts  only,  there  was 
at  that  time  a  greater  number  of  beasts,  pigeons,  and  turtles, 
&c.  requisite.  See  what  we  have  said  at  the  fifth  chapter,  and 
the  three-and-twentieth  verse. 

Ver.  15  :  TTatSa?  Kpa(ovTas  kv  rw  lepw,  /cat  Kiyovras  'D.(Tavvd' 
The  children  crying  in  the  temple,  and  saying,  Hosanna.^ 
Children,  from  their  first  infancy,  were  taught  to  manage  the 
bundles,  to  shake  them,  and  in  shaking,  to  sing  Hosanna. 
nS"^^  n'^Tl  Vyvh  Xnvn  ]1I5p  a  child\  so  soon  as  he  hiows 
how  to  wave  the  bundle,  is  bound  to  carry  a  bundle.  Where  the 
Gemara  saith  thus ;  '■  The  Rabbins  teach,  that  so  soon  as  a 
little  child  can  be  taught  to  manage  a  bundle,  he  is  bound  to 
carry  one  :  so  soon  as  he  knows  how  to  veil  himself,  he  must 
put  on  the  borders  :  as  soon  as  he  knows  how  to  keep  his 
father's  phylacteries,  he  must  put  on  his  own  :  as  soon  as  he 
can  speak,  let  his  father  teach  him  the  law,  and  to  say  the 
phylacteries,"  &c. 

y  Cherithuth,  cap.  i.  halac.  7.  ^  Levit.  xii.  and  xv. 

*  Succah,  cap.  3.  halac,  last. 


Ch.  xxi.  19.]      Exercitations  upon  St.  Matthew.  277 

Ver.  19  :  Ovhev  €vp€V  kv  avrfj  el  jxr]  (f)v\Xa  ixovov  Found 
nothing  thereon  but  leaves  only?^  This  place  i8  not  a  little 
obscure,  being  compared  with  Mark  xi.  13,  who  seems  to  say, 
that  therefore  figs  were  not  found  on  this  tree,  because  it  teas 
not  yet  the  time  of  figs,  ov  yap  rjv  Katpos  (rvKcav.  Why  then  did 
our  Saviour  expect  figs,  when  he  might  certainly  know  that 
it  teas  not  yet  the  time  of  figs  ?  And  why,  not  finding  them, 
did  he  curse  the  tree,  being  innocent  and  agreeable  to  its  own 
nature  ? 

I.  We  will  first  consider  the  situation  of  this  tree.  Our 
evangelist  saith,  that  it  was  in  the  loay,  em  ttjs  ohov.  This 
minds  me  of  a  distinction  used  very  often  by  the  Talraudists, 
between b  "ipOT^  and  11?2^  that  is,  between  the  fruits  of  trees 
of  common  right,  which  did  not  belong  to  any  peculiar  master, 
but  grew  in  woody  places,  or  in  common  fields  ;  and  the  fruits 
of  trees  which  grew  in  gardens,  orchards,  or  fields,  that  had  a 
proper  owner.  How  much  difference  was  made  between  these 
fruits  by  the  canonists,  as  to  tithing,  and  as  to  eating,  is  in 
many  places  to  be  met  with  through  the  whole  classes,  entitled 
D'^y^f  Seeds.  This  fig-tree  seems  to  have  been  of  the  former 
kind  :  rTinilD  n^^n  a  tcild  fig-tree,  IpDHl  growing  in  a 
place  or  field,  not  belonging  to  any  one  in  particular,  but 
common  to  all.  So  that  our  Saviour  did  not  injure  any  parti- 
cular person,  when  he  caused  this  tree  to  wither ;  but  it  was 
such  a  tree,  that  it  could  not  be  said  of  it,  that  it  was  mine  or 
thine. 

II.  He  found  nothing  thereon  hut  leaves,  because  the  time  of 
figs  was  not  yet  a  great  while,  Mark  xi.  13. 

1.  "  At^  what  time  in  the  seventh  year  do  they  forbear  to 
lop  their  trees  ?  The  school  of  Shammai  saith,  nil^'^t^n  73 
1^^'^!iV\Z!'?2  All  trees  from  that  time,  they  bring  forth  [leaves].  The 
Gloss,  "  The  beginning  of  leaves  is  in  the  days  of  Nisan." 

2.  "  Rabban^i  Simeon^  Ben  Gramaliel  saith,  From  the  put- 
ting forth  of  leaves,  till  there  be  green  figs,  is  fifty  days ;  from 
the  green  figs,  till  the  buds  fall  off,  fifty  days  ;  and  from  that 
time  till  the  figs  be  ripe  are  fifty  days."  If,  therefore,  the  first 
putting  out  of  the  leaves  was  in  the  month  Nisan,  and  that 
was  five  months'  time  before  the  figs  came  to  be  ripe,  it  is 

b  English  folio  edit.,  vol.  ii.  p.  226.         d  Jeius.  Sheviith,  fol.  35.  4. 

"^  Bab.  Pesachin,  fol.  52.  2.  e  Leusden's  edition,  vol.  ii.  p.  353. 


278  Hehreio  and  Talmudical  [Ch.  xxi.  19. 

plain  enough  that  the  figs  of  that  year  coming  on  were  not 
expected  by  our  Saviour,  nor  could  be  expected. 

That  we  may  pursue  the  matter  somewhat  home,  and  make 
it  appear  that  the  text  of  Mark,  as  it  is  commonly  read,  for 
the  time  of  figs  was  not  yet,  is  uncorrupted, 

I.  AVe  must  first  observe  what  is  said  about  the  intercala- 
tion of  the  year  :  "  They  intercalate  the  year  upon  three 
accounts  ;  for  the  green  year,  for  the  fruit  of  the  tree,  and 
for  TeJcupha  f."  Mairaonides  is  more  large ;  whom  see  S. 
Now  if  you  ask  what  means  the  intercalation  for  the  fruit  of 
the  tree,  the  Gloss  answers,  "  If  the  fruit  be  not  ripened  till 
Pentecost  is  past,  they  intercalate  the  year ;  because  Pente- 
cost is  the  time  of  bringing  the  firstfruits  :  and  if  at  that 
time  one  should  not  bring  them  along  with  him  when  he 
comes  to  the  feast,  he  would  be  obliged  to  make  another 
journey/'  But  now  this  is  not  to  be  understood  of  all  trees, 
but  of  some  only,  which  put  forth  their  fruit  about  the  time 
of  the  Passover,  and  have  them  ripe  at  the  feast  of  Pente- 
cost. For  thus  Maimonides  in  the  place  cited  :  '^  If  the 
council  sees  that  there  is  not  yet  any  green  ear,  and  that 
the  fruit  of  the  trees  which  used  to  bud  at  the  feast  of  the 
Passover  is  not  yet  budded  [mark  that,  'used  to  bud'], 
moved  by  these  two  causes,  they  intercalate  the  year." 
Among  these  the  fig-tree  can  by  no  means  be  reckoned  : 
for  since,  our  Saviour  being  witness  'i,  the  putting  forth  of 
its  leaves  is  a  sign  that  summer  is  at  hand,  you  could  not 
expect  any  ripe  figs,  nay  (according  to  the  Talmudists),  not 
so  much  as  the  putting  out  of  leaves,  before  the  Passover. 
When  it  is  before  said  that  Pentecost  was  the  time  of  bring- 
ing the  firstfruits,  it  must  not  be  so  understood  as  if  the 
firstfruits  of  all  trees  were  then  to  be  brought,  but  that 
before  Pentecost  it  was  not  lawful  to  bring  any  ;  for  thus 
it  is  provided  for  by  a  plain  canon,  "  The  firstfruits  are  not 
to  be  brought  before  Pentecost.  The  inhabitants  of  mount 
Zeboim  brought  theirs  before  Pentecost,  but  they  did  not 
receive  them  of  them,  because  it  is  said  in  the  law',  '  And 

^  Bab.  Sanliedr.  fol.  11.  2.    [See         h  Matt.  xxiv.  32. 
Buxtorf  Lex.  T.  &  R.,  sub.  v.  ncipn,         '  Exod.  xxiii.  16.  Biccurim,  cap.  i. 

col.  2003.]  hal.  13. 

?  Kiddush  Ho.desh.  cap.  4. 


Ch.  xxi.  19.]        Exercitations  upon  St.Mattheio.  279 

the  feast  of  harvest,  the  firstfruit  of  thy  labours  which  thou 
hast  sown  in  thy  field.' " 

II.  There  are  several  kinds  of  figs  mentioned  in  the  Tal- 
mudists  besides  these  common  ones  ;  namely,  figs  of  a  better 
sort,  which  grew  in  gardens  and  paradises  :  i .  prT'tZ)  shithin. 
Concerning  which  the  tract  Demai  \  prT^U?  "ifc^mnC?  yhpTl 
1^1  that  is,  among  those  things  which  were  accounted  to 
deserve  lesser  care,  and  among  those  things  which  were 
doubtful  as  to  tithing,  were  ^TT^tZ?  shithin  :  which  the 
Glosser  tells  us  were  nV^11?2  ''^t^n  wild  Jigs.  2.  There  is 
mention  also  in  the  same  place  of  TTOp^  JIIIQ  which,  as 
some  will  have  it,  was  a  fig  mixed  loith  a  plane-tree,  ^D^^]1 
:  jl^li^n  riD"n^  3.  But  among  all  those  kinds  of  figs,  they 
were  memorable  which  were  called  nit^DlD  ;  and  they  yet 
more,  which  were  called  mil?  Hl^l ;  which,  unless  I  mistake, 
make  to  our  purpose  :  not  that  they  were  more  noble  than 
the  rest,  but  their  manner  of  bearing  fruit  was  more  unusual. 
There  is  mention  of  these  in  Sheviith  ^,  in  these  words,  111133, 

n^l'^  "27  nitDIi^  We  will  render  the  words  in  the  paraphrase 
of  the  Glossers  :  "  HltD  ni22  are  white  figs,  and  mt^DIQ 
are  also  a  kind  of  fig  :  the  seventh  year"  (that  is,  the  year  of 
release)  "  is  to  those  the  second  ^^  (viz.  of  the  seven  years 
following)  ;  "  to  these,  the  going  out  of  the  seventh.  niDD, 
nitl7  put  forth  fruit  every  year,  but  it  is  ripe  only  every  third 
year :  so  that  on  that  tree  every  year  one  might  see  three 
sorts  of  fruit,  namely,  of  the  present  year,  of  the  past,  and  of 
the  year  before  that.  Thus  the  Jlli^D^lD  bring  forth  ripe 
fruit  in  two  years,^'  &c. 

Concerning  T^VD  m^l  thus  the  Jerusalem  Gemara  :  "  Do 
they  bear  fruit  every  year,  or  once  in  three  years  I  They 
bear  fruit  every  year ;  but  the  fruit  is  not  ripe  till  the  third 
year.  But  how  ^  may  one  know  which  is  the  fruit  of  each 
year  ?  R.  Jona  saith,  '  By  the  threads  that  hang  to  them.' 
The  tradition  of  Samuel,  '  He  makes  little  strings  hang  to 
it,'"  &c. 

III.  The  fruit   of  very  many  trees   hung  upon  them  all 

^  Cap.  I.  hal.  I.  1  Cap.  5.  hal.  i. 

""  English  folio  edition,  vol.  ii.  p.  227. 


-80  Hebrew  and  Talmudical  [Ch.  xxi.  19. 

the  winter,  by  the  mildness  of  the  weather,  if  they  were  not 
gathered  or  shaken  off  by  the  wind  :  nay,  they  ripened  in 
winter.  Hence  came  those  cautions  about  tithing  :  "  The  ^ 
tree  which  puts  forth  its  fruit  before  the  beginning  of  the 
year  of  the  world"  [that  is,  before  the  beginning  of  the 
month  Tisri,  in  which  month  the  world  was  cieated],  '^  must 
be  tithed  for  the  year  past :  but  if  after  the  beginning  of 
the  world,  then  it  must  be  tithed  for  the  year  coming  on. 
R.  Judan  Bar  Philia  answered  before  R.  Jonah,  '  Behold  the 
tree  Charob  puts  forth  its  fruit  before  the  beginning  of  the 
world,  and  yet  it  is  tithed  for  the  year  following.'  R.  Jissa 
saith,  •  If  it  puts  forth  a  third  part  before  the  year  of  the 
world,  it  must  be  tithed  for  the  year  past ;  but  if  after,  then 
for  the  year  following."  R.  Zeira  answers  before  R.  Jissa 
'  Sometimes  palm-trees  do  not  bring  forth  part  of  their  fruit 
till  after  the  beginning  of  the  year  of  the  world  ;  and  yet 
they  must  be  tithed  for  the  year  before.'  Samuel  Bar  Abba 
saith,  '  If  it  putso  forth  the  third  part  of  its  fruit  before  the 
fifteenth  day  of  the  month  Shebat,  it  is  to  be  tithed  for  the 
year  past ;  if  after  the  fifteenth  day  of  the  month  Shebat, 
for  the  year  to  come.'  "  Hence  that  axiom  in  Rosh  Hasha- 
nah,  "  The  p  first  day  of  the  month  Shebat  is  the  beginning 
of  the  year  for  trees,  according  to  the  school  of  Shammai ; 
but,  according  to  that  of  Hillel,  the  fifteenth  day." 

Howevei',  fig-trees  were  not  among  those  trees  that  put 
forth  their  fruit  after  the  beginning  of  Tisri  ;  for  you  have 
s^een  before,  out  of  the  Tahnudists,  that  they  used  to  put 
forth  their  leaves  in  the  month  Nisan  :  and  that  their  fruit 
used  to  be  ripe  in  thrice  fifty  days  after  this.  Yet,  perhaps, 
it  may  be  objected  about  them,  what  we  meet  with  i;i  the 
Jerusalem  Geniara,  at  the  place  before  cited  :  "  One  gathers 
figs  (say  they),  and  knows  not  at  what  time  they  were  put 
forth"  (and  thereby  is  at  a  loss  for  what  year  to  tithe  them). 
"  R.  Jonah  saith,  '  Let  him  reckon  a  hundred  days  back- 
wards ;  and  if  the  fifteenth  day  of  the  month  Shebat  falls 
within  that  number,  then  he  may  know  when  they  were  put 
forth.' "  But  this  must  be  understood  of  figs  of  a  particular 
sort,  which  do  not  grow  after   the   usual   manner,  which  is 

"  Jems.  Sheviith,  fol.  35.  4.  "  Leusdcns  edition,  vol.  ii.  p.  353. 

P  Cap.  1.  hal.  I. 


Ch.  xxi.  1 9.]        Exercitations  upon  St.  Matthew.  281 

plain  also  from  that  which  follows  ;  for,  "  they  say  to  him, 
'  With  you  at  Tiberias  there  are  fig-trees  that  bear  fruit 
in  one  year  :'  to  which  he  answers,  "  Behold,  with  you  at 
Zippor  there  are  trees  that  bear  fruit  in  two  years.' "  Con- 
cerning common  fig-trees,  their  ordinary  time  of  putting  out 
green  figs  was  sufficiently  known ;  as  also  the  year  of  tithing 
them  :  but  concerning  those  trees  of  another  sort,  which  had 
ripe  fruit  only  in  two  or  three  years,  it  is  no  wonder  if  they 
were  at  a  loss  in  both. 

IV.  Christ,  therefore,  came  to  the  tree  seeking  fruit  on  it, 
although  the  ordinary  time  of  figs  was  not  yet ;  because  it 
was  very  probable  that  some  fruit  might  be  found  there.  Of 
the  present  year,  indeed,  he  neither  expected  nor  could 
expect  any  fruit,  when  it  was  so  far  from  being  the  time  of 
Jigs,  Kaipos  (TVKOiv,  that  it  was  almost  five  months  off:  and  it 
may  be  doubted  whether  it  had  yet  so  much  as  any  leaves 
of  the  present  year.  It  was  now  the  month  Nisan,  and  that 
month  was  the  time  of  the  first  putting  out  of  leaves  ;  so 
that  if  the  buds  of  the  leaves  had  just  peeped  forth,  they 
were  so  tender,  small,  and  scarce  worth  the  name  of  leaves 
(for  it  was  but  the  eleventh  day  of  the  month),  that  to  expect 
figs  of  the  same  year  with  those  leaves  had  not  been  only 
in  vain,  but  ridiculous.  Those  words  seem  to  denote  some- 
thing peculiar,  e^ovcrav  (fjvKXa,  hamng  leaves ;  as  if  the  other 
trees  thereabout  had  been  without  leaves,  or,  at  least,  had 
not  such  leaves  as  promised  figs.  JNIark  seems  to  give  the 
reason  why  he  came  rather  to  that  tree  than  to  any  other ; 
namely,  because  he  saw  leaves  on  it,  and  thereby  hoped  to 
find  figs.  "  For  when  he  saw  (saith  he)  a  fig  tree  afar  off 
having  leaves,  he  came,  if  haply  he  might  find  any  thing 
thereon."  From  the  leaves  he  had  hopes  of  figs :  these, 
therefore,  certainly  were  not  the  leaves  of  the  present  spring, 
for  those  were  hardly  so  much  as  in  being  yet :  but  they 
were  either  the  leaves  of  the  year  past,  that  had  hung  upon 
the  tree  all  winter  ;  or  else  this  tree  was  of  that  kind  which 
had  figs  and  leaves  together  hanging  on  it  for  two  or  three 
years  before  the  fruit  grew  ripe.  And  I  rather  approve  of 
this  latter  sense,  which  both  renders  the  matter  itself  more 
clear,  and  better  solves  the  difficulties  that  arise  from  the 
words  of  Mark.     This  tree,  it  seems,  had  leaves  which  pro- 


282  Hehreiv  and  Talmudical  [Ch.  xxi.  2  t  . 

mised  fruit,  and  others  had  not  so  ;  whereas,  had  they  all 
been  of  the  same  kind,  it  is  likely  they  would  all  have  had 
leaves  after  the  same  manner.  But  when  others  had  lost  all 
their  leaves  of  the  former  year  by  winds  and  the  winter,  and 
those  of  the  present  year  were  not  as  yet  come  out,  this  kept 
its  leaves,  according  to  its  nature  and  kind,  both  summer  and 
winter.  St.  Mark,  therefore,  in  that  clause,  which  chiefly 
perplexes  interpreters,  ov  yap  rjv  Katpos  (rvKOif,  for  the  time  of 
figs  was  not  yet,  doth  not  strictly  and  only  give  the  reason 
why  he  found  no  figs,  but  gives  the  reason  of  the  whole 
action ;  namely,  why  on  that  mountain  which  abounded  with 
fig  trees  he  saw  but  one  that  had  such  leaves  ;  and  being 
at  a  great  distance  when  he  saw  it,  he  went  to  it,  expecting 
figs  only  from  it.  The  reason,  saith  he,  was  this,  "  Because 
it  was  not  the  usual  time  of  figs  :"  for  had  it  been  so,  he 
might  have  gathered  figs  from  the  trees  about  him ;  but 
since  it  was^  not,  all  his  expectation  was  from  this,  which 
seemed  to  be  the  kind  of  flli^D'^D  or  TTCyj  T^Xily  which  never 
wanted  leaves  or  figs.  For  to  take  an  instance  in  the  tree 
TW^  ty^y^.  \  That  tree  (suppose)  bore  figs  such  a  summer, 
which  hung  upon  the  boughs  all  the  following  winter ;  it 
bore  others  also  next  summer  ;  and  those,  together  with  the 
former,  hung  on  the  boughs  all  this  winter  too  :  the  third 
summer  it  bore  a  third  degree,  and  this  summer  brought 
those  of  the  first  bearing  to  ripeness,  and  so  onwards  con- 
tinually ;  so  that  it  was  no  time  to  be  found  without  fruit  of 
several  years.  It  is  less,  therefore,  to  be  wondered  at,  if 
that  which  promised  so  much  fruitfulness  by  its  looks,  that 
one  might  have  expected  from  it  at  least  the  fruit  of  two 
years,  did  so  far  deceive  the  hopes  it  had  raised,  as  not  to 
afford  one  fig  ;  if  that,  I  say,  should  suffer  a  just  punishment 
from  our  Lord,  whom  it  had  so  much,  in  appearance,  disap- 
pointed :  an  emblem  of  the  punishment  that  was  to  be  in- 
flicted upon  the  Jews  for  their  spiritual  barrenness  and 
hypocrisy. 

Ver.  21  :  Kav  rw  opet  rovrw  etTrrjre,  " kpOrjTi  Kal  pXi]dr}Ti  cts 
Ti]v  ddXacraav,  y€vi](TeTai.-  But  if  ye  shall  say  unto  this  mountain, 
Be  thou  removed,  and  be  thou  cast  into  the  sea  ;  it  shall  he  done.^ 

1  English  folio  edit.,  vol.  ii.  p.  228. 


Oh.  xxi.33>  35-]     Exercitaiions  upon  St.  Matthew.  283 

This  is  a  hyperbolical  way  of  speaking,  taken  from  the  common 
language  of  the  schools  of  the  Jews,  and  designed»'  after  a 
manner  for  their  refutation.  Such  a  hyperbole  concerning 
this  very  movintain  you  have  Zech.  xiv.  4. 

The  Jews  used  to  set  out  those  teachers  among  them,  that 
were  more  eminent  for  the  profoundness  of  their  learning,  or 
the  splendour  of  their  virtues,  by  such  expressions  as  this  ; 
D'^'^n  ^p^V  ^51(1  He  is  a  rooter  up  (or  a  remover)  of  moun- 
tains. "  Rabh^  Joseph  is  Sinai,  and  Eabbah  is  a  rooter  up  of 
mountains.'"  The  Gloss ;  "  They  called  Rabh  Joseph  Sinai, 
because  he  was  very  skilful  in  clearing  of  difficulties  ;  and 
Eabbah  Bar  Nachmani,  A  rooter  up  of  mountains.,  because 
he  had  a  piercing  judgment."  "  Eabba*  said,  I  am  like  Ben 
Azzai  in  the  streets  of  Tiberias.""  The  Gloss  ;  "  Like  Ben 
Azzai,  who  taught  profoundly  in  the  streets  of  Tiberias ;  nor 
was  there  in  his  days  irTiD^  D'^'lll  "^pli^  such  another  7'ooter 
up  of  mountains  as  lie^  "  He  ^  saw  Resh  Lachish  in  the 
school,  as  if  he  were  plucJcing  up  mountains  and  grinding  them 
one  upon  another." 

The  same  expression  with  which  they  sillily  and  flatteringly 
extolled  the  learning  and  virtue  of  their  men,  Christ  deserv- 
edly useth  to  set  forth  the  power  of  faith,  as  able  to  do 
all  things,  Mark  ix.  23. 

Ver.  33:  'E^wevcrey  a/xTreXwra"  Planted  a  vineyard.^  Con- 
cerning vines  and  their  husbandry  see  Kilaim'^,  where  there 
is  a  large  discourse  of  the  beds  of  a  vineyard,  the  orders  of 
the  vines,  of  the  measure  of  the  winepress,  of  the  hedge,  of 
the  trenches,  of  the  void  space,  of  the  places  within  the  hedge 
which  were  free  from  vines,  whether  they  were  to  be  sown  or 
not  to  be  sown,  &c. 

Ver.  35  :  "ESefpay,  heat ;  aireKTeivav,  killed ;  kXido^oXxjcrav, 
stoned.^  There  seems  to  be  an  allusion  to  the  punishments 
and  manners  of  death  in  the  council :  t  .  "Eheipav,  which  pro- 
perly signifies  i\\e  flaying  off  of  the  skin.,  is  not  amiss  rendered 
by  interpreters  heat ;  and  the  word  seems  to  relate  to  lohip- 
ping,  where  forty  stripes  save  one  did  miserably  flai/  off  the 
skin  of  the  poor  man.     See  what  the  word  2S^D  properly 

r  Leusden's  edition,  vol.  ii.  p.  354.         "  Id.  Sanliedr.  fol.  24.  i. 
s  Bab.  Beracoth,  fol.  64.  i.  •'^  Cap.  4,  5,  6,  and  7, 

t  Id.  Erubhin,  fol.  29.  i. 


284  Hebreiv  and  Talmiulical     [Ch.  xxi.  38,  &c. 

means  in  that  very  usual  phrase,  expressing  this  whipping 
D''X^l"^^rT  ty^  y^TO  heatenwith  forty  stripes.  2.  ^A-niKTuvav, 
killed,  signifies  a  death  by  the  sword,  as  X^T\  doth  in  the 
Sanhedrim;  T\r\  HD'^'ltD  H^'^pD  "m^  l-^D?^:  nin^?3  S 
p^m  Four  kinds  of  death  are  delivered  to  the  Sanhedrim., 
stoning.,  burning,  killing,  and  strangling^ . 

Ver.  38^:  OSro?  k(TTiv  6  KXrjpovoixos,  &c.  This  is  the  heir, 
Sfc]  Compare  this  verse  with  John  xi.  48  ;  and  it  seems  to 
hint,  that  the  rulers  of  the  Jews  acknowledged  among  them- 
selves that  Christ  was  the  Messias ;  but  being  strangely 
transported  beside  their  senses,  they  put  him  to  death  ;  lest, 
bringing  in  another  worship  and  another  people,  he  should 
either  destroy  or  suppress  their  worship  and  themselves. 

Ver.  44 :  Kat  6  Tx^aiov  eirl  tov  XCOov  tovtov,  avvOXaaOrio-eTai, 
Sic.  And  whosoever  shall  fall  on  this  stone  shall  he  broken,  <§"«.] 
Here  is  a  plain  allusion  to  the  manner  of  stoning,  concerning 
which  thus  Sanhedrin  ^ :  ''  The  place  of  stoning  was  twice  as 
high  as  a  man.  From  the  top  of  this,  one  of  the  witnesses 
striking  him  on  his  loins  felled  him  to  the  ground :  if  he 
died  of  this,  well  ;  if  not,  the  other  witness  threw  a  stone 
upon  his  heart,"  &c.  "  R.  Simeon b  Ben  Eleazar  saith, 
There  was  a  stone  there  as  much  as  two  could  carry :  this 
they  threw  upon  his  heart." 

CHAP.  xxn. 

Ver.  9  :  Ilopewecr^e  kill  ras  hi^^ohovs  tu>v  obHv,  &c.  Go  ye 
into  the  highways,  tS'c.]  That  is,  '  Bring  in  hither  the  travel- 
lers.' "Whaf^  is  the  order  of  sitting  down  to  meat?  The 
travellers  come  in  and  sit  down  upon  benches  or  chairs,  till 
all  are  come  that  were  invited."  The  Gloss ;  "  It  was  a 
custom  among  rich  men  to  invite  poor  travellers  to  feasts." 

Ver.  1 6 :  Mera  rSiv  'Hpctibiavcov'  With  the  Herodians.^ 
Many  things  are  conjectured  concerning  the  Herodians.  I 
make  a  judgment  of  them  from  that  history  which  is  pro- 
duced by  the  author  Juchasin'^,  speaking  of  Hillel  and  Sham- 
mai.  "  Heretofore  (saith  he)  Hillel  and  Menahem  were 
(heads  of  the   council);    but   Menahem  withdrew  into   the 

y  Sanhedr.  cap.  7.  hal.  x.  ^  Bab.  Gemara. 

2  English  folio  edit.,  vol.  ii.  p.  229.         *=  Bab.  Beracoth,  fol.  43.  i. 

a  Cap.  6.  hal.  4.  <i  Fol.  19.  i. 


Ch.  xxii.  20.]      Ease rciiat ions  upon  St.  Matthew.  285 

family  of  Herod,  together  with  eighty  men  bravely  clad/' 
These,  and  such  as  these,  I  suppose  were  called  Heroclians, 
who  partly  got  into  the  court,  and  partly  were  of  the  faction 
both  of  the  father  and  son.  With  how  great  opposition  of 
the  generality  of  the  Jewish  people  Herod  ascended  and 
kept  the  throne,  we  have  obsei'ved  before.  There  were  some 
that  obstinately  resisted  him  ;  others  that  as  much  defended 
him  :  to  these  was  deservedly  given  the  title  of  Herodians ; 
as  endeavouring  with  all  their  might  to  settle  the  kingdom  in 
his  family  :  and  they,  it  eeems,  were  of  the  Sadducean  faith 
and  doctrine ;  and  it  is  likely  had  leavened  Herod,  who  was 
now  tetrarch,  with  the  same  principles.  For  (as  we  noted 
before)  '  the  leaven  of  the  Sadducees'  in  Matthew ^,  is  in 
Markf  '  the  leaven  of  Herod.'  And  it  was  craftily  con- 
trived on  both  sides  that  they  might  be  a  mutual  establish- 
ment to  one  another,  they  to  his  kingdom,  and  he  to  their 
doctrine.  When  I  read  of  Manaera  or  Menahem  &,  the 
foster-brother  of  Herod  the  tetrarch  *^,  it  readily  brings  to 
my  mind  the  name  and  story  before  mentioned  of  Menahem, 
who  carried  over  with  him  so  many  eminent  persons  to  the 
court  of  Herod. 

Yer.  20':  TiVos  7}  ^IkIov  avrt]  koI  ?}  iinypaff)-)] ;  Whose  is  this 
image  and  superscription  .^]  They  endeavour  by  a  pernicious 
subtilty  to  find  out  whether  Christ  were  of  the  same  opinion 
with  Judas  of  Galilee.  Which  opinion  those  lewd  disturbers 
of  all  things,  whom  Josephus  brands  everywhere  under  the 
name  of  zealots,  had  taken  up ;  stiffly  denying  obedience  and 
tribute  to  a  Roman  prince  ;  because  they  persuaded  them- 
selves and  their  followers  that  it  was  a  sin  to  sr.bmit  to  a 
heathen  government.  What  great  calamities  the  outrageous 
fury  of  this  conceit  brought  upon  the  people,  both  Josephus 
and  the  ruins  of  Jerusalem  at  this  day  testify.  They  chose 
Caesar  before  Christ ;  and  yet  because  they  would  neither 
have  Csesar  nor  Christ,  they  remain  sad  monuments  to  all 
ages  of  the  divine  vengeance  and  their  own  madness.  To 
this  fury  those  frequent  warnings  of  the  apostles  do  relate, 
"That  every  one  should  submit  himself  to  the  higher  powers'^." 

e  Matt.  xvi.  6.  h  Acts  xiii.  i. 

f  Mark  viii.  19.  i  English  folio  edit.,  vol.  ii.  p.  230. 

s  Leusden's  edition,  vol.  ii.  p.  355.         ^  Rom.  xiii.  i.  i  Pet.  ii.  13,  &c. 


286  Hebrew  and  Talmudical       [Ch,  xxii.  23,  32. 

And  the  characters  of  these  madmen,  "  they  contemn  domin- 
ions V  and  "  they  exalt  themselves  against  every  thing  that 
is  called  God^." 

Christ  answers  the  treachery  of  the  question  propounded, 
out  of  the  very  determinations  of  the  schools",  where  this 
was  taught,  "  Wheresoever  the  money  of  any  king  is  current, 
there  the  inhabitants  acknowledge  that  king  for  their  lord." 
Hence  is  that  of  the  Jerusalem  Sanhedrin°  :  "Abigail  said  to 
David,  '  What  evil  have  I  done,  or  my  sons,  or  my  cattle  V 
He  answered,  'Your  husband  vilifies  my  kingdom.'  '  Are  you 
then,'  said  she, '  a  king  V  To  which  he,  'Did  not  Samuel  anoint 
me  for  a  king?"  She  repHed,  :  ^It^^  p?2T  Ht^^Din  X'^'W 
□"lip  '  The  money  of  our  lord  Saul  as  yet  is  current :"'"'  that  is, 
'  Is  not  Saul  to  be  accounted  king,  while  his  money  is  still 
received  commonly  by  all  V 

Ver.  23  :  "^ahhovKoioi,  o\  keyovres  fxi]  etvat  avacnadiv'  The 
Sadducees,  who  say  that  there  is  no  resurrection^  "  TheP  Sad- 
ducees  cavil,  and  say,  The  cloud  faileth  and  passeth  away ;  so 
he  that  goeth  down  to  the  grave  doth  not  return,"  Just  after 
the  same  rate  of  arguing  as  they  use  that  deny  infant  bap- 
tism ;  because,  forsooth,  in  the  law  there  is  no  express  men- 
tion of  the  resurrection.  Above,  we  suspected  that  the  Sad- 
ducees  were  Herodians,  that  is  to  say,  courtiers :  but  these 
here  mentioned  were  of  a  more  inferior  sort. 

Ver.  32  :  Ovk  eorty  6  Qebs  Geo?  v^KpS>v  God  is  not  the  God 
of  the  dead.]  Read,  if  you  please,  the  beginning  of  the  chapter 
Chelekq,  where  you  will  observe  with  what  arguments  and 
inferences  the  Talmudists  maintain  ^12  G^Ht^Tl  ry^'^TlPO 
rr^inn  the  restirrection  of  the  dead  out  of  the  law ;  namely, 
by  a  manner  of  arguing  not  unlike  this  of  our  Saviour's.  We 
will  produce  only  this  one ;  "  R.  Eliezer  TJen  R.  Josi  said.  In 
this  matter  I  accused  the  scribes  of  the  Samaritans  of  false- 
hood, while  they  say,  That  the  resurrection  of  the  dead  can- 
not be  proved  out  of  the  law.  I  told  them,  You  corrupt  your 
law,  and  it  is  nothing  which  you  carry  about  in  your  hands ; 
for  you  say,  That  the  resurrection  of  the  dead  is  not  in  the 
law,  when  it  saith,  '  That  soul  shall  be  utterly  cut  off;  his 

1  3  Pet.  ii.  10.  Jud.  ver.  8.  «*  Fol.  20.  2. 

"^  2  Thess.  ii.  4.  ^  Tanchum,  fol.  3.  1. 

»  Maim,  on  Gezelah,  cap.  5.  1  In  Bab.  Sanhedr. 


Ch.  xxii.  32.]      Exercitations  ujpon  St. Matthew.  287 

iniquity  is  upon  him^.'  '  Shall  be  utterly  cut  off;'  namely, 
in  this  world.  '  His  iniquity  is  upon  him:'  when?  Is  it  not 
in  the  world  to  come?"  I  have  quoted  this,  rather  than  the 
others  which  are  to  be  found  in  the  same  place ;  because 
they  seem  here  to  tax  the  Samaritan  text  of  corruption  ; 
when,  indeed,  both  the  text  and  the  version,  as  may  easily 
be  observed,  agree  very  well  with  the  Hebrew.  When, 
therefore,  the  Rabbin  saith,  that  they  have  corrupted  their 
lava  (□3il"^'in  □n3'^''"5),  he  doth  not  so  much  deny  the  purity 
of  the  text,  as  reprove  the  vanity  of  the  interpretation  :  as  if 
he  had  said,  "  You  interpret  your  law  falsely,  when  you  do 
not  infer  the  resurrection  from  those  words  which  speak  it 
so  plainly." 

With  the  present  argument  of  our  Saviour  compare,  first, 
those  things  which  are  said  by  K.  Tanchum^ :  "  R.  Simeon 
Ben  Jochai  saith,  God,  holy  and  blessed,  doth  not  join  his 
name  to  holy  men  while  they  live,  but  only  after  their 
death;  as  it  is  said,  'To'  the  saints  that  are  in  the  earth.' 
When  are  they  saints  I  When  they  are  laid  in  the  earth ;  for 
while  they  live,  God  doth  not  join  his  name  to  them ;  because 
he  is  not  sure  but  that  some  evil  affection  may  lead  them 
astray :  but  when  they  are  dead,  then  he  joins  his  name  to 
them.  But  we  find  that  God  joined  his  name  to  Isaac  while 
he  was  living  :  '  I  am  the  God  of  Abraham  and  i\\e^  God  of 
Isaac X.'  The  Rabbins  answer.  He  looked  on  his  dust  as  if  it 
were  gathered  upon  the  altar.  R.  Berachiah  said.  Since  he 
became  blind,  he  was  in  a  manner  dead."  See  also  R.  INlena- 
hem  on  the  Lawx. 

Compare  also  those  words  of  the  Jerusalem  Gemara^ :  ''  The 
righteous,  even  in  death,  are  said  to  live;  and  the  wicked, 
even  in  life,  are  said  to  be  dead.  But  how  is  it  proved  that 
the  wicked,  even  in  life,  are  said  to  be  dead  ?  From  that 
place  where  it  is  said,  TS^T]  rt\iy3.  yiSn^jJ  'is7  I  have  no 
delight  in  the  death  of  the  dead.  Is  he  already  dead,  that  is 
already  here  called  r\t2  dead  ?  And  whence  is  it  proved  that 
the  righteous,  even  in  death,  are  said  to  live  ?  From  that 
passage,  '  And*  he  said  to  him,  This  is  the  land,  concerning 

'  Numb.  XV.  31.  *  Gen.  xxviii.  13. 

s  Fol.  13.  3.  y  Fol.  62.  r. 

t  Psal.  xvi.  3.  ^  Berac.  fol.  5.  4. 
"  English  folio  edit.,  vol.  ii.  p.  231. 


288  Hebrew  and  Talnmdical  [Ch.  xxii.  35. 

which  I  svvare  to  Abraham,  to  Isaac,  and  to  Jacob,'  "I^Db^T*- 
What  is  the  meaning  of  the  word  "^T2^^7  ?  He  saith  to  him, 
Go  and  tell  the  fathers,  whatsoever  I  promised  to  you,  I  have 
performed  to  your  children." 

The  opinion  of  the  Babylonians'^  is  the  same;  "  The  living 
know  that  they  shall  die.  They  are  righteous  who,  in  their 
death,  are  said  to  live  :  as  it  is  said, '  And  Benaiah,  the  son  of 
Jehoiada,  the  son  of  '^H  U?''^^  a  living  man,''  [The  son  of  a  valiant 
man.  A.  V.  3  Sam.  xxiii.  20.]"  &c.  And  a  little  after;  "The 
dead  know  nothing :  They  are  the  wicked  who,  even  in  their 
life,  are  called  dead,  as  it  is  said,  «""U}:]  i?^l  ^^H  T^T^^^ 
J  T'i^liZ?"'  And  t/iou,  dead  wicked  2^'^i'^^c^  of  Israel."  The  word 
V TTf,  which  is  commonly  rendered  profane  in  this  place,  they 
render  it  also  in  a  sense  very  usual,  namely,  for  one  wounded 
or  dead. 

There  are,  further,  divers  stories  alleged^,  by  which  they 
prove  that  the  dead  so  far  live,  that  they  understand  many 
things  which  are  done  here ;  and  that  some  have  spoke  after 
death,  &c. 

Ver.  7^c^^ :  Eh  e£  avrwv  yo/xt/co'?.]  Si  distinguendum  sit  inter 
ypajjiixaTia  et  voyLiKov,  ut  alius  sit  hie  ab  illo,  voixikoX  sunto  illi, 
qui  ipsum  tcxtum  legis  explicarunt,  et  non  traditiones. 
D"^2^m,  non  D'SJin.     Exempla  sumamus  ex  hac  historia. 

Rabbi  Judah  transiit  per  oppidum  Simoniam,  et  Simoni- 
enses  prodierunt  ei  obviam,  et  dixerunt  ei.  Rabbi,  prsebe 
nobis  virume  aliquem  prselecturum  nobis,  hevrepovvTa  nobis, 
et  judicaturum  nobis  judicia  nostra.  Dedit  iis  R.  Levi  Ben 
Susi.  Struxerunt  ei  suggestum  magnum,  atque  ilium  in  eo 
collocarunt.  Proposuerunt  ei  quasstiones  [ex  Deut.  xxv.  9. 
exeitatas]  niiT'in  '^^^TI  n?2)l''  HD'^^  Si  truncata  manibus 
sit  frairia,  qiiomodo  detrahendus  per  earn  est  calceus  leviri  ? 
in?2  □"!  T^pp'^  Si  consputet  sanguinem ;  quid  turn  ?  [Quse- 
stiones  profunda,  et  quae  CEdipum  aliquem  traditionarium, 
eumque  Q^^diposissimum,  requirerent.]  "  Quibus  cum  ille 
nihil  haberet  quod  responderet,  dixerunt,  13,  Tch  h^D7T 
i^in  ni^t^  "^1  tDv*l^^  Forte  ille  non  est  doctor  traditionum, 

^  Leusden's  edit.,  vol.  ii.  I).  ^^6.  quopdam  Horarum  Hebraicarum  et 

^  Berac.  fol.  18.  i.  Talmudicarum    loca."       Leusden's 

^  Ibid.  col.  2.  edition,  vol.  iii.  p.  toi. 
'i   See   "  Paiica    interserenda    in         ^  Leusden's  edit.,  vol.  iii.  p.  102. 


Ch.  xxiii.  2.]      Exercitations  upon  St.  Matthew.  289 

sed  doctor  explicationis.  Proponunt  ergo  ei  textum  [ex  Dan. 
X,  2  1.]  explicandum." 

Sub  hac  classe  ordinare  licet  expHcationes  istas,  quse  vulgo 
vocantur  Rahhoth.  In  quibus  traditionum  quidem  parum, 
ast  Glossemata  in  textum  varia,  atque  ut  plurimum  vafra 
satis. 

In  hisce  Oommentariis  occurrit  infinitis  vicibus  hsec  phrasi- 
ologia,  nnQ  S  Rahbi  N.  aperuit.  Scio  vocem  nPO  reddi 
posse  incepit.  Cui  opponitur  Dnn  Finiit :  ast  reddo  Aperuit., 
partim  ex  ipsa  rei  memoratse  evidentia,  et  partim  ex  verbis 
liisce  Magistrorum  :  *'  «"^p  ^«nS  ^^nnS  pHniD  p321  Rah- 
Jj'ini  apcr'umt  apertionem  (vel  ostium)  huic  Scriptur<s.  Prae- 
varicati  sunt  contra  Dominum.  Nam  filios  alienos  genue- 
runt;  jam  devorabit  mensis  eos  et  portiones  eoi'um.  [Hos. 
V.  7.]  Ad  docendum,  quod  cum  mortuus  esset  Josephus, 
inane  reddiderunt  t'oedus  circumcisionis,  et  dixerunt,  Erimus 
sicut  vEgyptii.  Unde  discis,  quod  Moses  circumcidit  eos,  cum 
egrederentur.     Quod  cum  fecisset,  immutavit  Deus  amorem, 

quo  eos  amaverant  iEgyptii,  in  odium Ad  implen- 

dum  illud  quod  dicitur,  Devorabit  eos  mensis  cum  portionibus 
suisS. 

Et  ubicunque  de  aliquo  dicitur,  quod  nnD  (quod  dicitur 
infinities)  Rabbinus  iste  in  manus  sumit  aliquem  textum 
Scriptur.ie,  et  aut  verba  ejus  explicat,  aut  sensum  applicat, 
aut  utrumque.  Exempla  sunt  innumera  :  pi'sesertim  in  l^ere- 
shith  Rabba,  atque  in  introductione  ista  ad  Midras  Echa, 
quam  vocant  ''D'^iDni  t^nnriD  ApertioneSy  vel  Explicalioms 
Sapietduni. 

Illos  ergo,  qui  sese  explicandis  Scripturis  addixerunt  hoc 
modo,  vofxLKov9  ego  dici  arbitror,  ut  distinctos  ab  iis,  qui  ope- 
ram  dederunt  docendis  atque  illustrandis  traditionibus. 

CHAP.  XXIII. 

Vfr.  2  :  'Em  tt/s  Mcoo-eo)?  KaO^bpas,  &c.  In  Moses''  seat,  Sfc.'\ 
This  is  to  be  understood  rather  of  the  legislative  seat  (or  chair), 
than  of  the  merely  doctrinal:  and  Christ  here  asserts  the  au- 
thority of  the  magistrate,  and  persuadeth  to  obey  him  in  law- 
ful things. 

f  Shenioth  Rabba,  sect.  i.  s  Vid.  Bemidb.  Rab.  fol.  257.3. 

LIGHTFOOT,  VOL.  II.  U 


290  Hebrew  and  Talmudical  [Ch.  xxiii.  4. 

Concerning  the  chairs  of  the  Sanhedrim  there  is  mention 
made  in  Bab.  Succah^^ :  "  There  were  at  Alexandria  seventy- 
one  golden  chairs,  according  to  the  number  of  the  seventy-one 
elders  of  the  great  council/^  Concerning  the  authority  of 
Moses  and  his  vicegerent  in  the  council,  there  is  also  men- 
tion in  Sanhedrim'^ :  "  The  great  council  consisted  of  seventy- 
one  elders.  But  whence  was  this  number  derived  ?  From 
that  place  where  it  is  said,  '  Choose  me  out  seventy  men  of 
the  elders  of  Israel :  and  Moses  was  president  over  them/ 
Behold  seventy-one  ! " 

What  is  here  observed  by  Galatinus  from  the  signification 
of  the  aorist  kmOicxav,  sat,  is  too  light  and  airy  :  "  He  saith, 
They  sat  (saith  he),  and  not,  They  sit,  that  he  might  plainly 
demonstrate,  that  their  power  was  then  ceased  J."  But  if  we 
would  be  so  curious  to  gather  any  thing  from  this  aorist, 
we  might  very  well  transfer  it  to  this  sense  rather :  "  The 
scribes  and  Pharisees,  the  worst  of  men,  have  long  usurped 
Moses''s  seat ;  nevertheless,  we  ought  to  obey  them,  because, 
by  the  dispensation  of  the  divine  providence,  they  bear  the 
chief  magistracy." 

Concerning  their  authority.,  thus  Maimonides'^ :  "  The  great 
council  of  Jerusalem  was  T^T^i^T  "^p^V  (orvAos  koX  edpalwjxa, 
the^  pillar  and  ground)  the  ground  of  the  traditional  law,  and 
the  ^nllar  of  doctrine  :  whence  proceeded  statutes  and  judg- 
ments for  all  Israel.  And  concerning  them  the  law  asserts 
this  very  thing,  saying,  '  According  ^  to  the  sentence  of  the 
law  which  they  shall  teach  thee.'  Whosoever,  therefore,  be- 
lieves Moses  our  master  and  his  law,  is  bound  to  rely  upon 
them  for  the  things  of  the  law." 

Christ  teacheth,  that  they  were  not  to  be  esteemed  as  ora- 
cles, but  as  magistrates. 

Ver.  4 :  <i>opTLa  /Bapea'  Heavy  burdens.']    "''^DIFT,  in  the  Tal- 

mudic  language.     Hence"*  11^)1  'YID'^^  ci  heavy  prohibition ; 

'y^l^Tyan   ^"^nt^   'ibin   Let^  Mm  follow  him   that   imposeth 

heavy  things.     There  are  reckoned  up  four-and-twenty  things 

ty  '"2.  ^h^yp^    n  '1  ''l?^inT2  of  the  imighty  things  of  the  school 


'1  Fol.  51.  2.  1  See  i  Tim.  iii.  15. 

*  Cap.  I.  hal.  6.  m  Deut.  xvii.  11. 

J  Cap.  6.  book  4.  »  Jerus.  Rosh  hashanah,  fol.  56.  4. 

^  In  Mamrim,  cap.  i.  "  Maim,  in  Mamr,  cap.  t. 


Oh.  xxiii.  3.]       Exercitations  upon  St.  BlaUheiv.  291 

of  Hillel,  and  the  light  things  of  that  of  Shammai  P.  "  R.  Joshua 
saithfJ,  A  fooh'sh  religious  man,  DIIV'  5^tZ}"1  a  crafty  toicJced 
man,  a  she-pharisee,  and  the  vokmtary  dashing  of  the  Pha- 
risees, destroy  the  world."  It  is  disputed  by  the  Gemarists, 
who  is  that  XTT^))  V'^"\  crafty  wicked  man  :  and  it  is  answered 
by  some,  "  He  that  prescribes  light  things  to  himself,  and 
heavy  to  others." 

Ver.  5  :  MkaTvvovai  h\  to.  cj)v\aKT/]pia  avToiv'  They  make  broad 
their  phylacteries.^     These  four  places  of  the  law, 

Exod.  xiii.  3,  4,  5,  6,  7,  8,  9,  10. 

Exod.  xiii.  1 1, 12,  i^.,  14,  15,  16. 

Deut.  vi.  5,  6,  7,  8,  9. 

Deut.  xi.  13,  14, 15,  16,  17,  18,  19,  20,  21 ; 
being  writ  upon  two  parchment  labels  (which  they  called 
p7Qn  tephillin'^),  were  carried  about  with  them  constantly 
with  great  devotion,  being  fastened  to  their  forehead  and 
their  left  arm.  To  the  forehead,  in  that  place <^  7li?  IPIIT^U? 
?iDTl  p13^n  ichere  the  pulse  of  an  infanfs  brain  is.  This  of 
the  forehead  was  most  conspicuous,  and  made  broad:  hence 
came  that",  "  Let  nobody  pass  by  the  synagogue  while  prayers 
are  saying  there. — But  if  he  hath  phylacteries  upon  his  head, 
he  may  pass  by,  because  they  show  that  he  is  studious  of 
the  law." — "  It  is  not  lawful  to  walk  through  burying-places 
with  phylacteries  on  one"'s  head,  and  the  book  of  the  law 
hanging  at  one's  arm"." 

They  are  called  in  Greek  phylacteries,  that  is,  observatories ; 
because  they  were  to  put  them  in  mind  of  the  law ;  and  per- 
haps they  were  also  called  preservatories,  because  they  were 
supposed  to  have  some  virtue  in  them  to  drive  away  devils : 
"  It  is  necessary  that  the  phylacteries  should  be  repeated  at 

home  a-nights,  "?ipi"{?2n  Hi^  r!"^"l!2nS  ^'^lU^^  ^^  drive  away 
devilsv.'' 

Concerning^  the  curious   writing  of  the  phylacteries,  see 

P  Jenis.  Jom  Tobh,  fol.  60.  2.  and         «  Maimon.  on  Tephillah,  cap.  8. 
hotah  fol.  19.  2.  -^  Bab.  Berac.  fol.  18.  I. 

"  Ir    ;■  ?£•  ?•     ,•■  *•    ,  -  ^  Jerus.  Berac.  fol.  2.  4.  Pisk  in 

'  Lnglish  folio  edit.,  vol.  u.  p.  232.  Berac.  cap.  i .  art.  6.  Rabben.  Asher. 

s    [See    more    in   Buxtorf  Lex.  ibid.  cap.  i.  col.  i. 
T.&  R.  sub  V.  n|sn  col.  1743.]  ^-    Leusden's    edition,    vol.  ii.   p. 

*  Bab.  Taanith,  fol.  16.  i.  in  the  357- 
Gloss. 

V  2 


292  Hebrew  and  Talmudical  [Ch.  xxiii.y. 

Maimonides  on  Tephillm^.  Concerning  their  strings,  marked 
with  certain  small  letters,  see  Tosaphoth  on  Megillah^.  Con- 
cerning tiie  repeating  of  them,  see  both  the  Talmuds  in 
Beracoth^.  How  the  Jews  did  swear  touching  their  phy- 
lacteries, see  Maimonides  in  Shevuoth  ^ :  and  how  God  is 
brought  in  swearing  by  the  fhylacteries^  see  Tanchum^. 

Our  Saviour  does  not  so  much  condemn  the  bare  wearing 
of  them,  as  the  doing  it  out  of  pride  and  hypocrisy.  It  is  not 
unlikely  that  he  wore  them  himself,  according  to  the  custom 
of  the  country :  for  the  children  of  the  Jews  were  to  be 
brought  up  from  their  infancy  in  saying  the  phylacteries  ;  that 
is,  as  soon  as  they  were  capable  of  being  catechised^.  The 
scribes  and  Pharisees  made  theirs  very  hroad  and  visible,  that 
they  might  obtain  a  proportional  fame  and  esteem  for  their 
devotion  with  the  people ;  these  things  being  looked  upon  as 
arguments  of  the  study  of  the  law,  and  signs  of  devotion. 

MeyaXuvoutTi  ra  /cpdo-TieSa  rwy  [[xaTuov  avroov  Enlarge  the 
borders  of  their  garments.]  See  Numb.  xv.  38  ;  Dent.  xxii.  12. 
— "He^  that  takes  care  of  the  candle  of  the  sabbath,  his 
children  shall  be  the  disciples  of  wise  men.  He  that  takes 
care  to  stick  up  labels  against  the  posts  shall  obtain  a  glo- 
rious house ;  and  he  that  takes  care  of  the  rT'Ji'^!?,  of  making 
borders  to  his  garment,  shall  obtain  a  good  coat." 

Ver.  7  :  Kat  KaXelaOat  'Pa/3/3t,  'Valijii.  And  to  be  called 
Rabbi,  Rabbi.']  I.  Concerning  the  original  of  this  title,  see 
Aruchs:  "The  elder  times,  which  were  more  worthy,  had  no 
need  of  the  title  either  of  Rabban,  or  Rabbi,  or  Rabh,  to  adorn 
either  the  wise  men  of  Babylon  or  the  wise  men  of  the  land 
of  Israel :  for,  behold,  Hillel  comes  up  out  of  Babylon,  and 
the  title  of  Rabbi  is  not  added  to  his  name :  and  thus  it  was 
with  those  who  were  noble  among  the  prophets;  for  he  saith, 
Haggai  the  prophet  [not  Rabbi  Haggai].  Ezra  did  not  come 
up  out  of  Babylon,  &c.  [not  Rabbi  Ezra] ;  whom  they  did  not 
honour  with  the  titles  of  Rabbi  when  they  spoke  their  names. 
And  we  have  heard  that  this  had  its  beginning  only  in  the 
presidents  [of  the  council]  from  Rabban  Gamaliel  the  old 
man,  and  Rabban  Simeon  his  son,  who  perished  in  the  de- 

2  Cap.  T.  2.  *  Fol.  26.  2.  ^  Berac.  fol.  22.  i.  in  the  Gloss, 

b  Cap.  I.  2,  3.  '  Bab.  Schabb.  fol.  23.  2. 

c  Cap.  II.         ^  Fol.  6.  3.  p:  In  the  word  "'>:2«. 


Ijh.  xxiii.  7.]     Exercitations  upon  St.  Matthew.  293 

struction  of  the  second  Temple  :  and  from  Rabban  Jochanan 
Ben  Zaccai,  who  were  all  presidents.  And  the  title  also  of 
Rahbi  began  from  those  that  were  promoted  [to  be  elders] 
from  that  time,  Rahbi  Zadok,  and  R.  Eliezer  Ben  Jacob :  and 
the  thing  went  forth  from  the  disciples  of  Rabban  Jochanan 
Ben  Zaccai,  and  onwards.  Now  the  order,  as  all  men  use  it, 
is  this :  Rahbi  is  greater  than  Rabh,  and  Rabban  is  greater 
than  Rabbi;  and  he  is  greater  who  is  called  by  his  own 
(single)  name,  than  he  who  is  called  Rabban." 

That'i  this  haughty  title  of  Rahbi  was  not  in  use  before 
the  times  of  Hillel  sufficiently  appears  from  thence,  that  the 
doctors  before  that  were  called  by  their  plain  names,  and 
knew  nothing  of  this  title.  Antigonus  Socheus,  Shemaiah 
and  Abtalion,  Gebihah  Ben  Pesisa,  Oalba  Savua,  Admon  and 
Hanan,  Hillel  and  Shammai,  and  many  others,  whose  names 
we  meet  with  in  the  Jewish  story.  Yet  you  shall  find  these, 
that  were  more  ancient,  sometimes  officiously  honoured  by 
the  writers  of  their  nation  with  this  title,  which  they  them- 
selves were  strangers  to.  They  feign'  that  king  Jehoshaphat 
thus  called  the  learned  men :  "  When  he  saw  (say  they)  a 
disciple  of  the  wise  men,  he  rose  up  out  of  his  throne  and 
embraced  him,  and  kissed  him,  and  called  him  ''2i>5  "^Hi^ 
no  "'no  ''11  ^ni  0  Father,  Father,  Rabbi,  Rabbi,  Lord, 
Lord.''  And  Joshua  Ben  Perachia^^  is  called  Rabbi  Joshua. 
■^11^  ''Ifc^  "'D.l  are  here  rendered  Rahbi  in  the  eighth  verse ; 
'father,'  in  the  ninth ;  and  '  master,''  KaQi)yr]rj]s,  in  the  tenth. 
We  do  not  too  nicely  examine  the  precise  time  when  this 
title  began ;  be  sure  it  did  not  commence  before  the  schism 
arose  between  the  schools  of  Shammai  and  Hillel :  and  from 
that  schism,  perhaps,  it  had  its  beginning. 

II.  It  was  customary,  and  they  loved  it,  to  be  saluted  with 
this  honourable  title,  notwithstanding  the  dissembled  axiom 
among  them,  mimrr  Mt^  ^W^  T^l^^h^n  n«  nin^^  Love 
the  worh,  hut  hate  the  title^. 

I.  Disciples  were  thus  taught  to  salute  their  masters'^  :  "  R. 
Eliezer  saith,  11"^  '^lint^  S^DM^Dn  he  that  pray eth  behind  the 

hack  of  his  master,  y^rh  □I'^ii?  "innTDni  ^'^'h  uhD  \p^T\'^ 

•»  English  folio  edition,  vol.  ii.  p.         k  Sanhedr.  fol.  107.  3. 
233.  1  Maim,  on  Talin.  Tor.  c.  3. 

»  Bab.  Maccoth,  fol.  24.  i.  "i  Bab.  Berac.  fol.  27.  i. 


294  Hebrew  and  Tahnudical  [Ch.  xxiii.  14. 

and  he  that  salutes  his  master, — or  returns  a  salute  to  his  master, — 
and  he  that  makes  himself  a  separatist  from  the  school  of 
his  master, — and  he  that  teaelies  any  thing,  which  he  hath 
not  heard  from  his  master, — he  provokes  tlie  Divine  Majesty 
to  depart  from  Israel."  The  Glossers  on  theye  words,  '  He 
that  salutes,  or  returns  a  salute  to  his  master,''  thus  com- 
ment ;  "he  that  salutes  his  master  in  the  same  form  of  words 
that  he  salutes  other  men,  and  doth  not  say  to  him,  D1 7^17 
^Hl  y°7V  God  save  you,  Babhi^\'^  It  is  reported  also,,  that^ 
the  council  excommunicated  certain  persons  four  and  twenty 
times,  m  Tsy^  hv  for  the  honour  of  master ;  that  is,  for  not 
having  given  due  honour  to  the  Rabhins. 

2.  The  masters  saluted  one  another  so.  "R.  AkibahP 
said  to  R.  Eleazar,  Rahbi,  Rabbi." — "  R.  Eleazarq  Ben"^ 
Simeon,  of  Magdal  Gedor,  came  from  the  house  of  his  master, 
sitting  upon  an  ass :  he  went  forward  along  the  bank  of  the 
river  rejoicing  greatly,  and  being  very  much  pleased  with 
himself,  because  he  had  learned  so  much  of  the  law.  There 
meets  him  a  very  defoi'med  man,  and  said,  ''H  'vhv  DIT"^ 
Save  you,  Rabbi:  he  did  not  salute  him  again,  but  on  the 
contrary  said  thus,  '  Raca,  how  deformed  is  that  man  !  per- 
haps all  your  townsmen  are  as  deformed  as  you.^  He  an- 
swered, '  I  know  nothing  of  that,  but  go  you  to  the  workman 
that  made  me,  and  tell  him,  how  deformed  is  this  vessel  which 
thou  hast  made!'"  &c.  And  a  little  after,  "when  that  de- 
formed man  was  come  to  his  own  town,  his  fellow  citizens 
came  out  to  meet  him  and  said,  •'^IT^  ^ni  '•ll  ^'hv  Dl^t!? 
''"^^^  Save  you,  O  Rabbi,  Rabbi,  master,  master.  He  [R. 
Eleazar]  saith  to  them,  '  To  whom  do  you  say  Rabbi,  Rabbi  ?' 
They  answer,  '  To  him  that  followeth  thee.'  He  replied, 
'  If  this  be  a  Rabbi,  let  there  not  be  many  such  in  Israel.'" 

Ver.  13  :  Karecr^tere  ras  olKtas  tSivx^P^^'  Ye  devour  widoios' 
houses.']  The  scribes  and  Pharisees  were  ingerrtous  enough 
for  their  own  advantage.  Hear  one  argument  among  many, 
forged  upon  the  anvil  of  their  covetousness,  a  little  rudely 
drawn,  but  gainful  enough  :  "  The*  Lord  saith,  '  Make  me  an 

"  See  also  Hieros.  Shevuoth,  fol.  'i  Bab.  Taanith,  fol.  2. 

34.  I.  •'  Lensdens  edit.,  vol.ii.  p.  35S. 

o  Id.  ibid.  fol.  19.  I.  s  Bab.  Joma,  fol.  73.  2. 
P  Jems.  Moed  Katon,  fol.  81.  i. 


Oh.  xxiii.  14.]     Exercitations  upon  St.  Matthew.  295 

arkofshittimwood;  nwvh  p12Jn  ^')^V  ^22^"  Tirh  ]«5r2 
iriDt^^D  17  Hence  it  is  decided  (say  they)  i?i  behalf  of  a  dis- 
ciple  of  the  wise  men,  that  hisfelloio  citizens  are  bound  to  per- 
form his  servile  work  for  him?^ — 0  money,  thou  mistress  of 
art  and  mother  of  wit !  So  he  that  was  preferred  to  be  pre- 
sident of  the  council,  was  to  be  maintained  and  enriched  by 
the  council !  See  the  Gloss  on  Babylonian  Taanitli^. 

They  angled  with  a  double  hook  among  the  people  for  re- 
spect, and  by  respect  for  gain. 

I.  As  doctors  of  the  law  :  where  they,  first  and  above  all 
things,  instilled  into  their  disciples  and  the  common  people, 
that  a  wise  man,  or  a  master,  was  to  be  respected  above  all 
mortal  men  whatsoever.  Behold  the  rank  and  order  of 
benches  according  to  these  judges  i  "  A "  wise  man  is  to 
take  place  of  a  king  ;  a  king  of  a  high  priest ;  a  high  priest 
of  a  prophet ;  a  prophet  of  one  anointed  for  war ;  one 
anointed  for  war  of  a  president  of  the  courses  ;  a  president 
of  the  courses  of  the  head  of  a  family  ;  the  head  of  a  family 
of  a  counsellor ;  a  counsellor  of  a  treasurer  ;  a  treasurer  of 
a  private  priest ;  a  private  priest  of  a  Levite ;  a  Levite  of 
an  Israelite ;  an  Israelite  of  a  bastard ;  a  bastard  of  a  Ne- 
thinim  ;  a  Nethinim  of  a  proselyte  ;  a  proselyte  of  a  freed 
slave.  But  when  is  this  to  be  ?  namely,  when  they  are  alike 
as  to  other  things  :  but,  indeed,  if  a  bastard  be  a  disciple,  or 
a  wise  man,  and  the  high  priest  be  unlearned,  the  bastard  is 
to  take  place  of  him.  A  wise  man  is  to  be  preferred  before  ^ 
a  king :  for  if  a  wise  man  die,  he  hath  not  left  his  equal ;  but 
if  a  king  die,  any  Israelite  is  fit  for  a  kingdom.^^ 

This  last  brings  to  my  mind  those  words  of  Ignatius  the 
martyr,  if  indeed  they  are  his,  in  his  tenth  epistle,  Tt/txa,  (Prjalv, 
vie,  Tov  Qebv,  &c. :  "  il/y  son,  saith  he^  honour  God  and  the 
king :  but  I  say,  '  Honour  God  as  the  cause  and  Lord  of  all : 
the  bishop  as  the  chief  priest,  bearing  the  image  of  God  ;  in 
respect  of  his  rule  bearing  God's  image,  in  respect  of  his 
priestly  office,  Christ's ;  and,  after  him,  we  ought  to  honour 
the  king  also.' " 

II.  Under  a  pretence  of  mighty  devotion,  but  especially 
under  the  goodly  show  of  long  prayers,  they  so  drew  over 

t  Fol.  21.  I.  »  Jerus.  Horaiotli,  fol.  84.  2. 

^  English  folio  edition,  vol.  ii.  p.  234. 


296  Hebrew  and  Talmudical  [Cli.  xxiii.  15. 

the  minds  of  devout  persons  to  them,  especially  of  women, 
and  among  them  of  the  richer  widows,  that  by  subtle  at- 
tractives  they  either  drew  out  or  wrested  away  their  goods 
and  estates.  Nor  did  they  want  nets  of  counterfeit  autho- 
rity, when  from  the  chair  they  pronounced,  according  to 
their  pleasures,  of  the  dowry  and  estate  befalling  a  widow, 
and  assumed  to  themselves  the  power  of  determining  concern- 
ing those  things.  Of  which  matter,  as  it  is  perplexed  with 
infinite  difficulties  and  quirks,  you  may  read,  if  you  have 
leisure,  the  treatises  Jetamoth^  Cheiuhoth,  and  Gitiin. 

Concerning  the  length  of  their  prayers,  it  may  suffice  to 
produce  the  words  of  the  Babylon  Gemara  in  BcracothY  : 
"  The  religious  anciently  used  to  tarry  an  hour  [meditating 
before  they  began  their  prayers]  :  whence  was  this  1  R.  Joshua 
Ben  Levi  saith,  '  It  was  because  the  Scriptui-e  saith,  "^"^.l^^?! 
';^n''!l  "^Htpi"'  Blessed  are  they  icho  sit  in  thy  house'  R.  Joshua 
Ben  Levi  saith  also,  '  He  that  prays  ought  to  tarry  an  hour 
after  prayers :  as  it  is  said,  The  just  shall  praise  thy  name, 
T32"n«  Q'"l9";  Xl^l  the  upright  shall  sit  before  thy  face :'  it 
is  necessary,  therefore,  that  he  should  stay  [fnedUating]  an 
hour  before  prayers,  and  an  hour  after  ;  and  the  religious 
anciently  used  to  stay  an  hour  before  prayers,  an  hour  they 
prayed,  and  an  hour  they  stayed  after  prayers.  Since,  there- 
fore, they  spent  nine  hours  every  day  about  their  prayers, 
how  did  they  perform  the  rest  of  the  law  ?  and  how  did  they 
take  care  of  their  worldly  affairs?  Why  herein,  in  being  re- 
ligious, both  the  law  was  performed,  and  their  own  business 
well  provided  for."  And  in  the  same  place  ^,  "  Long  prayers 
make  a  long  life." 

Ver.  15  :  UoLrjaaL  €va  irpooriXvTov  To  maJce  one  j^roselyte.l 
The  Talmudists  truly  speak  very  ill  of  proselytes  :  ^'Our*  Rab- 
bins teach,  n'^iuT^n  D^  ]^2yj72  jiipii^-Q  ovHrr^m  cn:i 

that  proselytes  and  Sodomites  hinder  the  coining  of  the  Blessias. 
nnCDi  T'i^lIL'''' /  □"'1^  Proselytes  are  as  a  scab  to  Israel. 
The  Gloss  ;  "  For  this  reason,  that  they  were  not  skilled 
in  the  commandments,  that  they  brought  in  revenge,  and 
moreover,  that  the  Israelites  perchance  may  imitate  their 
works,"  &c. 

y  Fol,  32.  2.  '^'  Fol.  54.  2.  a  ]3a]^,  Midclah,  fol.  13.2. 


Ch.  xxiii.  16.]     Excrcitatlons  upo7i  St  Matthew.  297 

Yet  in  making  of  these  they  used  their  utmost  endeavours 
for  the  sake  of  their  own  gain,  that  they  might  some  way  or 
other  drain  their  purses,  after  they  had  drawn  them  in 
under  the  show  ^  of  religion,  or  make  some  use  or  benefit 
to  themselves  by  them.  The  same  covetousness,  therefore, 
under  a  veil  of  hypocrisy,  in  devouring  widows'  houses,  which 
our  Saviour  had  condemned  in  the  former  clause,  he  here  also 
condemns  in  hunting  after  proselytes ;  which  the  scribes  and 
Pharisees  were  at  all  kind  of  pains  to  bring  over  to  them. 
Not  that  they  cared  for  proselytes,  whom  they  accounted  as 
"  a  scab  and  plague  ;"  but  that  the  more  they  could  draw 
over  to  their  religion,  the  greater  draught  they  should  have 
for  gain,  and  the  more  purses  to  fish  in.  These,  therefore, 
being  so  proselyted,  "  they  made  doubly  more  the  children 
of  hell  than  themselves."  For  when  they  had  drawn  them 
into  their  net,  having  got  their  prey,  they  were  no  further 
concerned  what  became  of  them,  so  they  got  some  benefit  by 
them.  They  might  perish  in  ignorance,  superstition,  atheism, 
and  all  kind  of  wickedness  :  this  was  no  matter  of  concern 
to  the  scribes  and  Pharisees  ;  only  let  them  remain  in  Ju- 
daism, that  they  might  lord  it  over  their  consciences  and 
purses. 

Ver.  ]6  :  'Os  8'  av  o^iomj  kv  t<2  xpva<2  tov  vaov,  ocpiLKei,  &c. : 
Whosoever  shall  sicear  htj  the  cjold  of  the  Temple,  he  is  a  debtor.^ 
These  words  agree  in  the  same  sense  with  those  of  the 
Corhan,  chap,  xv.  5.  We  must  not  understand  the  gold  of 
the  Temple  here,  of  that  gold  which  shined  all  about  in  the 
walls  and  ceilings ;  but  the  gold  here  meant  is  that  which 
was  offered  up  in  the  Corhan.  It  w^as  a  common  thing  with 
them,  and  esteemed  as  nothing,  to  swear  Htn  pi^^H  hy  the 
Temple,  and  nit^^n  hy  the  altar,  which  we  have  observed  at 
the  31st  verse  of  the  fifth  chapter:  and  therefore  they 
thought  themselves  not  much  obliged  by  it ;  but  if  they 
swore  ]!r^p  Corhan.,  they  supposed  they  w^ere  bound  by  an  in- 
dispensable tie.  For  example  :  if  any  one  should  swear  thus, 
'  By  the  Temple,  or,  By  the  altar,  my  money,  my  cattle,  my 
goods c  shall  not  profit  you;'  it  was  lawful,  nevertheless,  for 
the  swearer,  if  he  pleased,  to  suffer  them  to  be  profited  by 

^  Leusden^s  edition,  vol.  ii.  p.  359. 
^  English  folio  edition,  vol.  ii.  p.  235. 


298  Hebrew  and  Tahimdical  [Oh.  xxlii.  23, 

these  :  but  if  he  should  swear  thus,  '  Corhan,  my  gold  is  for 
the  Temple,  Corhan,  my  cattle  are  for  the  altar/  this  could 
noways  be  dispensed  with. 

Ver.  23  :  'A7ro8eKaro{!re  to  i-jhvoafxov^  &c. :  Ye  pay  tithe  of 
mint.']  I.  "  This  is  the  general  rule  about  tithes  ;  whatsoever 
serves  for  food,  whatsoever  is  kept  [tJiat  is,  wJiich  is  not  of 
common  rtghf],  and  whatsoever  grows  out  of  the  earth,  shall 
be  tithed  d." 

II.  According  to  the  law,  cattle,  corn,  and  fruit  were  to 
be  tithed  :  the  way  and  measure  of  which,  as  the  scribes 
teach,  was  this  :  "  Of  bread-corn  that  is  thrashed  and  win- 
nowed, I .  A  fifth  part  is  taken  out  for  the  priest ;  this  was 
called  ^7'^l^  n?2T^r\  the  great  offering.  2.  A  tenth  part  of 
the  remainder  belonged  to  the  Levite  ;  this  was  called  "ItD^D 
tltUb^"^  the  first  tenth,  or  tithe.  3.  A  tenth  part  again  was 
to  be  taken  out  of  the  remainder,  and  was  to  be  eaten  at 
Jerusalem,  or  else  redeemed  ;  this  was  called  "^yj^  ^WV^  the 
second  tithe.  4.  The  Levite  gives  a  tenth  part  out  of  his  to 
the  priest;  this  was  called  "IC^yon  1tZ}i^?2  the  tithe  of  the 
tithe.''''  These  are  handled  at  large  in  Peah,  Demui,  Maase- 
roth,  &c. 

III.  pl"^1  p'V  liri,*?^  The  tithing  of  herbs  is  from  the 
Rabhins^.  This  tithing  was  added  by  the  scribes,  and  yet 
approved  of  by  our  Saviour,  when  he  saith,  "  Ye  ought  not 
to  have  left  these  undone."  Hear  this,  0  thou  who  opposest 
tithes.  The  tithing  of  herbs  was  only  of  ecclesiastical  insti- 
tution, and  yet  it  hath  the  authority  of  our  Saviour  to  con- 
firm it,  "  Ye  ought  not  to  have  left  these  things  undone  :" 
and  that  partly  on  account  of  the  justice  of  the  thing  itself, 
and  the  agreeableness  of  it  to  law  and  reason,  partly  that  it 
was  commanded  by  the  council  sitting  in  Moses's  chair,  as  it 
is,  ver.  2. 

IV.  To  7]bvo(TiJ.ov,  mint :  this  is  sometimes  called  by  the 
Talmudistsf  n3121il;  and  is  reckoned  among  those  things 
which  come  under  the  law  of  the  seventh  year.  Where 
Rambnm  saith,  "  In  the  Aruch  it  is  i^tOJ''^  mznta.''''  It  is 
called  sometimes  ^^JlD'^TD  mintha :  where  R.  Solomon  writes, 
"  In  the  Aruch  it  is  t«5I0D'^?2  niinta  in  the   mother  tongue, 

f'  Maaseroth,  cap.  i.  lial.  i.  ^  Sheviitli,  cap.  i.  hal.  i. 

c  Bab.  Joma,  fol.  83.  2.  s  Oketsim,  cap.  i.  hal.  2. 


CIi.  xxiii.  27.]      Exercitaiions  upon  l^t.Mattlieic.  299 

and  it  hath  a  sweet  smell;  therefore  they  strew  it  in  syna- 
gogues for  the  sake  of  its  scent." 

To  ai-i]9oi>,  anise  :  in  the  Talmudists  riltU'S  where  R.  Solo- 
mon, "  ptlW  is  a  kind  of  herb,  and  is  tithed,  both  as  to  the 
seed  and  herb  itself."  Rambam  writes  thus  :  "  It  is  eaten 
raw  after  meat,  and  is  not  to  be  boiled  ;  while,  therefore,  it 
is  not  boiled,  it  comes  under  the  law  of  tithing."  The  Gloss i 
r\2'^  "  in  the  Roman  language  is  anethum  [anise],  and  is 
tithed,  whether  it  be  gathered  green  or  ripe." 

To  Kvjjiivoi',  cummin ;  with  the  Talmudists  p?:^^.  It  is 
reckoned  among  things  that  are  to  be  tithed i^. 

Ver.  27  :  napo/zoidfere  rd^ot?  KeKoviaijJvot^'  Ye  are  like 
uihited  sepulchres.']  Sepulchres  are  distinguished  by  the  mas- 
ters of  the  Jews  into  Dinil  "^Ip  a  deep  sepidchrc,  which 
cannot  be  known  to  be  a  sepulchre  ;  ixvrnx^lov  abrjXov,  (/raves 
that  appear  not^j  and  1^^)^'0  "l^p  «  painted  sepidchre,  such  as 
were  all  those  that  were  known,  and  to  be  seen.  Our  Saviour 
compares  the  Scribes  and  Pharisees  to  both ;  to  those,  in  the 
place  of  Luke  last  mentioned ;  to  these,  in  the  place  before 
us,  each  upon  a  different  reason. 

Concerning  the  whitinp  of  sejndchres,  there  are  these  tra- 
ditions ^  :  "  In  the  fifteenth  day  of  the  month  Adar  they 
mend  the  ways,  and  the  streets,  and  the  common  sewers, 
and  perform  those  things  that  concern  the  public,  'j'^i'^"'!i?3l 
iTTl^pn  P.N  and  they  paint  (or  mark)  the  sepulchres.^^  The 
manner  is  described  m  Maasar  Sheni^^ ;  T^OI  TSlp  T^T''^'^12 
^Q'^^'^  nn^^  The^/  paint  the  sepulchres  with  chalk,  tempered 
and  infused  in  ivater.  The  Jerusalem  Gemarists  give  the 
reason»  of  it  in  abundance  of  places  :  "■  Do  they  not  mark 
the  sepulchres  (say  they)  before  the  month  Adar?  Yes,  but 
it  is  supposed  that  the  colours  are  wiped  off.  For  what 
cause  do  they  paint  them  so  ?  That  this  matter  may  be  like 
the  case  of  the  leper.  The  leprous  man  crieth  out, '  Unclean, 
unclean ;'  and  here,  in  like  manner,  uncleanness  cries  out  to 
you  and  saith,  '  Come  not  near.' "     R.  Ilia,  in  the  name  of 

'"  Oketsim,  cap.  3.  hal.  4.  m  Shekalim,  cap.  i.  hal.  i. 

i  Bab.  Avodah  Zarah,  fol.  7.  2,  "  Caj).  i.  hal.  i. 

^  Demai,  cap.  2.  hal.  i.  o  Lcusdeu's  edition,  vol.ii.  p.  360. 

1  Luke  xi.  44. 


300  Hebrew  and  Talinudical  [Ch.  xxiii.  28. 

R.  Samuel  Bar  Nachman,  allegeth  that  of  Ezekiel";  "  If  one 
passing  through  the  land  seeth  a  man's  bone,  he  shall  set  up 
a  burial  sign  by  it°." 

The  Glossers  deliver  both  the  reason  and  the  manner  of 
it  thus :  "  From  the  fifteenth  day  of  the  month  Adar  they 
began  their  search  ;  and  wheresoever  they  found  a  sepulchre 
whose  whiting  was  washed  off  with  the  rain,  they  renewed 
it,  that  the  unclean  place  might  be  discerned,  and  the  priests 
who  w^ere  to  eat  the  Trimiah  might  avoid  it."  Gloss  on 
Shekalim,  and  again  on  Maasar  Skeni :  "  They  marked  the 
sepulchres  with  chalk  in  the  hkeness  of  bones ;  and  mixing 
it  with  water,  they  washed  the  sepulchre  all  about  with  it, 
that  thereby  all  might  know  that  the  place  was  unclean, 
and  therefore  f  to  be  avoided."  Concerning  this  matter  also, 
the  Gloss  q  speaks ;  "  They  made  marks  like  bones  on  the 
sepulchres  \\itli  white  chalk,"  &c.     See  the  place. 

Ver.  28  :  OiVco  koI  v/zeiy  e^co^ey  jjiev  (paLveade  rots  avOpcairoLs 
bUaiOL,  &c.  J^oeu  so  t/e  also  outwardly  appear  righteous  unto 
men.']  Such  kind  of  hypocrites  are  called  pi?13,!l  distained\ 
or  coloured.  Jannai  the  king,  when  he  was  dying,  warned  his 
wife  that  she  should  take  heed  ptD"^C^  l^iniltZ?  ]"'i?'a!^n  yt2 
Vr\T^'2  "^iDr  ^•'U^pn?^"!  ^-^nt  nm^^  p^IDyntZ;  of  painted 
men,  pretending  to  be  Pharisees^  tohose  worJcs  are  as  the  ivorks  of 
Zimri,  and  yet  they  expect  the  reward  of  Phineas.  The  Gloss 
is  pi?12!i  "  Those  painted  men  are  those  whose  outward  show 
doth  not  answer  to  their  nature ;  they  are  coloured  without, 
D"^13  ]5ir\  l^'h?  but  their  inward  part  doth  not  answer  to  their 
outward  ;  and  their  works  are  evil,  like  the  works  of  Zimri ; 
but  they  require  the  reward  of  Phineas,  saying  to  men,  That 
they  should  honour  them  as  much  as  Phineas."  They  had 
forgotten  their  own  axiom,  nn  ]^«  "l^ll^  i:nn  ]^b^^  nn,  A 
disciple  of  the  wise,  who  is  not  the  same  within  that  he  is  loithout, 
is  not  a  disciple  of  the  wise  ^. 

