Works

VERS. I.

THE sheepfold amongst the Talmudists is 〈 in non-Latin alphabet 〉 some Inclosures or Pen: wherein

I. The sheep were all gathered together in the night, lest they should stray; and where they might be safe from thieves or wild beasts.

II. In the daytime they were milked: As,

III. There the Lambs were tythed.

How is it that they tythe the lambs? 〈 in non-Latin alphabet 〉 They gather the flock into the sheepfold, and making a little door, which two cannot go out of at together, they number 1, 2, 3, 4, 5, 6, 7, 8, 9, and the tenth that goes out they mark with red, saying, this is the tythe.—The ews are without, and the lambs within, and at the bleating of the ews the lambs get out.

So that there was in the sheepfold one larger door, which gave ingress and egress to the flock and shepherds, and a lesser by which the Lambs past out for tything.

: 〈 in non-Latin alphabet 〉 In Talmudic language 〈 in non-Latin alphabet 〉 who is a thief? He that takes away another man's goods, when the owner is not privy to it, as when a man puts his hand into another man's pocket, and takes away his money, the man not seeing him; but if he takes it away openly, publicly and by force 〈 in non-Latin alphabet 〉 this is not a thief but a robber. Not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 .

VERS. III.

I Am mistaken if the servants that attend about the flock under the shepherd, the owners of them are not called 〈 in non-Latin alphabet 〉 Eccles. XII. 11. i. e. those that fold the sheep; at least if the sheepfold its self be not so called. And I would render the words by way of Paraphrase thus: The words of the wise are as goads, and as nails fastened by those that gather the flock into the fold: Goads, to drive away the thief or the wild beast; and nails to preserve the sheepfold whole and in good repair. Which goad and nails are furnished by the chief Shepherd, the Master of the flock, for these uses. Now one of these servants that attended about the flock was called 〈 in non-Latin alphabet 〉 , the Porter. Not that he always sat at the door, but the key was committed to his charge, that he might look to it that no sheep should stray out of the fold, nor anything hurtful should get, or be let in.

VERS. VII.

PURE Israelitism among the Jews was the fold and the door, and all things. For if any one was of the seed of Israel, and the stock of Abraham, it was enough (themselves being the Judges) for such an one to be made a sheep, admitted into the flock, and be fed and nourished to eternal life. But in Christ's flock, the sheep had another original, introduction and mark.

VERS. VIII.

OUR Savior speaks agreeably with the Scripture, where when there is any mention of the coming of this great Shepherd to undertake the charge of the flock, the evil Shepherds that do not feed but destroy the flock are accused, Jer. XXIII. 1, &c. Ezek. XXXIV. 2, &c. Zach. XI. 16. And our Savior strikes at those three Shepherds before mentioned, that hated him, and were hated by him, the Sadducees, and Essenes, under whose conduct the Nation had been so erroneously led for some ages.

I should have believed, that those words, All that ever came before me are Thieves and Robbers; might be understood of those, who having arrogated to themselves the name of the Messiah, obtruded themselves upon the people; but that we shall hardly or not at all, find an instance of any that ever did so before the true Messiah came. After his coming (it is true) there were very many that assumed the name and title, but before it, hardly one. Judas the Galilean did not arrive to that impudence, as you have his story in Josephus. Nor yet Theudas, by anything may be gathered from the words of Gamaliel, Acts V.

An Argument of no mean force which we may use against the Jews, that the time when our Jesus did appear, was the very time wherein the Nation looked for the coming of Messiah: For why did no one arrogate that name to himself, before the coming of our Jesus? Because they knew the fore appointed and the expected time of the Messiah was not yet come. And why after Jesus had come, did so many give themselves out for Messiah, according to what our Savior foretold, Matth. XXIV? because the agreeableness of the time, and the expectation of the people might serve and assist their pretences.

VERS. IX.

〈 in non-Latin alphabet 〉 How far is the Beasts pasture? 〈 in non-Latin alphabet 〉 sixteen miles. The Gloss is, The measure of the space that the Beasts go when they go forth to Pasture. A spacious pasture indeed!

VERS. XIII.

THE Rabbins suppose that some such thing may be done by the hireling, when they allot such a mulct, if a Sheep should happen to perish through the neglect of its keeper.

How far is the keeper for hire ( 〈 in non-Latin alphabet 〉 ) bound to watch his flock? Till he can say truly; In the day the drought consumed me, and the frost by night.

But if, whilst he is going to the City or any ways absent, the Wolf of the Lyon should come and tear the flock, what then? — 〈 in non-Latin alphabet 〉 He ought to have met them with Shepherds and Clubs, and not to have fled.

VERS. XV.

〈 in non-Latin alphabet 〉 I deliver, or I give my life for the flock. 〈 in non-Latin alphabet 〉 Judah gave up his life for Benjamin. 〈 in non-Latin alphabet 〉 Hur gave his life for the Holy blessed God. For they have à Tradition that Hur underwent Martyrdom, because he opposed the Golden Calf.

VERS. XXII.

I. THE rise and original of this Feast must be fetched from the story, 1 Macab. IV. 52, &c. of which we have noted something already. The Jewish Masters have these passages about it.

They were seized with such infinite pleasure in the restauration of their sacred rites, being after so long a time, so unexpectedly possessed of their Religion again, 〈 in non-Latin alphabet 〉 ▪ That they bound it by a Law to posterity, that they should celebrate the restitution of their Sacred Rites, by a Feast of eight days continuance. 〈 in non-Latin alphabet 〉 ▪ And from that time to this do we still celebrate this Feast, calling it by the name of LIGHTS. Giving that name to this Feast, as I suppose, because we obtained such a liberty so much beyond all hope.

One would believe that the name of LIGHTS, or Candles, only was given to this Feast, I say a name only: for we have no mention here of the lighting of Candles. One would believe also that the eight days decreed for the celebration of this Feast, was done after the pattern of the eight days Feast of Tabernacles; but you will find in the Talmudic Authors that it is far otherwise, and they have a cunning way of talking concerning it.

Maimonides relates the same things, and adds more:

Again,

It would be too tedious to transcribe what he relates about singing the Hallel upon that Feast; the place where the Candle is fixed, which ordinarily is without doors, but in time of danger or persecution it is within, &c. Let what I have already quoted suffice, with the addition of this one instance more.

The Wife of Tarchinus (whose bones may they be crushed) brought forth a Son, the evening of the ninth day of the month Ab, and then all Israel mourned. 〈 in non-Latin alphabet 〉 The Child died upon the Feast of Dedication; Then said the Israelites, shall we light up Candles or not? They said we will light them, come what will come. So they lighted them; upon which there were some that went and accused them before the Wife of Tarchin: Saying, the Jews mourned, when thou broughtest forth a Son, and when that Son died, they set up Candles. Who this 〈 in non-Latin alphabet 〉 Tarquinus, or Tarquinius was, whether they meant the Emperor Trajan, or some other, we will not make any enquiry, nor is it tanti; However the story goes on, and tells us, That the Woman calling her Husband, accused the Jews, stirring him up to revenge, which he executed accordingly by a slaughter amongst them.

So 〈 in non-Latin alphabet 〉 in the title of the XXX Psalm, the Greek Interpreters translate 〈 in non-Latin alphabet 〉 , Dedication: By which the Jewish Masters seem to understand the dedication of the Temple : Whereas really it was no other than the lustration and cleansing of David 's House after Absalom had polluted it, by his wickedness and filthiness: which indeed we may not unfitly compare with the purging again of the Temple, after that the Gentiles had polluted it.

It was at Jerusalem the Feast of the Dedication. Not as the Passover, Pentecost, and Feast of Tabernacles, was wont to be at Jerusalem, because those Feasts might not be celebrated in any other place. But the Encenia were kept everywhere throughout the whole Land.

〈 in non-Latin alphabet 〉 They once proclaimed a Fast, within the Feast of Dedication, at Lydda.

The Feast of Dedication at Lydda? this was not uncustomary, for that Feast was celebrated in any place: but the Fast in the time of that Feast, this was uncustomary.

One upon his journey upon whose account they set up a Candle at his own House, hath no need to light it for himself in the place where he sojourneth. For in what Country soever he sojourns, there the Feast of Dedication, and lighting up of Candles is observed; and if those of his own household would be doing that office for him, he is bound to make provision accordingly, and take care that they may do it.

Maimonides goes on, The precept about the Lights in the Feast of Dedication is very commendable, and it is necessary that everyone should rub up his memory in this matter, that he may make known the great miracle, and contribute toward the praises of God, and the acknowledgment of those wonders he doth amongst us. If any one hath not wherewithal to eat, unless of mere Alms, let them beg or sell his Garments to buy Oil, and Lights for this Feast. If he have only 〈 in non-Latin alphabet 〉 one single farthing, and should be in suspense whether he should spend it in 〈 in non-Latin alphabet 〉 consecrating the day, or setting up lights, let him rather spend it in Oil for the Candles, than in Wine for Consecration of the day. For when as they are both the prescription of the Scribes, it were better to give the Lights of the Encenia the preference, because you therein keep up the remembrance of the miracle.

Now what was this miracle? it was the multiplication of the Oil. The Feast was instituted in commemoration of their Temple and Religion, being restored to them: the continuance of the Feast for eight days, was instituted in commemoration of that miracle: both by the direction of the Scribes, when there was not so much as one Prophet throughout the whole Land.

There were eighty five Elders above thirty of which were Prophets too, that made their exceptions against the Feast of Purim, ordained by Esther, and Mordecai, as some kind of innovation against the Law. And yet that Feast was but to be of two days continuance: It is a wonder then, how this Feast of Dedication, the solemnity of which was to be kept up for eight days together, that had no other foundation of authority but that of the Scribes, should be so easily swallowed by them.

Josephus, as also the Book of Maccabees, tells us that this was done about the hundred and forty eighth year of the Seleucidae; and at that time, nay a great while before the Doctrine of Traditions, and authority of the Traditional Scribes had got a mighty sway in that Nation. So that every decree of the Sanhedrin was received as Oracular, nor was there any the least grudge or complaint against it. So that, though the Traditional Masters could not vindicate the institution of such a Feast, from any Tradition exhibited to Moses upon Mount Sinai, yet might they invent something as Traditional to prove the lawfulness of such an institution.

Who had the Presidency in the Sanhedrin at this time, cannot be certainly determined: that which is told of Joshua ben Perachiah how he fled from Janneus the King carries some probability along with it that Joses ben Joezer of Zeredai, and Joses ben Jochanan of Jerusalem, to whom Joshua ben Perachiah, and Nittai the Arbelite succeeded in their Chairs; sat President and Vice-president at that time in the Sanhedrin. But this is not of much weight that we should tire ourselves in such an enquiry.

The Masters tell us (but upon what Authority, it is obscure) 〈 in non-Latin alphabet 〉 that the work of the Tabernacle was finished on the twenty fifth day of the month Chisleu (that is this very day of the month of which we are now speaking) but it was folded up till the first day of the month Nisan, and then set up.

The eight days begun from the xxvth. of the month Chisleu, fell in with the Winter solstice. Whence, meeting with that in the Targumist upon 1 Chron. XI. 22. 〈 in non-Latin alphabet 〉 I question whether I should render it, the shortest day, or a short day, (i. e. one of the short Winter days) is the tenth of the month Tebeth: if he did not calculate rather according to our, than the Jewish Calendar.

The Rabbins (as we have already observed upon Chap. V. 35.) distinguish their Winter months into 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Winter and mid-winter: intimating, as it should seem, the more remiss and more intense cold. Half Chisleu, all Tebeth, and half Shebat, was 〈 in non-Latin alphabet 〉 the Winter. Ten days therefore of the Winter had passed, when on the XXV of the month Chisleu, the Feast of the Dedication came in.

It was Winter, and Jesus walked in the Porch. He walked there, because it was Winter, that he might get and keep himself warm: perhaps he chose Solomon's Porch to walk in, either that he might have something to do with the Fathers of the Sanhedrin who sat there; or else, that he might correct and chastise the buyers and sellers who had their shops in that place.

VERS. XXIV.

IT is not ill rendered, How long dost thou suspend our mind? although not an exact Translation, according to the letter. But what kind of doubt and suspension of mind was this? Was it, that they hoped this Jesus was the Messiah, or that they rather feared he was so? It seems, they rather feared than hoped it. For whereas they looked for a Messias, that should prove a mighty Conqueror, should deliver the people from the Heathen yoke, and should crown himself with all earthly glory; and saw Jesus, infinite degrees below such pomp; yet by his miracles giving such fair specimens of the Messias, they could not but hang in great suspense, whether such a Messiah, were to be wished for or no.

VERS. XXXI.

THE Blasphemer 〈 in non-Latin alphabet 〉 by judicial process of the Sanhedrin, was to be stoned, which process they would imitate here without judgment.

These are the criminals that must be stoned; He that lieth with his own Mother, or with the Wife of his Father—He that Blasphemes, or commits Idolatry. Now however the Rabbins differed in the definition of Blasphemy or a Blasphemer, yet this all of them agreed in, as unquestionable Blasphemy, that which 〈 in non-Latin alphabet 〉 denies the foundation. This they firmly believed Jesus did, and none could persuade them to the contrary, when he affirmed, I and my Father are one. A miserable besotted Nation, who above all persons or things wished and looked for the Messiah, and yet was perfectly ignorant what kind of a Messiah he should be!

VERS. XXXV.

THE Jews interpret those words of the Psalmist, I have said ye are God's, to a most ridiculous sense.

unless our Fathers had sinned we had never come into the world: as it is written, I have said ye are God's, and the Children of the most high; But ye have corrupted your doings therefore ye shall die like men. And a little after, Israel had not received the Law, only that the Angel of death might not rule over them; as it is said, I have said ye are God's, but ye have corrupted your doings, therefore ye shall die like men.

The sense is, if those who stood before Mount Sinai had not sinned in the matter of the Golden Calf, they had not begot Children, nor had been subject to death, but had been like the Angels. So the Gloss. If our Fathers had not sinned by the Golden Calf, we had never come into the world, for they would have been like the Angels, and had never begot Children.

The Psalmist indeed speaks of the Magistracy, to whom the word of God hath arrived, by an express dispensation and diploma ordaining and deputing them to the Government, as the whole web and contexture of the Psalm doth abundantly show. But if we apply the words, as if they were spoken by our Savior, according to the common Interpretation received amongst them, they fitly argue thus:

VERS. XL.

THAT is Bethabarah: For the Evangelist speaks according to his own History: Which to the judicious Reader needs no proof.

VERS. I.

SO in the Jerusalem Talmud, 〈 in non-Latin alphabet 〉 R. Lazar, for R. Eleazar. For in the Jerusalem dialect, it is not unusual in some words that begin with 〈 in non-Latin alphabet 〉 Aleph, to cut off that letter: As.

〈 in non-Latin alphabet 〉 What saith the Master? for 〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉 Bar Ba, for 〈 in non-Latin alphabet 〉 Bar abba.

〈 in non-Latin alphabet 〉 Be R. Bon, for 〈 in non-Latin alphabet 〉 Be R. Abon.

So very frequently 〈 in non-Latin alphabet 〉 Lazar, for 〈 in non-Latin alphabet 〉 Eleazar.

〈 in non-Latin alphabet 〉 R. Lazar Ben R. Jose.

〈 in non-Latin alphabet 〉 R. Lazar Ben Jacob.

R. Lazar the Disciple of R. Chajia Rubba. Who also are sometimes called by their name not abbreviated.

R. Eleazar ben Jacob. R. Eleazar ben Jose.

This name of Martha is very frequent in the Talmudic Authors. Isaac bar Samuel, bar Martha. Abba bar Martha, the same with Abba bar Minjomi. Joshua ben Gamla married 〈 in non-Latin alphabet 〉 Martha the Daughter of Baithus. She was a very rich Widow .

She is called also 〈 in non-Latin alphabet 〉 Mary the Daughter of Baithus, with this story of her. Mary the Daughter of Baithus, whom Joshua ben Gamla married, he being preferred by the King to the High Priestood. She had a mind upon a certain day of expiation to see how her Husband performed his office. So they laid Tapestry all along from the door of her own House to the Temple, that her foot might not touch the ground. R. Eleazar ben R. Zadok saith. 〈 in non-Latin alphabet 〉 So let me see the consolation [of Israel] as I saw her bound to the tails of Arabian Horses by the hair of her head, and forced to run from Jerusalem to Lydda. I could not but repeat that Versicle, the tender and delicate Woman, in thee, &c. Deuter. XXVIII. 56.

〈 in non-Latin alphabet 〉 Martha the Daughter of Baisuth, (whether Baisuth and Baithus were convertible; or whether it was a mistake of the Transcriber, let him that thinks fit make the enquiry) whose Son was a mighty strong man among the Priests.

VERS. II.

THAT is, Which had anointed the Lord formerly. For,

I. It is fit the Aorist should have its full force. Whoever will not grant this, let him give a reason why Bethany which was Lazarus his Town, should not be called by his name; but said the Town of Mary and her Sister Martha. Was it not because those names had been already well known in the foregoing story, whereas till now, there had not been one word mentioned of their Brother Lazarus. So that 〈 in non-Latin alphabet 〉 respects a noted story that was past, viz. that which is related Luke VII. 37.

II. There can be no reason given, why the Evangelist should say this P • oleptically, as if he had respect to that passage in Chap. XII. 3. when he was to relate that story so soon after this: But there may be a sufficient one given why it should have relation to an anointing that had been formerly done; and that is, that it might appear how that familiarity arose betwixt Christ, and the Family of Lazarus, so far that they could so confidently send for Jesus, when Lazarus was sick: For Mary, Lazarus his Sister had some time before anointed his feet.

VERS. XI.

THE Apostles having heard the report that Lazarus was sick, and that Christ told them now that he was fallen asleep; they apprehend that the edge of the disease which had hitherto taken away all rest from him, was now taken off, so that they say, If he sleep he shall do well; having not rightly understood the word our Savior used, which, whether it was 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , I say not. The fallacy of the words is not unpleasantly expressed in Beresh. Rabba , Rachel said to Leah 〈 in non-Latin alphabet 〉 He shall sleep with thee to night, Gen. XXX. 19. 〈 in non-Latin alphabet 〉 He shall sleep with thee, he shall not sleep with me, i. e. Thou and he shall lie together in one Sepulcher, so shall not He and I.

VERS. XVIII.

〈 in non-Latin alphabet 〉 That is, two miles. For the Jewish miles did not hold out full eight furlongs, as other miles do, but seven and an half.

〈 in non-Latin alphabet 〉 One of those seven and a half, which make up a mile, is 〈 in non-Latin alphabet 〉 a furlong.

They do not lay the net for Pigeons, any less distance from the houses than 〈 in non-Latin alphabet 〉 thirty furlongs, i. e. four miles.

In Aruch it is written 〈 in non-Latin alphabet 〉 with Vau, and is thus reckoned:

What is 〈 in non-Latin alphabet 〉 ? It is a flight-shot. And why is 〈 in non-Latin alphabet 〉 called a flight-shot? It is according to the numeral value of the letters which is two hundred sixty six; for two hundred sixty six [cubits] makes a flight-shot: Now count and you will thus find it. Seven times 〈 in non-Latin alphabet 〉 two hundred makes one thousand four hundred. Seven times 〈 in non-Latin alphabet 〉 sixty make four hundred and twenty. Number them together and they mount to one thousand eight hundred and twenty. Seven times 〈 in non-Latin alphabet 〉 six make forty two, half a 〈 in non-Latin alphabet 〉 one hundred thirty three: number them together and the whole amounts to one thousand nine hundred ninety five. Behold two thousand cubits excepting five.

VERS. XIX.

WHEN o they return from the burial 〈 in non-Latin alphabet 〉 they stand about weeping, and say over 〈 in non-Latin alphabet 〉 [a little Prayer called by that name] comforting the mourner, and accompanying him to his own House.

When they return from the Grave, they stand in a circle about the mourner comforting him. Gloss. The circle about him consists of ten at least. But usually it is very crowded and numerous. Hence that passage:

〈 in non-Latin alphabet 〉 As to those that stood about in that circle, those that were on the inside of it were not obliged to repeat the Phylacteries, but those that were on the outside were bound.

The Rabbins have delivered, that the seven standings, and sittings for the dead, must not be diminished. Where the Gloss is, When they returned from the Grave, they went forward a little, and then sat down; partly to comfort the mourners, partly to weep themselves, and partly to meditate upon the subject of mortality. Then they stood up again, and went on a little, and sat down again, and so for seven times. But I have seen it written, that they did this upon the account of the evil spirits who accompanied them from the Grave; they ordained these standings and sittings, that within that time the evil spirits might depart.

So that we see they were wont to comfort the mourners in the way as they were returning from the Grave, and they would bring them back to their own House the day that the party deceased was interred. They comforted them also all the remaining days of mourning, which we find done in this place.

Thirty days were allotted for the time of mourning: But, 〈 in non-Latin alphabet 〉 we must not weep for the dead beyond the measure. 〈 in non-Latin alphabet 〉 the three first days are for weeping. 〈 in non-Latin alphabet 〉 Seven days for lamentation 〈 in non-Latin alphabet 〉 Thirty days for the intermission from washing their cloths, or shaving themselves.

I. When the 〈 in non-Latin alphabet 〉 Those that were to comfort the mourners came, they found 〈 in non-Latin alphabet 〉 all the beds in the House taken down, and laid upon the ground. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 From what time do they take their beds lower? R. Eleazar saith, From the time that the deceased party is carried out of the Court-gate. R. Joshua saith, From the time that the cover of the Coffin is shut down. When Rabban Gamaliel died, and the Corps was carried out of the Court-gate, saith R. Eleazar to his disciples, take down the beds: But when the Coffin was closed, R. Joshua said, take down the beds. On the evening of the Sabbath they set up their beds, at the going out of the Sabbath, they take them down.

What is to be understood by taking down their beds, we may conjecture by what follows. Whence came the custom of taking down the beds? R. Crispa in the name of R. Johanan saith, from what is written 〈 in non-Latin alphabet 〉 and they sat with him near the ground, [Job II. 13.] It is not said upon the ground, but 〈 in non-Latin alphabet 〉 near the ground, that is, not far off from the Earth. Hence is it, that they sat upon beds taken lower.

But Rabbenu Asher saith thus, Rabh. saith 〈 in non-Latin alphabet 〉 Those that comfort ought to sit nowhere but upon the floor.

II. The mourner himself sits chief. A custom taken from these words, Job XXIX. 25. I chose out their way and sat chief—Like him who comforts the mourners. Ibid.

III. It was not lawful for the comforters to speak a word, till the mourner himself break silence first. The pattern taken from Job 's friends, Job II.

IV. 〈 in non-Latin alphabet 〉 R. Johanan saith, if the mourner nod his head, the comforters are to sit by him no longer. The Gloss is, If by nodding his head, he signify to them, that he hath comforted himself. Hence that frequently said of some, 〈 in non-Latin alphabet 〉 they would not receive comfort, that is, they gave signs by nodding their head, that they had sufficiently comforted themselves.

These and many other things about this matter do occur in Moed Katon, and Rabbenu Asher, and 〈 in non-Latin alphabet 〉 upon this Treatise; as also in Massecheth Semachoth; where by the way take notice that that Treatise which hath for its subject the Mourners for the dead, is called 〈 in non-Latin alphabet 〉 A Treatise of gladness. So the Sepulchers of the dead are often called 〈 in non-Latin alphabet 〉 The Houses of the living.

Let us take a little taste of the way of consolation they used. The Rabbins deliver, that when the Sons of R. Ishmael died, four of the Elders went in to him to comfort him, viz. R. Tarphon: R. Jose the Galilean: R. Eliezer ben Azariah; and R. Akibah. R. Tarphon saith unto them, Ye must know that this is a very wise man, well skilled in Exposition. Let not any of you interrupt the words of his fellow. Saith R. Akibah, I am the last. R. Ishmael began and said, [the mourner here breaks silence] His iniquities are multipled, his griefs have bound him, and he hath wearied his Masters: Thus he said once and again. Then answered R. Tarphon and said, It is said, and your brethren of the House of Israel, shall bewail the burning, Levite. X. 6. May we not argue from the less to the greater? If Nadab and Abihu, who never performed but one command, as it is written, and the Sons of Aaron brought blood to him; then much more may the Sons of R. Ishmael be bewailed. R. Jose the Galilean, answered saying, All Israel shall mourn for him and bury him, 1 Kings XIV. 13. And must we not argue from the greater to the less? If they wept so for Abijah the Son of Jeroboam, who did but one good thing, as it is said, because in him there is found some good thing: how much more for the Sons of R. Ishmael? Of the same nature are the words of R. Eliezar, and R. Akibah; but this is enough, either to raise laughter, or make a man angry. In the same page we have several forms of speech, used by the Women that either were the mourners or the comforters. As

〈 in non-Latin alphabet 〉 The grave is as the robe of Circumcision, to an ingenuous man, whose provisions are spent.

〈 in non-Latin alphabet 〉 The death of this man is as the death of all, and Diseases are like putting money to usury.

〈 in non-Latin alphabet 〉 He ran, and he fell in his passage, and hath borrowed a loan. With other passages very difficult to be understood.

The first three days of weeping were severer than the other: because, on the first day it was not lawful for the mourner to wear his Phylacteries, to eat of holy things, nor indeed to eat anything of his own. All the three days, he might do no servile work, no not privately: and if any one saluted him, he was not to salute him again.