"Eo-cri^ey  he  /xeorot  eore  vTroKpLcr^bis  «at  avoixias'  But  within  ye 
are  full  of  hypocrisy  and  iniquity.']     The  masters  themselves 

"  Ezek.  xxxix.  15.  P  English  folio  edit.,  vol.  ii.  p.  236. 

"  See  Jerus.  Maasar  Sheni,  fol.  1  Bab.  Moed  katon,  fol.  5.  10. 

55.  3.    Moed  katon,  fol.  80.  2,   3.  «■  Bab.  Sotah,  fol.  22.  2. 

Sotah,  fol.  23,  3.  s  Bab.  Joma,  fol.  72.  2. 


Cli.  xxiii.  29.]      Exercitaiions  upon  S't.  Maitheio.  801 

acknowledge  this  to  their  own  shame.  They  inquire *,  what 
were  those  sins  under  the  first  Temple  for  which  it  was 
destroyed  ;  and  it  is  answered,  "  Idolatry,  fornication,  and 
bloodshed."  They  inquire,  what  were  the  sins  under  the 
second  ;  and  answer,  "  Hate  without  cause,  and  secret  ini- 
quity ;"  and  add  these  words,  "  To  those  that  were  under  the 
first  Temple  their  end  was  revealed,  because  their  iniquity 
was  revealed:  D!J''p  H^J.ni  ^b  UTW  nSlin]  ^^  D^DI-^H^ 
hut  to  those  that  ivere  under  the  second  their  end  was  not  re- 
vealed, because  their  iniquity/  tvas  not  revealed.''''  The  Gloss, 
"  They  that  were  under  the  first  Temple  did  not  hide  their 
iniquity  ;  therefore  their  end  was  revealed  to  them  :  as  it  is 
said,  '  After  seventy  years  I  will  visit  you  in  Babylon  :'  but 
their  iniquity  under  the  second  Temple  was  not  revealed  : 
:  inD2  D''>^t!}'^  Vn  ^W  U^lpO  "^il  those  imder  the  second 
Temple  loere  secretly  wicTced!''' 

Ver.  29  :  Kocr/jierre  rh.  [).vr\\i.^a  tS>v  biKatu>v'  Ye  garnish  the 
sepulchres  of  the  righteous.]  imp  bi?  tr}D3  "h  pDin"  The 
Glossers  are  divided  about  the  rendering  of  the  word  tZ^Di^. 
Some  understand  it  of  a  kind  of  building  or  pillar ;  some  of 
the  whiting  or  marking  of  a  sepulclu'e  above  spoken  of.  The 
place  referred  to  speaks  concerning  the  remains  of  the  di- 
drachms  paid  for  the  redemption  of  the  soul :  and  the  ques- 
tion is,  if  there  be  any  thing  of  them  due,  or  remaining  from 
the  man  now  dead,  what  shall  be  done  with  it ;  the  answer 
is,  "  Let  it  be  laid  up  till  Elias  come  :  but  K.  Nathan  saith, 
inip  by  tl^SDi  1 7  "j'^311  Let  them  raise  some  pillar  [or  build- 
ing'] upon  his  sepulchre.''''  Which  that  it  was  done  for  the 
sake  of  adorning  the  sepulchres  is  proved  from  the  words 
of  the  Jerusalem  Gemara''  upon  the  place ;  ri"i^Q3  X''Qr\V  \"^ 
P"T13"I  1(1  in"^lD,l  D*'p'^"I!JT'  Oi)  Kocrixovai  jj-vrjixda  tQv  biKa[o>v, 
They  do  not  adorn  the  sepulchres  of  the  righteous,  for  their  own 
sayings  are  their  memorial.  Whence  those  buildings  or  orna- 
ments that  were  set  on  their  sepulchres  seem  to  have  been 
sacred  to  their  memory,  and  thence  called  nitZ^DD,  as  much 
as  souls,  because  they  preserved  the  life  and  soul  of  their 
memory. 

These   things  being  considered,  the  sense  of  the  words 

t  Bab.  Joma,  fol.  9.  2.  ^  Shekalim,  cap.  2.  hal.  5. 

'f  Fol.  47.  I. 


302  Hebrew  and  Talmudkal        [Oh.  xxiii.  ^'^,  &c. 

before  us  doth  more  clearly  aj^pear.  Doth  it  deserve  so 
severe  a  curse,  to  adorn  the  sepulchres  of  the  prophets  and 
righteous  men  ?  Was  not  this  rather  an  act  of  piety  than  a 
crime?  But  according  to  their  own  doctrine,  O  ye  scribes  and 
Pharisees,  "^TO^  ]n  p*"!!"!  their  otvn  acts  and  sayings  are 
a  sufficient  memorial  for  them.  AVhy  do  ye  not  respect, 
follow,  and  imitate  these  ?  But  neglecting  and  trampling 
upon  these,  you  persuade  yourselves  that  you  have  performed 
piety  enough  to  them,  if  you  bestow  some  cost  in  adorning 
their  sepulchres,  whose  words  indeed  you  despise. 

Ver.  yi,  y :  'Atto  rf;?  KpCasois  Ti]s  yeivvijr  The  damnation  of 
hell.]  :  D'lDTTJ  Ti!)'  n^"'!  The  judgment  of  Gehenna.  See  the 
Chaldee  paraphrast'  on  Ruth  ii.  12;  Baal  Turim  on  Gen.  i.  i ; 
and  Midras  TiUin  ». 

Ver.  34 :  2o<^ous  koX  ypafxixardr  Wise  men  and  scribes.'] 
QiTODn  wise  men,  and  □"'"^SID  scribes.  Let  them  observe 
this,  who  do  not  allow  the  ministers  of  the  word  to  have  a 
distinct  calling.  The  Jews  knew  not  any  that  was  called 
D^n  a  icise  man,  or  *^D1D  a  scribe,  but  who  was  both  learned, 
and  separated  from  the  common  people  by  a  distinct  order 
and  office. 

Ver.  35  :  "Ecos  tov  aiixaros  2.a\apiov  v'lov  'Qapa)(iov'  Unto 
the  blood  of  Zacharias  son  of  Barachias.]  That  the  discourse 
here  is  concerning  Zacharias  the  son  of  Jehoiada"^,  killed  by 
king  Joash,  we  make  appear  by  these  arguments  : 

I.  Because  no  other  Zacharias  is  said  to  have  been  slain 
before  these  words  were  spoken  by  Christ.  Those  things 
that  are  spoke  of  Zacharias,  the  father  of  the  Baptist,  are 
dreams  ;  and  those  of  Zacharias,  one  of  the  twelve  prophets, 
are  not  much  better.  The  killing  of  our  Zacharias  in  the 
Temple  is  related  in  express  words :  and  why,  neglecting 
this,  should  we  seek  for  another,  which  in  truth  we  shall 
nowhere  find  in  any  author  of  good  credit  ? 

II.  The  Jews  observe,  that  the  death  of  this  Zacharias, 
the  son  of  Jehoiada,  was  made  memorable  by  a  signal  cha- 
racter [;nota]  and  revenge :  of  the  martyrdom  of  the  other 
Zacharias  they  say  nothing  at  all. 


y  English  folio  edit.,  vol.  ii.  p.  237.         *  Fol.  41.  2,  3,  &c. 
"^  Leusden^s  edition,  vol.  ii.  p.  36r.         ^2  Chron.  xxiv. 


Ch.  xxiii.  ^^.]      Exercitations  upon  St.  Matthew.  303 

Hear  both  the  Tahiiuds^ :  "  R,  Jochanan  said,  Eighty  thou- 
sand priests  were  killed  for  the  blood  of  Zacharias.  R.  Judah 
asked  R.  Acha,  '  \Vhereabouts  they  killed  Zacharias,  whether 
in  the  Court  of  the  Women,  or  in  the  Court  of  Israel  ¥  He 
answered,  '  Neither  in  the  Court  of  Israel  nor  in  the  Court 
of  the  Women,  but  in  the  Court  of  the  Priests/  And  that 
was  not  done  to  his  blood  which  useth  to  be  done  to  the 
blood  of  a  ram  or  a  kid.  Concerning  these  it  is  written, 
'  And  he  shall  pour  out  his  blood,  and  cover  it  with  dust.' 
But  hero  it  is  written,  '  Her ''  blood  is  in  the  midst  of  her  ; 
she  set  it  upon  the  top  of  a  rock,  she  poured  it  not  upon  the 
ground.'  And  why  this?  '  That^  it  might  cause  fury  to  come 
up  to  take  vengeance.  I  have  set  her  blood  upon  a  rock,  that 
it  should  not  be  covered."*  They  committed  seven  wicked- 
nesses in  that  day.  They  killed  a  priest,  a  prophet,  and  a 
judge  :  they  shed  the  blood  of  an  innocent  man  :  they  pol- 
luted the  court :  and  that  day  was  the  sabbath  day,  and  the 
day  of  Expiation.  When  therefore  Nebuzar-adan  went  up 
thither,  he  saw  the  blood  bubbling  :  so  he  said  to  them, 
'  AVhat  meaneth  this  V  '  It  is  the  blood,'  say  they,  '  of  calves, 
lambs,  and  rams,  which  we  have  offered  on  the  altar.'  '  Bring 
then,'  said  he,  '  calves,  lambs,  and  rams,  that  1  may  try  whe- 
ther this  be  their  blood.'  They  brought  them  and  slew  them, 
and  that  blood  still  bubbled,  but  their  blood  did  not  bubble. 
'  Discover  the  matter  to  me,'  said  he,  '  or  I  will  tear  your 
flesh  with  iron  rakes.'  Then  they  said  to  him,  '  This  was  a 
priest,  a  prophet,  and  a  judge,  who  foretold  to  Israel  all  these 
evils  which  we  have  suffered  from  you,  and  we  rose  up  against 
him,  and  slew  him.'  'But  I,'  saith  he,  'will  appease  him/ 
He  brought  the  Rabbins,  and  slew  them  upon  that  blood  ; 
and  yet  it  was  not  pacified :  he  brought  the  children  out  of 
the  school,  and  slew  them  upon  it,  and  yet  it  was  not  quiet : 
he  brought  the  young  priests,  and  slew  them  upon  it,  and  yet 
it  was  not  quiet.  So  that  he  slew  upon  it  ninety-four  thou- 
sand, and  yet  it  was  not  quiet.  He  drew  near  to  it  himself, 
and  said,  '  O  Zacharias,  Zacharias !  thou  hast  destroyed  the 
best  of  thy  people '  [that  is,  they  have  been  killed  for  your 

c  Hieros.  in  Taanith,  fol.  69.  i,  2.  Bab.  in  Sanhedr.  fol.  ^6.  2. 
'^  Ezek.  xxiv.  7.  e  Ver.  8. 


304  Hebrew  and  Talmiidical  [Ch.  xxiii.  35. 

sake] ;  '  would  you  have  me  destroy  all  ? '  Then  it  was  quiet, 
and  did  not  bubble  any  more,"  &c. 

The  truth  of  tliis  story  we  leave  to  the  relators  :  that 
whicb  makes  to  our  present  purpose  we  observe :  that  it 
was  very  improbable,  nay,  next  to  impossible,  that  those  that 
heard  the  words  of  Christ  (concerning  Zacharias  slain  before 
the  Temple  and  the  altar)  could  understand  it  of  any  other 
but  of  this,  concerning  whom  and  whose  blood  they  had  such 
famous  and  signal  memory ;  and  of  any  other  Zacharias  slain 
in  the  Temple  there  was  a  profound  silence.  In  Josephus, 
indeed,  we  meet  with  the  mention  of  one  Zacharias,  the  son 
of  Baruch,  (which  is  the  same  thing  with  Barachias,)  killed  in 
the  Temple,  not  longf  before  the  destruction  of  it:  whom 
some  conjecture  to  be  prophetically  marked  out  here  by  our 
Saviour :  but  this  is  somewhat  hard,  when  Christ  expressly 
speaks  of  time  past,  i(f)ovevaaT€,  ye  slew;  and  when,  by  no  art 
nor  arguments,  it  can  be  proved  that  this  Zacharias  ought  to 
bo  reckoned  into  the  number  of  prophets  and  martyrs. 

There  are  two  things  here  that  stick  with  interpreters,  so 
that  they  cannot  so  freely  subscribe  to  our  Zacharias:  i.  That 
he  lived  and  died  long  before  the  first  Temple  was  destroyed ; 
when  the  example  would  have  seemed  more  home  and  proper 
to  be  taken  under  the  second  Temple,  and  that  now  near 
expiring.  2.  That  he  was  plainly  and  notoriously  the  son 
of  Jehoiada ;  but  this  is  called  by  Christ  "  the  son  of  Bara- 
chias." 

To  which  we,  after  others  who  have  discoursed  at  large 
upon  this  matter,  return  only  thus  much : 

T.  That  Christ  plainly  intended  to  bring  examples  out  of 
the  Old  Testament;  and  he  brought  two,  which  how  much 
the  further  off  they  seemed  to  be  from  deriving  any  guilt  to 
this  generation,  so  much  heavier  the  guilt  is  if  they  do  derive 
it.  For  a  Jew  would  argue,  "  What  hath  a  Jew  to  do  with 
the  blood  of  Abel,  killed  almost  two  thousand  years  before 
Abraham  the  father  of  the  Jews  was  born  ?  And  what  hath 
this  generation  to  do  with  the  blood  of  Zacharias,  which  was 
expiated  by  cruel  plagues s  and  calamities  many  ages  since?'' 
Nay,  saith  Christ,  this  generation  hath  arrived  to  that  degree 

f  English  folio  edit.,  vol.  ii.  p.  238.       s  Leusdeii's  edit.,  vol.  ii.  p.  362. 


Ch.  xxiii.  ^^.]      Exercitations  upon  St.  Matthew.  305 

of  impiety,  wickedness,  and  guilt,  that  even  these  remote 
examples  of  guilt  relate,  and  are  to  be  applied  to  it :  and 
while  you  think  that  the  hlood  of  Abel,  and  the  following 
martyrs  doth  nothing  concern  you,  and  believe  that  the  hlood 
of  Zacharias  hath  been  long  ago  expiated  with  a  signal 
punishment ;  I  say  unto  you,  that  the  blood  both  of  the  one 
and  the  other,  and  of  all  the  righteous  men  killed  in  the  in- 
terval of  time  between  them,  shall  he  required  of  this  gene- 
ration;  I.  Because  you  kill  him  who  is  of  more  value  than 
they  all.  2.  Because  by  your  wickedness  you  so  much  kindle 
the  anger  of  God,  that  he  is  driven  to  cut  off  his  old  church ; 
namely,  the  people  that  hath  been  of  a  long  time  in  covenant 
with  him.  For  when  Christ  saith,  That  on  you  may  come  all 
the  righteous  hlood,  &c. ;  it  is  not  so  much  to  be  understood 
of  their  personal  guilt  as  to  that  blood,  as  of  their  guilt  for 
the  killing  of  Christ,  in  whose  death,  the  guilt  of  the  murder 
of  all  those  his  types  and  members  is  in  some  measure 
included  :  and  it  is  to  be  understood  of  the  horrible  de- 
struction of  that  generation,  than  which  no  former  ages  have 
ever  seen  any  more  woful  or  amazing,  nor  shall  any  future, 
before  the  funeral  of  the  world  itself.  As  if  all  the  guilt 
of  the  blood  of  righteous  men,  that  had  been  shed  from 
the  beginning  of  the  world,  had  flowed  together  upon  that 
generation. 

II.  To  the  second,  which  has  more  difficulty,  namely,  that 
Zacharias  is  here  called  the  son  of  Barachias,  when  he  was 
the  son  of  Jehoiada,  we  will  observe,  by  the  way,  these  two 
things  out  of  the  writings  of  the  Jews,  before  we  come  to 
determine  the  thing  itself: 

1.  That  that  vei'y  Zacharias  of  whom  we  speak  is  by  the 
Chaldee  paraphrast  called  the  son  of  Iddo.  For  thus  saith 
he  on  Lament,  iii.  20:  "  'Is  it  fit  that  the  daughters  of 
Israel  should  eat  the  fruit  of  their  womb?'  &c.  The  rule 
of  justice  answered  and  said,  '  Is  it  also  fit  that  they  should 
slay  a  priest  and  prophet  in  the  Temple  of  the  Lord,  as  ye 
slew  Zacharias  the  son  of  Iddo,  the  high  priest  and  faithful 
prophet,  in  the  house  of  the  Sanctuary,  on  the  day  of  Ex- 
piation I ' "  &c. 

2,  In  the  place  of  Isaiah^»,  concerning  Zechariah  the  son 

'>  Chap.  viii.  2, 
LIGHTFOOT,  VOL.  II.  X 


306  Hebrew  and  Talmudical  [Ch.  xxiii.  ^^. 

of  Jeberechiahj  the  Jews  have  these  things' :  "  It  is  written, 
'  I  took  unto  me  faithful  witnesses  to  record,  Uriah  the 
priest,  and  Zechariah  the  son  of  Barachiah,'  [in'^i'^1  writ 
without  Jod  prefixed,]  Isa.  viii.  i.  But  what  is  the  reason 
that  Uriah  is  joined  with  Zechariah?  for  Uriah  was  under 
the  first  Temple ;  Zechariah  under  the  second :  but  the  Scrip- 
ture joineth  the  prophecy  of  Zechariah  to  the  prophecy  of 
Uriah.  By  Urias  it  is  written,  '  For  your  sakes  Sion  shall 
be  ploughed  as  a  field. '  By  Zechariah  it  is  written,  '  As 
yet  old  men  and  ancient  women  shall  sit  in  the  streets  of 
Jerusalem. '  When  the  prophecy  of  Uriah  is  fulfilled,  the 
prophecy  of  Zechariah  shall  also  be  fulfilled.""  To  the  same 
sense  also  speaks  the  Chaldee  paraphrast  upon  the  place  : 
*' '  And  I  took  unto  me  faithful  witnesses.'  The  curses  which 
I  foretold  I  would  bring,  in  the  prophecy  of  Uriah  the  priest, 
behold  they  are  come  to  pass:  likewise  all  the  blessings  which 
I  foretold  I  would  bring,  in  the  prophecy  of  Zechariah  the 
son  of  Jeberechiah,  I  will  bring  to  pass.^^  See  also  there 
RR.  Jarchi  and  Kimchi. 

From  both  these  we  observe  two  things  :  i.  If  Iddo  did 
not  signify  the  same  thing  with  JeJioiada  to  the  Jewish  na- 
tion, why  might  not  our  Saviour  have  the  same  liberty  to  call 
BaracMas  the  father  of  Zacharias,  as  the  Chaldee  paraphrast 
had  to  call  him  Iddo  ?  2.  It  is  plain  that  the  Jews  looked 
upon  those  words  of  Isaiah  as  the  words  of  God  speaking  to 
Isaiah,  not  of  Isaiah  relating  a  matter  of  fact  historically  ; 
which,  indeed,  they  conjecture  very  truly  and  exactly  ac- 
cording to  the  printing  of  the  first  word  HT^i^t^l  for  the 
conjunction  Van,  being  pointed  with  Sheva,  it  is  a  certain 
token  that  the  verb  is  to  be  rendered'^  in  the  future  tense, 
not  in  the  preter ;  which  also  the  Interlineary  Version 
hath  well  observed,  rendering  it  thus,  Et  testificari  faciam 
mihi  testes  fideles,  And  I  ivill  make  faithful  witnesses  testify 
to  me. 

For  if  it  had  been  to  be  construed  in  the  preter  tense,  it 
should  have  been  pointed  by  Kamets,  rT'J^^'l  Et  testificari 
feci,  And  I  caused  to  toitness.  Which  being  well  observed, 
(as  I  confess  it  hath  not  been  by  me  heretofore,)  the  diffi- 

»  Bab.  Maccoth,  fol.  24.  i,  2.        ^  English  folio  edition,  vol.ii.  p.  239. 


Oh.  xxiii.35.]      Exercitations  upon  tit.  Matthew.  307 

culty  under  our  hand  is  resolved,  as  I  imagine,  very  clearly : 
and  I  suppose  that  Zechariah  the  son  of  Jeberechiah  in 
Isaiah  is  the  very  same  with  our  ZacJiarias  the  son  of  Je- 
hoiada ;  and  that  the  sense  of  Isaiah  comes  to  this :  in  that 
and  the  foregoing  chapter^  there  is  a  discourse  of  the  future 
destruction  of  Damascus,  Samaria,  and  Judea.  For  a  con- 
firmation of  the  truth  of  this  prophecy,  God  makes  use  of  a 
double  testimony  :  first,  he  commands  the  prophet  Isaiah  to 
write,  over  and  over  again,  in  a  great  volume,  from  the 
beginning  to  the  end,  "  Le  maher  shalal  hash  baz  C  that  is, 
''  To  hasten  the  spoil,  he  hastened  the  prey :"  and  this  volume 
should  be  an  undoubted  testimony  to  them,  that  God  would 
certainly  bring  on  and  hasten  the  forementioned  spoiling  and 
destruction.  "And  moreover  (saith  God),  I  will  raise  up  to 
myself  two  faithful  martyrs,"  (or  witnesses,)  who  shall  testify 
and  seal  the  same  thing  with  their  words  and  with  their 
blood,  namely,  Uriah  the  priest,  who  shall  hereafter  be 
crowned  with  martyrdom  for  this  very  thing,  Jer.  xxvi.  20, 
23,  and  Zechariah  the  son  of  Barachiah,  or  Jehoiada,  who  is 
lately  already  crowned  :  lie,  the  first  martyr  under  the  first 
Temple ;  this,  the  last.  Hear,  thou  Jew,  who  taxest  Mat- 
thew in  this  place :  your  own  authors  assert,  that  Uriah  the 
priest  is  to  be  understood  by  that  Uriah  who  was  killed  by 
Jehoiakim ;  and  that  truly.  We  also  assert,  that  Zechariah 
the  son  of  Jehoiadah  is  to  be  understood  by  Zechariah  the 
son  of  Jeberechiah ;  and  that  Matthew  and  Christ  do  not  at 
all  innovate  in  this  name  of  Barachias,  but  did  only  pronounce 
the  same  thijjgs  concerning  the  father  of  the  martyr  Zacha- 
rias,  which  God  himself  had  pronounced  before"^  them  by  the 
prophet  Isaiah. 

Objection.  But  since  our  Saviour  took  examples  from  the 
Old  Testament,  why  did  he  not  rather  say,  "  from  the  blood 
of  Abel  to  the  blood  of  Uriah  the  priest  ?"  that  is,  from  the 
beginning  of  the  world  to  the  end  of  the  first  Temple  ?  I 
answer, 

I .  The  kilhng  of  Zechariah  was  more  horrible,  as  he  was 
more  high  in  dignity ;  and  as  the  place  wherein  he  was  killed 
was  more  holy. 

1  See  chap.  vii.  8. 17,  18,  &c.  viii.  4.  7,  8,  &c. 
"1  Leusden's  edition,  vol.  ii.  p.  363. 

X  2 


308  Hebrew  and  Talmudical       [Oh.  xxiii.  7,  &c. 

2.  The  consent  of  the  whole  people  was  more  universal  to 
his  death. 

3.  He  was  a  more  proper  and  apparent  type  of  Christ. 

4.  The  requiring  of  vengeance  is  mentioned  only  concerning 
Abel  and  Zechariah  :  '^Behold",  the  voice  of  thy  brother's 
blood  crieth  unto  me."  And,  "  Let°  the  Lord  look  upon  it, 
and  require  it." 

5.  In  this  the  death  of  Christ  agrees  exactly  with  the  death 
of  Zechariah ;  that,  although  the  city  and  nation  of  the  Jews 
did  not  perish  till  about  forty  years  after  the  death  of  Christ, 
yet  they  gave  themselves  their  death's  wound  in  wounding 
Christ.  So  it  was  also  in  the  case  of  Zechariah  :  Jerusalem 
and  the  people  of  the  Jews  stood  indeed  many  years  after  the 
death  of  Zechariah,  but  from  that  time  began  to  sink,  and 
draw  towards  ruin.  Consult  the  story  narrowly,  and  you  will 
plainly  find,  that  all  the  affairs  of  the  Jews  began  to  decline 
and  grow   worse  and   worse,  from  that  time  when  "  blood 

'touched  bloodP,"  (the  blood  of  the  sacrificer  mingled  with  the 
blood  of  the  sacrifice),  and  when  "  the  people  became  conten- 
tious and  rebellious  against  the  priest n." 

Ver.  37  :  ^lipovaaKi]^,  tj  cnroKTeivovcra  rovs  Ttpoiji/jTas'  Jeru- 
salem, that  Jc'dlest  the  j^^ophets.]  R.  Solomon  on  those  words, 
"  Buf  now  murderers  ;"  "  They  have  killed  (saith  he)  Uriah, 
they  have  killed  Zechariah."  Also  on  these  words,  "  Your^ 
sword  hath  devoured  your  prophets;"  "  Ye  have  slain  (saith 
he)  Zechariah  and  Isaiah."  "  Simeon*  Ben  Azzai  said,  '  I  have 
found  a  book  of  genealogies  at  Jerusalem,  in  which  it  was 
written,  Manasseh  slew  Isaiah,' "  &c. 

CHAP.  XXIV." 

Ver.  1  :  'ETriSei^at  avrw  tus  olnoboixas  rod  Upov'  To  shew  Mm 
the  buildings  of  the  Temple?^  "  He'^  that  never  saw  the  Temple 
of  Herod  never  saw  a  fine  building.  What  was  it  built  of? 
Habba  saith,  Of  white  and  green  marble.  But  some  say.  Of 
white,  green,  and  spotted  marble.    Ho  made  the  laver  to  sink 

n  Gen.  iv.  10.  ^  Bab.  Jevam.  fol.  49.  2. 

o  2  Chron.  xxiv.  22.  "  English  folio  edition,  vol.  ii.  p. 

P  Hos.  iv.  2.             1  Id.  ver.  4.       240. 

>■  Is.  i.  21.  ^  Bab.  BavaBathra,  fol.4.1.  Suc- 

^  Jer,  ii.  31.  cab,  fol.  51.  2. 


Ch.  xxiv.  2,  3.]      Exercitations  upon  St.  Matthew.  309 

and  to  rise"  (that  is^  the  walls  were  built  winding  in  and  out, 
or  indented  after  the  manner  of  waves),  "  being  thus  fitted 
to  receive  the  plaster,  which  he  intended  to  lay  on ;  but  the 
Rabbins  said  to  him,  '  0  let  it  continue,  for  it  is  very  beau- 
tiful to  behold  :  for  it  is  like  the  waves  of  the  sea  : '  and 
Bava  Ben  Buta  made  it  so,"  »fec.  See  there  the  story  of 
Bava  Ben  Buta  and  Herod  consulting  about  the  rebuilding 
of  the  Temple. 

Ver.  2  :  Ov  ixq  aipeOfj  w8e  XlOos  em  XiQov  There  shall  not  he 
left  one  stone  upon  another.']  The  Talmudic  Chronicles y  bear 
witness  also  to  this  saying,  "  On  the  ninth  day  of  the  month 
Ab  the  city  of  Jerusalem  was  ploughed  up ;"  which  Maimo- 
nides^  delivereth  more  at  large  :  "  On  that  ninth  day  of  tho 
month  Ab,  fatal  for  vengeance,  the  wicked  Turnus  Rufus,  of 
the  children  of  Edom,  ploughed  up  the  Temple,  and  the 
places  about  it,  that  that  saying  might  be  fulfilled,  '  Sion 
shall  be  ploughed  as  a  field.'"'  This  Turnus  Rufus,  of  great 
fame  and  infamy  among  the  Jewish  writers,  without  doubt  is 
the  same  with  Terentius  Rufus,  of  whom  Josephus  speaks  a, 
Tepevrtos  'Pov(f)os  ap\(t)v  ttj?  crrpaTtas  KareXeAetTiro,  Terentius 
Biifus  was  left  general  of  the  army  hy  Titus ;  with  commission, 
as  it  is  probable,  and  as  the  Jews  suppose,  to  destroy  the 
city  and  Temple.  Concerning  which  matter,  thus  again 
Josephus  in  the  place  before  quoted'',  KeAevet  Kaiaap  j/877  rrjj; 
re  ttoXlv  anarrav  kuX  tov  veoiv  KaracrKaTTTeLV  The  emperor 
commanded  them  to  dig  up  the  lohole  city  and  the  Temple. 
And  a  little  after,  Owrcos  e^wjuaAicray  o\  KaTacTKaTTTovT^s,  &c. 
"  77ms  those  that  digged  it  up  laid  all  level,  that  it  should 
never  be  inhabited,  to  be  a  witness  to  such  as  should  come 
thither." 

Ver.  3  :  Kai  tl  to  a-qiielov  77/s  crrjs  TTapovcrids,  /cat  rjjs  avvreXeLas 
TOV  alQivos ;  And  what  shall  he  the  sign  of  thy  coming,  and  of  the 
end  of  the  world?]  What  the  apostles  intended  by  these  words 
is  more  clearly  conceived  by  considering  the  opinion  of  that 
people  concerning  the  times  of  the  Messias.  We  will  pick  out 
this  in  a  few  words  from  Babylonian  Sanhedrin.^ 

"  The  tradition  of  the  school  of  Elias  :  The  righteous,  whom 

y  Taanith,  c.  5.  son,  p.  1298.]   [vii.  2.  2.] 

2  Taanith,  cap.  4.  hal.  6.  b  Cap.  i.   [vii.  i.  i.] 

a  De  Bell.  lib.  vii.  cap.  7.    [Hud-         ^  Fol.  92. 


310  Hebrew  and  Talmudical  [Ch.  xxiv.  3. 

the  Holy  Blessed  God  will  raise  up  from  the  dead,  shall  not 
return  again  to  their  dust ;  as  it  is  said,  '  Whosoever  shall  be 
left  in  Zion  and  remain  in  Jerusalem  shall  be  called  holy, 
every  one  being  written  in  the  book  of  life.'  As  the  Holy 
(God)  liveth  for  ever,  so  they  also  shall  live  for  ever.  But  if 
it  be  objected,  What  shall  the  righteous  do  in  those  years  in 
which  the  Holy  God  will  renew  his  world,  as  it  is  said,  '  The 
Lord  only  shall  be  exalted  in  that  day  V  the  answer  is,  That 
God  will  give  them  wings  like  an  eagle,  and  they  shall  swim 
(or  float)  upon  the  face  of  the  waters."  Where  the  Gloss 
says  thus ;  "  The  righteous,  whom  the  Lord  shall  raise  from 
the  dead  in  the  days  of  the  Messiah,  when  they  are  restored 
to  life,  shall  not  again  return  to  their  dust,  neither  in  the 
days  of  the  Messiah,  nor  in  the  following  age  :  but  their  flesh 
shall  remain  upon  them  till  they  return  and  live  i<5'Q7  TTiV^ 
to  eternity.  And^  in  those  years,  when  God  shall  renew  his 
world  (or  age),  □'"^U}  f^^^  n^n  Ht  qSiJ^  TV^IVX  this  world 
shall  he  wasted  for  a  thousand  years ;  where,  then,  shall  those 
righteous  men  be  in  those  years,  when  they  shall  not  be 
buried  in  the  earth?"  To  this  you  may  also  lay  that  very 
common  phrase,  ^?in  uh^V  the  world  to  come;  whereby  is 
signified  the  days  of  the  Messiah :  of  which  we  spoke  a  little  at 
the  thirty-second  verse  of  the  twelfth  chapter  :  "  If^  he  shall 
obtain  {the  favour)  to  see  the  world  to  come,  that  is,  the  exal- 
tation of  Isi'ael,"  namely,  in  the  days  of  the  Messiah.  ^'The^ 
Holy  Blessed  God  saith  to  Israel,  Li  this  world  you  are  afraid 
of  transgressions  ;  but  in  the  woi'ld  to  come,  when  there  shall 
be  no  evil  affections,  you  shall  be  concerned  only  for  the  good 
which  is  laid  up  for  you;  as  it  is  said^^,  'After  this  the 
children  of  Israel  shall  return,  and  seek  the  Lord  their  God, 
and  David  their  king,'"  &c.;  which  clearly  relate  to  the  times 
of  the  Messiah.  Again,  "  Saith^  the  Holy  Blessed  God  to 
Israel,  '  In  this  world,  because  my  messengers  {sent  to  spy  out 
the  land)  were  flesh  and  blood,  I  decreed  that  they  should  not 
enter  into  the  land  :  but  in  the  world  to  come,  I  suddenly 


^   Leusden's   edition,  vol.  ii.    p.  s  English  folio  edition,  vol.  ii.  p. 

364.  241. 

6    Gloss,    in    Bab.    Berac.    fol.  ^  Hos.  iii.  5. 

9.  2.  »  Tanchum,  fol.  77.  3, 

^  Tanchum,  fol.  9.2. 


Ch.  xxiv.  7.]      Exercitations  upon  St.  Matthew.  311 

send  to  you  my  messenger,  and  he  shall  prepare  the  way  be- 
fore my  face'^'.''^^ 

See  here  the  doctrine  of  the  Jews  concerning  the  coming  of 
the  Messiah  : 

1.  That  at  that  time  there  shall  be  a  resurrection  of  the 
just :  :  ID^  '^^''U?''  I^'iyh  Tr\V  TT^^'C^  TJw  3Iessias  shall  raise 
up  those  that  sleep  in  the  dust^. 

2.  Then  shall  follow  the  desolation  of  this  world :  □T'li^ 
D^itZ?  ?)7b^  2'^n  TXl  This  world  shall  he  wasted  a  thousand 
years.  Not  that  they  imagined  that  a  chaos,  or  confusion  of 
all  things,  should  last  the  thousand  years  ;  but  that  this  world 
should  end  and  a  new  one  be  introduced  in  that  thousand 
years. 

3.  After  which  fc^117  'WsV  eternity  should  succeed. 

From  hence  w^e  easily  understand  the  meaning  of  this  ques- 
tion of  the  disciples : — 

1.  They  know  and  own  the  present  Messiah;  and  yet  they 
ask,  what  shall  be  the  signs  of  his  coming  ? 

2.  But  they  do  not  ask  the  signs  of  his  coming  (as  we  be- 
lieve of  it)  at  the  last  day,  to  judge  both  the  quick  and  the 
dead  :  but, 

3.  When  he  will  come  in  the  evidence  and  demonstration  of 
the  Messiah,  raising  up  the  dead,  and  ending  this  world,  and 
introducing  a  new ;  as  they  had  been  taught  in  their  schools 
concerning  his  coming. 

Ver.  7  :  'Eyep^rjo-erat  yap  eOvos  inl  'idvor  Nation  shall  rise 
against  nation.']  Besides  the  seditions  of  the  Jews,  made  hor- 
ridly bloody  with  their  mutual  slaughter,  and  other  storms  of 
war  in  the  Roman  empire  from  strangers,  the  commotions  of 
Otho  and  Vitellius  are  particularly  memorable,  and  those  of 
Vitellius  and  Vespasian,  whereby  not  only  the  whole  empire 
was  shaken,  and  "  totius  orbis  mutatione  fortuna  imperii 
transiit"  (they  are  the  words  of  Tacitus),  the  fortune  of  the 
empire  changed  with  the  change  of  the  lohole  loorld,  but  Kome 
itself  being  made  the  scene  of  battle,  and  the  prey  of  the 
soldiers,  and  the  Capitol  itself  being  reduced  to  ashes.  Such 
throes  the  empire  suffered,  now  bringing  forth  Vespasian  to 
the  throne,  the  scourge  and  vengeance  of  God  upon  the 
Jews. 

k  Mai.  iii.  t.  »  Midr.  Tillin,  fol.  42.  i. 


312  Hebrew  and  Talmudical  [Ch.  xxiv.  9, 

Ver.  9  :  Tore  irapabcaa-ova-iv  vjua?  et's  6XL\lftv   Then  shall  they 
deliver  you  up  to  he  afflicted.']     To  this  relate  those  words  of 
Peter,  1  Ep.  iv.  17,  "The  time  is  come  that  judgment  must 
begin  at  the  house  of  God ;"  that  is,  the  time  foretold  by  our 
Saviour  is  now  at  hand,  in  which  we  are  to  be  delivered  up  to 
persecution,  &;c.     These  words  denote  that  persecution  which 
the  Jews,  now  near  their  ruin,  stirred  up  almost  everywhere 
against  the  professors  of  the  gospel.     They  had  indeed  op- 
pressed them  hitherto  on  all  sides^  as  far  as  they  could,  with 
slanders,  rapines,  whippings,   stripes,  &c.   which  these    and 
such  Hke  places  testify;   i  Thess.  ii.  14,  15;  Heb.  x.  '^'^,  &c. 
But  there  was  something  that  put  a  rub  in  their  way,  that, 
as  yet,  they  could  not  proceed  to  the  utmost  cruelty ;  "  And"^ 
now  ye  know  what  withholdeth ; "  which,  I  suppose,  is  to  be 
understood    of    Claudius    enraged    at    and   curbing   in   the 
Jewsn.     AVho  being  taken  out  of  the  way,  and  Nero,  after 
his  first  five  years,  suffering  all  things  to  be  turned  topsy 
turvy,  the  Jews  now  breathing  their  last  (and  Satan  there- 
fore breathing  his  last  effects  in  them,  because  their  time  was 
short),  they  broke  out  into  slaughter  beyond  measure,  and 
into  a  most  bloody  persecution :  which  I  wonder  is  not  set 
in  the  front  of  the  ten  persecutions  by  ecclesiastical  writers. 
This  is  called  by  Peter «  (who  himself  also  at  last  suffered  in 
it)   7rvp(j)(TLs  irpos  Treipacr/ioy,   a  fiery  trial;    by   Christ P,  dic- 
tating the  epistles  to  the  seven  churches,  6\l\j/ls  yjixep^v  Sexa, 
trihidation  for  ten  days;  and  rj  Spa  tov  ireipacrixov  r;  piekkovcra  epx^" 
crOat  eTTi  Tiys  olKovpivrjs  okr]<i,  the^  hour  of  temptation.,  lohich  shall 
come  upon  all  the  tvorld  of  Christians.     And  this  is  "  the  reve- 
lation of  that  wicked  one"  St.  PauF  speaks  of,  now  in  lively, 
that  is,  in  bloody  colours,  openly  declaring  himself  Antichrist, 
the  enemy  of  Christ.     In  that  persecution  James  suffered  at 
Jerusalem,  Peter  in  Babylon,  and  Antipas  at  Pergamus,  and 
others,  as  it  is  probable,  in  not  a  few  other  places.     Hence, 
Eev.  vi.  II,  12  (where  the  state  of  the  Jewish  nation  is  deli- 
vered under  the  type  of  six  seals «),  they  are  slain,  who  were 
to  be  slain'  for  the  testimony  of  the  gospel  under  the  fifth 

m  2  Thess.  ii.  6.  '2  Thess.  ii.  8. 

"  A.cts  xviii.  2.  s  Z/eusden's  edition,  p.  36(5. 

°  I  Pet.  iv.  12.  P  Rev.  ii.  10.  ^  En</lishfolioedit.,vo\.n.  p.  242. 

1  Rev.  iii.  10. 


Ch.  xxiv.  i2,&c.]     Escerciiations  upon  St.  Mattheiv.  313 

seal ;  and  immediately  under  the  sixth  followed  the  ruin  of 
the  nation. 

Ver.  1 2  :  ^vy)]cr€Tai,  ?;  ayaTrrj  rStv  ttoWSiv  The  love  of  many 
shall  wax  cold.]  These  words  relate  to  that  horrid  apostasy 
which  prevailed  everywhere  in  the  Jewish  churches  that  had 
received  the  gospel.  See  2  Thess.  ii.  3,  &c.  ;  Gal.  iii.  i ; 
I   Tim.  i.   15,  &c. 

Ver.  14 :  Kai  Krypv^^j/crerat  toCto  to  evayy4\tov  ttjs  /3acrt- 
Aetas  iv  oktj  rfi  ocKov^jiivr]'  And  this  gospel  of  the  kingdom  shall 
he  preached  in  all  the  world.']  Jerusalem  was  not  to  be  de- 
stroyed before  the  gospel  was  spread  over  all  the  world : 
God  so  ordering  and  designing  it  that  the  world^  being  first 
a  catechumen  in  the  doctrine  of  Christ,  might  have  at  length 
an  eminent  and  undeniable  testimony  of  Christ  presented  to 
it ;  when  all  men,  as  many  as  ever  heard  the  history  of 
Christ,  should  understand  that  dreadful  wrath  and  severe 
vengeance  which  was  poured  out  upon  that  city  and  nation 
by  which  he  was  crucified, 

Ver.  15 :  To  /SSeAuy/xa  tt/s  kp-qixuxrear  The  abomination  of 
desolation.]  These  words  relate  to  that  passage  of  Daniel 
(chap.  ix.  27),  Dr;iiUJ?p  Q^i^^ptp  r|3Q  hv^  which  I  would  render 
thus  ;  "  In  the  middle  of  that  week,"  namely,  the  last  of  the 
seventy,  "  he  shall  cause  the  sacrifice  and  oblation  to  cease, 
even  until  the  wing  or  army  of  abomijiation  shall  make  deso- 
late" &c. ;  or,  eve7i  hy  the  xoing  of  abominations  making  desolate. 
?]i3  is  an  army,  Isa.  viii.  8  :  and  in  that  sense  Luke"  ren- 
dered these  words,  "  when  you  shall  see  Jerusalem  compassed 
about  with  an  army,"  &c. 

*0  avayiv(a(TK(iiv  voeCTo>-  Let  him  that  readeth  understand.] 
This  is  not  spoken  so  much  for  the  obscurity  as  for  the  cer- 
tainty of  the  prophecy  :  as  if  he  should  say,  "  He  that  reads 
those  words  in  Daniel,  let  him  mind  well  that  when  the  army 
of  the  pi'ince  which  is  to  come,  that  army  of  abominations, 
shall  compass  round  Jerusalem  with  a  siege,  then  most 
certain  destruction  hangs  over  it ;  for,  saith  Daniel,  '  the 
people  of  the  prince  that  shall  come  shall  destroy  the  city, 
and  the  sanctuary,'  &c.,  ver.  26.  And  the  army  of  abomina- 
tions shall  make  desolate  even  until  the  consummation,  and 
"  Chap.  xxi.  20. 


314  Hebrew  and  Talmudical       [Ch.  xxiv.  20,22. 

that  which  is  determined  shall  be  poured  out  upon  the  deso- 
late.' Flatter  not  yourselves,  therefore,  with  vain  hopes, 
either  of  future  victory,  or  of  the  retreating  of  that  army, 
but  provide  for  yourselves ;  and  he  that  is  in  Judea,  let  him 
fly  to  the  hills  and  places  of  most  difficult  access,  not  into  the 
city."  See  how  Luke  clearly  speaks  out  this  sense  in  the 
twentieth  verse  of  the  one-and-twentieth  chapter. 

Ver.  20 :  "\va  ixt)  yevrjTaL  rj  (pvyi]  vixSiv  yeijxG>vos'  That  your 
flight  he  not  in  the  winter.']  R.  Tanchum  observes  a  favour  of 
God  in  the  destruction  of  the  first  Temple,  that  it  happened 
in  the  summer,  not  in  winter.  For  thus  he  ^  :  "  God  vouch- 
safed a  great  favour  to  Israel ;  for  they  ought  to  have  gone 
out  of  the  land  on  the  tenth  day  of  the  month  Tebeth,  as  he 
saith,  '  Son  of  man,  mark  this  day ;  for  on  this  very  day,'  &c. 
What  then  did  the  Lord,  holy  and  blessed  ?  '  If  they  shall  now 
go  out  in  the  winter,'  saith  he,  '  they  will  all  die  :"■  therefore 
he  prolonged  the  time  to  them,  and  carried  them  away  in 
summer. '^ 

Ver.  22  y :  Koko^wOria-ovrai  al  i]}xipai  kK^ivac  Those  days 
shall  he  shortened.']  God  lengthened  the  time  for  the  sake  of 
the  elect,  before  the  destruction  of  the  city ;  and  in  the  de- 
struction, for  their  sakes  he  shortened  it.  Compare  with 
these  words  before  us  2  Pet.  iii.  9,  "  The  Lord  is  not  slack 
concerning  his  promise,"  &c.  It  was  certainly  very  hard 
with  the  elect  that  were  inhabitants  of  the  city,  who  under- 
went all  kinds  of  misery  with  the  besieged,  where  the  plague 
and  sword  raged  so  violently  that  there  were  not  living 
enough  to  bury  the  dead ;  and  the  famine  was  so  great,  that 
a  mother  ate  her  son  (perhaps  the  wife  of  Doeg  Ben  Joseph, 
of  whom  see  such  a  story  in  Babyl.  Joma^).  And  it  was 
also  hard  enough  with  those  elect  who  fled  to  the  mountains, 
being  driven  out  of  house,  living  in  the  open  air,  and  wanting 
necessaries  for  food :  their  merciful  God  and  Father,  there- 
fore, took  care  of  them,  shortening  the  time  of  their  misery, 
and  cutting  off"  the  reprobates  with  a  speedier  destruction ; 
lest,  if  their  stroke  had  been  longer  continued,  the  elect 
should  too  far  have  partaken  of  their  misery. 

^  Fol.  57.  2,         y  English  folio  edition,  vol.  ii.  p.  243.         z  Fol.  38.  2. 


Oh.  xxiv.  22.]        Exercitations  upon  St.  Matthew.  315 

The  Rabbins  dream  that  God  shortened  the  day  on  which 
wicked  king  Ahab  died,  and  that  ten  hours ;  lest  he  should 
have  been  honoured  with  mourning  a. 

Ver.  24 :  AoWot^crt  o-rjjueia  /xeyaAa  koX  T^para'  Shall  shew 
great  signs  and  wonders.]  It  is  a  disputable  case,  whether  the 
Jewish  nation  were  more  mad  with  superstition  in  matters  of 
religion,  or  with  superstition  in  curious  arts. 

I.  There  was  not  a  people  upon  earth  that  studied  or 
attributed  more  to  dreams  than  they.     Hence 

1.  They  often  imposed  fastings  upon  themselves  to  this 
end,  that  they  might  obtain  happy  dreams  ;  or  to  get  the 
interpretation  of  a  dream ;  or  to  divert  the  ill  omen  of  a 
dream :  which  we  have  observed  at  the  fourteenth  verse  of 
the  ninth  chapter. 

2.  Hence  their  nice  rules  for  handling  of  dreams  ^;  such 
as  these,  and  the  like :  r^TCJ  "n:D  IV  ^^^  O'hrh  Dl^  r\Z}T 
Let  one  observe  a  good  dream  two-and-twenty  years,  after  the 
example  of  Joseph  "^ :  "  If  you  go  to  bed  merry,  you  shall 
have  good  dreams  ^^^  &c. 

3.  Hence  many  took  upon  them  the  public  profession  of 
interpreting  dreams  ;  and  this  was  reckoned  among  the 
nobler  arts.  A  certain  old  man  (Babyl.  Beracothe)  relates 
this  story:  "There  were  four- and -twenty  interpreters  of 
dreams  in  Jerusalem  :  and  I,  having  dreamed  a  dream,  went 
to  them  all :  every  one  gave  a  different  interpretation,  and 
yet  they  all  came  to  pass,"  &c.  You  have^  R.  Joses  Ben 
Chelpatha,  R.  Ismael  Ben  R.  Joses,  R.  Lazar,  and  R.  Akiba 
interpreting  divers  dreams,  and  many  coming  to  them  for 
interpretation  of  their  dreams.  Nay,  you  see  there  the  dis- 
ciples of  R.  Lazar  in  his  absence  practising  this  art.  See 
there  also  many  stories  about  this  business,  which  it  would 
be  too  much  here  to  transcribe. 

II.  There  were  hardly  any  people  in  the  whole  world  that 
more  used,  or  were  more  fond  of,  amulets,  charms,  mutter- 
ings,  exorcisms,  and  all  kinds  of  enchantments.  We  might 
here  produce  innumerable  examples ;  a  handful  shall  serve 
us  out  of  the  harvest :  nn?21?2n  p  *13*'t^\r'  ptn  i?*'Dpn  fc^^l 

a  See  R.  Sol.  on  Isa.  xxxviii.  ^  Schab.  fol.  30.  2,  in  the  Gloss. 

iJ  Leusden's  edit.,  vol.  ii.  p.  366.  ®  Fol.  55.  2. 

<=  Beracoth,  fol.  14.  i.  f  Jerusal.MaasarSheni,fol.52.2.3. 


316  Hebrew  and  Talmiidical  [Ch.  xxiv.  22. 

''  Let  s  not  any  one  go  abroad  with  his  amulet  on  the  sab- 
bath day,  unless  that  amulet  be  pi'escribed  by  an  approved 
physician"  (or,  "  unless  it  be  an  approved  amulet ;"  see  the 
Gemara).  Now  these  amulets  were  either  little  roots  hung 
about  the  necks  of  sick  persons,  or,  what  was  more  common, 
bits  of  paper  with  words  written  on  them  (IH^  hw  V'^l^ip  or 
r"1pi^  vtl?  V'^'-p)  whereby  they  supposed  that  diseases  were 
either  driven  away  or  cured  :  which  they  wore  all  the  week, 
but  were  forbid  to  wear  on  the  sabbath,  unless  with  a  caution  : 
"  They  ^  do  not  say  a  charm  over  a  wound  on  the  sabbath, 
that  also  which  is  said  over  a  mandrake  is  forbid"  on  the 
sabbath.  "  If  any  one  say,  Come  and  say  this  versicle  over 
my  son,  or  lay  the  book"  of  the  law  "  upon  him,  to  make 
him  sleep  ;  it  is  forbid  :"  that  is,  on  the  sabbath,  but  on  other 
days  is  usual. 

:  dSu?*I'^''1  ]^J^1:iD  l^tZ;  Vn  D^'^^DI^  "  They  used  to  say 
the  psalm  of  meetings  (that  is,  against  unlucky  meetings')  at 
Jerusalem.  E.  Judah  saith,  Sometimes  after  such  a  meeting, 
and  sometimes  when  no  such  meeting  had  happened.  Hut 
what  is  the  Psalm  of  Meetings  \  The  third  psalm,  '  Lord, 
how  are  my  foes  increased!'  even  all  the  psalm:  and  the 
ninety-first  psalm,  '  He  that  dwelleth  in  t]ie  secret  place  of 
the  jMost  High,^  to  the  ninth  verse."  There  is  a  discourse i 
of  many  things,  which  they  used  to  carry  about  with  them, 
as  remedies  against  certain  ailments ;  and  of  mutterings  over 
wounds  :  and  there  you  may  see,  that  while  they  avoid '^  the 
enchantments  of  the  Araorites,  they  have  and  allow  their 
own.  You  have.  Bah.  Joma^  fol.  <S4.  i,  the  form  of  an  en- 
chantment against  a  mad  dog.  And,  Avodah  Zarah,  fol.  1%. 
2,  the  form  of  enchantment  against  the  devil  of  blindness. 
You  have,  Ilieros.  Schah.  fol.  13.  4,  and  Avod.  Zarah,  fol.  40. 
4,  mutterings  and  enchantments,  even  in  the  name  of  Jesus. 
See  also  the  Bahyl.  Sanhedr.  fol.  loi.  i,  concerning  these  kind 
of  mutterings. 

III.  So  skilful  were  they  in  conjurings,  enchantments,  and 
sorceries,  that  they  wrought  ai^ij.da  fxeydXa,  great  signs,  many 
villanies,  and  more  wonders.     We  pass  by  those  things  which 


s  Schabb.  cap.  6.  hal.  6,  »  Ibid.  col.  3. 

^  Jems.  ibid.  fol.  8.  2.  '^  English  folio  edit.,  vol.  ii.  p.  244. 


Ch.  xxiv.  24.]      Exercitations  upon  Si.  Matiheio.  317 

the  sacred  story  relates  of  Simon  Magus,  Elyraas,  the  sons  of 
Seeva,  &c.,  and  Josephus,  of  others ;  we  will  only  produce  ex- 
amples out  of  the  Talmud,  a  few  out  of  many. 

You  will  wonder,  in  the  entrance,  at  these  two  things,  in 
order  to  the  speaking  of  their  magical  exploits  ;  and  thence 
you  will  conjecture  at  the  very  common  practice  of  these  evil 
arts  among  that  people  :  1 .  That  "  the  senior  avIio  is  chosen 
into  the  council  ought  to  be  skilled  in  the  arts  of  astrologers, 
jugglers,  diviners,  sorcerers,  &c.,  that  he  may  be  able  to  judge 
of  those  who  are  guilty  of  the  same'.  2.  The  Masters  tell  us, 
that  a  certain  chamber  was  built  by  a  magician  in  the  Temple 
itself :  "  The  "^  chamber  of  Happarva  was  built  by  a  certain 
magician,  whose  name  was  Parvah,  by  art-magic."  "  Four- 
and-twenty"  of  the  school  Rabbi,  intercalating  the  year  at 
Lydda,  were  killed  by  an  evil  eye  :"  that  is,  with  sorceries. 
R.  Joshua^  outdoes  a  magician  in  magic,  and  drowns  him  in 
the  sea.  In  Babyl.  Taanith  p,  several  miracles  are  related  that 
the  Rabbins  had  wrought.  Elsewhere ^,  there  is  a  story  told 
of  eighty  women-sorceresses  at  Ascalon,  who  were  hanged  in 
one  day  by  Simeon  Ben  Shetah  :  "  and  the  women  of  Israel 
(saith  the  Gloss)  had  generally  fallen  to  the  practice  of  sor- 
ceries : "  as  we  have  mentioned  before.  It  is  related  •  of 
abundance  of  Rabbies,  that  they  were  D'^DIQ  Q'^"T?2l7^  sJcil- 
fid  in  ivorJcing  miracles:  thus  Abba  Chelchia,  and  Chanin'', 
and  R.  Ohanina  Ben  Dusa^;  of  which  R.  Chanina  Ben  Dusa 
there  is  almost  an  infinite  number  of  stories  concerning  the 
miracles  he  wrought,  which  savour  enough  and  too  much  of 
magic*. 

And,  that  we  may  not  be  tedious  in  producing  examples, 
what  can  we  say  of  the  fasting  Rabbies  causing  it  to  rain  in 
effect  when  they  pleased?  of  which  there  are  abundance  of 
stories  in  Taanith.  What  can  we  say  of  the  Bath  Kol  very 
frequently  applauding  the  Rabbins  out  of  heaven?  of  which 
we  have  spoken  before.     What  can  we  say  of  the  death  or 


1  Maimon.  Sanhedr.  cap.  2. 

1  Hieros.  Sanhedr.  fol.  23.3.  Bab, 

™   Gloss,   on    Middoth,    cap.    1^. 

Sanhedr.  fol.  44.  2. 

1I.3. 

"■  Juchas.  fol.  20.  I. 

"  Hieros.  Sanhedr.  fol.  18.  3. 

s  Id.  fol.  56.  2. 

0  Ibid.  fol.  25.  4. 

t  See  Bab.  Berac.  fol,  33.  et  34. 

i>  Fol.  24. 

318  Hebrew  and  Talmudical  [Ch.  xxiv.  27. 

plagues  foretold  by  the  Eabbins  to  befall  this  or  that  man  ? 
which  came  to  pass  just  according  as  they  were  foretold.  I 
rather  suspect  some  magic  art  in  most  of  these,  than  fiction 
in  all. 

IV.  False  Ohrists  broke  out,  and  appeared  in  public  with 
their  witchcrafts,  so  much  the  frequenter  and  more  impu- 
dent, as  the  city  and  people  drew  nearer  to  its  ruin  ;  be- 
cause the  people  believed  the  Messias  should  be  manifested 
before  the  destruction  of  the  city;  and  each  of  them  pre- 
tended to  be  the  Messias  by  these  signs.  From  the  words 
of  Isaiah  11,  ''  Before  her  pain  came,  she  was  delivered  of  a 
man  child,''  the  doctors  concluded,  "  that  the  Messias  should 
be  manifested  before  the  destruction  of  the  city."  Thus 
the  Chaldee  paraphrast  upon  the  place ;  "  She  shall  be 
saved  before  her  utmost  extremity,  and  her  king  shall  be 
revealed  before  her  pains  of  childbirth."  Mark  that  also; 
"  The^  Son  of  David  will  not  come,  till  the  wicked  empire 
[0/  tJie  Romans]  shall  have  spread  itself  over  all  the  world 
nine  months ;  as  it  is  said  y,  '  Therefore  will  he  give  them 
up,  until  the  time  that  she  which  travaileth  hath  brought 
forth.' " 

Ver.  27  :  "Q.aTrep  yap  7/  acnpa-nr],  &c.  For  as  the  liglitnitig ,  ^c^ 
To  discover  clearly  the  sense  of  this  and  the  following  clauses, 
those  two  things  must  be  observed  which  we  have  formerly 
given  notice  of: — 

I .  That  the  destruction  of  Jerusalem  is  very  frequently  ex- 
pressed in  Scripture  as  if  it  were  the  destruction  of  the  whole 
world,  Deut.  xxxii.  22 ;  "A  fire  is  kindled  in  mine  anger,  and 
shall  burn  unto  the  lowest  hell"  (the  discourse  there  is  about 
the  wrath  of  God  consuming  that  people;  see  ver.  20,  21), 
"  and  shall  consume  the  earth  with  her  increase,  and  set  on 
fire  the  foundations  of  the  mountains."  Jer.  iv.  23  ;  "I  be- 
held the  earth,  and  lo,  it  was  without  form  and  void ;  and  the 
heavens,  and  they  had  no  light,"  tSsc.  The  discourse  there 
also  is  concerning  the  destruction  of  that  nation,  Isa.  Ixv.  17; 
"  Behold,  I  create  new  heavens  and  a  new  earth :  and  the 
former  shall  not  be  remembered,"  &c.  And  more  passages 
of  this  sort  among  the  prophets.     According  to  this  sense, 

"  Chap.  Ixvi.  7.  ^  Bab.  Joma,  fol.  10.  i.  y  Micah  v.  3. 


Ch.  xxiv.  28,  29.]     Exercitations  upon  St.  Mattheiv.  319 

Christ  speaks  in  this  place ;  and  Peter  speaks  in  his  Second 
Epistle,  third  chapter ;  and  John,  in  the  sixth  of  the  Revela- 
tion ;  and  Paul,  2  Cor.  v.  17,  &c. 

2.  That  Christ's  taking  vengeance  of  that  exceeding  wicked 
nation  is  called  Christ's  "  coming  in  glory,"  and  his  "  coming 
in  the  clouds,"  Dan.  vii.  It  is  also  called,  "  the  day  of  the 
Lord."  See  Psalm  i.  4 ;  Mai.  iii.  i,  2,  &c. ;  Joel  ii.  31  j  Matt, 
xvi.  28  ;  Rev.  i.  7,  &c.  See  what  v/e  have  said  on  chap,  xii, 
20;  xix.  28. 

The  z  meaning,  therefore,  of  the  words  before  us  is  this  : 
"  While  they  shall  falsely  say,  that  Christ  is  to  be  seen  here 
or  thei-e  :  ^Behold,  he  is  in  the  desert,'  one  shall  say;  another, 
'Behold,  he  is  in  the  secret  chambers  :'  he  himself  shall  come, 
like  lightning,  with  sudden  and  altogether  unexpected  venge- 
ance :  they  shall  meet  him  whom  they  could  not  find ;  they 
shall  find  him  whom  they  sought,  but  quite  another  than  what 
they  looked  for. 

Ver.  28  :  "Oiiov  yap  iav  fj  to  irT&fjLa,  &c.  For  ivJieresoever  the 
carcase  is,  ^c]  I  wonder  any  can  understand  these  words  of 
pious  men  flying  to  Christ,  when  the  discourse  here  is  of  quite 
a  different  thing :  they  are  thus  connected  to  the  foregoing : 
Christ  shall  be  revealed  with  a  sudden  vengeance ;  for  when 
God  shall  cast  off  the  city  and  people,  grown  ripe  for  destruc- 
tion, like  a  carcase  thrown  out,  the  Roman  soldiers,  like 
eagles,  shall  straight  fly  to  it  with  their  eagles  (ensigns)  to 
tear  and  devour  it.  And  to  this  also  agrees  the  answer  of 
Christ,  Luke  xvii.  37  ;  when,  after  the  same  words  that  are 
spoke  here  in  this  chapter,  it  was  inquired,  "  Where,  Lord  I" 
he  answered,  "■  Wheresoever  the  body  is,"  &c.;  silently  hinting 
thus  much,  that  Jerusalem,  and  that  wicked  nation  which  he 
described  through  the  whole  chapter,  would  be  the  carcase, 
to  which  the  greedy  and  devouring  eagles  would  fly  to  prey 
upon  it. 

Ver.  29  :  'O  ijXios  crKOTLaO-qa-eTaL,  &c.  The  sun  shall  he  dark- 
ened, Sfc.']  That  is,  the  Jewish  heaven  shall  perish,  and  the 
sun  and  moon  of  its  glory  and  happiness  shall  be  darkened, 
and  brought  to  nothing.  The  sim  is  the  religion  of  the  church; 
the  moon  is  the  government  of  the  state  ;  and  the  stars  are  the 

2  English  folio  edition,  vol.  ii.  p.  245. 


320  Hebrew  and  Talmudical     [Ch.  xxiv.  30,  &c. 

judges  and  doctors  of  both.  Compare  Isa.  xiii.  10,  and  Ezek. 
xxxii.  7,  8,  &c. 

Ver.  30  :  Kat  t6t€  ^ayv/trerai  to  crrjixeiov  tov  vlov  tov  avOpamov' 
And  then  shall  appear  the  sign  of  the  Son  of  man. ^  Then  shall 
tlie  Son  of  mail  give  a  proof  of  himself,  whom  they  would  not 
before  acknowledge :  a  proof,  indeed,  not  in  any  visible  figure, 
but  in  vengeance  and  judgment  so  visible,  that  all  the  tribes 
of  the  earth  shall  be  forced  to  acknowledge  him  the  avenger. 
The  Jews  would  not  know  him  :  now  they  shall  know  him, 
whether  they  will  or  no,  Isa.xxvi.  11.  Many  times  they  asked 
of  him  a  sign :  now  a  sign  shall  appear,  that  he  is  the  true 
Messias,  whom  they  despised,  derided,  and  crucified,  namely, 
his  signal  vengeance  and  fui-y,  such  as  never  any  nation  felt 
from  the  first  foundations  of  the  world. 

Ver.  3 1  :  Kai^  aTrooreAet  rev's  ayyikovs  avTov,  &c.  And  he 
shall  send  his  angels,  8fc.']  When  Jerusalem  shall  be  reduced 
to  ashes,  and  that  wicked  nation  cut  off  and  rejected,  then 
shall  the  Son  of  man  send  his  ministers  with  the  trumpet 
of  the  gospel,  and  they  shall  gather  together  his  elect  of  the 
several  nations  from  the  four  corners  of  heaven  :  so  that 
God  shall  not  want  a  church,  although  that  ancient  people 
of  his  be  rejected  and  cast  off:  but,  that  Jewish  church 
being  destroyed,  a  new  church  shall  be  called  out  of  the 
Gentiles. 

Ver.  34  :  Oi;  jxrj  -napikOij  1)  yevea  avrr],  &c.  This  generation 
shall  not  pass,  Sj-c]  Hence  it  appears  plain  enough,  that  the 
foregoing  verses  are  not  to  be  understood  of  the  last  judg- 
ment, but,  as  we  said,  of  the  destruction  of  Jerusalem.  There 
were  some  among  the  disciples  (particularly  John),  who  lived 
to  see  these  things  come  to  pass.  With  Matt.  xvi.  28,  com- 
pare John  xxi.  22.  And  there  were  some  Rabbins  alive  at 
the  time  when  Christ  spoke  these  things,  that  lived  till  the 
city  was  destroyed,  viz.''  Rabban  Simeon,  who  perished  with 
the  city,  R.  Jochanan  Ben  Zaccai,  who  outlived  it,  R.  Zadoch, 
R.  Ismael,  and  others. 

Ver.  ^6 :  Ovbeh  olbcv,  ovbe  ol  ayyeXot'  iVb  man  knoweth,  no, 
not  the  angels.]    This  is  taken  from  Deut.  xxxii.  34 :  "  Is  not 

*  Leusderi's  edition,  vol.  ii.  p.  368. 
^  English  folio  edition,  vol.  ii.  p.  368. 


Oh.  xxiv.  37,  (fcc.J     Exercitations  upon  St.  Matthew.  321 

this   laid   up  in    store  with   me,   and    sealed   up  among  my 
treasures  V 

Ver.  37  :  "ihTu^p  8e  al  j/^xepat  tov  N&ie,  &c.  But  as  the  days 
of  Noe  were,  ^c.\  Thus  Peter  placeth  as  parallels,  the  ruin 
of  the  old  world,  and  the  ruin  of  Jerusalem,  i  Pet.  iii.  1 9 — 21 ; 
and  by  such  a  comparison  his  words  will  be  best  understood. 
For,  see  how  he  skips  from  the  mention  of  the  death  of 
Christ  to  the  times  before  the  flood,  in  the  eighteenth  and 
nineteenth  verses,  passing  over  all  the  time  between.  Did 
not  the  Spirit  of  Christ  preach  all  along  in  the  times 
under  the  law  I  Why  then  doth  he  take  an  example  only 
from  the  times  before  the  flood?  that  he  might  fit  the 
matter  to  his  case,  and  shew  that  the  present  state  of  the 
Jews  was  like  theirs  in  the  times  of  Noah,  and  that  their 
ruin  should  be  like  also.  So,  also,  in  his  Second  Epistle, 
chap.  iii.  ver.  6,  7 . 

«nn  'V^  '^^  nnb  ]^«  ^n?2n  "^m  Tlm^  age  or  genera- 
tion of  the  flood  hath  110  portion  in  the  tcorld  to  come :  thus  Peter 
saith,  that  "'  they  were  shut  up  in  prison  :"  and  here  our  Sa- 
viour intimates  that  "  they  were  buried  in  security,^^  and  so 
were  surprised  by  the  flood. 

CHAP.  XXV. 

Vek.  1  :  AeKtt  isapOivois'  Ten  virgins.']  The  nation  of  the 
Jews  delighted  mightily  in  the  number  ten,  both  in  sacred 
and  civil  matters  :  HllDi^Q  nninD  'n~\'^V  p^^  ^  synagogue 
cotisisted  not  but  of  ten  at  the  least :  which  we  have  observed 
before,  when  we  spoke  about  synagogues.  This  also  was 
current  among  them,  n"l^i??0  nn'ini)  T^IW  y^^  An  order 
or  ring  of  men  consisted  not  but  often  at  the  least^.  The  text 
is  speaking  of  a  company  to  comfort  mourners  :  which  the 
Gloss  thus  describes,  "  When  the  company  was  returned  from 
burying  a  dead  body,  ^n^^^  I'^HD  nilltW  Y^^^V  I'H  they  set 
themselves  in  order  about  the  mourners,  and  comforted  them  : 
but  now  such  an  order  or  ring  consisted  of  ten  at  the  least." 
To  this  commonly  received  number  there  seems  to  be  an 
alluding  in  this  place :  not  but  that  they  very  frequently  ex- 

'^  Sanhedr.  cap.  10.  hal.  2.  "^  Gloss,  in  Bab.  Berac.  fol.  16.  2. 

i.IGHTFOOT,   VOL.  11.  V 


32'2  Hebrew  and  TahnudicaJ  [('h.  x\v.  2. 

ceeded  that  number  of  virgins  in  weddings  of  greater  note, 
but  rarely  came  short  of  it. 

El's  a-ndvTrjo-iv  tov  vvixcfjiov  To  meet  the  bridegroom.']  To  go 
to  a  wedding  was  reckoned  among  the  works  of  mercy. 

D'^IDH  m /'^?0^  "  The^  shelving  of  mercy  implies  two  things  : 
1.  That  one  should  assist  an  Israelite  with  one's  wealth, 
namely,  by  alms  and  redeeming  of  captives.  2.  That  one 
should  assist  him  in  one's  own  person  ;  to  wit,  by  comforting 
the  mourners,  by  attending  the  dead  to  burial,  7^0117  h^lSl 
CDnn  and  by  being  present  at  the  chambers  of  bridegrooms." 
The  presence  of  virgins  also  adorned  the  pomp  and  festivity 
of  the  thing.  Marriages  are  called  by  the  Rabbins  pb^^U?''^ 
receivings.,  «fee.  Th'2  PD'l'Znl  the  introducing  of  the  bride, 
namely,  into  the  house  of  her  husband.  There  were  no 
marriages  but  of  such  as  had  been  before  betrothed ;  and, 
after  the  betrothing,  the  bridegroom  might  not  lie  with  the 
bride  in  his  father-in-lavv"'s  house  before  he  had  brought  her 
to  his  own.  That  'bringing'  of  her  was  the  consummation 
of  the  marriage.  This  parable  supposeth  that  the  bride  was 
thus  fetched  to  the  house  of  her  husband,  and  that  the  virgins 
were  ready  against  her^  coming;  who  yet,  being  either  fetched 
a  great  way,  or  some  accident  happening  to  delay  her,  did  not 
come  till  midnight. 

Aajiovaai  tcls  kainrdbar  Took  lamps.]  The  form  of  lamps  is 
described  by  Rambam  and  R.  Solomons,  whom  see.  These 
things  are  also  mentioned  by  R.  Solomon  :  "  It  is  the  fashion 
in  the  country  of  the  Ismaelites  to  carry  the  bride  from  the 
house h  of  her  father  to  the  house  of  the  bridegroom  before 
she  is  put  to  bed ;  and  to  carry  before  her  about  ten  wooden 
staves,  having  each  of  them  on  the  top  a  vessel  like  a  dish, 
in  which  there  is  a  piece  of  cloth  with  oil  and  pitch  :  these, 
being  lighted,  they  carry  before  her  for  torches."  The  same 
things  saith  the  Aruch  in  1Q7. 

Ver.  2 :  Ilevre  (}}p6viixof  Five  wise ;  -nevre  ixcopaO  Five 
foolish.']  A  parable,  not  unhke  this,  is  produced  by  Kimchi' : 
"  Rabban  Jochanan  Ben  Zaccai  saith  (as  he  hath  it),  This 
thing  is  like  a  king,  who  invited  his  servants,  but  did  not 

^  Rambam  on  Peah,  fol.  i.  i.  s  In  Kelim,  cap.  2.  hal.  8. 

f  English  folio  edition,  vol.  ii.  p.         h  Leusden's  edit.,  vol.  ii.  p.  369. 
247.  i  On  Isa.  Ixv.  13,  14. 


Ch.  XXV.  5,&c.]     Ejcerciiations  upon  iSlt.  Matthew.  3953 

appoint  them  any  set  time.  DmH'  QTlpD  Those  of  them  that 
tvere  wise  adorned  themselves^  and  sat  at  the  gate  of  the 
palace ;  Dm^  D"'tZ?Dt5  those  that  ivere  foolish  were  about 
their  own  business.  The  king  on  a  sudden  called  for  his 
servants  :  those  went  in  adorned  ;  these,  undressed.  The 
king  was  pleased  with  the  wise,  and  angry  at  the  foolish." 

Ver.  5  :  'Eiv(TTo.^av  vaaai  KaX  (KaOevbov  They  all  slumbered 
and  slept.]  \  yai^T\  1?^]733n3  or  1DU}*'1  1?DiDinD  in  Talmudic 
language^  :  "If  some  sleep"  [while  they  celebrate  the  paschal 
supper],  "  let  them  eat ;  if  all,  let  them  not  eat.  R.  Josi  saith, 
'h'2^'^  "lDiD:n:3  Do  they  slumber  9  let  them  eat.  ^h  'V2'}'^2 
r7'2^^  Do  they  sleep  ?  let  them  not  eat.^'  The  Gemarists 
inquire,  DIl!D2n?:2  ''^1  "'DTf  "  Whence  a  man  is  to  be  reputed 
as  a  slumberer  ?  R.  Ishi  saith,  He  sleeps  and  doth  not  sleep, 
he  wakes  and  is  not  awake.  If  you  call  him,  he  answers  ; 
t^"HD  "'ninbs7  VV  H7  but  he  cannot  answer  to  the  purpose.'' 
The  Gloss,  "  If  you  speak  to  him,  he  will  answer  b57  ")t<  pn 
yes,  or  no ;  but  if  you  ask  any  thing  that  hath  need  of  think- 
ing ;  as,  for  instance,  where  such  a  vessel  is  laid  up  I  he  can- 
not answer  you." 

Ver.  15  :  Kal  w  //ey  eSwKe  -nivre  rdKavra,  &c.  And  unto  one 
he  gave  five  talents,  <§'c.]  You  have  a  like  and  almost  the  same 
parable,  Luke  xix. ;  yet,  indeed,  not  the  very  same ;  for,  be- 
sides that  there  is  mention  there  of  pounds  being  given,  here 
of  talents., — that  parable  was  spoken  by  Christ,  going  up  from 
Jericho  to  Jerusalem,  before  the  raising  up  of  Lazarus ;  this, 
as  he  was  sitting  on  Mount  Olivet,  three  days  before  the 
Passover,  That,  upon  this  account,  "  because  he  was  nigh 
to  Jerusalem,  and  because  they  thought  that  the  kingdom  of 
God  should  immediately  appear,"  Luke  xix,  1 1 ,  and  that  he 
might  shew  that  it  would  not  be  long  before  Jerusalem  should 
be  called  to  an  account  for  all  the  privileges  and  benefits  con- 
ferred upon  it  by  God  (see  verses  the  fourteenth  and  seven- 
teenth) ;  but  this,  that  he  might  warn  all  to  be  watchful,  and 
provide  with  their  utmost  care  concerning  giving  up  their  ac- 
counts at  the  last  judgment. 

Ver.  27  :  "ESet  ovv  ae  I3a\€iv  to  apyvpLov  p.ov  ro6s  rpa-jre^'tTats,  &c. 
Thou  oughtest  tlierefore  to  have  pid  my  money  to  the  exchangers, 

^  Pesachin,  cap.  10.  hal.  8. 

Y  2 


324  Hebrew  and  Talmudical  [Ch.  xxvi.  3. 

4*6.]  The  lord  did  not  deliver  the  talents  to  his  servants  with 
that  intent,  that  they  should  receive  the  increase  and  profit 
of  them  by  usury ;  but  that,  by  merchandise  and  some  honest 
way  of  trade,  they  should  increase  them.  He  only  returns 
this  answer  to  the  slothful  servant,  as  fitted  to  what  he  had 
alleged ;  "  You  take  me  for  a  covetous,  griping,  and  sordid 
man :  why  then  did  you  not  make  use  of  a  manner  of  gain 
agreeable  to  these  qualities,  namely,  interest  or  usury  (since 
you  would  not  apply  yourself  to  any  honest  traffic),  that  you 
might  have  returned  me  some  increase  of  my  money,  rather 
than  nothing  at  all?"  So  that  our  Lord,  in  these  words,  doth 
not  so  much  approve  of  usury,  as  upbraid  the  folly  and  sloth 
of  his  servant. 

TpaTreCiVais^  exchangers,  answering  to  the  word  ''DnS'lU?  very 
usual  among  the  Talmudists  :  niy^t^rD  ^'y2  «"IH  "•Dn^'IlT' 
"  An  exchanger^  (frapezita)  sells  money;  and  because  a  table 
is  always  before  him,  upon  which  he  buys  and  sells,  therefore 
he  is  called  mensarlus^''  one  that  stands  at  a  table. 

Of  the  same  employment  was  "^iTl^n  the  shopkeeper,  of 
whom  is  as  frequent  mention  among  them.  He  exercised 
the  employment  of  a  usurer  in  buying  and  changing  of  fruits, 
as  the  other  in  money  :  for  in  these  two  especially  consisted 
usury :  of  which  you  may  see,  if  you  please,  the  tract  Bava 
Mezia^. 

CHAP.  XXVI. 

§    Of  the  present  Authority  of  the  Council,  and 
of  its  Place. 

Ver.  3  :  ^vvriyfiricrav  ets  ti]v  avki]V  ap\iepi(s)s'  Assembled  to- 
gether imto  the  palace  of  the  high  priest.^  Those  ominous  pro- 
digies are  very  memorable,  which  are  related  by  the  Talmud- 
ists to  have  happened  forty  years  before  the  destruction  of 
the  Temple. 

"  A  tradition".  Forty  years  before  the  Temple  was  de- 
stroyed, the  western  candle""'  (that  is,  the  middlemost  in  the 
holy  candlestick)  "  was  put  out.  And  the  crimson  tongue" 
(that  was  fastened  to  the  horns  of  the  scapegoat,  or  the 

1  English  folio  edit.,  vol.  ii.  p.  248.  ">  Aruch.  "  Cap.  5. 

o  Jems.  Joma,  fol.  43.  3. 


Ch.  xxvi.3]       Exercitations  upon  St.  Matthew.  325 

doors  of  the  Temple)  "  kept  its  redness.  And  the  lot  of  the 
Loi-d"  (for  the  goat  that  was  to  be  offered  np  on  the  day  of 
Expiation)  "  came  out  on  the  left  hand.  And  the  gates  of 
the  Temple,  which  were  shut  over  night,  were  found  open  in 
the  morning.  Rabban  Joehanan  Ben  Zaccai  said,  '  There- 
fore, 0  Temple,  wherefore  dost  thou  trouble  us?  we  know 
thy  fate ;  namely,  that  thou  art  to  be  destroyed  :  for  it  is  said. 
Open,  O  Lebanon  P,  thy  gates,  that  the  flame  may  consume 
thy  cedars.^  "  "  A  tradition  q.  Forty  years  before  the 
Temple  was  destroyed,  judgment  in  capital  causes  was  taken 
away  from  Israel."  "  Forty""  years  before  the  Temple  was 
destroyed,  the  council  removed  and  sat  in  the  sheds." 

With  these  two  last  traditions  lies  our  present  business. 
What  the  Jews  said,  John  xviii.  31, 'Hjixry  ovk  e^eorty  a-no- 
KT€tvai  ovhiva'  It  is  not  laivful  for  us  to  put  any  man  to  death, 
signifies  the  same  thing  with  the  tradition  before  us,  "  Judg- 
ments in  capital  causes  are  taken  away  from  Israel."  When 
were  they  first  taken  away?  "  Forty  years  before  the  de- 
struction of  the  Temple,"  say  the  Talmudists  :  no  doubt 
before  the  death  of  Christ ;  the  words  of  the  Jews  imply  so 
much.  But  how  were  they  taken  away  ?  It  is  generally  re- 
ceived by  all  that  the  Romans  did  so  far  divest  the  council 
of  its  authority,  that  it  was  not  allowed  by  them  to  punish 
any  with  death  ;  and  this  is  gathered  fi'om  those  words  of  the 
Jews,  "  It  is  not  lawful  for  us  to  put  any  man  to  death." 

But  if  this,  indeed,  be  true,  1.  What  do  then  those  words 
of  our  Saviour  mean  ^,  Trapahiacrovaiv  vixas  ets  avvebpia,  they 
will  deliver  you  up  to  the  councils  ?  2.  How  did  they  put 
Stephen  to  death  ?  3 .  Why  was  Paul  so  much  afraid  to 
commit  himself  to  the  council,  that  he  chose  rather  to  appeal 
to  Caesar  ? 

The  Talmudists  excellently  well  clear  the  matter :  "  What 
signifieth  that  tradition  (say  they)  of  the  removal  of  the 
council  forty  years  before  the  ruin  of  the  Temple  ?  Rabh 
Isaac  Bar  Abdimi  saith,  '  It  signifieth  thus  much,  that  they 
did  not  judge  of  fines.' ""  And  a  little  after ;  "  But  R.  Nach- 
man  Bar  Isaac  saith,  '  Do  not  say  that  it  did  not  judge  of 


V  Leusdeus  edition,  vol.  ii.  p.  370.         ■■  Bab.  Avodah  Zarah,  fol.  8.  2. 
1  Idem,  Sanhed.  fol.  24.  2.  ^*  Chap.  x.  17. 


'M6  Hebrew  and  Talmudical  [Ch.  xxvi.  3. 

fines,  but  that  it  did  not  judge  in  capital  causes/     And  the 
reason  was   this,  "hy^   Vn^   X'nT\'\   IhS   ^;Z}^SJ1  I^HT  ]V3 
II^TD/  because  they  saw  murderers  so  much  increase  that  tliey 
could  not  judge  them.     They  said  therefore,  '  It  is  fit  that  we 
should  remove  from  place  to  place,  that  so  we  may  avoid  the 
guilt.'  '■     That  is,  the  number  and  boldness   of  thieves  and 
murderers  growing  so  groat  that,  by  reason  thereof,  the  au- 
thority of  the  council  grew  weak,  and  neither  could  nor  dared 
put  them  to  death.     "  It  is  better  (say  they)  for  us  to  re- 
move from  hence,  out  of  this  chamber  Gazith,  where,  by  the 
quality  of  the  place,  we  are  obliged  to  judge  them,  than  that,  by 
by  sitting  still  here,  and  not  judging  them,  we  should  render 
ourselves  guilty.''     Hence   it  is  that   neither  in  the  highest 
nor  in  the  inferior  councils  any  one  was  punished  with  death. 
("  For  they  did  not  judge  of  capital  matters  in  the  inferior 
councils  in  any  city,  but  only  when  the  great  council  sat  in 
the   chamber  Gazith,"  saith    the  Gloss.)     The   authority  of 
them  was  not  taken  away  by  the  Romans,  but  rather  relin- 
quished by  themselves.     The  slothfulness  of  the  council  de- 
stroyed its  own  authority.     Hear  it  justly^  upbraided  in  this 
matter  "  :  "  The  council  which  puts  but  one  to  death  in  seven 
years   is  called   Destructive.     R.    Lazar   Ben   Azariah   said, 
'  Which  puts  one  to  death   in  seventy  years.'     R.  Tarphon 
and  R.  Akiba  said,  '  If  we  had  been  in  the  council'  (when  it 
judged  of  capital  matters),  '  there  had  none  ever  been  put  to 
death    by  it.'     R.  Simeon   Ben  Gamaliel   said,  '  These   men 
have  increased  the  number  of  murderers  in  Israel.' "     Most 
certainly  true,  O  Simeon  !  for  by  this  means  the   power  of 
the  council  came  to  be  weakened  in  capital  matters,  because 
they,  either  by  mere  slothfulness,  or  by  a  foolish  tenderness, 
or,  as  indeed  the  truth  was,  by  a  most  fond  estimation  of  an 
Israelite  as  an  Israelite,  they  so  far  neglected  to  punish  blood- 
shed and  murder,  and  other  crimes,  till  wickedness  grew  so 
untractable  that  the  authority  of  the  council  trembled  for 
fear  of  it,  and  dared  not  kill  the  killers.     In  this  sense  their 
saying  must  be  understood,  It  is  not  lawful  for  us  to  put  any 
man  to  death:    their  authority  of  judging  not   being  taken 
from  them  by  the  Romans,  but  lost  by  themselves,  and  de- 
spised by  their  people. 

t  English  folio  edit.,  vol.ii.  p.  249.  "  Maccotli,  cap.  i.  hal.  17. 


Ch.  xxvi.3-j         Exercitations  ajjon  St.  Matthew.  327 

Notwithstanding  it  was  not  so  lost,  but  that  sometimes 
they  exercised  it ;  namely,  when  they  observed  they  might 
do  it  safely  and  without  danger.  "  Dat  veniam  corvis,"  &c. 
S})ares  crows,  hut  vexeth  pigeons.  Thieves,  murderers,  and 
wicked  men  armed  with  force,  they  dared  not  call  into  their 
judgment ;  they  were  afraid  of  so  desperate  a  crew  :  but  to 
judge,  condemn,  torture,  and  put  to  death  poor  men  and 
Cin-istians,  from  whom  they  feared  no  such  danger,  they 
dreaded  it  not,  they  did  not  avoid  it.  They  had  been  ready 
enough  at  condemning  our  Saviour  himself  to  death  if  they 
had  not  feared  the  people,  and  if  Providence  had  not  other- 
wise determined  of  his  death. 

We  may  also,  by  the  way,  add  that  also  which  follows 
after  the  place  above  cited,  "'^n  l^rO^^  ^nV  p  X^V^"^  ^^""l 
Sw^tL^^'Q  m]31?D?3  In^  the  day  of  Simeon  Ben  Jochai,  judgments 
of  pecuniary  matters  were  taken  away  from  Israel.  InY  the 
same  tract  this  is  said  to  have  been  in  "  the  days  of  Simeon 
Ben  Shetah,"  long  before  Christ  was  born  :  but  this  is  an 
error  of  the  transcribers. 

But  now,  if  the  Jewish  council  lost  their  power  of  judging 
in  pecuniary  causes  by  the  same  means  as  they  lost  it  in  ca- 
pital, it  nmst  needs  be  that  deceits,  oppressions,  and  nmtual 
injuries  were  grown  so  common  and  daring  that  they  were  let 
alone,  as  being  above  all  punishment.  The  Babylonian  Ge- 
marists  allege  another  reason  ;  but  whether  it  be  only  in 
favour  of  their  nation,  this  is  iio  fit  place  to  examine^. 

That  we  may  yet  further  confirm  our  opinion,  that  the 
authority  of  that  council  in  capital  matters  was  not  taken 
away  by  the  Romans,  we  will  produce »  two  stories,  as  clear 
examples  of  the  thing  we  assert  :  one  is  this  ^ ;  ''  R.  Lazar 
son  of  R.  Zadok  said,  '  When  I  was  a  Httle  boy,  sitting  on 
my  father's  shoulders,  I  saw  a  priest^s  daughter  that  had 
played  the  harlot  compassed  round  with  fagots  and  burnt.' "" 
The  council  no  doubt  judging  and  condemning  her,  and  this 
after  Judea  had  then  groaned  many  years  under  the  Roman 
yoke ;  for  that  same  R.  Lazar  saw  the  destruction  of  tiie  city. 

The  other  you  have  in  the  same  tract '^,  where  they  are 

^  Hieros.  Sanhedr.  fol.  24.  i.  ^  Hieros.  Sanhedr.  fol.  24.  2. 

y  Fol.  18.  I.  *  Leusdea's  edUion,\'o\.'\\.\^.  ^11. 

'■  See  Avodah  Zarah  as  before.  ^  Yo\.  25.  4. 


328  Hebrew  and  Talmudical  [Ch.  xxvi.  3 . 

speaking  of  the  manner  of  pumping  out  \expiscand%\  evidence 
against  a  heretic  and  seducer  of  the  people  :  "  They  place 
(say  they)  two  witnesses  in  ambush,  in  the  inner  part  of  the 
house,  and  him  in  the  outward,  with  a  candle  burning  by  him 
that  they  may  see  and  hear  him.  Thus  they  dealt  with  Ben 
Satda  in  Lydda.  They  placed  two  disciples  of  the  wise  in 
ambush  for  him,  and  they  brought  him  before  the  council, 
and  stoned  him."  The  Jews  openly  profess  that  this  was 
done  to  him  in  the  days  of  R,  Akiba,  long  after  the  destruc- 
tion of  the  city ;  and  yet  then,  as  you  see,  the  council  still 
retained  its  authority  in  judging  of  capital  causes.  They 
might  do  it  for  all  the  Romans,  if  they  dared  do  it  to  the 
criminals. 

But  so  much  thus  far  concei-ning  its  authority  :  let  us  now 
speak  of  its  present  seat.  "  The'^  council  removed  from  the 
chamber  Gazith  to  the  sheds,  from  the  sheds  into  Jerusalem, 
from  Jerusalem  to  Jafne,  from  Jafne  to  Osha,  from  Osha  to  She- 
pharaama,  from  Shepharaama  to  Bethshaarim,  from  Bethshaa- 
rim  to  Tsippor,  from  Tsippor  to  Tiberias,"  &c.  We  conjecture 
that  the  great  bench  was  driven  from  its  seat,  the  chamber 
Gazith,  half  a  year,  or  thereabout,  before  the  death  of  Christ ; 
but  whether  they  sat  then  in  the  sheds  [a  place  in  the  Court 
of  the  Gentiles]  or  in  the  city,  when  they  debated  about  the 
death  of  Christ,  does  not  clearly  appear,  since  no  authors 
make  mention  how  long  it  sat  either  here  or  there.  Those 
things  that  are  mentioned  in  chap,  xxvii.  4 — 6,  seem  to  argue 
that  they  sat  in  the  Temple  ;  these  before  us,  that  they  sat 
in  the  city.  Perhaps  in  both  places;  for  it  was  not  unusual 
with  them  to  return  thither,  as  occasion  served,  from  whence 
they  came  ;  only  to  the  chamber  Gazith  they  never  went 
back.  Whence  the  Gloss  upon  the  place  lately  cited,  "  They 
sat  in  Jafne  in  the  days  of  Rabban  Jochanan ;  in  Osha,  in 
the  days  of  Rabban  Gamaliel ;  for  they  returned  from  Osha 
to  Jafne,"  &c.  Thus  the  council,  which  was  removed  from 
Jerusalem  to  Jafne  before  the  destruction  of  the  city,  re- 
turned thither  at  the  feast,  and  sat  as  before.  Hence  Paul 
is  brought  before  the  council  at  Jerusalem  when  Jafne  at  that 
time  was  its  proper  seat.     And  hence  Rabban  Simeon,  presi- 

^  Bab.  Rosh  hashanah,  fol.  31.  i. 


Oh.  xxvi.  3.]        Exercitations  upon  St. Matthew.  329 

dent  of  the  council,  was  taken  and  killed  in  the  siege  of  the 
city;  and  Rabban  Jochanan  his^  vice-president  was  very  near 
it^  both  of  them  being  drawn  from  Jafne  to  the  city,  with  the 
rest  of  the  bench,  for  observation  of  the  Passover. 

Whether  the  hall  of  the  high  priest  were  the  ordinary 
receptacle  for  the  council,  or  only  in  the  present  occasion, 
we  do  not  here  inquire.  It  is  more  material  to  inquire  con- 
cerning the  bench  itself,  and  who  sat  president  in  judging. 
The  president  of  the  council  at  this  time  was  Rabban  Gama- 
liel, (Paul's  master,)  and  the  vice-president,  Rabban  Simeon 
his  son,  or  Rabban  Jochanan  Ben  Zaccai  (which  we  do  not 
dispute  now).  Whence  therefore  had  the  chief  priest,  here 
and  in  other  places,  the  precedence  and  the  chief  voice  in 
judging  ?  For  thus  in  Stephen's  case  the  high  priest  is  the 
chief  of  the  inquisition,  Acts  vii.  i  ;  also  in  Paul's  case,  Acts 
xxiii.  2,  see  also  Acts  ix.  1.  Had  the  priests  a  council  and 
judgment  seat  of  their  own  ?  or  might  they  in  the  chief  council, 
when  the  president  was  absent,  hear  causes  of  life  and  death  ? 
To  this  long  question,  and  that  enough  perplexed,  we  reply 
these  few  things : 

I.  We  confess,  indeed,  that  the  priests  had  a  bench  and 
council  of  their  own,  yet  denying  that  there  was  a  double 
council,  one  for  ecclesiastical,  the  other  for  civil  affairs,  as 
some  would  have  it. 

We  meet  often  with  mention  of  the  chamber  of  the  coun- 
sellors, '^XToTyi  r\y2r?->  next  the  court,  which  is  also  called 
rnrr^D  ilDIDv:  concerning  which  thus  the  Babyl.  Joma^ :, 
'•'•  The  tradition  of  R.  Juda.  What,  was  it  the  chamber  of 
^"'1"T!1"1D  ?  Was  it  not  the  chamber  "^tDllv")!  /BovKevr&v,  of  the 
counsellors  ?  At  first  it  was  called  the  chamber  of  the  coun- 
sellors, j3ov\€VTO)v,  '^t^yy?')'!  PiD'^h  :  but  when  the  high  priest- 
hood came  to  be  bought  with  money,  and  changed  yearly, 
p'TimD^  as  the  king''s  jyresidents,  irpoebpot,  are  changed  every 
year,  from  that  time  forward  it  was  called  the  chamber  of  the 
presidents,   irpoibpcov.'''' 

Hear  the  Glosser  on  this  place  :  "  The  high  priests  were 
wicked,  and  did  not  fulfil  their  whole  year ;  and  he  that  suc- 
ceeded the  other  changed  this  building  and  adorned  it,  that 
it  might  be  called  by  his  own  name."     Hear  also  the  Ge- 
c  English  folio  edition,  vol.  ii.  p.  250,  f  Fol.  8. 


330  Hebreic  and  Talmudical  [Ch.  xxvi.3. 

mara;  "  The  fii-st  Temple  stood  four  hundred  atid  ten  years, 
and  there  were  not  above  eighteen  priests  under  it.  The 
second  stood  four  hundred  and  twenty  years,  and  there  were 
more  than  three  hundred  under  it.  Take  out  forty  years  of 
Simeon  the  Just,  eighty  of  Jochanan,  ten  of  Ismael  Ben 
Phabi,  and  eleven  of  Eleazar  Ben  Harsum,  and  there  doth 
not  remain  one  whole  year  to  each  of  the  rest." 

Behold  the  chamber  of  the  ISovXevr&u,  counsellors,  properly 
so  called,  because  the  priests  did  meet  and  sit  there  not  to 
judge,  but  to  consult ;  and  that  only  of  things  belonging  to 
the  Temple  !  Here  they  consulted,  and  took  care  that  all 
]iersons  and  things  belonging  and  necessary  to  the  worship 
of  God  should  be  in  readiness  ;  that  the  buildings  of  the 
Temple  and  the  courts  should  be  kept  in  repair;  and  that 
the  public  Liturgy  should  be  duly  performed  :  but  in  the 
meantime  they  wanted  all  power  of  judgings  and  punishing  ; 
they  had  no  authority  to  fine,  scourge,  or  put  to  death,  yea, 
and  in  a  word,  to  exercise  any  judgment ;  for  by  their  own 
examination  and  authority  the}^  could  not  admit  a  candi- 
date into  the  priesthood,  but  he  was  admitted  by  the  author- 
ity of  the  council:  "  In^^  the  chamber  Gazith  sat  the  council 
of  Israel,  and  held  the  examinations  of  priests :  whosoever 
was  not  found  fit  was  sent  away  in  black  clothes,  and  a  black 
veil ;  whosoever  was  found  fit  was  clothed  in  white,  and  had 
a  white  veil,  and  entered  and  ministered  with  his  brethren  the 
priests." 

2.  We  meet  also  with  mention  of  D'^inS  /117  Tl  rV2  the 
council  house  of  the  priests.  ^Op  Q"^^"!!:!  D^^H^n  ^W^ 
"  The'^  high  priests  made  a  decree,  and  did  not  permit  an 
IsraeHte  to  carry  the  scapegoat  into  the  wilderness."  But 
in  the  Gloss,  TVI'Ci  WlT}^  h^  "m  VH  ^  The  council  of 
the  priests  did  not  permit  this.  D'^DHD  711}  'll^  ''The^  council 
of  the  priests  exacted  for  the  portion  of  a  virgin  four  hundred 
zuzees,  and  the  wise  men  did  not  hinder  it." 

First,  This  was  that  council  of  which  we  spoke  before  in 
the  chamber  of  the  counsellors.  Secondly,  That  which  was 
decreed  by  them  concerning  the  carrying  away  of  the  scape- 
goat belonged  merely  to  the  service  of  the  Temple,  as  being 

e  Leusden's  edition,  vol.  ii.  p.  372.         '  Hah.  Joma,  fol.  66.  i.  in  Gemara. 
^   Bal).  Joma,  fol.  19.  1.  ^  Chetul).  chap.  i.  hal.  5. 


Oh.  xxvi.  3-]        Exercitations  upon  Si.  Matthew.  331 

a  caution  about  the  right  performance  of  the  office  in  the  day 
of  atonement.  Thirdly,  and  that  about  the  portion  of  a  virgin 
was  nothing  else  but  what  any  Israelite  might  do:  and  so  the 
Gemarists  confess  ;  "  If  any  noble  family  in  Israel  (say  they) 
would  do  what  the  priests  do,  they  may."  The  priests  set  a 
price  upon  their  virgins,  and  decreed  by  common  consent, 
that  not  less  than  such  a  portion  should  be  required  for  them; 
which  was  lawful  for  all  the  Israelites  to  do  for  their  virgins 
if  they  pleased. 

3.  There'  is  an  example  brought  of  "Tobias  a  physician, 
who  saw  the  new  moon  at  Jerusalem,  he  and  his  son,  and  his 
servant  whom  he  had  freed.  The  priests  admitted  him  and 
his  son  for  witnesses,  his  servant  they  rejected  :  but  when 
they  came  before  11  the  bench,  they  admitted  him  and  his 
servant,  and  rejected  his  son."  Observe,  i.  That  p"T  rT'Q 
the  council  is  here  opposed  to  the  priests.  2.  That  it  belonged 
to  the  council  to  determine  of  the  new  moon,  because  on 
that  depended  the  set  times  of  the  feasts:  this  is  plain  enough 
in  the™  chapter  cited.  3.  That  what  the  priests  did  was 
matter  of  examination  only,  not  decree. 

4.  nir»^©  h'^  ""a  nt  "VVTS  ^y^\  The-^  eiders  of  the  city 
(Deut.  xxii.  18,)  are  the  triumvirate  bench.:  "11  HT  n"1i^ll?n 
S*)1^  tnD  h'QJ  '  at  the  gate''  (ver.  24.)  meaiis  the  bench  of  the 
chief  priest.  The  matter  there  in  debate  is  about  a  married 
woman,  who  is  found  by  her  husband  to  have  lost  her  vir- 
ginity, and  is  therefore  to  be  put  to  death  :  Deut.  xxii.  13,  &c. 
In  that  passage,  among  other  things,  you  may  find  these 
words,  ver.  18  ;  "  And  the  elders  of  that  city  shall  lay  hold  of 
that  man  and  scourge  him."  The  Gemarists  take  occasion 
from  thence  to  define  what  the  phrase  there  and  in  other 
places  means,  "  The  elders  of  the  city:"  and  what  is  the 
meaning  of  niyU}!!  the  word  gate,  when  it  relates  to  the 
bench :  "  That  (say  they)  signifies  the  triumvirate  (.bench : 
this  the  bench  or  council  of  the  high  priest :"  that  is,  unless  I 
be  very  much  mistaken,  every  council  of  twenty-three  ;  which 
is  clear  enough  both  from  the  place  mentioned  and  from 
reason  itself: 

I .  The  words  of  the  place  quoted  are  these  :  "  R.  Bon  Bar 

1  Rosh  hasbanah,  cap.  i.  lial.  7.     "»  English  folio  edit.,  vol.  ii.  p.  251. 
"  Jerus.  Chctub.  fol.  28.  5. 


332  Hehmo  and  Talmudical  [Ch.  xxvi.  3. 

Chaija  inquired  before  R.  Zeira,  What  if  the  father  [of  the 
virgin]  should  produce  witnesses  which  invalidate  the  testi- 
mony of  the  husband's  witnesses?  if  the  father's  witnesses  are 
proved  false,  he  must  be  whipped,  and  pay  a  hundred  selaim 
in  the  ti'iumvirate  court ;  but  the  witnesses  are  to  be  stoned 
by  the  bench  of 'the  twenty-three,  &c.  R.  Zeira  thought 
that  this  was  a  double  judgment :  but  R.  Jeremias,  in  the 
name  of  R.  Abhu,  that  it  was  but  a  single  one  :  but  the  tra- 
dition  contradicts  R.  Abhu ;  for  '^''■))T^  "^DpT  Tt^  To  the  elders 
of  the  city,  ver.  5,  n2}7L"'  /11?  "1I  Ht  is,  To  the  triumvirate- 
hench.  7TT^  ^TO  Si  PIT  rrni^tDH  but  at  the  gate,  means  the 
hench  of  the  hinh  priest."  It  is  plain,  that  the  hench  of  the 
high  priest  is  put  in  opposition  to  the  triumvirate  bench  ;  and, 
by  consequence,  that  it  is  either  the  chief  council,  or  the 
council  of  the  twenty-three,  or  some  other  council  of  the 
priests,  distinct  from  all  these.  But  it  cannot  be  this  third, 
because  the  place  cited  in  the  Talmudists,  and  the  place  in 
the  law  cited  by  the  Talmudists,  plainly  speak  of  such  a 
council,  which  had  power  of  judging  in  capital  causes.  But 
they  that  suppose''f/he  ecclesiastical  council  among  the  Jews 
to  have  been  distinct  from  the  civil,  scarce  suppose  that  that 
council  sat  on  capital  causes,  or  passed  sentence  of  death ; 
much  less  is  it  to  be  thought  that  that  council  sat  only  on 
life  and  death  ;  which  certainly  ought  to  be  supposed  from 
the  place  quoted,  if  7l"T!l  1113  7\1?  '"Tl  the  council  of  the  high 
priest  did  strictly  signify  such  a  council  of  priests.  Let  us 
illustrate  the  Talmudical  words  with  a  paraphrase:  "  R.  Zeira 
thought,  that  that  cause  of  a  husband  accusing  his  wife  for 
the  loss  of  her  virginity  belonged  to  the  judgment  of  two 
benches ;  namely,  of  the  triumvirate,  which  inflicted  whipping 
and  pecuniary  mulcts ;  and  of  the  '  twenty-three,'  which 
adjudged  to  death ;  but  Rabbi  Abhu  thinks  it  is  to  be 
referred  to  the  judgment  of  one  bench  only.  But  you  are 
mistaken,  good  Rabbi  Abhu  ;  and  the  very  phrase  made  use  of 
in  this  case  refutes  you ;  for  the  expression  which  is  brought 
in,  "To  the  elders  of  the  city,''  signifies  the  triumviral  bench; 
and  the  phrase°,  "at  the  gate,"  signifies  the  bench  of  twenty- 
three  ;  for  the  chief  council  never  sat  in  the  gate. 

2.  Now   the  council  of  tioenty -three  is  called  by  the  Tal- 

"  Leusdens  edition,  vol.  ii.  p.  373. 


Oh.  xxvi.  3.]        Exer citations  iipon  St.  Matthew.  333 

mudists  the  bench,  or  the  council  of  the  chief  priest,  alluding 
to  the  words  of  the  lawgiver,  Deut.  xvii.  9,  where  the  word 
priests  denotes  the  inferior  councils,  and  Judge  the  chief 
council. 

II.  In  the  chief  council,  the  president  sat  in  the  highest 
seat,  (being  at  this  time,  when  Christ  was  under  examination, 
Rabban  Gamaliel,  as  we  said) ;  but  the  high  priest  excelled 
him  in  dignity  everywhere  :  for  the  president  of  the  council 
was  chosen  not  so  much  for  his  quality,  as  for  his  learning 
and  skill  in  traditions.  He  was  T^p'O  (a  phrase  very  much 
used  by  the  author  of  Juchasin,  applied  to  presidents),  that 
\s,  keeper,  father,WL\di  deliverer  of  traditions;  and  he  was  chosen 
to  this  office,  who  was  fittest  for  these  things.  Memorable 
is  the  story  of  Hillel's  coming  to  the  presidentship,  being 
preferred  to  the  chair  for  this  only  thing,  because  he  solved 
some  doubts  about  the  Passover,  having  learned  it,  as  he  saith 
himself,  from  Shemaiah  and  Abtalion.  We  will  not  think  it 
much  to  transcribe  the  storyP:  "The  sons  of  Betira  once 
forgot  a  tradition :  for  when  the  fourteenth  day  [on  which 
the  Passover  was  to  be  celebrated]  fell  out  on  the  sabbfith, 
they  could  not  tell  whether  the  Passover  should  take  place  of 
the  sabbath  or  no.  But  they  said,  There  is  here  a  certain 
Babylonian,  Hillel  by  name,  who  was  brought  up  under 
Shemaiah  and  Abtalion;  he  can  resolve  us  whether  the  Pass- 
over should  take  place  of  the  sabbath  or  no.  They  sent 
therefore  for  him,  and  said  to  him,  '  Have  you  ever  heard  in 
your  life,  [that  is,  have  you  received  any  tradition,]  whether, 
when  the  fourteenth  day  falls  on  the  sabbath,  the  Passover 
should  take  place  of  the  sabbath  or  no?'  He  answered, 
'  Have  we  but  one  Passover  that  takes  place  of  the  sabbath 
yearly  ?  or  are  there  not  many  Passovers  that  put  by  the 
sabbath  yearly  ?  namely,  the  continual  sacrifice.^  He  proved 
this  by  arguments  a  pari,  from  the  equality  of  it,  from  the 
less  to  the  greater,  &c.  But  they  did  not  admit  of  this  from 
him,  till  he  said,  '  May  it  thus  and  thus  happen  to  me,  if  I 
did  not  hear  this  of  Shemaiah  and  Abtalion.'  When  they 
heard  this  they  immediately  submitted,  and  promoted  him  to 
the  presidentship,"  &c. 

Itq  belonged  to  the  president  chiefly  to  sum  up  the  votes 

P  Jerus.  Pesach.  fol.  33.  i.  'i  English  folio  edit.,  vol.  ii.  p.  252. 


334  Hebrew  and  Talmudical  [Ch.  xxvi.  6. 

of  the  elders,  to  determine  of  a  tradition,  to  preserve  it.  and 
transmit  it  to  posterity  ;  and,  these  things  excepted,  you  will 
scarce  observe  any  thing  peculiar  to  him  in  judging  which 
was  not  common  to  all  the  rest.  Nothing  therefore  hindered 
but  that  the  high  priest  and  the  other  priests  (while  he  ex- 
celled in  quality,  and  they  in  number)  might  promote  acts 
in  the  council  above  the  rest,  and  pursue  them  with  the 
greatest  vigour ;  but  especially  when  the  business  before 
them  was  about  the  sum  of  religion,  as  it  was  here,  and  in 
the  examples  alleged  of  Paul  and  Stephen,  It  was  lawful 
for  them,  to  whose  office  it  peculiarly  belonged  to  take  care 
of  sacred  things,  to  show  more  officious  diligence  in  matters 
where  these  were  concerned  than  other  men,  that  they  might 
provide  for  their  fame  among  men,  and  the  good  of  their 
places.  The  council,  indeed,  might  consist  of  Israelites 
only,  without  either  Levites  or  priests,  in  case  such  could 
not  be  found  fit :  "  Thus  ^  it  is  commanded  that  in  the  great 
council  there  should  be  Levites  and  priests  ;  but  if  such 
are  not  to  be  found,  and  the  council  consists  of  other  Israel- 
ites only,  it  is  lawful."  But  such  a  scarcity  of  priests  and 
Levites  is  only  supposed,  was  never  found  ;  they  w^ere  always 
a  great  part,  if  not  the  greatest,  of  the  council.  Rabban 
Jochanan  Ben  Zacchai,  the  priest,  was  either  now  vice-presi- 
dent of  the  council,  or  next  to  him.  Priests  were  every- 
where in  such  esteem  with  the  people  and  with  the  council, 
and  the  dignity  and  veneration  of  the  high  priest  was  so 
great,  that  it  is  no  wonder  if  you  find  him  and  them  al- 
ways the  chief  actors,  and  the  principal  part  in  that  great 
assembly. 

Ver.  6:  Tov  8e  'Irjo-ou  yevoixevov  iv  Br]daviq,  &c.  Now  tchen 
Jesus  teas  in  Betliany,  ^c?\  That  this  supper  in  Bethany  was 
the  same  with  that  mentioned  John  xiii,  I  dare  venture  to 
affirm ;  however  that  be  taken  by  very  many  for  the  paschal 
supper.     Let  us  examine  the  matter  a  little  home  : 

T.  This  supper  was  before  the  Passover  ;  so  was  that : 
that  this  was,  none  need  doubt ;  no  more  may  they  of  the 
other,  if  we  consider  these  things  : 

T.  It  is  said  by  John  in  express  words,  Trpo  rr\'i  kopTrjs  rod 
U6.<Txa,  before  the  feast  of  the  Passover,  ver.  i,  UAaxa, 
^  Maimon.  Sanhedr,  cap.  2. 


Ch.  xxvi.  6.]       Exerc'daiions  upon  aS7.  Matthew.  J335 

Passover^  indeed,  not  seldom  signifies  the  lamb  itself;  some- 
times the  very  time  of  eating  the  lamb ;  sometimes  the  sa- 
crifice of  the  day  following,  as  John  xviii.  28.  But  kopri]  tov 
riao-^a,  the  feast  of  the  Passover,  alway  signifies  the  whole 
seven  days'  paschal  feast,  both  in  the  language  of  the  Scrip- 
ture and  of  the  Talmudists :  a  Jew  would  laugh  at  one  that 
should  interpret  it  otherways. 

2.  When  Christ  said  to.  Judas  going  out,  "  What  thou 
doest,  do  quickly,"  some  thought  he  meant  this,  "  Buy  those 
things  that  we  have  need  of  against  the  feast/'  at  the  twenty- 
ninth  verse.  For  v^htxt  feast,  I  pray?  for  the  paschal  supper? 
That,  according  to  the  interpreters  which  we  here  oppose, 
was  just  past.  For  the  remaining  part  of  the  feast  of  that 
solemnity  ?  Alas,  how  unseasonable !  Where  were  those  things, 
I  pray,  then  to  be  bought,  if  this  were  the  very  night  on  which 
they  had  just  eaten  the  lamb  ?  The  night  of  a  feast  day  was 
festival :  where  were  there  any  such  markets  to  be  found  then  ? 
It  was  an  unusual  thing  indeed,  and  unheard  of,  to  rise  from 
the  paschal  supper  to  go  to  market :  a  market  on  a  festival- 
night^  was  unusual  and  unheard  of.  It  would  argue  some  ne- 
gligence, and  a  little  good  husbandry,  if  those  things  that  were 
necessary  for  the  feast  were  not  yet  provided ;  but  that  they  must 
be  to  run,  now  late  at  night,  to  buy  those  things  they  knew 
not  where,  they  knew  not  how.  It  is  certainly  very  harsh,  and 
contrary  to  reason,  to  understand  these  things  thus,  when, 
from  the  first  verse,  the  sense  is  very  plain,  before  the  feast  of 
the  Passover.  The  Passover  was  not  yet  come,  but  was  near 
at  hand  :  the  disciples,  therefore,  thought  that  our  Saviour  had 
given  order  to  Judas  to  provide  all  those  things  that  were  ne- 
cessary to  the  paschal  solemnity  against  it  came. 

3.  Observe  that  also  of  Luke,  chap.  xxii.  3,  &c. :  "  Satan 
entered  into  Judas,  and  he  went  his  way,  and  communed 
with  the  chief  priests,"  &c.  And  after,  in  the  seventh  verse, 
"  Then  came  the  day  of  unleavened  bread."  Hence  I  inquire, 
Is  the  method  of  Luke  direct  or  no  ?  If  not,  let  there  bo 
some  reason  given  of  the  transposition  :  if  it  be  direct,  then 
it  is  plain  that  the  devil  entered  into  Judas  before  the  Pass- 
over :  but  he  entered  into  him  at  that  supper  in  John  xiii.  27 ; 
therefore  that  supper  was  before  the  Passover.     For, 

s  Leiisden's  edition,  \o\,  ii.  p.  374. 


336  Hebrew  and  Talmudical  [Ch.  xxvi.  6. 

4.  Let  them  who  take  that  supper  in  John  xiii.  for  the 
paschal  supper,  tell  me  how  this  is  possible,  that  Judas  after 
the  paschal  supper  (at  which  they  do  not  deny  that  he  was 
present  with  the  rest  of  the  disciples)  could  make  his  agree- 
ment with  the  priests,  and  get  his  blades  s  together  ready  to 
apprehend  our  Saviour,  and  assemble  all  the  council,  ver.  57. 
The  evangelists  say  that  he  made  an  agreement  with  the 
chief  priests.  Matt.  xxvi.  14,  koX  yot?  arparriyols,  and  loith  the 
captains,  Luke  xxii.  4,  and  "  with  all  the  council,"  Mark  xiv. 
i  o,  11.  But  now,  which  way  was  it  possible  that  he  could 
bargain  with  all  these  in*  so  small  a  space  as  there  was 
between  the  going  out  of  Judas  from  supper  and  the  be- 
traying of  our  Lord  in  the  garden  ?  What !  were  these  all 
together  at  supper  that  night  ?  This  is  a  matter  to  be  laughed 
at  rather  than  credited.  Did  he  visit  all  these  from  door  to 
door  ?  And  this  is  as  Httle  to  be  thought,  since  he  had  scarce 
time  to  discourse  with  any  one  of  them.  Every  one  supped 
this  night  at  home,  the  master  of  a  family  with  his  family. 
It  would  be  ridiculous  to  suppose  that  these  chief  priests 
supped  together,  while,  in  the  mean  time,  their  families  sat 
down  at  home  without  their  head.  It  is  required  by  the  law 
that  every  master  of  a  family  should  be  with  his  family  that 
night,  instructing  them,  and  performing  sacred  rites  with 
and  for  them.  These  were,  therefore,  to  be  sought  from 
house  to  house  by  Judas,  if  that  were  the  first  time  of  his 
treating  with  them  about  this  matter  :  and  let  reason  answer 
whether  that  little  time  he  had  were  sufficient  for  this  ?  We 
affirm,  therefore,  with  the  authority  of  the  evangelists,  that 
that  supper,  John  xiii,  was  before  the  Passover ;  at  which, 
Satan  entering  into  Judas,  he  bargained  with  the  priests 
before  the  Passover,  he  appointed  the  time  and  place  of  his 
betraying  our  Saviour,  and  all  things  were  by  them  made 
ready  for  this  wicked  deed  before  the  Passover  came.  Ob- 
serve the  method  and  order  of  the  story  in  the  evangelists, 
Matt,  xxvi,  14 — 17  ;  Mark  xiv.  10 — 12:  "  Then  went  Judas  to 
the  priests,  and  said,  '  What  will  ye  give  me,''  &c.  And  from 
that  time  he  sought  opportunity  to  betray  him.  Now,  the 
first  day  of  the  feast  of  unleavened  bread,  the  disciples  came 

s  [Turbam  sicariorum.j  *  English  folio  edition,  vol.  ii.  p.  253. 


Oh.  xxvi.  6.]       Exercitations  upon  St.  Matthew.  337 

came,"  &c.  When  was  it  that  Judas  came  to  the  priests  to 
treat  about  betraying  Christ  ?  surely  before  the  first  day  of 
unleavened  bread.  Luke  also,  whom  we  quoted  before,  pro- 
ceeds in  the  very  same  method :  "  From  that  time  (say  they), 
he  sought  for  an  opportunity  to  betray  him."  If  then  first 
he  went  to  and  agreed  with  the  priests  when  he  rose  up 
from  the  paschal  supper,  as  many  suppose,  he  did  not  then 
seek  for  an  opportunity,  but  had  found  one.  The  manner  of 
speaking  used  by  the  evangelists  most  plainly  intimates  some 
space  of  deliberation,  not  sudden  execution. 

5.  Let  those  words  of  John  be  considered,  chap.  xiv.  31, 
'Eyetpeo-^e,  aycofxev  ivrevOev,  Arise,  let  us  go  hence,  and  com- 
pared with  the  words,  chap,  xviii.  i,  "When  Jesus  had  spoken 
these  words,  he  went  forth  with  his  disciples  over  the  brook 
Cedron."  Do  not  these  speak  of  two  plainly  different  de- 
partures ?  Did  not  Christ  rise  up  and  depart  when  he  said, 
"  Arise,  let  us  go  hence  ?"  Those  words  are  brought  in  by  the 
evangelist  without  any  end  or  design,  if  we  are  not  to  under- 
stand by  them  that  Christ  immediately  changed  his  place  : 
and  certainly  this  change  of  place  is  different  from  that  which 
followed  the  paschal  supper,  John  xviii.  i. 

6.  In  that  thirteenth  chapter  of  John  there  is  not  the 
least  mention  nor  syllable  of  the  paschal  supper.  There  is, 
indeed,  plain  mention  of  a  supper  before  the  feast  of  the  Pass- 
over, that  is,  before  the  festival  day ;  but  of  a  paschal  supper 
there  is  not  one  syllable.  I  profess  seriously,  I  cannot  wonder 
enough  how  interpreters  could  apply  that  chapter  to  the 
paschal  supper,  when  there  is  not  only  no  mention  at  all  in 
it  of  the  paschal  supper,  but  the  evangelist  hath  also  pro- 
nounced, in  most  express  words,  and  than  which  nothing  can 
be  more  plain,  that  that  supper  of  which  he  speaks  was  not 
on  the  feast  of  the  Passover,  but  before  the  feast. 

7.  If  those  things  which  we  meet  with,  John  xiii,  of  the 
sop  given  to  Judas,  &c.  were  acted  in  the  paschal  supper, 
then  how,  I  pray,  was  it  possible  for  the  disciples  to  mistake 
the  meaning  of  those  words,  "  What  thou  doest,  do  quickly  V 
In  the  paschal  supper  he  said,  "  He  that  dips  with  me  in  the 
dish  is  he  ;"  and  the  hand  of  Judas,  as  some  think,  was  at 
that  very  moment  in  the  dish.  To  Judas  asking,  "  Is  it  IV 
he  plainly  answered,  "  Thou  hast  said :"  and  besides,  he  gave 

LIGHTFOOT,   VOL.  II.  Z 


338  Hebrew  and  Talmudical  [Ch.  xxvi.6. 

him  a  sop  for  a  token,  as  they  say  who  maintain  that  opinion  : 
then  with  what  reason,  or  with  what  ignorance",  after  so  clear 
a  discovery  of  the  thing  and  person,  could  the  disciples  ima- 
gine that  Christ  said,  "  Buy  quickly  those  things  that  are 
necessary,  or  give  something  to  the  poor  V 

8.  And  to  what  poor,  I  pray  ?  It  was  unseasonable,  truly, 
late  at  night,  to  go  to  seek  for  poor  people  here  and  there, 
who  were  now  dispersed  all  about  in  &evQVdX  families  {'^parpiaC), 
eating  the  passover :  for  the  poorest  Israelite  was  obliged  to 
that  duty  as  well  as  the  richest.  They  who  supposed  that 
Christ  commanded  him  to  give  something  to  the  poor,  could 
not  but  understand  it  of  a  thing  that  was  presently  to  be 
done.  For  it  had  been  ridiculous  to  conceive,  that  Christ 
sent  him  so  hastily  away  from  supper  to  give  something  to 
the  poor  to-morrow.  But,  if  it  be  granted  that  the  matter 
was  transacted  at  Bethany,  and  that  two  days  before  the 
Passover,  which  we  assert,  then  it  is  neither  necessary  you 
should  suppose  that  supper  to  have  been  so  late  at  night ;  nor 
were  poor  people,  then  and  there,  to  be  far  sought  for,  since 
so  great  a  multitude  of  men  followed  Christ  everywhere. 

II.  This  supper  was  at  Bethany,  two  days  before  the  Pass- 
over :  the  same  we  conclude  of  that  supper,  John  xiii,  both  as 
to  the  place  and  time ;  and  that,  partly,  by  the  carrying  on  of 
the  story  to  that  time,  partly,  by  observing  the  sequel  of  that 
supper.  Six  days  before  the  Passover  Christ  sups  at  Be- 
thany, John  xii.  i. 

The  next  day  (five  days  before  the  Passover)''  he  came  to 
Jerusalem  riding  on  an  ass,  John  xii.  12:  and  in  the  evening 
he  returned  to  Bethany,  Matt.  xxi.  17  ;  Mark  xi.  11. 

The  day  following  (four  days  before  the  Passover)  he  went 
to  Jerusalem,  Mark  xi.  11,  ic^,  &c ;  and  at  evening  he  re- 
turned the  same  way  to  Bethany,  Mark  xi.  19. 

The  day  after  (three  days  before  the  Passover),  he  goes 
again  to  Jerusalem,  Mark  xi.  27.  In  the  evening,  he  went 
out  to  the  mount  of  Olives,  Matt.  xxiv.  i,  3  ;  Mark  xiii.  1,3; 
Luke  xxi.  37.  Now  where  did  he  sup  this  night?  at  Bethany. 
For  so  Matthew  and  Mark,  "  After  two  days  was  the  Pass- 
over," &c.     "  Now  when  Jesus  was  in  Bethany."     And  from 

^  Leusden's  edition,  vol.  ii.  p.  375.  ^  English  folio  edit.  vol.  ii.  p.  254. 


Oh.  XX vi.  6.]       Exercitations  upon  Ht.  Matthew.  339 

this  time  forward  there  is  no  account  either  of  his  supping  or 
going  to  Jerusalem  till  the  evening  of  the  Passover. 

From  that  supper  both  the  evangelists  begin  their  story 
of  Judas's  contriving  to  betray  our  Lord;  Matt.  xxvi.  14; 
Mark  xiv.  10:  and  very  fitly;  for  at  that  supper  the  devil 
had  entered  into  him,  and  huiTied  him  forward  to  accom- 
plish his  villany. 

We  therefore  thus  draw  up  the  series  of  the  history  out 
of  the  holy  writers  :  Before  the  feast  of  the  Passover  (John 
xiii.  1),  namely,  two  days  (Matt.  xxvi.  2,  6),  as  Jesus  was 
supping  in  Bethany,  a  woman  anoints  his  head  :  and  some  of 
the  disciples  murmur  at  it.  Our  Saviour  himself  becomes 
both  her  advocate  and  encomiast.  Before  supper  was  done 
Christ  riseth  from  the  table,  and  washeth  his  disciples'  feet ; 
and,  sitting  down  again,  acquaints  them  with  the  betrayer. 
John  asking  privately  about  him,  he  privately  also  gives  him 
a  token  by  a  sop,  and  gives  a  sop  to  Judas.  With  this  the 
devil  entered  into  him,  and  now  he  grows  ripe  for  his  wicked- 
ness :  "  The  devil  had  before  put  it  into  his  heart  to  betray 
him/'  ver.  2  ;  now  he  is  impatient  till  he  hath  done  it.  He 
riseth  up  immediately  after  he  had  the  sop,  and  goes  out. 
As  he  was  going  out,  Jesus  said  to  him,  "  What  thou  doest, 
do  quickly :""  which  some  understood  of  buying  necessaries  for 
the  feast,  that  was  now  two  days  off.  It  was  natural  and 
easy  for  them  to  suppose,  that  he,  out  of  his  diligence  (having 
the  purse,  and  the  care  of  providing  things  that  were  neces- 
sary), was  now  gone  to  Jerusalem,  though  it  were  night,  there 
being  a  great  deal  to  be  done,  to  get  all  things  ready  against 
the  feast.  He  goes  away ;  comes  to  Jerusalem ;  and  the 
next  day  treats  with  the  priests  about  betraying  our  Lord, 
and  concludes  a  bargain  with  them.  They  were  afraid  for 
themselves,  lest  they  should  be  either  hindered  by  the  people, 
or  suffer  some  violence  from  them  on  the  feast  day.  He  frees 
them  from  this  fear,  provided  they  would  let  him  have  soldiers 
and  company  ready  at  the  time  appointed.  Our  Saviour 
lodges  at  Bethany  that  night,  and  spends  the  next  day  and 
the  night  after  there  too :  and,  being  now  ready  to  take  his 
leave  of  his  disciples,  he  teaches,  instructs,  and  comforts  tliem 
at  large.  Judas,  having  craftily  laid  the  design  of  his 
treachery,  and  set  his  nets  in  readiness,  returns,  as  is  \}V0- 

z  2 


340  Hebrew  and  Talmudical        [Ch.  xxvi.  7,  &c. 

bable,  to  Bethany ;  and  is  supposed  by  the  disciples^  who 
were  ignorant  of  the  matter,  to  have  performed  his  office 
exceeding  diligently,  in  providing  necessaries  for  the  ap- 
proaching feast.  On  the  day  itself  of  the  Passover,  Jesus 
removes  from  Bethany  with  his  disciples :  "  Arise  (saith  he), 
let  us  go  hence,"  John  xiv.  31,  and  comes  to  Jerusalem. 

Ver.  7  :  Kariyeev  k-nl  ttjv  K€(f)aXr}V  avrov  avaK^iixivov  Poured 
it  upon  Ms  head,  as  he  sat  at  meat.']  Therefore,  it  was  not  the 
same  supper  with  that  in  John  xii.  i ;  for  then  our  Saviour's 
feet  were  anointed,  now  his  head.  I  admire  that  any  one 
should  be  able  to  confound  these  two  stories.  Oil,  perfumed 
with  spices,  was  very  usual  in  feasts,  especially  sacred ;  and  it 
was  wont  to  be  poured  upon  the  head  of  some  one  present. 

"  They  school  of  Shammai  saith,  He  holds  sweet  oil  in  his 
right  hand,  and  a  cup  of  wine  in  his  left.  He  says  grace 
first  over  the  oil,  and  then  over  the  wine.  The  school  of 
Hillel  saith,  Oil  in  his  right  hand,  and  wine  in  his  left.  He 
blesseth  the  sweet  oil,  and  anoints  the  head  of  him  that 
serves  :  but  if  the  waiter  be  a  disciple  of  the  wise,  he  anoints 
the  wall ;  for  it  is  a  shame z  for  a  disciple  of  the  wise  to  smell 
of  perfumes."  Here  the  waiter  anoints  the  head  of  him  that 
sits  down. 

Ver.  8 :  Et?  ri.  rj  air(l>kua  avrr] ;  To  what  purpose  is  this 
waste  ?]  It  was  not  without  cause  that  it  was  called  "  pre- 
cious ointment,"  ver.  7,  and  "  very  costly,'"  John  xii.  3  :  to 
shew  that  it  was  not  of  those  common  sorts  of  ointments 
used  in  feasts,  which  they  thought  it  no  waste  to  pour  upon 
the  waiter's  head,  or  to  daub  upon  the  wall.  But  this  oint- 
ment was  of  much  more  value,  and  thence  arose  the  cavil. 

Ver.  9^:  Kai  boOrjvaL  toIs  irTcaxolr  And  be  given  to  the  poor.] 
That  it  was  Judas  especially  who  cavilled  at  this,  we  have 
reason  to  believe  from  what  is  said  of  him  in  another  supper, 
John  xii.  4.  Compare  this  with  those  words,  John  xiii.  29. 
When  Jesus  said  to  Judas,  "  What  thou  doest,  do  quickly," 
some  thought  he  had  meant,  "  Give  something  to  the  poor." 
That  supper,  I  presume,  was  the  same  with  this  :  and  see, 
how  these  things  agree  !  When  a  complaint  arose  of  that  pro- 
digal waste  of  the  ointment  here,  and  before  in  John  xii,  and 

y  Hieros.  Berac.  fol.  11.  2.  ^  Leusden's  edition,  vol.  ii.  p.  376. 

*  English  folio  edition,  vol.  ii.  p.  255. 


Ch.  XX vi.  12,  &c.]    Exercitations  upon  St.  Matthew.  341 

that  it  seemed  unfit  to  some  that  that  should  be  spent  so 
unadvisedly  upon  our  Lord  which  might  have  been  bestowed 
much  better,  and  more  fitly,  upon  the  poor,  how  easily  might 
the  others  think  that  Christ  had  spoken  to  him  about  giving 
somewhat  to  the  poor,  that  he  might  show  his  care  of  the 
poor,  notwithstanding  what  he  had  before  said  concerning 
them,  and  the  waste  of  the  ointment. 

Ver.  1 2  :  Upbs  to  kvTaipiaaai  [X€  (iroCrjacv  She  did  it  for  my 
burial.]  She  had  anointed  his  feet,  John  xii.  3.  out  of  love, 
duty,  and  honour  to  him ;  but  this  (which  is  added  over  and 
above  to  them)  is  upon  account  of  his  burial ;  and  that  not 
only  in  the  interpretation  of  Christ,  but  in  the  design  of  the 
woman.  She,  and  she  first,  believes  that  Christ  should  die ; 
and,  under  that  notion,  she  pours  the  ointment  upon  his  head, 
as  if  she  were  now  taking  care  of  his  body,  and  anointing  it 
for  burial :  and  it  is  as  if  Christ  had  said  to  those  that  took 
exceptions  and  complained,  "  You  account  her  too  ofiicious 
and  diligent  for  her  doing  this ;  and  wasteful  rather  than 
prudent,  in  the  immoderate  profession  of  her  friendship  and 
respect ;  but  a  great  and  weighty  reason  moves  her  to  it. 
She  knows  I  shall  die,  and  now  takes  care  of  my  burial :  what 
you  approve  of  towards  the  dead,  she  hath  done  to  one  ready 
to  die.  Hence  her  fame  shall  be  celebrated,  in  all  ages,  for 
this  her  faith,  and  this  expression  of  it." 

Ver.  15  :  TptaKovTa  apyvpia.  Thirttj  pieces  of  silver.]  The 
price  of  a  slave,  Exod.  xxi.  32.  Maimon.b  «  The  price  of  a 
slave,  whether  great  or  little,  he  or  she,  is  ^i^vD  7  thirty 
selaim  of  pure  silver :  if  the  slave  be  worth  a  hundred  pounds, 
or  worth  only  one  penny."  Now  Y7D  a  selaa,  in  his  weight, 
weighed  three  hundred  and  eighty-four  barleycorns'^. 

Ver.  1 7  :  Uov  ^e'Aeis  krotpLaaoiixev,  &c.  Where  wilt  thou  that 
we  prepare,  Sfc]  For  they  might  anywhere  ;  since  the 
houses  at  Jerusalem  were  not  to  be  hired,  as  we  have  noted 
elsewhere,  but  during  the  time  of  the  feast  they  were  of 
common  right  ^. 

Ver.  1 9  :  'Hroijuao-ay  to  Yiacrya'  They  made  ready  the  Pass- 
over.] Peter  and  John  were  sent  for  this  purpose,  Luke 
xxii.  8  :    and  perhaps  they  moved  the  question  rtov   ^e'Aets 

^  In  poD  >pt3  cap.  II.  c  Shekalim,  c.  i. 

^  Bab.  Joma,  fol.  12.  i. 


342  Hebrew  and  Talmudical  [Ch.  xxvi.  19. 

€Toiixd(T(iiiJL(i;,  where  wilt  thou,  &c.  They  only  knew  that  Judas 
was  about  another  business,  while  the  rest  supposed  he  was 
preparing  necessaries  for  the  Passover. 

This  Peter  and  John  were  to  do,  after  having  spoken  with 
the  landlord,  whom  our  Saviour  pointed  out  to  them  by  a 
sign,  to  prepare  and  fit  the  room. 

I.  A  lamb  was  to  be  bought,  approved^  and  fit  for  the 
Passover. 

II.  This  Iamb  was  to  be  brought  by  them  into  the  court 
where  the  altar  was. 

"  The^  Passover  was  to  be  killed  only  in  the  court  where 
the  other  sacrifices  were  slain :  and  it  was  to  be  killed  on 
the  fourteenth  day  after  noon,  after  the  daily  sacrifice,  after 
the  offering^  of  the  incense,"  &c.  The  manner  of  bringing 
the  Passover  into  the  court,  and  of  killing  it,  you  have  in 
Pesachin?^,  in  these  words:  "The  Passover  is  killed  in  three 
companies  ;  according  as   it  is   said,   [Exod.  xii.  6,]   ^t^HUJT 

Tt^'^.tL'"'  mV  ^nj^  ^i)  irrifc"^  and  all  the  assembly  of  the  con- 
gregation of  Israel  shall  I: ill  it  {the  Passover) ;  assembly,  congre- 
gation, and  Israel.  The  first  company  enters  and  fills  the 
whole  court :  they  lock  the  doors  of  the  court :  the  trumpets 
sound  :  the  priests  stand  in  order,  having  golden  and  silver 
vials  in  their  hands :  one  row  silver,  and  the  other  gold ;  and 
they  are  not  intermingled :  the  vials  had  no  brims,  lest  the 
blood  should  stay  upon  them,  and  be  congealed  or  thickened: 
an  Israelite  kills  it,  and  a  priest  receives  the  blood,  and  gives 
it  to  him  that  stands  next,  and  he  to  the  next,  who,  taking 
the  vial  that  was  full,  gives  him  an  empty  one.  The  priest 
who  stands  next  to  the  altar  sprinkles  the  blood  at  one 
sprinkling  against  the  bottom  of  the  altar'' :  that  company 
goes  out,  and  the  second  comes  in,"  &;c.  Let  them  tell  me 
now,  who  suppose  that  Christ  ate  his  Passover  one  day  sooner 
than  the  Jews  did  theirs,  how  these  things  could  be  per- 
formed by  him  or  his  disciples  in  the  Temple,  since  it  was 
looked  upon  as  a  heinous  offence  among  the  people  not  to 
kill  or  eat  the  Passover  in  the  due  time.  They  commonly 
carried  the  lambs  into  the  court  upon  their  shoulders :  this 


•>  Maimon.  in  Korl)an  Pesach,  cap.  i .    ^  English  folio  edit.,  vol.  ii.  p.  256. 
s  Cap.  5.  hal.  5,  6.  ^  Leusden's  edition,  vol.  ii.  p.  377. 


Ch.  xxvi.  20,1     Exercitations  upon  St.  Matthew.  343 

is  called  'ini^lH  its  carrying.,  in  Pesacliin'^ :  where  the  Gloss, 
"  The  carrying  of  it  upon  a  man's  shoulders,  to  bring  it  into 
the  court,  as  into  a  public  place/' 

III.  It  was  to  be  presented  in  the  court  PIDD  □tDT'  under 
the  name  of  the  Paschal  lamh,  and  to  be  killed  1*'''1DQT'  for  the 
company  mentioned.  See  what  the  Gemarists  say  of  this  thing 
in  Pesachin^  :  "  If  they  kill  it  for  such  as  are  not  to  eat,  or 
as  are  not  numbered,  for  such  as  are  not  circumcised  or 
unclean,  it  is  profane  :  if  for  those  that  are  to  eat,  and  not  to 
eat,  numbered  and  not  numbered,  for  circumcised  and  not 
circumcised,  clean  and  vmclean,  it  is  right : "  that  is,  for 
those  that  are  numbered,  that  atonement  may  be  made  for 
the  not  numbered  ;  for  the  circumcised,  that  atonement  may 
he  made  for  the  uncircumcised,  &c.  So  the  Gemarists  and 
the  Glosses. 

IV.  The  blood  being  sprinkled  at  the  foot  of  the  altar, 
the  lamb  flayed,  his  belly  cut  up,  the  fat  taken  out  and 
thrown  into  the  fire  upon  the  altar,  the  body  is  carried  back 
to  the  place  where  they  sup:  the  flesh  is  roasted,  and  the 
skin  given  to  the  landlord. 

V.  Other  things  were  also  provided.  Bread  according  to 
God's  appointment,  wine,  some  usual  meats,  and  the  same 
called  r\D1in^  Charoseth:  of  which  commentators  speak 
everywhere. 

Ver.  20 :  'AviKeao  ju,eTa  tmv  bcabeKa'  He  sat  down  with  the 
twelve.']     :  ID**!!  is  the  word  among  the  Talmudists. 

I.  The  schools  of  the  Rabbins  distinguish  between  Hl'^tl?'^ 
sitting  at  the  table,  and  m"'Dn  lying  at  the  table:  ITT™ 
715b^S  rit2}V  "  If  they  sit  to  eat,  every  one  says  grace  for 
himself;  'll'^DH  if  they  lie.,  one  says  grace  for  all.""  But  now 
"  that  lying,"  as  the  Gloss  on  the  place  saith,  *'  was  when 
they  leaned  on  their  left  side  upon  couches,  and  ate  and 
drank  as  they  thus  leaned."  And  the  same  Gloss  in  another 
place ;  "  They  used  to  eat  lying  along  upon  their  left  side, 
their  feet  being  on  the  ground,  every  one  on  a  single  couch :" 
Babyl.  Berac.n      As   also  the  Gemara»;    TV'iyD  t^7  'pp^^ 

'  Pesachin,  cap.  6.  hal.  i.  ™  Berac.  cap.  6.  hal.  6. 

^  Cap.  5.  hal.  3.  n  Bab.  Berac.  fol.  46.  2. 

^1   [See   Buxtorf   Lex.    T.  et   R.         o  Pesachin,  fol.  108.  i. 
sub  V.  col.  831.] 


344  Hebrew  and  Talmudical  [Ch.  xxvl.  20. 

nn'^Dn  n^r^u?  «^  pD'^  nn^Dn  ni^on  ^o  ?«^  on  one's  hack 

is  not  called  lying  down ;  and  to  lie  on  one's  right  side  is  not 
called  lying  down. 

11.  The  Israelites  accounted  such  lying  down  in  eating  a 
very  fit  posture  requisite  in  sacred  feasts,  and  highly  requisite 
and  most  necessary  in  the  Paschal  supper :  "  We  P  do  not  use 
lying  down  but  only  to  a  morsel,"  &c.  "  And  indeed  to 
those  that  did  eat  leaning,  leaning  was  necessary.  But  now 
our  sitting  is  a  kind  of  leaning  along.  They  were  used  to  lean 
along  every  one  on  his  own  couch^  and  to  eat  his  meat  on  his 
own  table :  but  we  eat  all  together  at  one  table." 

IID'^U?  nv  ^Dt^^  i^h  h^'^^^yi)  "«^J?  I^^D^  Evem  the 
poorest  Israelite  must  not  eat  till  he  lies  down.  The  canon  is 
speaking  about  the  Paschal  supper;  on  which  thus  the  Baby- 
lonians :  *'  It  is  said  that  the  feast  of  unleavened  bread 
requires  leaning  or  lying  down,  but  the  bitter  herbs  not : 
concerning  wine,  it  is  said  in  the  name  of  Rabh  Nachman 
that  it  hath  need  of  lying  down  :  and  it  is  said  in  the  name 
of  Rabh  Nachman,  that  it  hath  not  need  of  lying  down  :  and 
yet  these  do  not  contradict  one  another ;  for  that  is  said  of 
the  two  first  cups,  this  of  the  two  last»"."  They  lie  down  on 
the  left  side,  not  on  the  right,  "  because  they  must  necessarily 
use  their  right  hand  in  eating."     So  the  Gloss  there. 

III.  They  used  and  were  fond  of  that  custom  of  lying 
down,  even  to  superstition,  because  it  carried  with  it  a  token 
and  signification  of  liberty  :  "R.  Levi  saith*.  It  is  the  manner 
of  slaves  to  eat  standing :  but  now  let  them  eat  lying  along, 
that  it  may  be  known  that  they  are  gone  out  of  bondage  to 
liberty.  R.  Simon  in  the  name  of  R.  Joshua  Ben  Levi*,  Let 
that  which  a  man  eats  at  the  Passover,  and  does  his  duty, 
though  it  be  but  as  big  as  an  olive,  let  it  be  eaten  lying 
along."  "  They"  eat  the  unleavened  bread  the  first  night 
lying  down,  because  it  is  a  commemoration  of  deliverance. 
The  bitter  herbs  have  no  need  of  lying  down,  because  they 
are  in  memory  of  bondage.  Although  it  be  the  bread  of 
affliction,  yet  it  is  to  be  eaten  after  the  manner  of  liberty." 

P  Another  Gloss  in  Berac.  cap.  6.  «  Hieros.  Pesach.  fol.37.  2. 

in  the  place  above.  *  English  folio  edit.,  vol.  ii.  p.  257. 

1  Pesach.  cap.  10.  hal.  i.  "  Bab.  in  the  place  above  in  the 

"■  Bab.  Pesach.  fol.  108.  i.  Gloss. 


Ch.  xxvi.  22.]      E xer citations  wpon  St.  Matthew.  345 

See  more  there.  "  We  ^  are  obliged  to  lie  down  when  we  eat, 
that  we  may  eat  after  the  manner  of  kings  and  nobles." 

IV.  "  When  there  were  two  beds,  \rt>^^n  ID^D  ^11^  the 
worthiest  person  lay  uppermost;  the  second  to  him,  next  above 
him.  But  when  there  were  three  beds,  the  worthiest  person 
lay  in  the  middle,  the  second  above  him,  the  third  below 
himy."  On  which  thus  the  Gloss:  "When  there  were  two, 
the  principal  person  lay  on  the  first  couch,  and  the  next  to 
him  lay  above  him,  that  is,  on  a  couch  placed  at  the  pillow 
of  the  more  worthy  person.  If  there  were  three,  the  worthiest 
lay  in  the  middle,  the  next  above  him,  and  the  third  below 
him 2  ;  that  is,  at  the  coverlids  of  his  feet.  If  the  principal 
person  desires  to  speak  with  the  second,  he  must  necessarily 
raise  himself  so  as  to  sit  upright ;  for  as  long  as  he  sits 
bending  he  cannot  speak  to  him ;  for  the  second  sat  behind 
the  head  of  the  first,  and  the  face  of  the  first  was  turned 
another  away :  and  it  would  be  better  with  the  second  \in 
respect  of  discourse]  if  he  sat  below  him ;  for  then  he  might 
hear  his  words^  even  as  he  lay  along."  This  affords  some 
light  to  that  story,  John  xiii.  23,  24 ;  where  Peter,  as  seems 
likely,  lying  behind  our  Saviour^s  head  in  the  first  place  next 
after  him,  could  not  discourse  with  him,  nor  ask  about  the 
betrayer :  therefore  looking  over  Christ's  head  upon  John,  he 
gave  him  a  sign  to  inquire.  He  sitting  in  the  second  place 
from  Christ  with  his  face  towards  him,  asketh  him, 

Ver.  22  :  M?jn  eyw  d[xt.,  Kvpie ;  Lord,  is  it  I?]  The  very 
occasion,  namely,  eating  together  and  fellowship,  partly 
renews  the  mention  of  the  betrayer  at  the  Paschal  supper; 
as  if  he  had  said,  "  We  are  eating  here  friendly  together,  and 
yet  there  is  one  in  this  number  who  will  betray  me :"  partly, 
that  the  disciples  might  be  more  fully  acquainted  with  the 
matter  itself:  for  at  the  supper  in  John  xiii,  he  had  pri- 
vately discovered  the  person  to  John  only;  unless  perhaps 
Peter  understood  it  also,  who  knew  of  John's  question  to 
Christ,  having  at  first  put  him  upon  it  by  his  beckoning. 
The  disciples  ask,  Is  it  I  ?  partly  through  ignorance  of  the 
thing,  partly  out  of  a  sincere  and  assured  profession  of  the 
contrary. 

»  Mairaon.  in  nVit^O  tyn^Q.        Bab.  Berac.  fol.  46.  2. 

y  Hieros.  Taanith,  fol.  68.  i.  et       ^  Leusden's  edition,  xol.ii.  p.  ^^S. 


346  Hebrew  and  Tahmdical     [Ch.  xxvi.  24,  &c. 

Ver.  24.  Kakov  -qv  avr^,  d  ovk  lyevvrjOrj'  It  had  been  good 
for  him  if  he  had  not  been  born.^  ',  b^"mi  b^7^  17  HID  It^ 
were  better  for  him  that  he  were  not  created.  A  very  usual  way 
of  speaking  in  the  Talmudists. 

Ver.  26.  AajSoiv  6  ^Irjcrovs  top  aprov,  &c.  Jesus  took  bread,  S^c] 
Bread  at  supper,  the  cup  after  supper :  "  After  supper  he  took 
the  cup,"  saith  Luke,  chap.  xxii.  20  ;  and  Paul,  1  Cor.  xi.  25 ; 
but  not  so  of  the  bread. 

That  we  may  more  clearly  perceive  the  history  of  this 
supper  in  the  evangelists,  it  may  not  be  amiss  to  transcribe 
the  rubric  of  the  paschal  supper,  with  what  brevity  we  can, 
out  of  the  Talmudists ;  that  we  may  compare  the  things  here 
related  with  the  custom  of  the  nation. 

I.  The  paschal  supper  began  with  a  cup  of  wine:  "They^ 
mingle  the  first  cup  for  him.  The  school  of  Shammai  saith, 
He  gives  thanks,  first  for  the  day,  and  then  for  the  wine: 
but  the  school  of  Hillel  saith,  He  first  gives  thanks  for  the 
wine,  and  then  for  the  day."  The  Shammeans  confirm  their 
opinion,  i^^"^\y  y^h  DH^  DTn^T  Because  the  day  is  the  cause 
of  their  having  wine ."  that  is,  as  the  Gloss  explains  it,  t^l'^U? 
nili^D  D"11p  that  they  have  it  before  meat.  "They^  first 
mingle  a  cup  for  every  one,  and  \the  'master  of  the  famihj\ 
blesseth  it ;  '  Blessed  be  he  that  created  the  fruit  of  the  vine :' 
and  then  he  repeats  the  consecration  of  the  day,  *07^T\  [that 
is,  he  gives  thanks  in  the  plural  number  for  all  the  company, 
saying,  '  Let  us  give  thanks,']  and  drinks  up  the  cup.  "  And 
afterward  he  blesseth  concerning  the  washing  of  hands,  and 
washeth."    Compare  this  cup  with  that,  Luke  xxii.  1 7. 

H.  Thend  the  bitter  herbs  are  set  on :  "  They*^  bring  in 
a  table  ready  covered,  upon  which  there  is  "^n^i  pi"»"!  ni?;^ 
sour  sauce  and  other  herbs.''''  n"TfrQ  72t^?0  1''3dS  Ib^'^^n 
riDn^  n"^Q"ia^  i^'':i^U?  1V  Let  the  Glosserss  give  the  in- 
terpretation :  "  They  do  not  set  the  table  till  after  the  conse- 
cration of  the  day :  and  upon  the  table  they  set  lettuce. 
After  he  hath  blessed  over  the  wine,  they  set  herbs,  and  he 
eats  lettuce  dipped,  but  not  in  nD1"^n  the  sour  sauce,  for  that 

a  Bab.  Berac.  fol.  17.  i,  &c.  ^  English  folio  edit. ,\o\.\x.  p.258. 

^  Pesach.  cap.  10.  hal.  2.  ^  Maimon. 

«=  Maimon.  in  Chamets  umatsah,  ^  Pesachin,  as  before, 

cap.  8.  e  Bab.  fol.  114.  i. 


Ch.  xxvi.  26.]      Exercitations  upon  St.  Matthew.  347 

is  not  yet  brought :  and  this  is  not  meant  simply  of  lettuce,  unless 
when  there  be  other  herbs."  ncn  n'^-D^^sS  V'^yt2^  iy  His 
meaning  is  this,  before  he  comes  to  those  bitter  herbs  which 
he  eats  after  the  unleavened  bread,  when  he  also  gives  thanks 
for  the  eating  of  the  bitter  herbs,  '^as  it  is  written,"  Ye  shall 
eat  {it)  with  unleavened  bread  and  bitter  herbs :  "  First  un- 
leavened bread,  and  then  bitter  herbs.  And  this  first  dipping 
is  used  only  for  that  reason,  that  children  may  observe  and 
inquire ;  for  it  is  unusual  for  men  to  eat  herbs  before  meat." 

III.  "  Afterward  there  is  set  on  unleavened  bread,  and  the 
sauce  called  rDIIH;  and  the  lamb,  and  the  flesh  also  of 
the  Chagigah  of  the  fourteenth  day.^^  Maimonides  doth  not 
take  notice  of  any  interposition  between  the  setting  on  the 
bitter  herbs,  and  the  setting  on  the  unleavened  bread  :  but  the 
Talmudic  Misna  notes  it  in  these  words ;  TOn  Vlth  ^'^'^^1T\ 
Tliey  set  unleavened  bread  before  Mm.  Where  the  Gloss, 
"  This  is  said,  because  they  have  moved  the  table  from  before 
him  who  performed  the  duty  of  the  Passover :  now  that  re- 
moval of  the  table  was  for  this  end,  that  the  son  might  ask 
the  father,  and  the  father  answered  him,  *  Let  them  bring  the 
table  again,  that  we  may  make  the  second  dipping  ;^  then  the 
son  would  ask,  *  Why  do  we  dip  twice  V  Therefore  they  bring 
back  the  table  with  unleavened  bread  upon  it,  and  bitter 
herbs,"  &c. 

I Y.  He  begins,  and  blesseth,  "  '  Blessed  be  He  that  created 
the  fruits  of  the  earth :'  and  he  takes  the  herbs  and  dips 
them  in  the  sauce  Charoseth,  and  eats  as  much  as  an  olive, 
he,  and  all  that  lie  down  with  him  ;  but  less  than  the  quantity 
of  an  olive  he  must  not  eat:  then  they  remove  the  table^ 
from  before  the  master  of  the  familyi."  Whether  this  removal 
of  the  table  be  the  same  with  the  former  is  not  much  worth 
our  inquiry. 

V.  *^W  D13  17  lllf^  "  Now  they  mingle  the  second  cup  for 
him:  and  the  son  asks  the  father;  or  if  the  son  doth  not  ask 
him,  he  tells  him  himself,  how  much  this  night  differs  from 
all  other  nights.  '  On  other  nights  (saith  he)  we  dip  but 
once,  but  this  night  twice.  On  other  nights  we  eat  either 
leavened  or  unleavened  bread ;  on  this,  only  unleavened,  &c. 

^  Leusden's  edition,  vol.  2.  p.  379.  »  Maimon. 


348  Hehrew  and  Talmudical  [Ch.  xxvi.  26. 

On  other  nights  we  eat  either  sitting  or  lying;  on  this,  all 
lying.' " 

VI.  "  The  table  is  set  before  them  again ;  and  then  he 
saith,  '  This  is  the  passover,  which  we  therefore  eat,  because 
Clod  passed  over  the  houses  of  our  fathers  in  Egypt.'  Then 
he  lifts  up  the  bitter  herbs  in  his  hand  and  saith,  '  We  there- 
fore eat  these  bitter  herbs,  because  the  Egyptians  made  the 
lives  of  our  fathers  bitter  in  Egypt.'  He  takes  up  the  un- 
leavened bread  in  his  hand,  and  saith,  '  We  eat  this  unleavened 
bread,  because  our  fathers  had  not  time  to  sprinkle  their 
meal  to  be  leavened  before  God  revealed  himself  and  redeemed 
them.  We  ought  therefore  to  praise,  celebrate,  honour,  mag- 
nify, &c.  him,  who  wrought  all  these  wonderful  things  for  our 
fathers  and  for  us,  and  brought  us  out  of  bondage  into  liberty, 
out  of  sorrow  into  joy,  out  of  darkness  into  great  light ;  let 
us  therefore  say,  Hallelujah :  Praise  the  Lord,  praise  him,  O 
ye  servants  of  the  Lord,  &c.  to,  And  the  flint-stone  into 
fountains  of  waters'  [that  is,  from  the  beginning  of  Psalm 
cxiii  to  the  end  of  Psalm  cxiv] .  And  he  concludes,  '  Blessed 
be  thou,  0  Lord  God,  our  King  eternal,  redeeming  us,  and 
redeeming  our  fathers  out  of  Egypt,  and  bringing  us  to  this 
night ;  that  we  may  eat  unleavened  bread  and  bitter  herbs :' 
and  then  he  drinks  off  the  second  cup." 

Vn.  "  Then  washing  his  hands,  and  taking  two  loaves,  he 
breaks  one,  and  lays  the  broken  upon  the  whole  one,  and 
blesseth  it ;  '  Blessed  be  he  who  causeth  bread  to  grow  out 
of  the  earth  :'  and  putting  some  bread  and  bitter  herbs  toge- 
ther, he  dips  them  in  the  sauce  Charoseth, — and  blessing, 
'Blessed  be  thou,  0  Lord  God,  our  eternal  King,  he  who 
hath  sanctified  us  by  his  precepts,  and  hath  commanded  us 
to  eat,'  he  eats  the  unleavened  bread  and  bitter  herbs  toge- 
ther ;  but  if  he  eats  the  unleavened  bread  and  bitter  herbs 
by  themselves,  he  gives  thanks  severally  for  each.  And  after- 
ward, giving  thanks  after  the  same  manner  over  the  flesh  of 
the  Chagigah  of  the  fourteenth  day,  he  eats  also  of  it,  and  in 
like  manner  giving  thanks  over  the  lamb,  he  eats  of  it." 

VHL  "  From  thenceforward  he  lengthens  out  the  supper, 
eating  this  or  that  as  he  hath  a  mind,  and  last  of  all  he  eats 
of  the  flesh  of  the  passover,  at  least  as  much  as  an  olive ; 
but  after  this  he  tastes  not  at  all  of  any  food."     Thus  far 


Ch.  xxvi.  26.]      Exercitations  wpon  St.  Matthew.  349 

Maimonides  in  the  place  quoted,  as  also  the  Talmudists  in 
several  places  in  the  last  chapter  in  the  tract  Pesachin. 

And  now  was  the  time  when  Christ,  taking  bread,  insti- 
tuted the  eucharlst :  but  whether  was  it  after  the  eating  of 
those  farewell  morsels,  as  I  may  call  them,  of  the  lamb,  or 
instead  of  them?  It  seems  to  be  in  their  stead,  because  it 
is  said  by  our  evangelist  and  Mark,  'Ecr^toyrwi;  avr&v,  &c. 
As  they  were  eating.,  Jesus  took  bread.  Now,  without  doubt, 
they  speak  according  to  the  known  and  common  custom  of 
that  supper,  that  they  might  be  understood  by  their  own  peo- 
ple. But  all  Jews  know  well  enough,  that  after  the  eating  of 
those  morsels  of  the  lamb  it  cannot  be  said,  As  they  were 
eating;  for  the  eating  was  ended''  with  those  morsels.  It 
seems  therefore  more  likely  that  Christ,  when  they  were  now 
ready  to  take  those  morsels,  changed  the  custom,  and  gave 
about  morsels  of  bread  in  their  stead,  and  instituted  the  sa- 
crament. Some  are  of  opinion,  that  it  was  the  custom  to  taste 
the  unleavened  bread  last  of  all,  and  to  close  up  the  supper 
with  it ;  of  which  opinion,  I  confess,  I  also  sometimes  was. 
And  it  is  so  much  the  more  easy  to  fall  into  this  opinion,  be- 
cause there  is  such  a  thing  mentioned  in  some  of  the  rubrics 
about  the  passover  ;  and  with  good  reason,  because  they  took 
up  this  custom  after  the  destruction  of  the  Temple, 

Y^vKoyricras,  hXaae'  Blessed  and  brah  it."]  First  he  blessed, 
then  he  brake  it.  Thus  it  always  used  to  be  done,  except  in 
the  paschal  bread.  One  of  the  two  loaves  was  first  divided 
into  two  parts,  or,  perhaps,  into  more,  before  it  was  blessed, 
|!1Q  "int^  ph^'n  One  of  them  is  divided :  they  are  the  words 
of  Maimonides,  who  also  adds,  "But  why  doth  he  not  bless 
both  the  loaves  after  the  same  manner  as  in  other  feasts  ? 
Because  this  is  called  "^y]^  L^vh  the  bread  of  poverty.  Now 
poor  people  deal  in  morsels,  and  here  likewise  are  morsels," 

Let  not  him  that  is  to  break  the  bread,  break  it  before  Amen  be 
pronounced  from  the  mouths  of  the  answerers^. 

TouTo  eoTt  TO  awfjid  ixov  This  is  my  body.']  These  words,  being 
applied  to  the  Passover  now  newly  eaten,  will  be  more  clear : 
"  This  now  is  my  body,  in  that  sense,  in  which  the  paschal 

^  English  folio  edition,  vol.  ii.  p,  259,  1  Bab.  Berac.  fol.  47.  i. 


350  HehreiG  and  Talmudical  [Oh.  xxvi.  27. 

lamb  hath  been  my  body  hitherto/^  And  in  the  twenty- 
eighth  verse,  "  TJiis  is  my  blood  of  the  new  testament,  in  the 
same  sense,  as  the  blood  of  bulls  and  goats  hath  been  my 
blood  under  the  Old,"     Exod.  xxiv.,  Heb.  ix. 

Ver.  27  :  To  Tro-n^piov  The  cup^  Bread  was  to  be  here  at 
this  supper  by  divine  institution  :  but  how  came  the  wine  to 
be  here  ?  and  how  much  ?  and  of  what  sort  ? 

I.  "A  tradition"^.  It  is  necessary  that  a  man  should  cheer 
up  his  wife  and  his  children  for  the  feast.  But  how  doth  he 
cheer  them  up  ?  With  wine."  The  same  things  are  cited  "  in 
the  Babylonian  Talmud  »  :  "  The  Rabbins  deliver,"  say  they, 
"  that  a  man  is  obliged  to  cheer  up  his  wife  and  his  do- 
mestics in  the  feast ;  as  it  is  said,  '  And  thou  shalt  rejoice  in 
thy  feast/  (Deut.  xvi.  14).  But  how  are  they  cheered  up  2 
With  wine.  R.  Judah  saith,  '  Men  are  cheered  up  with 
something  agreeable  to  them ;  women,  with  that  which  is 
agreeable  to  them."'  That  which  is  agreeable  to  men  to 
rejoice  them  is  wine.  But  what  is  that  which  is  agreeable 
to  women  to  cheer  them  ?  Rabh  Joseph  saith,  '  Dyed  gar- 
ments in  Babylon,  and  linen  garments  in  the  land  of  Israel.' " 

TI.  Four  cups  of  wine  were  to  be  drunk  up  by  every  one  : 
niDID  11  V^y^^'n  Sin  "All  are  obliged  to  four  cups,  men, 
women,  and  children  :  R.  Judah  saith,  '  But  what  have 
children  to  do  with  wine  V  But  they  give  them  wheat  and 
nuts,'"  &c. 

The  Jerusalem  Talmudists  give  the  reason  of  the  number, 
in  the  place  before  quoted,  at  full.  Some,  according  to  the 
number  of  the  four  words  made  use  of  in  the  history  of  the 
redemption  of  Israel  out  of  Egypt,  ^rh^T]  ^rhpT)  ^r\m^rr\^ 
*^Pinph'^  And  I  will  bring  forth^  and  I  will  deliver^  and  I  will 
redeem,  and  I  loill  taJce :  some,  according  to  the  number  of 
the  repetition  of  the  word  D'iS  cup^  in  Gen.  xl.  11,  13,  which 
is  four  times  ;  some,  according  to  the  number  of  the  four 
monarchies ;  some,  according  to  the  number  of  the  four  cups 
of  vengeance  which  God  shall  give  to  the  nations  to  drink, 
Jer.  XXV.  75  ;  li.  7  ;  Psalm  xi.  6 ;  Ixxv.  8.  And  according  to 
the  number  of  the  four  cups  which  God  shall  give  Israel  to 


"^  Jerus.  Pesachin,  fol.  37.  2.  "  Leusden's  edit.,  vol.  ii.  p.  380. 

°  Pesach.  fol.  109.  i. 


Ch,  xxvi.  27.]     Exercitations  upon  St.  Matthew.  351 

drink,  Psalm  xxiii.  5  ;  xvi.  5  ;  cxvi.  13.  ^^U?N  mVI^''  D1!3 
r'^in  the  cup  of  two  salvations. 

III.  The   measure   of  these   cups   is   thus   determined  P : 

"'p^io^^n  p^  r\^v''i'>  \y^^  i"^?2«ti7  niDi:3  nvi"i«  "Rabbi 

Chaia  saith,  Four  cups  contain  an  Italian  quart  of  wine.' " 
And  more  exactly  in  the  same  place :  "  How  much  is  the 
measure  of  a  cup  ?  l>n!^i^  Dl")  hy^  '"•^JTliii^  ^i>  D''''^!!^^^ 
J^ll'i^  \r''T'I2?T  nUinOI  Tivo  fingers  square,  and  one  finger  and  a 
half  and  a  third  part  of  a  finger  deep'\^''  The  same  words  you 
have  in  the  Babylonian  Talmud  at  the  place  before  quoted, 
only  with  this  difference,  that  instead  of  i?l!ib^  UJ'^7tI?  tlie  third 
part  of  a  finger,  there  is  Vn!J«  ^OIH  the  fifth  part  of  a 
finger. 