The first seven days, let all the beds in the house be laid low. Let not the man use his Wife. Let him not put on his Sandals. Let him do no servile work publicly. Let him not salute any man. Let him not wash himself in warm water, nor his whole body in cold: Let him not anoint himself. Let him not read in the Law, the Mishneh or the Talmud. Let him cover his head.

All the thirty days, let him not be shaved: Let him not wear any clothing that is white or whitened, or new. Neither let him sew up those rents which he made in his garments for the deceased party, &c. .

VERS. XXV.

BE It so O Jew (if you will, or it can be) that the little bone Luz, in the backbone is the seed and principle of your resurrection: As to us our blessed Jesus, who hath raised himself from the dead, is the spring and principle of ours.

Hadrian (whose bones, may they be ground, and his name blotted out) asked R. Joshua ben Hananiah, How doth a man revive again in the world to come? He answered and said, From Luz in the back-bone. Saith he to him, demonstrate this to me: Then he took Luz, a little bone out of the back bone, and put it in water, and it was not steeped; He put it into the fire, and it was not burnt: he brought it to the mill, and that could not grind it: He laid it on the Anvil, and knocked it with an Hammer, but the Anvil was cleft, and the Hammer broken, &c. Why do ye not maul the Sadducees with this Argument?

VERS. XXXI.

IT is a tradition. Let not a man follow a Woman upon the way, no not his own Wife. If this grain of Salt may be allowed in the explication of this passage, then, either all that followed Mary, were Women: or if men, they followed her at a very great distance: or else they had a peculiar dispensation at such solemn times as these, which they had not in common conversation. But the observation indeed is hardly worth a grain of salt.

VERS. XXXIX.

THE three days of weeping were now past: and the four days of Lamentation begun: so that all hope and expectation of his coming to himself was wholly gone.

〈 in non-Latin alphabet 〉 They go to the Sepulchers, and visit the dead for three days. 〈 in non-Latin alphabet 〉 Neither are they solicitous lest they should incur the reproach of the Amorites. The story is, they visited a certain person, and he revived again, and lived five and twenty years and then died. They tell of another that lived again, and begot Children, and then died.

It is a Tradition of Ben Kaphrae's: The very height of mourning is not till the third day, For three days the spirit wanders about the Sepulcher, expecting if it may return into the body. But when it sees that the form or aspect of the face is changed, then it hovers no more, but leaves the body to its self.

d They do not certify of the dead, [that this is the very man and not another] but within the three days after his decease. For after three days his countenance is changed.

VERS. XLIV.

THE Evangelist seems so particular in mentioning the Grave-cloths wherewith Lazarus was bound hand and foot, as also the Napkin that had covered his face, on purpose to hint us a second miracle in this great miracle. The dead man came forth though bound hand and foot with his Grave-cloths, and blinded with the Napkin.

VERS. XLVIII.

I Could easily believe that the Fathers of the Sanhedrin, had either a knowledge or at least some suspicion, that Jesus was the true Messiah.

I. This seems plainly intimated by the words of the Vine-dressers in the Parable Mark XII. 7. This is the heir come let us kill him. They knew well enough he was the Heir: and it was come to this in the struggle betwixt them; either he will inherit with his doctrine, or we will with ours: come therefore let us kill him and the inheritance shall be ours.

II. They could not but know that Daniel's weeks were now fully accomplished, and that the time of the Messiah 's appearing was now come. This, that conflux of Jews from all Nations into Jerusalem, doth testify, being led by Daniel 's Prophecy, and the agreeableness of the time, to fix their residence there in expectation of the Messiah now ready to be revealed. Compare also Luke XIX. 2.

III. When therefore they saw Jesus working miracles so very stupendous, and so worthy the character of the Messiah, and that in the very time wherein the manifestation of the Messiah had been foretold, they could not but have a strong suspicion that this was HE. But then, it is a wonderful thing, that they should endeavor his death and destruction. What? destroy the Messiah, the expectation and desire of that Nation?

But it was a most irreligious Religion made up of Traditions and human inventions! a strange kind of bewitchery rather than Religion! that they should chose rather that the Messiah should be cut off, than that Religion be changed. They had been taught or rather seduced by their Traditions to believe: 1. That the Kingdom of the Messiah should be administered in all imaginable pomp, and worldly glory. 2. That their Judaism, or the Religion properly so called, should be wonderfully promoted by him, confirmed and made very glorious. 3. The whole Nation should be redeemed from the Heathen Yoke. But when he, who by the force of his miracles asserted himself so far to be the Messiah that they could not but inwardly acknowledge it, appeared notwithstanding, so poor and contemptible, that nothing could be less expected or hoped for of such an one, than a deliverance from their present mean and slavish state; and so distant he seemed from it, that he advised to pay tribute to Caesar, taught things contrary to what the Scribes and Pharisees had principled them in, shaked and seemed to abrogate the Religion itself, and they had no prospect at all of better things from him; Let Jesus perish, though he were the true Messiah, for anything that they cared, rather than Judaism and their Religion should be abolished.

Obj. But it is said that what they did, was through ignorance, Luke XXIII. 34. Acts III. 17. and XIII. 27. 1 Cor. II. 8.

Ans. True indeed, through ignorance of the person; they did not know and believe the Messiah to be God as well as Man; they apprehended him mere Man. Though they suspected that Jesus might be the Messiah, yet did they not suspect that this Jesus was the true God.

Let it then be taken for granted, that the Fathers of the Sanhedrin under some strong conviction that this was the true Messiah, might express themselves in this manner, all men will believe on him, and the Romans will come, &c. and so what Caiaphas said, It is expedient that one man should die, &c. But where does the consequence lie in all this? All men will believe on him, Ergo, the Romans will come, &c.

I. It is not altogether wide of the mark what is commonly returned upon this question: The Romans will come against our Nation, taking us for Rebels to the Emperor, in that without his consent our people have entertained this Jesus for the King Messiah?

II. Nor is it impertinent to this purpose what was the ancient observation of the Jews from that of the Prophet Isaiah, Chap. X. 34. and XI. 1. Lebanon shall fall by a mighty one, and there shall come forth a rod out of the stemm of Jesse, viz. That the coming of the Messiah, and the destruction of the Temple, should be upon the heels one of another.

The story is, of an Arabian telling a certain Jew while he was at Plow, that the Temple was destroyed and the Messiah was born; which I have already told at large upon Matth. II. 1. But the conclusion of it is, R. Bon saith; what need we learn from an Arabian? is it not plainly enough written, Lebanon shall fall by a mighty one? And what follows immediately? there shall come forth a rod out of the stemm of Jesse.

If therefore the Sanhedrin suspected Jesus to be the Messiah, they might by the same reason, from thence also gather, that the destruction of the City and Nation was not far off, especially when they see the people falling off from Judaism to the Religion of Jesus.

III. The Fathers of the Sanhedrin judge that the Nation would contract hereby an unspeakable deal of guilt, such as would subject them to all those curses mentioned Deuter. XXVIII. particularly that their turning off from Judaism would issue in the final overthrow of the whole Nation; and if their Religion should be deserted, neither the City nor the Commonwealth could possibly survive it long. So rooted was the love and value they had for their wretched Traditions.

Let us therefore frame their words into this Paraphrase:

I beg your pardon for that, saith Caiaphas, you know nothing, neither consider, for be he the Messiah, or be he not; it is expedient, nay it is necessary he should die, rather than the whole Nation should perish, &c.

VERS. LI.

IS Caiaphas among the Prophets? There had not been a Prophet among the Chief Priests, the Priests, the People, for these four hundred years and more, and does Caiaphas now begin to Prophesy? It is a very foreign fetch that some would make, when they would ascribe this gift to the office he then bore, as if by being made High Priest, he became a Prophet. The opinion is not worth confuting. The Evangelist himself renders the reason, when he tells us 〈 in non-Latin alphabet 〉 . Being the High Priest that same year. Which words direct the Reader's eye rather to the year, than to the High Priest.

I. That was the year of pouring out the Spirit of Prophesy and Revelations, beyond whatever the world had yet seen or would see again. And why may not some drops of this great effusion light upon a wicked man, as sometimes the Children's crumbs fall from the table to the Dog under it; that a witness might be given to the great work of Redemption, from the mouth of our Redeemer's greatest enemy. There lies the emphasis of the words 〈 in non-Latin alphabet 〉 , that same year; for Caiaphas had been High Priest some years before, and did continue so, for some years after.

II. To say the truth, by all just calculation, the office of the High Priest ceased this very year; and the High Priest Prophesies while his office expires.

What difference was there as to the execution of the Priestly Office, between the High Priest, and the rest of the Priesthood? none certainly, only in these two things: 1. Asking counsel by Urim and Thummim. 2. In performing the service upon the day of Expiation. As to the former, that had been useless many ages before, because the Spirit of Prophesy had so perfectly departed from them. So that there remained now no other distinction, only, that on the day of expiation the High Priest was to perform the Service which an ordinary Priest was not warranted to do. The principal ceremony of that day was, that he should enter into the Holy of Holies with blood. When therefore our great High Priest, should enter with his own blood into the Holiest of all, what could there be left for this High Priest to do? When at the death of our great High Priest, the Veil that hung between the Holy, and the Holy of Holies, was rent in twain from the top to the bottom, Math. XXVII. 51. there was clear demonstration that all those Rites and Services were abolished, and that the Office of the High Priest which was distinguished from the other Priests only by those usages, was now determined and brought to its full period. The Pontificate therefore drawing its last breath prophesies concerning the Redemption of mankind by the great High Priest and Bishop of Souls, that he should die for the people, &c.

That of the Apostle Acts XXIII. 5. I wist not that it was the High Priest: may perhaps have some such meaning as this in it, I knew not that there was any High Priest at all; because the Office had become needless for some time. For, grant indeed that St. Paul did not know the face of Ananias, nor that Ananias was the High Priest, yet he must needs know him to have been a Magistrate, because he had his seat amongst the Fathers of the Sanhedrin; now those words which he quoted out of the Law, Thou shalt not speak evil of the Ruler of thy People, forbad all indecent speeches toward any Magistrate as well as the High Priest. The Apostle therefore knowing Ananias well enough, both who he was, and that he sat there under a falsely assumed title of the High Priest, does on purpose call him whited wall, because he only bore the color of the High-Priesthood, whenas the thing and office itself was now abolished.

Caiaphas, in this passage before us, speaketh partly as Caiaphas, and partly as a Prophet. As Caiaphas he does by an impious and precipitate boldness contrive and promote the death of Christ: and what he uttered as a Prophet, the Evangelist tells us he did it not of himself, he spoke what himself understood not the depth of.

The greatest work of the Messiah, according to the expectation of the Jews was 〈 in non-Latin alphabet 〉 the reduction, or gathering together the Captivities. The High Priest despairs that ever Jesus, should he live, could do this. For all that he either did or taught, seemed to have a contrary tendency, viz. to seduce the people from their Religion, rather than recover them from their servile state of bondage. So that he apprehended this one only remedy left, that care might be taken so as by the death of this man the hazard of that Nations ruin might blow over. If he be the Messiah (which I almost think even Caiaphas himself did not much question) since he can have no hope of redeeming the Nation, let him die for it himself, that it perish not upon his account.

Thus miserably are the great Masters of Wisdom deceived in almost all their surmises; they expect the gathering together of the Children of God in one, by the life of the Messiah, which was to be accomplisht by his death. They believe their Traditional Religion was the establishment of that Nation, whereas it became its overthrow. They think to secure themselves by the death of Christ, when by that very death of his their expected security was chiefly shaken. O blind and stupid madness!

VERS. LV.

R. Isaac saith, 〈 in non-Latin alphabet 〉 Every man is bound to purify himself for the Feast. Now there were several measures of time for purifying. He that was unclean by the touch of a dead body, he required a whole weeks time that he might be sprinkled with the water of Purification mixed with the ashes of the red heifer burnt, the third and the seventh day; which ceremony we may see and laugh at in Parah, cap. 3.

Other purifyings were speedilier performed: amongst others, shaving themselves and washing their garments were accounted necessary, and within the Laws of purifying. These shave themselves within the Feast; he who cometh from an heathen Country, or from captivity, or from prison. Also he who hath been excommunicated, but now absolved by the wise men.—These same also wash their garments within the Feast.

It is supposed that these were detained by some necessity of affairs that they could not wash and be shav'd before the Feast; for these things were of right to be performed before, lest any should by any means approach polluted unto the celebration of this Feast; but if by some necessity they were hindered from doing it before, then it was done 〈 in non-Latin alphabet 〉 on a common day of the Feast: viz. after the first day of the Feast.

VERS. II.

IF we count the days back from the Passover, and take notice that Christ suffered the next day after the eating of the Passover, which is our Friday; it will appear that this Supper was on the evening of the Sabbath, that is, the Sabbath now going out.

VERS. III.