IV.  D'lli^  p'^n  rib5!J7  nii^JD  It  is  commanded,  thai  he  should 
perform  this  ofiice  icith  red  wine.  So  the  Babylonian »",  ^"illJ 
ni^'^DI  DVIO  1^  i^rT'lZ?  "  It  is  necessary  that  it  shoidd  taste,  and 
look  like  wine."  The  Gloss,  D'^^5  t^TV^  that  it  should  he 
red. 

V.  t^JJ"^  TI  Ib^n^l?^  If  he  drinks  wine  pure,  and  not  mingled 
with  water,  he  hath  performed  his  duty  ;  but  commonly  they 
mingled  water  with  it :  hence,  when  there  is  mention  of  wine 
in  the  rubric  of  the  feasts,  they  always  use  the  word  i:\tD 
the^  mingle  him  a  cup.  Concerning  that  mingling,  both 
Talmudists  dispute  in  the  forecited  chapter  of  the  Passover : 
which  see.  "  The '  Eabbins  have  a  tradition.  Over  wine 
which  hath  not  water  mingled  with  it  they  do  not  say  that 
blessing,  '  Blessed  be  He  that  created  the  fruit  of  the  vine  ;' 
but,  '  Blessed  be  he  that  created  the  fruit  of  the  tree.'  "  The 
Gloss,  "7^^?^  ptn  Qi"''^  Their  toine  teas  mry  strong,  and  not  fit 
to  be  drunk  without  water,"  &c.  The  Gemarists  a  little 
after :  "  The  wise  agree  with  R.  Eleazar,  '  That  one  ought 
not  to  bless  over  the  cup  of  blessing  till  water  be  mingled 
with  it.' "  The  mingling  of  water  with  every  cup  was  re- 
quisite for  health,  and  the  avoiding  of  drunkenness.  We 
have  before  taken  notice  of  a  story  of  Rabban  Gamaliel,  who 
found  and  confessed  some  disorder  of  mind,  and  unfitness  for 
serious  buisness,  by  having  drunk  off  an  Italian  quart  of  wine. 

P  Jeinis.  Scbabb.  fol.  11.  i.  s  English  folio  edition,  vol.  ii.  p. 

1  Pesach.  260. 

"■  Hieros.  as  before.  t  ]jab.  Berac.  fol.  50.  2. 


352  Hehrew  and  Talmudical  [Ch.  xxvi.  27. 

These  things  being  thus  premised,  concerning  the  paschal 
wine^  we  now  return  to  observe  this  cup  of  our  Saviour. 

After  those  things  which  used  to  be  performed  in  the 
paschal  supper,  as  is  before  related,  these  are  moreover 
added  by  Maimonides  :  "  Then  he  washeth  his  hands,  "lllTOI 
t1t?:2n  n3l3,  and  Messet/i  the  blessing  of  the  meat''''  [that  is, 
gives  thanks  after  meat],  "  over  the  third  cup  of  wine,  and 
drinks  it  up."  That  cup  was  commonly  called  n^lin  D13 
the  ciqy  of  blessing  ,•  t^n3"^lT  i^D^i^  in  the  Talmudic  dialect. 
pt?jrT  nSIl  TOni  T\2?  DID  The  cup  of  blessing  is  when  the^  give 
thanks  after  supper,  saith  the  Gloss  on  Babyl.  Berac.^  Where 
also  in  the  text  many  things  are  mentioned  of  this  cup  : 
"  Ten  things  are  spoken  of  the  cup  of  blessing.  niTin 
nO'^tDti;'"!  Washing  and  cleansing :"  [that  is,  to  wash  the 
inside  and  outside^  namely,  that  nothing  should  remain  of 
the  wine  of  the  former  cups],  "^n  "  Let  pure  wine  "  be  poured 
into  the  cup,  and  water  mingled  with  it  there.  t^7D1  "  Let 
it  be  full :  '^M^'^^  the  croioning  f  that  is,  as  the  Gemara,  "  by 
the  disciples."  While  he  is  doing  this,  let  the  disciples 
stand  about  him  in  a  crown  or  ring.  Pjlt^'^y  The  veiling ; 
that  is,  "  as  Rabh  Papa,  he  veils  himself  and  sits  down ; 
as  R.  Issai,  he  spreads  a  handkerchief  on  his  head.  'ITISID 
I^T^  "^nU?!  He  takes  up  the  cup  in  both  hands^  but  puts  it 
into  his  right  hand  ;  he  lifts  it  from  the  table,  fixeth  his 
eyes  upon  it,  &c.  Some  say  he  imparts  it  (as  a  gift)  to  his 
family." 

Which  of  these  rites  our  Saviour  made  use  of,  we  do  not 
inquire ;  the  cup  certainly  was  the  same  with  the  "  cup  of 
blessing  :"  namely,  when,  according  to  the  custom,  after 
having  eaten  the  farewell  morsel  of  the  lamb,  there  was  now 
an  end  of  supper,  and  thanks  were  to  be  given  over  the  third 
cup  after  meat,  he  takes  that  cup,  and  after  having  returned 
thanks,  as  is  probable,  for  the  meat,  both  according  to  the 
custom,  and  his  office,  he  instituted  this  for  a  cup  of 
eucharist  or  thanksgiving ;  To  iioiripiov  r?}s  eiXoyCas  o  evXo- 
yovixiv.  The  cup  of  blessing  lohich  we  bless,  i  Cor.  x.  16. 
Hence  it  is  that  Luke  and  Paul  say  that  he  took  the  cup 
"  after  supper ;"  that  is,  that  cup  which  closed  up  the 
supper. 

"  Fol.  .^i.i. 


C'h.  xxvi.  27.]         Exeixitations  upon  St.  Matthew.  353 

It  must  not  be  passed  by,  that  when  he  instituted  the  eu- 
charistical  ^  cup,  he  said,  "  This  is  my  blood  of  the  new 
testaxnent,"  as  Matthew  and  Mark  :  nay,  as  Luke  and  Paul, 
"  This  cup  is  the  new  testament  in  my  blood."  Not  only 
the  seal  of  the  covenant,  but  the  sanction  of  the  new  cove- 
nant :  the  end  of  the  Mosaical  economy,  and  the  confirming 
of  a  new  one.  The  confirmation  of  the  old  covenant  was 
by  the  blood  of  bulls  and  goats,  Exod,  xxiv.,  Heb.  ix.,  be- 
cause blood  was  still  to  be  shed  :  the  confirmation  of  the 
new  was  by  a  cup  of  wine ;  because,  under  the  new  testa- 
ment, there  was  no  further  shedding  of  blood.  As  it  is 
here  said  of  the  cup,  "  This  cup  is  the  new  testament  in  my 
blood/'  so  it  might  be  said  of  the  cup  of  blood  (Exod.  xxiv.  8), 
"  That  cup  was  the  old  testament  in  the  blood  of  Christ." 
There,  all  the  articles  of  that  covenant  being  read  over, 
Moses  sprinkled  all  the  people  with  blood,  and  said,  "  This  is 
the  blood  of  the  covenant  which  God  hath  made  with  you :" 
and  thus  that  old  covenant  or  testimony  was  confirmed.  In 
like  manner,  Christ  having  published  all  the  articles  of  the 
new  covenant,  he  takes  the  cup  of  vt'ine,  and  gives  them  to 
drink,  and  saith,  "  This  is  the  new  testament  in  my  blood  :" 
and  thus  the  new  covenant  is  established. 

There  was,  besides,  a  fourth  cup,  of  which  our  author 
speaks  also  ;  "  Then  he  mingled  a  fourth  cup,  and  over  it 
he  finished  the  Hallel ;  and  adds,  moreover,  the  blessing  of 
the  hymn,  'l^IDn  PD"^!1  which  is,  '  Let  all  thy  works  praise 
thee,  0  Lord,'  &c. ;  and  saith,  '  Blessed  is  He  that  created 
the  fruit  of  the  vine  ;'  and  afterward  he  tastes  of  nothing 
more  that  night,"  &c.  '  Finisheth  the  Hallel  ,•'  that  is,  he 
begins  there  where  he  left  off  before,  to  wit,  at  the  beginning 
of  Psalm  cxv.,  and  goes  on  to  the  end  of  Psalm  cxviii. 

Whether  Christ  made  use  of  this  cup  also,  we  do  not 
dispute  ;  it  is  certain  he  used  the  hymn,  as  the  evangelist 
tells  us,  vyivriaavTis,  when  they  had  sung  a  hymn,  at  the 
thirtieth  verse.  We  meet  with  the  very  same  word  pi^OTT 
in  Midras  Tillimy. 

And  now  looking  back  on  this  paschal  supper,  let  me 
ask  those  who  suppose   the  supper  in  John  xiii.  to  be  the 

*  Leusdeii's  edition,  vol.  ii.  \>.  381.  y  Fol.  4.  2.  &  42.  i. 

LIGHTFOOT,   VOL.  II.  A  a 


354  Hebrew  and  Tahmidical  [Oh.  xxvi.  27. 

same  with  this,  What  part  of  this  time  they  do  allot  to  the 
washing  ^  of  the  disciples'  feet  ?  what  part  to  Judas's  going 
out  ?  and  what  part  to  his  discoursing  with  the  priests,  and 
getting  ready  his  accomplices  for  their  wicked  exploit  ? 

I.  It  seems  strange,  indeed,  that  Christ  should  put  off  the 
washing  of  the  disciples'  feet  to  the  paschal  supper,  when, 
I.  That  kind  of  action  was  not  only  unusual  and  unheard  of 
at  that  supper,  but  in  nowise  necessary  or  fitting  :  for,  2. 
How  much  more  conveniently  might  that  have  been  per- 
formed at  a  common  supper  before  the  Passover,  as  we 
suppose,  when  he  was  not  straitened  by  the  time,  than  at 
the  paschal  supper,  when  there  were  many  things  to  be  done 
which  required  despatch  ! 

II.  The  office  of  the  paschal  supper  did  not  admit  of  such 
interruption,  nor  was  it  lawful  for  others  so  to  decline  from 
the  fixed  rule  as  to  introduce  such  a  foreign  matter :  and  why 
should  Christ  so  swerve  from  it,  when  in  other  things  he  con- 
formed himself  to  the  custom  of  the  nation,  and  when  he  had 
before  a  much  more  fit  occasion  for  this  action  than  when  he 
was  thus  pressed  and  straitened  by  the  time  ? 

HI,  Judas  sat  at  supper  with  the  rest,  and  was  there  when 
he  did  eat.  Matt.  xxvi.  20,  2 1  ;  Mark  xiv.  1 8  :  and,  alas  !  how 
unusual  was  it  for  any  to  depart,  in  that  manner,  from  that 
supper  before  it  was  done !  It  is  enough  doubted  by  the 
Jewish  canons  whether  it  were  lawful ;  and  how  far  any  one, 
who  had  joined  himself  to  this  or  that  cfiparpCa,  family,  might 
leave  it  to  go  to  another,  and  take  one  part  of  the  supper 
here,  and  another  part  there :  but  for  a  person  to  leave  the 
supper  and  go  about  another  business,  is  a  thing  they  never 
in  the  least  dreamed  of;  they  would  not,  they  could  not, 
suppose  it.  You  see  how  light  a  matter  Judas's  going  away 
to  buy  necessaries,  as  the  disciples  interpreted  it,  seemed  to 
them,  because  he  went  away  from  a  common  supper :  but  if 
they  had  seen  him  thus  dismissed,  and  sent  away  from  the 
paschal  supper,  it  would  have  seemed  a  monstrous  and  won- 
derful thing.  What !  to  leave  the  paschal  supper,  now  begun, 
to  go  to  market !  To  go  from  a  common  supper  at  Bethany, 
to  buy  necessaries  for  the  Passover,  against  the  time  of  the 
Passover,  this  was  nothing  strange  or  unusual :  but  to  go 
^  English  folio  edition,  vol.  ii.  p.  261. 


Cli.  xxvi.  34.]       Exercitatiom  upon  St.  Matthew.  355 

from  the  paschal  supper,  before  it  was  done,  to  a  market  or 
fair,  was  more  unusual  and  strange  than  that  it  should  be  so 
lightly  passsed  over  by  the  disciples. 

We,  therefoi'e,  do  not  at  all  doubt  that  Judas  was  present 
both  at  the  Passover  and  the  eucharist ;  which  Luke  affirms 
in  direct  words,  chap.  xxii.  20,  21  :  nor  do  we  doubt  much  of 
his  being  present  at  the  hymn,  and  that  he  went  not  away 
before  all  was  done :  but  when  they  all  rose  up  from  the 
table,  and  prepared  for  their  journey  to  mount  Olivet  (in 
order  to  he  at  Bethany,  as  the  disciples  supposed),  the 
villanous  traitor  stole  away,  and  went  to  the  company  \_co- 
liortes],  that  he  had  appointed  the  priests  two  days  before 
to  make  ready  for  him  at  such  a  time  and  place.  Methinks 
I  hear  the  words  and  consultations  of  this  bloody  wretch  : 
"  To-morrow  (saith  he)  will  be  the  Passover,  and  I  know  my 
Master  will  come  to  it :  1  know  he  will  not  lie  at  Jerusalem, 
but  will  go  back  to  Bethany,  however  late  at  night,  where  he 
is  used  to  lie.  Make  ready,  therefore,  for  me  armed  men, 
and  let  them  come  to  a  place  appointed  immediately  after 
the  paschal  supper ;  and  I  will  steal  out  privately  to  them 
while  my  Master  makes  himself  ready  for  his  journey  ;  and  I 
will  conduct  them  to  seize  upon  him  in  the  gardens  without 
the  city,  where,  by  reason  of  the  solitariness  of  the  place  and 
the  silence  of  the  night,  we  shall  be  secure  enough  from  the 
multitude.  Do^  ye  make  haste  to  despatch  your  passovers, 
that  you  may  meet  together  at  the  council  after  supper,  to 
examine  and  judge  him,  when  we  shall  bring  him  to  you ; 
while  the  silence  of  the  night  favours  you  also,  and  protects 
you  from  the  multitude.^^  Thus,  all  things  are  provided 
against  the  place  and  time  appointed ;  and  the  thief,  stealing 
away  from  the  company  of  the  disciples  as  they  were  going 
out  towards  the  mount  of  Olives  and  hastening  to  his  armed 
confederates  without  delay,  brings  them  prepared  along  with 
him,  and  sets  upon  his  Master  now  in  the  garden. 

Ver.  34  :  Ylpiv  oKiKTopa  ^(ovrjaai,  rpls  aTTapvrjcn)  fxe'  Before 
the  cock  croio.,  thou  shalt  deny  me  thrice.']  The  same  also  he 
had  said,  John  xiii.  38,  "  The  cock  shall  not  crow  till  thou 
hast  denied  me  thrice."  Therefore  some  say,  that  that  was 
the  same  supper  with  this  of  the  Passover.     Very  right,  in- 

*  Leusden\^  edit.,  vol.  ii.  p.  382. 

A  a  2 


356  Hebrew  and  Talmudical  [Ch.  xxvi.  34. 

deed,  if  aX^Krop  ov  (f)(av^(T€L  ought  to  be  rendered,  the  cock 
shall  not  croio  once,  or  the  cock  shall  not  crow  at  all.  But  it  is 
not  so ;  but  it  amounts  to  this  sense,  "  Within  the  time  of 
coekerowing "  thou  shalt  deny  me  thrice ;  for  Peter  had  de- 
nied him  but  once  before  the  first  crowing  of  the  cock,  and 
thrice  before  the  second,  Mark  xiv.  68^  72.  From  hence, 
therefore,  we  may  easily  observe  in  what  sense  those  w^ords 
are  to  be  understood,  which  were  spoken  to  Peter  two  days 
before  the  Passover,  John  xiii.  38,  "  The  cock  shall  not  crow," 
&c :  not  that  the  cock  should  not  crow  at  all  between  that'' 
time  and  Peter^s  denying;  but  as  if  our  Saviour  had  said, 
"  Are  you  so  secure  of  yourself,  0  Peter  I  Verily,  I  say  unto 
you,  the  time  shall  be,  and  that  shortly,  when  you  shall  deny 
me  thrice  within  the  time  of  coekerowing."  'Ey  dAe/cropo- 
(f)(aviq.,  at  coekerowing^  Mark  xiii.  o^^.  At  the  Paschal  supper 
it  is  said,  "  This  night,  before  the  cock  crow,"  &c.  Matt. 
xxvi.  34 ;  Mark  xiv.  30  ;  Luke  xxii.  34.  But  there  is  nothing 
of  this  said  in  that  supper,  John  xiii. 

Concerning  the  coekerowing,  thus  the  masters :  "  R. 
Shilla*^  saith,  Whosoever  begins  his  journey  before  cock- 
crowing,  his  blood  be  upon  his  head.  R.  Josia  saith,  If 
before  the  second  crowing :  but  some  say.  Before  the  third. 
But  of  what  kind  of  cock  is  this  spoken  ?"  ''ilD'^2  71^2ini 
Of  a  middling  cock  ;  that  is^  as  the  Gloss  explains  it,  "  a  cock 
that  doth  not  crow  too  soon  nor  too  late."  The  Misna  on 
which  this  Gloss  is  hath  these  words ;  "  Every  day  they 
remove  the  ashes  from  the  altar  about  coekerowing ;  but  on 
the  day  of  atonement  at  midnight,"  &c. 

You  may  wonder  that  a  dunghill  cock  should  be  found  at 
Jerusaleni,  when  it  is  forbid  by  the  canons  that  any  cocks 
should  be  kept  there  :  ^DD^  oSlI^ll^n  \^^"i:iD"in  \hl>12  \^^ 
D''Il?1"Tp  "  They^  do  not  keep  cocks  at  Jerusalem,  upon  account  of 
the  holy  things ;  nor  do  the  priests  keep  them  throughout  all 
the  land  of  Israel."  The  Gloss  gives  the  reason ;  "  Even 
Israelites  are  forbid  to  keep  cocks  at  Jerusalem,  because  of 
the  holy  things  :  for  Israelites  have  eaten  there  peace  offer- 
ings and  thank  offerings :  but  now  it  is  the  custom  of  dung- 
hill cocks  to  turn  over  dunghills,  where  perhaps  they  might 

^  English  folio  edition,  vol.  ii.  p.  262.  •=  Bab.  Joma,  fol.  21.  1. 

^  Bava  Kama,  cap.  7.  hal.  ult. 


Ch.  xxvi.  ;^6,  &c.]    Exercitatmis  upon  St.  Matthew.  357 

find  creeping  things  that  might  polhite  those  holy  things 
that  are  to  be  eaten."  By  what  means,  and  under  what 
pretence,  the  canon  was  dispensed  with,  we  do  not  dispute. 
It  is  certain  tliere  were  cocks  at  Jerusalem,  as  well  as  at 
other  places.  And  memorable  is  the  story  of  a  cock  which 
was  stoned  by  the  sentence  of  the  council  for  having  killed 
a  little  child  e. 

Ver.  2,6  :  re6(ri]ixavr]'  Gethsemane.]  The  place  of  the  olive- 
presses,  at  the  foot  of  mount  Olivet.  In  John  ^,  it  is  "  a 
garden  beyond  Oedron."  "  TheyS  do  not  make  gardens  or 
paradises  in  Jerusalem,  because  of  the  stink,  i^ni''D  D1tZ}?2- 
The  (jJloss,  "  Because  of  the  stink  that  riseth  from  the  weeds 
which  are  thrown  out :  besides,  it  is  the  custom  to  dung 
gardens ;  and  thence  comes  a  stink.^^  Upon  this  account 
there  were  no  gardens  in  the  city,  (some  few  gardens  of  roses 
excepted,  which  had  been  so  from  the  days  of  the  prophets^,) 
but  all  were  without  the  walls,  especially  at  the  foot  of  Olivet. 

Ver.  49  :  KaT^cfyiKrjcrev  avrov  Kissed  him.']  It  was  not 
unusual  for  a  master  to  Mss  his  disciple;  but  for  a  disciple  to 
fcs^his  master  was  more  rare.  Whether  therefore  Judas 
did  this  under  pretence  of  respect,  or  out  of  open  contempt 
and  derision,  let  it  be  inquired. 

Ver.  6o:  lloWoiyv  ^cvbofxapTvpoiv  irpoacKdovTbiV  Many  false 
witnesses  came.]  Inquire  whether  these  are  to  be  called 
D'^ZDDTP  O'^IV  of  which  the  Talmudists  speak  at  large ;  espe- 
cially in  the  treatise  MaccothK  n^72'!2^'\  are  commonly  ren- 
dered false  witnesses ;  and  deservedly  :  and  yet  Maimonides 
reckons  up  these  as  necessary  in  that  city  where  the  council 
of  twenty-three  is  placed  :  "  Why  (saith  he)  is  such  a  council 
not  set  up  but  in  a  city  where  there  are  a  hundred  and 
twenty  men  ?  Namely,  that  there  may  be  three-and-twenty 
for  the  council,  and  three  ranks  consisting  of  sixty-nine  men, 
and  ten  men  to  attend  upon  the  affairs  of  the  synagogue  : 
two  scribes,  two  bishops  [episcopi],  two  to  be  judged,  two 
witnesses."  pDT^It  ^7272^'^  ^:tl?"l  \'D72i^':  ^2U;  &c.  The  reason 
of  the  thing  is  a  little  obscure :  the  characters  of  the  men 
you  may  take  in  these  examples  :   "  The  witnesses  say,  Wo 

c  Jerus.  Erubhin,  fol.  26.  1.  *»  Avoth  R.  Nathan,  fol.  9.  i. 

^  Chap,  xviii.  i.  '  Cap.  i. 

?  Bava  Kama,  in  the  place  above. 


358  Hebreio  and  Talmudical  [Ch.  xxvi.  6^. 

testify  that  N.  killed  N.  They  say  to  them,  How  do  you 
depose  this,  when  the  killer,  or  he  that  was  killed,  was  with  us 
in  such  a  place  on  that  day  ?  These  as  yet  are  not  ]'^?:i'21t. 
But  k  if  they  should  say,  How  can  you  testify  this  when  you 
were  with  us  on  that  day  '  V  &c.  On  which  Misna,  thus  Mai- 
nionides  ;  "  The  witnesses  depose  that  Reuben  killed  Simeon : 
and  afterward  Kohath  and  Hushim  come,  I^D'^tHI  and  dis- 
prove their  testimony  :  there  come  afterward  other  witnesses, 
and  depose  the  same  with  the  former ;  namely,  that  Reuben 
killed  Simeon  ;  and  Kohath  and  Hushim  disprove  their  tes- 
timony also  :  if  a  second,  third,  and  fourth,  nay,  if  a  thou- 
sand pair  m  come  and  depose  the  same  thing,  while  those  two 
so  disprove  them,  they  nuist  all  die  by  the  testimony  of  these 
two,''  &c. 

There  was  the  like  testimony  in  other  things :  thus  in  the 
first  Jialacah  of  the  chapter  quoted;  □"'tri^i  D'^IJ^H  ll'^'D 
]"'D?D^t  "  Hoio  are  witnesses  made  U^iy!y\^  ?  We  testify  con- 
cerning N.,  that  he  is  the  son  of  a  divorced  woman,  &c.  They 
do  not  say,  Let  this  witness  [if  he  prove  false]  be  made  the 
son  of  a  divorced  woman  instead  of  the  other,  but  he  is 
beaten  with  forty  stripes."  The  words  are  obscure  enough, 
but  their  meaning  is  this :  Since  a  false  witness  was  by  the 
law  to  suffer  the  same  things  which,  by  his  perjury,  he  had 
designed  to  bring  upon  another,  it  is  here  inquired,  in  what 
cases  a  witness  is  so  far  to  be  accounted  false  as  to  undergo 
such  a  retaliation  ?  And  it  is  answered.  Not  in  all :  and  this 
reason  is  alleged.  If  any  one,  by  false  witness,  should  en- 
deavour to  deprive  another  of  his  legitimacy,  and,  by  conse- 
quence of  the  privileges  of  being  legitimate,  by  saying  that 
he  is  the  son  of  a  divorced  woman,  though  he  were  indeed 
D^*)t  "7V  a  false  toitness,  yet  he  must  not  be  punished  in  the 
like  kind,  to  be  made  as  the  son  of  a  divorced  woman ;  but 
he  must  be  whipped.  But  in  capital  cases  the  custom  was, 
that  whosoever  endeavoured  to  procure  death  to  another  per- 
son by  false  witness,  must  himself  be  put  to  death. 

Ver.  65.  Tore  6  apxtepevs  bupprj^e  to,  i/xana  avrov'  Then  the 
high  priest  rent  his  clothes.']  "When"  witnesses  speak  out 
the  blasphemy  which  they  heard,  then  all,  hearing  the  blas- 

>*  Leusden's  edit.,  vol.  ii.  p.  383.  "^  English/olio  edit.,  vol.ii.  p.  263 . 

1  Maccoth,  cap.  i.  fol.  6.  »  Maimon.  in  Avod.  Zarah,  cap.  2. 


Ch.  xxvii.  I .]      Exercitations  upon  St.  Matthew.  359 

phemy,  are  bound  to  rend  their  clothes."  See  more  there. 
"  Theyo  that  judge  a  blasphemer,  first  ask  the  witnesses,  and 
bid  him  speak  out  plainly  what  he  hath  heard ;  and  when  he 
speaks  it,  the  judges  standing  on  their  feet  rend  their  gar- 
ments, and  do  not  sew  them  up  again,"  &c.  See  there  the 
Babylonian  Gemara  discoursing  at  large  why  they  stand  upon 
their  feet,  why  they  rend  their  garments,  and  why  they  may 
not  be  sewed  up  again. 

CHAP.  XXVII. 

Ver.  I :  ripojtas  hi  yei^o/xeVrjy,  &c.  When  the  morning  teas 
cone,  Sfc]  Let  us  trace  a  little  the  proceedings  of  this 
council: — 

I.  They  spend  the  night  in  judging  on  a  capital  cause,  which 
is  expressly  forbid  by  their  own  canon :  V^yi  ]11^03  ''3'^'^ 
QVii  'j^"1?21^'l  DV3,  Th:y  handle  capital  causes  in  the  day  time, 
and  finish  them  hy  dayV.  Money  matters  indeed  that  were 
begun  by  day  might  be  ended  in  the  night,  which  is  asserted 
in  that  place ;  but  capital  causes  were  only  to  be  handled  by 
day :  but  here,  in  sitting  upon  the  life  and  death  of  our 
Saviour,  there  is  need  of  night  and  darkness.  This  judgment 
is  begun  in  the  night,  and  carried  on  all  the  night  through  in 
a  manner. 

II.  This  night  was  the  evening  of  a  feast  day,  namely,  of 
the  first  day  of  the  paschal  week,  at  what  time  they  were  also 
forbid  to  sit  in  judgment :  "  They^  do  not  judge  on  a  feast 
day."  How  the  lawyers  are  divided  on  this  point,  I  will  not 
trouble  you  now  with  recounting.  This  very  canon  is  suffi- 
cient ground  for  scruple,  which  we  leave  to  them  to  clear, 
who,  through  rancour  and  hatred  towards  Christ,  seem  to 
slight  and  trample  under  feet  their  own  canons. 

III.  ripcDta?  yevojxivqs'  When  it  ivas  morning.]  This  was  the 
time  of  saying  their  phylacteries,  namely,  from  the  first  day- 
light to  the  third  hour''.  But  where  was  these  men's  religion 
to-day  ?  Did  you  say  your  phylacteries  this  morning,  my  good 
fathers  of  the  council,  before  you  came  to  sit  on  the  bench  ? 
Another  business  that  you  had  in  hand  (effectually  to  destroy 

°  Sanhedr.  cap.  7.  hal.  10.  n  Moed  Katon,  cap.  5.  hal.  2. 

P  Sanhedr.  cap.  4.  hal.  i.  ''  Berac,  cap.  i.  hal.  2. 


360  Heh'ew  and  Talmudical  [Ch.  xxvii.  i. 

Jesus),  either  robbed  you  of  your  prayers,  or  robbed  your 
prayers  of  charity. 

IV.  Now  appears  nDDH  h\D  JltZ^b^"!  "lO\  the  first  feast  day  of 
the  Passover,  when  they  used  to  present  themselves  in  the 
Temple  and  oifer  their  gifts^  Exod.  xxiii.  15.  But  when  and 
how  was  this  performed  by  them  to-day  ?  They  take  heed  of 
going  into  the  judgment  (or  Praetor''s)  hall,  lest  they  should 
be  defiled,  but  that  they  might  eat  the  Chagigah^,  or  Passover^ : 
but  you  will  scarce  find  what  time  they  allowed  to-day  for  that 
purpose ;  nor  indeed  was  it  lawful  for  them  to  eat  any  thing 
on  that  day ;  it  being  provided  by  a  canon,  '^  That  when  the 
council  shall  have  adjudged  any  one  to  die,  let  them  not  taste 
any  thing  that  day"." 

Evix^ovKlov  eAa/3oi'  uxttc  OavarGxrai  avroV  TooTi  counsel  to  put 
him  to  death.']  Let  that  be  considered;  r^f  m;]1D^2  ''3''"T 
117"' /1  riD'l^T  UV2.  "  Gases  ^  of  money  are  hear dv  in  the  day- 
time, and  may  he  determined  in  the  night.  Capital  causes  are 
tried  in  the  day,  and  finished  in  the  day.  Judgment  in  cases 
of  money  is  passed  the  same  day,  whether  it  be  for  fining  or 
acquitting.  Judgment  in  capital  causes  is  passed  the  same 
day,  if  it  be  for  acquitting  :  but  if  it  be  for  condemning,  it  is 
passed  the  day  after."  The  reason  of  this  difference  is  given 
by  the  Gemarists ;  whom  see.  The  reason  of  the  latter  is  thus 
expressed :  in  ilh^  ynnOtD  )^'^1'r\  'nL\^  Blessed  is  the 
judge  icho  leveneth  his  judgment :  that  is,  as  the  Gloss,  "  who 
delays  his  judgment,  and  lets  it  rest  all  night,  that  he  may 
sift  out  the  truth." 

The  difference  between  pDT  and  p'^rOI^  is  greater  than  the 
reader  may  perhaps  think  at  first  sight.  By  the  word  V^yi 
they  signify  the  whole  process  of  the  trial,  the  examining  of 
the  plaintiff  and  defendant,  and  of  the  witnesses,  the  taking 
the  votes  of  the  council,  and  the  entering  of  them  by  the 
scribes :  p'^?25'1^  signifies  only  the  passing  of  judgment,  or 
giving  a  definitive  sentence.  You  may  better  perceive  the 
difference  from  the  Glossary  on  Babyl.  Sanhedrim^ :  in  the  text 


s  English  folio  edition,  vol.  ii.  p.  ^  Sanhedr.  in  the  place  quoted, 

264.  cap.  4. 

*  See  John  xviii.  28.  and  Chagig.  y  Leusden's    edition,    vol.  ii.    p. 

cap.!.  384. 

«  Bab.  Sanhedr.  fol.  63.  i.  z  Fol.  35.  i. 


Ch.xxvii.5-]        Exercitations  up07i  St.  Matthew.  361 

this  is  decreed,  1115  Q'l"'  n"^:^!  ^^^^  nn©  ni^l  b^^  ^''H  j'-t^ 
Let  them  not  judge  on  the  eve  of  the  sabbath^  nor  on  the  eve  of  a 
feast  day ;  which  is  also  repeated  in  other  places  ;< .  The  rea- 
son of  the  prohibition  is  this,  namely,  that  the  trials  which 
were  begun  on  the  eve  of  the  sabbath,  or  a  feast  day,  should 
not  be  finished  on  the  sabbath  or  feast  day.  "  Which  indeed 
(saith  the  Gloss),  is  observed  in  pecuniary  trials,  and  care  is 
taken  that  there  be  no  writing"  (for  it  is  forbid  to  write  so 
much  as  a  letter  on  the  sabbath):  "but  in  capital  causes  it 
takes  not  place  upon  that  account ;  for  the  votes  of  those  that 
acquitted  or  condemned  were  written  the  day  before." 

You  see  in  the  history  of  the  gospel,  i .  The  trial  concerning 
our  Saviour's  life,  was  not  despatched  at  one  and  the  same 
sitting.     2.  And  that  too  on  a  feast-day. 

Ver.  5  :  'A77r/y^aro*  Hanged  himself]  Sfranc/ulatus  est,  was 
strangled:  namely,  by  the  devil,  who  had  now  been  in  him 
three  days  together.  The  words  of  Peter,  Acts  i.  i8,  do  not 
suffer  me  to  understand  this  of  hanging  himself.  Uprjvris 
yerojueyo?  iXaKr^ae  /xetros"  Falling  headlong  he  hurst  asunder  in 
the  midst.  Interpreters  take  a  great  deal  of  pains  to  make 
these  words  agree  with  his  hanging  himself;  but  indeed  all 
will  not  do.  I  know  the  word  a-rnqy^aTo  is  commonly  applied 
to  a  man's  hanging  himself,  but  not  to  exclude  some  other 
way  of  strangling.  And  I  cannot  but  take  the  story  (with 
good  leave  of  antiquity)  in  this  sense :  After  Judas  had  thrown 
down  the  money,  the  price  of  his  treason,  in  the  Temple,  and 
was  now  returning  again  to  his  mates,  the  devil,  who  dwelt 
in  him,  caught  him  up  on  high,  strangled  him,  and  threw  him 
down  headlong ;  so  that  dashing  upon  the  ground,  he  burst 
in  the  midst,  and  his  guts  issued  out,  and  the  devil  went  out 
in  so  horrid  an  exit.  This  certainly  agrees  very  well  with  the 
words  of  Peter  now  mentioned,  and  also  with  those  that  fol- 
low, ''  This  was  known  to  all  that  dwelt  at  Jerusalem."  It 
agrees  also  very  well  with  the  deserts  of  the  wicked  wretch, 
and  with  the  title  of  Iscariot.  The  wickedness  he  had  com- 
mitted was  above  all  example,  and  the  punishment  he  suf- 
fered was  beyond  all  precedent.  There  had  been  many  in- 
stances of  persons  who  had  hanged  themselves ;  this  would  not 

a  Hierob.  Clietub.  fol.  24.  4.  and  Moed  Katon,  fol.  63. 1. 


362  Hebrew  and  Talmudical  [Ch.  xxvii.  9. 

so  much  have  stirred  up  the  people  of  Jerusalem  to  take  notice 
of  it,  as  such  a  strangling  and  throwing  down  headlong,  which 
we  suppose  horrible  above  measure,  and  singular  beyond  ex- 
ample. See  what  we  have  said  at  the  tenth  chapter  con- 
cerning the  word  Iscariot. 

Ver.  9  :  To  p-qOlp  bta  'Up€[xiov  tov  Trpo^rjrof  That  which 
was  spoken  hy  Jeremy  the  prophet.~\  How  much  this  place 
hath  troubled  interpreters,  let  the  famous  Beza,  instead  of 
many  others,  declare  :  "  This  knot  hath  hampered  all  the  most 
ancient  interpreters,  in  that  the  testimony  here  is  taken  out  of 
Zechariah,  and  not  from  Jeremiah ;  so  that  it  seems  plainly 
to  have  been  aixaprrjiia  p,vriiiovLKov,  a  failing  of  memory,  as 
Augustine  supposes  in  his  third  book,  '  De  consensu  evange- 
listarum,'  chapter  the  seventh ;  as  also  Eusebius  in  the 
twentieth  book''  'ATroSet^eo)?,  of  demonstration.  But  if  any  one 
had  rather  impute  this  error  to  the  transcribers,  or  (as  I 
rather  suppose)  to  the  unskilfulness  of  some  person,  who 
put  in  the  name  of  Jeremiah^  when  the  evangelist  had  writ 
only,  as  he  often  doth  in  other  places,  hia  tov  -npotp-qTov,  hy 
the  prophet,  yet  we  must  confess  that  this  error  hath  long 
since  crept  into  the  Holy  Scriptures,  as  Jerome  expressly 
affirms,"  &c. 

But  (with  the  leave  of  so  great  men)  I  do  not  only  deny 
that  so  much  as  one  letter  is  spurious,  or  crept  in  without 
the  knowledge  of  the  evangelist,  but  I  do  confidently  assert 
that  Matthew  wrote  Jeremy,  as  we  read  it,  and  that  it  was 
very  readily  understood  and  received  by  his  countrymen.  We 
will  transcribe  the  following  monument  of  antiquity  out  of  the 
Talmudists^,  and  then  let  the  reader  judge:  "A  tradition  of 
the  Rabbins.  This  is  the  order  of  the  prophets.  The  Book 
of  Joshua,  Judges,  Samuel,  Kings,  Jeremiah,  Ezekiel,  Isaiah, 
and  the  twelve."  And  a  little  after:  "  But  since  Isaiah  was 
before  both  Jeremiah  and  Ezekiel,  he  ought  to  have  been  set 
before  them :  ^^Dni"^n  H^D^D  'O^'lh'Cr^  JVD  but  since  the  Book 
of  Kings  ends  with  destruction,  t^DillH  H'^T'IID  PT'^D'^^I  and 
all  Jeremiah  is  about  destruction,  and  since  Ezekiel  begins  with 
destruction  and  ends  with  comfort ;  and  all  Isaiah  is  about 

comfort,  fc^nnnA   t^nrjnD")   fc^Dn^inS  «iinin  p'lSt^D 

''  English  folio  edition,  vol.  ii.  p.  26,-,.         '^  Bab.  Bava  Bathra,  fol.  14.  2. 


Ch.  xxvii.  i6,  &c.]   Exercitations  upon  St.  Matthew.  363 

the^  joined  destruction  with  destruction,  and  comfort  with  com- 
fort:" that  is,  they  placed  these  books  together  which  treat 
of  destruction,  and^  those  together  which  treat  of  comfort. 

You  have  this  tradition  quoted  by  David  Kimchi  in  his 
preface  to  Jeremiah.  Whence  it  is  very  plain  that  Jeremiah 
of  old  had  the  first  place  among  the  prophets ;  and  hereby 
he  comes  to  be  mentioned  above  all  the  rest,  Matt.  xvi.  14, 
because  he  stood  first  in  the  volume  of  the  prophets,  there- 
fore he  is  first  named.  When,  therefore,  Matthew  produceth 
a  text  of  Zechariah  under  the  name  of  Jeremy,  he  only 
cites  the  words  of  the  volume  of  the  prophets  under  his 
name  who  stood  first  in  the  volume  of  the  prophets.  Of 
which  sort  is  that  also  of  our  Saviour,  Luke  xxiv.  44 ;  "  All 
things  must  be  fulfilled,  which  are  written  of  me  in  the  Law, 
and  the  Prophets,  and  the  Psalms."  "  Li  the  Psalms;"  that 
is,  in  the  Book  of  Hagiographa,  in  which  the  Psalms  were 
placed  first. 

Ver.  16:  Bapa(3(3av  Barahhas.l  '^1'ik  "^D,  Bar  Abba,  a 
very  usual  name  in  the  Talmudists :  "  R.  Samuel  Barabba, 
and  R.  Nathan  Barabba e."  Abba  Bar  Abba^,  t^n«  "^l  i^nt^ 
Li  the  Jerusalem  dialect  it  is  very  often  uttered  i<51  "H  Bar 
Ba  :  "  Simeon  Bar  BaS."  "  R.  Chaijah  Bar  Ba^."  This 
brings  to  my  mind  what  Josephusi  relates  to  have  been  done 
in  the  besieging  of  the  city,  Skottoi  k-nl  tG>v  iivpydiv  KaOe^o- 
jji^i'OL  TTpoeixijvvov,  oTTOTav  cr)(a(T6eiri  to  opyai^ov,  kcu  1)  irirpa  (f>e- 
poiTO,  Ti)  TTUTpiw  yXcacrcrr]  (3o(OVT€S,  6  vibs  [lbs  Huds.]  ep^eraf 
When  huge  stones  were  thrown  against  the  city  by  the  Roman 
slings,  some  ]jerso7is  sitti7ig  in  the  towers  gave  the  citizens  team- 
ing by  a  sign  to  take  heed,  crying  out  in  the  vulgar  dialect,  '  The 
Son  Cometh,'  that  is,  i^n  "^^.  The  Son  of  man  indeed  then 
came  in  the  glory  of  his  justice  and  his  vengeance,  as  he 
had  often  foretold,  to  destroy  that  most  wicked  and  profligate 
nation. 

Ver.  19:  MrjSev  o-ot  koll  t(5  biKalw  e/cetW"  Have  thou  nothing 
to  do  with  that  just  man.]  iim  D^ni  pO'^  "fS  ^irT'b  iih 
;  jT1!i  "  When  ^  king  Sapores  went  about  to  afflict  Rabbah, 

«I  LewA'rfen's  erfi/iore,  vol.  ii.  p.  385.  .    *>  Chagigah,  fol.  76.  6,  &c. 

e  Hieros.  Moed  Katon,  fol.  82.  i.  *  De  Bell.  lib.  v.  cap.  18.  [Hud- 

f  Bab.  Berac.  fol.  i8.  2.  son,  p.  1232.  1.  35.]  [v.  6. 3.] 

s  Taanith,  fol.  66.  i.  ^  Bab.  Taanith,  fol.  25.  2. 


364  Hebrew  and  Tahnudkal     [Oh.  xxvii.  26,  &c. 

his  mother  sent  to  him,  saying,  □"^111  'pOV  '^  '^^'n^h  'i^ 
*^^Tin^  '^inS,  Have  thou  nothing  to  do  with  that  Jeio,"  &c. 

\  er.  26  :  Tov  h\  'Ir/o-our  (ppayeXXcoaas  TrapibcoK^v  tva  arav- 
pooOfi  ■  When  he  had  scourged  Jesus,  lie  delivered  him  to  he  cru- 
cified.'] Such  was  the  custom  of  the  Romans  towards  those 
that  were  to  be  crucified  :  Ov<i '  jxcictti^i  irpoaiKLcrdiJ.evo't  ave- 
uravpoio-ep'  Whom  after  he  had  beaten  with  whips,  he  crucified. 
And  a  httle  after,  Maa-TLySxrai  Ttpb  tov  prjixaTos,  kol  TTavp^ 
Tipocr-qX.^aai.'  To  he  whipped  before  the  judgment  seat,  and  to  be 
nailed  to  the  cross. 

Ver.  29"':  KaXajxav  eirl  ttjv  be^Lav  A  reed  in  his  right  hand.] 
See  those  fictions  in  Tanchum",  concerning  an  angel  that 
appeared  in  the  shape  of  Solomon  :  TT^^  Hwpl  In  lohose  hand 
there  was  a  reed:  nip2  imi^  p3D1  and  whom  they  struck 
with  a  reed. 

Ver.  31  :  "" Aiir\yayov  avrov  ets  to  aTavpoia-ai.'  Led  hi)7i  away 
to  crucify  him.]  These  things  are  delivered  in  Sanhedrim «,  of 
one  that  is  guilty  of  stoning :  "  If  there  be  no  defence  found 
for  him,  they  lead  him  out  to  be  stoned,  and  a  crier  went 
before,  saying  aloud  thus,  '  IN .  the  son  of  N.  comes  out  to  be 
stoned,  because  he  hath  done  so  and  so.  The  witnesses 
against  him  are  N.  and  N. :  whosoever  can  bring  any  thing 
in  his  defence,  let  him  come  forth  and  produce  it.' "  On 
which  thus  the  Gemara  of  Babylon  :  "  The  tradition  is,  that 
on  the  evening  of  the  Passover  Jesus  was  hanged,  and  that  a 
crier  went  before  him  for  forty  days  making  this  procla- 
mation, '  This  man  comes  forth  to  be  stoned,  because  he 
dealt  in  sorceries,  and  persuaded  and  seduced  Israel ;  who- 
soever knows  of  any  defence  for  him,  let  him  come  forth  and 
produce  it :  but  no  defence  could  be  found,  therefore  they 
hanged  him  on  the  evening  of  the  Passover.  Ulla  saith,  His 
case  seemed  not  to  admit  of  any  defence,  since  he  was  a 
seducer,  and  of  such  God  hath  said,  '  Thou  shalt  not  spare 
him,  neither  shalt  thou  conceal  him,'"  Deut.  xiii.  8. 

They  led  him  that  was  to  be  stoned  out  of  the  city,  Acts 
vii.  58  :  so  also  him  that  was  to  be  crucified :  "  TheP  place 
of  stoning  was  without  the  three  camps ;   for  at  Jerusalem 

'  Joseph,  de  Bell.  lib.  ii.  caj).  25.         "  Fol.59.4. 
Hudson,  p.  1080.  1.  45.  [ii.  14.  9.]  "  Cap.  6.  hal.  4. 

'"  Englishfolio  edit.,  vol.  ii.  p.  266.         P  Gloss,  in  Bab.  Sanhed.  fol.42.  2. 


Ch.  xxvii.  3' •]     Exercitations  Kjjon  Sf  Mattheic.  305 

there  were  three  camps,"  (namely,  God's,  the  Levites"",  and 
the  people's,  as  it  was  in  the  encamping  in  the  wilderness  :) 
"  and  in  every  city  also  where  there  was  a  council,"  (namely, 
of  twenty-three,)  "the  place  of  stoning  was  without  the  city. 
For  all  cities  that  have  walls  bear  a  resemblance  to  the  camp 
of  Israel." 

Because  Jesus  was  judged  at  a  heathen  tribunal,  therefore 
a  death  is  inflicted  on  him  not  usual  with  the  Jewish  council, 
namely,  crucifixion.  In  several  things  the  circumstances  and 
actions  belonging  to  his  death  differed  from  the  custom  of 
the  Jews  in  putting  persons  to  death. 

1.  "Tnb5  □1''2  W^y^  Vll  Y^  They  never  judge  two  on  the 
same  day^.     But  here,  besides  Christ,  are  two  thieves  judged. 

2.  They  never  carried  one  that  was  to  be  hanged  to  hang- 
ing till  near  sunset  ■•:  nX^'ptZ?^  ^1?2D  "fj^  init^  pntr"2 
imt^  ]^n^0?D1  l^n  n«  ^^^^niZn  n^nn  They  stay  tin  near 
sunset,  and  then  they  pass  sentetice,  and  execute  him.  And  the 
reason  is  given  by  the  Glosser ;  "  They  do  not  perfect  his 
judgment,  nor  hang  him  in  the  morning,  lest  they  should 
neglect  his  burial,  and  happen  to  forget  *  themselves,"  and 
the  malefactor  should  hang  till  after  sunset;  "but  near  sun- 
setting,  so  that  they  may  bury  him  out  of  hand. "  But 
Christ  was  sentenced  to  death  before  noon  ;  and  at  noon 
was  nailed  to  the  cross.     For, 

3.  im^  xh^T^  ^3  "int^l  ^m«  ^^ir^^  They  first  put  the 
condemned  person  to  death,  and  then  hanged  him  upon  a  tree : 
but  the  custom  of  the  [Roman)  empire  is  first  to  hang  them, 
and  then  to  put  them  to  death*." 

4.  They  did  not  openly  lament  for  those  that  were  led 
forth  to  be  put  to  death ;  but  for  Jesus  they  did,  Luke  xxiii. 
27,  28.  The  reason  of  this  difference  is  not  to  be  sought 
from  the  kind  of  the  death,  but  from  the  persons  :  V'n  t^  v 
nSn  «^«  nii'-ib^  ]^^^^  \^3]1«  ^n«  ]"^^l«nn  They^  did 
not  beioail  for  a  person  led  out  to  execution,  but  they  lamented 
imoardly  in  their  hearts.  You  will  wonder  at  the  reason  which 
the  Gloss  thus  gives  you :  "  They  did  not  openly  bewail  him, 
upon  this    account,   that   his  being  vilified"   [when    nobody 

1  Sanhedr.  cap.  6.  hal.  4.  *  Sanhedr.  in  Gemara. 

"^  Ibid,  in  Gemara.  »  Ibid. 

s  heusden's  edition,  vol.  ii.  p.  386. 


366  Hebrew  and  Tahimdical     [Ch.  xxvii.  y^^,  &c. 

openly  lamented  him]  •'  mig-ht  help  to  atone  for  him  ;  bnt 
they  sorrowed  for  him  in  their  hearts ;  for  this  did  not  tend 
to  his  honour,  nor  lessen  the  atonement."  Those  were 
better  instructed,  who  lamented  for  Christ  both  as  to  the 
thing  and  person. 

Ver.  '^^  :  ToXyoQa-  Golgotha.']  Beza  pretends  that  this  is 
written  amiss  for  GolgoUha,  ToKyoXdd,  when  yet  it  is  found 
thus  written  in  all  copies.  But  the  good  man  censures  amiss ; 
since  such  a  leaving  out  of  letters  in  many  Syriac  words 
is  very  usual :  you  have  this  word  thus  written  without  the 
second  A,  by  the  Samaritan  interpreter,  in  the  first  chapter  of 
Numbers. 

Ver.  34^  :  "EboiKav  avT<a  Tticlv  o^os  ixera  xoAtjs  ix€\xiyixivov 
They  gave  him  vi?iegar  to  drink  mingled  toith  gall.]  "  To 
those  y  that  were  to  be  executed  they  gave  a  grain  of  myrrh 
infused  in  wine  to  drink,  that  their  understanding  might  be 
disturbed,'^  (that  is,  that  they  might  lose  their  senses) ;  "  as 
it  is  said,  '  Give  strong  drink  to  them  that  are  ready  to  die, 
and  wine  to  those  that  are  of  a  sorrowful  heart,'  &c.  And 
the  tradition  is.  That  some  women  of  quality  in  Jerusalem 
allowed  this  freely  of  their  own  cost,"  &c. 

But  it  makes  a  scruple  that  in  Matthew  it  is  o^os  [i^ra 
XoA?js,  vinegar  toith  gall;  in  INlark,  (aixvpvtir[x€vov  olvov,  wine 
mingled  with  myrrh.  If  wine,  why  is  it  called  vinegar  ?  If 
wine  mingled  with  myrrh,  why  gall  ?  Ans.  The  words  of 
Mark  seem  to  relate  to  the  custom  of  the  nation  ;  those  of 
Matthew,  to  the  thing  as  it  was  really  acted.  I  understand 
Mark  thus,  They  gave  him,  according  to  the  custom  of  the 
nation,  that  cup  which  used  to  be  given  to  those  that  were 
led  to  execution  ;  but  (as  Matthew  has  it)  not  the  usual  mix- 
ture ;  namely,  wine  and  frankincense,  or  myrrh  ;  but  for  the 
greater  mockery,  and  out  of  more  bitter  rancour,  vinegar  and 
gall.  So  that  we  may  suppose  this  cup  not  to  have  been 
prepared  by  those  honourable  women,  compassionating  those 
that  were  to  die,  but  on  purpose  by  the  scribes,  and  the 
other  persecutors  of  Christ,  studying  to  heap  upon  him  all 
kind  of  ignominy  and  vexation.  In  this  cup  they  afterward 
dipped  a  sponge,  as  may  be  supposed :  see  the  48th  verse. 

"  English  folio  edition^  vol.  ii.  p.  267.  >'  Bnh.  Sanhedr.  fol.  43.  i. 


(;h.  xxvii.  35' 3^-]     Exercitations  upon  ^t.  Mattheto.  3fi7 

Ver,  '^^  :  ALeixepta-avro  to.  lixaTid  fxov  Parted  my  garments.^ 
Of  stoning,  we  have  this  account^ ;  "  When  he  is  now  four 
cubits  from  the  place  of  stoning,  they  strip  him  of  his  clothes  ; 
and  if  it  be  a  man,  they  hang  a  cloth  before  him ;  if  a 
woman,  both  before  and  behind.  These  are  the  words  of 
R.  Juda  :  but  the  wise  say,  A  man  is  stoned  naked,  a 
woman  not  naked,"  So  that  it  is  plain  enough  he  was  cru- 
cified naked. 

Ver.  38  :  Avo  XtjaraL-  Tim  thieves.']  See,  in  Josephus,  who 
they  were  that,  at  that  time,  were  called  Aryorai,  and  how 
much  trouble  and  pains  the  governors  of  Judea  were  at  to 
restrain  and  root  out  this  cursed  sort  of  men  :  'ECcKtas  ap^t- 
Ar;(T7^?  X^i-poiOeh  vc})  'Hpcabov  Ezekias^,  the  chief  robber^  ivas 
subdued  hy  Herod.  1,ip.ijiv  ns  Trepttwy  fxed'  oJv  rjOpoKx^  Xijariav 
TCL  iv  'leptxoi  jBacriKeia  KaTa7tip,Trpr](TL^'  One  Simon,  straggling 
about  with  the  robbers  with  ivhom  he  associated,  burnt  the  palaces 
in  Jericho.  [4>7/Aif]  ap\Lkri(TTy]v  'EAeafapov  ereatv  eUocn  tijv  \(a- 
pav  br}a>adfJi€vov,  koI  ttoWovs  tovs  avv  avT^  t<»yp7j(Ta?,  &c.  \Felix^'\ 
having  caught  the  chief  robber  Eleazar,  tvhofor  twenty  years  had 
toasted  the  country  loith  fire  and  sword,  sent  him  to  Rome,  and, 
many  others  loith  him.  "Erepof  et8os  XijarSiv  kv  'lepoo-okvixois 
vTr€(pv€To,  at  Ka\ov[x€vot  (TiKapioi,  &c.  Another^  hind  of  robbers 
sprang  tip  in  Jerusalem.,  called  sicarii,  who  slew  men  in  the 
day  time,  and  in  the  midst  of  the  city,"  &c. 

There  is  a  rule  set  down^,  and  the  art  shewed,  of  dis- 
covering and  apprehending  robbers  :  "  Go  to  the  victualling- 
houses  at  the  fourth  hour"  (the  Gloss,  "  That  was  the  hour 
of  eating,  and  they  went  all  to  the  victualhng-houses  to  eat") ; 
"  and  if  you  see  there  a  man  drinking  wine,  and  holding  the 
cup  in  his  hand,  and  sleeping,  &c.,  he  is  a  thief;  lay  hold  on 
him,"  &c. 

Among  the  monsters  of  the  Jewish  routs,  preceding  the 
destruction  of  the  city,  the  multitude  of  robbers,  and  the 
horrible  slaughters  committed  by  them,  deservedly  claim  the 
first  consideration  ;  which,  next  to  the  just  vengeance  of  God 


^  Sanhedr.  cap.  4.  hal.  3.  ^  Ibid.  cap.  22.  [Hudson,p.io75. 

a  De  Bell.  lib.  ii.  caj).  6.  [Hud-     12.]  [ii.  13.  2.] 
Ron,  p.  1053.]   [ii.  4.  I.]  ''  Ibid.  cap.  23.  [11.13-3.] 

'J  Ibid.  [ii.  4.  2.]  e  Bab.  Bava  Mezia,  fol.  83.  2. 


368  Hehrew  and  Tahimdical     [Ch.  xxvii.  39,  j/^- 

against  that  most  wicked  nation,  you  may  justly  ascribe  to 
divers  originals. 

1.  It  is  no  wonder,  if  that  nation  abounded  beyond  mea- 
sure with  a  vagabond,  dissolute,  and  lewd  sort  of  young  men ; 
since^  by  means  of  polygamy,  and  the  divorces  of  their  wives 
at  pleasure,  and  the  nation^s  unspeakable  addictedness  to 
lasciviousness  and  whoredoms,  there  could  not  but  con- 
tinually spring  up  bastards,  and  an  offspring  born  only  to 
beggary  or  rapine,  as  wanting  both  sustenance  and  ingenuous 
education. 

2.  The  foolish  and  sinful  indulgence  of  the  council  could 
not  but  nurse  up  all  kind  of  broods^  of  wicked  men,  while 
they  scarce  ever  put  any  one  to  death,  though  "never  so 
wicked,  as  being  an  Israelite;  who  must  not  by  any  means 
be  touched. 

3.  The  opposition  of  the  Zealots  to  the  Roman  yoke 
made  them  study  only  to  mischief  the  Romans  S,  and  do  all 
the  mischief  they  could  to  those  Jews  that  submitted  to 
them. 

4.  The  governors  of  Judea  did  often,  out  of  policy,  indulge 
a  licentiousness  to  such  kind  of  rapines,  that  they  might 
humble  that  people  they  so  much  hated,  and  which  was  con- 
tinually subject  to  insurrections,  by  beating  them,  as  it  were, 
with  their  own  clubs ;  and  sometimes  getting  a  share  in  the 
booty.  Thus  Josephus  concerning  Florus :  ^rjiiovs^  aOpoovs 
e\viJ.aCv€To,  &c.  "  He  spoiled  all  the  people,  and  he  did  in 
effect  proclaim,  that  all  might  go  out  in  the  country  to  rob, 
that  he  might  receive  a  share  in  the  spoils."  And  thus  a 
sword,  that  first  came  out  of  their  own  bowels,  was  sheathed 
in  them. 

Ver.  39  :  Kifowres  ras  Ke^aAas*  Wagging  their  heads.]  mT'p 
tlJh^'^  To  shah  the  head,  with  the  Rabbins,  signifies  irreverence 
and  hghtness. 

Ver.  46  :  'HXt,  'HAt,  Aa/xa  aa^axOavi-  Eli,  Eli,  lama  sahach- 
thani.]  T.  All  the  rout  indeed  and  force  of  hell  was  let  loose 
at  that  time  against  Christ,  without  either  bridle  or  chain  : 
he  calls  it  himself,  e^ova-Cav  tov  aKorovs,  the  poiver  of  dark- 

f  Leusden^s  edition,  vol.  ii.  p.  387.         ^  De  Bell.  lib.  ii.  cap.  24.  [Hud- 
P  English  folio  edit.,  vol.  ii.  p.  268.     son,  p.  1078.  8.  [ii.  14.  2.] 


oil.  xxvii.47,5r.]     Exercitatmis  upon  St. Matthew.  369 

ness,  Luke  xxii.  ^t^.  God  who  had  foretold  of  old,  that  the 
serpent  should  bruise  the  heel  of  the  promised  seed,  and  now 
that  time  is  come,  had  slackened  the  devil's  chain,  which,  in 
regard  of  men,  the  Divine  Providence  used  to  hold  in  his 
hand ;  so  that  all  the  power  and  all  the  rancour  of  hell  might, 
freely  and  without  restraint,  assault  Christ ;  and  that  all 
that  malice  that  was  in  the  devil  against  the  whole  elect  of 
God,  summed  up  and  gathered  together  into  one  head,  might 
at  one  stroke  and  onset  be  brandished  againat  Christ  without 
measure. 

II.  Our  most  blessed  Saviour,  therefore,  feeling  such  tor- 
ments as  either  hell  itself,  or  the  instruments  of  hell,  men 
conspiring  together  in  villany  and  cruelty,  could  pour  out 
upon  him,  cries  out,  under  the  sharpness  of  the  present  pro- 
vidence, "  My  God  !  my  God !  why  hast  thou  delivered  me 
up  and  left  me  to  such  assaults,  such  bitternesses,  and  such 
merciless  hands?"  The  Talmudists*  bring  in  Esther  using 
such  an  ejaculation,  which  is  also  cited  in  the  Gloss  on  Joma'': 
"  Esther  stood  in  the  inner  court  of  the  palace.  R.  Levi  saith. 
When  she  was  now  just  come  up  to  the  idol-temple,  the  divine 
glory  departed  from  her :  therefore  she  said,  Eli,  Eli,  lamma 
azahhtani." 

Ver.  47  :  'HAtay  (fxovel  ovror  This  man  calleth  for  Elias. 
Ver.  49 :  "ISw/xey  et  epxerai  'HAias  a-dcroiv  ovtov  Let  us  see 
whether  Elias  loill  come  to  save  him.]  That  Christ  here  used 
the  Syriac  dialect,  is  plain  from  the  word  sahachthani:  but 
the  word  Eli.,  Eli,  is  not  so  properly  Syriac  :  and  hence 
arose  the  error  and  misconstruction  of  the  standers  by.  In 
Syriac  he  should  have  said,  '^l^  "'l?;^  Mari,  Mari :  but  Eli 
was  strange  to  a  Syrian  ear :  this  deceived  the  standers-by, 
who,  having  heard  more  than  enough  of  the  apparitions  of 
Elias  from  the  Jewish  fables,  and  being  deceived  by  the 
double  meaning  of  the  word,  supposed  that  Christ  was  tainted 
with  the  same  folly  and  mistake,  and  called  out  to  Elias  for 
help ;  which  it  was  no  strange  thing  for  that  deluded  people 
to  expect. 

Ver.  51  :  To  KaraniTacr^a  tov  vaov  l(TyJ.(j6r]  €is  hvo,  &c.  The 
veil  of  the  Temple  was  rent  in  twain,  Sfc]    Let  us  hear  what 

'  Bab.  Megill.  fol.  15.  2.  ^  Fol.  29.  i. 

LIGHTFOOT,  VOL.  II.  B  b 


370  Hebrew  and  Talmudical  [Ch.  xxvii.  51. 

the  Fathers  of  the  Traditions  say  concerning  this  catapetasm 
or  veil^ :  "  The  wall  of  the  pronaon  was  five  cubits,  the  pro- 
naon  itself  eleven.  The  wall  of  the  Temple  was  six,  the 
Temple  forty.  I'^Dp'^lD  TV2^,  the  Tapanis  one  cubit,  and  the 
entrance,  twenty."  What  taraxis  means,  Maimonidesf"  will 
tell  you ;  "  In  the  first  Temple  there  was  a  wall  one  cubit 
thick,  separating  the  Holy  from  the  Holy  of  Holies;  but 
when  they  built  the  second  Temple,  it  was  doubted  whether 
the  thickness  of  that  wall  should  be  accounted  to  belong  to 
the  measure  of  the  Holy,  or  to  the  measure  of  the  Holy  of 
Holies.  Wherefore  they  made  the  Holy  of"  Holies  twenty 
cubits  complete,  and  the  Holy  forty  cubits  complete ;  and 
they  left  a  void  cubit  between  the  Holy  and  the  Holy  of 
Holies,  but  they  did  not  build  any  wall  there  in  the  second 
Temple  :  only  they  made  two  hangings,  one  contiguous  to 
the  Holy  of  Holies,  and  the  other  to  the  Holy;  between 
which  there  was  a  void  cubit,  according  to  the  thickness  of 
the  wall  that  was  in  the  first  Temple ;  in  which  there  was  but 
one  catapetasm  [or  w«7]  only." 

"  The»  high  priest  [on  the  day  of  atonement]  goes  forward 
in  the  Temple,  till  he  comes  to  the  two  hangings  that  divide 
the  Holy  from  the  Holy  of  Holies,  between  which  there  was  a 
cubit.  R.  Josi  saith,  There  was  but  one  hanging  there ;  as  it 
is  said,  '  And  the  hanging  shall  separate  [to,  or]  between  the 
Holy  and  the  Holy  of  Holies.^ ''  On  which  words  thus  the 
Gemara  of  Babylon  P  :  "  R.  Josi  saith  rightly  to  the  Rabbins, 
and  the  Rabbins  to  thee :  for  he  speaks  of  the  tabernacle, 
and  they,  of  the  second  Temple ;  in  which  since  there  was 
not  a  partition-wall,  as  there  was  in  the  first  Temple,  there 
was  some  doubt  made  of  its  holiness.,  namely,  whether  it  should 
belong  to  the  outward  part  of  the  Temple  or  to  the  inward ; 
whereupon  they  made  two  hangings." 

While,  therefore,  their  minds  were  troubled  about  this 
affair,  not  knowing  whether  they  should  hang  the  veil  at  the 
Temple,  or  at  the  inmost  recess  of  it,  and  whether  the  void 
space  between  of  a  cubit  thick  should  belong  to  this  or  that ; 
they  called  the  place  itself  by  the  Greek  word  rapa^is,  that  is, 

•  Middoth,  cap.  4.  hal.  7.  "  Englishfolio  edit.,  vol.  ii.  p.  269. 

™  In  Beth  habbechirah,  cap.  4.        «  Joma,  cap.  5.  hal.  1.      p  F0I.51.2. 


Ch.xxvii.52.]      Exercitations  upon  St.  Matthew.  371 

trouble.,  as  Ariich  plainly  affirms,  and  they  hung  up  two  veils, 
that  they  might  be  sure  to  offend  neither  agairst  this  part 
nor  that. 

You  will  wonder  q,  therefore,  that  Matthew  doth  not  say 
Kara7reTa(7/xara,  veils,  in  the  plural ;  or  perhaps  you  will  think 
that  only  one  of  these  two  veils  was  rent,  not  both.  But  it  was 
enough  for  tlie  evangelists  Matthew  and  Mark,  who  speak  of 
this  miracle,  to  have  shewed  that  that  fence  between,  which 
hindered  seeing  into  the  Holy  of  Holies,  and  going  into  it, 
was  cleft  and  broken.  This  is  it  they  mean,  not  being  soli- 
citous in  explaining  particulars,  but  contented  to  have  de- 
clared the  thing  itself.  Perhaps  the  priest,  who  offered  the 
incense  that  evening,  was  in  the  Temple  at  the  very  moment 
when  this  miracle  happened :  and  when  he  went  out  amazed 
to  the  people,  and  should  tell  them.  The  veil  of  the  Temple  is 
rent,  it  would  easily  be  understood  of  a  passage  broken  into 
the  Holy  of  Holies  by  some  astonishing  and  miraculous  rend- 
ing of  the  hangings.     Compare  Heb.  x.  19,  20. 

When  the  high  priest  went  into  the  inmost  recess  of  the 
Temple  on  the  day  of  atonement,  he  went  in  by  the  south  side 
of  the  outward  hanging,  and  the  north  side  of  the  inner''. 
But  now  both  are  rent  in  the  very  middle,  and  that  from  the 
top  to  the  bottom. 

Vev.  52  :  Kat  itoXKa  (rcajxaTa  tS)v  KeKOifxrjfxivoiV  ayiuiv  i)y^pOy]' 
And  many  hoclies  of  saints  ichich  slept  arose.']  You  can  hardly 
impute  the  rending  of  the  hangings  to  the  earthquake,  but  it 
must  be  ascribed  rather  to  another  peculiar  miracle ;  since  it 
is  more  proper  for  an  earthquake  to  break  hard  things  than 
soft,  and  to  rend  rocks  rather  than  curtains.  Rocks  were 
rent  by  it  in  those  places  where  sepulchres  had  been  built,  so 
that  now  the  gates  of  the  resurrection  were  thrown  open,  the 
bonds  of  the  grave  were  unloosed,  and  the  bodies  of  dead 
men  wore  made  I'eady,  as  it  were,  for  their  rising  again  when 
Christ,  the  firstfruits,  was  raised.  The  Jews  had  a  fancy  that 
the  kingdom  of  the  Messias  would  begin  with  the  resurrection 
of  the  dead,  as  we  have  noted  before ;  vainly  indeed,  as  to 
their  sense  of  it;  but  not  without  some  truth,  as  to  the 
thing  itself:  for  from  the  resurrection  of  Christ  the  glorious 

n  Leusden's  edition,  vol.  ii.  \i.  38 S.         "■  Joma,  in  the  plnce  before.       ; 

R  b  2 


372  Hebrew  and  Talmudical         [Ch.  xxvii.  54, 56. 

epoch  of  the  kingdom  of  God  took  its  beginning,  as  we  said 
before  (which  he  himself  also  signifieth  in  those  words  Matt, 
xxvi.  29)  ;  and  when  he  arose,  not  a  few  others  arose  with 
him.  What  they  thought  of  the  resurrection  that  was  to  be 
in  the  days  of  Messias,  besides  those  things  which  we  have 
already  mentioned,  you  may  see  and  smile  at  in  this  one  ex- 
ample :  "  R,  Jeremiah  s  commanded,  '  When  you  bury  me, 
put  shoes  on  my  feet,  and  give  me  a  staff  in  my  hand,  and 
lay  me  on  one  side ;  that  when  the  Messias  comes  I  may  be 
ready.' " 

Ver.  54 :  'k\-qOG)s  0eo{)  vtos  r}v  ovto^'  Truly  this  was  the 
Son  of  God?^  That  is,  "  This  was  indeed  the  Messias." 
Howsoever  the  Jews  deny  the  Son  of  God  in  that  sense  in 
which  we  own  it,  that  is,  as  the  second  Person  in  the  Holy 
Trinity,  yet  they  acknowledge  the  Messias  for  the  Son  of 
God  (not  indeed  by  nature,  but  by  adoption  and  deputation  ; 
see  Matt.  xvvi.  6-i^^,  from  those  places,  i  Chron.  xvii.  13  ; 
Psalm  t  ii.  12;  Ixxxix.  26,  27,  and  such-like.  The  centu- 
rion had  learned  this  from  the  people  by  conversing  among 
them,  and,  seeing  the  miracles  which  accompanied  the  death 
of  Christ,  acknowledged  him  to  be  the  Messias  of  whom  he 
had  heard  so  many  and  great  things  spoken  by  the  Jews.  In 
Luke  "  we  have  these  words  spoken  by  him,  "  Certainly  this 
was  a  righteous  man :"  which,  I  suppose,  were  not  the  same 
with  these  words  before  us  ;  but  that  both  they  and  these 
were  spoken  by  him,  "  Certainly  this  was  a  righteous  man  : 
truly  this  was  the  Messias,  the  Son  of  God."  Such  are 
the  words  of  Nathanael,  John  i.  49,  "  Thou  art  the  Son  of 
God  ;  thou  art  the  King  of  Israel."  Peter,  when  he  declared 
that  "  Christ  was  the  Son  of  the  living  God,"  Matt.  xvi.  16, 
spoke  this  in  a  more  sublime  sense  than  the  Jews  either 
owned  or  knew ;    as  we  have  said  at  that  place. 

Ver.  56  :  Map^a  r]  M.ayhaKr\vr]'  Mary  Magdalene.'\  That 
Magdalene  was  the  same  with  Mary  the  sister  of  Lazarus 
Baronius^  proves  at  large;  whom  see.  It  is  confirmed  enough 
from  this  very  place ;  for  if  Mary  Magdalene  was  not  the 
same  with  Mary  the  sister  of  Lazarus,  then   either  Mary 

s  Jerus.  Chetubboth,  fol.  35.  i.  "  Chap,  xxiii.  47. 

t  English  folio  edition,  vol.  ii.  p.  *  Annal.  ad  An.  Christ.  32,  p. 
270.  147.  14^.  &c- 


Ch,  xxvii.  56.]       Exercitations  upon  St.  Matthew.  373 

the  sister  of  Lazarus  was  not  present  at  the  crucifixion  of 
Christ,  and  at  his  burial,  or  else  she  is  passed  o\er  in  silence 
by  the  evangelists  ;  both  which  are  improbable.  Whence  she 
was  called  Magdalene,  doth  not  so  plainly  appear ;  whether 
from  Magdala,  a  town  on  the  lake  of  Gennesaret,  or  from  the 
word  t^7l^?D  which  signifies  a  plaiting  or  curling  of  the  hair, 
a  thing  usual  with  harlots.  Let  us  see  what  is  spoken  by  the 
Talmudists  concerning  t^7"I^D  U'^'S^  Mary  Magdala,  who, 
they  say,  was  mother  of  Ben  Satda  7  : 

"  They  stoned  the  son  of  Satda  in  Lydda,  and  they  hanged 
him  up  on  the  evening  of  the  Passover.  Now  this  son  of 
Satda  was  son  of  Pandira.  Indeed,  Rabh  Chasda  said, 
*  The  husband  \of  his  mother']  was  Satda  ;  her  husband  was 
Pandira ;  her  husband  was  Papus  the  son  of  Juda  :  but  yet 
I  say  his  mother  was  Satda,  i^'^tDi  ^^7"7^T^  D"^1D  namely, 
Mary,  the  plaiter  ofivomen/s  hair ;  as  they  say  in  Pombeditha, 
nbiOO  Wl  r\t2D  she  departed  from  her  husband.' "  These 
words  are  also  repeated  in  Schalbath  ^ :  "  Eabh  Bibai,  at  a 
time  when  the  angel  of  death  was  with  him,  said  to  his  officer. 
Go,  h^^^;Z}3  ^V^^  ^l^r^  0^172  'h  ^n^''«  bring  me  Mary  the 
plaiter  of  moments  hair.  Ho  went  and  brought  to  him  3'^1?2 
"'PTTf  ^^Sl^O  Mary,  the  plaiter  of  young  men's  hair^  &c. 
The  ^  Gloss  ;  "  The  angel  of  death  reckoned  up  to  him  what 
he  had  done  before  :  for  this  story  of  Mary,  the  plaiter  of 
womeiis  hair,  was  under  the  second  Temple,  for  she  was  the 
mother  of  N.,  as  it  is  said  in  Schabbath.'"  See  the  Gloss  there 
at  the  place  before  quoted. 

"  There  ^  are  some  who  find  a  fly  in  their  cup,  and  take  it 
out  and  will  not  drink  ;  such  was  Papus  Ben  Judas,  who 
locked  the  door  upon  his  wife,  and  went  out."  Where  the 
Glosser  says  thus  ;  "  Papus  Ben  Juda  was  the  husband 
t^^ii^j;^  i^7i:i^  □'•1^2  of  31  ary,  the  plaiter  ofimmen's  hair;  and 
when  he  went  out  of  his  house  into  the  street,  he  locked  his 
door  upon  his  wife,  that  she  might  not  speak  with  anybody ; 
which,  indeed,  he  ought  not  to  have  done  :  and  hence  sprang 
a  difference  between  them,  and  she  broke  out  into  adulteries." 
See  Alphesius  on  Gittin^. 

y  Bab.  Sanhedr.  fol.  67.  r.  b  Gittin,  fol.  90.  i. 

^  Fol.  104.  2.  Chagigah,  fol.  4.  2.         ^  Pol.  605. 
*  Leusdens  edit.,  vol.  ii.  p.  389. 


374  Hebrew  and  Talmudical  [Ch.  xxvii. 56. 

I  pronounce  b^ltDD  D  Ben  '  Satda,'  not  that  I  am  ignorant 
that  it  is  called  '  BeJi  Stada'  by  very  learned  men.  The  reason 
of  our  thus  pronouncing  it  we  fetch  from  hence,  that  we 
find  he  was  called  miDID  X2  Ben  Siifdah  by  the  Jerusalem 
Talmudists '^ ;  to  which  the  word  Satda  more  agrees  than 
Stada.  By  the  like  agi'eement  of  sounds  they  call  the  same 
town  both  ^^71^7:3  Magdala^  and  i^7lZl1^  Mugdala,  as  we 
have  observed  elsewhere. 

As  they  contumeliously  reflect  upon  the  Lord  Jesus  under 
the  name  of  Ben  Satda,  so  there  is  a  shrewd  suspicion  that, 
under  the  name  of  i^7125j3  D''l?:2  Mary  Magdala,  they  also 
cast  reproach  upon  Mary  Magdalene.  The  title  which  they 
gave  their  Mary  is  so  like  this  of  ours,  that  you  may  with 
good  reason  doubt  whether  she  was  called  Magdalene  from 
the  town  Magdala.,  or  from  that  word  of  the  Talmudists, 
b^yl^O  a  plaiter  of  hair.  We  leave  it  to  the  learned  to 
decide. 

Ver.  56:  'iwaf/"  J  OSes.']  "'DV  Josi  ;  a  very  usual  name  in 
the  Talmudists e :  »  Five  were  called  "^DV  S  "'l  Be  B.  Josi, 
Ismael,  Lazar,  jMenahem,  Chelpatha,  Abdimus.'"  Also,  *'  R.f 
Joso  Ben  R.  Chaninah  e,"  &c.  One  may  well  inquire  why 
this  Mary  is  called  the  mother  of  '  James  and  Joses/  and 
not  also  of '  Judas  and  Simon/  as  Mark  vi.  3. 

Ver.  58  ^  :  'Hrjj.Taro  to  au)^.a  rod  'Irjo-ou-  Begged  the  hody  of 
Jesus.]  It  was  not  lawful  to  suffer  a  man  to  hang  all  night 
upon  a  tree,  Deut.  xxi.  23  :  nay,  nor  to  lie  all  night  unburied : 
\1iyn  i^Sn  "^mir  in^  ni^  \'hr2n  h^  whosoever  suffers  a 
dead  hody  to  lie  all  night  unburied  violates  a  negative  precept. 
But  they  that  were  put  to  death  by  the  council  were  not  to 
be  buried  in  the  sepulchres  of  their  fathers ;  but  two  burying- 
places  were  appointed  by  the  council,  one  for  those  that  were 
slain  by  the  sword  and  strangled,  the  other  for  those  that 
were  stoned  [who  also  were  hanged]  and  burnt."  There,  ac- 
cording to  the  custom,  Jesus  should  have  been  buried,  had 
not  Joseph,  with  a  pious  boldness,  begged  of  Pilate  that  he 
might  be  more  honourably  interred  :  which  the  fathers  of  the 
council,  out  of  spite  to  him,  would  hardly  have  permitted,  if 

«i  Sanhedr.  fol.  25.  4.  e  See  Juchavsin,  fol.  61.  62. 

c  Jems.  Jevamoth,  fol.  ?.  2.  ^  English folioedit., vol. i\.i>.2']i. 

i  Jbid.  fol.  4.  3. 


Ch.  xxviii.  i .]       Exercitations  upon  St.  Matthew.  375 

they  had  been  asked ;  and  yet  they  did  not  use  to  deny  the 
honour  of  a  funeral  to  those  whom  they  had  put  to  death,  if 
the  meanness  of  the  common  burial  would  have  been  a  dis- 
grace to  their  family.  As  to  the  dead  person  himself,  they 
thought  it  would  be  better  for  him  to  be  treated  dishonour- 
ably after  death,  and  to  be  neither  lamented  nor  buried  ;  for 
this  vilifying  of  him  they  fancied  amounted  to  some  atone- 
ment for  him  ;  as  we  have  seen  before.  And  yet,  to  avoid 
the  disgrace  of  his  family,  they  used,  at  the  request  of  it,  to 
allow  the  honour  of  a  funeral '. 

CHAP.   XXVIII. 

Ver.  I  :  'Ov|/-e  8e  aalBficiTOiV  In  the  end  of  the  sabbath.'] 
In  the  Jerusalem  Talmudists  it  is  ^^IIIZ?  "^pIDl  in  the  coming 
forth  of  the  sabbath ;  vulgarly,  nil!?  ^i^!J1Dl  in  the  going  out 
of  the  sabbath :  ^yw  T^^TsV  ^^in  On^  a  certain  eve  of  the 
sabbath,  namely,  when  the  sabbath  began,  "  there  was  no 
wine  to  be  found  in  all  Samaria :  t^li;!?  ""pIDl  but  at  the  end 
of  the  sabbath  there  was  found  abundance,  because  the  Aram- 
ites  had  brought  it,  and  the  Cuthites  had  received  it."  '0\/^€ 
signifies  all  the  night. 

Els  [jiLav  cral3(3dTb)V  Toicards  the  first  day  of  the  loeeJc.']  The 
Jews  reckon  the  days  of  the  week  thus;  t>5!lt!?l  inh^  One 
day  (or  the  first  day)  of  the  sabbath :  t^m?l  ^HH  tv:)o  (or  the 
second  day)  of  the  sabbath:  "  Two^  witnesses  come  and  say, 
h^HZ}2  im  The  first  of  the  sabbath  this  man  stole,  &c.  "^"^jm 
fc^llDH  and,  on  the  second  day  of  the  sabbath,  judgment  passed 
on  him." 

T\yD1  ^^^^  The  third  of  the  sabbath ;  "  A  virgin  is  mar- 
ried on  the  fourth  day  of  the  week ;  for  they  provide  for  the 
feast  rati?!  in^^  the  first  day  of  the  iceek.  j-QU?!  ""iU? 
The  second  day  of  the  week :  illlLO  '^t!?'' vt2?  and  the  third  day 
of  the  tveek"^." 