IN that contest whether Mary the sister of Lazarus, was the same with Mary Magdalene, this passage will help a little toward the affirmative, that there was a Town called Magdala very near Jerusalem.

〈 in non-Latin alphabet 〉 A Clerk [or Scribe] at Magdala set his candles in order every evening of the Sabbath, went up to Jerusalem, prayed there, returned and lighted up his candles, when the Sabbath was now coming in.

It seems plain by this that Magdala and Jerusalem were not very far distant from one another, when all this was done so quickly, and in so short a space of time. Only we may learn this from the Gloss, that that Magdala 〈 in non-Latin alphabet 〉 was Magdala Zebaim: concerning which that sad and direful passage is related, that it was destroyed for its adulteries.

There were three Cities whose customs were carried to Jerusalem. Gloss. In Waggons, because of their great weight. The names of these three Cities were Cabul, Sichin, and Magdala. Why was 〈 in non-Latin alphabet 〉 Cabul destroyed? because of their discords. Why was 〈 in non-Latin alphabet 〉 Sichin destroyed? because of the Magic arts they used. And why was Magdala destroyed? 〈 in non-Latin alphabet 〉 because of their whoredoms. The Hierosol. say it was 〈 in non-Latin alphabet 〉 Magdala Zabaaia. To this place it was that R. Jonathan once betook himself for some cure to his baldness m.

Now therefore what should hinder but that Mary the sister of Lazarus of Bethany, might be called Magdalene, both for the nearness of the Town, where perhaps she was married, and also for the lascivious manners of the Towns-folks, with which spot it is commonly believed Mary Magdalene had been tainted.

In this passage there were two things very unusual.

I. It was indeed a very common thing to anoint the feet with oil, but to do it with Aromatical ointment, this was more rarely done. And it is charged by the Gemarists as a great crime, that the Jerusalem women of old anointed their shoos with perfumed ointment, to entice the young men to wantonness.

〈 in non-Latin alphabet 〉 Make a tinkling with their feet, Isa. III. 16. R. Isaac saith, that by this is intimated that they put myrrh and balsom in their shoos, and when they met the young men of Israel they kicked with their feet, and so stirred up in them evil and loose affections.

II. It was accounted an immodest thing for women to dishevel and unloose their hair publicly. 〈 in non-Latin alphabet 〉 The Priest unlooseth the hairs of the woman suspected of adultery, when she was to be tried by the bitter water, which was done for greater disgrace.

Kamitha had seven Sons, who all performed the office of High Priests: they ask of her, how she came to this honor? she answered, the rafters of my house never saw the hairs of my head.

Did she not wash his feet before she anointed them? I do not ask whether she did not wash them with her tears, as before, Luk. VII. for as to that the Evangelist is silent; but did she not wash his feet at all? I ask this, because the custom of the Country seems to persuade she should do so.

The maid brought him 〈 in non-Latin alphabet 〉 a little vessel of warm water, with which he washed his hands and his feet, then she brought a golden vessel of oil, in which he dipped his hands and his feet. There was first washing, then anointing.

Either therefore this word 〈 in non-Latin alphabet 〉 she wiped must relate to some previous washing of his feet; or if it ought to refer to the ointment, it scarcely would suppose wiping off the ointment now laid on, but rather that with the hairs of her head she rubbed and chaffed it. Which brings to mind that passage, If a woman in labor should have need of oil [on the Sabbath-day] let her neighbor bring her it in the hollow of her hand; but if that should not be sufficient 〈 in non-Latin alphabet 〉 let her bring it in the hairs of her head. The Gloss is, Let her dip her own hair in oil, and when she comes to the woman in travel, let her rub it upon her, and by that action she doth not break the Sabbath.

A Good name is better than precious ointment 〈 in non-Latin alphabet 〉 Good ointment [by its smell] passeth out of the bed into the dining room, but a good name from one end of the world unto the other.

VERS. VI.

WE meet with this word in the Greek Interpreters, 2 Chron. XXIV. and it is set there for a Chest or Corban-box, ver. 8. 〈 in non-Latin alphabet 〉 , let a purse or bag be made. The Hebrew is, 〈 in non-Latin alphabet 〉 they shall make a chest. So ver. 10, 11, &c. Amongst the Talmudists we meet with 〈 in non-Latin alphabet 〉 Gloskema, [that is the word the Syriac useth in this place] and 〈 in non-Latin alphabet 〉 Dloskema. For so the Aruch, 〈 in non-Latin alphabet 〉 Gloskema, is the same with 〈 in non-Latin alphabet 〉 Dloskema, and is a Greek word. It is used commonly for a Coffin .

Others, 〈 in non-Latin alphabet 〉 , or rather as Phrynicus writes it, 〈 in non-Latin alphabet 〉 , a case of wood to keep relics in; a coffin, a chest, a box, a purse, or rather a coffer (note that) in which they use to lay up their money. It is used, Joh. XII. to signify a purse. And why may it not be read there also for a chest or coffer? for Judas is not said 〈 in non-Latin alphabet 〉 , to carry the bag; but that 〈 in non-Latin alphabet 〉 , He had the bag, and bare what was put therein. So that nothing hinders but that 〈 in non-Latin alphabet 〉 , even in this place may signify a chest or coffer of money, fixed at home, the keys of which were in Judas his keeping, and he carried the 〈 in non-Latin alphabet 〉 , the gifts that were to be put into it.

VERS. VII.

BAronius proves from this place that this Mary was Mary Magdalene, because she is named amongst those that anointed Christ for his Interment, and Christ saith in this place that she reserved some of this ointment for this use: which I have had occasion to mention elsewhere. If this Exposition do not take, then add this clause, Let her alone; for this may be an argument and sign that she hath not done this vainly, luxuriously, or upon any delicacy spent so costly an ointment upon me; because she hath reserved it for this time, wherein I am so near my grave and funeral, and poured it not on me before.

VERS. XII.

IT is not greatly to our present purpose to enlarge in counting the multitude that flocked to the Passover. However, let the Reader take this story in his way and judge of it as he thinks fit.

King Agrippa desirous to know how great a multitude was at Jerusalem at the Passover, commanded the Priests, saying, Lay me aside one kidney of every lamb. They laid him aside six hundred thousand pair of kidnies: double the number to those that went out of Egypt: now there was not any Pascal lamb but was divided among more than ten persons. R. Chajia saith forty, nay fifty persons.—One time they went in to the mountain of the Temple, and it could not contain them. But there was a certain old man amongst them whom they trod under their feet. Wherefore they called that Passover the crowded Passover.

Although this be an account (according to the loose Rabbinical way of talking) that exceeds all belief or modesty, yet might the Reader without a Monitor, take notice of something in it, not unworthy observation. It is true indeed that the multitude of those that celebrated the Passover at every Feast, could hardly be numbered it was so great; yet had Jerusalem hardly ever seen such a conflux of people as was at this very Feast which we are now upon, they being gathered thither from all Nations of the world, Act. II. for that they were at the Passover as well as at Pentecost, there are hardly any I believe but will suppose.

VERS. XIII.

WE have made our notes upon this part of the story in Mat. XXI. but because here is mention of branches of Palm-trees, let us add only in this place what is discoursed by the Rabbins concerning the Ivy of the Palm trees, much used in the Passover. I have heard from him 〈 in non-Latin alphabet 〉 that they perform their service by Arkablin. But what is Arkablin? Resh Lachish saith 〈 in non-Latin alphabet 〉 a twigg twin'd about. Gloss. A thick spring that grows up about the Palm-tree, folds about it, and runs up on it. I could not tell better how to render this than by the Ivy of the Palm-tree: They used, as it should seem, the leaves of that frequently amongst or instead of the bitter herbs they were to eat with the Paschal Lamb. So far they had to do with the Palm-tree in all other Passovers, viz. to crop the Ivy off of them; but here they use the Palm-branches themselves, as in the Feast of Tabernacles. A matter not to be passed over without wonder, and cannot but bring to mind Zach. XIV. 16. and Joh. VII. 8.

VERS. XIX.

THE Talmudists would say, 〈 in non-Latin alphabet 〉 All the world is gone after him.

VERS. XX.

THAT these Greeks were Gentiles, as the Vulgar renders it, I do not question; and perhaps they were Syro-Grecians, and those either of Decapolis, or Gadara, or Hippo; the reason of this conjecture is, partly that they apply themselves to Philip of Bethsaida, as known to them, because of his neighbourhood; partly, which is more probable, that those Greeks that border'd upon Galilee, and the places where Christ wrought his miracles, might seem more prone both to embrace the Jewish Religion, and also to see Jesus, than those that lived farther off.

However, be they other Gentiles, and not Greeks; or be they Greeks come from more remote Countries, what had the one or the other to do with the Feast, or the Religion of the Jews? As to this, let the Jewish Writers inform us.

I. If an heathen send a burnt-offering out of his own Country, and withal send drink-offerings; the drink-offerings are offered, but if he send no drink-offerings, drink-offerings are offered at the charge of the Congregation. Observe that. We have the same elsewhere . And it is everywhere added, that this is one of the seven things that were ordained by the great Council; and that the sacrifice of a Gentile, is only a whole burnt-offering, 〈 in non-Latin alphabet 〉 the thank-offerings of a Gentile are whole burnt-offerings; and the reason is given, 〈 in non-Latin alphabet 〉 The mind of that Gentile is toward heaven. Gloss. He had rather that his sacrifice should be wholly consumed by fire to God, than [as his thank-offerings] be eaten by men .

That of Josephus is observable , Eleazar the Son of Ananias the High Priest, a bold young man, persuaded those that ministered in holy things, 〈 in non-Latin alphabet 〉 , that they should accept of no sacrifice at the hands of a stranger. 〈 in non-Latin alphabet 〉 . This was the foundation of the war with the Romans. For they refused a sacrifice for Caesar.

The Elders that they might take off Eleazar and his followers from this resolution of theirs, making a speech to them, among other things, say this, That their forefathers had greatly beautify'd and adorned the Temple, 〈 in non-Latin alphabet 〉 , from things devoted by the Gentiles: 〈 in non-Latin alphabet 〉 . Always receiving the gifts from foreign Nations, not having ever made any difference in the sacrifices of any whomsoever; for that would be irreligious, &c. When they had spoken this and many more things to this purpose, they produced several Priests skilled in the ancient customs of their forefathers, who showed 〈 in non-Latin alphabet 〉 , that all their ancestors received offerings from the Gentiles.

II. Nor did the Gentiles only send their gifts and sacrifices, but came themselves personally sometimes to the Temple, and there worshipped. Hence the outward Court of the Temple was called the Court of the Gentiles, and 〈 in non-Latin alphabet 〉 the common Court, to which that in the Book of the Revelations alludes, Chap. XI. 2. But the Court which is without the Temple, leave out, and measure it not, for it is given to the Gentiles. And of those there shall innumerable numbers come and worship. And they shall tread the Holy City forty and two months. It is not 〈 in non-Latin alphabet 〉 , they shall tread it underfoot as enemies and spoilers, but 〈 in non-Latin alphabet 〉 , they shall tread it as worshippers. So Isa. I. 12.

〈 in non-Latin alphabet 〉 The Syrians and those that are unclean by the touch of a dead body, entered into the mountain of the Temple.

Rabban Gamaliel walking in the Court of the Gentiles saw an heathen woman, and blessed concerning her.

They would provoke the Roman arms, espouse a war with them, introduce a new worship, and persuade an impiety with the hazard of the City, 〈 in non-Latin alphabet 〉 , If no stranger but the Jews only may be allowed to sacrifice or worship.

Hence that suspicion about Trophimus being brought by Paul into the Temple, is not to be supposed to have been with reference to this Court, but to the Court of the women, in which Paul was purifying himself.

There is a story of a certain Gentile that eat the Passover at Jerusalem, but when they found him out to be an heathen, they slew him; for the Passover ought not to be eaten by any one that is uncircumcised. But there was no such danger that an uncircumcised person could run by coming into the Court of the Gentiles, and worshipping there.

VERS. XXIV.

HOW doth this answer of our Savior's, agree with the matter propounded? Thus: Is it so indeed? do the Gentiles desire to see me? The time draws on wherein I must be glorified in the conversion of the Gentiles; but as a corn of wheat doth not bring forth fruit except it be first thrown into the ground and there die, but if it die it will bring forth much fruit; so I must die first and be thrown into the earth, and then a mighty harvest of the Gentile world will grow up, and be the product of that death of mine.

Isa. XXVI. 19. Thy dead men shall live 〈 in non-Latin alphabet 〉 together with my dead body shall they arise, so our translation; with which also the French agrees, Rescusciteront avec mon corps; They shall rise with my Body. But it is properly Corpus meum resurgent; They shall arise my Body; so the interlineary Version. The Gentiles being dead in their sins, shall with my dead body when it rises again, rise again also from their death. Nay they shall rise again my Body, that is, as part of myself, and my Body Mystical.

VERS. XXVIII.

THIS Petition of our Savior's, Father glorify thy name, was of no light consequence, when it had such an answer from heaven by an audible voice▪ And what it did indeed mean, we must guess by the Context. Christ upon the Greeks desire to see him, takes that occasion to discourse about his death, and to exhort his followers that from his example they would not love their life, but by losing it preserve it to life eternal. Now by how much the deeper he proceeds in the discourse and thoughts of his approaching death, by so much the more is his mind disturbed, as himself acknowledgeth, ver. 27.

But whence comes this disturbance? It was from the apprehended rage and affault of the Devil, whether our Lord Christ in his agony and passion had to grapple with an angry God, I question; but I am certain he had to do with an angry Devil. When he stood and stood firmly in the highest and most eminent point and degree of obedience, as he did in his sufferings, it doth not seem agreeable that he should then be groaning under the pressures of Divine wrath; but it is most agreeable he should under the rage and fury of the Devil. For,

I. The fight was now to begin between the Serpent and the seed of the woman mentioned, Gen. III. 15. about the glory of God, and the salvation of man. In which strife and contest we need not doubt but the Devil would exert all his malice and force to the very uttermost.

II. God loosed all the reins, and suffered the Devil without any kind of restraint upon him to exercise his power and strength to the utmost of what he either could or would, because he knew his Champion Christ was strong enough, not only to bear his assaults, but to overcome them.

III. He was to overcome, not by his Divine power, for how easy a matter were it for an omnipotent God to conquer the most potent created Being, but his victory must be obtained by his obedience, his righteousness and his holiness.

IV. Here then was the rise of that trouble and agony of Christ's soul, that he was presently to grapple with the utmost rage of the Devil, the Divine power in the mean time suspending its activity, and leaving him to manage the conflict with those weapons of obedience and righteousness only.

It was about this therefore that that petition of our Savior, and the answer from Heaven was concerned; which may be gathered from what follows, ver. 31. Now shall the Prince of this world be cast out.

Now is my soul troubled, saith he, and what shall I say?

The answer from Heaven to this prayer is,

Luk. IV. 13. When the Devil had ended all his temptations, he departed from him for a season. He went away baffled then, but now he returns more insolent, and much more to be conquered.

And thus now the third time by a witness and voice from Heaven was the Messiah honored according to his Kingly office. As he had been according to his Priestly office when he entered upon his Ministry at his Baptism, Mat. III. 17. and according to his Prophetick office, when he was declared to be him, that was to be heard, Mat. XVII. 5. compared with Deut. XVIII. 15.

VERS. XXXI.

〈 in non-Latin alphabet 〉 The Prince of this world; a sort of phrase much used by the Jewish Writers; and what they mean by it, we may gather from such passages as these: When God was about to make Hezekiah the Messiah, 〈 in non-Latin alphabet 〉 saith the Prince of the world to him, O eternal Lord perform the desire of this just one. Where the Gloss is, The Prince of this world is the Angel, into whose hands the whole world is delivered.

Who this should be the Masters tell out , When the Law was delivered, God brought the Angel of death and said unto him, 〈 in non-Latin alphabet 〉 The whole world is in thy power, excepting this Nation only [the Israelites] which I have chosen for myself. R. Eliezer the Son of R. Jose the Galilean, saith. The Angel of death said before the Holy blessed God. I am made in the world in vain; The Holy blessed God answered and said, I have created thee that thou shouldst overlook [ 〈 in non-Latin alphabet 〉 ] the Nations of the world, excepting this Nation, over which thou hast no power.

If the Nations of the world should conspire against Israel, the Holy blessed God saith to them, 〈 in non-Latin alphabet 〉 your Prince could not stand before Jacob, &c.

Now the name of the Angel of Death amongst them is Samael. And the Woman saw 〈 in non-Latin alphabet 〉 Samael the Angel of death, and she was afraid, &c. The places are infinite where this name occurs amongst the Rabbins: and they account him the Prince of the Devils.

〈 in non-Latin alphabet 〉 The wicked Angel Samael, is the Prince of all Satan's. The Angel of death, 〈 in non-Latin alphabet 〉 ▪ He who hath the power of death, that is the Devil, Heb. II. 14. They call indeed Beelzebul the Prince of the Devils, Matth. XII. but that is under a very peculiar notion, as I have shown in that place.

They conceive it to be Samael, that deceived Eve. So the Targumist before. And so Pirke R. Eliezer The Serpent, what things soever he did, and what words soever he uttered, he did and uttered all from the suggestion of Samael.

Some of them conceive that it is he that wrestled with Jacob. Hence that which we have quoted already. The Holy blessed God saith to the Nations of the World, your Prince could not stand before him. Your Prince, that is the Prince of the Nations, whom the Rabbins talk of as appearing to Jacob 〈 in non-Latin alphabet 〉 in the shape of Archilatro, or a chief Robber. And R. Chaninah bar Chama saith 〈 in non-Latin alphabet 〉 that he was the Prince of Esau, i. e. the Prince of Edom. Now the Prince of Edom was Samael.

They have a fiction, that the seventy Nations of the world were committed to the, government of so many Angels [they will hardly allow the Gentiles any good ones] which opinion the Greek Version favors, in Deut. XXXII. 8. When the most high divided the Nations [into seventy say they] when he separated the Sons of Adam, 〈 in non-Latin alphabet 〉 ▪ He set the bounds of the Nations according to the number of the Angels of God. Over these Princes they conceive one Monarch, above them all, and that is Samael the Angel of Death, the Arch-Devil.

Our Savior therefore speaks after their common way, when he calls the Devil, the Prince of this World; and the meaning of the phrase is made the more plain, if we set it in opposition to that Prince, whose Kingdom is not of this world, that is, the Prince of the world to come. Consult Heb. II. 5.

How far that Prince of the Nations of the world had exercised his tyranny amongst the Gentiles, leading them captive into Sin and Perdition, needs no explaining. Our Savior therefore observing at this time some of the Greek, that is, the Gentiles pressing hard to see him, he joyfully declares, that the time is coming on apace, wherein this Prince must be unseated from his throne and tyranny. And I, when I shall be lifted up upon the cross, and by my death shall destroy him who hath the power of Death, then will I draw all Nations out of his dominion and power, after me.

VERS. XXXIV.

OUT of the Law, that is, as the phrase is opposed 〈 in non-Latin alphabet 〉 to the words of the Scribes. So we often meet with 〈 in non-Latin alphabet 〉 This is out of the Law, or Scripture, to which is opposed 〈 in non-Latin alphabet 〉 This is out of the Rabbins, That Christ abideth forever. How then came the Rabbins to determine his time and years? some to the space of Forty years, some to Seventy, and others to three Generations? After the days of Messiah, they expected that Eternity should follow.

VERS. XXXIX.

THEY were not constrained in their infidelity because Isaiah had said, Their heart is waxen gross, &c. But because those things were true which that Prophet had foretold concerning them. Which Prophesy, if I understand them aright, they throw off from themselves, and pervert the sense of it altogether.

R. Johanan saith, repentance is a great thing, for it rescinds the decree of judgment determined against man; as it is written, The heart of this people is made fat, their ears heavy, and their eyes are closed, lest they should see with their eyes, and hear with their ears, and understand with their heart 〈 in non-Latin alphabet 〉 but they shall be converted and healed. For to that sense do they render these last words, diametrically contrary to the mind of the Prophet.

They have a conceit, that Isaiah was cut in two either by the Saw, or the Ax, by Manasseh the King, principally for this very Vision and Prophesy.

It is a Tradition. Simeon Ben Azzai saith, I found a Book at Jerusalem—in which was written, how Manasseh slew Isaiah. Rabba saith, He condemned and put him to death upon this occasion: He saith to him: Thy Master Moses saith, no man can see God and live; But thou sayest, I have seen the Lord sitting upon a Throne, high and lifted up. Thy Master Moses saith, Who is like our God in all things that we call upon him for? Deut. IV. 7. But thou sayest, seek ye the Lord while he may be found, Isai. LV. 6. Moses thy Master saith, the number of thy days I will fulfil, Exod. XIII. 26. But thou sayest, I will add unto thy days fifteen years, Isai. XXXVIII. 5. Isaiah answered and said, I know he will not hearken to me in anything I can say to him: If I should say anything to the reconciling of the Scriptures, I know he will deal contemptuously in it. He said therefore, 〈 in non-Latin alphabet 〉 I will shut myself up in this Cedar; They brought the Cedar, and sawed it asunder. 〈 in non-Latin alphabet 〉 And when the Saw touched his mouth he gave up the Ghost. This happened to him because he said, I dwell in the midst of a people of unclean lips.

Manasseh slew Isaiah, and, as it should seem, the Gemarists do not dislike the fact, because he had accused Israel, of the uncleanness of their lips. No touching upon Israel by any means!

VERS. XLI.

ISAI. VI▪ 1. I saw the Lord sitting upon a Throne. Where the Targum, 〈 in non-Latin alphabet 〉 I saw the Lord's Glory, &c. So Exod. XXIV. 10. They saw the God of Israel. Targum, 〈 in non-Latin alphabet 〉 They saw the glory of the God of Israel. and verse. 11. and they saw God. Targum, 〈 in non-Latin alphabet 〉 And they saw the glory of God. So the Targumists elsewhere very often commended therefore by their followers for so rendering it, because no man cold see God.

It might be therefore thought that our Evangelist speaks with the Targumist, and the Nation, when he saith, that Isaiah saw his glory, whereas the Prophet himself saith, he saw the Lord.

But there is a deeper meaning in it: nor do I doubt but this glory of our Savior which Isaiah saw, was that kind of Glory by which he is described, when he was to come to avenge himself and punish the Jewish Nation. As when he is said, to come in his Kingdom, and in his Glory, and in the Clouds, &c. viz. in his Vindictive Glory. For observe,

1. The Prophet saw the posts of the door shaken and removed, as hastening to ruin. 2. The Temple itself filled with smoke: not with the cloud, as formerly, the token of the Divine Presence, but with smoke. The forerunner and prognostic of that fire that should burn and consume it. 3. He saw the Seraphims Angels of fire, because of the predetermined Burning. 4. He heard the decree about blinding and hardening the people, till the Cities be wasted, and the Land desolate.

VERS. I.

THE Vulgar, Beza, and the Interlinear read, Now before the Feast-day of the Passover. But by what authority they add, day it concerns them to make out. For I. In the common language of the Jews, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 do never signify less than the whole Festivity, and time of Passover, Pentecost, and of Tabernacles, no part of that time being excepted; nor does the word 〈 in non-Latin alphabet 〉 , Feast, occur anywhere throughout the whole Bible, in another signification.

II. It is something harsh to exclude the Paschal Supper out of the title 〈 in non-Latin alphabet 〉 , of the Feast of the Passover, because the name of the whole Feast, takes its original from it. This they do, who imagine this Supper mentioned in this place to have been the Paschal Supper, and yet it was 〈 in non-Latin alphabet 〉 . before the Feast of the Passover.

We have therefore shewn by many Arguments in our Notes upon Matth. XXVI. 2, 6. That the Supper here mentioned was with that at Bethany, in the House of Simon the Leper, two days before the Passover.

VERS. II.

I Acknowledge the Aorist, and yet do not believe the Supper was now ended. We have the very same word in the story of the same Supper, Matth. XXVI. 6. 〈 in non-Latin alphabet 〉 . And Jesus being in Bethany: Which in St. Mark is 〈 in non-Latin alphabet 〉 . And being in Bethany, Chap. XIV. 3. So that 〈 in non-Latin alphabet 〉 is no more than 〈 in non-Latin alphabet 〉 . Being Supper.

Let us join the full story together; whiles Jesus was at Supper in the House of Simon the Leper, two days before the Passover, a Woman comes and pours very precious Ointment upon his head: when some murmured at the profuseness of the expense, he defends the Woman and the action by an Apology; and having finished his Apology, he rises immediately from the Table, as it were in the very midst of Supper, and girds himself to wash his Disciples feet; so that while they are grumbling at the anointing of his head, he does not disdain to wash their feet.

The reason of this extraordinary action of his we may in some measure spell out, from those little prefaces the Evangelist uses, before he tells the story.

I. Jesus knowing that his hour was come, 〈 in non-Latin alphabet 〉 , wherein he should depart out of this world, &c. [there is an expression not unlike this in Bemidbar rabba Abraham said, I am flesh and blood 〈 in non-Latin alphabet 〉 . To morrow I shall go out of this world. ]

It had a little rubbed up the memory of his departure out of this world, that the Woman had, as it were, anointed him for his Funeral; and therefore he riseth immediately from the Table, that he might give them some farewell-token of his Humility, and Charity, and leave them an example for the practice of these virtues one amongst another.