Jmi?!!  '^V'^l'^H  "  On  the  fourth  day  of  the  week  they  set 
apart  him  who  was  to  burn  the  red  heifer^." 

rau?n  '^U^^'^ni  On  the  fifth  of  the  sabbath.  "  Ezra  or- 
dained that  they  should  read  the  law  publicly  on  the  second 

•  See  Bab.  Sanhedr.  fol.  46.  2  ;         i  Bab.  Maccoth.  fol.  5.  i. 
47.1.  ni  Bab.  Chetub.  fol.2i. 

^  Avodah  Zarah,  fol.  44.  4.  »  Gloss,  in  Parah,  cap.  2. 


376  Hebrew  and  Tahnwdical  [Oh.  xxviii.  t. 

and  fifth  days  of  the  sabbath,  &c.  He  appointed  that  judges 
should  sit  in  the  cities  on  the  second  and  fifth  days^  Ezra 
also  appointed  that  they  should  wash  their  clothes  n^U/l  TO, 
on  the  fifth  day  of  the  sahbathv." 

The  sixth  day  they  commonly  called  nit!?rT  IVJ  the  eve 
of  the  sabbath:  "  Toi  wash^  their  clothes  on  the  fifth  day 
of  the  sabbath,  and  eat  onions  on  the  eve  of  the  sabbath." 
^C.W^  nn^  nii?T  nntyn  ^^*^?2n^  On  the  fifth  day  of  the  sab- 
bath [or  iceek']^  and  the  eve  of  the  sabbath,  and  the  sabbath^. 

The  first  day  of  the  week,  which  is  now  changed  into  the 
sabbath  or  Lord's  day,  the  Talmudists  call  ^"l!^1]  DV  the 
Christians' ,  OT  the  Christian  daij :  "jIDb^  D^li?  "'"^lil!:  DV,  On^ 
the  Christians'  day  it  is  ahcays  forbidden  for  a  Jew  to  traffic 
with  a  Christian.  Where  the  Gloss  saith  thus :  '^"^^ID  A 
Nazarene  or  Christian  is  he  who  followeth  the  error  of  the  man 
who  commanded  them  nntTin  "^l  "t'^i^  tTl"^  Uvh  T^WV^ 
to  make  the  first  day  of  the  iceek  a  festival  day  to  him :  and 
according  to  tlie  words  of  Ismael,  it  is  always  unlawful  to 
traffic  with  them'^  three  days  before  that  day  and  three  days 
after ;  that  is,  not  at  all  the  week  through."  We  cannot 
here  pass  by  the  words  of  the  Glossers  on  Babyl.  Rosh  ha- 
shanah  "  ;  "  The  Baithusians  desire  that  the  first  day  of  the 
Passover  might  be  on  the  sabbath,  so  that  the  presenting  of 
the  sheaf  might  be  on  the  first  day  of  the  week,  and  the  feast 
of  Pentecost  on  the  first  day  of  the  week." 

With  good  reason  did  our  blessed  Saviour  remove  the 
sabbath  to  this  day,  the  day  of  his  resurrection,  the  day  which 
the  Lord  had  made,  Psalm  cxviii.  24,  when  now  the  stone  tvhich 
the  builders  refused  was  become  the  head  stone  of  the  corner. 
For, 

I.  When  Christ  was  to  make  a  new  world,  or  a  new  crea- 
tion, ity  was  necessary  for  him  to  make  a  new  sabbath.  The 
sabbath  of  the  old  creation  was  not  proper  for  the  new. 

II.  The  kingdom  of  Christ  took  its  beginning  principally 
from  the  resurrection  of  Christ :  when  he  had  now  overcome 
death  and  hell.     (The  Jews  themselves  confess  that  the  king- 

°  Hieros.  Meg.  fol.  75.  i.  ^  Bab.  Avodah  Zarah,  fol.  6.  i; 

P  Bab.  Bava  Kama,  fol.  82.  7.  2. 

1  Leusderi's  edit.,  vol.  ii.  p.  390.  "  Enr/lishfolio  edit.,  vol.  ii.  p.  272. 

^  Bab.  Bava  Kama,  fol.  82-  ^  Fol.  22.  2. 

»  Id.  fol.  37.2.  y  Isa.  Ixv.  17. 


Ch.  xxviii.  9.]     Exercitations  u^)on  St.  Matthew.  377 

dom  of  the  Messiah  was  to  begin  with  the  resurrection  of  the 
dead,  and  the  renewing  of  the  world.)  Therefore  it  was  very 
proper  that  that  day  from  which  Christ's  kingdom  took  its 
beginning  should  pass  into  the  sabbath^  rather  than  the  old 
sabbath,  the  memorial  of  the  creation. 

III.  That  old  sabbath  was  not  instituted  till  after  the 
giving  the  promise  of  Christ,  Gen.  iii.  15;  and  the  rest  of 
God  on  that  seventh  day  was  chiefly  in  having  perfected  the 
new  creation  in  Christ ;  that  also  was  the  sabbatical  rest  of 
Adam.  When  therefore  that  was  accomplished  which  was 
then  promised,  namely,  the  bruising  of  the  serpent's  head  by 
the  resurrection  z  of  Christ,  and  that  was  fulfilled  which  was 
typified  and  represented  in  the  old  sabbath,  namely,  the 
finishing  of  a  new  creation,  the  sabbath  could  not  but  justly 
be  transferred  to  that  day  on  which  these  things  were  done. 

IV.  It  was  necessary  that  the  Christians  should  have  a 
sabbath  given  them  distinct  from  the  sabbath  of  the  Jews, 
that  a  Christian  might  be  thereby  distinguished  from  a  Jew. 
For  as  the  law  took  great  care  to  provide  that  a  Jew  might 
be  distinguished  from  a  heathen ;  so  it  was  provided  by  the 
gospel  with  the  like  care,  that  partly  by  the  forsaking  of  those 
rites,  partly  by  the  bringing  in  of  different  manners  and  ob- 
servances, a  Christian  might  be  distinguished  from  a  Jew. 
The  law  was  not  more  solicitous  to  mark  out  and  separate  a 
Jew  from  a  heathen  by  circumcision  than  the  gospel  hath 
been  that  by  the  same  circumcision  a  Christian  should  not 
Judaize.  And  the  same  care  it  hath  deservedly  taken  about 
the  sabbath :  for  since  the  Jews,  among  other  marks  of  dis- 
tinction, were  made  of  a  different  colour,  as  it  were,  from  all 
nations,  by  their  keeping  the  sabbath,  it  was  necessary,  that 
by  the  bringing  in  of  another  sabbath  (since  of  necessity  a 
sabbath  must  be  kept  up),  that  Christians  might  be  of  a  dif- 
ferent colour  from  the  Jews. 

Ver.  9 :  Xatpere-  AUhail.]  In  the  vulgar  dialect  of  the  Jews^ 
'^^!?''^^  "The  Rabbins  saw  a  certain  holy  man  of  Caphar  Immi, 
and  said  lU}^^^  x«^pf'  ^^^  hail^r  h^  ''^}2^h^r2  \h^^'^  HD 
7^^1127"'  ffoio  do  they  salute  an  Israelite  ?  'W'^'*  All  hail'^. 

^-  Heb.  ii.  14.  b  lb.  Sheviith,  f.  35.  2  ;  36.  i. 

a  Hieros.  Taanith,  fol.  64.  2.  "^  Id.  Gittin,  fol.  47.  3. 


378  Hehreio  and  Talmudical        [Ch.  xxviii.  19. 

'EKpaTTjo-ay  av-ov  tovs  'nohas'  They  held  him  by  the  feetJ\ 
This  seems  to  have  been  done  to  kiss  his  feet.  So  2  Kings  iv. 
27.  For  this  was  not  unusual :  "As  R.  Janni  and  R.  Jonathan 
were  sitting  together,  a  certain  man  came  and  kissed  the 
feet  of  R.  Jonathan  ^l"  Compare  the  evangelists  here,  and 
you  will  find  that  this  was  done  by  Mary  Magdalene  only, 
who  formerly  had  kissed  Christ's  feet,  and  who  had  gone 
twice  to  the  sepulchre,  however  Matthew  makes  mention  but 
of  once  going.  The  story,  in  short,  is  thus  to  be  laid  toge- 
ther :  At  the  first  dawning  of  the  morning  Christ  arose,  a 
great  earthquake  happening  at  that  time.  About  the  same 
time  Magdalene  and  the  other  women  left  their  houses  to  go 
to  the  sepulchre :  while  they  met  together  and  made  all 
things  ready,  and  took  their  journey  to  the  tomb,  the  sun 
was  up.  When  they  were  come,  they  are  informed  of  his  re- 
surrection by  the  angels,  and  sent  back  to  the  disciples.  The 
matter  being  told  to  the  disciples,  Peter  and  John  run  to  the 
sepulchre ;  Magdalene  also  followed  after  them.  They  having 
seen  the  signs  of  the  resurrection  return  to  their  company, 
but  she  stays  there.  Being  ready  to  return  back,  Christ  ap- 
pears to  her,  she  supposing  him  to  he  the  gardener.  As  soon  as  she 
knew  him,  she  worships  him ;  and  embracing  his  feet,  kisseth 
them.  And  this  is  the  history  before  us,  which  Matthew  re- 
lates in  the  plural  number,  running  it  over  briefly  and  com- 
pendiously, according  to  his  manner. 

Ver.  19^:  YlopevOivT^s  ovv  jJLadrjTcva-aTe  Tiavra  to.  (.Ovq,  (Bair- 
TtCovres  avTovs,  &c.  Go  ye  therefore  and  teach  all  nations, 
baptizing  them,  c^-c]  I.  The  enclosure  is  now  thrown  down, 
whereby  the  apostles  were  kept  in  from  preaching  the  gospel 
to  all  the  Gentiles,  Matt.  x.  5.  For,  first,  the  Jews  had  now 
lost  their  privilege,  nor  were  they  henceforward  to  be  counted 
a  peculiar  people ;  nay,  they  were  now  become  "  Lo-ammi." 
They  had  exceeded  the  heathens  in  sinning,  they  had  slighted, 
trampled  upon,  and  crucified  the  Creator  himself,  appearing 
visibly  before  their  eyes  in  human  flesh ;  while  the  heathens 
had  only  conceived  amiss  of  the  Creator,  whom  they  neither 


^  Hieros.  Kiddusbin,  f.  61.  3. 

e  English  folio  edition,  vol.  ii.  p.  273. — Letisdeus  edition,  vol.  ii.  p.  391. 


Ch.  xxviii.  I9-]     Exercitations  iqwii  St.Mattheiv.  379 

had  seen  nor  conld  see,  and  thereby  fallen  to  worship  the 
creature.  Secondly,  Christ  had  now  by  his  blood  paid  a  price 
for  the  heathens  also.  Thii'dly,  he  had  overcome  Satan,  who 
held  them  captive.  Fourthly,  he  had  taken  away  the  wall  of 
partition :  and  fifthly,  had  exhibited  an  infinite  righteous- 
ness, 

II.  Ma^rjreware,  that  is,  make  disciples.  Bring  them  in  by 
baptism,  that  they  may  be  taught.  They  are  very  much  out, 
who  from  these  words  cry  down  infant-baptism,  and  assert 
that  it  is  necessary  for  those  that  are  to  be  baptized  to  be 
taught  before  they  are  baptized,  i.  Observe  the  words  here, 
IxaOriTeva-are,  make  disciples ;  and  then  after,  bibdcrKovTes,  teach- 
ing^ in  the  twentieth  verse.  2.  Among  the  Jev/s,  and  also 
with  us,  and  in  all  nations,  those  are  made  disciples  that  they 
may  be  taught.  A  certainf  heathen  came  to  the  great  Hillel, 
and  saith,  '^31?2^ntL'  "dX'^  "'^''''1'''^^  Male  me  a  proselyte,  that 
thou  mayest  teach  me.  He  was  first  to  be  proselyted,  and  then 
to  be  taught.  Thus  first,  make  them  disciples  (jxaOr^Teva-aTe) 
by  baptism ;  and  then,  teach  them  to  ohserve  all  things,  &c. 
hiharrKeTC  avTovs  Trjpiiv  iravra. 

III.  BaTTTiCovTcs,  baptizing.  There  are  divers  ends  of  bap- 
tism:— I.  According  to  the  nature  of  a  sacrament  it  visibly 
teacheth  invisible  things,  that  is,  the  washing  of  us  from  all 
our  pollutions  by  the  blood  of  Christ,  and  by  the  cleansing  of 
grace,  Ezek.  xxxvi.  25.  2.  According  to  the  nature  of  a  sa- 
crament, it  is  a  seal  of  divine  truth.  So  circumcision  is  called, 
Rom.  iv.  1 1 ;  "  And  he  received  the  sign  of  circumcision,  the 
seal  of  the  righteousness  of  faith,""  &c.  So  the  Jews,  when 
they  circumcised  their  children,  gave  this  ver}'  title  to  circum- 
cision. The  words  used  when  a  child  was  circumcised  you 
have  in  their  Talmud.  Amongg  other  things,  he  who  is  to 
bless  the  action  saith  thus,  "  Blessed  be  he  who  sanctified 
him  that  was  beloved  from  the  womb,  and  set  a  sign  in  his 
fiesh,  \Lnp  n"^^n  nit^n  ann  Vb^!i«!i1  a^id  sealed  his  chil- 
dren with  the  sign  of  the  holy  covenant,  &c. 

But  in  what  sense  are  sacraments  to  be  called  seals  ?  Not 
that  they  seal  (or  confirm)  to  the  receiver  his  righteousness  ; 
but  that  they  seal  the  divine  truth  of  the  covenant  and  pro- 

f  Bab.  Schab.  fol.  31.  i.  b  Hieros,  Berac.  fol.  13.  i. 


380  Hehrew  and  Talmudical        [Ch.  xxviii.  19. 

mise.  Thus  the  apostle  calls  circumcision  '  the  seal  of  the 
righteousness  of  faith :'  that  is,  it  is  the  seal  of  this  truth  and 
doctrine,  that  'justification  is  by  faith/  which  righteousness 
Abraham  had  when  he  was  yet  uncircumcised.  And  that  is 
the  way  whereby  sacraments  confirm  faith,  namely,  because 
they  do  doctrinally  exhibit  the  invisible  things  of  the  cove- 
nant ;  and,  like  seals,  do  by  divine  appointment  sign  the 
doctrine  and  truth  of  the  covenant.  3.  According  to  the 
nature  of  a  sacrament,  it  obligeth  the  receivers  to  the  terms 
of  the  covenant :  for  as  the  covenant  itself  is  of  mutual  obli- 
gation between  God  and  man ;  so  the  sacraments,  the  seals 
of  the  covenant,  are  of  like  obligation.  4.  According  to  its 
nature,  it  is  an  introductory  into  the  visible  church.  And, 
5.  It  is  a  distinguishing  sign  between  a  Christian  and  no 
Christian,  namely,  between  those  who  acknowledge  and  pro- 
fess Christ,  and  Jews,  Turks,  and  Pagans,  who  do  not  ac- 
knowledge him.  Ma^Tjrevcrare  navra  to.  ^6vr]  ^aTrrifo ires' 
Disciple  all  nations,  baptizing.  When  they  are  under  bap- 
tism, they  are  no  longer  under  heathenism ;  and  this  sacra- 
ment puts  a  difference  between  those  who  are  under  the 
discipleship  of  Christ,  and  those  who  are  not.  6.  Baptism 
also  brings  its  privilege  along  with  it,  while  it  opens  the  way 
to  a  partaking  of  holy  things  in  the  church,  and  placeth 
the  baptized  within  the  church,  over  which  God  exerciseth  a 
more  singular  providence  than  over  those  that  are  out  of  the 
church. 

And  now,  from  what  hath  been  said,  let  us  argue  a  little 
in  behalf  of  infant-baptism.  Omitting  that  argument  which  is 
commonly  raised  from  the  words  before  us,  namely,  that  when 
Christ  had  commanded  to  baptize  all  nations,  infants  also  are 
to  be  taken  in  as  parts  of  the  family,  these  few  things  may  be 
observed  : 

I.  Baptism,  as  a  sacrament,  is  a  seal  of  the  covenant. 
And  why,  I  pray,  may  not  this  seal  be  set  on  infants  ?  The 
seal  of  divine  truth  hath  sometimes  been  set  upon  inanimate 
things,  and  that  by  God's  appointment.  The  bow  in  the 
cloud  is  a  seal  of  the  covenant  ^  :  the  law  engraven  on  the 
altar.  Josh,  viii,  was  a  seal  of  the  covenant.  The  blood 
sprinkled  on  the  twelve  pillars  that  were  set  up  to  represent 

h  English  folio  edition,  vol.  ii.  p.  274. 


Ch.  xxviii.  1 9.]     Exercitations  upon  St.  Matthew.  381 

the  twelve  tribes  was  a  seal  and  bond  of  the  covenant,  Exod. 
xxiv.  And  now  tell  me,  why  are  not  infants  capable,  in  like 
manner,  of  such  a  sealing  ?  They  were  capable  heretofore  of 
circumcision ;  and  ou7'  infants  have  an  equal  capacity.  The 
sacrament  doth  not  lose  this  its  end,  through  the  indisposition 
of  the  receiver.  Peter  and  Paul,  apostles,  were  baptized  : 
their  baptism,  according  to  its  nature,  sealed  to  them  the 
truth  of  God  in  his  promises  concerning  the  washing  away  of 
sins,  &c.  And  they,  from  this  doctrinal  virtue  of  the  sacra- 
ment, received  confirmation  of  their  faith.  So  also  Judas 
and  Simon  Magus,  hypocrites,  wicked  men,  were  baptized : 
did  not  their  baptism,  according  to  the  nature  of  it,  seal 
this  doctrine  and  truth,  "  that  there  was  a  washing  away 
of  sins?"  It  did  not,  indeed,  seal  the  thing  itself  to  them; 
nor  was  it  at  all  a  sign  to  them  of  the  '  washing  away'  of 
theirs  :  but  baptism  doth  in  itself  seal  this  doctrine.  You 
will  grant  that  this  axiom i  is  most  true,  "  Abraham  received 
the  sign  of  circumcision,  the  seal  of  the  righteousness  of 
faith."  And  is  not  this  equally  true  \  Esau,  Ahab,  Ahaz, 
received  the  sign  of  circumcision,  the  seal  of  the  righteous- 
ness of  faith :  is  not  circumcision  the  same  to  all  ?  Did  not 
circumcision,  to  whomsoever  it  was  administered,  sign  and 
seal  this  truth,  that  there  'was  a  righteousness  of  faith?' 
The  sacrament  hath  a  sealing  virtue  in  itself,  that  doth  not 
depend  07i  the  disposition  of  the  receiver. 

II.  Baptism,  as  a  sacrament,  is  an  obligation.  But  now 
infants  are  capable  of  being  obliged.  Heirs  are  sometimes 
obliged  by  their  parents,  though  they  are  not  yet  born  :  see 
also  Deut.  xxix.  11, 15.  For  that  to  which  any  one  is  obliged 
obtains  a  right  to  oblige  "  ex  sequitate  rei,"  from  the  equity 
of  the  thing,  and  not  "ex  captu  obligati,"" /rom  the  apprehen- 
sion  of  the  person  obliged.  The  law  is  imposed  upon  all  under 
this  penalty,  "  Cursed  be  every  one  that  doth  not  continue  in 
all,"  &c.  It  is  ill  arguing  from  hence,  that  a  man  hath  power 
to  perform  the  law ;  but  the  equity  of  the  thing  itself  is  very 
well  argued  hence.  Our  duty  obligeth  us  to  every  thing 
which  the  law  commands ;  but  we  cannot  perform  the  least 
tittle  of  it. 

'  heusdeii's  edition,  vol.  ii.  p,  392. 


382  Hehreto  and  Tahnudical        [Ch.  xxviii.  19. 

III.  An  infant  is  capable  of  privileges,  as  well  as  an  old 
man  ;  and  baptism  is  privilegial.  An  infant  hath  been  crowned 
king  in  his  cradle :  an  infant  may  be  made  free  who  is  born  a 
slave.  The  Gemarists^^  speak  very  well  in  this  matter ;  "  E-abh 
Houna  saith,  They  baptize  an  infant  proselyte  by  the  com- 
mand of  the  bench,  h'  12p  ""WTD  Upon  v:liat  is  this  grounded  ? 
T7  ^in  m^tl  On  this,  that  baptism  becomes  a  privilege  to 
Mm.  VDSn  b^vtl?  D"f^^7  T^tl  And  tlmj  may  mdoio  an  ab- 
sent person  with  a  privilege :  or  they  may  bestow  a  privilege 
upon  one,  though  he  be  ignorant  of  it.  Tell  me  then,  why  an 
infant  is  not  capable  of  being  brought  into  the  visible  church, 
and  of  receiving  the  distinguishing  sign  between  a  Christian 
and  a  heathen,  as  well  as  a  grown  person. 

IV.  One  may  add,  that  an  infant  is  part  of  his  parent  : 
upon  this  account,  Gen.  xvii.  14,  an  infant  is  to  be  cut  off  if 
he  be  not  circumcised,  when,  indeed,  the  fault  is  his  parents' ; 
because  thus  the  parents  ai'e  punished  in  a  part  of  themselves, 
by  the  cutting  off  of  their  child.  And  hence  is  that  of  Exod. 
XX.  5,  "  Visiting  the  sins  of  the  fathers  upon  the  children,'^ 
because  children  are  a  part  of  their  fathers,  &c.  From  hence 
ariseth  also  a  natural  reason  of  infant-baptism  :  the  infants  of 
baptized  parents  are  to  be  baptized,  because  they  are  part 
of  them,  and  that  the  whole  parents  may  be  baptized '.  And 
upon  this  account  they  used  of  old,  with  good  reason,  to  bap- 
tize the  whole  family,  with  the  master  of  it. 

El's  TO  dvojxa  Tov  Trarpos,  &c.  In  the  name  of  the  Father,  (^c] 
I.  Christ  commands  them  to  go  and  baptize  the  nations  ;  but 
how  much  time  was  past  before  such  a  journey  was  taken  ! 
And  when  the  time  was  now  come  that  this  work  should  be 
begun,  Peter  doth  not  enter  upon  it  without  a  previous  ad- 
monition given  him  from  heaven.  And  this  was  occasioned 
hereby,  that,  according  to  the  command  of  Christ,  the  gospel 
was  first  to  be  preached  to  Judea,  Samaria,  and  Galilee. 

II.  He  commands  them  to  baptize  in  the  name  of  the 
Father.,  and  of  the  Son,  and  of  the  Holy  Ghost :  but  among 
the  Jews  they  baptized  only  in  the  name  of  Jesus  ;  which  we 
have  observed  before,  from  Acts  ii.  38  ;  viii.i  6 ;  xix.5.  For  this 
reason,  that  thus  the  baptizers  might  assert,  and  the  baptized 

'^  Bab.  Chetubboth,  fol.  11.  i.  ^  [Ut  patres  toti  baptizentur.] 


Ch.  xxviii.  I9-]     Exercitations  upon  St.  Mattheio.  383 

confess,  Jesus  to  be  the  true  Messias :  which  was  chiefly  con- 
troverted by  the  Jews, 

Of  the  same  nature  is  that  apostolic  blessing,  "  Grace  and 
peace  from  God  the  Father,  and  from  our  Lord  Jesus  Christ." 
Where  then  is  the  Holy  Ghost?  He  is  not  excluded,  however 
he  be  not  named.  The  Jews  did  more  easily  consent  to  the 
Spirit  of  the  Messias,  which  they  very  much  celebrate,  than 
to  the  person  of  the  Messias.  Above  all  others,  they  deny  and 
abjure  Jesus  of  Nazareth.  It  belonged  to  the  apostles, 
therefore"!,  the  more  earnestly  to  assert  Jesus  (to  be  the 
Messias),  by  how  much  the  more  vehemently  they  opposed 
him  :  which  being  once  cleared,  the  acknowledging  of  the 
Spirit  of  Christ  would  be  introduced  without  delay  or  scruple. 
Moses  (in  Exod.  vi.  14)  going  about  to  reckon  up  all  the 
tribes  of  Israel,  goes  no  further  than  the  tribe  of  Levi  only ; 
and  takes  up  with  that  to  which  his  business  and  story  at 
that  present  related.  In  like  manner  the  apostles,  for  the 
present,  baptize  in  the  name  of  Jesus,  bless  in  the  name  of 
the  Father  and  of  Jesus,  that  thereby  they  might  more 
firmly  establish  the  doctrine  of  Jesus,  which  met  with  such 
sharp  and  virulent  opposition  ;  which  doctrine  being  esta- 
blished among  them,  they  would  soon  agree  about  the  Holy 
Ghost. 

III.  Among  the  Jews,  the  controversy  was  about  the  true 
Messiah ;  among  the  Gentiles,  about  the  true  God ;  it  was, 
therefore,  proper  among  the  Jews  to  baptize  in  the  name  of 
Jesus,  that  he  might  be  vindicated  to  be  the  true  Messias : 
among  the  Gentiles,  In  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost,  that  they  might  be  hereby  in- 
structed in  the  doctrine  of  the  true  God.  Hear  this,  0  Arian 
and  Socinian  ! 

IV.  The  Jews  baptized  proselytes  into  the  name  of  the 
Father,  that  is,  into  the  profession  of  God,  whom  they 
called  by  the  name  of  Father.  The  apostles  baptize  the 
Jews  into  the  name  of  Jesus,  the  Son  :  and  the  Gentiles, 
into  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost. 

V.  The  Father  hath  revealed  himself  in  the  old  covenant, 

•"  English  folio  edition,  vol.  ii.  p.  275. 


384  Hebrew  and  Talmudical  [Ch.  xxviii.  1 9. 

the  Son  in  the  new ;  in  human  flesh,  by  his  miracles,  doctrine, 
resurrection,  and  ascension ;  the  Holy  Ghost,  in  his  gifts  and 
miracles.  Thus  the  doctrine  of  the  ever-blessed  Trinity  grew 
by  degrees  to  full  maturity :  for  the  arriving  at  the  acknow- 
ledgment of  which  it  was  incumbent  upon  all  who  pro- 
fessed the  true  God  to  be  three  in  one  to  be  baptized  into 
his  name. 


UORM 

HEBRAIC^   ET   TALMUDIC^; 

OB, 

HEBREW  AND  TALMUDIOAL 

EXERCITATIONS 

UPON    THE 

GOSPEL    OF     ST.  MARK. 


LIGHTFOOT,  VOL.  II,  C  C 


SACREDa 

TO    GOD    AND    THE    KING, 

AN    ALTAR 

IS    HERE   TO    BE    ERECTED    BEFORE   THE   PORCH  ; 

AND 

THANKSGIVINGS  TO   BE  OFFERED   ON  IT, 

FOR  THIS   LEISURE   GRANTED   TO   THE   STUDIES   OF   LEARNING  ; 

FOR   THE   MUSES   PRESERVED, 

FOR   ME   AND   MINE   SNATCHED    FROM   IMMINENT  RUIN, 

TO 

JEHOVAH    THE    DELIVERER, 

AND  TO 

C^SAR  THE  PRESERVER: 

TO   CESAR   THE   THINGS   WHICH   ARE  C^SAR's, 

AND 

TO   GOD   THE  THINGS   WHICH    ARE   GOD's. 


OOME  hither,  stranger,  [viator],  aud  stand  by  me,  while  I  am 
sacrificing  ;  and  when  you  hear  me  relating  my  own  story,  help  my 
prayers  with  yours  ;  assist  me  in  this  holy  office,  and  worship  the 
same  deities  with  me. 

I  sing  the  mercy  of  God,  and  the  clemency  of  the  king,  by  which 
I  was  preserved  from  suffering  shipwreck,  when  I  had  been  already 
shipAvrecked  ;  and  from  being  driven  out  of  doors,  when  I  had  been 
already  driven  out. 

This  rectoiy  of  Great  Mundon,  which  I  have  now  enjoyed  for 
almost  twenty  years,  belongs  to  the  royal  donation  and  grant,  jiUno 
jure,  as  they  use  to  speak.     By  which  right  two  rectors  were  placed 

"  Leusden's  edition,  vol.  ii.  p.  394. 

C  C  2 


388 

here  heretofore  by  two  kings  :  persons  they  were  of  eminent  name, 
of  no  ordinary  worth,  and  the  like  to  whom  their  times  produced 
not  many.  One  was  the  very  famous  George  Downham,  S.T.D., 
presented  by  king  James,  who  was  promoted  hence,  and  sent  over 
to  the  bishopric  of  Deny  in  Ireland.  And  he  leaving  it,  that  ex- 
cellent person  Samuel  Ward,  S.  T.  D.,  master  of  Sidney  Sussex  Col- 
lege, in  the  university  of  Cambridge,  and  also  the  most  grave  and 
learned  professor  of  the  lady  Margaret  in  the  same  university, 
was  made  his  successor  by  king  Charles.  Upon  his  decease  I  suc- 
ceeded here  ;  far  unequal  (alas  !)  to  so  great  men  :  and  as  unhappy, 
that  I  was  not  admitted  by  the  same  right,  but  by  that  power  that 
then,  while  the  wars  prevailed,  possessed  all.  The  brittleness  of 
this  my  weak  title  lay  not  concealed  ;  but  when  the  king's  majesty, 
in  which  we  now  rejoice,  by  a  happy  turn  of  Providence  returned 
to  his  own  rights,  it  was  presently  discovered ;  and  this  rectory  was 
granted  to  one  who  was  a  suitor  for  it,  by  the  royal  donation. 

Thus  I  and  my  fortunes  are  shipwrecked,  and  my  affairs  are  come 
to  that  last  extremity,  that  nothing  now  remains  for  me  but  to  leave 
my  house  and  these  quiet  retirements  wherein  for  so  many  years  I 
followed  my  studies  with  the  highest  satisfaction  and  the  sweetest 
leisure.  But  another  thing  there  was  that  stuck  more  close,  namely, 
that  I  seemed  to  see  royal  majesty  offended  with  me,  and  that  brow 
that  shined  on  others  with  a  most  sweet  serenity,  sad,  clouded, 
bended  on  me  ;  and  certainly  to  perish  under  the  displeasure  of  a 
king  is  twice  to  perish. 

Under  these  straits  what  should  I  do  ?  There  was  no  place  for 
hope,  when  the  fatal  instrument  was  now  signed  against  me  :  but  to 
despair  is  to  subscribe  to  one's  OAvn  misfortune,  is  to  derogate 
fi'om  the  king's  mercy,  is  to  submit  to  certain  ruin  under  uncertain 
suspicion.  Perhaps  the  most  merciful  king  is  not  angry  with  me 
at  all,  for  eagles  do  not  use  to  be  angry  with  flies.  Nor,  per- 
haps, is  it  too  late,  nor  altogether  to  no  purpose,  to  seek  after  a 
remedy  for  my  wound,  not  yet  incurable  ;  for  as  yet  the  fatal  decree 
was  not  gone  out  without  repeal.  Perhaps  my  case  is  altogether 
unknown  to  the  best  king,  or  disguised  by  some  unjust  complaint ; 
and  it  is  a  comfort  that  my  business  lies  before  a  king,  not  before  a 
common  man. 

To  the  altar,  therefore,  of  his  mercy  I  humbly  fly  in  a  lowly  sup- 
plication, begging  and  entreating  him  to  consider  my  case,  to  revoke 
the  destructive  decree,  and  to  vouchsafe  to  continue  and  establish 
my  station  in  this  place.     Take  now^,  0  England,  a  measure  of 

^  Leusden's  edition,  vol.  ii.  p.  395. 


389 

thy  king  ;  and,  even  from  this  one  example,  learn  what  a  prince 
thou  hast  to  boast  of.  The  royal  father  of  his  country  received  my 
supplication  cheerfully,  complied  with  my  desires,  and  granted  me 
his  donation, — established  it  with  his  great  seal,  and  (which  I  desire 
might  be  written  in  letters  of  gold  to  last  for  ever)  by  a  particulai*, 
and,  as  it  were,  paternal  care,  took  order  that  hereafter  none,  by  any 
means  whatsoever,  should  proceed  to  do  any  thing  that  tended  either 
to  my  danger  or  ruin. 

0  !  how  would  I  conamemorate  thee,  thou  best  of  princes,  greatest 
Charles,  how  would  I  commemorate  thee  !  WTiat  praises  or  what  ex- 
pressions shall  I  use  to  celebrate  or  set  forth  so  great  clemency,  com- 
miseration, and  goodness  1  Those  are  light  obligations  that  speak, 
these  my  obligations  stand  amazed,  are  speechless,  and  swallowed 
up  in  admiration.  It  is  for  common  men  to  do  benefits  that  may 
be  expressed  in  words,  it  is  for  Charles  to  oblige  beyond  all  that 
can  be  spoken. 

1  will  add  another  thing  also,  0  stranger,  which  the  same  mercy 
and  goodness  also  added.  For  when  I  feared  the  same  fortune  iu 
the  university  as  I  had  felt  in  the  country,  and  fled  again  to  the 
same  altar,  the  royal  bounty  heard  me,  gTanted  my  petition,  ratified 
my  desires,  and  confirmed  and  strengthened  my  station  there  also. 

To  comprise  all  in  a  word,  which  indeed  exceeds  all  words. 
Although  I  were  an  obscure  person  and  of  no  note,  altogether 
unworthy  and  of  no  merit,  wholly  unknown  to  the  king's  majesty, 
and  lying  possibly  under  some  kind  of  accusations,  (for  it  wanted 
not  an  accusation  that  I  was  put  into  these  places  by  that  au- 
thority that  I  was,)  yet  twice  within  two  weeks  by  the  royal  favour 
I  obtained  his  gi-ant,  confirmed  by  his  hand,  and  the  great  seal  of 
England.  And  thus  rooted  out  here  he  replanted  me  ;  and  ready 
to  be  rooted  out  elsewhere  he  preserved  me,  rescued  me  from 
danger,  freed  me  of  my  fear  :  so  that  now  I,  as  well  as  my 
worthy  predecessors,  have  this  to  boast  of,  that  I  have  a  king  to 
my  patron. 

But  far  be  it,  far  be  it,  from  me,  most  unworthy  man,  to  boast : 
all  this,  most  great,  most  merciful  prince,  redounds  to  your  praise 
alone ;  and  let  it  do  so  :  rather  let  England  glory  in  such  a  prince, 
and  let  the  prince  glory  in  such  mercy.  Triumph,  Csesar,  triumph 
in  that  brave  spirit  of  yours,  as  you  well  may.  You  are  Charles, 
and  you  conquer ;  you  subdue  all  by  pitying,  delivering,  giving,  and 
forofivinfj  all. 

That  conquest  I  shall  always  acknowledge  with  all  humility  and 
thankfulness  :  and  thou,  little  book,  and  you,  trifling  sheets,  where- 


390 

soever  ye  shall  fly,  tell  this  abroad  in  my  name  everj^where,  and  to 
every  man,  that  although  there  be  nothing  else  in  you  worthy  to  be 
read,  yet  that  this  my  sincere  profession  may  be  read  and  heard  ; 
that,  next  after  the  divine  mercy,  I  owe  to  the  mercy  of  the  king, 
that  I  enjoy  this  SAveet  leisure  for  learning,  that  I  enjoy  these  quiet 
retirements,  that  I  enjoy  a  house,  that  T  enjoy  myself. 

So,  0  father  of  the  country,  may  the  Father  of  mercies  reward  you 
sevenfold,  and  seventy  times  sevenfold  into  your  bosom ;  and  may 
you  feel  every  day  the  benefit  and  sweetness  of  doing  good  by  the 
recompenses  that  are  made  you  by  Heaven.  Thus  may  your  mercy 
ever  triumph,  and  ever  reap  as  the  fruit  of  it  the  eternal  favour  of 
the  Divine  mercy.  Thus  may  England  be  crowned  for  a  long  time 
with  her  king  ;  and  may  the  king  be  crowned  for  ever  with  the  love 
of  God,  with  his  protection,  his  blessing,  his  grace,  his  glory. 

Made  these  vows, 
Jan.  I,  1661. 


TO  THE 

RIGHT  REVEREND  FATHER  IN  CHRIST, 

GILBERT, 

BY    THE    DIVINE    PROVIDENCE,    LORD    BISHOP    OP    LONDON.  » 


J.  HE  sacrifice  by  the  law  was  to  be  delivered  into  the  hands  of  the 
priest,  and  to  be  offered  by  him  :  and  since  your  hands,  reverend 
prelate,  vouchsafed  to  offer  my  evKTiKa,  j^etitions,  to  the  king's 
majesty,  I  now  become  an  hvimble  petitioner  that  those  hands  would 
please  to  offer  also  my  xap'o'T'jpta,  these  testimonials  of  my  thanks. 

I  bring  the  firstfruits  of  my  replantation  which  the  royal  favour 
indulged  me  by  the  intercession  of  your  honour,  when  I  had  been 
rooted  up.  For  since  by  that  favour  I  am  restored  to  these  seats, 
to  peace,  and  my  studies,  there  is  nothing  I  now  desire  besides, 
nothing  more  than  that  that  most  excellent  prince  may  perceive, 
that  he  hath  not  been  a  benefactor  to  an  ungrateful  person,  however 
unworthy,  however  obscure  :  and  that  your  honour  may  see  that 
you  have  not  interceded  for  a  forgetful  person,  howsoever  unde- 
serving. 

I  shall  never  forget,  gi*eat  sir,  with  how  much  kindness  and  can- 
dour your  honour  received  me  in  my  straits,  altogether  unknown  to 
you,  and  whose  face  you  had  never  before  seen  :  with  how  great 
concern  you  pleaded  my  cause  before  the  king's  majesty,  before  the 
most  honourable  the  lord  chancellor  of  England,  and  before  the 
right  reverend  my  diocesan  :  how  your  honour  consulted  for  me, 
wi-ote  letters,  laid  stops,  that  my  ruin  might  not  proceed  beyond  a 
possibility  of  restoration.  All  which  while  I  reflect  upon,  which  I 
ever  do,  and  while,  together  with  that  reflection,  I  consider  what 
obligation  lays  upon  me  on  one  hand,  and  my  own  meanness  on  the 

*  Lemden's  edition,  vol.  ii.  p.  396. 


392  DEDICATION. 

other ;  on  one  hand  how  unworthy  I  am  of  so  great  favour,  and 
how  altogether  unable  to  make  any  recompense  on  the  other  ;  what 
else  is  left  me  but  to  fly  again  to  the  same  kindness,  humbly  im- 
ploring it,  that  as  it  at  first  so  obligingly  received  me,  a  person 
unknown  and  unworthy ;  so  it  would  now  entertain  me,  knoAvu  and 
bound  by  so  great  obligation,  and  approaching  with  all  the  thanks  I 
can  give.  Those  thanks  so  due  to  your  honour  I  have  committed  to 
these  papers ;  unlearned  indeed  they  are,  and  undressed  [imjjolitis]  ; 
but  such  as  cany  sincerity  with  them,  though  not  learning,  thankful- 
ness, though  not  eloquence.  And  I  have  intrusted  this  charge  with 
them  the  rather,  because  I  suppose  they  may  dispei'se  themselves 
far  and  near,  and  pei'haps  may  live  to  posterity  :  and  that  which  I 
desire  of  them  is,  that  they  would  declare  to  all  how  indebted  he  is 
to  your  honour,  and  to  your  great  humanity,  with  how  gi'eat  obli- 
gations he  is  bound  to  you,  and  ^vith  how  grateful  a  mind  and 
inward  affection  he  professeth  all  this,  and  will  acknowledge  it  for 
ever,  who  is, 

My  Lord, 

Your  Honoui''s  most  obliged  servant, 

JOHN  LIGHTFOOT. 


HEBREW  AND   TALMUDIOAL 

EXERCITATIONS 


UPON 


THE    GOSPEL    OF    ST.    MARK«. 


CHAP.   I. 

Ver.  I  :  'Apx^  Tov  cvayyeXLov  The  beginning  of  the  gospel.] 
The  preaching  and  baptism  of  John  were  the  very  gate  and 
entrance  into  the  state  and  dispensation  of  the  gospel.     For, 

I.  He  opened  the  door  of  a  new  church  by  a  new  sacrament 
of  admission  into  the  church. 

II.  Pointing,  as  it  were  with  the  finger,  at  the  Messias  that 
was  coming,  he  shewed  the  beginning  ^^^H  u7^V  of  the  world 
to  come. 

III.  In  that  manner  as  the  Jews  by  baptism  admitted 
Gentile  proselytes  into  the  Jewish  church,  he  admits  both 
Jews  and  Gentiles  into  the  gospel  church. 

IV.  For  the  doctrine  of  justification  by  works,  with  which 
the  schools  of  the  scribes  had  defiled  all  religion,  he  brings  in 
a  new  (and  yet  not  a  new)  and  truly  saving  doctrine  of  faith 
and  repentance. 

Ver.  2  :  'X2s  yiypa-nrai  iv  toIs  TrpocpijTats'  As  it  is  written  in 
the  prophets.']  Here  a  doubt  is  made  of  the  true  meaning  : 
namely,  whether  it  be  h  toTs  'npo(pi]Tais,  in  the  prophets,  or  er 
'Ho-aia  7-(5  7rpo(^7jTr;,  in  Esaias  the  prophet.  These  particulars 
make  for  the  former  : 

I.  When^  two  places  are  cited  out  of  two  prophets,  it  is 

*  English  folio  edit.,  vol.  ii.  p.  331. — Leusden's  edit.,  vol.  ii.  p.  435. 
b  English  folio  edit.,  vol.  ii,  p.  332. 


394  Hebrew  and  Talnmdical  [Oh.  i.  2. 

far  more  congruously  said,  as  it  is  icritten  in  the  prophets ; 
than,  as  it  is  written  in  Esaias :  but  especially  when  the  place 
first  alleged  is  not  in  Esaias,  but  in  another  prophet. 

II.  It  was  very  customary  among  the  Jews  (to  whose 
custom  in  this  matter  it  is  very  probable  the  apostles  con- 
formed themselves  in  their  sermons)  to  hear  many  testimo- 
nies cited  out  of  many  prophets  under  this  form  of  speech, 
□"^i^^lDl  nn^^  as  it  is  written  in  the  prophets.  If  one  only 
were  cited,  if  two^  if  more,  this  was  the  most  common  man- 
ner of  citing  them^  as  it  is  ivritten  in  the  prophets.  But 
it  is  without  all  example,  when  two  testimonies  are  taken 
out  of  two  prophetSj  to  name  only  the  last,  which  is  done 
here,  if  it  were  to  be  read,  as  it  is  written  in  Esaias  the 
prophet. 

III.  It  is  clear  enough,  from  the  scope  of  the  evangelist, 
that  he  propounded  to  himself  to  cite  those  two  places, 
both  out  of  Malachi  and  out  of  Esaias.  For  he  doth  two 
things  most  evidently:  i.  He  mentions  the  preaching  of 
the  Baptist ;  for  the  illustrating  of  which  he  produceth  the 
same  text  which  both  Matthew  and  Luke  do  out  of  Esaias. 
2.  He  saith  that  that  preaching  v/as  "  the  beginning  of 
the  gospel,"  to  prove  which  he  very  aptly  cites  Malachi,  of 
"  sending  a  messenger,"  and  of  "  preparing  the  way  of  the 
Lord." 

But  what  shall  we  answer  to  antiquity,  and  to  so  many 
and  so  great  men  reading,  as  it  is  written  in  Esaias  the 
prophet  9  "  I  wonder  (saith  the  very  learned  Grotius),  that 
any  doubt  is  made  of  the  truth  of  this  writing,  when,  beside 
the  authority  of  copies,  and  Irenseus  so  citing  it,  there  is 
a  manifest  agreement  of  the  ancient  interpreters,  the  Syriac, 
the  Latin,  the  Arabic."  True  ^,  indeed  ;  nor  can  it  be  de- 
nied that  very  many  of  the  ancients  so  read  :  but  the  an- 
cients read  also,  as  it  is  written  in  the  prophets.  One 
Arabic  copy  hath,  in  Isaiah  the  prophet  :  but  another 
hath,  in  the  prophets,  Irenseus  once  reads  in  Isaiah  : 
but  reads  twice,  in  the  prophets^.  And  "so  we  find  it 
written,"  saith  the  famous  Beza  (who  yet  follows  the  other 
reading),  "  in  all   our  ancient  copies  except  two,  and  that 

*=  LeusderCs  editio7i,  vol.  ii.  p.  436.  ''  Lib.  iii.  cap.  1 1.  18. 


Ch.  i,  2.]  Exercitations  upon  St.  MaH\  395 

my  very  nncient  one,  in  which   we  read,  kv  'Ho-ata  rw  upo- 
(f)riT7],  in  Esaias  the  prophet.^'' 

The  whole  knot  of  the  question  lies  in  the  cause  of 
changing  the  reading  ;  why,  as  it  is  written  in  Esaias  the 
prophet,  should  be  changed  into,  as  it  is  written  in  the  pro- 
phets.  The  cause  is  manifest,  saith  that  very  learned  man, 
namely,  because  a  double  testimony  is  taken  out  of  two 
prophets,  "  But  there  could  be  no  cause  (saith  he)  of 
changing  of  them."  For  if  Mark,  in  his  own  manuscript, 
wrote,  as  it  is  loritten  in  the  prophets,  by  what  way  could  this 
reading  at  last  creep  in,  as  it  is  written  in  Esaias,  when  two 
prophets  are  manifestly  cited  I 

Keader,  will  you  give  leave  to  an  innocent  and  modest 
guess  ?  I  am  apt  to  suspect  that  in  the  copies  of  the  Jewish 
Christians  it  was  read,  in  Isaiah  the  prophet ;  but  in  those 
of  the  Gentile  Christians,  in  the  prophets  :  and  that  the 
change  among  the  Jews  arose  from  hence,  that  St.  Mark 
seems  to  go  contrary  to  a  most  received  canon  and  custom 
of  the  Jews":  "  He  that  reads  the  prophets  in  the  syna- 
gogues, «"^lA  ^^'a;i!2  |'':iS"'i(0  ]^t^  let  him  not  skip  from  one 
prophet  to  another.  But  in  the  lesser  prophets  he  may  skip  ; 
with  this  provision  only,  that  he  skip  not  backward  :  that  is, 
not  from  the  latter  to  the  former." 

But  you  see  how  Mark  skips  here  (from  whom  far  be  it 
to  be  subject  to  such  foolish  canons)  from  a  prophet  of  one 
rank,  namely,  from  a  prophet  who  was  one  of  the  twelve,  to 
a  prophet  of  another  rank :  and  you  see  also  how  he  skips 
backward  from  Malachi  to  Isaiah.  This,  perhaps,  was  not  so 
pleasing  to  the  Christian  Jews,  too  much  Judaizing  yet :  nor 
could  they  well  bear  that  this  allegation  should  be  read  in 
their  churches  so  differently  from  the  common  use.  Hence, 
in  Isaiah  the  prophet,  was  inserted  for  in  the  prophets.  And 
that  they  did  so  much  the  more  boldly,  because  those  words 
which  are  cited  out  of  Malachi  are  not  exactly  agreeable 
either  to  the  Hebrew  original  or  the  Greek  version,  and 
those  that  are  cited  from  Isaiah  are  cited  also  by  Matthew 
and  Luke  ;  and  the  sense  of  them  which  are  cited  from 
Malachi  may  also  be  fetched  from  the  place  alleged  out  of 
Isaiah. 

c  Megill.  fol.  24,  1. 


S96  Hebrew  and  Talmudical  [Ch.  i.  6. 

Ver.  6  :  'EfSeSv/xeVo?  rpCya^  KafxrjKov  Clothed  with  camel's 
hair.]  In  the  Talmudists  it  would  be  read  D''7Dn  172)^  cameVs 
icool :  "  He  ^  hath  not  a  garment  besides  a  woollen  one ; 
Q'^li'l^^  "l?2!^1  ahr^y  "in^i  rr\Th  to  add  wool  (or  hair)  of 
camels,  and  loool  of  hares  :  y2r\'^))^  D^^r^H  •^?:i!J1  uhrr\  'yo^ 
wools  of  sheep,  and  wool  of  camels,  which  they  mix,  &c."  And 
a  little  after,  uh^^^i  l?2!Jn  "T:Q  TWV  I^^Dt^l  "  If  he  male  a 
garment  of  cameVs  hair^  and  weave  in  it  but  one  thread  of 
linen,  it  is  forbidden,  as  things  of  different  kinds." 

There  ^  is  one  that  thinks  that  those  garments  of  Adam 
concerning  which  it  is  said  [Gen.  iii.  ai.],  that  God  made 
for  them  *Tii^    Hi^rO   coats  of  skins,  were  of  camel's  hair : 

•\1«  ni:ni  mn^  1«!J?2  'cS  mini  "  in  the  law  of  R.  Meir 
they  found  written  *Tlt^  rTIHn^  garments  of  light.  R.  Isaac 
saith*  that  they  were  like  those  thin  linen  garments  which 
come  from  Bethshan,  R.  Samuel  Bar  Nachman  saith  they 
were  of  the  wool  (or  hair)  of  camels,  and  the  wool  of  hares." 

We  cannot  pass  that  by  without  observation,  that  it  is  said, 
"  That  in  the  law  of  R.  Meir  they  found  written  ^1«  m^n^ 
garments  of  light,  for  Ti"^  Pt^^D^  garments  of  sHns.''''  The  like 
to  which  is  that,  "  In  ^  the  law  of  R.  Meir  they  found  it 
written,  instead  of  1h^?D  2115  rr^m  Behold,  it  icas  very  good, 
m?2  mt^  T\1TV\  And  behold  death  is  a  good  thing.  Where  by 
the  law  of  R.  3Ieir  seems  to  be  understood  some  volume  of 
the  law,  in  the  margin  of  which,  or  in  some  papers  put  in, 
that  Rabbin  had  writ  his  critical  toys  and  his  foolish  pieces 
of  wit  upon  the  law,  or  some  such  trifling  commentary  of  his 
own  upon  it. 

'Ea-Qmv  oLKpibas'  Bating  locusts.]  They  who  had  not  nobler 
provision  hunted  after  locusts  for  food.  The  Gemarists ' 
feign  that  there  are  eight  hundred  kinds  of  them,  namely, 
of  such  as  are  clean.  That  lexicographer  certainly  would  be 
very  acute  who  could  describe  all  these  kinds  particularly  by 
their  names. 

"  The  Rabbins  deliver :  '^y)  ]"'Um  D'^^T}  "I!^n  He  «>  that 
hunts  locusts,  wasps  (a  kind  of  locusts),  hornets,  and  flies,  on 

^  Menacoth,  fol.  39.  2.  >  Beresh  Rab.  sect.  20. 

e  Orach.  Chaijim,  lib.  ii.  309.  ^  Ibid.  sect.  9. 

h  English  folio  edition,  vol.  ii.  p.  ^  Hieros.  Taanith,  fol.  69.  2. 

333.  >"  Bab.  Schabb.  fol.  106.  2. 


Ch.  i.  13,  &c.]       Exercitations  upon  St.  Mark.  397 

the  sabbath,  is  guilty/'  The  Gloss  there,  "  PUH  are  a  kind 
of  clean  locusts,  and  are  eaten."  And  the  Gemara,  a  little 
after ;  "  He  that  hunts  locusts  in  the  time  of  the  dew  {on  the 
sabbath)  is  not  guilty/'  The  Gloss  there  writes  thus ;  "  The 
locusts  in  the  time  of  the  dew  are  purblind,  so  that  if  you 
hunt  them  at  that  time  they  stop  their  pace."  The  Gemara 
goes  on,  "  Eliezer  Ben  Mabbai  saith,  '  If  they  go  in  flocks  he 
is  not  guilty.'"  The  Gloss  writes,  "  If  they  flock  together 
in  troops,  and  be,  as  it  were,  ready  to  be  taken,  he  is  not 
guilty  who  hunts  them  even  in  the  time  of  heat." 

Ver.  13"  :  Kal  ■^v  ixera  t&i/  O-qpioav'  And  teas  ivith  the  wild 
beasts.']  He  was  among  the  wild  beasts,  but  was  not  touched 
by  them.     So  Adam  first  before  his  fall. 

Kat  01  ayyeXoL  birjKovovv  avTU)'  And  angels  ministered  unto 
him.]  Forty  days  he  was  tempted  by  Satan  invisibly,  and 
angels  ministered  to  him  visibly.  Satan,  at  last,  put  on  the 
appearance  of  an  angel  of  light,  and  pretending  to  wait  on 
him,  as  the  rest  also  did,  hid  his  hook  of  temptation  the  more 
artificially. 

Ver.  24 :  'HA^es  aTToXiaai  rj}xas ;  Art  thou  come  to  destroy 
us  ?]  Us  ?  Whom  ?  The  devils  ?  or  those  Galileans  in  the 
synagogue  ?  See  what  the  masters"  say  :  "  In  that  generation, 
in  which  the  Son  of  David  shall  come,  saith  Rabban  Gamaliel, 
Galilea  shall  be  laid  waste,  and  the  Galileans  shall  wander 
from  city  to  city,  and  shall  not  obtain  mercy."  If  such  a  re- 
port obtained  in  the  nation,  the  devil  thence  got  a  very  fit 
occasion  in  this  possessed  man  of  affrighting  the  Galileans 
from  receiving  Christ,  because  they  were  to  expect  nothing 
from  his  coming  but  devastation. 

Ver.  38  :  Kco/xoTroAets*  Towns.]  What  this  word  means  may 
be  excellently  well  discovered  by  searching  into  the  distinction 
between  D^3")i  and  Q"^1DD  and  ilTH^'^i^j  to  which  Tro'Aetj, 
cities,  and  Koiixai,  villages,  and  KWjutoTro'Aeis,  towns,  in  the  evan- 
gelists, do  answer : — 

I.  I  render  D''3l3  by  Tro'Aets,  cities:  but  by  what  woi'd, 
you  will  say,  will  you  render  ril"^'''^^  ?  By  KoiixoTrokeis,  towns : 
— "  Ap  man  cannot  compel  his  wife  to  follow  him  to  dwell, 
'^^yh  "["llDn    «^1   "^^^h   '>^:)r2   i^h  from  towji  to  dty,  nor 

n  Leusden's  edit.,  vol.  ii.  p.  437.      °  Massecheth  Derech  Arets  Zuta,  c.  6. 
P  Bab.  Chetub.  fol.  no. 


398  Hebrew  and  Tahmidical  [Ch.  i.  38. 

from  city  to  townT  The  proper  English  of  which  take  from 
what  follows  :  ^'^ih  '^'^!^^  i^^^^t^^  "  It  is  plain  why  he  can- 
not forced  her  from  city  to  toicn ;  'h'^'O  7!]  '^rT^wU)'  ^">321 
because  in  a  city  any  thing  is  to  be  found,''''  or  to  be  had ; 
y^V^  is7'i^  but  in  a  town  any  thing  is  not  to  be  liad.  The 
Gloss  writes,  ^*'i?^  SllJl  "["13  '  Kerac'  is  greater  than  '  /r/ 
(that  is,  a  city  than  a  toion) ;  and  there  is  a  place  of  broad 
streets,  wliere  all  neighbouring  inhabitants  meet  at  a  market, 
and  there  any  thing  is  to  be  had."  So  the  same  Gloss ""  else- 
where ;  "  Kerac  is  a  place  of  broad  streets,  where  men  meet 
together  from  many  places,"  &c. 

The  Gemarists  go  on :  "  E..  Josi  Bar  Chaninah  saith, 
Whence  is  it  that  dwelling  in  V^'y^D  Kerachin  {cities)  is  more 
inconvenient  I  Yoy  it  is  said,  '  And  they  blessed  all  the  people 
who  offered  themselves  willingly  to  dwell  at  Jerusalem'" 
(Neh.  xi).  Note,  by  the  way,  that  Jerusalem  was  ^*^D 
Kerac.  The  Gloss  there  is,  "Dwelling  in  ^Kerachin''  is  worse, 
because  all  dwell  there,  and  the  houses  are  straitened,  and 
join  one  to  another,  so  that  there  is  not  free  air :  but  y^V2. 
in  a  toicn  are  gardens,  and  paradises  by  the  houses,  and  the 
air  is  more  wholesome." 

D^!3')5  Kerachim  therefore  were,  i .  Cities  girt  with  walls. 
Hence  is  that  distinction,  VltT^^^H^  ^IT^:^  HDin  pi^p^^H  ]^;3n3 
that  there  icere  some  'Kerachin''  which  were  girt  with  walls  from 
the  days  of  Joshia,  and  some  walled  afterward.  2.  Trading 
and  mart  cities,  and  those  that  were  greater  and  nobler  than 
the  rest. 

II.  D*'"^C3  therefore  were  villages  or  country  towns,  in 
which  no  synagogue  was.  Hence  is  that  tl'^^'^n  "pDD  in 
Megill.  cap.  i :  1jDD!3  pi::  pIl^IDl  '^  yi  l^'iW  "J^!)  A  Kerac 
(a  city),  in  which  are  not  ten  men  to  make  a  synagogue,  is  to  be 
reckoned  for  a  milage.  And  Megill.  cap.  i,  where  some  of  a 
village  are  bound  to  read  the  Book  of  Esther  in  the  feast  of 
Purim  :  nD''3!Dn  ^Ssh  tS'1T'^'^rT\  It  is  indidged  to  them  to  do 
it  on  a  synagogue-day  :  that  is,  when  they  had  not  a  synagogue 
among  them,  but  must  resort  to  some  neighbour  town  where 
a  synagogue  was,  it  was  permitted  them  to  go  thither  on 
some  weekday,  appointed  for  meeting  together  in  the  syna- 

1  English  folio  edition,  vol.ii.  p.  334.  ''  Joma,  fol.  12. 


Ch.  ii.  4.]  Exercitations  upon  St.  Marl:.  399 

gogue,  and  that  they  might  not  take  the  trouble  of  a  journey 
on  another  day,  however  that  day  was  appointed  by  law  for 
that  lection. 

III.  *^'^i^,  which  word  is  commonly  rendered  urbs,  or 
civitas,  a  city ;  and  denoted  generally  fortified  citieis,  and 
towns  also  not  fortified,  where  synagogues  were,  and  villages, 
where  they  were  not.  Hence  is  that  distinction,  HtIU  l^'iS^ 
"  That  was  a  great  cltij  where  there  was  a  synagogue :" 
n^t^p  T'i^  "  a  small  city  where  there  was  not." 

By  Ku>iJ.o-n6\ii^  therefore  here  are  to  be  understood  towns 
where  there  were  synagogues,  which  nevertheless  were  not 
either  fortified  or  towns  of  trade  ;  among  us  English  called 
church-toicns . 


CHAP.  II. 

Ver.  4 :  ' k-necTTiyacTav  ti]v  oreyrjr,  &c.  Tkei/  tmcovered  the 
roof,  8fc.]  Here  I  recollect  that  phrase  p:);i  '^"11  the  way  of 
the  roof:  "  When^  Rabh  Houna  was  dead,  his  bier  could  not 
be  carried  out  through  the  door,"  the  door  being  too  strait ; 
V'^y  ^'^  "hyd^^  "^"IID  "therefore  they  thought  good  to 
draw  it  out  and  let  it  down  through  the  roof,  or  through  the  ivay 
of  the  roof  But  Rabh  Chasda  said  to  them,  '  Behold,  we  have 
learned  from  him  that  it  redounds  to  the  honour  of  a  wise 
man  to  be  carried  out  by  the  door.' " 

"It*  is  written,  'And  they  shall  eat  within  thy  gates' 
(Deut.xxvi.  12);  that  is,  when^  the  entrance  into  the  house 
is  by  the  gate,  VS^y^  ^T]  ^pyDt^  to  except  the  way  through 
the  roof""  "  Does^  he  enter  into  the  house,  DTHID  ^"n 
U?QrHl??:3  ]'':i:i  ^^l  1«  U}?2ntD?D  using  the  way  through  the 
gate,  or  using  the  loay  through  the  roof?"  The  place  treats  of 
a  house,  in  the  lower  part  of  which  the  owner  dwells  ;  but  the 
upper  part,  that  which  is  called  v-nep^ov,  is  let  out  to  another. 
It  is  asked,  what  way  he  must  enter  who  dwells  in  an  upper 
room,  whether  by  the  door  and  the  lower  parts,  where  the 
owner  dwells;  or  whether  he  must  climb  up  to  the  roof 
r^  'yyi  by  the  way  to  the  roof:  that  is,  as  the  Gloss  hath  it, 
"  That  he  ascend  without  the  house  by  a  ladder  set  against 

s  Bab.  Moed  Katon,  fol.  25.  i.  '^  Leusden's  edition,  vol.  ii.  p.  438. 

t  Bava  Mezia,  fol.  88.  i,  "■'  Ibid.  fol.  117.  i. 


400  Hebrew  and  Talmudical  [Ch.  ii.  7. 

it  for  entrance  into  the  vir^p^ov,  the  upper  room,  and  so  go 
into  the  upper  room." 

By  ladders  set  up,  or  perhaps  fastened  there  before,  they 
first  draw  up  the  paralytic  ctti  Sw/za,  upon  the  roof,  Luke  v.  19. 
Then  seeing  there  was  a  door  in  every  roof  through  which 
they  went  up  from  the  lower  parts  of  the  house  into  the  roof, 
and  this  being  too  narrow  to  let  down  the  bed  and  the  sick 
man  in  it,  they  widen  that  space  by  pulling  off  the  tiles  that 
lay  about  it. 

Well^,  having  made  a  hole  through  the  roof,  the  paralytic 
is  let  down  ds  to  inrep^oi;,  into  the  upper  chamber.  There 
Christ  sits,  and  the  Pharisees  and  the  doctors  of  the  law 
with  him,  and  not  in  the  lower  parts  of  the  house.  For  it  was 
customary  for  them,  when  they  discoursed  of  the  law  or  reli- 
gion, to  go  up  into  the  upper  chamber. 

" These ^  are  the  traditions  which  they  taught  rT'^/i^S,  in 
the  upper  chamber  of  Hananiah,  Ben  Hezekiah,  Ben  Garon.'" 
^'They  elders  went  up  Vi^'^hy^  *^^o  ^n  upper  chamber  in 
Jericho.  They  went  up  also  into  an  upper  chamber  in  Jabneh.'* 
"Rabhz  Jochanan  and  his  disciples  went  up  ds  vTT€pQov,toa'n 
upper  chamber,  and  read  and  expounded."  Compare  Mark 
xiv.  15  ;  Acts  i.  13  ;  xx.  8. 

Ver.  7  :  TCs  bvvaTat  acpUvaL  aixaprCas ;  Who  can  forgive  sins  ?] 
"  A  certain  heretic  ^  said  to  Ilabh  Idith,  It  is  written,  '  And 
he  said  unto  Moses,  Come  up  unto  the  Lord,'  Exod.  xxiv.  i. 
It  should  rather  have  been  said,  '  Come  up  to  me.'  He  an- 
swereth.  This  is  Mitatron^,  whose  name  is  like  the  name  of 
his  Lord,  as  it  is  written, '  My  name  is  in  him,'  Exod.  xxiii.  21. 
If  it  be  so,  then  said  the  other,  he  is  to  be  worshipped.  To 
whom  Idith  replied,  It  is  written  11  "^D-^^r^n  S«  12  ^DH  ^« 
properly,  Do  not  imbitter  or  provoJce  him ;  but  they  illy  and 
perversely  read,  Do  not  change  for  him,  do  not  exchange  me  for 
him.  If  that  be  the  sense,  said  the  other,  what  is  the  mean- 
ing of  that,  'He  will  not  forgive  your  sinsT  He  answered, 

True  indeed,  n"':Vnp  ih  "«nD  t^p311133  I^^DNI  for  we  re- 
ceived him  not  so  much  as  for  a  messenger.'"     The  Gloss  is, 

^  English  folio    edition,    vol.  ii.         ^  Juchas.  fol.  23.  2. 
p.  335.  a  Sanhedr.  fol.  38.  2. 

X  Schabb.  cap.  i.  hal.  7.  ^  [See   Buxtorf   Le.x.   T.   et  R. 

y  Hieros.  Sanhedr.  fol.  24.  3.  sub  v.  ]iT£ffin  col.  1 192.] 


Ch.  ii.  9,  &c.]        Exercliations  upon  St.  Mark.  401 

''*  He  will  not  forgive  your  sins  ;'  that  is,  He  cannot  pardon 
your  sins  ;  and  then,  what  advantage  is  there  from  him  ?  For 
he  had  not  the  power  of  pardoning  our  sins ;  we  therefore  re- 
jected him,"  &c.  Ye  rejected  him,  indeed,  in  whom  was 
the  name  of  Jehovah ;  but  alas  !  how  much  to  your  own 
mischief ! 

Ver.  9 :  Tt  ianv  evKoirutTepov  dT,€iv'  Whether  is  it  easier  to  saj/, 
^c.'\  He  that  observes  the  use  of  the  word  Wn'*^  it  is  easy, 
and  ^^'^tlJp  it  is  hard,  in  the  Jewish  schools  (and.  the  school- 
men were  now  with  Christ),  cannot  think  it  improper  that 
€VKOTT(aTepov  should  be  of  the  same  import  with  ^n^2,  which 
word  denotes  the  thing  or  the  sense  plain,  smooth,  and  with- 
out scruple ;  ^^''tDp  it  is  hard,  denotes  the  contrary.  As  if 
our  Saviour  had  said,  "  Were  not  the  sense  plainer,  and  more 
suited  to  the  present  business  to  have  said,  '  Arise  and  take 
up  thy  bed,'  than  to  say,  '  Thy  sins  are  forgiven  thee  V  But  I 
say  thus,  that  ye  may  know  that  the  Son  of  man  hath 
power,"  &c.  He  does  not  speak  of  the  easiness  of  the  pro- 
nunciation of  the  words,  but  of  the  easiness  of  the  sense. 
And  I  should  thus  render  the  words,  "  It  is  easier  to  say  to 
the  paralytic,  Thy  sins  are  forgiven  thee,  than  to  say,"  &c. 
'  Whether  to  say,'  as  it  is  vulgarly  rendered,  hath  a  sense  not 
to  be  disapproved  of;  but,  'than  to  say,'  hath  a  sense  more 
emphatical.  Is  not  the  sense  easier  as  to  the  present  business 
to  say,  'Thy  sins  are  forgiven,'  than  to  say,  'Rise  up  and 
walk  r 

Ver.  12  :  'E^yKOiv  Ivavriov  iravTOiV  He  went  out  before  them 
all.]  It  is  very  well  rendered,  "  before  them  all :"  and  it 
might  truly  be  rendered  "  against  them  all,"  accoi-ding  to 
another  signification  of  the  word  kvavriov.  That  is,  when 
the  multitude  was  so  crowded  that  there  was  no  way  of 
going  out  through  it,  he,  being  not  only  made  whole,  but 
strong  and  lusty,  pressed  through  the  press  of  the  multitude, 
and  stoutly  made  his  way  with  his  bed  upon  his  shoulders. 

Ver.  i6:  Kat  a/zaprcoAwy  And  sinners.]  Who  were  they? 
"  Dicers*^,  usurers,  plunderers,  publicans,  shepherds  of  lesser 
cattle,  those  that  sell  the  fruit  of  the  seventh  year,"  &c. 

Ver.  26^  :    'Ewt   ^Ajitadap    tov   apxiep(.ciir     In   the   days    of 

c  Sanhedr.  fol.  25.  2.  f*  English  folio  edition,  vol.  ii.  p.  336. 

LIGHTFOOT,  VOL.  II.  D  d 


402  Hebrew  and  Talmudical  [Ch.  iii.  5, 17, 

Ahiaihar  the  high  priest. ']  It  is  well  enough  known  what  is 
here  said  in  defence  of  the  purity  of  the  text ;  namely,  that 
Ahimelech  the  father  was  called  Abiathar,  and  Abiathar  the 
son  was  called  also  Ahimelech.  But  I  suppose  that  some- 
thing more  was  propounded  by  our  Saviour  in  these  words. 
For  it  was^  common  to  the  Jews  under  Abiathar  to  under- 
stand the  Urim  and  Thummim.  Nor  without  good  reason, 
when  it  appears,  that  under  the  father  and  the  son,  both  of 
that  name,  the  mention  of  inquiring  by  Urim  and  Thummim 
is  more  frequent  than  it  is  ever  anywhere  else ;  and,  after 
Abiathar  the  son,  there  is  scarcely  mention  of  it  at  all. 
Christ  therefore  very  properly  adds,  kiil  'A^idOap  apxiepicas, 
in  the  daps  of  Abiathar  the  high  priest,  therein  speaking  ac- 
cording to  a  very  received  opinion  in  the  nation :  as  though 
he  had  said,  "  David  ate  the  shewbread  given  him  by  the 
high  priest,  who  had  the  oracle  by  Urim  and  Thummim  pre- 
sent with  him,  and  who  acted  by  the  divine  direction." 

"  AhitopheK,  that  is,  a  counsellor,  Benaiah,  the  son  of 
Jehoiada,  that  is,  the  Sanhedrim;  □'«^ni  Om^  1^^«  "(n"'!^, 
Abiathar,  that  is,  Urim  and  Thummim." 

CHAP.  III. 

Ver.  5  :  01  8e  eaKa-mov  But  they  held  their  peace. 1  This  re- 
minds me  of  the  like  carriage  of  the  Sanhedrim  in  judging  a 
servant  of  king  Jannseus,  a  murderer,  when  Jannseus  himself 
was  present  in  the  Sanhedrims.  It  was  found  sufficiently 
that  he  was  guilty ;  but,  for  fear,  they  dared  not  to  utter 
their  opinion ;  when  Simeon  Ben  Sheta,  president  of  the 
Sanhedrim,  required  it :  :^p•^p^  DH^^Q  ^)2J2^  '\Tr2'h  H^DD 
"  He  looked  on  his  right  hand,  and  they  fixed  their  eyes  upon 
the  earth;  on  his  left  hand,  and  they  fixed  their  eyes  upon  the 
earth,"  &c. 

Ver.  17  :  BoavepyeV'  Boanerges.']  I.  See  what  Beza  saith 
here.  To  which  our  very  learned  Hugh  Broughton,  a  man 
very  well  exercised  in  these  studies,  replies  :  "  The  Jews  to 
this  very  day  pronounce  Scheva  by  oa,  as  Noabhyim  for 
Nebhyim.     So  Boanerges.    When  Theodore  Beza  will  have  it 

f  Leusden's  edit.,  vol.  ii.  p.  439.  ^  Bab.  Sanhedr.  fol.  16.  2. 

&  Sanhedr.  fol.  19.  i. 


Ch.  iii.  I7-]  Exer citations  upon  St.  Mark.  403 

written  Benerges,  the  very  Jews  themselves  will  defend  our 
gospel." 

Certainly,  it  is  somewhat  hard  and  bold  to  accuse  the 
Scripture  of  St.  Mark  as  corrupt  for  this  manner  of  pro- 
nunciation, when,  among  the  Jews,  the  pronouncing  of  some 
letters,  vowels,  and  words  was  so  different  and  indifferent, 
that  they  pronounced  one  way  in  Galilee,  another  way  in  Sa- 
maria, and  another  way  in  Judea.  "  And  1  remember  (saith 
the  famous  Ludovicus  de  Dieu''),  that  I  heard  the  excellent 
Erpenius  say,  that  he  had  it  from  the  mouth  of  a  very  learned 
Maronite,  that  it  could  not  be  taught  by  any  grammatical 
rules,  and  hardly  by  word  of  mouth,  what  sound  Scheva  hath 
among  the  Syrians." 

That  castle  of  noted  fame  which  is  called  Masada  in  Jose- 
phus,  Phny',  Solinus,  and  others  (in  Hebrew  m!^D),.  in 
Strabo^^  is  Moasada,  very  agreeable  to  this  our  sound  :  [TeVpas 
Tims  k-niK^Kav[xivas  huKVvovcri  Tpa)(tias  Trepl  Moaadba'  They 
shew  some  scorcJied  rocJcs  about  'Moasada.'  Where,  without 
all  controversy,  he  speaks  of  Masada. 

II.  There  is  a  controversy  also  about  the  word  erges:  it  is 
obscure,  in  what  manner  it  is  applied  to  thunder.  But  give 
me  your  judgment,  courteous  reader,  what  b^ST^'^'^  is  in  this 
story :  "  The '  father  of  Samuel  sat  in  the  synagogue  of 
Shaph,  and  Jathib,  in  Nehardea  :  nr^U?  fc^T\i^  the  divine 
glory  came ;  pD^  «^"1  ^^IT'jm  Sip  l^^U?  he  heard  the  voice  of 
^'^T'^  '  liigsha,'  and  irenf  iwt  out :  the  angels  came,  and  he 
was  affrighted." 

Of  the  word  ^^UJJl''!  Bigsha,  the  Glossers  say  nothing.  And 
we  do  not  confidently  render  it  thunder;  nor  yet  do  we  well 
know  how  to  render  it  better:  if  so  be  it  doth  not  denote"" 
rjxos  uKTTTsp  ^epojiiieyjjs  livorjs  /36ata?,  the  sound  as  of  a  mighty 
rushing  tcind,  Acts  ii.  2  :  but  let  the  reader  judge. 

III.  As  obscure  is  the  reason  of  the  name  imposed  upon 
these  two  disciples,  as  the  derivation  of  the  word.  We  have 
only  this  certain  in  this  business,  that  we  never  find  them 
called  by  this  name  elsewhere.  Christ  called  Simon  Peter, 
and  likewise  others  called  him  Peter,  and  he  calls  himself  so. 

h  In  his  Prsefat.  ad  Ai)oc.  Sy-  "^  Strab.  Geograph.  lib.  xvi.  [c.  2.] 
riac.  1  Megill.  fol.  29.  i. 

»  [Nat.  Hist.  V.  17.]  m  English  folio  edit.,  vol.  ii.  p.337. 

D  d  2 


404  Hebrew  and  Tahnudical  [Ch.  iii.  17. 

But  you  never  find  James  called  Boanerges,  or  John  so  called, 
either  by  themselves  or  by  others.  We  must  trust  conjecture 
for  the  rest. 

IV.  It  is  well  enough  known  what  the  phrase  7lp  ill  Bath 
Kol,  the  daughter  of  thunder^  means  among  the  Jews.  Our 
Saviour,  using  another  word,  seems  to  respect  another  ety- 
mology of  the  name.  But  it  is  demanded,  what  that  is.  He 
calls  Simon  Peter  with  respect  had  to  the  work  he  was  to  ply 
in  building  the  church  of  the  Gentiles  upon  a  rock.  For  he 
first  opened  the  door  to  let  in  the  gospel  among  the  Gentiles. 
Whether  were  James  and  John  called  sons  of  thunder  with 
respect  had  to  their  stout  discoursing  against  the  Jews,  we 
neither  dare  to  say,  nor  can  we  deny  it.  James  did  this,  as 
it  seems,  to  the  loss  of  his  life,  Acts  xii. 

But  what  if  allusion  be  here  made  to  the  two  registrars,  or 
scribes  of  the  Sanhedrim !  whereof  one  sat  on  the  right  hand, 
and  the  other  on  the  left ;  one  wrote  the  votes  of  those  that 
acquitted,  the  other  the  votes  of  those  that  condemned™.  Or 
to  the  president  himself,  and  the  vice-president  ?  whose  defi- 
nitive sentence,  summing  up  the  votes  of  the  whole  Sanhedrim, 
was  like  thunder  and  lightning  to  the  condemned  persons,  and 
seemed  to  all  like  the  oracles  given  from  Sinai  out  of  lightning 
and  thunder. 

V.  But  whatsoever  that  was  in  the  mind  of  our  Saviour, 
that  moved  him  to  imprint  this  name  upon  them,  when  these 
two  brethren,  above  all  the  other  disciples,  would  have  fire 
fall"  from  heaven  upon  that  town  of  the  Samaritans  which 
refused  to  give  Christ  entertainment,  Luke  ix.  54,  they  seem 
to  act  according  to  the  sense  of  this  surname.  And  when  the 
mother  of  these  desired  a  place  for  one  of  them  on  Christ's 
right  hand,  and  for  the  other  on  his  left,  she  took  the  confi- 
dence of  such  a  request  probably  from  this,  that  Christ  had 
set  so  honourable  a  name  upon  them  above  the  other  dis- 
ciples. And  when  John  himself  calls  himself  the  elder,  kut 
(ix(l)aau>,  and  he  was  sufficiently  known  to  those  to  whom  he 
writ  under  that  bare  title,  6  7rpeo-/3vrepos,  the  elder ;  I  cannot 
but  suspect  this  distinguishing  character  arose  hence.  AH 
the  apostles,  indeed,  were  elders,  which  Peter  saith  of  himself, 

-  ni  Sanhedr.  fol.  35.  1.  and  Maimon.  in  Sanhedr.  cap.  i. 
"  Leusden's  edition,  ^1.  ii.  p.  440. 


Ch.  iii.  21 .]  Exercitations  upon  St.  Mark.  405 

1  Pet.  V.  I  :  but  I  ask,  whether  any  of  the  twelve,  besides  this 
our  apostle  (his  brother  James  being  now  derd),  could  be 
known  to  those  that  were  absent  under  this  title,  the  elder, 
by  a  proper,  not  additional  name,  as  he  is  in  his  two  latter 
Epistles. 

Ver.  21  :  "On  l^icrT-q-  He  is  beside  himself.]  In  the  Tal- 
tmudists  it' is  ^T^V'^  HD^ltDD  his  judgment  is  gone,  and  fp 
nT>V"T  /^«'s  understanding  is  ceased.  "  If»  any  becomes  mute, 
M^Vl  HDI^iT  and  yet  is  of  a  sound  mind,  and  they  say  to 
him,  Shall  we  write  a  bill  of  divorce  for  thy  wife  I  and  he  nods 
with  his  head,  they  try  him  thrice,  &;c.  And  it  is  necessary 
that  they  make  trial  of  him  more  exactly,  ^T^V^  rTD"^tOi  ^?2IZ7 
lest,  perhaps,  he  might  he  deprived  of  his  senses."  This  is  to 
be  understood  of  a  dumb  person,  made  so  by  some  paralytica! 
or  apoplectical  stroke,  which  sometimes  wounds  the  under- 
standing. 

"  TheP  Rabbins  deliver  :  If  any  one  is  sick,  and  in  the 
mean  time  any  of  his  friends  die,  they  do  not  make  it  known 
to  him  that  such  a  one  is  dead,  ^^\V^  f]"^tDn  ^12"^  lest  his  un- 
derstanding be  disturbed."  "  Oneq  thus  lamented  R.  Simeon 
Ben  Lachish ;  '  Where  art  thou,  O  Bar  Lachish  ?  Where  art 
thou,  O  Bar  Lachish?'  n^ni^l  ?]tZ}l  "T^  H"!^  «p  H^m 
And  so  cried  out  until  his  understanding  perished."  For  so  the 
Gloss  renders  it. 

How  fitly  this  word  e^ia-rt]  expresseth  these  phrases  is 
readily  observed  by  him  who  understandeth  both  languages. 
And  a  Jew,  reading  these  words  in  Mark,  would  presently 
have  recourse  to  the  sense  of  those  phrases  in  his  nation  ; 
which  do  not  always  signify  madness,  or  being  bereft  of  one's 
wits,  in  the  proper  sense,  but  sometimes,  and  very  frequently, 
some  discomposure  of  the  understanding  for  the  present,  from 
some  too  vehement  passion.  So  say  Chrisfs  friends,  HCHt^SD 
ir\i^"T  His  knowledge  is  snatched  aioay;  he  hath  forgotten  him- 
self, and  his  own  health ;  he  is  so  vehement  and  hot  in  dis- 
charging his  office,  and  in  preaching,  that  he  is  transported 
beyond  himself,  and  his  understanding  is  disturbed,  that  he 
neither  takes  care  of  his  necessary  food  nor  of  his  sleep." 
Those  his  friends,  indeed,  have  need  of  an  apology,  that  they 

°  Maimon.  Gerush.  cap.  2.  p  Moed  Katon,  fol.  26,  2. 