II. When the Devil had now put into the heart of Judas to betray him, it was but seasonable for him to show his Disciples that he would strengthen and vindicate them against the Wolf, who had now stolen (I will not say a Sheep, but) a Goat, and that out of his own flock. It must not pass unobserved, that his Disciples murmured at the lavish of the ointment, Matth. XXVI. 8. As if the murmuring humor was crept in amongst others also as well as Judas; which perhaps moved Christ the more earnestly, to meet the beginnings of that Distemper, by this action.

III. Knowing that the Father had given all things into his hand, verse. 3. He gave the Traitor over to Satan, and confirms the rest to himself. Signifying by the external washing, that his, should be secured from the Devil, by the washing of Christ. Whosoever shall attempt the determination, whether he washed the feet of Judas or not, let him see how he will free himself of this Dilemma.

If he washed Judas his feet, why had not he his part in Christ, as well as the rest of his Disciples? For supposing that true, If I wash thee not, thou hast no part in me, why should not this be so too, If I do wash thee thou hast a part in me?

If he did not wash Judas with the rest, but left him out; how could the rest be ignorant who was the unclean person? verse. 10. which they were altogether ignorant of.

VERS. V.

ON that day [when they made R. Eleazar ben Azariah President of the Council] the votes were numbered, and they determined 〈 in non-Latin alphabet 〉 concerning the Basin wherein they were to wash their feet, that it should contain from two Logs to ten.

As to this action of our Savior's washing his Disciples feet, it may be observed:

I. It was an unusual thing for superiors to wash the feet of inferiors. Amongst the duties required from a Wife toward an Husband, this was one, that she should wash his face, his hands and his feet. The same was expected by a Father from his Son. The same from a Servant towards his Master, but not vice versâ. Nor, as I remember, was it expected from the Disciple toward his Master unless included in that rule, that the disciple is to honor his master, more than his Father.

II. The feet were never washed merely under the notion of legal purification; The hands were wont to be washed by the Pharisees merely under that notion, but not the feet. And the hands and the feet by the Priests, but the feet not merely upon that account. That what was said before 〈 in non-Latin alphabet 〉 concerning the Basin wherein the Feet were to be washed, must not be understood as if the feet were to be washed upon any score of a legal cleansing; but only care was taken by that Tradition, lest through defect of a just quantity of water, the feet and the person, should contract some sort of uncleanness, whiles they were washing.

So that by how much distant this action of Christ's was from the common usage and custom, by so much the more instructive was it to his followers, propounded to them not only for Example but Doctrine too.

III. As to the manner of the action. It is likely he washed their feet in the same manner ar his own were, Luke VII. 38. viz. while they were leaning at the Table (as the Jewish custom of eating was) he washed their feet as they were stretched out behind them. And if he did observe any order, he began with Peter who sat in the next place immediately to himself. This Nonnus seems to believe when he renders it 〈 in non-Latin alphabet 〉 , &c. to which opinion also there are others that seem inclined; and then the words 〈 in non-Latin alphabet 〉 , he began to wash, must be taken in some such sense, as if he made ready, and put himself into a posture to wash. But perhaps this way of expression may intimate, as if he began to wash some of his Disciples, but did not wash them all; which, for my own part, I could easily enough close with. For whereas Christ did this for example and instruction merely, and not with any design of cleansing them, his end was answered in washing too or three of them, as well as all. And so indeed I would avoid being entangled in the Dilemma, I lately mentioned, by saying, he did not only leave Judas unwashed, but several others also. What if he washed Peter, and James, and John only? And as he had before made some distinction betwixt these three and the rest of his Disciples, by admitting them into his more inward privacies, so perhaps he distinguisheth them no less in this action. These he foretold how they were to suffer Martyrdom; might he not therefore by this washing prefigure to them, that they must be Baptized with the same Baptism, that himself was to be Baptized with? and as the Woman had anointed him for his Burial, so he by this action might have washed them for that purpose.

VERS. XIII.

〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Rabbi and Mar, are titles amongst the Doctors very frequently used, both those of Jerusalem, and those of Babylon.

VERS. XXIII.

THEY were wont to eat leaning on the left side, with their feet to the ground, everyone singly upon their distinct beds.

〈 in non-Latin alphabet 〉 But when there were two beds, he that was chief sat highest, 〈 in non-Latin alphabet 〉 And he that was second to him sat above him. Gloss. The bed of him that sat second 〈 in non-Latin alphabet 〉 was by the bolster of him that sat first.

〈 in non-Latin alphabet 〉 When there were three, the worthiest person lay in the middle, and the second, lay above him, and the third below him. Gloss. The third lay at the feet of him that was first.

〈 in non-Latin alphabet 〉 And if he would talk with him 〈 in non-Latin alphabet 〉 he raised himself, and sitting upright talks with him. Gloss. If he that sits chief would talk with him that is second to him, he raiseth himself and sits upright; for so long as he leans, or lies down, he cannot talk with him, because he that lies second lies behind the head of him that lies first, and the face of him that lies first is turned from him; so that it were better for the second to sit below him, because then he may hear his words while he sits leaning. So Lipsius writes of the Roman custom: Modus accubitus hic erat, &c. This was the manner of their sitting at Table: They laid with the upper part of their body leaning on the left Elbow; the lower part stretched at length, the head a little raised, and the back had Cushions under. The first lay at the head of the Bed, and his feet stretched out at the back of him that sat next, &c. To all which he adds, Eundem accumbendi morem, &c. That the Jews had the very same way of lying down at meals in Christ's time, appears evidently from John, Luke, &c.

So that while Christ and his Disciples were eating together, Peter lay at the back of Christ, and John in his bosom. John in the bosom of Christ, and Christ in the bosom of Peter. Christ therefore could not readily talk with Peter in his ear (for all this Discourse was by way of whispering) Peter therefore looking over Christ's head toward John, nodds to him, and by that signs to him, to ask Christ about this matter.

So the Gemara concerning the Persians (I suppose he means the Jews in Persia ) when they could not because of their way of leaning at meals, discourse amongst themselves, 〈 in non-Latin alphabet 〉 they talked by signs either with their hands, or upon their fingers.

We must not omit what the Gloss said, that they were wont to sit at Table leaning on their left side, with their feet upon the ground, this is to be understood when one sat alone, or two at the Table only. And the Gemara tells us that the order was otherwise, when but two sat down, for then, he that was the second, sat below him that was the chief, and not at his pillow.

There was also a diversity of Tables; for the ordinary table of the Pharisee or one of the Disciples of the wise men was but little, where three at most could sit down; and there were Tables which would hold more.

The ordinary Table is described in Bava bathra . What kind of Table is that of the Disciples of the wise men? 〈 in non-Latin alphabet 〉 two thirds of the Table were spread with a Table-cloth; and on the other third was set the Dishes and the Herbs.

〈 in non-Latin alphabet 〉 The ring of the Table was on the outside. Gloss. They were wont to put a ring upon the edge of the Table, to hang it by. That hanging up the Table when they had done using it, seems to have been only to set it out of danger of contracting any defilement; and argues it was but small and light. Now the ring of the Table was ab extra, when that part of the Table where the ring was, was naked, not covered with a Table-cloth; so that it was not amongst the guests, but without, viz. in that void place, where nobody sat down. We have more in the same place, about the ring being placed within, or without. Gloss. If a Child sit at Table with his Father, the ring was without, not among the guests, lest the Child playing with the ring, should shake the Table. Gemara. 〈 in non-Latin alphabet 〉 If a Servant be waiting at the Table, then the Table is so placed (especially if it be night) that the ring is within, lest the Servant in moving to and fro, should happen to touch upon it.

We have touched upon this phrase before in our Notes upon Mark X. 21. where upon those words, Jesus looking upon him, loved him. Let us add something omitted there. 2 Chron. XVIII. 2. 〈 in non-Latin alphabet 〉 And persuaded him to go up to Ramoth Gilead. Greek, 〈 in non-Latin alphabet 〉 . Where 〈 in non-Latin alphabet 〉 , he loved him, is put for 〈 in non-Latin alphabet 〉 , he persuaded him, to go with him to Ramoth in Gilead: and so the Complutesian Bible hath it. Where Nobilius, He loved him, that is, did him all good offices, and shown him tokens of great kindness. So Jesus, earnestly beholding this young man, 〈 in non-Latin alphabet 〉 . i. e. 〈 in non-Latin alphabet 〉 he persuaded him, encouraged him, used all mild and gentle words and actions toward him, that he might urge and stir him up to the ways of godliness.

VERS. XXVI.

THIS was a very unusual thing to dip a sop and reach it to any one: and what could the rest of the Disciples think of it? It is probable they took it, as if Christ had said to Judas, what thou dost do quickly.

VERS. XXVII.

SATAN knew well enough what Christ meant by it; for when he saw that by giving the sop, Christ had declared which of them should betray him, the Devil makes his entry. For, as he had entered into the Serpent that deceived the first Adam, so he knew the second Adam could not be betrayed, but by one into whom he should first enter.

I Would take this expression, for a tacit severe threatening, pronounced, not without some scorn and indignation against him. q. d. I know well enough, what thou art contriving against me, What thou dost therefore, do it quickly▪ else thy own death may prevent thee, for thou hast but a very short time to live, thy own end draws on apace. So Psal. CIX. 8. Let his days be few. And indeed, within two days and three nights after this, Judas died.

VERS. XXX.

SO the Traitor goes forth to his work of darkness, under the conduct of the Devil, the shelter of the Night. He was to go two miles, viz. from Bethany to Jerusalem, then was he to seek out and get the Chief Priests together to make his bargain with them for betraying Christ. Whether he did all this, this very night, or the day following, as the Holy Scripture saith nothing of it, so is it of no great moment for us to make a business of enquiring about it. It is not so difficult to show how many difficulties they involve themselves in, that would have all this done the very same night wherein the Paschal Supper was celebrated, as it is a wonder that the favorers of this opinion, should take no notice thereof themselves.

VERS. XXXIII.

BEhold, I and the Children whom God hath given me, Isai. VIII. 18. Were they indeed his Sons, or were they not rather his Disciples? Hence you may learn 〈 in non-Latin alphabet 〉 That any one's disciple is called his Son. Nor is it unlikely but that Christ, in calling his Disciples here, my little Children, might have an eye to that place in Isaiah; For when the Traitor, the Son of Perdition, had removed himself from them, he could then properly enough say, Behold I, and the Children which thou hast given me.

VERS. XXXVIII.

WE must not understand this, as if the Cock should not crow at all before Peter had denied Christ thrice; this had not been true, because the Cock had crowed twice, before Peter had denied him. But we must understand it, the Cock shall not have finished his crowing, &c. Nor indeed was that time above half over before Peter had denied his Master.

The Jewish Doctors distinguish the Cock crowing, into the first, second, and third. The first they call 〈 in non-Latin alphabet 〉 The Cock crowing. The second 〈 in non-Latin alphabet 〉 when he repeats it. The third 〈 in non-Latin alphabet 〉 when he does it a third time. The distinction also amongst other Nations is not unknown. When the time indeed was near, and the very night wherein this was to happen: then Christ saith, This very night 〈 in non-Latin alphabet 〉 The Cock shall not crow his second time, &c. But here, two days before that night he only saith, 〈 in non-Latin alphabet 〉 . The Cock shall not crow: That is, shall not have done all his crowing, before thou deny me. And thus our Savior meets with the arrogance of Peter, foretelling him, that he should not have the courage he so confidently assumed to himself, but should within the time and space of Cock-crowing deny him thrice.

VERS. I.

THEY could not but be exceedingly concerned at the departure of their Master drawing on so very near. But there were other things besides his departure that grieved and perplexed their minds.

I. They had run along with their whole Nation in that common expectation, that the Kingdom should be restored unto Israel through the Messiah, Acts I. 8. They had hoped to have been rescued by him from the Gentile Yoke, Luke XXIV. verse. 21. They had expected he would have entertained his followers with all imaginable pomp and magnificence, splendor and triumph, Matth. XX. 20. But they found, Alas! all things fall out directly contrary, they had got little hitherto by following him but poverty, contempt, reproach, and persecution, and now that their Master was to leave them so suddenly, they could have no prospect or hope of better things. Is this the Kingdom of the Messiah?

Against this depression and despondency of mind he endeavous to comfort them, by letting them know, that in his Father's House in Heaven, not in these Earthly Regions below, there Mansions were prepared for them, and there it was, that he would receive and entertain them indeed.

II. Christ had introduced a new rule and face of Religion; which his Disciples embracing, did in a great measure renounce their old Judaism, and therefore they could not but awaken the hatred of the Jews, and a great deal of danger to themselves, which now they thought would fall severely upon them, when left to themselves, and their Master was snatched from them.

That was dreadful, if true, which we find denounced: The Epicurean (that is one that despises the Disciples and Doctrine of the Wise Men) have no part in the world to come—and those that separate themselves from the customs of the Synagogue, go down into Hell, and are there condemned for all Eternity.

These are direful things and might strangely afright the minds of the Disciples who had in so great a measure bid adieu to the customs of the Synagogues, and the whole Jewish Religion; and for him that had led them into all this, now to leave them? What could they think in this matter?

To support the Disciples against discouragements of this nature:

I. He lays before them his Authority, that they ought equally to believe in him as in God himself: where he lays down two of the chief Articles of the Christian Faith. 1. Of the Divinity of the Messiah, which the Jews denied. 2. As to true and saving Faith, wherein they were blind and ignorant.

II. He tells them that in his Fathers House were many Mansions; and that there was place and admission into Heaven for all Saints that had lived under different Oeconomies and administrations of things. Let not your heart be troubled for this great change brought upon the Judaic dispensation, nor let it disquiet you, that you are putting yourselves under a new Economy of Religion so contrary to what you have been hitherto bred up in, for in my Fathers House are many Mansions, and you may expect admission under this new administration of things, as well as any others, either before or under the Law.

VERS. III.

COmpare this with Numb. X. 33. And the Ark of the Lord went before them, to search out a resting place for them.

VERS. VI.

WHY is this superadded of truth and the life, when the question was not only about the Way.

I. It may be answered, that this was perhaps by an Hebrew Idiotism, by which, the way, the truth, and the life may be the same with the true and living way.

Jerem. XXIX. 11. 〈 in non-Latin alphabet 〉 To give you an end and hope, or expectation. That is, an hoped, or expected end. So Kinch. in loc. A good end, even as you expect.

II. Our Savior seems to refute that opinion of the Jews concerning their Law, as if it were the way, the truth, and the life, and indeed everything: and assert his own Authority and power, to introduce a new rule of Religion, because himself is the way, the truth, and the life, in a sense much more proper, and more sublime than the Law could be said to be.

It had been happier for the Jew, if he could have discerned more judiciously concerning the Law: if he could have distinguished between coming to God in the Law, and coming to God by the Law; as also between living in the Law, and living by the Law. It is beyond all doubt, there is no way of coming to God, but in his Law: for what Out-law, or one that still wanders out of the paths of God's Commandments can come unto him? So also it is impossible that any one should have life but in the Law of God. For who is it can have life that doth not walk according to the rule of his Laws? But to obtain admission to the favor of God by the Law, and to have life by the Law; that is, to be justified by the works of the Law, this sounds quite another thing. For it is by Christ only that we live and are justified; by him alone that we have access to God.

These are the fictions of the Rabins. There was one shown a certain Rabbin the place where Corah and his Company were swallowed up, and listen, saith he, what they say. So they heard them, saying, 〈 in non-Latin alphabet 〉 Moses and his Law are the truth. Upon the Calends of every Month, Hell rolls them about, as flesh rolls in the Cauldron, Hell still saying 〈 in non-Latin alphabet 〉 Moses and his Law are truth. a

It is indeed a great truth what is uttered in this most false and ridiculous legend, that the Law of Moses is truth. But the Jews might (if they would) attain to a much more sound way of judging concerning the truth of it, and consider that the Law is not the sum and ultimate of all truth, but that Christ is the very truth of the truth of Moses, Joh. I. 17. The Law was given by Moses, but Grace and Truth came by Jesus Christ.

VERS. VII.

IT was a very difficult thing to spell out the knowledge of the Messiah from the Law and the Prophets under the first Temple, but it was doubly more difficult under the second. For under the first Temple, Moses had only his own veil over him, and the Prophets only their own proper and original obscurity: but under the second Temple, the obscurity is doubled, by the darkness and smoke of Traditions; which had not only beclouded the true Doctrines of Faith and Religon, but had also brought in other Doctrines, diametrically contrary to the chief and principal Articles of Faith; those for instance concerning Justification, the Person, Reign, and Office of the Messiah, &c.

What measures of darkness these mists of Tradition had covered the minds of the Apostles with, it is both difficult, and might be presumptuous to determine. They did indeed own Jesus for the true Messiah, Joh. I. 41. Matth. XVI. 16. But if in some things they judged amiss concerning his Office, undertaking, and government, we must put it upon the score of that epidemical distemper of the whole Nation, which they still did in some measure labor under. And to this may this clause have some reference, If ye had known me, and had judged aright concerning the Office, undertaking, and Authority of the Messiah, ye would in all these things which I teach and do, have known the Will, Command, and Authority of the Father.

We may render it, Henceforward therefore know him:

VERS. VIII.

VERS. XVI.

ALthough the word 〈 in non-Latin alphabet 〉 is in frequent use amongst the Jews to signify an Advocate, and that very sense may be allowed to the word 〈 in non-Latin alphabet 〉 in this place, yet may it seem more fit and proper to render it by comforter at present. For,

I. Amongst all the names and titles given to the Messiah in the Jewish Writers, that of Menahem, or the Comforter, hath chiefly obtained, and the days of the Messiah, amongst them, are styled the days of Consolation. The names of Messiah are reckoned up, viz. Shiloh, Jinnon, Chaninah, Menahem. And in Jerusalem Beracoth , we are told how the Messiah had been born in Bethlehem, under the name of Menahem.

Luke II. 25. Waiting for the consolation of Israel. Targumist upon Jerem. XXXI. 6. Those that desire or long for the years of consolation to come. This they were wont to swear by, viz. the desire they had of seeing this Consolation. 〈 in non-Latin alphabet 〉 So let me see the Consolation.

Now therefore bring these words of our Savior to what hath been said: q. d.

II. The minds of the Disciples at present were greatly distressed and troubled, so that the promise of a Comforter seems more suitable, than that of an Advocate, to their present state and circumstances.

VERS. XVII.

LET us but observe how the whole world at this time, lay in falsehood and error: the Gentiles under a Spirit of delusion, the Jews under the cheat and imposture of Traditions; and then the reason of this title of the Spirit of truth will appear, as also how seasonable and necessary a thing it was, that such a spirit should be sent into the world.

VERS. XXVI.

SO Chap. XVI. 13. He shall lead you into all truth. Here it might be very fitly inquired whether any ever beside the Apostles themselves, were taught all things, or led into all truth. It is no question but that every believer is led into all truth necessary for himself and his own happiness, but it was the Apostles lot only to be led into all truth necessary both for themselves and the whole Church.

VERS. XXX.

SEEING this kind of phrase, The Prince of this world, was in the common acception of the Jewish Nation, expressive of the Devil ruling among the Gentiles, it may very well be understood so in these words, because the very moment of time was almost come about, wherein Christ and the Devil were to enter the lists for the dominion and Government, which of those two should have the rule over the Gentiles.

VERS. XXXI.

THESE words plainly set out the time and place wherein our Savior had the discourse which is contained in this XIV Chap. The place was Bethany, the time, the very day of the Passover when they were now about to walk to Jerusalem.

Those things which Christ had discoursed in the XIII Chap. were said two nights before the Passover, and that at Bethany where Christ supped at the house of Simon the Leper. He abode there the day following, and the night after, and now when the Feast-day was come, and it was time for them to be making toward Jerusalem to the Passover, he saith, Arise let us go hence. What he did or said the day before the Passover, whiles he staid at Bethany the Evangelist makes no mention. He only relates what was said in his last farewell, before the Paschal-Supper, and upon his departure from Bethany. All that we have recorded in the XV. XVI and XVII. Chap. were discoursed to them after the Paschal-Supper, and after that he had instituted the Holy Eucharist.

VERS. I.

WE may take these words in opposition to what is spoken concerning Israel. Israel is called a Vine, Psal. LXXX. 8. Isa. V. 7. Jer. II. 21, &c. In Vajicra rabba , the parallel is drawn between Israel and a Vine, and the similitude is carried on to sixteen particulars, for the most part improper and unsuitable enough.

But that which is principally to be regarded in this place is this, that hitherto indeed Israel had been the Vine, into which everyone that would betake himself to the worship of the true God, was to be set and grafted in. But from hence forward they were to be planted no more into the Jewish Religion, but into the profession of Christ. To which that in Act. XI. 26. hath some reference where the Disciples were first called Christians, that is, no longer Jews or Israelites.

Our Savior as we have said before, discoursed these things immediately after that he had instituted the Holy Eucharist; whiles he was ordaining that Holy Sacrament, he had said, This is the New Testament in my blood, and from thence immediately adds, I am the true Vine; so that for the future, the Church is to be under the administration of a New Testament no longer as the Jewish Church under that of the old; and from hence forward I am the true Vine, into which all the branches of the Church must be engrafted, and not into the Israelitish Vine anymore.

VERS. III.

CHRIST having discoursed of the Vine and of the branches, these words seem to have an allusion to that Law concerning 〈 in non-Latin alphabet 〉 or the uncircumcision of the Tree when first planted, Levite. XIX. 23. For the first three years the fruit was to be accounted as uncircumcis'd, unclean, and not to be eaten; but you my branches, now are clean through my word; that word which I have been preaching to you for these three years.

VERS. IV.

INdeed a true fixing and abiding in Christ is by a true faith. But may we not suppose our Savior here more peculiarly warning them against Apostasy or falling back from the Gospel into Judaism, a plague likely to rage exceedingly in the Church?

VERS. VI.

SEE Ezek. XV. 1. where D. Kimchi paraphrases in this manner: O Son of man I do not ask thee concerning the Vine that beareth fruit, (for so it ought to be accounted) but concerning the branch [ 〈 in non-Latin alphabet 〉 ] which is amongst the trees of the wood, unfruitful, even as the trees themselves are. Where by 〈 in non-Latin alphabet 〉 which we render branch (for so it is commonly rendered) we are to understand the wild vine. So R. Solomon in loc. I do not speak, saith God, of the Vine in the Vineyard that bears fruit, but of the branch of the wild vine that grows in the woods. So that the sense of the Prophet is, O Son of man, what is the Vine-tree more than any tree? viz. a branch of the wild vine which grows amongst the trees of the forest, which is unfruitful even as they are.

And this is our Savior's meaning, Every branch in me that bringeth not forth fruit is • ast forth, like the branch in the Vine that grows wild in the forest, which is good for nothing but to be burned.

And to this sense would I take the word 〈 in non-Latin alphabet 〉 in the same Prophet, Chap. VIII. 17. 〈 in non-Latin alphabet 〉 where the Masoreths note upon the word 〈 in non-Latin alphabet 〉 that this is one of those eighteen words that are corrected by the Scribes; and they will have it read 〈 in non-Latin alphabet 〉 It would be too long to recite the various opinions of Expositors upon this place. The Seventy of the Roman Edition, 〈 in non-Latin alphabet 〉 . The Alexandrian Edition, 〈 in non-Latin alphabet 〉 . Targ. 〈 in non-Latin alphabet 〉 They bring confusion to their own faces. Several other ways the Rabbins and others; but for my part I would render 〈 in non-Latin alphabet 〉 or as the Masoreth reads it 〈 in non-Latin alphabet 〉 not by nose, or nostrils, but by anger; and so this should be the sense, They commit these abominations, filling the land with violence, and have turned to provoke me; and behold they send the branch of the wild vine, to my wrath, or to their own wrath: i. e. to what they have deserved.

q. d. In the same manner that any one puts wood to the fire, the branch of the wild vine, that it may the quicklier be burnt, so do these put the branch to my wrath, that it may burn the more fiercely; hence it follows, Therefore will I also deal in fury, mine eye shall not spare, &c.

VERS. XII.

Every Sabbath they added that blessing toward that course of Priests, who having performed their service the last week, were gone off; let him who dwells in this house, plant among you 〈 in non-Latin alphabet 〉 brotherhood, love, peace and friendship.

Our Savior once and again repeats that Command, Love one another; he calls it a new Commandment, Chap. XIII. 34. for their Traditions had in a great measure put that Command of loving one another out of date, and that particularly by very impious vows they would be making. We have a little hint of it, Mat. XV. 5. and more in the Treatise Nedarim. See also Mat. V. 43. Thou shalt hate thine enemy. This rule obtained in the Jewish Schools. And upon that precept, Thou shalt love thy neighbor as thyself; let us see the mighty charitable Gloss in Chetubb , Thou shalt love thy neighhour as thyself, 〈 in non-Latin alphabet 〉 that is, decree him to an easy death: namely when he is adjudged by the Sanhedrin to die.

When you consider the frequent repetition of this precept, Love one another, consider also that passage, Mat. X. 34. I came not to send peace but a sword; and then having reflected on those horrid seditions and mutual slaughters wherewith the Jewish Nation raging within its self in most bloody discords and intestine broils, was even by its self wasted and overwhelmed, you will more clearly see the necessity and reasonableness of this command of loving one another, as also the great truth of that expression, By this they shall know that ye are my Disciples if ye love one another.

VERS. XV.

Thus is it said of Abraham, the friend of God, Gen. XVIII. 19.

VERS. XVI.

FOR it was a custom amongst the Jews that the Disciple should choose to himself his own Master , Joshua ben Perachiah said 〈 in non-Latin alphabet 〉 choose to thyself a master, and get a Colleague.