1  Bava  Mezia,  fol.  84.  i. 


406  Hebrew  and  Talmudical  [Ch.  iv.  1,4. 

had  no  sounder,  nor  holier,  nor  wiser  conceit  of  him  ;  but  it 
is  scarcely  credible  that  they  thought  him  to  be  fallen  into 
plain  and  absolute  madness,  and  pure  distraction.  For  he 
had  conversed  among  the*"  multitudes  before,  at  all  times 
in  all  places ;  and  yet  his  friends  do  not  say  this  of  him.  But 
now  he  was  retired  to  his  own  house  at  Capernaum,  where  he 
might  justly  expect  rest  and  repose;  yet  the  multitudes  rush  < 
upon  him  there,  so  that  he  could  not  enjoy  his  table  and  his 
bed  at  his  own  home.  Therefore  his  friends  and  kinsfolk  of 
Nazareth  (among  whom  was  his  mother,  ver.  31),  hearing 
this,  unanimously  run  to  him  to  get  him  away  from  the 
multitude ;  for  they  said  among  themselves,  'Ef eVrr/,  He  is 
too  much  transported  beyond  himself,  and  is  forgetful  of  him- 
self. 

CHAP.  IV. 

Ver.  I  :  "Hp^aro  hihacrK^LV  He  began  to  teach ^  That  is, 
he  taught ;  by  a  phrase  very  usual  to  these  holy  writers,  be- 
cause very  usual  to  the  nation :  n^niS:!?!  ■J^HT^  «3^  1"!  ^'W 
Eahh  s  Canah  began  to  be  tedious  in  his  prayer  ;  that  is,  he  was 
tedious.  '^'21  i^l'^^hpt  ^MlTl  "^1\27  that '  scholar  began  to  weep  ; 
that  is,  he  wept,  '^l^^  ^'"I^D  "  the "  ox  began  to  low  ^  that  is, 
he  hived.  "When  the  tyrant's  letter  was  brought  to  the 
Rabbins,  ^i"^!)!  )r\'W  they  began  to  weep  ^ ;"  that  is,  they 
wepf. 

This  our  evangelist  useth  also  another  word,  and  that 
numberless  times  almost :  the  others  also  use  it,  but  not  so 
frequently  ;  namely,  the  word  €v6vs,  and  evdiois,  presently ; 
which  answereth  to  the  word  I'^T^  out  of  hand,  most  common 
among  the  Talmudists.  We  meet  with  it  in  this  our  evan- 
gelist seven  or  eight  times  in  the  first  chapter,  and  elsewhere 
very  frequently  :  and  that  not  seldom  according  to  the  custom 
of  the  idiom,  more  than  out  of  the  necessity  of  the  thing  sig- 
nified. 

Ver.  4  :  "O  fx€v  heac  And  some  felL]  ',  n7^D3  """ID  Ac- 
cording y  to  what  falls.  The  Gloss  there,  "  According  to  the 
measure  which  one  sows."    And  there  the  Gemarists  speak  of 

r  English  folio  edit.,  vol.  ii.  p.  338.         »  Beresh.  Rabb.  sect.  33. 

«  Hieros.  Sanhed.  fol.  18.  3.  "  Ibid.  sect.  64. 

t  Ibid.  fol.  23.  3.  y  Bava  Mezia,  fol.  105. 


Ch.  iv.  5,&c.]         Exercitations  upon  St.  Mark.  407 

T^  riT'lD^  se^d  /ailing  out  of  the  hand :  that  is,  that  is  cast 
out  of  the  hand  of  the  sower:  and  of  D'^llltZ?  D^IDD  seed 
falling  from  the  oxen :  that  is,  "  that  which  is  scattered  and 
sown"  by  the  sowing  oxen.  "  For  (as  the  Gloss  speaks) 
sometimes  they  sow  with  the  hand,  and  sometimes  they  put 
the  seed  into  a  cart  full  of  holes,  and  drive  the  oxen  ^  upon 
the  ploughed  earth,  and  the  seed  falls  through  the  holes." 

Ver.  5  :  Am  to  fxrj  ex^Lv  jSddos  yrjr  Because  it  had  no  depth 
of  earth.']  For  it  was  rocky,  whose  turf  nevertheless  was  thick 
enough,  and  very  fruitful ;  but  this  ground  which  the  parable 
supposeth  wanted  that  thickness.  "  You  »  have  not  a  more 
fruitful  land  among  all  lands  than  the  land  of  Egypt ;  nor  a 
more  fruitful  country  in  Egypt  than  Zoan.  And  yet  Hebron, 
which  was  rocky,  exceeded  it  sevenfold."  Note  that  '  it 
was  rocky,  and  yet  &o  fruitful.' 

Ver.  7  :  Et?  tols  aKavdar  Among  thorns.]  The  parable  sup- 
poseth, niJIpn^IZ?  t^7  ni\2}  a  field  not  freed  from  thorns^. 

Ver.  1 1  c  :  'EKetVots  8e  rois  e^co*  Unto  them  that  are  without.] 
01  e^co,  those  loithout,  in  Jewish  speech,  were  the  Gentiles; 
a  phrase  taken  hence,  that  they  called  all  lands  and  countries 
besides  their  own,  y^t^b  TXTiH  without  the  land.  Would  you 
have  an  exact  instance  of  this  distinction  ?  "  A  tree  ^,  half  of 
which  grows  within  the  land  of  Israel,  and  half  without  the 
land,  the  fruits  of  it  which  are  to  be  tithed,  and  the  common 
fruits  are  confounded  :  they  are  the  words  of  Rabba.  But 
Rabban  Simeon  Ben  Gamaliel  saith,  '  That  part  which  grows 
within  the  place,  that  is  bound  to  tithing"  [that  is,  within 
the  land  of  Israel],  "  is  to  be  tithed :  that  which  grows  in  the 
place  free  from  tithing"  (that  is,  without  the  land)  "  is  free." 
The  Gloss  is,  "  For  if  the  roots  of  the  tree  are  without  the 
land,  it  is  free,  although  the  tree  itself  extends  itself  sixteen 
cubits  within  the  land." 

Hence  Q"'i1!JTT  D'^IDD  hooks  oi  e^co,  that  are  without,  are 
heathen  books:  n^DII"»  riDDH  ^U7  D^il^S^^nn  OnDD  extra- 
neous hooks  of  Greek  wisdom  «. 

This  is  the  common  signification  of  the  phrase.  And, 
certainly  it  foretells  dreadful  things,  when  our  blessed  Sa- 

z  Leusden's  edit.,  vol.  ii.  p.  441.  ^  English  folio  edit.,  vol.  ii.  p.  339. 

a  Setah,  fol.  34.  2.  Chetub.  112,1.         ''  Bava  Bathra,  fol.  27.  2. 
^  See  Sheviith,  cap.  4.  hal.  2.  ^  Aruch  in  the  word  D1"ia. 


408  Hebrew  and  Talmudkal  [Ch.iv.  ii. 

viour  stigmatizeth   the  Jewish  nation  with  that  very  name 
that  they  were  wont  to  call  the  heathens  by. 

The  word  D'^^II^TT  those  tvithout,  occurs  also  in  the  Tal- 
niudists,  when  it  signifies  the  Jews  themselves  ;  that  is,  some 
of  the  Jewish  nation.  Here  f  D*^"^!";)  the  Karaites,  who  re- 
jected traditions,  there  D'^^ITH  o\  e^co,  those  tviihout,  are  op- 
posed to  D'^T^^n  the  loise  men:  '-He  that  puts  his  phylacteries 
on  his  forehead,  or  in  the  palm  of  his  hand,  D"'h^"*prT  ^1  It  '^"^n 
hehold!  he  follows  the  custom  of  the  Karaites.  And  he  that 
overlays  one  of  them  with  gold,  and  puts  it  upon  his  garment 
which  is  at  his  hand,  D^^DIlJTin  "Y^l  Tt  """^n  hehold  I  he  follows 
the  custom  of  those  that  are  icithout.  Where  the  Gloss, 
"  D^'^^liTT  are  men  who  follow  their  own  will,  and  not  the 
judgment  of  the  wise  men."  They  are  supposed  to  wear  phy- 
lacteries, and  to  be  Jews  ;  but  when  they  do  according  to 
their  pleasure,  and  despise  the  rules  of  the  wise  men,  they 
are  esteemed  as  those  that  are  without,  or  heathens.  So  was 
the  whole  Jewisli  nation  according  to  Christ's  censure,  which 
despised  the  evangelical  wisdom. 

'Ey  TTapalSoKals  to.  vaina  ytveTaf  All  things  are  done  in  pa- 
rables.'] I.  How  much  is  the  Jewish  nation  deceived  con- 
cerning the  times  of  the  Messias  !  They  think  his  forerunner 
Elias  will  explain  all  difficulties,  resolve  scruples,  and  will 
render  all  things  plain  ;  so  that  when  the  Messias  shall  come 
after  him,  there  shall  be  nothing  obscure  or  dark  in  the  law 
and  in  religion.  Hence  these  expressions,  and  the  like  to 
them  :  "  Ones  found  a  bill  of  contracts  in  his  keeping,  and 
knew  not  what  it  meant,  IH^'^^^  ^^Tvl?  IV  H^l^  i^rr» 
Let  it  be  laid  up  till  Elias  shall  come!'^  And  more  in  the  same 
tract,  concerning  things  found,  when  it  is  not  known  to  whom 
they  are  to  be  restored,  "  Let  them  be  laid  up  till  Elias 
come."  ni!?nD^  IH^^^  l^nv  It  Ht^lD  That  h  passage,  (Ezek. 
xiv.  18,  19,  where  n7^>*  a  burnt  offering  is  called  Jl^^ton 
a  sacrifice  for  sin,)  Elias  toill  unfold."  Infinite  examples  of 
that  sort  occur. 

But,  alas  !  thou  art  deceived,  O  Jew.  All  things  are  made 
clear  which  make  to  eternal  salvation,  Elias  and  Messias, 


^  Mejrill.  fol.  24.  2.  s  Bav.  Mezia_,  cap.  i.  hal.  ult. 

'>  Menacoth,  fol.  4,5.  i. 


Oh.  V.  I .]  Exercitations  upon  St.  MarTc.  409 

John  and  Christ  preaching  the  gospel  when  they  came ;  but 
they  are  obscure  to  you,  both  by  reason  of  your  voluntary 
blindness,  who  have  shut  your  eyes  and  your  mind  against 
the  saving  doctrine  of  the  gospel ;  and  from  the  just  judg- 
ment of  the  Messias,  who  justly  preached  in  clouds  and  in 
covered  expressions  to  them  who  would  not  see  the  sun  and 
the  open  light, 

II.  How  those  words  have  wracked  interpreters,  "  Is  a 
candle  put  under  a  bushel,'"  &c. ;  and,  "  There  is  nothing 
hidden,"  &c. :  you  may  see  also  without  a  candle.  A  very 
easy  sense  of  them  is  gathered  from  the  context.  When 
Christ  speaks  in  parables,  "  A  light  is  put  under  a  bushel :" 
but  "  the  light  (saith  he)  is  not  come  for  this  end,'^  that  it 
should  be  so  hidden ;  nor,  indeed,  were  it  fit  so  to  hide  it, 
but  that  the  divine  justice  would  have  it  so,  that  they  who 
will  not  see  the  light  should  not  enjoy  the  light.  But  "  there 
is  nothing  hid "  which  shall  not  be  made  manifest  by  the 
brightness  of  the  doctrine  of  the  gospel,  so  there  be  eyes  that 
do  not  refuse  the  light,  nor  voluntarily  become  purblind. 
Therefore,  take  you  heed  how  you  hear,  lest  ye  be  like  them, 
and  divine  justice  mete  to  jou  by  the  same  measure  as  is 
measured  to  them  ;  namely,  that  they  shall  never  hear,  be- 
cause they  \\ill  not  hear. 

CHAP.  V.i 

Ver.  1  :  Ets  Ti]v  \(i}pav  rcav  Tahapiii>&v'  Into  the  country  of 
the  Godarenes.']  So  also  Luke :  but  Matthew,  ets  ti]v  ^u>pav 
Tepyearjv&v,  into  the  country  of  the  Gergesenes.  And,  which 
ought  not  to  be  passed  over  without  observation,  Mark  and 
Luke,  who  call  it  the  country  of  the  Gadarenes.,  make  mention 
only  of  one  possessed  person  ;  but  Matthew,  who  calls  it  the 
country  of  the  Gergesenes.,  speaks  of  tioo.  We  know  what  is 
here  said  by  commentators  to  reconcile  the  evangelists.  We 
fetch  their  reconciliation  from  the  very  distinction  of  the 
words  which  the  evangelists  use,  and  that  from  those  con- 
clusions : 

I.  We  say  the  region  of  the  Gergesenes  was  of  broader 
extent  and  signification  than  the  region  of  the  Gadarenes 

>  English  folio  edition,  vol.  ii.  p.  340. 


410  Hebrew  and  Tali nudical  [Oh.  v.  i. 

was,  and  that  the  region  of  the  Gadarenes  was  included 
within  it.  For  whether  it  were  called  so  from  the  old  Ger- 
gashite  family  of  the  Canaanites,  or  from  the  muddy  and 
clayey  nature  of  the  soil,  which  was  called  ^H^^l^  Gergishta 
by  the  Jews,  which  we  rather  believe;  it  was  of  wider  ex- 
tension than  the  country  of  the  Gadarenes ;  which  denoted 
only  one  city,  and  the  smaller  country  about  it,  and  that 
belonged  to  Gadara.  But  this  country  comprehended  within 
it  the  country  of  Gadara,  of  Hippo,  and  of  Magdala,  if  not 
others  also. 

II.  We  say  Gadara  was  a  city  of  heathens,  (hence  it  is 
less  marvel  if  there  were  swine  among  them :)  which  we 
prove  also  elsewhere,  when  we  treat  of  the  region  of 
Decapolis. 

III.  ^Ve  say  there  were  two  possessed  persons  according 
to  Matthew,  one  a  Gadarene^  another  coming  from  some 
other  place  than  the  country  of  Gadara,  namely,  from  some 
place  in  the  country  of  the  Gergesenes. 

IV.  We  believe  that  that  Gadarene  was  a  heathen;  and 
that  Mark  and  Luke  mentioned  only  him  on  set  purpose, 
that  so  they  might  make  the  story  the  more  famous.  Any 
one  skilled  in  the  chorography  of  the  land  of  Israel  might 
understand  that  the  country  of  tJie  Gadarenes  was  of  heathen 
possession :  they  therefore  mark  him  with  that  name,  that  it 
might  presently  be  perceived  that  Christ  now  had  to  do 
with  a  heathen  possessed  person ;  which  was  somewhat  rare, 
and  except  the  daughter  of  the  Syrophoenician  woman, 
without  any  example.  Matthew  would  describe  the  great- 
ness of  the  miracle ;  he  therefore  mentions  tioo  most  miser- 
ably possessed  persons :  but  Mark  and  Luke  choose  out  only 
one,  and  him  more  remarkable  for  this  very  thing,  that  he 
was  a  Gadarene,  and  by  consequence  a  heathen.  These 
things,  well  weighed,  do  not  only  confirm  the  concord  be- 
tween the  evangelists,  but  render  the  story  far  clearer. 
For, 

First,  It  is  to  be  marked  that  the  devil  adjures  Christ 
not  to  "  torment "  him,  ver.  7,  which  is  not  elsewhere  done  by 
him :  as  though  he  were  without  Christ's  jurisdiction,  not 
being  among  his  people  the  Jews,  but  among  the  heathens. 
And, 


oil.  V.  9.]  Exercitations  upon  St.  Mark.  411 

Secondly,  Christ  does  not  elsewhere  ask  any  about  their 
name,  besides  this  alone,  as  being  of  more  singular  example 
and  story. 

Thirdly,  The  heathen  name  Aeyewi',  legion,  argues  him  a 
heathen  concerning  whom  the  story  is. 

Fourthly,  The  devils  besought  him  much  that  he  would  not 
send  them  out  of  the  country ;  for  being  among  heathens, 
they  thought  they  were  among  their  own. 

Our  Saviour,  therefore,  healed  those  two  in  Matthew 
together,  the  one,  a  Gadarene  and  heathen,  and  the  other 
from  some  other  place,  a  Gergesene  and  a  Jew ;  and  that  not 
without  a  mystery  ;  namely,  that  there  should  be  comfort 
in  Christ  both  to  Jews  and  Gentiles,  against  the  power  and 
tyranny  of  Satan.  Of  those  two,  Mark  and  Luke  mention 
the  more  remarkable. 

Ver.  9  :  Aeyewi;  6voix6.  \xoi'  My  name  is  Legion.]  1,  This 
name  speaks  a  numerous  company,  the  devil  himself  being 
the  interpreter ;  "  Legion  (saith  he)  is  my  name.,  for  we  are 
many.^' 

And  among  the  Jews,  when  a  man  would  express  a  great 
number  of  any  thing,  it  was  not  unusual  to  name  a  legion  : 
"  R.  EHezerii  Ben  Simeon  saith,  ]V:\^  h^h  Q"ft^^  tb  mi 
7''7'^!l  D'^n'^T  S'tl)  in^^  It^  is  easier  for  a  man  to  nourish  a 
legion  of  olives  in  Galilee.,  than  to  bring  up  one  child  in  the 
land  of  Israel.''^ 

II.  Among  the  Talmudists,  a  legion  bespeaks  an  unclean 
company ;  at  least,  they  reckoned  all  the  legions  for  unclean  : 
"The"™  Rabbins  deliver:  "^ni^H  'IVXT'  a  legion  that  passeth 
from  place  to  place,  if  it  enter  into  any  house,  the  house  is 

thereby  become  unclean,  ^b  pt^U7  \vAl  ]'\^^h  h^  ']h  ^^^ 
T'hBp'^p  HDD  for  there  is  no  legioji  lohich  hath  not  some  car- 
caphalia.  And  wonder  not  at  this,  when  the  carcaphaUon  of 
R.  Ismael  was  fastened  to  the  heads  of  kings."  h^p^p 
"  '  CarcaphaV  (saith  the  Gloss)  is  the  skin  of  a  head  pulled  off 
from  a  dead  person,  which  they  make  use  of  in  enchantments." 
It  is  a  Greek  word,  saith  the  Aruch,  KapaKi<paXr\. 

III.  What  the  Romans  thought  of  their  legions,  take  from 

^  Beresh.  Rabb.  sect.  20.  '  Erifflish  folio  edit.,  vol.  ii.  p.  341. 

">  Cholin,  fol.  123.  I. 


412  Hehreio  and  Talmudical  [Ch.  v.  14,  &c. 

the  words  of  Csesar  to  the  Spaniards:  "Did"  ye  not  con- 
sider, if  I  were  overthrown,  that  the  people  of  Rome  have  ten 
legions,  which  could  not  only  resist  you,  but  pull  down  even 
heaven  itself?""  What  then  is  the  power  of  "  more  than  twelve 
legions  of  angels !" 

Ver.  J  4 :  ^ Avr^yyiCkav  ets  rows  aypovs'  Told  it  in  the  countiy.^ 
Told  it  els  Tovs  aypovs,  in  the  fields.  But  to  whom  ?  To  them 
that  laboured,  or  that  travelled  in  the  fields?  So  chap.  vi.  36: 
'ATTcA^oVres  et?  rovs  KVKKiii  aypovs,  ayopddMaLV  eavrols  aprovs' 
That  they  may  go  away  into  the  'fields'  round  about,  and  buy 
themselves  bread.  From  whom,  I  pray,  should  they  buy  in 
the  fields  ?  And  ver.  ^6  :  Kai  ottov  av  eia-eTTopevero  ds  K(op.as  rj 
aypovs,  fi>  rats  ayopals  hidovv  tovs  aadevovvras'  And  ichere- 
soever  they  entered  into  towns  or  ^fields,'  they  laid  the  sick  in  the 
streets,  or  markets.  What  streets  or  marJcets  are  there  in  the 
fields  ? 

"  Rabba»  saith,  That  food  made  of  meal,  ^■Il^'^ODn  ^«^pm 
n^2  of  those  that  dwell  in  the  fields,  in  which  they  mingle  much 
meal,  over  it  they  give  thanks."  ''t<^7pn,  saith  the  Gloss,  are 
■^DD  ^r^  inhabitants  of  the  villages.  And  the  Aruch  saith, 
"  fc^n'^'^v'pn  are  private  men  who  dwell  in  the  fields:"  that  is, 
in  houses  scattered  here  and  thei-e,  and  not  built  together  in 
one  place,  as  it  is  in  towns  and  cities. 

Ver.  1 5  :  ^(acppovovvTa-  In  his  right  mind.]  J  irii^T  11^13^ 
firm,  or  sound  of  tinderstanding ,  in  Talmudic  speech. 

Ver.  23  :  To  Ovyarpiov  p.ov'  My  little  daughter.]  'Hy  yap 
hSiv  8w8eKa"  For  she  ivas  tivelve  years  old,  ver.  42  :  "Ap 
daughter  from  her  birthday,  until  she  is  twelve  years  old 
complete,  DpIiT»  1^^  il^^lp!3  HJtiJp  is  called  'little,'  or  'a 
little  maid.''  IP.i^  DV^  712^  'y  niD  but  when  she  is  full 
twelve  years  old  and  one  day  over,  TT^V^  r\i^'^p2  she  is  called 
'  a  young  woman."" 

Ver.  26  :  Kai  ttoWcl  Tradovcra  vtto  iroXkcav  laTpSiV  And  had 
sufif^ered  many  things  of  many  physiciayis.]  And  it  is  no 
wonder :  for  see  what  various  and  manifold  kinds  of  medi- 
cines are  prescribed   to  a  woman  labouring  under  a  flux : 


^  Comment,  de  Bell.  Civil,  lib.  vi.  solum    vobis    obsistere,   sed    etiam 

[c.  42.]      [An  me  deleto  non  ani-  coelum  diruere  possent.] 

madvertebatis,  decern  legiones  ha-  °  Babyl.  Beracoth,  fol.  37.  2. 

bere  populum  Romanum,  quae  non  P  Mairaon.  in  m  {!>''«  cap.  2. 


Ch.  V.  29.]  Exercitations  upon  St.  Mark.  4]  3 

"E.Jochanansaithq,  «m^D^^b^  «Z^V  i^tlt  h^lM2  ^n^^S 
Bring  (or  take)  of  gum  of  A  lexandria  the  loeiglit  of  a  zuzee : 
^h^^  '^'^1'^  fc^tlf  7|"n^1  and  of  alum.,  the  weigJd  of  a  zuzee : 
^p^^'^  «r2^ni3  b^nt  ^pnrDI  and  of  crocus  hortensis  the 
iceight  of  a  zuzee:  «nSn  Hlt^  *'Tin  ^Hl  in^^'pniT'^ST 
t«^1^m  let  these  he  bruised  together,  and  he  given  in  wine  to  the 
woman  that  hath  an  issue  ofhlood,  &c. 

"  But  if  this  Moes  not  benefit,  ^:Dni!:}  TDp  ^rhn  ^n'^'h 
"'b^D'^5  take  of  Persian  onions  thrice  three  logs,  boil  them  in 
wine,  and  then  give  it  hei'  to  drink,  and  say  '^"^lt?2  Dip  Arise 
from  thy  flux. 

"  But  if  this  does  not  prevail,  D**!]"!!  U;i£^5  Hnn*)^  set  her 
in  a  place  where  two  tcays  meet.,  and  let  her  hold  a  cup  of  wine 
in  her  hand ;  and  let  somebody  come  behind  her  and  affright 
her,  and  say,  ^*lt^   Dip  Arise  from  thxj  flux. 

"  But  if  that  do  no  good,  «:iDD1  «211  ^n^"^^  take  a 
handful  of  cummin.,  i^p'*"^?^"!  b^DI!!!  OLnd  a  handful  of  crocus, 
i^Dhwy^l  «Din  and  a  handful  of  fcenum  grcecum.  Let 
these  be  boiled  in  wine,  and  give  them  her  to  drink,  and  say, 
Arise  from  thy  flux." 

But'"  if  these  do  not  benefit,  other  doses  and  others  still  are 
prescribed,  in  number  ten  or  more,  which  see,  if  you  please,  in 
the  place  cited.     Among  them  I  cannot  omit  this  : 

«i-,«i2  't  ^'^yh  Let  them  dig  seven  ditches:  inn  "'^p'*^') 
nbnj?"!  m?''  t^niZ^'^iHiZ?  in  which  let  them  burn  some  cuttings 
of  such  vines  as  are  not  circumcised,  [that  is,  that  are  not  yet 
four  years  old.]  And  nn^l  b^^^'^HT  i^D2  H^IOpAl  let  her 
take  in  her  hand  a  cup  of  wine.  And  nnuni/l  "i^XV^  TVQip\) 
\^TV^  let  them  lead  her  away  from  this  ditch,  and  make  her 
sit  doivn  over  that.  And  i^Hb^  Hnm^T  «H^  n?Dp1^1  let 
them  remove  her  from  that,  and  make  her  sit  doicn  over  another. 
And  yiyrt^  Dip  rh  ^rsh  i^im  t^in  ^3«1  in  every  re- 
moval you  must  say  to  her,  Arise  fro^n  thy  flux,"  &c. 

Ver.  29 :  'E^rjpdvdri  rj  -nrjyr]  tov  a'ifxaTOs  avTrjr  The  foimtain 
of  her  blood  was  dried  up.]  Of  the  fountain  of  the  blood,  or 
of  the  flux,  called  by  the  Hebrews  llpTO,  see  Niddali,  cap.  2. 
hal.  4  ;  Maimon.  in  Issure  hiah,  cap.  5,  6.  Where  also  it  is 
treated  of  n^TT^    mt  the  greater  proflitvious  woman,  and 

1  Bab.  Schabb.  fol.  110.  «■  English  folio  edit.,  vol.  ii.  p.  342. 


414  Hebrew  and  Talmudical         [Ch.  v.  41, 43. 

tlDI^p  ni'y  the  lesser.  The  former  title  you  may  well  bestow 
upon  this  woman,  who  had  laboured  under  a  flux  for  twelve 
years. 

Ver.  41 :  TakiOa,  kov[jll'  Talitha  kumi.]  "  Rabbi  Jochanan 
saith^  We  remember  when  t^n^''^D1  «"'''StD  ^^*^IOn  boijs 
and  girls  of  sixteen  and  seventeen  years  old  platjed  in  the 
streets,  and  nobody  was  offended  with  them."  Where  the 
Gloss  is,  ^^ri'^'^btSI  b^'^^bt^  Tali  and  Talitha  is  a  boy  and  a 
girl. 

To  Kopdatov,  [(Toi  A.eya),]  'iyupai'  Damsel,  I  say  unto  thee, 
arise.'\  Talitha  Jcumi  signifies  only  To  Kopdcnov,  eyeipai' 
Maid,  arise.  How  comes  that  clause  then,  /  say  unto  thee,  to 
be  inserted  ? 

I.  You  may  recollect  here,  and  perhaps  not  without  profit, 
that  which  was  alleged  before  ;  namely,  that  it  was  customary 
among  the  Jews,  that,  when  they  applied  physic  to  the  pro- 
fluvious  woman,  they  said,  "  Arise  from  thy  flux  ;"  which  very 
probably  they  used  in  other  diseases  also. 

II.  Christ  t  said  nothing  else  than  what  sounded  all  one 
with.  Maid,  arise :  but  in  the  pronouncing  and  uttering 
those  words  that  authority  and  commanding  power  shined 
forth,  that  they  sounded  no  less  than  if  he  had  said,  "  Maid, 
I  say  to  thee,  or  I  command  thee,  arise."  They  said,  "Arise 
from  thy  disease ;"  that  is,  "  I  wish  thou  wouldst  arise :" 
but  Christ  saith,  Maid,  arise ;  that  is,  "  I  command  thee, 
arise." 

Ver.  43  :  ET-ne  boOijvai  avrfj  <j)ayeiv  He  commanded  that 
something  should  be  given  her  to  eat.]  Not  as  she  was  alive  only, 
and  now  in  good  health,  but  as  she  was  in  a  most  perfect 
state  of  health,  and  hungry :  "  The  son  of  Rabban  Gamaliel 
was  sick.  lie  sent,  therefore,  two  scholars  of  the  wise  men 
to  R.  Chaninah  Ben  Dusa  into  his  city.  He  saith  to  them, 
'  Wait  for  me,  until  I  go  up  into  the  upper  chamber.'  He 
went  up  into  the  upper  chamber,  and  came  down  again,  and 
said,  '  I  am  sure  that  the  son  of  Rabban  Gamaliel  is  freed 
from  his  disease.'     The  same  hour  he  asked  for  food." 

s  Bava  Bathra,  fol.  91.2.  *  Leusdeti's  edit.,  vol.  ii.  p.  444. 


Ch.  vi.  3,&c.]  Exercitations  upon  St.  Mark.  415 

CHAP.  VL« 

Ver.  3  :  O^x  ovTos  ecTTLv  6  t€kto)v;  Is  not  this  the  carpenter? 
Among  other  things  to  be  performed  by  the  father  for  his 
son  this  was  one,  to  bring  him  up  in  some  art  or  trade. 
"  It"  is  incumbent  on  the  father  to  circumcise  his  son,  to 
redeem  him,  to  teach  him  the  law,  and  to  teach  him  some 
occupation.  R.  Judah  saith,  '  Whosoever  teacheth  not  his 
son  to  do  some  work,  is  as  if  he  taught  him  robbery.'" 
"  R.  Meir  y  saith,  '  Let  a  man  always  endeavour  to  teach  his 
son  rT'^^p^  m^^^lh^  an  honest  art,''  "  &c.  Joseph  instructs  and 
brings  up  Christ  in  his  carpenter's  trade. 

Ver.  8  :  M^  irripav  Nor  sc7'ip.~\  Concerning  the  scrip 
we  said  somewhat  at  Matt.  x.  lo  :  let  us  add  this  story  : 
"  The  2  Rabbins  deliver :  There  is  a  story  of  a  certain  man, 
whose  sons  behaved  not  themselves  well.  He  stood  forth 
and  assigned  over  his  wealth  to  Jonathan  Ben  Uzziel.  What 
did  Jonathan  Ben  Uzziel  do  ?  He  sold  a  third  part ;  a  third 
part  he  dedicated  to  holy  uses  ;  and  a  third  part  he  gave 
back  to  the  sons  of  the  deceased.  Shamraai  came  to  him 
I7''^"im  ^vp72)2  ivith  his  staff  and  with  his  script  The 
Gloss  saith,  "  He  came  to  contend  with  Jonathan,  because 
he  had  violated  the  will  of  the  dead."  Behold  the  vice-pi'esi- 
dent  of  the  Sanhedrim  carrying  a  scrip,  in  which  he  laid  up 
victuals  for  his  journey. 

Ver.  13  :  "HAett^joi'  eXatw  ttoAAovs  apputcrTovs'  Anointed  with 
oil  many  that  loere  sickr\  "  The  oil,  therefore,  was  (saith  the 
famous  Beza)  a  symbol  of  that  miraculous  power,  not  a  me- 
dicament whereby  they  cured  diseases."  But  the  Jews  say, 
and  that  truly,  such  an  anointing  was  physical,  although  it 
did  not  always  obtain  its  end.  But  this  anointing  of  the  apo- 
stles ever  obtained  its  end :  "  R.  Simeon  ^  Ben  Eliezer  saith, 
'  R.  Meir  permitted  the  mingling  of  wine  and  oil,  and  to 
anoint  the  sick  on  the  sabbath.  But  when  he  once  was  sick, 
and  we  would  do  the  same  to  him,  he  permitted  it  not.'" 
This  story  is  recited  elsewhere,  Schah.  f.  14.  3  ;  where  for 
'  R.  Simeon  Ben  Eliezer,'  is  '  R.  Samuel  Ben  Eliezer.'     Per- 

*»  English  folio  edition,  vol.  ii.  p.         y  Kiddush.  cap.  4.  hal.  ii. 
343.  ='-  Bava  Bathra,  fol.  133.  2. 

^  Tosapht.  in  Kiddush.  cap.  i.  a  Hieros.  Berac.  fol.  3.  r. 


416  Hebrew  and  TalmucUcal         [Oh.  vi.  27,&c. 

haps  in  the  manuscript  copy  it  was  written  with  an  abbrevia- 
tion U}1,  and  thence  came  the  ambiguity  of  the  name. 

Let  it  be  granted  such  anointing  was  medicinal,  which 
cannot  possibly  be  denied ;  and  then  there  is  nothing  obscure 
in  the  words  of  James,  chap.  v.  14;  "  Let  the  elders  of  the 
church  be  called,  and  let  the  sick  man  be  anointed  by  them, 
or  by  others  present,  that  their  prayers  may  be  joined  with 
the  ordinary  means. 

Ver.  27  :  STreKovAdrwpa"  An  executioner.']  So  the  Targum 
of  Jonathan  upon  Gen.  xxxix.  i  :  b^'^llID/j/IDD  1"!  Hab 
Bpeculatoraia.  See  the  Aruch,  in  the  word  "^VJTptD  Spe- 
culator. 

Ver.  37  :  AiaKoo-icoz;  h]vapi(siv'  Two  himdred  pence.]  I.  "^D"^"! 
Denarius  and  lit  zicz  are  of  the  same  value  among  the  Rabbins. 
"  The  b  fourth  part  of  a  shekel  of  silver  in  the  Targum  is 
t^DDD"?  "TPI  Wtit  one  zuz  of  silver.  For  a  shekel  of  the  law 
was  J^7D  selaa.  And  so  in  the  Targum,  7p^  a  shekel,  is 
b^i77D  selaa^  and  is  worth  four  denarii,''  ov  pence. 

But  now  ^  penny  and  zuz  are  the  same  :  "  They<^  Gdi}\  pence, 
in  the  language  of  the  Gemara,  zuzim.'' 

IL  But^  now  two  hundred  zuzees,  or  pence,  was  a  sum 
very  famous,  and  of  very  frequent  mention.  "  lf<^  one  of 
elder  years  lay  with  a  woman  of  less  years,  or  if  one  of  less 
years  lay  with  a  woman  of  elder  years,  or  one  that  is  wounded, 
their  portion  is  D'^nb^?;2  tifo  himdred  zuzees.''''  "  Iff  one  gives 
another  a  blow  upon  the  cheek,  tit  '^Jl^^Q  1  v  tm^  let  him  give 
him  two  hundred  zuze-es."  "  A  °  woman  that  is  now  become  a 
widow,  or  ^  dismissed  by  a  divorce,  who  was  married  a  virgin, 
let  her  have  for  her  portion  two  hundred  zuzees.''^ 

Hence,  perhaps,  is  the  same  number  of  two  hundred  pence 
in  the  mouth  of  the  disciples,  because  it  was  a  most  celebrated 
sum,  and  of  very  frequent  mention  in  the  mouths  of  all." 

Ver.  40:  YlpacTiaX  -npaaLai-  By  rajiJcs.]  T^XyV^J  riTlIlD 
rank  by  rank,  in  Talmudic  language.  The  university  of 
Jabneh  is  very  frequently  celebrated  under  the  name  of 
nDl*"!  DID  the  vineyard  in  Jabneh.     And  R.  Solomon  gives 

^  Aruch  ia  nr.  e  Chetub.  cap.  i.  hal.  2. 

<=  Gloss,  in  Bathra,  fol.  166.  i.  '  Bava  Kama,  cap.  8.  hal.  6. 

^  English  folio  edition,  vol.  ii.  p.         &  Chetub.  fol.  17.1. 
344.  *i  heusderCs  edit.,  vol.  ii.  p.  445. 


Oh.  vii.  3, 4.]        Exercitations  upon  St.  Mark.  417 

the  reason  • ;  r\T\'W  ni'^1\i;  ]^n\I?'i'^  VHtT  Because  the  scholars 
sat  there  ranJcs  by  ranJcs,  HIIIIT  ni'^lIZ?  ^"It^iJn  □"^33  UJce  a 
vineyard  which  is  planted  Trpacnal  Ttpacnal,  rank  hy  rank. 

CHAP.  VII. 

Ver.  3  :  'Eav  )U7/  Tivyixj]  vL\f/u)VTaf  Except  they  ivash  their 
hands  oft.]  Uvyixfi,  the  fist.  When  they  washed  their  hands, 
they  washed  the  fist  plDH  1'^  unto  the  joining  of  the  arm. 
p"<Dn  IV  rsyyn^''^^  ni^Dt^n  an*'  the^  hands  are  polluted, 
and  made  clean  unto  the  joining  of  the  arm.  "  The^  Rabbins 
deliver :  The  washing  of  hands  p^^cn  IV  Vh'^PO  as  to  common 
things  (or  common  food)  loas  unto  the  joining  of  the  arm.  And 
the  cleansing  of  hands  and  feet  in  the  Temple  was  to  the 
joint."  p'^D'  saith  the  Aruch,  is  lohere  the  arm  is  distinguished 
from  the  hand.  So,  also,  where  the  foot  is  distinguished  from 
the  leg. 

"  The  •"  second  waters  cleanse  whatsoever  parts  of  the 
hands  the  first  waters  had  washed.  But  if  the  first  waters 
had  gone  above  the  juncture  of  the  arm,  the  second  waters 
do  not  cleanse,  p^DH  iy  ^^^^^  p"ini2^  p«^  ^D^  because  they 
do  not  cleanse  beyond  the  juncture.  If,  therefore,  the  waters 
which  went  above  the  juncture  return  upon  the  hands  again, 
they  are  unclean." 

Ver.  4:  Kat  aTro  ayopa<i,  lav  jxr]  (BaTTTiacovraL'  And  when 
they  come  from  the  market,  except  they  tvash.]  The  Jews  used 
n^^'^  rh'^^2  the  washing  of  the  hands,  and  D'^1"'  n^'^HIO 
the  plunging  of  the  hands.  And  the  word  vL^iovrat,  wash,  in 
our  evangelist  seems  to  answer  to  the  former,  and  pa-nriCcavTai, 
baptize,  to  the  latter. 

I.  That  the  plunging  of  the  whole  body  is  not  understood 
here,  may  be  sufficiently  proved  hence  ;  that  such  plunging  is 
not  used  but  when  pollution  is  contracted  from  the  more 
principal  causes  of  uncleanness.  "  A  "  man  and  vessels  con- 
tract not  uncleanness,  nt^^lt^^n  lt^72  i^7i^  but  from  the  father 
of  uncleanness :  such  as  uncleanness  from  a  creeping  thing, 
from  the  seed  in  the  unclean  act,  from  him  that  is  polluted 
by  the  dead,  from  a  leper,  from  the  water  of  purification, 

»  In  Jevamoth,  cap.  8.  ™  Gloss,  in  Judaim,  in  the  place 

i' Judaim,  cap.  2.  hal.  3.  above. 

1  Cholin,  fol.  106.  n  R,  Sol.  in  Kelim,  cap.  i. 

IJGHTFOOT,  VOL.  II.  EC 


418  Hebreio  and  Talmudical  [Ch.  vii.  4. 

from  him  that  lies  with  a  menstruous  woman,  from  the  flux 
of  him  that  hath  the  gonorrhoea,  from  his  spittle,  from  his 
urine,  from  the  blood  of  a  menstruous  woman,  from  a  pro- 
fluvious  man,"  &c.  By  these  a  man  was  so  polluted,  that  it 
was  DV  '7'°)2''t0  a  day's  ivasliing  ;  and  he  must  plimge  his 
whole  body.  But  for  smaller  uncleannesses  it  was  enough  to 
cleanse  the  hands. 

II.  Much  less  is  it  to  be  understood  of  the  things  bought ; 
as  if  they,  when  they  were  bought  for  the  market,  were  to 
be  loasJied  (in  which  sense  some  interpreters  render  the 
words,  "  And  what  they  buy  out  of  the  market,  unless  they 
wash  it,  they  eat  it  not "),  when  there  were  some  things  which 
would  not  endure  water,  some  things  which,  when  bought, 
were  not  presently»  eaten ;  and  the  traditional  canons  dis- 
tinguish between  those  things  which  were  lawful  as  soon  as 
they  came  from  the  market,  and  those  which  were  not. 

III.  The  phrase,  therefore,  seems  to  be  meant  of  the  im- 
mersion,  or  plunging  of  the  ha?ids  only ;  and  the  word  TTvyfxfi, 

jist^  is  hero  to  be  understood  also  in  common.  Those  that 
remain  at  home  eat  not,  lav  ixr]  ttv/ixj]  v^yj/covraL,  unless  theij 
wash  the  fist.  But  those  that  come  from  the  market  eat  not, 
ear  }j.ri  TTvyfifj  /SaTrrt^coirai,  unless  they  plunge  their  fist  into  the 
water,  being  ignorant  and  uncertain  what  uncleanness  they 
came  near  unto  in  the  market. 

"  The  P  tvashing  of  the  hands,  and  the  plunging  of  the 
hands,  were  from  the  scribes.  The  hands  which  had  need  of 
nb'^niD  p>lunging^  they  dipped  not  but  in  a  fit  place ;  that  is, 
where  there  was  a  confluence  of  forty  seahs  of  water.  For 
in  the  place  where  any  dipped  vessels,  it  was  lawful  to  dip 
the  hands.  But  the  hands  which  have  need  of  nT'^153  wash- 
ing only,  if  they  dip  them  in  the  confluence  of  waters,  they 
are  clean ;  whether  they  dip  them  in  waters  that  are  drawn, 
or  in  vessels,  or  in  the  pavement.  They  do  not  cleanse  the 
hands  \as  to  washing],  until  waters  are  poured  upon  the  hands 
out  of  a  vessel :  for  they  do  not  wash  the  hands  but  out  of  a 
vessel." 

Bea-T&v  Pots.]  It  is  doubtful  whether  this  word  be  derived 
from  $€(TTris,  a  sectary  (a  certain  measure),  or  from  ^ecrra, 
vessels  planed  or  engraven.     To  take  it  as  speaking  of  sex- 

o  English  folio  edit.,  vol.  ii.  p.  345.      P  Maimon.  in  Mikvaoth,  cap.  11. 


Ch.  vii.  II.]         Exercitations  upon  St.  Marl:.  419 

taries  is,  indeed,  veiy  agreeable  to  the  word,  and  not  much 
different  from  the  matter.  And  so  also  it  is,  if  you  derive  it 
from  ^eora,  by  which  word  are  denoted  vessels  planed  or 
turned%  that  is,  of  wood.  And  perhaps  those  vessels  which 
are  called  by  the  Kabbins  Q^tOltTQ  Jlcit,  and  are  opposed  to 
□''^^pT^  such  as  may  contain  something  imthiti  them,  are  ex- 
pressed by  this  word.  Of  that  sort  were  knives,  tables,  seats, 
&c.  Concerning  which,  as  capable  of  pollution,  see  Mairao- 
nides'^,  and  the  Talmudic  tract  Kelim^ :  where  are  reckoned 
up,  1.  jriSlZ;'  The  very  table  at  wliich  they  ate.  2.  '^pDlT'Tn 
The  little  table,  or  the  wooden  side-table,  where  wine^  and 
fruits  were  set,  that  were  presently  to  be  brought  to  table. 
3.  vDOD  A  seat.  4.  P]nD1I2}  The  footstool  for  the  feet  under 
the  seat. 

XaAKtcoy  Brazen  vessels.']    n^H^  ^h'D- 

KXlv&v  Of  beds.]  Beds  contracted  uncleannoss ;  either  that 
which  they  called  DIITD  n^?2'lt5,  or  that  which  they  called 
UyXO  V^^  rii^?C)113.  One  can  hardly  put  these  into  good 
English  without  a  paraphrase.  DlID  n^?2I5  HIOTD  was  a 
bed,  on  which  a  profluvious  man  or  woman,  or  a  menstruous 
woman,  or  a  woman  in  childbirth,  or  a  leper,  had  either  sat 
or  stood,  or  lain,  or  leaned,  or  hung.  D'lID  W?2  Hb^DtO  'H^'d 
was  a  bed,  which  any  thing  had  touched,  that  had  been  touched 
before  by  any  of  theses. 

The  word,  therefore,  ^aTrrKr/xovs,  ivashings,  applied  to  all 
these,  properly  and  strictly  is  not  to  be  taken  of  dipping  or 
2)lunging,  but,  in  respect  of  some  things,  of  washing  only,  and, 
in  respect  of  others,  of  sprinkling  only. 

Ver.  1 1  :  KopjBav  (o  ecrri,  Awpor)'  Corban  {that  is,  '  a  giff).^ 
The  word  h5>pov,  a  gift,  was  known  and  common  among  the 
Talmudists:  t^^H  p^ll  rh^V  ^^^  "^^t^  Babba''  saith,  A 
burnt  sacrifice  is  b&pov,  '  a  gift.'  Where  the  Gloss  writes 
thus ;  "  A  burnt  sacrifice  is  not  offered  to  expiate  for  any 
deed ;  but  after  repentance  hath  expiated  the  deed,  the 
burnt  sacrifice  comes  0*^33  T'^lprtT',  that  the  man  may  be  re- 
ceived with  favour.  As  when  any  hath  sinned  against  the  king, 
]''t;D7'p*^D  "'^V  iniiJ'^Tl  and  hath  appeased  him  by  a  paraclete  \an 

1  [rasilia,  tornatilia.]  »    [See  Buxtorf  Lex  T.  &  R.  sub 

r  In  Kelim,  cap.  4.         s  Cap.  21.      v.  DIID  col.  580.] 

t  Leusden's  edit.,  vol.  ii.  p.  446.  ^  Zevachin,  fol.  7.  2. 

E  e  2 


420  Hebrew  and  Talmudical  [Oh.  viii.  1 2. 

advocate'],  and  comes  to  implore  his  favour,  he  brings  pniT 
hcipovy  a  oift." 

'.  n''tl?D^  P"'"^'^  t^'^nnU?  C"\Ii72  Egypt''  shall  bring  b&pov, 
'  a  gift,'  to  the  Messiah. 

Ver.  19^:  'Ac^eSpwm-  The  draught.']  t^D^n  TS^I  The  house 
of  the  secret  seat. 

CHAP.  VIII. 

Ver.  12:  Tt  7;  y^v^a  avrrj  a-rjixdov  eTriC^rei;  Whg  doth  this 
generation  seek  after  a  sign  ?]  Instead  of  a  comment,  take  a 
story  :  "  On  y  that  day,  R.  Eliezer  answered  to  all  the  ques- 
tions in  the  whole  world,  but  they  hearkened  not  to  him.  He 
said  therefore  to  them,  'If  the  tradition  be  according  to  what 
I  say,  let  this  siliqua  [a  kind  of  free]  bear  witness."  The  sili- 
qua  was  rooted  up,  and  removed  a  hundred  cubits  from  its 
place :  there  are  some  who  say  four  hundred.  They  say  to 
him,  '  A  proof  is  not  to  be  fetched  from  a  siliqua.'  He  saith 
to  them  again,  '  If  the  tradition  be  with  me,  let  the  rivers  of 
waters  testify:'  the  rivers  of  waters  are  turned  backward. 
They  say  to  him,  'A  proof  is  not  to  be  fetched  from  the 
rivers  of  waters.'  He  said  to  them  again,  '  If  the  tradition 
be  with  me,  let  the  walls  of  the  school  testify :'  the  walls 
bowed,  as  if  they  were  falling.  R.  Josua  chid  them,  say- 
ing, '  If  there  be  a  controversy  between  the  disciples  of  the 
wise  men  about  tradition,  what  is  that  to  you  ? '  There- 
fore the  walls  fell  not  in  honour  of  R.  Josua.  Yet  they 
stood  not  upright  again  in  honour  of  R.  Eliezer.  He  said 
to  them,  moreover,  '  If  the  tradition  be  with  me,  let  the 
heavens  bear  witness.'  The  Bath  Kol  went  forth  and  said, 
'  Why  do  ye  contend  with  R.  Eliezer,  with  whom  the  tradi- 
tion always  is?'  R.  Jonah  rose  up  upon  his  feet,  and  said, 
'  It  is  not  in  heaven'  (Deut.  xxx.  12).  What  do  these  words, 
'  It  is  not  in  heaven,'  mean  ?  R.  Jeremiah  saith.  When  the 
law  is  given  from  mount  Sinai,  we  do  not  care  for  the  Bath 
Kol." 

Shall  we  laugh  at  the  fable,  or  shall  we  suspect  some 
truth  in  the  story  ?  For  my  part,  when  I  recollect  with 
myself,  how  addicted  to  and  skilful  that  nation  was  in  art- 

"^  Pesachin,  fol.  118.  2.         ^  English  folio  edition,  vol.  ii.  p.  345. 
y  Bab.  Mezia,  fol.  59.  2. 


Ch.  viii.  12.]  Exer citations  upon  tit.  Mark.  421 

magic  ;  which  is  abundantly  asserted  not  only  by  the  Tal- 
mudists,  but  by  the  Holy  Scriptures  ;  I  am  ready  to  give 
some  credit  to  this  stoiy,  and  many  others  of  the  same 
nature  :  namely,  that  the  thing  was  really  acted  by  the  art 
and  help  of  the  devil  by  those  ensign-bearers  and  captains  of 
errors,  the  more  to  estabUsh  their  honour  and  tradition. 

Therefore,  from  tjie  story,  be  it  true  or  false,  we  observe 
these  two  things: — 

I.  How  tenacious  the  Jews  were  of  their  traditions,  and 
how  unmovable  in  them  even  beyond  the  evidence  of  mira- 
cles. That  Eliezer  was  of  great  fame  among  them,  but  ho 
was  a  follower  of  Shammai.  Hence  he  is  called^  once  and 
again  TlltDIT  the  Shammean.  When,  therefore,  he  taught 
something  against  the  school  of  Hillel,  although  he  did  mira- 
cles (as  they  themselves  relate),  they  gave  no  credit  to  him, 
nay,  they  derided  him.  The  same  was  their  practice,  the 
same  was  their  mind,  against  the  miracles  of  Christ.  And  to 
this  may  these  words  of  our  Saviour  tend,  "  Why  does  this 
generation  seek  a  sign?"  a  generation,  which  is  not  only  alto- 
gether unworthy  of  miracles,  but  also  which  is  sworn  to  retain 
their  traditions  and  doctrines,  although  infinite  miracles  be 
done  to  the  contrary. 

H.  You  see  how  the  last  testimony  of  the  miracles  of  this 
conjuror  is  fetched  from  heaven  :  "  For  the  Bath  Kol  went 
forth,"  &c.  Which  the  followers  of  Hillel  nevertheless  received 
not :  and  therein  not  justly  indeed ;  when  they  feign  such  a 
voice  to  have  come  to  themselves  from  heaven,  as  a  definitive 
oracle  for  the  authority  of  the  school  of  Hillel,  not  to  be  gain- 
said :  concerning  which  the  Talmudists  speak  very  frequently, 
and  very  boastingly. 

After  the  same  manner  they  require  a  sign  from  heaven  of 
our  Saviour;  not  content  with  those  infinite  miracles  that 
he  had  done,  the  healing  of  diseases,  the  casting  out  devils, 
the  multiplying  of  loaves »,  &c.  They  would  also  have 
somewhat  from  heaven,  either  after  the  example  of  Moses 
fetching  manna  from  thence ;  or  of  Elias  fetching  down  fire ; 
or  of  Joshua  staying  the  sun  ;  or  of  Isaiah  bringing  it  back- 
wards. 

z  Hieros.  Trumah,  fol.  43.  3.    Jom  Tobh,  fol.  60.  3,  &c. 
^  heusderCs  edition,  vol.  ii.  p.  447. 


422  Hebrew  and  Talmudical  [Oh,  ix.  i,  2. 

CHAP.  IX.b 

Ver.  I  :  T^y  (iacnkiiav  tov  ©eoS  kXfiXvQvlav  h<  bwdixef  The 
kingdom  of  God  coming  in  power.]  In  Matthew,  it  is  tov  vlov 
TOV  avOpdiTTov  ep\6[X€vov  €v  Tj]  fiacnkeicL  avTov,  the  Son  of  man 
coming  in  Ms  kingdom.  The  coming  of  Christ  in  his  vengeance 
and  power  to  destroy  the  unbcheving  and  most  wicked  nation 
of  the  Jews  is  expressed  under  these  forms  of  speech.  Hence 
the  day  of  judgment  and  vengeance  : 

I.  It  is  called  "  the  great  and  terrible  day  of  the  Lord," 
Acts  ii.  20  ;   2  Thess.  ii.  2,  3. 

II.  It  is  described  as  "  the  end  of  the  world,"  Jer.  iv.  27  ; 
Matt.  xxiv.  29,  &c. 

III.  In  that  phrase,  ''  in  the  last  times,"  Isa.  ii.  2 ;  Acts  ii. 
17;!  Tim.  iv.  I ;  2  Pet.  iii.  3 ;  that  is,  in  the  last  times  of  that 
city  and  dispensation. 

IV.  Thence,  the  beginning  of  the  "new  world,"  Isa.  Ixv.  17; 
2  Pet.  iii.  13. 

V.  The  vengeance  of  Christ  upon  that  nation  is  described 
as  his  "  coming,"  John  xxi.  22  ;  Heb.  x.  37  :  his  "  coming  in 
the  clouds,"  Rev.  i.  7  :  "  in  glory  with  the  angels,"  Matt, 
xxiv.  30,  &c. 

VI.  It  is  described  as  the  '  enthroning  of  Christ,  and  his 
twelve  apostles  judging  the  twelve  tribes  of  Israel,'  Matt.  xix. 
28  ;   Luke  xxii,  30. 

Hence  this  is  the  sense  of  the  present  place :  Our  Saviour 
had  said  in  the  last  verse  of  the  former  chapter,  "  Whosoever 
shall  be  ashamed  of  me  and  of  my  words  in  this  adulterous 
and  sinful  generation ;  of  him  also  shall  the  Son  of  man  be 
ashamed,  when  he  cometh  in  the  glory  of  his  Father  with 
the  holy  angels,"  to  take  punishment  of  that  adulterous  and 
sinful  generation.  And  he  suggests,  with  good  reason,  that 
that  his  coming  in  glory  should  be  in  the  lifetime  of  some 
that  stood  there. 

Ver.  2 :  Eis  opos  v\j/r]X6v  Into  a  high  mountain.^  Now 
your  pardon,  reader ;  I  know  it  will  be  laughed  at  if  I  should 
doubt  whether  Christ  were  transfigured  upon  mount  Tabor ; 
for  who  ever  doubted  of  this  thing  ?  But  let  mo,  before  I  give 

''  Enylish  folio  edition,  vol.  ii.  j».  34C. 


Ch.  ix.  2.]  Exercitations  upon  St.  Mark.  423 

faith  to  the  thing,  reveal  my  doubts  concerning  it :  and  the 
reader,  laying  before  his  eyes  some  geographical  map  of 
Galilee,  perhaps,  when  he  shall  have  heard  me,  will  judge 
more  favourably  of  my  doubting. 

I.  Let  him  consider  that  Christ,  in  the  story  next  going 
before,  was  in  the  coast  of  Osesarea  Philippi,  Matt.  xvi.  13  ; 
Mark  viii.  27;  Luke  ix.  (8;  and,  for  any  thing  that  can  be 
gathered  out  of  the  evangelists,  changed  not  his  place  before 
this  story.  Who  will  deny  that  those  words,  "  There  are 
some  that  stand  here  who  shall  not  taste  of  death,"  &c.,  were 
uttered  in  those  coasts  of  Csesarea  Philippi  1  And  presently 
the  story  of  the  transfiguration  followed. 

IL  Six  days  indeed  came  between :  in  which,  you  will 
say,  Christ  might  travel  from  Caesarea  Philippi  to  Tabor. 
He  might,  indeed:  but,  i.  The  evangelists  intimate  no  change 
from  place  to  place,  saying  only  this.  That  he  led  up  into 
the  mountain  three  of  his  disciples.  2.  It  seems,  indeed,  a 
wonder  that  our  Saviour  would  tire  himself  with  so  long  a 
journey,  to  choose  Tabor  whereon  to  be  transfigured,  when, 
as  far  as  we  read,  he  had  never  before  been  in  that  mountain ; 
and  there  were  mountains  elsewhere  where  he  conversed  fre- 
quently. 3.  Follow  the  footsteps  of  the  history,  and  of 
Christ  in  his  travel,  from  his  transfiguration  onwards.  When 
he  came  down  from  the  mountain,  he  healed  a  child  possessed 
with  a  devil :  and  when  he  betook  himself  into  the  house 
they  said,  "  Why  could  not  we  cast  out  the  devil  ?  &c.  And 
they  departed  thence,  and  passed  through  Gahlee,  and  came 
to  Capernaum,"  Mark  ix.  28,  30,  33, 

III.  And  now,  reader,  look  upon  the  chorographical  map, 
and  how  incongruous  will  this  travelling  seem !  i .  From 
Csesarea  Philippi  to  mount  Tabor  through  the  whole  length 
almost  of  Galilee.  2.  Then  from  mount  Tabor  by  a  course 
back  again  to  Capernaum,  a  great  part  of  Galilee  (espe- 
cially as  the  maps  place  Capernaum)  being  again  passed 
over.  Whereas  Capernaum  was  in  the  way  from  Csesarea 
Philippi  to  Tabor,  and  there  was  a  mountain  there  well  known 
to  Christ,  and  very  much  frequented  by  him. 

IV.  So^  that  it  seems  far  more  consonant  to  the  history  of 
the  gospel,  that  Christ  was  transfigured  in  some  mountain 

^  English  folio  edition,  vol.  ii.  j).  ,346. 


424  Hebrew  and  Talmudical       [Ch.  ix.  38,  &c. 

near  Csesarea  Philippi ;  perhaps  that  which,  Josephus  being 
witness,  was  the  highest,  and  hung  over  the  very  fountains  of 
Jordan,  and  at  the  foot  whereof  Csesarea  was  placed. 

In  that  place,  formerly  called  Dan,  was  the  first  idolatry 
set  up,  and  now  in  the  same  place  the  eternal  Son  of  God  is 
shewn,  both  in  the  confession  of  Peter,  and  in  the  unspeak- 
ably clear  and  illustrious  demonstration  of  the  Messias. 

Ver.  38:  Ylho}xiv  nva  kv  rw  ovoixaTt  crov  eK^aXkovra  batfxovta' 
We  saw  one  casting  out  devils  in  thy  natne.]  1.  Without 
doubt  he  truly  did  this  work,  whosoever  he  were.  He  cast 
out  devils  truly  and  really,  and  that  by  the  divine  power ; 
otherwise  Christ  had  not  said  those  things  which  he  did, 
"  Forbid  him  not :  for  there  is  no  man  which  shall  do  a 
miracle  in  my  name,  that  can  lightly  speak  evil  of  me,"  &c. 

II.  AVhence  then  could  any  one  that  followed  not  Christ 
cast  out  devils  ?  Or  whence  could  any  one  that  cast  out 
devils  not  follow  Christ  ? 

I  answer'i :  We  suppose, 

I.  That  this  man  cast  not  out  devils  in  the  name  of  Jesus, 
but  in  the  name  of  Christ,  or  Messias :  and  that  it  was  not 
out  of  contempt  that  he  followed  not  Jesus,  but  out  of  igno- 
rance ;  namely,  because  he  knew  not  yet  that  Jesus  was  the 
Messias. 

II.  We  therefore  conjecture  that  he  had  been  heretofore 
some  disciple  of  John,  who  had  received  his  baptism  in  the 
name  of  the  Messias  now  speedily  to  come,  (which  all  the  dis- 
ciples of  John  had ;)  but  he  knew  not  as  yet  that  Jesus  of 
Nazareth  was  the  Messias:  which  John  himself  knew  not 
until  it  was  revealed  to  him  from  heaven. 

III.  It  is  probable,  therefore,  that  God  granted  the  gifts 
of  miracles  to  some  lately  baptized  by  John,  to  do  them  in 
the  name  of  the  Messias ;  and  that,  to  lay  a  plainer  way  for 
the  receiving  of  the  Messias,  when  he  should  manifest  himself 
under  the  name  of  '  Jesus  of  Nazareth.^ 

See  ver.  41  :  In  my  name,  o-n  Xptcrrou  eore,  because  ye 
belong  to  Christ ;  and  chap.  xiii.  6,  "  Many  shall  come  in  my 
name ;"  not  in  the  name  of  Jesus,  but  in  the  name  of  the 
Messias  :  for  those  false  prophets  assumed  to  themselves  the 
name  of  the  Messias,  to  bring  to  nought  the  name  of  Jesus. 

•*  heusden's  edition,  vol.  ii.  p.  448. 


Ch,  ix.  43,  49.      Exercitatiom  upon  St.  Marie.  425 

That,  John  xvi.  24,  "Hitherto  ye  have  asked  nothing  in  my 
name,"  differs  not  much  from  this  sense :  '  The  apostles 
poured  out  their  prayers,  and  all  the  holy  men  theirs,  in  the 
name  of  the  Messias  ;  but  ye  have  as  yet  asked  nothing  in 
my  name  Jesus,'  &c. 

Ver.  43  :  'Attokov/tov  amriv  Cut  it  off.']  "  Rabh  Mona^,  in 
the  name  of  R.  Judah,  saith,  A  drop  of  cold  water  in  the 
morning  [applied  to  the  e^/e],  and  the  washing  of  the  hands 
and  feet  in  the  evening,  □7"IJ^2^  '{"^">')7"'p  h^72  is  good  beyond 
all  the  collyrium  [eyesalve]  in  the  whole  icorld.  For  he  said, 
i^!?pr\  Ti^T"  T'  The  hand  applied  to  the  eye  [in  the  morning, 
before  icashing],  let  it  be  cut  off.  The  hand  applied  to  the 
nostril,  let  it  be  cut  off:  the  hand  put  to  the  ear,  let  it  be 
cut  off,"  &c. 

Ver.  49  :  lias  yap  -nvpl  aXtcrO^aeTai'  For  every  one  shall  be 
salted  with  fire.']  The  great  Scaliger  is  well  chastised,  and 
not  without  cause,  by  John  Oloppenbergf,  because  he  changed 
the  reading  here  into  Tracra  Tivpia  aXtcr^rjcrerat,  every  sacrifice 
shall  be  salted.     See  what  he  saith. 

Ylas,  all,  is  not  to  be  understood  of  every  man,  but  of 
every  one  of  them  "  whose  worm  dieth  not,"  &c. 

The  sense  of  the  place  is  to  be  fetched  from  those  words, 
and  the  sense  of  those  words  from  Isa.  Ixvi.  24  :  "  And  they 
shall  go  forth,  and  look  upon  the  carcases  of  the  men  that 
have  transgressed  against  me :  for  their  worm  shall  not  die, 
neither  shall  their  fire  be  quenched ;  and  they  shall  be  an 
abhorring  unto  all  flesh."  Upon  which  place  thus  the  Jews 
write ;  " '  They  shall  go  forth  and  look, '  &c.  Is  not  the 
finger  of  a  man,  if  it  be  put  into  the  fire,  immediately  burnt  I 
But  God  gives  power  {or  being)  to  wicked  men  to  receives 
torments."  Kimchi  upon  the  place  thus  :  "  They  shall  see 
the  carcases  of  them  full  of  worms,  and  fire  burning  in  them:" 
and  yet  the  worms  die  not. 

The  words  therefore  of  our  Saviour  respect  this  :  "  Their 
worm  dieth  not,  and  the  fire  is  not  quenched  ;  for  every  one 
of  them  shall  be  seasoned  with  fire  itself,  so  as  to  become 
unconsumable,  and  shall  endure  for  ever  to  be  tormented,  as 
salt  preserves  from  corruption. 

«  Bab.  Schabb.  fol.  108. 2.    ^  In  Spicileg.  Scholae  sacrific.  Problem.  3. 
s  English  folio  edit.,\'o\.'\\.  p.  347. 


426  Hebrew  and  Talmudical  [Ch.ix.  49. 

That  very  learned  man  mentioned  before  called  the  com- 
mon reading  very  improper.  For  what  is  it,  saith  he,  akC(etv 
TTvpC,  to  season  with  fire  f  Let  me  retort,  And  what  is  it 
■nvpi(ttv  aXi,  to  fire  loith  salt  ?  And  yet  that  sense  occurs 
very  frequently  in  the  Talmudists.  For  in  them  n"'"Tpn  is  to 
hum,  (which  it  signifies  properly  indeed,)  and  very  frequently 
it  is,  to  corrupt  any  thing  vnth  too  much  salting,  so  that  it 
cannot  be  eaten  :  to  he  fired  loiih  salt.  So  in  this  place,  to  he 
salted  with  fire,  that  it  cannot  be  corrupted  or  consumed. 

Kal  TTaaa  dvaCa  bX\  aXiad-qairai'  And  every  sacrifice  shall  he 
salted  with  salt."]  Here  the  discourse  is  of  salting,  which 
was  done  at  the  altar,  see  Levit.  ii.  13  :  "  In^  the  ascent  of 
the  altar,  they  salted  the  parts  of  the  sacrifice :  and  on  the 
top  of  the  altar  they  salt  the  handful  of  meal,  of  frankin- 
cense, of  incense,  and  the  mincha  of  the  priests,  and  the 
mincha  of  the  anointed  priest,  and  the  mincha  of  the  drink- 
offerings,  and  the  sacrifice  of  birds."  Yea",  "il'^p  D"^^^ 
n7?2  ]''-")yi01  tn  nn^^  the  very  wood  is  a  corhan  of  the 
mincha^  and  is  to  he  salted. 

But  in  the  former  clause,  the  allusion  was  not  to  the  fire 
of  the  altar,  but  to  the  fire  in  the  valley  of  Hinnom,  where 
dead  carcases,  bones,  and  other  filthy  things  were  con- 
sumed. Carcases  crawl  with  worms;  and  instead  of  salt 
which  secures  against  worms,  they  shall  be  cast  into  the  fire, 
and  shall  be  seasoned  with  flames,  and  yet  the  worms  shall 
not  die.  But  he  that  is  a  true  sacrifice  to  God  shall  be  sea- 
soned with  the  salt  of  grace  to  the  incorruption  of  glory. 

Our  Saviour  speaks  in  this  place  with  Isaiah,  chap.  Ixvi.  20: 
" k^ov<n  roi/s  d8eA</)oi;s  v\}.QiV  Ik  Ttavroyv  tG>v  kOvQiv  h5>pov  Kvp[(a — 
(OS  aveviyKacaav  oi  viol  'IcrpaT/A  ras  Ovatas  avTcop  €p.0L  ixera 
■^a\p.S>v  els  Tov  oXkov  Kvpiov   They  shall  hring  your  brethren  out 

of  all  the  nations  for  a  gift  to  the  Lord, as  the  children  of 

Israel  offer  their  sacrifices  to  me  ivith  jjsalms  in  the  Jiouse  of  the 
Lord.  And  ver.  24  :  Kat  i^eXevaopTat.,  kol  o'^ovrai  ra  K&Xa  r&v 
avdp(oTTcov  T(av  Trapafie^rjKOToov  (V  €p.oi'  6  yap  (TK<a\r]^  avT&v  ov 
TeAeurTjcrei,  koI  to  irvp  avT^v  ov  (r^e(T6t](reTaL,  &c.  And  they 
shall  go  forth,  and  look  upon  the  limbs  of  men  that  transgressed 
against  me  :  for  their  worm  shall  not  die,  and  their  fire  shall  not 
he  quenched,  &c. 

''  Menacoth,  fol.  21.  2.  »  Fol.  20.  2. 


Ch.  X.  1.]  Exercitations  upon  St.  Mark.  427 

Ylaa-a  Ovcria,  emry  sacrifice,  saith  our  Saviour,  concerning 
holy  men  seasoned  with  grace :  so  the  prophet,  "  They  shall 
bring  your  brethren  for  a  gift  to  the  Lord,  as  the  children  of 
Israel  do  the  sacrifices." 

'AAto-^Tjo-orrat  -uvpX,  shall  he  seasoned  with  fire,  saith  our 
Saviour  of  wicked  men :  in  the  same  sense  Isaiah,  "  They 
shall  be  in  unquenchable  i^  fire,  and  yet  their  worm  shall  not 
die/' 

Their  fire  and  their  worm  :  whose  ?  Concerning  the  former, 
it  is  somewhat  obscure  in  our  Saviour's  words,  and  so,  indeed, 
that  it  is  without  all  obscurity  that  he  refers  his  words  only 
to  the  words  of  Isaiah :  but  who  the}'  are  in  Isaiah  is  plain 
enough. 

CHAP.  X. 

Ver.  [  :  "Fipyj^Tai  eis  ra  opia  ttjs  'lovbatas,  bia  tov  Trepav  tov 
'lopbdifov  Cometh  into  the  coasts  of  Judea  by  the  further  side  of 
Jordan.]  Here  is  need  of  a  discerning  eye  to  distinguish  of 
the  true  time  and  method  of  this  story,  and  of  Christ's  journey. 
If  you  make  use  of  such  an  eye,  you  will  find  half  a  year,  or 
thereabouts,  to  come  between  the  uttering  of  the  words  im- 
mediately before-going,  and  this  travel  of  our  Saviour ;  how- 
ever it  seems  to  be  intimated  by  our  evangelist,  and  likewise 
by  Matthew,  that  when  he  had  finished  those  words,  forth- 
with ho  entered  upon  his  journey  :  when,  in  truth,  he  went 
before  to  Jerusalem,  through  the  midst  of  Samaria,  to  the 
feast  of  Tabernacles,  Luke  ix.  51,  &c.  John  vii.  And  again, 
from  Galilee,  after  he  had  returned  thither,  through  the  cities 
and  towns  to  Jerusalem,  Luke  xiii.  22;  to  the  feast  of  Dedi- 
cation, John  X.  22  :  and  again  1,  "  beyond  Jordan"  indeed,  John 
X.  40 ;  but  first  taking  his  way  into  Galilee,  and  thence  be- 
yond Jordan,  according  to  that  story  which  is  before  us.  The 
studious  reader,  and  that  in  good  earnest  employeth  his 
labour  upon  this  business,  has  no  need  of  further  proof;  his 
own  eyes  will  witness  this  sufficiently.  Thus,  the  wisdom  and 
Spirit  of  God  directed  the  pens  of  these  holy  writers,  that 
some  omitted  some  things  to  be  supplied  by  others ;  and 
others  supplied  those  things  which  they  had  omitted :  and  so 

^  Leusden's  edit.,  vol.  ii.  p.  449.         1  English  folio  edit.,  vol.  ii.  p.  347. 


428  Hebrew  and  Talmudical  [Oh.  x.  17. 

a  full  and  complete  history  was  not  composed  but  of  all  joined 
and  compared  together. 

I  wish  the  reverend  Beza  had  sufficiently  considered  this, 
who  rendereth  -nipav  'lopbavov,  not  heyond,  but  hy  Jordan, 
and  corrects  the  Vulgar  interpreter  and  Erasmus,  who  render 
it  '  beyond  Jordan,'  properly  and  most  truly :  "As  if,  by 
Perea  (saith  he),  or  the  country  beyond  Jordan,  Christ, 
passing  over  Jordan  or  the  lake  of  Tiberias,  came  into  Judea 
out  of  Galilee ;  which  is  not  true."  But  take  heed  you  do 
not  mistake,  reverend  old  man.  For  he  went  over  Jordan 
from  Capernaum,  as  it  is  very  probable,  by  the  bridge  built 
over  Jordan  between  Chammath,  near  to  Tiberias,  at  the 
Gadarene  country :  he  betook  himself  to  Bethabara,  and 
stayed  some  time  there,  John  x.  40 :  thence  he  went  along 
Perea  to  the  bank  over  against  Jericho.  While  he  tarrieth 
there,  a  messenger,  sent  from  Mary,  comes  to  him  concerning 
the  death  of  Lazarus,  John  xi ;  and  thence,  after  two  days,  he 
passeth  Jordan  in  Judea. 

Ver.  1 7 :  YovvniTriaa^  avrov  Kneeled  to  him.']  So  chap.  i.  40, 
YlapaKaXa>v  avrov,  koI  yovvTTCT&v  avrov'  Beseeching  him,  and 
kneeling  to  him.  This  is  variously  rendered,  procidit  ad  pedes, 
genu  Jlexo,  genu  petens,  ad  genua  procidens,  &c.  He  fell  at 
his  feet.,  boioing  the  knee,  beseeching  upon  his  Jcnee,  falling 
down  at  his  knees.  Which  renderings  are  not  improper,  but 
I  suspect  something  more  is  included.  For,  i.  It  was 
customary  for  those  that  so  adored  to  take  hold  of  the 
knees  or  the  legs,  2  Kings  iv.  27  ;  Matt,  xxviii.  9.  2.  To 
kiss  the  knees  or  the  feet,  See  what  we  have  said  at 
Matt,  xxviii.  9. 

When  R.  Akiba '"  had  been  twelve  years  absent  from  his 
wife,  and  at  last  came  back,  his  wife  went  out  to  meet  him : 
"  and  when  she  came  to  him,  falling  upon  her  face,  i^p 
n'^V"^57  Tl'w  npt!7]?2  she  kissed  his  knees."  And  a  little  after, 
when  he  was  entered  into  the  city,  his  father-in-law  not  know- 
ing who  ho  was,  but  suspecting  him  to  be  some  great  Rabbin, 
went  to  him,  and  falling  upon  his  face  n''i^"^!D7  Tl'^h  HpU^D 
kissed  his  knees.  Speaking"  of  Job,  H^i^H^^  H^ptl?:  ptD  ^^n 
"Satan  came,  and  he  kissed  his  knees:  but  in  all  this  Job  sinned 

"^  Bab.  Chetub.  fol.  6^^.  i.  »  Id.  Bava  Bathr. 


Ch.  X.  21.]  Exercitations  upon  St.  Mark.  429 

not  with  his  h'ps,"  &c,  Wheno  a  certain  Rabbin  had  discoursed 
of  divers  things,  r^m^i^  rfptl^SI  «?2n  11  Dp  Bar  Ghama 
rose  up  and  kissed  his  knees. 

Ver.  2  J  :  ^Hyd-nrjaev  avrov  Loved  Mm.']  That  is,  he  mani- 
fested by  Fome  outward  gesture  that  this  man  pleased  him, 
both  in  his  question  and  in  his  answer :  when  he  both  seriously 
inquired  concerning  attaining  eternal  life ;  and  seriously  pro- 
fessed that  he  had  addicted  himself  to  God's  commandments 
with  all  care  and  circumspection. 

Let  us  compare  the  customs  of  the  Masters  among  the 
Jews  :  EliezerP  Ben  Erech  obtained  leave  from  Rabban  Jo- 
chanan  Ben  Zaccai  to  discourse  of  some  things  before  him.  He 
discoursed  of  Ezekiel's  chariot  {'ni'^yO  TWV^  Ezek.  chap,  i ), 
or,  of  mystical  divinity^.  "When  he  had  made  an  end, 
Rabban  Jochanan  arose  up,  rT^^b^"^!  rT'ptZ^DI  and  kissed  his 
head."  "  R.  Abba^"  Bar  Cahna  heard  R.  Levi  disputing  pro- 
foundly. When  he  had  made  an  end.  R.  Abba  rose  up  and 
kissed  his  head."  There  is  a  story ^  of  a  certain  Nazarite 
young  man  that  exceedingly  pleased*  Simeon  the  Just  with  a 
certain  answer  that  he  gave.  Whereupon,  said  Simeon,  "  I 
bowed  towards  him  with  my  head,  and  said,  0  son,  let  such 
as  you  be  multiplied  in  Israel."'"'  The  story  is  found  elsewhere", 
where  for  "^tyb^"!!  T^JlDDirT  /  botoed  toioards  him  toith  my  head, 
it  is  IL^'^^'l  hv  VnpiDiT  Vinpnn  /  embraced  him  and  kissed 
his  head.  "  Miriam^,  before  the  birth  of  Moses,  had  pro- 
phesied, My  mother  shall  bring  forth  a  son  who  shall  deliver 
Israel.  When  he  was  born  the  whole  house  was  filled  with 
light.  His  father  stood  forth,  ntT^^*)  hv  TipOT\  and  kissed 
her  upon  the  head,  and  said.  Thy  prophecy  is  fulfilled.     And 

when  they  cast  him  into  the  river,  nU}^1  hv  nriDI^  he  struck 
her  upon  the  head." 

What  if  our  Saviour  used  this  very  gesture  towards  this 
young  man  ?  And  that  the  more  conveniently,  when  he  was 
now  upon  his  knees  before  him.     Some  gesture,  at  least,  he 

o  Sanhedr.  fol.  27.  2.  v.  nnrjia  col.  2258.  q.v.] 

P  Hieros.  Chagigah,  f.  77.  i.  r  Hieros.  Horaioth,  fol.  48.  3. 

<i    [Hebrsei    vocant    principium  s  ij.  Nedarim,  fol.  36.  4. 

Ezechielis  n^D'lD  ntyi>D  opus  qua-  *  Leusden's  edition,  vol.ii.  p.  450. 

driym.     Hoc  opus  mysterio  plenum  "  Nazir.  fol.  51.  3. 

est,  ideoque  non  quibuslibet  expli-  x  3^]}.  Megill.  fol.  14.  i. 

candum.    Buxtorf  Lex.  T.  &  R.  sub 


430  Hebrew  and  Talmudical  [Ch.  x.  46. 

used,  whereby  it  appeared,  both  to  the  young  man  and  to  the 
standers-by,  thaty  the  young  man  did  not  a  little  please  him, 
both  by  his  question  and  by  his  answer.  So  "^lHinfc^  /  Jiave 
loved,  Psalm  cxvi.  1,  in  the  LXX,  riydTTr^aa,  I  have  loved,  one 
may  render  well,  complacet  mihi,  it  pleaseth  me  well.  So  Jo- 
sephus^  of  David's  soldiers,  (i  Sam.  xxx.  22):  "Those  four 
hundred  who  went  to  the  battle  would  not  impart  the  spoils 
to  the  two  hundred  who  were  faint  and  weary ;  'AyaTTJ/o-eti'  h'k 
(r€<ToocriJ.ivas  yvvoLKas  aTtoXaix^dvovras  eAeyoy  and  said,  That  they 
should  '  love'  [that  is,  be  well  pleased]  that  tliey  had  received 
their  wives  safe  again." 

In  some  parity  of  sense,  John  is  called  the  disciple,  ov  riyaTra 
6  'Irjaovs,  tvhom  Jesus  loved ;  not  that  Jesus  loved  him  more 
than  the  rest  with  his  eternal,  infinite,  saving  love,  but  he 
favoured  him  more  with  some  outward  kindness  and  more 
intimate  friendship  and  familiarity.  And  why  ?  Because  John 
had  promised  that  he  would  take  care  of  Christ's  mother  after 
his  death.  For  those  words  of  our  Saviour  upon  the  cross  to 
John,  '  Behold  thy  mother  ! '  and  to  his  mother,  '  Behold  thy 
son ! '  and  that  from  thence  John  took  her  home,  do  carry  a 
fair  probability  with  them,  that  that  was  not  the  first  time 
that  John  heard  of  such  a  matter,  but  that  long  before  he  had 
so  promised. 

'Hyd7r>j(T(i  a^,  I  have  loved  thee,  Isa.  Ix.io,  is  the  rendering  of 
'T|'^ri?pn'^  /  have  had  pity  upon  thee:  which  may  here  also 
agree  very  well,  "Jesus  had  pity  upon  him." 

Ver,  46  :  T169  Ttjuatov  Bapri/iiaios'  Bartimceus,  the  son  of  Ti- 
mccus.]  Some  suspect  the  evangelist  here  guilty  of  a  solecism, 
by  making  a  tautology :  for  it  was  neither  necessary,  as  they 
think,  so  to  render  the  Syriac  word  in  Greek ;  nor  is  it  done 
so  elsewhere  in  proper  names  of  that  nature.  For  it  is  not 
said  by  any  evangelist,  Bartholomeus,  the  son  of  Tholomeus : 
Bar  Abbas,  the  son  of  Abbas:  Bar  Jesus,  the  son  of  Jesus:  nor 
in  the  like  names.     True,  indeed ;  but, 

I.  When  the  denomination  is  made  from  a  common  name, 
and  not  a  proper,  then  it  is  not  so  ill  sounding  to  interpret 
the  word  :  which  is  done  once  and  again  ;  Mark  iii.17,  Boavep- 
yes,  0  ianv,  viol  ^povTrjs'  Boanerges,  which  is,  The  sons  of  thunder: 

y  English  folio  edit,,  vol.  ii.  p.  348.  '^  [Antiq.  vi.  14.  6.] 


Oh.  xi.  II,  13.]     Exercitations  upon  Si.  Mark.  431 

Acts  iv.  36,  Bapra^as,  o  lariv^  ftos  Trapa/cAijo-etos*    Barnabas^ 
icMcli  is,  A  son  of  consolation. 

II.  Bar  Timai  ma-y  be  rendered  otherwise  than  the  son  of 
TimcBUS :  namely,  either  HT^'^ri  'll  a  son  of  adiniraiion ;  or, 
which  is  more  proper,  "i!2''!0  "^!!  a  son  of  profit.  The  Targum 
in  Esther  iii.  8 ;  pnJD  "^n'^15  Tvh  T\h  «!)Sn^  To  the  Jcing 
ariseth  no  profit  {'Timai'')  from  them.  The  evangehst  there- 
fore, deservedly,  that  he  might  shew  that  this  Bartimceus  was 
not  named  from  this,  or  that,  or  some  other  etymology,  but 
from  his  father's  name,  so  interprets  his  name,  Baprt/xatoy,  vtos 
TiixaCov,  Bartimeus,  the  son  of  Tvmeus. 

III.  Perhaps  there  was  a  Timeus  of  some  more  noted 
name  in  that  age,  either  for  some  good  report  or  some  bad  : 
so  that  it  might  not  be  absurd  to  the  Jews  that  then  eon- 
versed  there  to  say,  This  blind  Bartimceus  is  the  son  of  the 
so  much  famed  Timceus.  So  it  is  unknown  to  us  who  Alex- 
ander and  Rufus  were,  chap.  xv.  2 1  :  but  they  were  without 
doubt  of  most  eminent  fame,  either  among  the  disciples,  or 
among  the  Jews. 

IV.  What  if  t^"'D^n  Thiyna  be  the  same  with  ^^^12^0 
Simai,  hlind.,  from  the  use  of  Ts  [Thau]  for  D  [Samech]  among 
the  Chaldeans  \  so  that  Bartimceus  the  son  of  Timceus  might 
sound  no  more  than  the  hlind  son  of  a  hlind  father. 

CHAP.  XI. 

Ver.  1 1 :  Kat  TTepi^\i\j/dixevos  iravTa'  And  when  he  had 
loo/ced  round  ahout  upon  all  things.']  Compare  Mark  with  the 
other  evangelists  concerning  the  time  of  casting  out  the  mer- 
chants of  the  Temple,  and  it  will  appear  that  the  word  Trept- 
^Xeyj/Ajxevos,  he  looked  ahout,  denotes  not  a  bare  beholding  or 
looking  upon,  but  a  beholding  with  reproof  and  correction  ; 
iT^rrj^^  admonition,  among  the  Jews. 

Ver.  13  :  Ov  yap  rjv  Kaipbs  ctvkoou'  For  the  time  of  figs  was 
not  yet.]  See  what  we  have  said  at  Matt.  xxi.  19.  The  sura 
is  this : 

I.  The  time  of  figs  was  so  far  off,  that  the  time  of  leaves 
was  scarcely  yet  present. 

II.  The^  other  fig  trees  in  the  mount  were  of  the  common 
kind  of  fig  trees :  and  on  them  were  not  leaves  as  yet  to  be 

^  English  folio  edition,  vol.  ii.  p.  348. 


432  Hebrew  and  Talmudical  [Ch.  xii.  i. 

seen.    But  that  which  Christ  saw  with  leaves  on  it,  and  there- 
fore went  to  it,  was  a  fig  tree  of  an  extraordinary  kind. 

III.  For  there  was  a  certain  fig  tree  called  VIW  HIIll 
Benoth  Shuach,  which  never  wanted  leaves,  and  never  wanted 
figs.  For  every  year  it  bare  fruit,  but  that  fruit  came  not  to 
full  ripeness  before  the  third  year :  and  such,  we  suppose,  was 
this  fig  tree. 

Ver.  16^^:  Kat  ovK  i](j)Lev  tva  rts  huviyKi]  trKeCos  hia  7ov  Upov' 
And  would  not  suffer  that  any  man  should  carry  any  vessel  through 
the  Temple.']  "  Whaf^  is  the  reverence  of  the  Temple?  That 
none  go  into  the  Mountain  of  the  Temple"  [or  the  Court  of 
the  Gentiles]  "  with  his  staff",  and  his  shoes,  with  his  purse, 
and  dust  upon  his  feet :  p^pl^l  t^'^'^liDp  ^ys:}T  vh^  and  that 
none  malce  it  his  common  thoroughfare.,  nor  make  it  a,  place  of 
spitting." 

The  same  thing  is  ordered  concerning  a  synagogue  ;  yea, 
concerning  a  synagogue  that  is  now  laid  waste,  much  more 
of  one  that  flourisheth :  "  A^  synagogue  now  laid  waste, 
t^'^TliDp  rtll'IV  "^h  let  not  men  make  it  a  common  passage ?'' 
And^  "his  disciples  asked  R.  Eleazar  Ben  Shammua,  Whence 
hast  thou  lived  so  long  ?  He  answered,  I  never  made  a  syna- 
gogue a  common  thoroughfare." 

Tt  is  therefore  forbid  by  the  masters,  that  the  court  of  the 
Temple  be  not  made  a  passage  for  a  shorter  way.  And  was 
not  this  bridle  sufficient  wherewith  all  might  be  kept  back 
from  carrying  vessels  through  the  Temple  ?  But  the  '  castle 
of  Antonia'  joined  to  the  court ;  and  there  were  shops  in  the 
Court  of  the  Gentiles  where  many  things  were  sold  ;  and  that 
profane  vessels  were  brought  hither  is  scarcely  to  be  denied. 
And  these  vessels  might  be  said  to  be  carried  hia  tov  Upov, 
through  the  Temple  ;  although  those  that  carried  them  went 
not  through  the  whole  Temple. 

CHAP.   XTl. 

Ver.  r  :  'AjUTreAwt-a  icpvTcvaev  avOpooTTos,  &c.  A  certain  man 
planted  a  vineyard.]  The  priests  and  Pharisees  knew,  saith 
Matthew,  that  "these  things  were  spoken  of  them,"  Matt, 
xxi.  45.     Nor  is  it  any  wonder;   for  the  Jews  boasted  that 

^  Leusden's  edition,  vol.  ii.  p.  451.         d  Megill.  fol.  28.  i. 
«^  Bab.  .Tevamoth,  fol.  6.  2.  e  Yo\.  27.  2. 


Oh.  xii.  2.]  Exercitations  upon  St.  Mark.  433 

they  were  the  Lord's  vineyard  :  and  they  readily  observed  a 
wrong  done  to  that  vineyard  by  any :  but  how  far  were  they 
from  taking  notice,  how  unfruitful  they  were,  and  unthankful 
to  the  Lord  of  the  vineyard  ! 

"  The  f  matter  may  be  compared  to  a  king  that  had  a 
vineyard ;  and  there  were  three  who  were  enemies  to  it. 
What  were  they  ?  One  cut  down  the  branches.  The  second 
cut  oif  the  bunches.  And  the  third  rooted  up  the  vines. 
That  king  is  the  King  of  kings,  the  Blessed  Lord.  The  vine- 
yard of  the  Lord  is  the  house  of  Israel.  The  three  enemies 
are  Pharaoh,  Nebuchadnezzar,  and  Haman,"  t&c. 

'A/xTTeAwz^a*  A  vineyard.']  "  If  S  a  man  plants  one  row  of 
five  vines,  the  school  of  Shammai  saith,  That  it  is  a  vineyard. 
But  the  school  of  Hillel  saith,  It  is  not  a  vineyard,  until  there 
be  two  rows  of  vines  there.'' 

YlepU6r]K€  <ppayij.6v'  Set  a  hedge  about  it.']  "What^^  is  a 
hedge  ?  Let  it  be  ten  handbreadths  high :"  less  than  so  is 
not  a  hedge. 

"Q^pv^ev  vTToKriviov  Digged  a  place  for  the  tmne-fat.]  V*'17l 
:  'l  2.'n^^  '"^  pl^:?  «inil?  Let '  the  fat  he  ten  handbreadths 
deep,  and  four  broad. 

" aiKoh6p.y](Ti^m>pyov  Built  a  tower.]  '^  nrni:!  D'^^HZ?  Hir^ltZ? 
5  1  nnnil  Let'^  the  tvatchhouse,  which  is  in  the  vineyard,  he 
ten  high,  and  four  broad.  Cubits  are  to  be  understood.  For 
Rambam  saith,  (11?2^U?  is  a  high  place  where  the  vitie-dresser 
stands  to  overlook  the  vineyard. 

'E£e8oro  avrbv  yiiapyolr  Let  it  out  to  husbandmen.]  "^DIT^H 
1D1t277  ^t2'^'D  'O  aiTobovs  api.'neX&va  avrov,  &c.  "  He'^  that 
lets  out  his  vineyard  to  a  keeper,  ^^''TDIDI  Tl  HlD'^'lt^l  rn 
D^n  either  as  a  yeapybs,  a  husbandman,  or  as  one  to  keep  it 
gratis,  and  he  enters  into  covenant  with  him,  to  dig  it,  prune 
it,  dress  it,  at  his  own  cost ;  but  he  neglects  it,  and  doth  not 
so  ;  he  is  guilty,  as  if  he  should  with  his  own  hand  lay  the 
vineyard  waste." 

Ver.  2  :  'ATTeoretXe  Trpos  tovs  yccopyovs  rw  KaipQ'  And  at  the 
season  he  sent  to  the  husbandmen.]  That  is,  in  the  fourth  year 
after  the  first  planting  it :    when  it  now  was  ''^in  0*^3  <* 

^  Tanchum,  fol.  54. 3.  ^  English/olio  edit.,  vol.  ii.  p.  349. 

s  Kilaim,  cap.  4.  hal.  5.  1  Ibid.  cap.  5.  hal.  3. 

*»  Ibid.  hal.  3.  »  Ibid.  m   Maitnon.  in  m'T'DU'  c  2. 

LIGHTFOOT,  VOL,  II.  P  f 


434  Hebrew  and  Talmudical  [Oh.  xii.  4. 

vineyard  of  four  years  old ;  at  least  before  that  year  there 
was  no  profit  of  the  fruits,  niflpl  inii^  \'T'^'^'t2  ^V^^  D"^5 
rf?D1b^  "  They  "^  paint  [or  note']  a  vineyard  of  four  years  old  hy 
some  turf  [or  clod]  of  earth,  coloured ;  rT^Dini  PrS'^y  vtZ7 
and  that  uncircumrAsed  with  clay  ;  and  sepulchres  with  chalk," 

The  Gloss  is  this  :  "  On  a  vineyard  of  four  years  old  they 
paint  some  marks  out  of  the  turf  of  the  earthy  that  men  may 
know  that  it  is  a  vineyard  of  four  years  old,  and  eat  not  of  it, 
because  it  is  holy,  as  the  Lord  saith,  Lev.  xix.  24 ;  and  the 
owners  ought  to  eat  the  fruit  of  it  at  Jerusalem,  as  the 
second  tithe.  And  an  uncircumcised  vineyard/'  [that  is, 
which  was  not  yet  four  years  old;  see  Lev.  xix.  23,]  "they 
mark  with  clay,  '^'WT\  tD"^l3  b^in  that  is,  digested  in  fire. 
For  the  prohibition  of  {a  vineyard)  uncircumcised,  is  greater 
than  the  prohibition  concerning  that  of  four  years  old  :  for 
that  of  four  years  old  is  fit  for  eating;  but  that  uncircum- 
cised is  not  admitted  to  any  use.  Therefore,  they  marked 
not  that  by  the  turf,  lest  the  mark  might  perhaps  be  de- 
faced, and  perish  ;  and  men  not  seeing  it  might  eat  of 
it,"  &c. 

Ver.  40:  Ai6o^oXri<TavT€s  iKecfiaXaCbxrav  At  him  they  cast 
stones,  and  toounded  him  in  the  head.]  I.  I  see  no  need  to 
wrest  the  word  eKe^aAaicoo-ar  from  its  true  and  genuine  sense. 
K€(f)a\aLovv  signifies  to  reduce  and  gather  into  a  certain  sum, 
as  the  lexicons  teach  us :  and  why  not  in  the  same  sense  in 
this  place  ?  They  cast  stones  at  the  servant,  and  deriding 
him,  made  up  the  sum  with  him  :  saying,  perhaps  this,  or 
some  such  thing  to  him,  "  Do  you  come  for  fruit  and  rent  ? 
Behold  this  fruit,'^  (casting  a  stone  at  him;)  "behold  another 
fruit,"  (casting  another  stone  ;)  and  so  many  times  together : 
and  so  they  sent  him  away  -qnixoiixivov,  derided,  and  loaded 
^oith  disgrace. 

IL  But  be  it  that  the  word  is  to  be  translated  as  it  is 
commonly  rendered,  "  they  wounded  him  in  the  head  :"  then 
this  way  of  stoning  is  thus  distinguished  from  that  whereby 
they  were  slain  who  were  stoned  by  the  Sanhedrim.  That 
was  called  kiOo^oXia,  stone-casting :  for  it  was  the  cast  of  a 
stone,  indeed,  but  of  one  only,  and  that  a  very  great  one ; 
and  that  upon  the  heart  of  the  condemned  person,  when  now 
«  n  Maasar  Sheni,  c.  5.  hal.  i.  "  Leusdm's  edition,  vol.  ii.  p.  432. 


Ch.  xii.  lo,  &c,]     Exercitations  upon  St.  Mark.  435 

he  lay  along  upon  his  back.  But  this  stoning  was  of  many 
stones,  thrown  out  of  the  hand  through  the  air,  striking  him 
here  and  there  and  everywhere.  The  head  of  him  that  was 
stoned  by  the  Sanhedrim  was  unhurt,  and  without  any 
wound ;  but  here,  The;^  cast  stones  at  Mm,  and  toounded  him 
in  the  head. 

Ver.  lo:  A.i6ov,  ov  aTiiboKtixacrav  The  stone  which  the  builders 
rejected.]  The  Targum  upon  Psalm  cxviii,  thus,  ^^''710 
^^''T'^l'Ti^  ip"^!!!!?  the  builders  rejected  the  child.  [Either  for 
pt^  he  read  pn,  or  rendered  it  according  to  the  Arabic 
idiom,  the  son :  so  also  R.  Solomon.]  And  ver.  27,  MID'2 
t^^n  nDDi7  i^''7t5  "  Bind  the  child  to  the  sacrifice  of  the 
solemnity  with  chains,  until  ye  shall  have  sacrificed  him,  and 
poured  out  his  blood  upon  the  horns  of  the  altar :  said 
Samuel  the  prophet." 

Ver.  16 P:  T[vos  rj  etKcoy;  Kato-apos*  Whose  is  this  image? 
Ccesars.]  I.  This  was  a  Ccesars  penny.  TT^^'^O^p  t^l^*'! 
denarius  Ccssareanus.  For  zuz,  among  the  Jews,  was  also  a 
•penny,  as  we  shewed  elsewhere  ;  but  we  scarce  believe  it  was 
of  the  same  form  and  inscription  :  Xv>  TUTl  nb^D"^?:^  t^liin 
njfc^lD''p  ^^"^3"^'^  ^^  A^  certain  heathen  sent  to  JR.  Judah  the 
prince  a  Ccesarean  penny,  and  that  on  a  certain  festival 
day  of  the  heathens.  Resh  Lachish  sat  before  him.  R. 
Judah  said.  What  shall  I  do  ?  If  I  receive  it,  I  shall  consent 
{to  their  festival)  :  if  I  receive  it  not,  enmity  will  rise  against 
me.  Resh  Lachish  answered,  Take  the  penny,  and  while 
he  looks  upon  you  cast  it  into  the  well/"'  &c. 

II.  It  was  a  silver  penny,  not  a  gold  one.  DTTD  DilD  ^"^^"^1 
fjD^  7U?  Pence,  absolutely  put,  are  to  be  understood  silver  pence. 
Where  the  Gloss  is,  "  Pence,  absolutely  put,  are  silver,  until 
it  is  explained  that  they  are  gold." 

But  now  a  gold  penny  was  worth  five-and-twenty  silver 
pence.  "Whenr  turtle-doves  and  young  pigeons  were  sold 
at  Jerusalem  sometime  for  a  gold  penny,  Rabban  Simeon 
Ben  Gamaliel  said.  By  this  Temple,  I  will  not  rest  this  night, 
unless  they  are  sold  for  a  silver  penny."  Where  the  Gloss, 
"  A  gold  penny  is  worth  five-and-twenty  silver  pence." 

III,  It  was  "1112^  a  Roman  penny,  not  it3''U:'Q  a  Jerusalem : 

P  English  folio  edit.,  vol.  ii.  p.  349.  <i  Bab.  Avod.  Zar.  fol.  6.  2. 

r  Cherithuth,  cap.  i.  hal.  7. 

F  f  2 


436  Hebrew  and  Talmudical  [Ch.  xii.  \6. 

for  this  distinction  they  sometimes  use.  ''tD^L^Q  "'TTT,  the  Gloss 
being  witness,  are  n!]"^1D  "^tlT  Jerusalem  zuzees.  But  more 
frequently,  m^J  Vl'^'^  and  riT^'^'O  hw  VltDD  money  of 
Tziir,  and  money  of  Jerusalem.  '^ni!J  i^^lID^  one  may  well 
render  Tyrian  money.  But  hear  the  Aruch,  where  he  had 
been  treating  of  money  "'"Tl!?  of  Tzur  ;  at  length  he  brings  in 
this  passage :  "  R.  Eliezer  saith,  Wheresoever  in  the  Scrip- 
ture n!J  Tzur  is  written  full,  the  Scripture  speaks  of  the 
city  Tyre :  but  where  it  is  written  defectively  [*^!^  without  "^ 
(Vau)],  it  speaks  of  Rome.''''  Be  it  Tyrian  or  Roman  money, 
this  held  among  the  masters :  "  Wheresoevers  any  thing  is 
said  of  the  silver  money  n2*TD  7117  of  Jerusalem,  it  is  the 
eighth  part  of  the  Tyrian  money.'" 

Hence  I  should  resolve  that  riddle  at  which  the  Glosser 
himself  sticks,  if  I  may  have  leave  to  conjecture  in  a  Jewish 
affair,  after  a  doubting  Jew.  In  the  tract  now  cited*  there 
is  a  discourse  concerning  m^07lI71'^''  HVlfl^  illj^t^i  Jeru- 
salem Cozbian  moneys.  A  riddle  truly.  Ben  Cozbi,  indeed, 
coined  moneys  when  he  made  an  insurrection  against  the 
Romans".  But  whence  is  this  called  Jerusalem  money,  when, 
in  the  days  of  Ben  Cozbi,  Jerusalem  lay  buried  in  its  own 
rubbish  ?  If  I  may  be  the  resolver,  it  was  so  called,  because 
it  was  of  the  same  weight  and  value  with  the  Jerusalem  money, 
and  not  with  that  of  Tyre. 

"  The  Jerusalem  money  (say  they)  is  the  eighth  part  of  the 
Tyrian."  Here  again  some  words  of  the  masters  entangle 
me  in  a  riddle.  The  Aruch ^  saith,  "  A  penny  and  zuz  are  the 
same."  And  elsewhere y,  "  They  call  pence,  in  the  Gemaristic 
language,  Zuzim  f  which  we  observed  at  chap.  vi.  ver.  37. 
'  Zuz'  was  Jerusalem  money :  how,  then,  was  it  the  same  with 
a  penny,  which  was  Tyrian  money,  when  it  was  the  eighth 
part  only  ?  And  these  words  spoken  by  Rambam  ^  do  add 
a  scruple  over  and  above ;  D'^tl'J  'l  "^^''Tn  a  penny  contains 
six  zuzim.  If  ^  he  had  said  eight  zuzim,  it  had  been  without 
scruple.     But  what  shall  we  say  now  ? 

The  former  knot  you  may  thus  untie :  that  zuz,  among  the 

s  Bava  Kama,  fol.  36.  2,  in  Gloss.  y  GlossinBavaBathra,fol.  166.  i. 

t  Bava  Kama,  fol.  97.  2.  ^  In  Peah,  cap.  8.  hal.  7. 

u  Hieros.  Maasar  Sheni,  fol.  52. 4.  *  Leusden's  edition,  vol.  ii.  453. 
^  In  tit. 


Ch.  xii.  28.]  Exercitations  upon  St.  Mark.  437 

Jews,  is  called  also  a  penny ;  a  Jewish  penny,  indeed,  but  dif- 
ferent from  the  Roman  :  as  the  Scots  have  their  shilling,  but 
much  different  from  our  English.  But  the  second  knot  let 
him  try  to  untie  that  is  at  leisure. 

IV.  This  money  was  signed  with  the  image  of  Caesar ;  but 
of  the  Jerusalem  money,  thus  the  Jews  write,  whom  you  may 
believe  when  you  please:  "  What^  is  the  Jerusalem  money? 
"inh^  1)^2.  n^blDI  "yn  David  and  Solomon  were  stamped  on 
one  side ;  and  on  the  reverse,  tZ7"T)pn  "S^V  D71D11''  Jerusalem 
the  holy  city"  But  the  Glosser  inquires  whether  it  were  lawful 
to  stamp  the  image  of  David  and  Solomon  upon  money,  which 
he  scarcely  thinks.  He  concludes  therefore  that  their  names 
were  only  inscribed,  not  their  effigies. 

"  Uponc  Abraham's  money  were  stamped,  on  one  side,  an 
old  man  and  an  old  woman  ;  on  the  other,  a  young  man  and  a 
young  maid.  On  Joshua's  money,  on  one  side,  an  ox;  on  the 
other,  a  monoceros.  On  David's  money,  on  one  side,  a  staff 
and  a  scrip ;  on  the  other,  a  tower.  On  Mardochai's  money, 
on  one  side,  sackcloth  and  ashes;  on  the  other,  a  crown." 
Let  the  truth  of  this  be  upon  the  credit  of  the  authors. 

Ver.  28<i :  Yloia  iarl  irpcoTr]  TTaa&v  hroX-q  ;  Which  is  the  first 
commandment  of  all?']  It  is  not  seldom  that  this  distinction 
occurs  in  the  Rabbins,  between  n"^ir\  the  laiv,  and  ir\y^'0 
the  precept :  by  the  latter  they  understand  some  special  or 
greater  rite  (themselves  being  judges);  such  as  circumcision, 
the  repeating  of  the  phylacteries,  keeping  the  sabbath,  fcc. 
This  question,  propounded  by  the  scribe,  seems  to  respect  the 
same :  namely,  whether  those  great  precepts  (as  they  were 
esteemed)  and  other  ceremonial  precepts  of  that  nature,  such 
as  sacrifices,  purifications,  keeping  festivals,  were  the  greatest 
precepts  of  the  law,  or  no  :  and  if  it  were  so,  which  among 
them  was  the  first  ? 

By  his  answer  he  seems  to  incline  to  the  negative,  and 
to  prefer  the  moral  law.  Whence  Christ  saith,  "  That  he 
was  not  far  from  the  kingdom  of  heaven  :"  and  while  he  suits 
an  answer  to  him  from  that  very  passage,  which  was  the  first 
in  the  reciting  of  the  phylacteries,  bi^liy*^  J??Dtt7  Hear,  O 
Israel, — he  directs  the   eyes  and  the  minds  of  those   that 

^  Bava  Kama,  fol.  97.  2.  <=  Bereshith  Rab.  fol.  24.  2. 

•^  English  folio  edition,  vol.  ii.  p.  350. 


438  Hebrew  and  Talmudical       [Oh.  xii.  41,  42. 

repeated  them  to  the  sense  and  the  marrow  of  the  thing  re- 
peated,— ^and  that  they  rest  not  in  the  bare  work  of  repeating 
them. 

Ver.  41 :  "OyXos  (SdWei  xa-'^KoV*  The  people  cast  money. ~\ 
{ nii^?:Dn  012}  'j''7'^tOt2  y^T\  They^  were  casting  in  small  money 
there.  According f  to  his  pleasure,  any  one  might  cast  into 
the  chests  how  httle  soever  he  would;  namely,  in  the  chest 
which  was  for  gold,  as  little  gold  as  a  grain  of  barley  would 
weigh ;  and  in  the  chest  for  frankincense,  as  much  frankin- 
cense as  weighed  a  grain  of  barley.  But  if  he  should  say, 
"^hv  *'"^rT  Behold,  I  void  wood  ,•  he  shall  not  offer  less  than 
two  pieces  of  a  cubit  long,  and  breadth  proportionable.  Be- 
hold, I  vow  frankincense ;  he  shall  not  offer  less  than  a  pugil 
of  frankincense :"  that  is,  not  less  money  than  that  which 
will  buy  so  much. 

Ver.  42  :  AcTrra  bvo,  6  eort  Kobpdvrrjr  Two  mites,  which 
make  a  farthing.']  'tD^^V^ip  mt^llO  H  Twos  prutahs  are 
a  farthing.  "  AJ^  prutah  is  the  eighth  part  of  an  Italian  as- 
sarius.  An  assarius  is  the  twenty-fourth  part  of  a  silver 
penny.""  We  rendered  before,  "  The  people  cast  money, 
XakKov,  brass,''''  by  illi^D  p  7'^15?2  Vtl  they  were  casting  in  small 
money :  one  would  think  it  should  rather  be  rendered,  Vn 
ntDin^  ]^7'^lDt2  They  loere  casting  in  brass.  But  consider  well 
this  passage:  ^W  '^Wf2  h^T  vSd  IDllDn  "He'  that  changeth 
the  '  selaa'  of  the  second  tenth,  the  school  of  Shammai  saith, 
Vho  73  n'1>^?3  Let  him  change  the  whole  '  selaa'  into  mj?^. 
You  would  perhaps  render  it,  into  moneys,  or  into  meahs,  but 
it  is  properly  to  be  rendered  iiito  brass,  as  appears  by  what 
follows :  "  The  school  of  Hillel  saith,  TS^V'O  h'pm  r)D3  hp22 
into  a  shekel  of  silver,  and  a  shekel  of  brass."  So  also  the 
Glossers ;  and  the  Aruch  moreover'',  "  He  that  changeth  a 
selaa,  and  receives  for  it  nit2"l"^D  jnU?  ntlJin;]  h^  Mli^n 
brass  money,  that  is,  prutahs.''"' 

None  might,  by  the  canon  even  now  mentioned,  enter  into 

the  Temple,  no,  nor  indeed  into  the  Court  of  the  Gentiles, 

with  his  purse,  therefore  much  less  into  the  Court  of  the 

Women ;  and  yet  scarce  any  entered  who  carried  no  money 

^  Gloss,  in  Shekal.  fol.  8. 4.  »  Maasar  Sheni,  cap.  2.  hal.  8,  9. 

^  Ibid.  Adajoth.  cap.  i.  9, 10. 

s  Hieros.  Kiddush.  fol.  58. 4.  k  Iq  t^^g  ^ord  toTiQ. 
^  Bava  Mezia,  fol.^.  2. 


Ch.  xiii.  3,  7.]         Exercitations  upon  St.  Mark.  439 

with  him  to  be  offered  to  the  Corban,  whether  in  his  hand,  or 
in  his  bosom,  or  elsewhere,  we  do  not  define :  so  did  this  very 
poor  woman,  who  for  two  mites  purchased  herself  an  eternal 
fame,  our  Saviour  himself  setting  a  value  upon  the  thing 
above  all  the  gifts  of  them  that  offered. 

CHAP.   XIII. 1 

Ver.  3  :  Ets  TO  opos  t&v  'EKamv  KarevavTi  tov  Upov'  Upon  the 
mount  of  Olives,  over  against  the  Temple.']  "  The  east"^  gate 
of  the  Court  of  the  Gentiles  had  the  metropolis  Sushan 
painted  on  it.  And  thi-ough  this  gate  the  high  priest  went 
out  to  burn  the  red  cow."  And,  '-'All»  the  walls  of  that 
court  were  high,  except  the  east  wall ;  because  of  the  priest, 
when  he  burnt  the  red  cow,  stood  upon  the  top  of  mount 
Olivef^,  and  took  his  aim,  and  looked  upon  the  gate  of  the 
Temple,  in  that  time  when  he  sprinkled  the  blood."  And, 
"TheP  priest  stood  with  his  face  turned  westward,  kills  the 
cow  with  his  right  hand,  and  receives  the  blood  with  the  left, 
but  sprinkleth  it  with  his  right,  and  that  seven  times,  directly 
towards  the  Holy  of  Holies." 

It  is  true,  indeed,  the  Temple  might  be  well  seen  from  any 
tract  of  Olivet :  but  the  word  KarevavTi,  over  against,  if  it 
doth  not  direct  to  this  very  place,  yet  to  some  place  certainly 
in  the  same  line :  and  it  cannot  but  recall  to  our  mind  that 
action  of  the  high  priest. 

Ver.  7  :  Mrj  Opoeia-Oe  Be  not  troubled.']  Think  here,  how 
the  traditions  of  the  scribes  affrighted  the  nation  with  the 
report  of  Gog  and  Magog,  immediately  to  go  before  the  com- 
ing of  the  Messiah  : — 

"  R.  Eliezer  Ben  Abina  saith^,  When  you  see  the  kingdoms 
disturbing  one  another,  rT^U!»^  vtZ?  '^T'^'^7  HD!?  then  expect 
the  footsteps  of  the  Messiah.  And  know  that  this  is  true  from 
hence,  that  so  it  was  in  the  days  of  Abraham ;  for  kingdoms 
disturbed  one  another,  and  then  came  redemption  to  Abra- 
ham." And  elsewhere;  "  So ^"  they  came  against  Abraham, 
and  so  they  shall  come  with  Gog  and  Magog."     And  again, 

1  English  folio  edition,  vol.  ii.  p.  "  Lewsrfew'*  ecZzY.,  vol.  ii.  p.  454. 

350.  P  Parah,  cap,  3.  hal.  9. 

n»  Middoth,  cap.  i.  hal.  3.  1  Beresh.  Rabb.  sect.  41. 

"  Cap.  2.  hal.  4.  '  Bab.  Sanhedr.  fol.  95.  2. 


440  Hebrew  and  Talmudical  [Oh.  xiii.  8. 

"  Thes  Eabbins  deliver.  In  the  first  year  of  that  week  \of 
years]  that  the  Son  of  David  is  to  come,  shall  that  be  fulfilled, 
'  I  will  rain  upon  one  city,  but  I  will  not  rain  upon  another,' 
Amos  iv.  7 .  The  second  year,  the  arrows  of  famine  shall  be 
sent  forth.  The  third,  the  famine  shall  be  grievous,  and  men 
and  women  and  children,  holy  men,  and  men  of  good  works, 
shall  die.  And  there  shall  be  a  forgetfulness  of  the  law 
among  those  that  learn  it.  The  fourth  year,  fulness,  and  not 
fulness.  The  fifth  year,  great  fulness  ;  for  they  shall  eat  and 
drink  and  rejoice,  and  the  law  shall  return  to  its  scholars. 
The  sixth  year,  voices.  (The  Gloss  is,  '  A  fame  shall  be 
spread,  that  the  Son  of  David  comes,**  or,  '•  they  shall  sound 
with  a  trumpet.')  The  seventh  year,  wars ;  and  in  the  going 
out  of  that  seventh  year  the  Son  of  David  shall  come." 

Ver.  8 :  "" kpyjxi  wbivcav  ravra'  These  are  the  hegmnings  of 
sorrows^  Isa.  Ixvi.  J ,  8  :  Wpiv  ti]v  diblvovcrav  t€K€lv,  irplv  ekdeXv 
Tov  TTovov  t5)V  d)bCv(ov,  e^i(f)vye  Kal  ^rcKev  apaev.  Tts  y)K0V(Te 
ToiovTo;  &c.  Before  she  travailed  she  brought  forth  ;  before  the 
labour  of  pains  came  she  was  delivered,  and  brought  forth  a  male. 
Who  hath  heard  such  a  thing  ?  &c.  Ei  iahive  yfj  kv  57/ixepa  /xta, 
ri  KoX  kriyfir]  iOvos  eis  aira^,  otl  <abtV€  koX  IreKe  Stcov  to,  iraibia 
avTrjs ;  Does  the  earth  bring  forth  i?i  one  dat/,  or  is  a  nation  also 
brought  forth  at  once  ?  For  Sion  was  in  travail  and  brought 
forth  her  sons. 

The  prophet  here  says  two  things  : — 

I.  That  Christ  should  be  born  before  the  destruction  of 
Jerusalem.  The  Jews  themselves  collect  and  acknowledge 
this  out  of  this  prophecy :  "  It*  is  in  the  Great  Genesis, 
[Bereshith  Rabba']  a  very  ancient  book :  thus  R.  Samuel  Bar 
Nachaman  said,  Whence  prove  you,  that  in  the  day  when  the 
destruction  of  the  Temple  was,  Messias  was  born  ?  He  answered, 
From  this  that  is  said  in  the  last  chapter  of  Isaiah, '  Before  she 
travailed  she  brought  forth ;  before  her  bringing  forth  shall 
come,  she  brought  forth  a  male  child.'  In  the  same  hour  that 
the  destruction  of  the  Temple  was,  Israel  cried  out  as  though 
she  were  bringing  forth.  And  Jonathan  in  the  Ohaldee  trans- 
lation said.  Before  her  trouble  came  she  was  saved;  and 
before  pains  of  childbirth  came  upon  her,  Messiah  was  re- 

s  Ibid.  fol.  97.  I.  [Max.  Biblioth.  Vet.  Patrum,  Tom. 

t  Hieron.  a  sancta  fide,  [Joshua     xxvi.  p.  533.  De  la  Bigne.] 
Lorki]  lib.  1.  contra  Judeeos,  cap.  2. 


Ch.  xiii.  8.]  Exercitations  upon  St.  Mark.  441 

vealed."     In  the  Chaldee  it  is,  ni7t2    •'S^H"'  A  king  shall 
manifest  himself. 

"  In"  like  manner  in  the  same  book :  R.  Samuel  Bar  Na- 
chaman  said,  It  happened  that  Elias  went  by  the  way  in  the 
day  wherein  the  destruction  of  the  Temple  was,  and  he  heard 
a  certain  voice  crying  out  and  saying,  '  The  holy  Temple  is 
destroyed.'  Which  when  he  heard,  he  imagined  how  he  could 
destroy  the  world :  but  travelling  forward  he  saw  men 
ploughing  and  sowing,  to  whom  he  said,  '  God  is  angry  with 
the  world  and  will  destroy  his  house,  and  lead  his  children 
captives  to  the  Gentiles ;  and  do  you  labour  for  temporal 
victuals?'  And  another  voice  was  heard,  saying,  'Let  them 
work,  for  the  Saviour  of  Israel  is  born,'  And  Elias  said, 
*  Where  is  he  ?'  And  the  voice  said,  '  In  Bethlehem  of  Judah,""' 
&c.  These  words  this  author  speaks,  and  these  words  they 
speak. 

II.  As  it  is  not  without  good  reason  gathered,  that  Christ 
shall  be  born  before  the  destruction  of  the  city,  from  that 
clause,  "  Before  she  travailed  she  brought  forth,  before  her 
bringing  forth  came  [ttoVo?  tSjv  (Lbivcov,  the  pangs  of  travail^, 
she  brought  forth  a  male  child ;"  so  also,  from  that  clause, 
et  ere'x^^  edvo?  els  aira^,  otl  cubtve  /cat  ere/ce  2ta)i^,  &o.  Is  a 
nation  brought  forth  at  once  ?  for  Sion  travailed  and  brought 
forth  her  children,  is  gathered  as  well,  that  the  Gentiles  were 
to  be  gathered  and  called  to  the  faith  before  that  destruction  ; 
which  our  Saviour  most  plainly  teacheth,  ver.  lo,  "But  the 
gospel  must  first  be  preached  among  all  nations.^''  For  how 
the  Gentiles,  which  should  believe,  are  called  '  the  children  of 
Sion,'  and  '  the  children  of  the  church  of  Israel,^  every  where 
in  the  prophets,  there  is  no  need  to  show,  for  every  one 
knows  it. 

In  this  sense  is  the  word  wdtVwz;,  pangs  or  sorrows,  in  this 
place  to  be  understood ;  and  it  agrees  not  only  with  the  sense 
of  the  prophet  alleged,  but  with  a  most  common  phrase  and 
opinion  in  the  nation  concerning  n*'^!??:^  '^/HH  the  sorrotvs  of 
the  Messiah,  that  is,  concerning  the  calamities  which  they  ex- 
pected would  happen  at  the  coming  of  the  Messiah. 

n''::^Dn'^t^  ifh^  ^n^^  iih^v  '^^^  "  c^^^«^  ^aitk,  The 

"  English  folio  edition,  vol.  ii.  p.  351.  ^  Sanhedr.  fol.  98.  2. 


442  Hebrew  and  Talmudical  [Ch.  xiii.  32. 

Messias  shall  come,  hut  I  shall  not  see  him.  So  also  saith 
Rabba,  Messias  shall  come,  but  1  shall  not  see  him ;  that  is, 
he  shall  not  be  to  be  seen.  Abai  saith  to  Rabba,  Why? 
rT^tl?^  7^  17in  D^U}^  because  of  the  sorrotos  of  the  Messias. 
It  is  a  tradition.  His  disciples  asked  R.  Eliezer,  What  may 
a  man  do  to  be  delivered  from  the  sorrows  of  Messias  ?  Let 
him  be  conversant  in  the  law-  and  in  the  works  of  mercy." 
The  Glossy  is,  "l73,n  that  is,  the  terrors  and  the  sorrows 
which  shall  be  in  his  days."  "  He  ^  that  feasts  thrice  on  the 
sabbath  day  shall  be  delivered  from  three  miseries,  T'tZ?  17inT2 
n^tZTO  from  the  sorrotos  of  Messiah,  from  the  judgment  of 
hell,  and  from  the  war  of  Gog  and  Magog."  Where  the  Gloss 
is  this,  " '  From  the  sorrows  of  Messias :'  for  in  that  age, 
wherein  the  Son  of  David  shall  come,  there  will  be  i>^''11^lOp 
an  accusation  of  the  scholars  of  the  wise  men.  Vwh  l/in 
rnT'V  '^h^Jn  The  loord  *hlT\  denotes  such  pains  as  women  in 
childbirth  endure.'''' 

Ver.  32  :  riept  8e  tt)?  ri\x€pa<i  CKCtvrj'i  Kal  rrjs  &pa<i,  ovheh  oXh^v 
But  of  that  day  and  hour  hnoweth  no  man^  Of  what  day  and 
hour  ?  That  the  discourse  is  of  the  day  of  the  destruction  of 
Jerusalem  is  so  evident,  both  by  the  disciples'  question,  and 
by  the  whole  thread  of  Christ's  discourse,  that  it  is  a  wonder 
any  should  understand  these  words  of  the  day  and  hour  of  the 
last  judgment. 

Two  things  are  demanded  of  our  Saviour,  ver.  4 :  the  one 
is,  "  When  shall  these  things  be,  that  one  stone  shall  not  be 
left  upon  another  ?"  And  the  second  is,  "  What  shall  be  the 
sign  of  this  consummation  V  To  the  latter  he  answereth 
throughout  the  whole  chapter  hitherto  :  to  the  former  in  the 
present  words.  He  had  said,  indeed,  in  the  verse  before, 
"  Heaven  and  earth  shall  pass  away,"  &c. ;  not  for  resolution 
to  the  question  propounded  (for  there  was  no  inquiry  at  all 
concerning  the  dissolution  of  heaven  and  earth),  but  for  con- 
firmation of  the  truth  of  the  thing  which  he  had  related.  As 
though  he  had  said,  "  Ye  ask  tvhefi  such  an  overthrow  of  the 
Temple  shall  happen ;  when  it  shall  be,  and  what  shall  be  the 
signs  of  it.  I  answer.  These  and  those,  and  the  other  signs 
shall  go  before  it ;  and  these  my  words  of  the  thing  itself  to 

y  Leusden's  edition,  vol.  ii.  ]>.  456.  z  Schab.  fol.  118.  i. 


Ch.  xiii.  32.]  Exercitations  upon  St.  Mark.  443 

come  to  pass,  and  of  the  signs  going  before,  are  firmer  than 
heaven  and  earth  itself.  But  whereas  ye  inquire  of  the  pre- 
cise time,  that  is  not  to  be  inquired  after ;  for  of  that  day 
and  hour  hnoweth  no  man.'' 

We  cannot  but  remember  here,  that  even  among  the  be- 
holders  of  the  destruction  of  the  Temple  there  is  a  difference 
concerning  the  day  of  the  destruction  ;  that  that  day  and 
hour  was  so  little  known  before  the  event,  that  even  after 
the  event,  they  who  saw  the  flames  disagreed  among  them- 
selves concerning  the  day.  Josephus,  an  eyewitness,  saw  the 
burning  of  the  Temple,  and  he  ascribed  it  to  the  tenth  day  of 
the  month  Ab  or  Lous.  For  thus  he»;  ^^The  Temple  perished 
the  tenth  day  of  the  month  Lous  (or  August),  a^  day  fatal  to 
the  Temple,  as  having  been  on  that  day  consumed  in  flames 
by  the  king  of  Babylon.^'  Rabban  Jochanan  Ben  Zaccai  saw 
the  same  conflagration;  and  he,  together  with  the  whole 
Jewish  nation,  ascribes  it  to  the  ninth  day  of  that  month,  not 
the  tenth ;  yet  so  that  he  saith,  "  If  I  had  not  lived  in  that 
age  I  had  not  judged  it  but  to  have  happened  on  the  tenth 
day.""  For  as  the  Gloss  upon  Mairaonidesc  writes,  "It  was 
the  evening  when  they  set  fire  to  it,  and  the  Temple  burnt 
until  sunset  the  tenth  day.  In  the  Jerusalem  Talmud,  there- 
fore, Rabbi  and  R.  Joshua  Ben  Levi  fasted  the  ninth  and 
tenth  days."     See  also  the  tract  Bah.  Taanith^. 

Ovhe  ol  ayyeXoL'  Neither  the  angels^  "  '  For®  the  day  of  ven- 
geance is  in  mine  heart,  and  the  year  of  my  redeemed  is  come,' 
Isa.  Ixiii.  4.  What  means  '  the  day  of  vengeance  is  in  mine 
heart  V  R.  Jochanan  saith,  I  have  revealed  it  to  my  heart,  to 
my  members  I  have  not  revealed  it.  R.  Simeon  Ben  Lachish 
saith,  I  have  revealed  it  to  my  heart,  b57  il"1U7n  ^!D^^T'?D7 
Tl'^T';!  hut  to  the  ministering  angels  I  have  not  revealed  it."  And 
Jalhut  on  that  place  thus:  «^2*13  "h^  vh  «?21D^  b^l^ 
*h'^  1^^D7  My  heart  reveals  it  not  to  my  mouth ;  to  whom  should 
my  mouth  reveal  it  9 

Ovbe  6  vlos'  Nor  the  Son.^  Ovbe  ayy^koi  ovhe  vlos,  that  is. 
Neither  the  angels,  nor  the  Messias.  For  in  that  sense  the 
word  Tto's,  Son,  is  to  be  taken  in  this  place  and  elsewhere 

a  De  Bell.  lib.  6.  cap.  26.   [Hud-        <=  In  Taanith,  cap.  5. 
son,  p.  1278.  1. 19.]  [vi.  4,  5.]  ^  Fol.  29. 1. 

b  Englishfolioedit.,\o\.\\.^.^^i.        ^  Bab.  Sanhedr.  fol.  99.  i. 


444  Hebrew  and  Talmudical  [Oh.  xiii.  32. 

very  often :  as  in  that  passage,  John  v.  1 9,  "  The  Son,"  that 
is,  the  Messias,  "  can  do  nothing  of  himself,  but  what  he  seeth 
the  Father  do:"  ver.  20,  "The  Father  loveth  the  Messias," 
&c. :  ver.  26,  "  He  hath  given  to  the  Messias  to  have  life  in 
himself,"  &e.  And  that  the  word  Son  is  to  be  rendered  in 
this  sense,  appears  from  ver.  27 ;  "  He  hath  given  him  au- 
thority to  execute  judgment  also,  because  he  is  the  Son  of 
man."     Observe  that,  "  because  he  is  the  Son  of  man." 

I.  It  is  one  thing  to  understand  "  the  Son  of  God"  barely 
and  abstractly  for  the  second  person  in  the  Holy  Trinity; 
another  to  understand  him  for  the  Messias,  or  that  second 
person  incarnate.  To  say  that  the  second  person  in  the 
Trinity  knows  not  something  is  blasphemous;  to  say  so  of 
the  Messias,  is  not  so,  who,  nevertheless,  was  the  same  with 
the  second  person  in  the  Trinity  :  for  although  the  second 
person,  abstractly  considered  according  to  his  mere  FJeity, 
was  co-equal  with  the  Father,  co-omnipotent,  co-omniscient, 
co-eternal  with  him,  &c. ;  yet  Messias,  who  was  God-man, 
considered  as  Messias,  was  a  servant  and  a  messenger  of  the 
Father,  and  received  commands  and  authority  from  the 
Father.  And  those  expressions,  "  The  Son  can  do  nothing 
of  himself,"  &c.  will  not  in  the  least  serve  the  Arian^s  turn ; 
if  you  take  them  in  this  sense,  which  you  must  necessarily  do ; 
"  Messias  can  do  nothing  of  himself,  because  he  is  a  servant 
and  a  deputy." 

II.  We  must  distinguish  between  the  excellences  and  per- 
fections of  Christ,  which  flowed  from  the  hypostatical  union 
of  the  natures,  and  those  which  flowed  from  the  donation  and 
anointing  of  the  Holy  Spirit.  From  the  hypostatical  union 
of  the  natures  flowed  the  infinite  dignity  of  his  person,  his 
impeccability,  his  infinite  ^  self-sufficiency  to  perform  the  law, 
and  to  satisfy  the  divine  justice.  From  the  anointing  of  the 
Spirit  flowed  his  power  of  miracles,  his  foreknowledge  of 
things  to  come,  and  all  kind  of  knowledge  of  evangelic  mys- 
teries. Those  rendered  him  a  fit  and  perfect  Eedeemer ;  these 
a  fit  and  perfect  Minister  of  the  gospel. 

Now,  therefore,  the  foreknowledge  of  things  to  come,  of 
which  the  discourse  here  is,  is  to  be  numbered  among  those 

^  heusden^s  edition,  vol.  ii.  p,  456. 


Ch.  xiii.  32.]         Exercitatiom  upon  St.  Mark.  445 

things  which  flowed  from  the  anointing  of  the  Holy  Spirit, 
and  from  immediate  revelation ;  not  from  the  hypostatic 
union  of  the  natures.  So  that  those  things  which  were  re- 
vealed by  Christ  to  his  church,  he  had  them  from  the  revela- 
tion of  the  Spirit,  not  from  that  union.  Nor  is  it  any 
derogation  or  detraction  from  the  dignity  of  his  person,  that 
he  saith,  '  He  knew  not  that  day  and  hour  of  the  destruction 
of  Jerusalem  f  yea,  it  excellently  agrees  with  his  office  and 
deputation,  who,  being  the  Father's  servant,  messenger,  and 
minister,  followed  the  orders  of  the  Father,  and  obeyed  him 
in  all  things.  "  The  Son  knoweth  not,"  that  is,  it  is  not 
revealed  to  him  from  the  Father  to  reveal  to  the  church. 
Rev.  i.  I,  "The  revelation  of  Jesus  Christ,  which  God  gave 
unto  him." 

We  omit  inquiring  concerning  the  knowledge  of  Christ, 
being  now  raised  from  death  :  whether,  and  how  far,  it  ex- 
ceeded his  knowledge,  while  yet  he  conversed  on  earth.  It 
is  without  doubt,  that,  being  now  raised  from  the  dead,  he 
merited  all  kind  of  revelation  (see  Rev.  v.  9,  "  And  they  sung 
a  new  song,  saying,  Thou  art  worthy  to  take  the  book,  and 
to  open  the  seals  thereof:  for  thou  wast  slain,"  &c.) ;  and 
that  he,  conversing  on  earth  before  his  death,  acted  with  the 
vigour  of  the  Holy  Spirit  and  of  that  unspeakable  holiness 
which  flowed  from  the  union  of  the  human  nature  with  the 
divine,  the  divines  nature,  in  the  meantime,  suspending  its 
infinite  activity  of  omnipotence.  So  that  Christ  might  work 
miracles,  and  know  things  to  come,  in  the  same  manner  as 
the  prophets  also  did,  namely,  by  the  Holy  Ghost,  but  in  a 
larger  measure ;  and  might  overcome  the  devil  not  so  much 
by  the  omnipotence  of  the  divine  nature,  as  by  the  infinite 
holiness  of  his  person,  and  of  his  obedience.  So  that  if  you 
either  look  upon  him  as  the  minister  and  servant  of  God ; 
or  if  you  look  upon  the  constitution,  as  I  may  so  call  it,  and 
condition  of  his  person,  these  words  of  his,  "  Of  that  day  and 
hour  knoweth  not  the  Son  also,"  carry  nothing  of  incongruity 
along  with  them ;  yea,  do  excellently  speak  out  his  substitu- 
tion as  a  servant,  and  the  constitution  of  his  person  as  ©edii/- 
dpcaiTos,  God-man. 

s  English  folio  edition,  vol.  ii.  p.  352. 


446  Hebrew  and  Talmudical  [Ch.  xiv.  3. 

The  reason  why  the  divine  wisdom  would  have  the  time  of 
the  destruction  of  Jerusalem  so  concealed,  is  well  known  to 
itself;  but  by  men,  since  the  time  of  it  was  unsearchable,  the 
reason  certainly  is  not  easy  to  be  searched.  We  may  conjec- 
ture that  the  time  was  hid,  partly,  lest  the  godly  might  be 
terrified  with  the  sound  of  it,  as  2  Thess.  ii.  2  ;  partly,  that 
the  ungodly,  and  those  that  would  be  secure,  might  be  taken 
in  the  snares  of  their  own  security,  as  Matt.  xxiv.  38.  But 
let  secret  things  belong  to  God. 

CHAP.  XIV. 

Ver.  3  :  NapSou  TnaTLnfjs-  0/  spikenard.]  What  if  I  should 
render  it,  nardinum  balaninum,  nardin  of  halanus  f  "  Nardin 
consists  h  of  omphacium,  balaninum,  bulrush,  nard,  amomum, 
myrrh,  balsam,^^  &;c.  And  again',  "  Myrobalanum  is  common 
to  the  Troglodytes,  and  to  Thebais,  and  to  that  part  of  Ara- 
bia which  divides  J  udea  from  Egypt ;  a  growing  ointment,  as 
appears  by  the  very  name,  whereby  also  is  shown  that  it  is  the 
mast  \_glans]  of  a  tree.^' 

BdA.ai;o?,  as  all  know,  among  the  Greeks,  is  glans,  mast,  or 
an  acorn :  so  also  is  t>^p]lDD  pistaca,  among  the  Talmudists. 
There  are  prescribed  by  the  Talmudists  various''  remedies  for 
various  diseases  :  among  others,  this  ;  "^3  ^Pi^h  DD'^IT' 
llliyil  t^pjHD'^D  For  a  pleurisy  (or,  as  others  will  have  it, 
a  certain  disease  of  the  head),  take  to  the  quantity  of  the  mast 
of  ammoniac.  The  Gloss  is,  t>^pilD"'D  is  the  mast  of  cedar. 
The  Aruch  saith,  "  ^pDC^B  is  the  grain  of  a  fruit,  which  is 
called  ^I'h^  glans." 

The  word  vdpbov,  nard,  is  Hebrew  from  the  word  Hi 
nerad;  and  the  word  ttiotik^  is  Syriao,  from  the  word  t<^pnD''D 
pistaca.  So  that  the  ointment  might  be  called  unguentum 
balaninum,  balanine  ointment,  in  the  composition  of  which, 
nard  and  fc^pHD^D  mast.,  or  myrobalane,  were  the  chief  ingre- 
dients. 

Kare'xeei^  avTov  Kara  ttj?  K€(f)akrjr   Poured  it  on  his  head.] 

In  Talmudic  language,  H^lT^n^  i^Tl^n  n,rT^"T.  "What'  are 

the  testimonies,  that  the  woman  married  is  a  virgin  ?    If  she 

goes  forth  to  be  married  t^^Dimi  with  a  veil  let  down  over 

h  Pliny,  lib.  xiii.  cap.  i.  ^  Bab.  Gittin,  fol.  69.  i. 

»  Idem,  lib.  xii.  cap.  21.  '  Bab.  Chetubh.  fol.  17.2. 


Ch.  xiv.3.]  Exercitations  upon  Si.  Mark.  447 

her  eyes,  yet  with  her  head  not  veiled.  The  scattering  of 
nuts  is  also  a  testimony.  These  are  in  Judea ;  but  what  are 
in  Babylon?  Rabh  saith,  pmi  t^ID-^^^t^  t^HlDm  I/ ointment 
be  upon  the  head  of  the  Habbins."  (The  Gloss  is,  "  The  women 
poured  ointment  upon  the  heads  pT'^TTl  of  the  scholars,  and 
anointed  them.")  "  Rabh  Papa  said  to  Abai,  b^niTTD 
"^72  "l^i^p  NHICDrn  Does  that  doctor  speak  of  the  aromatic 
ointment  used  in  hridechamhers  f''  (The  Gloss  is,  "  Are  the 
Rabbins  such,  to  be  anointed  with  such  ointments  V)  "  He 
answered,  ^^T^H''  0  orphan''''  (that  is,  0  thou  unacquainted  with 
the  customs),  h^lT^^S  ^rW12>  ^TH'^'}  ip^  "fS  ^11V  «S 
]i;32"Tl  "  did  not  thy  mother  pour  out  ointment  for  you  (at  thy 
wedding)  upo7i  the  heads  of  the  Rahhins  ?  Thus,  a  certain 
Rabbin  got  a  wife  for  his  son  in  the  house  of  Rabbah  Bar 
Ulla ;  and  they  said  to  him,  Rabbah  Bar  Ulla  also  got  a  wife 
in  the  house  of  a  certain  Rabbin  for  his  son,  i<ntl}?2  ^"^im 
'{*'il"l"T  b^tD^lb^  and  he  poured  out  ointment  upon  the  head  of  the 
Babbins." 

From  the  tradition  produced  it  may  be  asked,  whether  it 
were  customary"^  in  Judea  to  wet  the  heads  of  the  Rabbins 
with  ointments,  in  the  marriages  of  virgins,  as  it  was  in 
Babylon  ?  Or,  whether  it  were  so  customary  otherwise  to 
anoint  their  heads ;  as  that  such  an  anointing  at  weddings 
were  not  so  memorable  a  matter  as  it  was  in  Babylon  ?  Cer- 
tainly, in  both  places,  however  they  anointed  men's  heads  for 
health's  sake ",  it  was  accounted  unfitting  for  Rabbins  to 
smell  of  aromatical  ointments  :  "  It  is  indecent  (say  the 
Jerusalem  Talmudists°)  for  a  scholar  of  the  wise  men  to 
smell  of  spices."  And  you  have  the  judgment  of  the  Baby- 
lonians in  this  very  place,  when  it  is  inquired  among  them, 
and  that,  as  it  were,  with  a  certain  kind  of  dissatisfaction. 
Whether  Rabbins  be  such  as  that  they  should  be  anointed 
with  aromatical  ointments,  as  the  more  nice  sort  are  wont  to 
be  anointed  1  From  this  opinion,  everywhere  received  among 
them,  you  may  more  aptly  understand,  why  the  other  dis- 
ciples as  well  as  Judas,  did  bear  the  lavish  of  the  ointment 
with  some  indignation :  he,  out  of  wicked  covetousness ;  but 
they,  partly,  as  not  willing  that  so  precious  a  thing  should  be 

™  Leusden's  edit.,  vol.  ii.  p.  457.        "  English  folio  edit.,  vol.  ii.  p.  352. 
°  Hieros.  Berac.  fol.  11.  2. 


448  Hebrew  and  Talmudical  [Oh.  xiv.5. 

lost,  and  partly  as  not  liking  so  nice  a  custom  should  be 
used  towards  their  master,  from  which  the  masters  of  the 
Jews  themselves  were  so  averse.  And  our  Saviour,  taking  off 
the  envy  of  what  was  done,  applies  this  anointing  to  his 
burial,  both  in  his  intention  and  in  the  intention  of  the 
woman ;  that  it  might  not  seem  to  be  done  out  of  some 
delicate  niceness. 

Ver.  5  :  'EnAvw  TpiaKoaioiv  brjvapiav  More  than  three  hundred 
pencer\  T.  The  prices  of  such  precious  ointments  (as  it  seems 
in  Pliny)  were  commonly  known.  For  thus  he,  "  The  P  price 
of  costus  is  sixteen  pounds.  The  price  of  spike  {nard)  is  ninety 
pounds.  The  leaves  have  made  a  difference  in  the  value. 
From  the  broadness  of  them  it  is  called  Hadrosphserum  ; 
with  greater  leaves  it  is  worth  X.  xxx,"  that  is,  thirty  pence. 
"  That  with  a  lesser  leaf  is  called  Mesosphserum,  it  is  sold  at 
X.  Ix,"  sixty  pence.  "■  The  most  esteemed  is  that  called 
Microsphserum,  having  the  least  leaf,  and  the  price  of  it  is 
X.  Ixxv.,""  seventy -Jive  pence.  And  elsewhere'!:  "To  these 
the  merchants  have  added  that  which  they  call  Daphnois, 
surnamed  Jsocinnamon,  and  they  make  the  price  of  it  to 
be  X.  ccc""  (jpiaKoa-lovs  brjvapCovs,  three  hundred  pence).  See 
more  there. 

II.  It  is  not  easy  to  reduce  this  sum  of  three  hundred 
pence  to  its  proper  sense ;  partly  because  a  penny  was  two- 
fold, a  silver  penny,  and  a  gold  one :  partly  because  there 
was  a  double  value  and  estimation  of  money,  namely,  that 
of  Jerusalem  and  that  of  Tyre,  as  we  observed  before.  Let 
these  be  silver  (which  we  believe),  which  are  of  much  less 
value  than  gold  :  and  let  them  be  Jerusalem  pence  (which 
we  also  believe),  which  are  cheaper  than  the  Tyrian  ;  yet 
they  plainly  speak  the  great  wealth  of  Magdalene,  who 
poured  out  an  ointment  of  such  a  value,  when  before  she 
had  spent  some  such  other. 

Which  brings  to  my  mind  those  things  which  are  spoken 
by  the  Masters  concerning  D'^^IZ}!!!  DCIp  the  box  of  spices, 
which  the  husband  was  bound  to  give  the  wife  according  to 
the  proportion  of  her  dowry :  "  But ''  this  is  not  spoken,  saith 
Rabh  Ishai,  but  of  Jerusalem  people.     There  is  an  example 

p  Lib.  xii.  c.  12.  i  Cap.  20.  ■"  Bab.  Chetub.  fol.  66.  2. 


Ch.  xiv.  7,12.]       Bxercifations  upon  St. Marl:  449 

of  a  daughter  of  p^'i'lpi  Nicodenius  Ben  Gorion,  to  whom 
the  wise  men  appointed  four  hundred  crowns  of  gokl  for  a 
chest  of  spices  for  one  day.  She  said  to  them,  '  I  wish  you 
may  so  appoint  for  their  daughters ;'  and  they  answered  after 
her,  '  Amen/"  The  Gloss  is,  "  The  husband  was  to  give  to 
his  wife  ten  zuzees  for  every  manah,  which  she  brought  with 
her  to  buy  spices,  with  which  she  used  to  wash  herself,"  &c. 
Behold  !  a  most  wealthy  woman  of  Jerusalem,  daughter  of 
Nicodenius,  in  the  contract  and  instrument  of  whose  marriage 
was  written,  "  A  thousand  thousand  gold  pence  out  of  the 
house  of  her  father,  besides  those  she  had  out  of  the  house 
of  her  father-in-law  f  whom  yet  you  have  in  the  same  story 
reduced  to  that  extreme  poverty,  that  she  picked  up  barley- 
corns for  her  food  out  of  the  cattle's  dung. 

Ver.  7  :  YlavTOTe  yap  rovs  Tiroiyovs  e^ere  /ne^'  eavrStv  For  ye 
have  the  poor  with  you  alioays.^  "  Samuel  saith  '^,  '  There  is  no 
difference  between  this  world  and  the  days  of  the  Messias,'' 
m'^D7D  "T')lVtl?  fc^7b^  unless  in  regard  of  the  affiictioii  of  the 
heathen  Jcingdoms ;  as  it  is  said,  '  A  poor  man  shall  not  bo 
wanting  out  of  the  midst  of  the  earth,' "  Deut.  xv.  1 1 .  Ob- 
serve a  Jew  confessing,  that  there  shall  be  poor  men  oven  in 
the  days  of  the  Messias :  which  how  it  agrees  with  their  re- 
ceived opinion  of  the  pompous  kingdom  of  the  Messias,  let 
him  look  to  it.  "  R.  Solomon  and  Aben  Ezra  write,  '  If  thou 
shalt  obey  the  words  of  the  Lord,  there  shall  not  be  a  poor 
man  in  thee :  but  thou  wilt  not  obey ;  therefore  a  poor  man 
shall  never  be  wanting."  Upon  this  received  reason  of  the 
thing,  confess  also,  O  Samuel,  that  there  shall  be  disobedient 
persons  in  the  days  of  the  Messias  ;  which,  indeed,  when  the 
true  Messias  came,  proved  too,  too  true,  in  thy  nation. 

Ver.  12*:  Kai  rrf  TjpfoTi]  rjfji-ipa  t&v  aCvp-oiV  And  the  first 
day  of  unleavened  bread.]  So  Matt.  xxvi.  17  ;  Luke  xxii.  7. 
And  now  let  them  tell  me,  who  think  that  Christ  indeed 
kept  his  Passover  the  fourteenth  day,  but  the  Jews  not 
before  the  fifteenth,  because  this  year  their  Passover  was 
transferred  unto  the  fifteenth  day  by  reason  of  the  following- 
sabbath  :  let  them  tell  me,  I  say,  whether  the  evangelists 
speak  according  to  the  day  prescribed  by  Moses,  or  ac- 
cording to  the  day  prescribed  by  the  masters  of  the  tradi- 

s  Bab.  Schabb.  fol,  63.  i.  *  English  folio  edit.,  vol.  ii.  p.  353. 

LIGHTFOOT,  VOL.  II.  G  g 


450  Hebrew  and  Talmudical  [Ch.  xiv,  1 2. 

tions,  and  used  by  the  nation.  If  according  to  Moses,  then 
the  fifteenth  day  was  Ttp^rr)  aCvfj.a>v,  the  first  of  unleavened 
bread,  Exod.  xii.  15,  18  :  but  if  according  to  the  manner  of 
the  nation,  then  it  was  the  fourteenth.  And  whether  the 
evangelists  speak  according  to  this  custom,  let  us  inquire 
briefly. 

Sometime,  indeed,  the  whole  seven  days'  feast  was  trans- 
ferred ^  to  another  month  ;  and  that  not  only  from  that  law, 
Numb,  ix,  but  from  other  causes  also  :  concerning  which  see 
the  places  quoted  in  the  margin  *.  But  when  the  time  ap- 
pointed for  the  feast  occurred,  the  lamb  was  always  slain  on 
the  fourteenth  day. 

I.  Let  us  begin  with  a  story  where  an  occasion  occurs  not 
very  unlike  that  for  which  they  of  whom  we  speak  think  the 
Passover  this  year  was  transferred ;  namely,  because  of  the 
following  sabbath.  The  story  is  this :  "  After  y  the  death  of 
Shemaiah  and  Abtalion,  the  sons  of  Betira  obtained  the 
chief  place.  Hillel  went  up  from  Babylon  to  inquire  con- 
cerning three  doubts.  When  he  was  now  at  Jerusalem,  and 
the  fourteenth  day  of  the  first  month  fell  out  on  the  sabbath 
[observe  thaf],  it  appeared  not  to  the  sons  of  Betira,  whether 
the  Passover  drove  off  the  sabbath  or  no.  Which  when 
Hillel  had  determined  in  many  words,  and  had  added,  more- 
over, that  he  had  learned  this  from  Shemaiah  and  Abtalion, 
they  laid  down  their  authority,  and  made  Hillel  president. 
When  they  had  chosen  him  president,  he  derided  them, 
saying,  *  What  need  have  you  of  this  Babylonian  ?  Did  you 
not  serve  the  two  chief  men  of  the  world,  Shemaiah  and 
Abtalion,  who  sat  among  you  V  "  These  things  which  are 
already  said  make  enough  to  our  purpose,  but,  with  the 
reader's  leave,  let  us  add  the  whole  story :  "  While  he  thus 
scoffed  at  them,  he  forgot  a  tradition.  For  they  said,  '  What 
is  to  be  done  with  the  people  if  they  bring  not  their  knives  V 
He  answered,  '  I  have  heard  this  tradition,  but  I  have  forgot. 
But  let  them  alone  ;  for  although  they  are  not  prophets, 
they  are  prophets'  sons.'  Presently  every  one  whose  pass- 
over  was  a  lamb  stuck  his  knife  into  the  fleece  of  it ;    and 

"  Leusden's  edition,  vol.  ii.  p.  56. 3.  Maimon.  in  Kiddush.  Hodesh. 
458.  cap.  4. 

^  Hieros.  in  Maasar  Sheni,  fol,        y  Hieros.  Pesachin,  fol.  33.  i. 


Ch.  xiv.i2.]  Exerciiations  upon  St.  Mark.  451 

whose  passover  was  a  kid,  hung  his  knife  upon  the  horns 
of  it." 

And  now  lot  the  impartial  reader  judge  between  the  reason 
which  is  given  for  the  transferring  the  Passover  this  year 
unto  the  fifteenth  day,  namely,  because  of  the  sabbath  fol- 
lowing, that  they  might  not  be  forced  to  abstain  from  servile 
work  for  two  days  together;  and  the  reason  for  which  it 
might  with  good  reason  be  transferred  that  year  concerning 
which  the  story  is.  The  fourteenth  day  fell  on  a  sabbath ; 
a  scruple  ariseth,  whether  the  sabbath  gives  way  to  the 
Passover,  or  the  Passover  to  the  sabbath.  The  very  chief 
men  of  the  Sanhedrim,  and  the  oracles  of  traditions,  are  not 
able  to  resolve  the  business.  A  great  article  of  religion  is 
transacting ;  and  what  is  here  to  be  done  !  O  ye  sons  of 
Betira,  transfer  but  the  Passover  unto  the  next  day,  and  the 
knot  is  untied.  Certainly  if  this  had  been  either  usual  or 
lawful,  they  had  provided  that  the  affairs  of  religion,  and 
their  authority  and  fame,  should  not  have  stuck  in  this  strait. 
But  that  was  not  to  be  suffered. 

II.  Let  us  add  a  tradition  which  you  may  justly  wonder 
at :  "  Five  ^  things,  if  they  come  in  uncleanness,  are  not 
eaten  in  uncleanness  :  the  sheaf  of  firstfruits,  the  two  loaves, 
the  shewbread,  the  peace  offerings  of  the  congregation,  and 
the  goats  of  the  new  moons.  But  h'^^^  H^nit^l  «nU?  HDDn 
n^^OltOD,  the  Passover  which  comes  in  uncleanness  is  eaten  in 
uncleanness  :  because  it  comes  not  originally  unless  to  be 
eaten." 

Upon  which  tradition  thus  Maimonides  :  "  The  Lord  saith, 
'  And  there  were  some  that  were  unclean  by  the  carcase  of 
a  man,"  Numb.  ix.  6,  and  he  determines  of  them,  that  they 
be  put  off  from  the  Passover  of  the  first  month  to  the  Pass- 
over of  the  second.  And  the  tradition  is,  that  it  was  thus 
determined,  because  they  were  few.  But  if  the  whole  congre- 
gation should  have  been  unclean,  or  if  the  greatest  part  of  it 
should  have  been  unclean,  yet  they  offer  the  Passover,  though 
they  are  unclean.  Therefore  they  say,  '  Particular  men  are 
put  off  to  the  second  Passover,  but  the  whole  congregation  is 
not  put  off  to  the  second  Passover.     In  like  manner  all  the 

2  Pesachin,  cap.  7.  hal.  4. 

Gg  3 


45S  Hebrew  and  Talmudical  [Oh.  xiv.  la, 

oblations  of  the  congregation^  they  offer  them  in  uncleanness 
if  the  most  are  unclean ;  which  we  learn  also  from  the  Pass- 
over. For  the  Lord  saith  of  the  Passover,  [Numb,  ix,  2.] 
i^i^i^DS,  that  it  is  to  be  offered  in  its  set  time  [note  that];  and 
saith  also  of  the  oblations  of  the  congregation,  Ye  shall  do 
this  to  the  Lord  in  your  set  times,  and  to  them  all  he  pre- 
scribes a  set  time.  Every  thing,  therefore,  to  which  a  time 
is  set,  is  also  offered  in  uncleanness,  if  so  be  very  many  of  the 
congregation,  or  very  many  of  the  priests,  be  unclean.^' 

"  We  a  find  ^  that  the  congregation  makes  their  Passover 
in  uncleanness,  in  that  time  when  most  of  them  are  unclean. 
And  if  known  uncleanness  be  thus  dispensed  with,  much  more 
doubted  uncleanness.^'  But  what  need  is  there  of  such  dis- 
pensation ?  Could  ye  not  put  off  the  Passover,  O  ye  fathers 
of  the  Sanhedrim,  for  one  or  two  days,  that  the  people  might 
be  purified  ?  By  no  means  :  for  the  Passover  is  to  be  offered 
'ilV'iDi  in  its  set  time,  the  fourteenth  day,  without  any  dis- 
pensation.    For, 

in.  Thus  the  canons  of  that  church  concerning  that  day : 
-l^n  l^b^^  ^TO^nn  n«  J^'p-lin  'I'h  "11b^  in^  the  Ught  of  the 
fourteenth  day,  they  seeJc  for  leaven  by  candlelight.  The  Gloss 
is ;  "  In  the  night,  to  which  the  day  following  is  the  four- 
teenth day."  And  go  to  all  the  commentators,  and  they  will 
teach,  that  this  was  done  upon  the  going  out  of  the  thirteenth 
day.  And  Maimonides;  "  From*^  the  words  of  the  scribes, 
they  look  for  and  rid  away  leaven  in  the  beginning  of  the 
night  of  the  fourteenth  day,  and  that  by  the  light  of  the 
candle.  For  in  the  night  time  all  are  within  their  houses, 
and  a  candle  is  most  proper  for  such  a  search.  Therefore, 
they  do  not  appoint  employments  in  the  end  of  the  thirteenth 
day,  nor  doth  a  wise  man  begin  to  recite  his  phylacteries  in 
that  time,  lest  thereby,  by  reason  of  their  length  «=,  he  be 
hindered  from  seeking  for  leaven  in  its  season.''  And  the 
same  author  elsewhere f ;  "It  is  forbidden  to  eat  leaven  on 
the  fourteenth  day  from  noon  and  onwards,  viz.  from  the 
beginning  of  the  seventh  hour.  Our  wise  men  also  forbade 
eating  it  from  the  beginning  of  the  sixth  hour.     Nay,  the 

»  Englishfolio  edit.,  vol.  ii.  p.353.         ^  lu  n^al  ^'on  cap.  2. 

•>  Hieros.  Sotah,  fol.  16.  3.  •=  Leusden's  edit.,  vol.  ii.  p.  459. 

c  Pesach.  cap.  2.  hal.  i.  ^  Ibid.  cap.  i. 


Ch.  xiv.  12.]         Exercitations  wpon  St.  Mark.  453 

fifth  hour  they  eat  not  leaven,  lest  perhaps  the  day  bo  cloudy, 
and  so  a  mistake  arise  about  the  time.  Behold,  you  learn 
that  it  is  lawful  to  eat  leaden  on  the  fourteenth  day,  to  the 
end  of  the  fourth  hour ;  but  in  the  fifth  hour  it  is  not  to  be 
used."  The  same  author  elsewheres  writes  thus;  "The 
passover  was  not  to  be  killed  but  in  the  court,  where  the 
other  sacrifices  were  killed.  And  it  was  to  be  killed  on  the 
fourteenth  day  afternoon,  after  the  daily  sacrifice." 

And  now,  reader,  tell  me  what  day  the  evangelists  call 
TTpaiT7)v  aCvixoDV,  the  first  day  of  unleavened  hread :  and  whether 
it  be  any  thing  probable  that  the  Passover  was  ever  trans- 
ferred unto  the  fifteenth  day  ?  Much  less  is  it  probable  that 
Christ  this  year  kept  his  Passover  one  day  before  th£  Pass- 
overs of  the  Jews. 

For  the  Passover  was  not  to  be  slain  but  in  the  court, 
where  the  other  sacrifices  were  slain,  as  we  heard  just  now 
from  Maimonides  :  and  see  the  rubric''  of  bringing  in  the 
lambs  into  the  court,  and  of  slaying  them.  And  then  tell 
me  seriously  whether  it  be  credible,  that  the  priests  in  the 
Temple,  against  the  set  decree  of  the  Sanhedrim  that  year 
(as  the  opinion  we  contradict  imports),  would  kill  Christ's 
one,  only,  single  lamb ;  when  by  that  decree  it  ought  not  to 
be  killed  before  to-morrow  ?  When  Christ  said  to  his  disciples, 
"  Ye  know,  that  after  two  days  is  the  Passover ;"  and  when 
he  commanded  them,  "  Go  ye^  and  prepare  for  us  the  Pass- 
over," it  is  a  wonder  they  did  not  reply,  "  True,  indeed,  Sir, 
it  ought  to  be  after  two  days  ;  but  it  is  put  off  this  year  to  a 
day  later,  so  that  now  it  is  after  three  days ;  it  is  impossible 
therefore  that  we  should  obey  you  now,  for  the  priests  will 
not  allow  of  killing  before  to-morrow." 

We  have  said  enough,  I  suppose,  in  this  matter.  But 
while  I  am  speaking  of  the  day  of  the  Passover,  let  me  add 
a  few  words,  although  not  to  the  business  concerning  which 
we  have  been  treating ;  and  they  perhaps  not  unworthy  of 
our  consideration  : 

"  Hei  that  mourns  washes  himself,  and  eats  his  Passover 
in  the  even.  A  proselyte,  which  is  made  a  proselyte  on  the 
eve  of  the  Passover,  the  school  of  Sharamai  saith.  Let  him  be 

s  In  Corban  Pesach.  cap.  i.  ^  Pesach.  cap.  3.  hal.  5,  6. 

i  Pesach.  cap.  8. 


454  Hebrew  and  Talmudical  [Ch.  xiv.  26. 

baptized,  and  eat  his  Passover  in  the  even :  the  school  of 
Hillel  saith,  He  that  separates  himself  from  uncircmiicision 
\that  is,  from  heathens  and  heathenism']  is  as  if  he  separated 
himself  from  a  sepulchre,"  The  Gloss,  "  And  hath  need  of 
seven  days'  purification."  D^tTTl'^!  VH  miillDIDi^  "  There^ 
were  soldiers  at  Jerusalem,  who  baptized  themselves^  and  ate 
their  Passovers  in  the  even."  A  thing  certainly  to  be  noted, 
proselytes  the  same  day  made  proselytes^  and  eating  the 
Passover;  and  that  as  it  seems  without  circumcision,  but 
admitted  only  by  baptism. 

The  care  of  the  school  of  Hillel  in  this  case  did  not  so 
much  repulse  a  proselyte  from  eating  the  Passover,  who  was 
made  a  proselyte  and  baptized  on  the  day  of  the  Passover ; 
as  provided  for  the  future,  that  such  a  one  in  following  years 
should  not  obtrude  himself  to  eat  the  Passover  in  unclean- 
ness.  For  while  he  was  in  heathenism,  he  contracted  not 
unclcanness  from  the  touch  of  a  sepulchre  ;  but  being  made 
a  proselyte,  he  contracted  uncleanness  by  it.  These  are  the 
words  of  the  Gloss, 

'Eroijudo-aj/xey  iva  (^&yxi^  to  itAcya'  That  toe  'prepare  that 
thou  mayest  eat  the  Passover.]  For  the  Passovers  were  pre- 
pared by  the  servants  for  their  masters,  "  If  any  say  to  his 
servant,  '  Go  and  kill  me  the  passover,""  and  he  kills  a  kid,  let 
him  eat  of  it :  if  he  kill  a  lamb,  let  him  eat  of  it :  if  a  kid  and 
a  lamb,  let  him  eat  of  the  former,"  &c. 

Ver.  261":  Kal  v[xvi](TavTe^-  And  when  they  had  sung  an 
hymn.]  I,  "What"  difference  is  there  between  the  first 
Passover  and  the  second  ?""  [that  is,  the  Passover  of  the 
first  month  and  of  the  second,  Num,  ix.]  "  In  the  first,  every 
one  is  bound  under  that  law,  '  Leaven  shall  not  be  seen  nor 
found  among  you,"*  In  the  second,  '  Leaven  and  unleavened 
bread  may  be  with  a  man  in  his  house.'  In  the  first,  he  is 
bound  to  a  hytnn  when  he  eats  the  Passover,  In  the  second, 
he  is  not  bound  to  a  hymn  when  he  oats  it.  In  both,  he  is 
bound  to  a  hymn  while  he  makes  or  kills.  Both  are  to  be 
eaten  roast,  and  with  unleavened  bread,  and  bitter  herbs, 
and  both  drive  away  the  sabbath."  The  Gemarists  ask, 
"  Whence  this  is,  that  they  are  bound  to  a  hymn,  while  they 

If  Hieros,  Pesach,  fol.  36.  2.  "^  English  folio  edit., \o\.'\\.i^.'^^^. 

1  Pesachin,  cap.  8.  hal.  2.  "  Pesach.  cap.  9.  hal.  3. 


Ch.  xiv.  26.]         Exercitations  upon  St.  Mark.  455 

eat  the  Passover  l  R.  Jochanan  in  the  name  of  R.  Simeon 
Ben  Josedek  saith,  The  Scripture  saith,  '  You  shall  have  a 
song,  as  in  the  night  when  a  feast  is  kept/  Isa.  xxx.  29.  The 
night  which  is  set  apart  for  a  feast  is  bound  to  a  hymn :  the 
night  which  is  not  set  apart  for  a  feast  is  not  bound  to  a 
hymn."  The  Gloss  writes  thus  ;  "  As  ye  are  wont  to  sing  in 
the  night  when  a  feast  is  kept :  but  there  is  no  night  wherein 
they  are  obliged  to  a  song,  besides  the  night  when  the  Pass- 
over is  eaten/^ 

II.  That  hymn  is  called  by  the  Rabbins  the  Hallel ;  and 
was  from  the  beginning  of  Psalm  cxiii,  to  the  end  of  Psalm 
cxviii,  which  they  cut  in  two  parts;  and  a  part  of  it  they 
repeated  in  the  very  middle  of  the  banquet,  and  they  reserved 
a  part  to  the  end. 

How  far  the  former  portion  extended,  is  disputed  between 
the  schools  of  Shammai  and  Hillel.  That  of  Shammai  saith, 
Unto  the  end  of  Psalm  cxiii.  That  of  Hillel  saith,  Unto  the 
end  of  Psalm  cxiv.  But  these  things  must  not  stop  us. 
The  hymn  which  Christ  now  sang  with  his  disciples  after 
meat  was  the  latter  part.  In  which,  as  the  Masters  of  the 
Traditions  observe,  these  five  things  are  mentioned :  "  The  ^ 
going  outP  of  Egypt.  The  cutting  in  two  of  the  Red  Sea. 
The  delivery  of  the  law.  The  resurrection  of  the  dead  :  and 
the  sorrows  of  the  Messias.  The  going  out  of  Egypt,  as  it 
is  written,  '  When  Israel  went  out  of  Egypt.'  The  cutting 
in  two  of  the  Red  Sea,  as  it  is  written,  '  The  sea  saw  it,  and 
fled.'  The  delivery  of  the  law,  as  it  is  written,  The  moun- 
tains leaped  like  rams.'  The  resurrection  of  the  dead,  as  it 
is  written,  '  I  will  walk  before  the  Lord  in  the  land  of  the 
living.'  And  the  sorrows  of  the  Messias,  as  it  is  written, 
'  Not  unto  us.  Lord,  not  unto  us.' 

'E^^A^or  cts  TO  opos  T&v  kXaioiV  They  went  out  into  the  mount 
of  Olives.']  They  were  bound  by  the  traditional  canons  to 
lodge  within  Jerusalem.  "  On^  the  first  Passover,  every  one 
is  bound  to  lodge  [pernoctationem]  {TlTh  \)V^)  also  on  the 
second  Passover  he  is  bound  to  lodge."  The  Gloss  thus : 
"  He  that  keeps  the  Passover  is  bound  to  lodge  in  Jerusalem 
the  first  night."     But  it  is  disputed,  whether  it  be  the  same 

o  Pesachin,  fol.  118.  i.  p  Leusden's  edition,  vol.  ii.  p.  460. 

1  Pesach.  fol.  95.  2. 


456  Hehreio  and  Tahiudical  [Ch.  xiv.  36. 

night  wherein  the  lamb  is  eaten  ;  or  the  night  first  following 
the  feast  day.  See  the  place  :  and  let  not  the  lion  of  the 
tribe  of  Judah  be  restrained  in  those  cobwebs. 

Ver.  '^6:  ^AjSjSa,  6  -narrip'  Abba,  Father.]  As  it  is  necessary 
to  distinguish  between  the  Hebrew  and  Chaldee  idiom  in  the 
words  '^li^  Abbi,  and  b51t^  Abba^  so  you  may,  1  had  almost 
said,  you  must,  distinguish  of  their  sense.  For  the  word 
''li'^  Abi,  signifies  indeed  a  natural  father,  but  withal  a  civil 
father  also,  an  elder,  a  master,  a  doctor,  a  magistrate  :  but 
the  word  t^;2^«^  Abba,  denotes  only  a  natural  father,  with 
which  we  comprehend  also  an  adopting  father  :  yea,  it  de- 
notes, 31^  father. 

"yn^^  ^it:i  b^n«  i-^'^nn^  mb^  i?:^^^''  i^h^  Let^  no 

man  sai/  to  his  neighbour,  ^^"2^^  '  M^  father''  is  nobler  tlian  thy 
father.  "  R.  Chaija^  asked  Rabh  the  son  of  his  brother, 
when  he  came  into  the  land  of  Israel.  O'l'^p  i^li^  Doth  my 
fatJier  live?  And  he  answoreth,  JlD'^^'p  h^^^i^  And  doth  your 
mother  live?'''  As  if  he  should  have  said,  You  know  your 
mother  is  dead,  so  you  may  know  your  father  is  dead. 
"  Solomon  t  said.  Observe  yc  b^li^  fD'^^D  n?2  ^ohat  my  father 
saith?"  So  in  the  Targum  infinite  times. 

And  we  may  observe  in  the  Holy  Scriptures,  wheresoever 
mention  is  made  of  a  natural  father,  the  Targumists  use  the 
word  b^l^^  Abba  :  but  when  of  a  civil  father,  they  use  another 
word :  — 

I,  Of "  a  natural  father. 

Gen  xxii.  7,   '^lfc^   ■)^i^'>1   ''  ylnd  he  said,  'Abi,'  my  father.'" 

The  Targum  reads,  i^lt^  "l^t^l  "And  said, '  Abba,'  my  father.'" 

Gen.  xxvii.  34  :   ill>^  '^ii^  '  D3  "^D^ID    "  Bless  me,  even  me 

also  •'ni<>   '  Abi,'  O  my  father."     The  Targum  reads,  '^iD"^! 

i^lt"*  h^ib5  r|i^  Bless  me  also,  '  Abba,''  my  father. 

Gen.  xlviii.  18:    "^ni>^    p     iih    Not  so,  'Abi,'  my  father. 

Targum,  b^lh^  pi::  fc^^  Not  so,  '  Abba,'  my  father. 

Judg.  xi.  36  :  'X'B  '  flN  flil^'lJQ  ""liN  '  Abi/  my  father,  if 
thou  hast  opened  thy  mouth.  Targum,  'lOID  f^nriE?  t^lk^ 
'■Abba,'  my  father,  if  thou  hast  opened  thy  mouth. 

r  Bab.  Sanhcdr.  fol.  37.  i.  t  Bathr.  fol.  ]o.  2. 

s  Ariich  in  NDK.  i^  English  folio  edit., \o\.\\.\}.t,^^. 


Ch.  xiv.  36.]  Exer citations  upon  St.  Mark.  457 

Isa.  viii.  4 :  The  Targum  reads,  ^-^prh  ^r2h^V  VT^  ^h  1^ 
b^^t^T  t^lfc^  before  the  child  shall  hioio  to  en/' Abba,''  my  father., 
and  my  mother.  See  also  the  Targum  upon  Josh.  ii.  13,  and 
Judg.  xiv.  16,  and  elsewhere  very  frequently. 

II.  Of  a  civil  father. 

Gen.  iv.  20,  21 :  '^ni;^  rT^H  t-^^H  He  loas  '  Abi,"  the  father  of 
such  as  dwell  in  tents.  "  He  was  '■JU,''  the  father  of  such  as 
handle  the  harp/'  &c.  The  Targum  reads,  pmi  iHtl  ^^IH 
He  VMS  '  Rabba,'  the  prince  or  the  master  of  them. 

1  Sam.  X.  1 2  :  DrT^lfc^  "^D^  But  who  is  'Abihem,''  their  father  f 

Targum,  pHUI  "^T^l  Who  is  their  '  Rab,''  master  or  prince  ? 

2  Kings  ii.  12  :   ''Ih}  "'Ib^  ^  Abi'  '  Abi,'  my  father.,  my  father. 

The  Targum,  "«ni  ^1"^  Rabbi,  Rabbi. 

3  Kings  V.  13:  "'IX  ^■^?^^'^'^  And  they  said,  '  ^15^V  my 
father.  The  Targum,  ''"ID  llZ^t^l  And  they  said,  '  Mari,"  my 
Lord. 

2  Kings  vi.  2  j  :   '^lt^  nS^^H  '  Abi^  my  father,  shall  I  smite 

them?  Targum,  "'l'^  ^ll^pfc^  'Rabbi,"  shall  I  Mil,  &c. 

Hence  appears  the  reason  of  those  words  of  the  apostle, 
Rom.  viii.  15  :  'EAci^ere  TrreS/xa  vioOeaLas,  €V  w  Kp&Coix^v  'Aj3^a 
6  UaTijp-  Ye  have  received  the  Spirit  of  adoption,  whereby  ice 
cry,  Abba,  Father.  And  Gal.  iv.  6 :  "  Because  ye  are  sons, 
God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts, 
crying  Abba,  Father.''  It  was  one  thing  to  call  God  '^Ifc-^ 
Abi,  Father,  that  is.  Lord,  King,  Teacher,  Governor,  Sfc. ;  and 
another  to  call  him  ^^Ilt^  Abba,  My  Father.  The  doctrine  of 
adoption,  in  the  proper  sense,  was  altogether  unknown  to  the 
Jewish  schools  (though  they  boasted  that  the  people  of  Israel 
alone  were  adopted  by  God  above  all  other  nations) ;  and  yet 
they  called  God  "«Ib^  Father,  and  1i"^l^  our  Father,  that  is, 
our  God,  Lord,  and  King,  &c.  But  "  since  ye  are  sons  (saith 
the  apostle),  ye  cry,  ^^l^^  Abba,  0  my  Father,"  in  the  proper 
and  truly  paternal  sense. 

Thus  Christ  in  this  place,  however  under  an  unspeakable 
agony,  and  compassed  about  on  all  sides  with  anguishmcnts, 
and  with  a  very  cloudy  and  darksome  providence ;  yet  he  ac- 
knowledges, invokes,  and  finds  God  t^lb^  his  Father,  in  a 
most  sweet  sense. 

Kpa(ofxiv,  'Aftfta,  6  -naTi]p'    JFe  cry,  '  Abba,'  Father.  Did  the 


458  Hebrew  and  Talmudical  [Ch.  xiv.  51. 

saints,  invoking  God,  and  calling  him  Ahha,  add  also  Father? 
Did  Christ  also  use  the  same  addition  of  the  Greek  word 
TtaTrjp,  Father,  and  did  he  repeat  the  word  'A^^a  Abba  or 
^!2h5  Abi9  Father  seems  rather  here  to  be  added  by  Mark, 
and  there  also  by  St.  Paul,  for  explication  of  the  word  *  ^bba :' 
and  this  is  so  much  the  more  probable  also,  because  it  is  ex- 
pressed o  Uarijp,  Father,  and  not  S  Fldrep,  0  Father,  in  the 
vocative. 

Ver.  51 :  HspLficlBkrjfxivos  (Twhova  im  yvixvov-  Having  a  linen 
cloth  cast  about  his  naked  body.']  It  is  well  rendered  by  the 
"Vulgar  atnictus  sindone,  clothed  in  sindon  or  Jine  linen :  for  to 
that  the  words  have  respect :  not  that  he  had^some  linen 
loosely  and  by  chance  cast  about  him,  but  that  the  garment 
wherewith  he  always  went  clothed,  was  of  sindon,  that  is, 
of  linen.    Let  us  hearken  a  little  to  the  Talmudists. 

"  The  Eabbins  deliver  ^  :  rT'Ji'^21  pT'^D  Sindon  [U?ien]  with 
fringes,  what  of  them  ?  The  school  of  Shammai  absolves,  the 
school  of  Hillel  binds,  and  the  wise  men  determine  according 
to  the  school y  of  Hillel.  R.  Eliezer  Ben  R.  Zadok  saith, 
Whosoever  wears  hyacinth  [purple]  in  Jerusalem,  is  among 
those  who  make  men  admire."  By  hyacinthintwi  [rn'JD 
purple]  they  understand  those  fringes  that  were  to  put  them 
in  mind  of  the  law.  Num.  xv.  And  by  p'T'D  sindon,  linen,  is 
understood  H^'TIO  a  cloak,  or  that  garment,  which,  as  it  serves 
for  clothing  the  body,  so  it  is  doubly  serviceable  to  religion. 
For,  I.  To  this  garment  were  r\''!J'^5J  the  fringes  fastened, 
concerning  which  mention  is  made,  Num.  xv.  38.  2.  With 
this  garment  they  commonly  covered  their  heads  when  they 
prayed.  Hence  that  in  the  Gemarists  in  the  place  quoted ; 
nil'*")  Itl^^l  plOp  -Q  nDDnniD  n'h^D  tallth,  or  the  cloak 
lohereby  the  boy  covereth  his  head,  and  a  great  part  of  himself; 
if  any  one  of  elder  years  goes  forth  ^  clothed  with  it  in  a  more 
immodest  manner,  he  is  bound  to  wear  fringes.^'  And  else- 
where, "The»  priests  who  veil  themselves  when  they  go  up 
into  the  pulpit,  Urh  Xi^VCD  rC^IOn  ivith  a  cloak  which  is  not 
their  own^''  &lc. 

But  now  it  was  customary  to  wear  this  cloak,  in  the  sum- 

"  Menacoth,  fol.  40.  i .  z  English  folio  edit.,  vol.  ii.  p.  355. 

y  Leusdcns  edition,  vol.  ii.  p.  a  pjske  Tosaphoth  in  Menacoth 
I49'  numer.  150. 


Ch.  xiv.  5 1 .]         Exercitatiom  upon  St.  Marl:.  459 

mer  especially,  and  in  Jerusalem  for  the  most  part,  made  of 
sindon  or  of  linen.  And  the  question  between  the  schools  of 
Shaminai  and  Hillel  arose  hence,  that  when  the  fringes  were 
woollen,  and  the  cloak  linen,  how  would  the  suspicion  of  wear- 
ing things  of  different  sorts  be  avoided  ?  n''D''lD7  t^l'^'J  1  t^'^\D 
R.  Zeira  loosed  Ms  siyidon.  The  Gloss  is :  "  He  loosed  his 
fringes  from  his  sindon  [that  is,  from  his  talith,  which  was 
of  '  sindon,'  linen'],  because  it  was  of  liJien^''  &e.  "  The''  angel 
found  Rabh  Ketina  i^i'^ID  ■'D5''?3"T  clothed  in  sindon ;  and 
said  to  him,  0  Ketina,  Ketina,  t^t5''''p2  ^*3'^'^D  sindon  in  tlie 
summer.,  ^^irT^DD,  fc^bi^lDI  and  a  short  cloak  in  the  lointer. 

You  see  that  word  which  is  spoke  by  the  evangelist,  kin 
yviivov,  about  his  naked  body,  carries  an  emphasis :  for  it  was 
most  usual  to  be  clothed  with  sindon  for  an  outer  garment. 
What  therefore  must  we  say  of  this  young  man  ?  I  suppose  in 
the  first  place,  that  he  was  not  a  disciple  of  Jesus ;  but  that 
he  now  followed,  as  some  curious  looker  on,  to  see  what  this 
multitude  would  at  last  produce.  And  to  such  a  suspicion 
they  certainly  do  consent,  who  think  him  to  have  been  roused 
from  his  bed,  and  hastily  followed  the  rout  with  nothing  but 
his  shirt  on,  without  any  other  clothes.  I  suppose,  secondly, 
St.  Mark  in  the  phrase  Trepi/Se^A^j/xew?  aivhova  having  a  sindon 
cast  about  him,  spake  according  to  the  known  and  vulgar 
dialect  of  the  nation,  t^^i-TD  ^DT'O  or  I^^ID  HO^n72  clothed 
with  a  sindon.  For  none  shall  ever  persuade  me  that  he  would 
use  an  idiom,  any  thing  uncouth  or  strange  to  the  nation ; 
and  that  when  he  used  the  very  same  phrase  in  Greek  with 
that  Jewish  one,  he  intended  not  to  propound  the  very  same 
sense.  But  now  you  clearly  see,  they  themselves  being  our 
teachers,  what  is  the  meaning  of  being  clothed  tvith  a  sindon, 
with  them,  namely,  to  have  a  talith  or  cloak  made  of  linen ; 
that  garment  to  which  the  fringes  hung.  I  suppose,  in  the 
last  place,  that  this  young  man,  out  of  religion,  or  superstition 
rather,  more  than  ordinary,  had  put  on  his  sindon,  and  nothing 
but  that  upon  his  naked  body,  neglecting  his  inner  garment 
(commonly  called  pITTI  chaluk),  and  indeed  neglecting  his 
body.  For  there  were  some  amongst  the  Jews  that  did  so 
macerate  their  bodies,  and  afflict  them  with  hunger  and  cold, 
even  above  the  severe  rule  of  other  sects. 

Josephus  in  his  own  Life  writes  thus<^ :  "  I  was  sixteen  years 
^  Ibid.  fol.  41. 1.  *^  [Hudson,  p.  905. 1,  9.]  [cap.  2.] 


460  Hebrew  and  Talmudical  [Ch.  xiv.  ^6. 

old,  and  I  resolved  to  make  trial  of  the  institution  of  the  three 
sects  among  us,  the  Pharisees,  the  Sadducees,  and  the  Essenes ; 
for  I  judged  I  should  be  able  very  well  to  choose  the  best  of 
them,  if  I  thoroughly  learned  them  all.  Afflicting,  therefore, 
and  much  tormenting  myself,  I  tried  them  all.  KaX  jurjSe  t7]v 
ivTevOev  iixTTdpiav  iKavrjv  €ixavT<a  vojxCa-as  ^tvat,  &c.  But  Judging 
loith  myself  that  it  was  not  enough  to  have  tried  these  sects,  and 
hearing  of  one  Banus,  that  lived  in  the  wilderness,  that  he 
used  a  garment  airb  bivbpoiv  made  of  leaves,  or  the  bark  of  trees, 
and  no  food  but  what  grew  of  its  own  accord,  and  often  by 
day  and  by  night  washing  himself  in  cold  water,  I  became  a 
follower  of  him,  and  for  three  years  abode  with  him." 

And  in  that  place  in  the  Talmudists,  which  we  but  now 
produced,  at  that  very  story  of  Rabh  Ketina,  wearing  a  sin- 
don  in  the  winter  for  his  talith,  we  have  these  words ;  "  The 
religious  in  elder  times,  when  they  had  wove  three  wings  [of 
the  talith],  they  joined  n^Dn  the  purple"  whereof  the  fringes 
were  made:  "but  otherwise,  in'''^irDA  ''"lDn?Dl  D^TDH 
they  are  religious  who  impose  upon  themselves  things  heavier  than 
ordinary."  And  immediately  follows  the  story  of  the  angel 
and  Ketina,  who  did  so.  There  were  some  who  heaped  up 
upon  themselves  burdens  and  yokes  of  religion  above  the 
common  rule,  and  that  this  is  to  be  understood  by  "'"^Dn^ 
'lil'^'^tZ^DDv  such  as  laid  ^ipon  themselves  heavier  things  than  ordi- 
nary, both  the  practice  of  some  Jews  persuade,  and  the  word 
itself  speaks  it,  being  used  by  the  Gemarists  in  the  same  sense 
elsewhere. 

Such,  we  suppose,  was  this  young  man  (as  Josephus  was, 
when  a  young  man,  of  whom  before),  who,  when  others  armed 
themselves  against  the  cold  with  a  double  garment,  namely, 
pITTT  an  inner  garment,  and  n^7t2  a  talitli  or  cloak,  clothed 
himself  with  a  single  garment,  and  that  of  sindon  or  linen,  and 
under  the  show  of  some  more  austere  religion,  neglecting  the 
ordinary  custom  and  care  of  himself. 

The  thing,  taken  in  the  sense  which  we  propound,  speaks 
the  furious  madness  of  this  most  wicked  rout  so  much  the 
more,  inasmuch  as  they  spared  not  a  man,  and  him  a  young 
man,  bearing  most  evident  marks  of  a  more  severe  religion. 

Ver.  56«^:  ^I(Tai  at  fxapTvpCai  ovk  rjrrav  Their  witness  agreed 
^  English  folio  edition,  vol.  ii,  p.  355. 


Oh.  xiv.  5^.]         Emr citations  upon  St.  Mark.  4(>1 

not  together.']  The  traditional  canons,  in  these  things,  divide 
testimonies  into  three  parts  : — 

I.  There  was  n7"^72!l  Jniiy  a  vain  testimony :  which  being 
heard,  there  is  no  more  inquiry  ^  made  from  that  witness,  there 
is  no  more  use  made  of  him,  but  he  is  set  aside^  as  speaking 
nothing  to  the  business, 

II.  There  was  JlD'^'^p  JniJ^  a  standing  testimony/,  for  let 
me  so  turn  it  here,  which,  although  it  proved  not  the  matter 
without  doubt,,  yet  it  was  not  rejected  by  the  judges,  but  ad- 
mitted to  examination  by  n?2itn  citation,  that  is,,  others  being 
admitted  to  try  to  disprove  it  if  they  could. 

III.  There  was  the  testimony  Q-'Dl^l^D  DrT^nnU?::  of  the 
words  of  them  that  agreed  or  fitted  together  (this  also  was 
r\T2'''^p  TsyiV  a  standing  evidence),  when  the  words  of  two 
witnesses  agreed,  and  were  to  the  same  purpose :  ixaprvpta 
1(77],  an  even  evidence.  Of  these,  see  the  tract  Sanhedrin^ ; 
where  also  discourse  is  had  concerning  exact  search  and  exa- 
mination of  the  witnesses  by  mplll  and  m"I*^pn  and  HT^tn 
inquisition,  and  scrutiny,  and  citation :  by  which  curious  dis- 
quisition if  they  had  examined  the  witnesses  that  babbled  and 
barked  against  Christ,  Oh !  the  unspeakable  and  infinite  in- 
nocence of  the  most  blessed  Jesus,  which  envy  and  madness 
itself,  never  so  much  sworn  together  against  his  life,  could 
not  have  fastened  any  crime  upon  ! 

It  is  said,  ver.  55,  'Etryrow  Kara  tov  'IrjcroC  fiaprvpiav  they 
sought  for  tcitness  against  Jesus.  This  is  neither  equal,  O 
fathers  of  the  Sanhedrim  !  nor  agreeable  to  your  rule :  '^i'^T 

r\y\rh  ]^nn^D  j^^^i  nirjtS  pnnis  m^s:  ins  judgments 

about  the  life  of  any  man,  they  begin  first  to  transact  about 
quitting  the  party  who  is  tried ;  and  they  begin  not  loith  those 
things  which  make  for  his  condemnation.  Whether  the  San- 
hedrim now  followed  that  canon  in  their  scrutiny  about 
Christ's  case,  let  them  look  to  it :  by  their  whole  process  it 
sufficiently  appears,  whither  their  disquisition  tended.  And 
let  it  be  granted,  that  they  pretended  some  colour  of  justice 
and  mercy,  and  permitted  that  any  one  who  would,  might 
come  forth,  HIDt  y^hv  "1^77  and  testify  something  in  his  be- 
half, where  was  any  such  now  to  be  found?    when  all  his 

e  Leusden's  edition,  vol.ii.  p.  462.  ^  Cap.  5.  hal.  3,  4, 

s  Sanhedr.  cap.  4. 


4)62  Hebreio  and  Talmudical  [Oh.  xv.  i,  6. 

disciples  turned  their  backs  upon  him,  and  the  Fathers  of  the 
Traditions  had  provided,  that  whosoever  should  confess  him 
to  be  Christ  should  be  struck  with  the  thunder  of  their  ex- 
communication, John  ix.  2  2. 

CHAP.  XV. 

Vee.  I  :  'Etti  to  TTpan  avix^ovkiov  irotT^crayres, Kal  okov  to 

avvihpiov  In  the  morning  tliey  held  a  consultation^ and  the 

whole  council.']  "  At^  what  time  do  the  judges  sit  in  judg- 
ment ?  The  lesser  Sanhedrim  and  the  bench  of  three  sit, 
after  morning  prayers  are  ended,  until  the  end  of  the  sixth 
hour.  But  the  great  Sanhedrim  sits  after  the  morning  daily 
sacrifice  to  the  afternoon  daily  sacrifice.  And  on  sabbaths 
and  feast  days"  [as  this  day  was  that  is  here  spoken  of],  "  it 
sat  in  Beth-midrash"  (or  the  chapel),  "  in  the  Court  of  the 
Gentiles." 

"  The  Sanhedrim  of  one-and-seventy  elders,  it  is  not  neces- 
sary that  they  all  sit  in  their  place,  which  is  in  the  Temple. 
But  when  it  is  necessary  that  all  meet  together,  let  all  meet 
together  (6\ov  to  avvihpiov  the  whole  council). 

"  But  in  other  times,  he  that  hath  business  of  his  own,  let 
him  attend  his  own  business,  and  then  return.  With  this 
proviso,  that  nothing  be  wanting  of  the  number  of  three-and- 
twenty  upon  the  bench  continually  during  the  whole  time  of 
the  session  (avii^ovXiov,  the  consultation).  If  any  must  go  out, 
let  him  look  round,  whether  his  colleagues  be  three-and- 
twenty :  if  they  be,  let  him  go  out :  but  if  not,  let  him  wait 
till  another  enter  in.'" 

Ver.  6':  Kara  be  koprr^v  anekvev,  &c.  At  that  /east  he  re- 
leased, Sj-c]  The  Syriac  reads,  t^lt^i?  731 ;  and  so  the  Arab, 
T^^  S3  '^Q  every  feast :  Beza,  singulis  festis,  at  each  of  the  feasts, 
which  pleases  me  not  at  all.  For  it  is  plainly  said  by  Pilate 
himself,  "  that  I  should  release  unto  you  one  at  the  Pass- 
over,''  John  xviii.  39  :  and  the  releasing  of  a  prisoner  suits 
not  so  well  to  the  other  feasts  as  to  the  Passover ;  because 
the  Passover  carries  with  it  the  memory  of  the  release  of  the 
people  out  of  Egypt :  but  other  feasts  had  other  respects. 
Kara  kopTr\v.  I  would  render  by  way  of  paraphrase,  according 

*»  Maimon.  Sanhedr.  cap.  3.         '  English  folio  edition,  vol.  ii.  p.  356. 


Ch.  XV.  7,&c.]       Ewercitations  upon  St.  Mark.  463 

to  the  nature  and  quality/  of  the  feast,  which  was  a  monument 
of  release. 

The  words  i^1t>5j?  and  T*!^,  here  and  there  used  by  the 
Syrian  and  the  Arabic  for  feast,  and  especially  T'Vj  remind 
me  of  that  disputation  of  the  Gemarists  upon  the  second 
word  in  the  tract  Avodah  Zarah;  namely,  whether  it  be  to 
be  writ  "in'^T't^  or  pn'^l^'i^,  whereby  is  denoted  a  feast  day  oi 
the  heathens. 

Ver.  7 :  Bapafi^ar  Barahhas.'\  Let  us  mention  also  with 
him  a  very  famous  rogue  in  the  Talmudists,  '^^«^^"'1  p  Ben 
Dinai,  whose  name  also  was  Eleazar.  Of  whom  they  have 
this  passage  worthy  of  chronological  observation ;  "  From'' 
the  time  that  murderers  were  multiplied,  the  beheading  the 
red  cow  ceased  ;  namely,  from  the  time  that  Eleazar  Ben 
Dinai  came ;  who  was  also  called  Techinnah  Ben  Perishah  : 
but  again  they  called  him,  |n2in  p  The  son  of  a  murderer." 
Of  him  mention  is  made  elsewhere',  where  it  is  written 
t<^i1T  p  Ben  Donai.  See  also  "^IJ^  p  Ben  Nezer,  the  king 
of  the  robbers"^. 

Ver.  a  I :  'Epx^V^^ov  aii  ay  pod-  Coming  out  of  the  country,  or 
field.']  :  nn^n  p  Q^'^^  □'^«"''nn  "  r%"  hrlng  wood  out  of 
the  field  [on  a  feast-day],  either  bound  together,  or  P^QIpn  p 
from  some  place  fenced  round  or  scattered.''''  The  Gloss  there 
is ;  "  They  bring  wood  on  a  feast  day  out  of  the  field,  which 
is  within  the  limits  of  the  sabbath,  if  it  be  bound  together  on 
the  eve  of  the  feast-day,  &c.  ?lQ1p  is  a  place  watched  and 
fenced  in  every  way."  And  Rambam  writes,  "  Rabbi  Jose 
saith,  If  there  be  a  door  in  f)D1p  such  a  fenced  place,  although 
it  be  distant  from  the  city  almost  two  thousand  cubits,  which 
are  the  limits  of  the  sabbath,  one  may  bring  wood  thence." 

It  may  be  conceived,  that  Simon  the  Cyrenean  came  out  of 
the  field  thus  loaded  with  wood ;  and  you  may  conceive  that 
he  had  given  occasion"  to  the  soldiers  or  executioners,  why 
they  would  lay  the  cross  upon  him,  namely,  because  they  saw 
that  he  was  a  strong  bearer ;  and  instead  of  one  burden,  they 
laid  this  other  upon  him  to  bear. 

Ver.  25  :  'Hy  8'  &pa  Tpurrj,  koI  ea-ravpiaaav  avTov  And  it  teas 

^  Sotah,  fol.  47.  I.  m  Chetubh.  fol.  51.  2. 

1  Chetubh,  fol.  27.  i.  Kelim,  fol.        »  Betsah,  fol.  31.  i. 
12.  2.  °  Leusden's  edition,  vol.  ii.  p.  463. 


464  Hebrew  and  Tahmdical  [Oh.  xv.  25. 

the  third  hour^  and  they  crucified  him.]  But  John  saith,  chap, 
xix.  14,  "^Hy  8e  TTapa(TK€vri  rod  Il6.(r\a,  a>pa  be  cixrel  ckti]'  And  it 
was  the  preparation  of  the  Passover,  and  about  the  sixth  hour ; 
namely,  when  Pilate  delivered  him  to  be  crucified.  From  the 
former  clause,  it  was  the  preparation  of  tJie  Passover.,  hath 
sprung  that  opinion,  of  which  we  have  said  something  before 
concerning  the  transferring  of  the  eating  of  the  lamb  this  year 
to  the  fifteenth  day.  For  they  think  by  the  preparation  of  the 
Passover  is  to  be  understood  the  preparation  of  the  lamb,  or 
for  the  eating  of  the  lamb.  For  which  interpretation  they 
think  that  makes,  which  is  said  by  the  same  John,  chap,  xviii. 
28,  "  They  would  not  go  into  the  judgment-hall,  lest  they 
should  be  defiled,  but  that  they  might  eat  the  Passover." 
And  hence  it  is  confidently  concluded  by  them,  that  however 
Christ  ate  his  lamb  the  day  before,  yet  the  Jews  were  to  eat 
theirs  this  very  day. 

We  will  discourse  first  of  the  day,  as  it  here  occurs  under 
the  name  of  TrapaaKevr}  tov  irda-xa,  the  preparation  of  the  Pass- 
over ;  and  then  of  the  hour : — 

I.  Every  P  Israelite  was  bound,  within  that  seven  days'  so- 
lemnity, after  the  lamb  was  eaten,  to  these  two  things :  i.  To 
appear  before  the  Lord  in  the  court,  and  that  with  a  sacrifice. 
2.  To  solemn  joy  and  mirth,  and  that  also  with  sacrifices.  The 
former  was  called  by  the  Jews  n'^''^^'^  Appearance.  The  latter 
n^'^^n  Chagigah,  the  festival. 

TV^^'yi  rH'^T?  75n  '■'■All'^  are  bound  to  appear.,  except  deaf- 
and-dumb,  fools,  young  children,"  &;c.  And  a  little  after; 
"The  school  of  Shammai  saith,  Ze^  the  Ajipearance  be  with 
two  silver  pieces  of  money  P]D5  '^TWl  n''''^^!,  and  the  Chagigah 
be  with  a  '  meah'' of  silver  t\lD'2  T\V^  HT'TW  The  school  of 
Hillel  saith.  Let  the  Appearance  bo  with  a  meali  of  silver,  and 
the  Chagigah  with  two  pieces  of  silver."  The  Gloss  writes 
thus ;  "  All  are  bound  to  make  their  appearance  from  that 
precept,  '  All  thy  males  shall  appear,'  &c.  Exod.  xxiii.  17  : 
and  it  is  necessary  that  they  appear  in  the  court  in  the  feast. 
He  that  appears  when  he  placeth  himself  in  the  court,  let  him 
bring  a  burnt  offering,  which  is  by  no  means  to  be  of  less 
price  than  two  pieces  of  silver,  that  is,  of  two  nieahs  of  silver. 

1'  English  folio  edition,  vol.  ii.  p.  356.         1  Chagigah,  cap.  t    lial.  i. 


Oh.  XV.  25.]  Exercitations  upon  St.  3fark.  465 

They  are  bound  al.'^o  to  the  peace  offerings  of  the  Chagiaah  by 
that  law,  nln'^T'  Iin  IrTii"^  OriSni  Ye  shall  keep  it  a  feast  to 
the  LOUD,''''  Exod.  xii.  14.  Rambam  upon  the  place  thus; 
"  The  Lord  saith,  '  Let  them  not  appear  before  me  empty,' 
Deut.  xvi.  16.  That  is,  TT?^V  ]2ip  Let  him  bring  an  oblation 
of  a  burnt  sacrifice  in  his  hand  when  he  goes  up  to  the  feast. 
And  those  burnt  sacrifices  are  called  rT^^t^l  n'iT'iy  burnt- 
sacrifices  of  appearance,  and  also  n''''t«^'^  appearance.,  without 
the  addition  of  the  word  burnt  sacrifice.  And  the  Chagigah  : 
From  thence,  because  the  Lord  saith,  '  Ye  shall  keep  it  a 
feast  to  the  Lord/  it  means  this,  H'^T^h'^  pip  t^''2^U;  That  a 
man  bring  peace  offerings,  and  these  peace  offerings  are  called 
Chagigah.'''' 

IL  Of  these  two,  namely,  the  appearance  and  the  Chagigah, 
the  CJiagigah  was  the  greater  and  more  famous.     For 

First,  certain  persons  were  obliged  to  the  Chagigah,  who 
were  not  obliged  to  the  appearance :  "  He^  that  indeed  is  not 
deaf,  but  yet  is  dumb,  is  not  obliged  to  appearance ;  but  yet 
he  is  obliged  nn?2^S  to  rejoice.'"  It  is  true  some  of  the 
Gemarists  distinguish  between  ni"^;in  Chagigah  and  nn?^\L' 
rejoicing^.  But  one  Glosser  upon  the  place  alleged  l?2i^p  "^3 
riTTf  ]n  «in  nnnU?!  n^^nr^l  that  ivMch  he  saith  of 
"■rejoicing,'  obtains  also  of  the  '  Chagigah.'  And  another  saith, 
"  He  is  bound  nn?DlZ}7  to  rejoicing,  namely,  to  rejoice  in  the 
feast ;  as  it  is  written,  '  And  thou  shalt  rejoice  in  thy  feast.' 
And  they  say  elsewhere,  that  that  rejoicing  is  over  the  peace- 
offerings,  namely,  in  eating  flesh.'" 

Secondly,  appearance  was  not  tied  so  strictly  to  the  first 
day,  but  the  Chagigah  was  tied  to  it.  ilim^l  D'^'^ID  mbli^ 
jnt^l  ]i'^t^  15^1  ^")^^l  "Ti?1Dl  burnt  sacrifices  by  vow,  and 
free  will  offerings  are  offered  on  the  common  days  of  the  feast,  they 
are  not  offered  on  a  feast  day  :  "iy^'2  ')S"'Ot^  Ht^Il  n''''^^'Tl  H^IX^I 
but  the  burnt  sacrifices  of  appearance  may  be  offered  also  on  a 
feast  day :  and  when  they  are  offered,  let  them  not  be  offered 
but  j''7"inn  ip  out  of  common  cattle ;  nnniZ?  ''D^tZ:''!  but  the 
peace  offerings  of  rejoicing  also  out  of  the  tithes  DV  ]U"^!ini 
nOD  h^  ]1\r«in  nit:}  the  '  Chagigah'  of  the  first  feast  day  of 
the  Passover.     The  school  of  Shammai  saith,  Let  it  be  of 

»■  Chagigah,  fol.  2.  2.  **  Fol.  9.  2. 

I.IGHTFOOT,   VOL.  11.  H  h 


466  Hebrew  and  Talmudical  [Ch.  xv.  25. 

(pT'in)  common  cattle :  the  school  of  Hillel  saith,  Let  it  be  of 
the  tithes.  What  is  it  that  it  teaches  of  the  Chagigah  of 
the  first  feast  day  of  the  Passover?  Rabh  Ishai  saith,  nn^'^n 
^*"^  M^  the  '  Chagigali  of  the  fifteenth  day  is  so  :  i^h  S"'  JH^'^^n 
the  '  Chagigah''  of  the  fourteenth,  not.''''  The  Gloss  is ;  "  The 
burnt  offerings  of  appearance  were  not  offered  the  first  day  of 
the  feast,  although  they  were  due  to  the  feast,  because  com- 
pensation might  be  made  by  them  the  day  following." 

"  The  '  Chagigah^  of  the  first  feast  day  was  without  doubt 
due ;  although  it  had  flesh  enough  otherways."  For,  as  it  is 
said  a  little  before,  "  They  offered  peace  offerings  on  that 
feast  day  t^Vin  ^nwnS  '7"^'l!J  Dm  ^^^  ^^h'  because  they 
had  need  of  them  for  private  food  ;■"  and  although  there  was 
food  enough,  yet  the  Chagigah  was  to  be  offered  as  the  due  of 
the  day. 

"  The  Chagigah  of  the  fourteenth  day  was  this,  njTTltt?! 
n21")?2  nOO  miin  tohe^i  any  (l)parpLa,  company,  was  numerous, 
they  joined  the  Chagigah  also  with  the  paschal  lamb,  that  they 
might  eat  the  passover,  even  till  they  were  filled.  But  now 
the  Chagigah  of  that  first  day  was  not  but  of  common  cattle  : 
but  the  Chagigah  of  the  fourteenth  day  might  also  be  of  the 
tithes/' 

It  was  a  greater*  matter  to  offer  of  common  cattle  (or 
cholin)  than  of  the  tithes  of  the  first-born,  for  they  were 
owing  to  the  Lord  by  right :  but  to  offer  the  cholin  []"' vlH] 
was  the  part  of  further  devotion  and  free  will. 

That  therefore  which  John  saith,  that  "the  Jews  would 
not  go  into  the  judgment  hall  lest  they  should  be  polluted, 
but  that  they  might  eat  the  passover,"  is  to  be  understood 
of  that  Chagigah  of  the  fifteenth  day,  not  of  the  paschal  lamb  : 
for  that  also  is  called  the  passover,  Deut.  xvi.  2  ;  "  Thou  shalt 
sacrifice  the  passover  to  the  Lord  of  thy  flocks  and  of  thy 
herds."  Ofthyfiochs  ;  this  indeed,  by  virtue  of  that  precept, 
Exod.  xii.  3  :  but  what  have  we  to  do  with  herds  ?  " '  Of  thy 
herds,'  saith  R.  Solomon,  for  the  Chagigah."  And  Aben  Ezra 
saith,  '"Of  thy  flocks,'  according  to  the  duty  of  the  passover ; 
'  of  thy"!  herds,'  for  the  peace  offerings,"  and  produceth  that^ 
2  Chron.  xxx.  24 ;  xxxv.  8.    The  Targum  of  Jonathan  writes ; 

t  Leusden's  edition,  vol.  ii.  p.  464.       "  English  folio  edition,  vol.  ii.  p.  357. 


Ch.  XV.  25.]  Exer citations  upon  St.  Mark.  467 

''  Ye  shall  kill  the  passover  before  the  Lord  your  (jlod,  be- 
tween the  eves,  and  your  sheep  and  oxen  on  the  morrow,  in 
that  very  day,  in  joy  of  the  feast." 

In  one  Glosser"  mention  is  made  of  pt^p  HDD  the  less 
passover ;  by  which  if  he  understands  not  the  passover  of  the 
second  month,  which  is  very  usually  called  by  them  ""Dll}  HDD 
the  second  passover,  or  the  passover  of  the  second  month,  in- 
struct me  what  he  means  by  it.  However  this  matter  is  clear 
in  Moses,  that  oxen,  or  the  sacrifices  offered  after  the  lamb 
eaten,  are  called  the  '  passover,'  as  well  as  the  lamb  itself. 

And  no  wonder,  when  the  lamb  was  the  very  least  part  of 
the  joy,  and  there  were  seven  feast-days  after  he  was  eaten  : 
and  when  the  lamb  was  a  thing  rubbing  up  the  remembrance 
of  affliction,  rather  than  denoting  gladness  and  making  merry. 
For  the  unleavened  bread  was  marked  out  by  the  holy  Scrip- 
ture under  that  very  notion,  and  so  also  the  bitter  herbs, 
which  were  things  that  belonged  to  the  lamb.  But  how  much 
of  the  solemnity  of  the  feast  is  attributed  to  the  Chagigah, 
and  the  other  sacrifices  after  that,  it  would  be  too  much  to 
mention,  since  it  occurs  everywhere. 

Hear  the  author  of  the  Aruch  concerning  the  Chagigah 
of  Pentecost :  "  The  word  ^n  chag  denotes  dancing,  and 
clapping  hands  for  joy.  In  the  Syriac  language  it  is  fc^Il'^n 
chigaJi :  and  so  in  the  Scripture  "TiStop  ^V^y^^  ^TWl^  [Psalm 
cvii.  27.  The  interlinear  version  reads,  They  went  in  a  round, 
and  moved  themselves  like  a  drunken  man']  :  and  from  this  root 
it  is,  because  they  eat,  and  drink,  and  dance  [or  make  holiday.] 
And  the  sacrifice  of  the  Chagigah,  which  they  were  bound  to 
bring  on  a  feastday,  is  that  concerning  which  the  Scripture 
saith,   rrii^^lU?   ^n   jr^toVI  «^**^  t^^ou  shalt  make  ^n  chaq,  a 

T  —         X        -    T    ;  * 

solemnity  of  weeks  to  the  Lord  thy  God,  a  free  will  offering  of 
thy  hand,"'  &c.  Deut.  xvi.  10. 

And  now  tell  me  whence  received  that  feast  its  denomi- 
nation, that  it  should  be  called  ^j-j  the  feast  of  weeks  ?  Not 
from  the  offering  of  the  loaves  of  first  fruits,  but  from  the 
Chagigah,  and  the  feasting  on  the  Chagigah.  The  same  is 
to  be  said  of  the  feast  of  the  Passover.  So  that  John  said 
nothing  strange  to  the  ears  of  the  Jews,  when  he  said,  "  They 

X  Ad  Chag.  fol.  17.2. 

H  h  2 


468  Ilehreiv  and  Talmudical  [Ch.  xv.  25. 

went,  not  into  the  jndgment  hall  lest  they  might  be  polluted, 
but  that  they  might  eat  the  passover ;"  pointing  with  his 
finger  to  the  Chagigah,  and  not  to  the  lamb,  eaten  indeed  the 
day  before. 

The  word  passover  might  sound  to  the  same  sense  in  those 
words  of  his  also,  "It  was  the  preparation  of  the  passover,  and 
about  the  sixth  hour."  It  was  the  preparation  to  the  Chagigah, 
and  not  to  the  lamb.  But  I  suspect  something  more  may 
be  understood ;  namely,  that  on  that  day  both  food  was  pre- 
pared, and  the  mind  too  for  the  mirth  of  the  whole  feast.  So 
that  the  passover  denotes  ti]v  eopryv,  the /east,  not  this  or  that 
particular  appendage  to  the  feast.  The  burnt  sacrifices  which 
were  offered  in  the  appearance,  '^^'2A?  Tlh"2  the^  all  became 
God''s,  as  the  masters  say  truly;  and  he  who  offered  them 
carried  not  back  the  least  part  of  them  with  him.  But  the 
sacrifices  of  the  Chagigah,  whether  they  were  oxen  or  sheep, 
the  greatest  part  of  them  returned  to  them  that  offered  them ; 
and  with  them  they  and  their  friends  made  solemn  and  joyful 
feastings  while  they  tarried  at  Jerusalem.  So  that  the  oblation 
of  these  on  the  first  day  of  the  feast  was  iiapacrKevri  tov  irao-xa, 
the  preparation  of  the  passomr^  and  -napaa-K^vi]  t%  IlevrjjKooT^, 
the  preparation  of  Pentecost^  and  TTapaa-Kevrj  r^?  ^KrjvoTrriyLa^,  the 
preparation  of  the  feast  of  Tabernacles :  that  is,  the  day  and 
manner  of  preparing  food  for  the  following  mirth  of  the  feast. 
In  the  same  sense  was  irapaa-Kevrj,  the  preparation  of  the  sabbath, 
namely,  the  preparation  of  food  and  things  necessary  to  the 
sabbath.     Of  which  we  shall  speak  at  ver.  42. 

Having  thus  despatched  these  things,  let  us  now  come  to 
the  hour  itself.  "  It  was  the  preparation  of  the  passover  (saith 
John), and  about  the  sixth  hour,"  when  Pilate  delivered  Christ 
to  be  crucified.  "  And  it  was  the  third  hour  (saith  Mark), 
and  they  crucified  him." 

It  is  disputed  by  the  Gemaristsy,  how  far  the  evidences  of 
two  men  may  agree  and  consent,  whereof  one  saith,  "  This 
I  saw  done  in  that  hour ;'  and  the  other  saith,  '  1  saw  it  done 
another  hour.'  "  One  saith,  the  second  hour  ;  another,  the 
third :  n^''^p  ^HIIV  their  testimony  consists  together.  One 
saith  the  third  hour,  another  the  fifth ;  Jl^'^I^l  imii^  their 

y  In  Bab.  Pesach.  fol.  u.  2. 


Ch.  XV.  35.]  Exercitatiom  upon  St.  Mark.  469 

testimony  is  vain,  as  R.  Meir  saith.  But  saith  11.  Judah,  their 
testimony  consists  together.  But  if  one  saith,  the  fifth  hour, 
another,  the  seventh  houi-,  their  testimony  is  vain  ;  because 
in  the  fifth  hour  the  sun  is  in  the  east  part  of  heaven  ;  in  the 
seventh,  in  the  west  part."  They  dispute  largely  concerning 
this  matter  in  the  place  alleged,  and  concerning  evidences  dif- 
fering in  words ;  nevertheless,  as  to  the  thing  itself,  they  con- 
clude that  both  may  be  true,  because  witnesses  may  be  de- 
ceived in  the  computation  of  hours :  which  to  conclude  con- 
cerning the  evangelists,  were  impious  and  blasphemous.  But 
there  is  one  supposes  the  copiers  were  deceived  in  their  trans- 
scription,  and  would  have  the  computation  of  John  corrected 
into  rjv  8e  Spa  ojcrei  rptrTj,  and  it  was  about  the  third  hour :  too 
boldly,  and  indeed  without  any  reason,  for  it  is  neither  cre- 
dible norz  possible  indeed,  that  those  things  which  went  be- 
fore our  Saviour's  crucifixion  should  be  done  "^J?t2?  rOT\2. 
^n^^'O'p  (to  use  the  words  of  the  Talmudists»)  in  the  three 
first  hours  of  the  day.  The  harmony  therefore  of  the  evange- 
lists is  to  be  fetched  elsewhere. 

I.  Let  us  repeat  that  out  of  Maimonides ;  "•  The  great 
Sanhedrim  sat  from  the  morning  daily  sacrifice,  until  the 
afternoon  daily  sacrifice."  But  now  when  the  morning  daily 
sacrifice  was  at  the  third  hour,  the  Sanhedrim  sat  not  before 
that  hour.  Take  heed,  therefore,  thou  that  wouldest  have 
the  words  of  John,  "  and  it  was  about  the  sixth  hour,"  to  be 
changed  into,  "  and  it  was  about  the  third  hour,"  lest  thou 
becomest  guilty  of  a  great  solecism.  For  Pilate  could  not 
deliver  Christ  to  be  crucified  about  the  third  hour,  when  the 
Sanhedrim  sat  not  before  the  third  hour,  and  Christ  was  not 
yet  delivered  to  Pilate. 

But  you  will  say,  the  words  of  Mark  do  obscure  these 
things  much  more.  For  if  the  Sanhedrim  that  delivered  up 
Christ  met  not  together  before  the  third  hour,  one  can  no  way 
say  that  they  crucified  him  the  third  hour. 

We  do  here  propound  two  things  for  the  explanation  of 
this  matter. 

Let  the  first  be  taken  from  the  day  itself,  and  from  tho 


2  English/olio  edit.,  vol.  ii.  p.  357.     Leusden's  edit.,  vol.  ii.  p.  465. 
*  Sanhedr.  fol.  105.  2. 


470  Hebrew  and  Talmudical  [Ch.  xv.  25. 

hour  itself.  That  day  was  "  the  preparation  of  the  passover," 
a  day  of  high  solemnity,  and  when  it  behoved  the  priests  and 
the  other  fathers  of  the  Sanhedrim  to  be  present  at  the  third 
hour  in  the  Temple,  and  to  offer  their  Chagigahs  that  were 
preparative  to  the  whole  seven  days'  festivity :  but  they  em- 
ployed themselves  in  another  thing,  namely  this.  You  may 
observe  that  he  saith  not,  "it  was  the  third  hour  when;" 
but  "  it  was  the  third  hour,  and  they  crucified  him."  That 
is,  when  the  third  hour  now  was,  and  was  passed,  yet  they 
omitted  not  to  prosecute  his  crucifixion,  when  indeed,  ac- 
cording to  the  manner  of  the  feast  and  the  obligation  of  reli- 
gion, they  ought  to  have  been  employed  otherwise.  I  indeed 
should  rather  sit  down  satisfied  with  this  interpretation,  than 
accuse  the  holy  text  as  depraved,  or  to  deprave  it  more  with 
my  amendment.    But, 

Secondly,  there  is  another  sense  also  not  to  be  despised, 
if  our  judgment  is  any  thing,  which  we  fetch  from  a  custom 
usual  in  the  Sanhedrim,  but  from  which  they  now  swerved. 
They  are  treating^»  concerning  a  guilty  person  condemned  to 
hanging,  with  whom  they  deal  in  this  process :  imt^  ]Tltl7?2 
nt^nn  ni^'^pIZ^b  '~V\'0D  "TJ?  they  tarry  until  sunset  approach^ 
imt^  ^^n^'OrD")  *i:n  n^^  ^"^mi:n  and  then  they  finish  his 
judgment  and  put  him  to  death.  Note  that :  '  They  finish  not 
his  judgment  until  sunset  draw  near,""  If  you  ask  the  reason, 
a  more  general  one  may  be  given  which  respected  all  persons 
condemned  to  die,  and  a  more  special  one  which  respected 
him  which  was  to  be  hanged. 

1.  There  was  that  which  is  called  by  the  Talmudists  ^^y^"^ 
pin  the  affliction  of  judgment :  by  which  phrase  they  under- 
stand not  judgment  that  is  not  just,  but  when  he  that  is  con- 
demned, after  judgment  passed,  is  not  presently  put  to  death. 

«lujn  f ni  n^^tDp^'^'i  h^niuji  niD"'-?^  iT'inji^  "  if"  you 

jinish  his  judgment  on  the  sabbath  [mark  that],  a7id  put  him  to 
death  on  the  first  day  of  the  weel,  in  Ht^  !l3y^  !int^  t^!J^i 
you  afflict  his  judgment.  Where  the  Gloss  is,  "  As  long  as  his 
judgment  is  not  finished,  it  is  not  the  affliction  of  judgment, 
because  he  expects  every  hour  to  be  absolved :  but  when 
judgment  is  ended,  he  expects  death,"  &c.     Therefore  they 

"^  Sanhedr.  fol.  46.  2.  c  n,i(j.  fol.35.  i. 


Ch.  XV.  34, 42.]        Exerciiations  upon  St.  Mark.  471 

delayed  but  little  between  the  finishing  of  judgment  and 
execution. 

11.  As  to  those  that  were  to  be  hanged,  n«  ini^  ]^ntI70 
1i"^"T  IDH  thei/  delated  the  finishing  his  judgment,  and  they 
hanged  him  not  in  the  morning,  lest  they  might  grow  slack 
about  his  burial,  and  might  fall  into  forgetfulness,"  and  might 
sin  against  the  law,  Deut.  xxi.  23 ;  "  but  near  sunset,  that 
they  might  presently  bury  him."  So  the  Gloss.  They  put 
him  to  death  not  sooner,  for  this  reason ;  they  finished  not  his 
judgment  sooner  for  the  reason  above  said. 

And  now  let  us  resume  the  words  of  Mark,  "  And  it  was 
the  third  hour,  and  they  crucified  him.''  The  Sanhedrim  used 
not  to  finish  the  judgment  of  hanging  until  they  were  now 
ready  to  rise  up  and  depart  from  the  council  and  bench  after 
the  Mincha,  the  day  now  inclining  towards  sunset :  but  these 
men  finished  the  judgment  of  Jesus,  and  hastened  him  to  the 
cross,  when  they  first  came  into  the  court  at  the  third  hour, 
at  the  time  of  the  daily  sacrifice,  which  was  very  unusual,  and 
different  from  the  custom. 

Ver.  34 <i :  'EAtot,  'EAwi-  Eloi,  EloL]  In  Matthew  it  is  ''^i^  ""^b^ 
Eli,  Eli,  in  the  very  same  syllables  of  Psalm  xxii.  i  :  Mark, 
according  to  the  present  dialect  (namely,  the  Chaldee),  useth 
the  pronunciation  of  the  word  t«^n7t^,  or  at  least  according  to 
the  pronunciation  of  the  word  D'^tlT't^,  'HAwi,,  Eloi.,  Judg.  v.  5. 
in  the  LXX. 

Ver.  42  :  YlapaaK^vr],  6  icm  TipoaafijiaTov  The  preparation, 
that  is,  the  day  of  the  sahhathi]  You  will  ask,  whether  any  day 
going  before  the  sabbath  was  called  parasceue,  the  'preparation. 
Among  the  Hebrews,  indeed,  it  is  commonly  said  iin\2}n  Hi? 
the  eve  of  the  sahhath.  But  be  it  granted ;  whence  is  it  called 
the  preparation  ?  Either  that  they  prepared  themselves  for  the 
sabbath;  or  rather,  that  they  prepared  provisions  to  be  eaten 
on  the  sabbath ;  and  that  by  the  law,  "  On  the  sixth  day  they 
shall  prepare,  &c.  Whatsoever  ye  will  bake,  bake  to-day ; 
and  whatsoever  ye  will  seethe,  seethe  to-day,''  &c.  Exod. 
xvi.  5,  23.  Hence  Hi^n  that  is,  preparation,  is  a  very  usual 
word  with  them  in  this  sense  ""dh  )^'212  h>^r^^  T\'2vh  p^D  ^IH 
a^  common  day  prepares  for  the  sahhath,  and  a  common  day 

^  Englishfolio  edit.,  vol.  ii.  p.  358.  «  Maimon.  in  Jom  Tobh,  c.  i . 


472  Hebrew  and  Talmudical  [Ch.  xv.  42. 

prepares  for  a  feast  day.  "  But^  those  reasons  do  not  hold 
good  il-in  mDh57  to  forbid  the  preparation^,  while  as  yet 
there  remains  much  of  the  day :"  H^DH,  Trapao-Kevr},  pre- 
paration." 

But  you  will  say,  "  If  a  feast  day  prepares  not  for  the 
sabbath  (which  Maimonides  saith),  such  an  interpretation 
will  not  suit  with  the  words  which  we  are  now  handhng,  that 
it  should  be  called  the  preparation,  in  respect  of  provisions 
prepared  for  the  sabbath  on  that  day.  Let  the  masters 
themselves  answer. 

:  nntZ?  T^V  r\Vrr7  hnm  ma  DV  "  On^  a  feast  day, 
which  hajypens  on  the  sabbath  eve,  let  not  a  man  in  the  begin- 
ning seethe  food  after  the  feast  day  for  the  sabbath  day,  but 
let  him  seethe  for  the  feast  day,  and  if  any  remain,  let  it  be 
reserved  for  the  sabbath.  But  7^U?!in  nU?1J^^^  (according  to 
the  letter.  Let  him  maJce  a  boifitic/,  but  the  sense  is)  "  Let 
him  prepare  food  on  the  eve  of  the  feast  day,  and  let  him 
depend  upon  it  for  the  sabbath.  The  school  of  Shammai 
saith,  ]''S"'U7in  "'DII?,  a  tioofold  food :  that  of  Hillel  saith, 
One  food." 

Maimonides  speaks'  plainer:  "On  a  feast  day  that  falls 
in  with  a  sabbath  eve,  they  do  not  bake  nor  seethe  on  the 
feast  day  what  they  eat  on  the  sabbath.  And  this  prohi- 
bition is  from  the  words  of  the  scribes :  namely,  That  none 
seethe  on  a  feast  day  for  a  common  day ;  for  this  is  arguing 
a  majori  ad  minus,  from  the  greater  to  the  less:  if  a  man 
seethe  not  for  the  sabbath  day,  much  less  for  a  common  day. 
But  if  he  provides  food  on  the  eve  of  the  feast  day,  on  which 
he  may  depend  {^'^hv  "J^"^©^)»  then  if  he  bake  or  seethe  on 
the  feast  day  for  the  sabbath,  it  is  permitted  :  and  that  on 
which  he  depends  is  called  p7^t2?2n  III^V  the  mixing  of 
food.  And  why  is  it  called  1111"^^^  mixing  [awavdiJii^Ls,  a  min- 
gling together]  I  namely,  as  that  mixing  which  they  make  con- 
cerning the  courts  or  the  vestries  on  the  sabbath  eve  is  for 
acknowledgment,  that  is,  that  they  should  not  think  that  it  is 
lawful  to  carry  any  thing  from  place  to  place  on  the  sabbath ; 
so  this  food  is  for  acknowledgment  and  remembrance,  that 

f  Gloss,  ibid,  in  cap.  6.  ^  gab.  Jom  Tobh,  fol.  15.  i. 

s  Letcsden's  edit.,  vol.  ii.  p.  466.  '  Jom  Tobh,  cap.  6. 


Ch.  XV.  42.]  Exercitations  upon  St.  Mark.  473 

they  should  not  think  or  imagine  that  it  is  lawful  to  bake  any 
thing  on  a  feast  day  which  is  not  eaten  that  day :  therefore 
this  food  is  called  pTIZ^lH  '^ni"'i?  the  mixing  of  food. 

Of  il*l"^''!jn  ''I'^'^'^I?  the  mixing  of  courts,  we  speak  i  Cor.  x.  16. 
The  sum  of  the  matter  is  this,  many  families  dwelt  by  one 
common  court.  Now  therefore  when  it  was  not  lawful  to 
carry  out  any  thing  on  the  sabbath  jnlti;'"^7  ]1'1^''1!2  J'rom  a 
place  which  was  of  one  right  and  condition,  to  a  place  which  was 
of  another ;  therefore  it  was  not  lawful  for  any  one  of  those 
families  to  carry  out  any  thing  out  of  his  house  into  the  court 
joining  to  his  door,  and  on  the  contrary ;  all  partook  of  the 
communion  and  mixture  of  the  right,  and  that  by  eating  to- 
gether of  that  food  which  was  brought  together  by  them  all ; 
and  then  it  was  lawful.  So  in  this  case  whereof  we  are  now 
treating.  Since  it  was  not  lawful  by  the  canons  of  the  scribes 
to  prepare  any  food  on  a  feast  day  for  the  sabbath  that  fol- 
lowed on  the  morrow,  and  since  of  necessity  something  was  to 
be  prepared  for  the  sabbath,  they  molhfied  the  rigour  of  the 
canon  thus ;  that  first  some  food  should  be  prepared  on  the 
feast  day,  which  was  21"^"^^  a  mixture  as  it  were  of  right,  and 
depending  upon  this  thus  prepared,  they  might  prepare  any 
thing  for  the  morrow  sabbath. 

Ofk  p':i"'2;ir\  ''2"il''J^  the  mixture  of  foods,  mention  occurs 
in  the  Talmudists  infinite  times;  and  these  things  which  have 
been  spoken  concerning  them  aflFord  not  a  little  hght  to  the 
clause  which  we  are  now  handling,  and  to  others  where  the 
word  preparation  occurs ;  and  make  those  things  plainer 
which  we  have  said  concerning  the  preparation  of  the  Pass- 
over;  namely,  that  it  denoteth  not  either  the  preparation  of 
the  Paschal  lamb,  nor  the  preparation  of  the  people  to  eat 
the  lamb  ;  but  the  preparation  of  meats  to  he  eaten  in  the 
Passover  week.  Nor  in  this  place,  if  it  be  applied  to  the 
sabbath,  doth  it  denote  any  other  thing  than  the  preparation 
of  food  for  the  sabbath  now  approaching.  So  that  that  day 
wherein  Christ  was  crucified  was  a  double  preparation  in 
the  double  sense  alleged :  namely,  the  whole  day,  but  espe- 
cially from  the  third  hour,  was  the  preparation  of  the  Pass- 
over, or  of  the  whole  week  following  ;    and  the   evening  of 

■*  English  folio  edition,  vol.  ii.  p.  358. 


474-  Hebrew  and  Talmudical  [Ch.  xv.  43. 

the  day  was  the  preparation  of  the  sabbath  following  on  the 
morrow. 

Of  that  sabbath  John  saith^  which  we  cannot  let  pass, 
that  fXiyaXr]  rfv  r]  rjjx^pa  Ik^ivov  tov  cra^fidTov'  that  the  day  of 
that  sabbath  was  a  great  day,  chap.  xix.  3 1 .  For  it  was  the 
day  of  the  people's  appearance  in  the  Temple;  it  was  the 
day  of  the  offering  of  the  sheaf  of  firstfruits  :  and  I  ask,  whe- 
ther before  that  day  Christ's  persecutors  had  offered  their 
Chagigahs  ? 

Ver.  43 :  ^v(T^r\ix(tiv  ^ovXevTrjs'  An  honourable  counsellor.^ 
The  Vulgar  reads,  nobilis  decurio,  a  noble  officer:  Erasmus, 
honestus  senator,  an  honourable  senator :  Beza,  honoratus 
senator,  an  honourable  senator.  The  Talmud  may  serve  here 
instead  of  a  lexicon. 

"  Was  it  the"i  chamber  "j'^'^l^niD  -npoihpoiv,  of  the  chief  men? 
Was  it  not  the  chamber  '^t^'l^b'Q  (3ov\evT(av,  of  the  counsel- 
lors ?  First  it  was  called,  "^tOII^II^  VOU^  the  chamber  of  the 
counsellors:  but  when  the  high  priesthood  was  bought  with 
money,  and  yearly  changed,  tT7T\  rilTUDD,  as  the  irpo^hpoi, 
the  chief  counsellors  of  the  king  are  yearly  changed,  thence  it 
was  called  |^"^"T"^n"lD  Jl5\2}^  the  chamber  irpoe^cxav,  of  proedri, 
chief  men."  The  Gloss  is,  D''1U?  \\^  ""IDll^n,  /3ovAevrat, 
counsellors,  denotes  princes.  True,  indeed,  and  hence  i«^''I5'T17'H 
fc^"'3^D'1  noble^^  men  and  common  persons  are  contradistinguished. 
But  why  should  one  not  understand  those  princes  and  nobles 
in  the  proper  sense  of  the  word  iSovXevTol,  that  is,  counsellors  ? 
For  who  sees  not  that  the  word  is  Greek  ?  and  so  the  Aruch ; 
«in  ]")''  ]1U}^  it  is  a  Greek  word. 

Which  fixeth  our  eyes  faster  upon  the  words  of  the  Gloss 
at  the  Gemara  in  the  place  alleged;  "  From  the  beginning,  in 
the  days  of  Simeon  the  Just,  who  lived  a  greater  while,  they 
called  it  "'t^llbm  r\3l2^7  the  chamber  fiovXevr&v,  of  the  coun- 
sellors." What  ?  did  the  Greek  language  so  flourish  at  Jeru- 
salem in  the  times  of  Simeon  the  Just,  that  a  chamber  in  the 
Temple  should  be  called  by  a  Greek  name  ?  If  that  Simeon 
be  he  who  met  Alexander  the  Great,  which  the  Talmudists  <^ 
suppose,  then  some  reason  appears  for  it ;  but  if  not,  inquire 

•n  Bab.  Joma,  fol.  8.  2.  »  Hieros.  Schab.  fol.  13.  3. 

o  Joma,  fol. 69.  I. 


Ch.  xvi.  I,  2.]       Exercitations  upon  St.  Mark.  475 

further.  However,  that  was  the  chamber  of  the  high  priest, 
as  appears  often  v  in  the  Talmudists ;  not  that  he  always 
lived  there,  nor  that  once  in  the  year  he  resorted  thither; 
but  because  it  was  that  place  where  he  sat  with  the  council 
of  the  priests,  and  consulted  concerning  the  public  service 
and  affairs  of  the  Temple.  Hence  in  the  Jerusalem  writers 
mention  is  made  of  t^t^TIT'')^  pV'^iy  Simeon  the  counsellor. 
And  in  this  sense  is  that  to  be  taken,  if  I  mistake  not,  which 
occurs  once  and  again  in  the  Babylonian  Talmudists,  con- 
cerning D"^71"Tjn  C^SnD  ''Dl  the  sons  of  the  high  priests, 
deciding  several  things ;  and  D"']nD  h\D  1'^"T  Jl"'!  the  house  of 
judgment  of  the  priests  ^ . 

Hence  we  think  Joseph  of  Arimathea  was  called  with  good 
reason  ySovAeur^s,  a  counsellor,  because  he  was  a  priest,  and 
one  of  that  sacerdotal  bench.  >12^n  ^T\''^  '•t^'l'lbll  TS^^h 
Ty2.V  it  was  called  the  chamber  l3ovK€VT(av,  (saith  the  Aruch,) 
that  is,  of  counsellors. 

CHAP.   XVI. "^ 

Vek.  I  :  "Iva  ikdovcrat  aXd-^uxriv  avrov  That  they  might  come 
and  anoint  him."]  "  What^  is  that,  that  is  allowed  as  to  the 
living  [on  the  sabbath  day],  but  as  to  the  dead  it  is  not  ?  It 
is  anointing." 

Ver.  2  :  Kat  kiav  irpcal,  &c.  And  very  early  in  the  morning, 
c^<7.]  The  distinction  of  the  twilight  among  the  Rabbins  was 
this: 

I.  t^iniT'l  t<r\7^"'b^  the  hind  [cerva]  of  the  morning :  the 
first  appearance  of  light.  "  R.  Ohaija*  Rabba,  and  R.  Simeon 
Ben  Chalaphta,  travelling  together  in  a  certain  morning,  in 
the  valley  of  Arbel,  saw  the  hind  of  the  morning,  that  its  light 
spread  the  sky.  R.  Ohaija  said,  Such  shall  be  the  redemption 
of  Israel.  First,  It  goes  forward  by  degrees,  and  by  little 
and  little  ;  but  by  how  much  the  more  it  shall  go  forward,  by 
so  much  the  more  it  shall  increase." 

It  was  at  that  time  that  Christ  arose ;  namely,  in  the  first 
morning ;  as  may  be  gathered  from  the  words  of  Matthew. 


P  Leusden's  edition,  vol.  ii.  p.  467.         ^  Hieros.  Schab.  fol.  12.  1. 
1  Chetub.  cap.  i.  ^  Hieros.  Berac.  fol.  2.  3. 

>■  English  folio  edit.,  vol.  ii.  p.  359. 


476  Hebrew  and  Talmudical  [Ch.  xvi.  13. 

And  to  this  the  title  of  the  two-and-twentieth  Psahn  seems 
to  have  respect,  "^ni^n  ilT")!?^"^^".  See  also  Rev.  xxii.  16  ; 
"I  am  the  bright  and  morning  star."  And  now  you  may 
imagine  the  women  went  out  of  their  houses  towards  the 
sepulchre. 

II.  117 V  n/Sn  ri  '^"^^''tDD  tcJion  one  may  distinguish 
between pitrple  colour  and  icMte.  "From"  what  time  do  they 
recite  their  phylacterical  prayers  in  the  morning  I  From  that 
time,  that  one  may  distinguish  between  purple  colour  and 
white.  R.  Eliezer  saith,  Between  purple  colour  and  green." 
Before  this  time  was  obscurum  adhuc  coeptm  lucls,  the  obscurity 
of  the  begun  light,  as  Tacitus's  expression  is  y. 

III.  rT^t?2n  nt^^'tyD  when  the  east  begins  to  lighten. 

IV.  niDnn  V12  sunrise.  "-Fromz  the  hind  0/ the  morning 
going  forth,  until  the  east  begins  to  lighten  ;  and  from  the 
time  the  east  begins  to  lighten,  until  sunrise,"  &c. 

According  to  these  four  parts  of  time,  one  might  not  im- 
properly suit  the  four  phrases  of  the  evangelists.  According 
to  the  first,  Matthew's  rf}  e-n-i^coo-Kov'o-?;,  as  it  began  to  dawn. 
According  to  the  second,  John's  Trpcoi  aKorCas  en  ovarii,  early 
in  the  morning,  when  it  teas  yet  dark.  To  the  third,  Luke's 
opdpov  jBaOeois,  very  early  in  the  morning.  To  the  fourth, 
Mark's  Xiav  -npcai,  very  early  in  the  morning,  and  yet  avani- 
XavTos  Tov  TjKiov,  at  the  rising  of  the  sun. 

For  the  women  came  twice  to  the  sepulchre,  as  John 
teacheth ;  by  whom  the  other  evangelists  are  to  be  explained : 
which  being  well  considered,  the  reconciling  them  together  is 
very  easy. 

Ver.  13 :  Ovh\  tKetVots  k-ni(mv(Tav  Neither  believed  they 
them.]  That  in  the  verses  immediately  going  before  the  dis- 
course, the  question  is  of  the  two  disciples  going  to  Eramaus, 
is  without  all  controversy  :    and  then  how  do  these   things 

consist  with  that  relation  in  Luke,  who  saith,  that  "  they 

returned  to  Jerusalem  and  found  the  eleven  gathered  tosrether. 
and  them  that  were  with  thenij  saying,  The  Lord  is  risen 
indeed,  and  hath  appeared   to   Simon,"   Luke  xxiv.  33,  34. 

"  [^Upon  Aijeleih  Shahnr,  The  "  Bcrac.  cap.  i .  lial.  2. 
hind  nf  the  morvinr/,  A.  V.  mar-  y  Hist.  lib.  iv.  caj).  11. 
gin.]  ^  Hieros.  in  the  j)hu'e  before. 


Ch.  xvi.  T].]  Exercitat'ions  upon  St.  Mark.  477 

Tho  word  Atyorras,  saying,  evidently  makes  those  to  be  the 
words  rcSj'  evhcKa,  of  the  eleven,  and  of  those  that  were  gathered 
together  with  thein :  which,  when  you  read  the  versions,  you 
would  scarcely  suspect.  For  when  that  word  is  rendered  by 
the  Syriac  p")^t<  1:3 ;  by  the  Arabic  \'h^p'^  Dm ;  by  the 
Vulgar  dicentes ;  by  the  Italian  dicendo ;  by  the  French 
disans ;  by  the  English  saying ;  who,  T  pray,  would  take  it 
in  another  sense  than  that  those  two  that  returned  from 
Emmaus  said,  ^  The  Lord  is  risen  indeed,"  &c.  ?  But  in  the 
original  Greek,  since  it  is  the  accusative  case,  it  is  plainly  to 
be  referred  to  the  eleven  disciples,  and  those  that  were 
together  with  them.  As  if  they  had  discourse  among  them- 
selves of  the  appearance  made  to  Peter,  either  before,  or  now 
in  the  very  access  of  those  two  coming  from  Emmaus.  And 
yet  saith  this  our  evangelist,  that  when  those  two  had  related 
the  whole  business^  they  gave  credit  no  not  to  them.  So 
that  according  to  Luke  they  believed  Christ  was  risen  and 
had  appeared  to  Simon,  before  they  told  their  story  ;  but 
according  to  Mark,  they  believed  it  not,  no  not  when  they 
had  told  it. 

The  reconciling,  therefore,  of  the  evangelists,  is  to  be  fetched 
thence,  that  those  words  pronounced  by  the  eleven,  "On  riy^pdrj 
6  Kvpios  6vTtii<i,  &c.,  The  Lord  is  risen  indeed,  &c.,  doth  not 
manifest  their  absolute  confession  of  the  resurrection  of  Christ, 
but  a  conjectural  reason  of  the  sudden  and  unexpected  return 
of  Peter. 

I  believe  that  Peter  was  going  with  Cleophas  into  Galilee, 
and  that  being  moved  with  the  vi'ords  of  Christ  told  him  by 
the  women,  "  Say  to  his  disciples  and  Peter,  I  go  before  you 
into  Galilee."  Think  with  yourself,  how  doubtful  Peter  was, 
and  how  he  fluctuated  within  himself  after  his  threefold  de- 
nial ;  and  how  he  gasped  to  see  the  Lord  again,  if  he  were 
risen,  and  to  cast  himself  an  humble  supplicant  at  his  feet. 
When,  therefore,  he  heard  these  things  from  the  women  (and 
he  had  heard  it  indeed  from  Christ ^  himself,  while  he  was  yet 
alive,  that  "  when  he  arose  he  would  go  before  them  into 
Galilee"),  and  when  the  rest  were  very  Uttle  moved  with  the 
report  of  his  resurrection,  nor  as  yet  stirred  from  that  place, 

*  English  folio  edit.,  vol.  ii.  p.  359.    ^  Leusden's  edition,  vol.  ii.  p.  468. 


478  Hebrew  and  Talnmdical  [Ch.  xvi.  15. 

he  will  try  a  journey  into  Galilee,  and  Alpheus  with  him. 
Which  when  it  was  well  known  to  the  rest,  and  they  saw  him 
return  so  soon,  and  so  unexpectedly,  "  Certainly  (say  they) 
the  Lord  is  risen,  and  hath  appeared  to  Peter ;  otherwise,  he 
had  not  so  soon  come  back  again/'  And  yet  when  he  and 
Cleophas  open  the  whole  matter,  they  do  not  yet  believe  even 
them. 

Ver.  15  :  liaarf  rfj  KTia-ei'  To  every  creature.']  rW^in  7!D7 
To  every  creature,  a  manner  of  speech  most  common  among 
the  Jews :  by  which, 

I.  Are  denoted  all  men.  "The^  Wise  men  say,  Let  the 
mind  of  man  always  be  r\"^^1!2n  Qi*  ril"^1i^Q  mingled  [or  com- 
placent]  to  the  '  creatures.'' "  The  Gloss  there  is ;  "To  do  with 
every  man  according  to  complacency."  bj?  UJlp  m"1  rT^U^lO 
nV^nn  He'^  makes  the  Holy  Spirit  to  dwell  upon  the  'creatures :' 
that  is,  upon  men.  "  In^  every  judge  in  the  bench  of  three  is 
required  prudence,  mercy,  religion,  hatred  of  money,  love  of 
truth,  ni"^"1in  rQnt^")  and  love  of  the  '  creatures :' "  that  is, 
(fytXavOpcoTTLa,  the  love  of  mankind. 

n.  But  especially  by  that  phrase  the  Gentiles  are  under- 
stood. "  R.  Jose  saithf,  Jll'^'^n^  Xixh  ""Ib^  Woe  to  *  the  crea- 
tures,'' which  see,  and  know  not  what  they  see ;  which  stand, 
and  know  not  upon  what  they  stand  ;  namely,  upon  what  the 
earth  stands,"  &c.  He  understands  the  heathens  especially, 
who  were  not  instructed  concerning  the  creation  of  things, 
ni'i'^l  7C7  |r>n''U7  The?,  speech  of  all  the  '■creatures''  (that  is,  of 
the  heathens)  "  is  only  of  earthly  things,  m^*^!  7U}  ]]17Dn  751 
And  all  the  prayers  of  the  '  creatures''  are  for  earthly  things  ; 
*  Lord,  let  the  earth  be  fruitful,  let  the  earth  prosper.'  But 
all  the  prayers  of  Israelites  are  only  for  the  holy  place ;  '  Lord, 
let  the  Temple  be  built,' "  &c.  Observe,  how  nVIl  the  crea- 
tures are  opposed  to  Israelites. 

And  the  parallel  words  of  Matthew,  chap,  xxviii,  do  suffi- 
ciently prove  this  to  be  the  sense  of  the  phrase,  Trao-r/  KTto-ct, 
every  creature,  in  this  place :  that  which  in  Mark  is,  Kripv^are 
■naarj  rfj  KtiVei,  preach  to  every  creature,  in  that  place  in  Mat- 

c  Bab.  Chetub.  fol.  17.  i.  ^  Bab.  Chagig.  fol.  12.  2. 

d  Midr.  Till,  in  Psal.  cxxxv.  s  Beresh.  Rabba,  sect.  13. 

^  Maimon.  in  Sanhedr.  cap.  2. 


<Jli.  xvi.  15.]  Exercitations  upon  St.  Mark.  479 

thew  is,  fxad7]T€V(TaT€  iravra  to.  edvtj,  disciple  all  nations;  as 
those  words  also  of  St.  Paul,  Colos.  i.  23,  evayyeXtov  tov  kjj- 
pv)(d€VTos  (V  TTaa-r)  rfj  KTiaci,  the  gospel  that  was  preached  in  all 
the  creation. 

In  the  same  sense  you  must,  of  necessity,  understand  the 
same  phrase,  Rom.  viii.  22.  Where,  if  you  take  the  whole 
passage  concerning  the  Gentiles  breathing  after  the  evange- 
lical liberty  of  the  sons  of  God,  you  render  the  sense  very 
easy,  and  very  agreeable  to  the  mind  of  the  apostle,  and  to 
the  signification  of  the  word  ktCo-ls,  creature,  or  creation :  when 
they  who  render  it  otherwise  dash  upon  I  know  not  what 
rough  and  knotty  sense.  Let  me,  although  it  is  out  of  my 
road,  thus  paraphrase  the  whole  place: — 

Rom.  viii.  19 :  'H  yap  a-noKapahoKia  ttJs  KTiaccas,  &c.  "  '  For  the 
earnest  expectation  of  the  creature.,  or  of  the  heathen  world, 
waiteth  for  the  revelation  of  the  sons  of  God.'  For  God  had 
promised,  and  had  very  often  pronounced  by  his  prophets, 
that  he  would  gather  together,  and  adopt  to  himself,  innu- 
merable sons  among  the  Gentiles.  Therefore,  the  whole 
Gentile  world  doth  now  greedily  expect  the  revelation  and 
production  of  those  sons." 

Ver.  20  :  T?}  yap  p.aTai6rr]Ti  77  /crto-ts  inTerdyr],  &c.  "  For  the 
creature,  the  whole  heathen  world,  was  subjected  to  the  vanity 
of  their  mind  (as  Rom.  i.  2 1 ,  epLaraLcodrjaav  iv  tols  8taXoyto-/uots 
avTOiv,  became  vain  in  their  imaginations;  and  Eph.  iv.  17,  ^Ovi] 
TTepL-Taret  ev^  fxaraioTrjri  tov  vobs  avTtav.  the  Gentiles  walk  in  the 
vanity  of  their  mind),  not  willingly,  but  because  of  him  that 
subjected  it." 

Ver.  21 ;  "  Under  hope,  because  the  creature  also"  (or  that 
heathen  world)  "  shall  be  freed  from  the  service  of"  (sinful) 
"  corruption"  (which  is  in  the  world  through  lust,  2  Pet.  i.  4), 
"  into  the  (gospel)  liberty  of  the  sons  of  God  :"  from  the  ser- 
vice  of  Satan,  of  idols,  and  of  lusts,  into  the  liberty  which  the 
sons  of  God  enjoy  through  the  gospel. 

Ver.  22  :  Olhaix^v  yap,  otl  iracra  rj  ktictis,  &c.  "  For  we 
know,  that  the  whole  creature"  (or  heathen  world)  "  groaneth 
together,  and  travaileth,  and,  as  it  were,  with  a  convex  weight, 

•»  English  folio  edition,  vol.  ii.  p.  360. 


480       Hebrew  and  Talmudical  Exerc'itations,  &c.    [Ch.  xvi.  15. 

boweth  down  unto  this  very  time,  to  be  born  and  brought 
forth/' 

Ver.  23  :  Ov  [xovov  be,  ak\a  koX  avrol,  &c.  "  Neither  the 
Gentiles  only,  but  we  Jews  also  (however  we  belong  to  a 
nation  envious  of  the  heathen),  to  whom  God  hath  granted 
the  first-fruits  of  the  Spirit,  we  sigh  among  ourselves  for 
their  sakes,  waiting  for  the  adoption,  that  is,  the  redemption 
of  our  mystical  body,  whereof  the  Gentiles  make  a  very  great 
part." 


END  OF  VOL.  11. 


>* 


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