VERS. XXII.

So also ver. 24. in both places the passage is to be understood of that peculiar sin of rejecting the Messiah: If I had not spoken to them, and done those things that made it demonstrably evident that I was the Messiah, they had not had sin, that is, they had not been guilty of this sin of rejecting me. But when I have done such things amongst them, it is but too plain that they do what they do in mere hatred to me and to my Father. Our Savior explains what sin he here meaneth in Chap. XVI. 9.

VERS. II.

THIS I presume must be understood of a casting out from the whole Congregation of Israel, because I know the Jews always proceeded in that manner against the Samaritans; and certainly the Disciples of Jesus were full as hateful to them as the Samaritans could be. Nay they often call the Christians by the name of 〈 in non-Latin alphabet 〉 Cuthites as well as those.

Those that were cast out of the Church they despoil'd of all their goods, according to Ezra X. 8. which they also did to those that were Shammatiz'd , whence it may be a question whether Shammaetizing did not cast out of the whole Congregation; and again, whether one cast out of the whole Congregation might be ever readmitted.

We may take notice of what is said in Avodah Zarah , 〈 in non-Latin alphabet 〉 No one that relapseth may be received again forever. The Gloss tells us that the passage concerns the Plebeians or Laics, who having taken upon themselves any religious rule of life, go back again from that profession, they do not admit them 〈 in non-Latin alphabet 〉 into that order and society again. Whether therefore those that fell off from the Gospel returning to their Judaism again, were ever admitted into the Jewish Church, after they had voluntarily forsaken it, might be an enquiry; but these things only by the by.

There was in truth a twofold Epocha of the persecution of the Apostolical Church, namely, both before that Apostasy of which we have such frequent mention, and also after it. Our Savior had foretold the Apostasy in that tremendous Parable about the unclean spirit cast out, and returning again with seven worse. So shall it be also, saith he, with this wicked generation, Mat. XII. 45. The footsteps of this we may discern almost in every Epistle of the Apostles.

It is worthy observation that of 2 Thes. II. 3. This day of the Lord shall not come except there come a falling away first, and that man of sin be revealed. The day of the Lord here spoken of was that wherein Christ should come and reveal himself in that remarkable vengeance against Jerusalem, and the Jewish Nation, of which kind of expression we shall say more on Chap. XXI. 22. The Apostasy or falling away, and revelation of the man of sin, was to precede that day; which might be easily made out by a History of those times, if I were to do the business either of an Historian or a Chronologer.

When therefore the severe and cruel persecution was first raised by the unbelieving Jews, before this falling away of Christians, it must needs be greatly increased afterward by them and the Apostates together: Which distinction we may easily observe out of this verse.

So the 〈 in non-Latin alphabet 〉 the Zealots, of whom we have mention in Sanhedr. , 〈 in non-Latin alphabet 〉 The Zealots kill him. Gloss. These are those good men who are endued with zeal in the cause of God. Such who with their own hands immediately slew the transgressor, not staying for the judgment of the Sanhedrin. So in the place before quoted, The Priest that ministers at the Altar, in his uncleanness, they do not bring before the Sanhedrin, but they bring him out into the Court, and there brain him with the pieces of wood provided to maintain the fire upon the Altar.

What infinite mischiefs and effusion of blood such pretexts of zeal toward God might occasion, it is easy to imagine, and very direful instances have already witnessed to the world: Hence was it that they so often went about to have ston'd our Savior. Hence those forty and more that had conspired against St. Paul. And those Zealots whose butcherly cruelties are so infamous in the Jewish story, took the occasion of their horrid madness first from this liberty.

From such kind of Villains as these the Disciples of Christ could have little safeguard; indeed they were greatly endangered upon a threefold account: I. From the stroke of Excommunication, by which they were spoiled of their goods and estates, Heb. X. 34. II. From the sentence of the Sanhedrin dooming them either to be scourged or slain. III. From these Assasins, for by this name (a name too well known in Europe ) we will call them. We pronounce Assasine, and Assasination; Gul. Tyrius calls them Assysins, whom it may be worth the while to consult about the original of that name .

VERS. VIII.

THE Holy Spirit had absented himself from that Nation now for the space of four hundred years or thereabout; and therefore when he should be given and poured out in a way and in measures so very wonderful, he could not but evince it to the world that Jesus was the true Messiah, the Son of God, who had so miraculously poured out the Holy Spirit amongst them; and consequently could not but reprove and redargue the world of sin, because they believed not in him.

VERS. X.

THAT this righteousness here mentioned is to be understood of the righteousness of Christ, hardly any but will readily enough grant; but the question is, what sort of righteousness of his is here meant, whether his personal and inherent, or his communicated and justifying righteousness? we may say that both may be meant here.

I. Because he went to the Father, it abundantly argu'd him a just and righteous person, held under no guilt at all, however condemned by men as a malefactor.

II. Because he poured out the Spirit, it argu'd the merit of his righteousness, for otherwise he could not in that manner have given the Holy Spirit. And indeed, that what is chiefly meant here is that righteousness of his by which we are justified, this may persuade us that so many and so great things are spoken concerning it in the Holy▪ Scriptures. Isai. LVI. 1. My Salvation is near to come, and my righteousness to be revealed, Dan. IX. 29. To bring in everlasting righteousness. Jer. XXIII. 6. This is his name by which he shall be called, THE LORD OUR RIGHTEOUSNESS. And in the Epistles of the Apostles, especially those of St. Paul, this righteousness is frequently and highly celebrated, seeming indeed the main and principal subject of the Doctrines of the Gospel.

In the stead of many others let this serve for all, Rom. I. 17. For therein [viz. in the Gospel] is the righteousness of God revealed, 〈 in non-Latin alphabet 〉 , from faith to faith, which words may be a good Comment upon the foregoing Clause.

I. The Law teacheth faith; that is, that we believe in God. But the Gospel directs us to proceed from faith to faith, viz. from faith in God, to faith in Christ; for true and saving faith is not a mere naked recumbency immediately upon God, which faith the Jews were wont to profess, but faith in God, by the mediation of faith in Christ.

II. In the Law the righteousness of God was revealed condemning, but in the Gospel it was revealed justifying the sinner. And this is the great mystery of the Gospel, that sins are justified not only through the grace and mere compassion and mercy of God, but through Divine justice and righteousness too, that is, through the righteousness of Christ, who is Jehovah, the Lord our righteousness.

And the Spirit of Truth when he came, he did reprove and instruct the world concerning these two great articles of faith, wherein the Jews had so mischievously deceived themselves; that is, concerning true saving faith, faith in Christ; and also concerning the manner or formal cause of Justification, viz. the righteousness of Christ.

But then how can we form the Argument? I go unto the Father, therefore the world shall be convinced of my justifying righteousness.

I. Let us consider that the expression, I go unto the Father, hath something more in it than I go to Heaven. So that by this kind of phrase our Savior seems to hint, That work being now finished, for the doing of which my Father sent me into the world, I am now returning to him again. Now the work which Christ had to do for the Father was various. The manifestation of the Father, Preaching the Gospel, vanquishing the enemies of God, sin, death and the Devil; but the main and chief of all, and upon which all the rest did depend was, that he might perform a perfect obedience, or obediential righteousness to God.

God had created man that he might obey his Maker, which when he did not do, but being led away by the Devil, grew disobedient, where was the Creator's glory? The Devil triumphs that the whole human race in Adam, had kicked against God, proved a rebel, and war'd under the banners of Satan. It was necessary therefore that Christ clothing himself in the human nature, should come into the world, and vindicate the glory of God, by performing an entire obedience due from mankind, and worthy of his Maker. He did what weighed down for all the disobedience of all mankind, I may say of the Devils too, for his obedience was infinite. He fulfilled a righteousness by which sinners might be justified, which answered that justice that would have condemned them, for the righteousness was infinite. This was the great business he had to do in this world to pay such an obedience, and to fulfill such a righteousness; and this righteousness is the principal and noble theme and subject of the Evangelical Doctrine, Rom. I. 17. of this the world must primarily, and of necessity be convinced and instructed to the glory of him that justifieth, and the declaration of the true Doctrine of Justification. And this rightequsness of his was abundantly evidenced by his going to the Father, because he could not have been received there, if he had not fully accomplisht that work for which he had been sent.

II. It is added, not without reason, and ye see me no more; i. e. Although you are my nearest and dearest friends, yet you shall no more enjoy my presence on earth; by which may be evinced that you shall partake of my merits; especially when the world shall see you enriched so gloriously with the gifts of my Spirit.

VERS. II.

IT is well known that the Prince of this world was judged, when our Savior overcame him by the obedience of his death, Heb. II. 14. and the first instance of that judgment and victory was when he arose from the dead; the next was when he loos'd the Gentiles out of the chains and bondage of Satan by the Gospel, and bound him himself, Revel. XX. 1, 2. which place will be a very good Comment upon this passage.

And both do plainly enough evince, that Christ will be capable of judging the whole world, viz. all those that believe not on him, when he hath already judged the Prince of this world. This may call to mind the Jewish opinion concerning the judgment that should be exercised under the Messiah, that he should not judge Israel at all, but the Gentiles only; nay that the Jews were themselves rather to judge the Gentiles than that they were to be judged. But he that hath judged the Prince of this world, the author of all unbelief, will also judge every unbeliever too.

VERS. XII.

THOSE things which he had to say and they could not bear yet, were the institution of the Christian Sabbath, and the abolishing of the Jewish (the reason and foundation of which, viz. his Resurrection they yet understood not) the rejection of the Jewish Nation, when they expected that the Kingdom should be restored to Israel, Act. I. 6. The entire change of the whole Mosaic dispensation, and the bringing in of all Nations in common, within the pale of the Church: These and such like things as these belonging to the Kingdom of God, Act. I. 3. they could not yet bear. For though he had plainly enough discoursed to them the destruction of Jerusalem, Mat. XXIV. yet is it a question whether they apprehended either that their whole Nation must be utterly cast off, or that the rites of Moses should be antiquated, although he had hinted something of this nature to them more than once.

VERS. XIII.

AND ver. 14. 〈 in non-Latin alphabet 〉 , He shall receive of mine. He speaks according to the Dialect and custom of the Nation, and so to the capacity of his auditors: 〈 in non-Latin alphabet 〉 If they have heard they teach . It is spoken of a Judge in the lower Sanhedrin, consulting a higher Court, first that of the Triumvir, and if they hear they teach; if not, then he goes to the supreme Court of all.

The latter clause, he shall receive of mine, seems taken from Isa. XI. 2. especially if the word 〈 in non-Latin alphabet 〉 be the same with 〈 in non-Latin alphabet 〉 ; but if our Savior expressed the sense of that word by 〈 in non-Latin alphabet 〉 , he did in that also follow the familiar manner of speaking, known amongst the vulgar, and it should seem he inclined rather to this sense, because he does not say, 〈 in non-Latin alphabet 〉 , He shall receive of mine and give; but 〈 in non-Latin alphabet 〉 , He shall receive and show it unto you; by which the Jew would understand 〈 in non-Latin alphabet 〉 He shall receive of my Doctrine, or from my instructions. For the Holy Spirit is sent as an instructor from the Son, as the Son is sent as a Redeemer from the Father.

VERS. XVI.

A Little while and ye shall not see me, because I go to the Father, and ye shall see me, because I go to the Father, i. e. Ye shall not see me personally, but virtually. It is true they did not see him when he lay in the grave, and they did see him when he rose again; but I question whether these words ought to be taken in this sense, because it would sound somewhat harshly here what is added, Ye shall see me because I go unto the Father. I would therefore rather understand it of his ascending into Heaven, after which they saw him indeed no more personally, but they did see him in the influences and gift of his Holy Spirit; and so what follows agrees well enough with this sense of the words, ver. 23. In that day ye shall ask me nothing, [as ye were now about to inquire of me, ver. 19.] Ask the Father in my name, and he shall reveal to you whatever you shall ask of him.

VERS. XXIV.

UNderstand this clause of the extraordinary gifts of the Spirit, and then all things will be easy. All the faithful did pray in the name of the Messiah; and these Disciples acknowledging Jesus to be the Messiah, did pray in the name of Jesus the Messiah. But hitherto they had asked nothing extraordinary in his name, not the power of working miracles, not the revelation of Mysteries, and of future things, not the spirit of Prophesy, &c. for it was not necessary for them as yet to ask these things in his name, whiles he was present with them, who could dispense it to them according to their instant necessities: But for the future when himself should be gone from them, whatsoever they should ask the Father in his name he would give it them. That prayer of the Apostles, Act. IV. 29, 30. is a good Comment upon these words. Ask such things as these in my name, and whatsoever you ask you shall receive, that your joy may be full, when you shall find by experience that I am still present with when gone from you.

Those things which both here and elsewhere in the discourses of our Savior might give occasion for Scholastical discussion, I leave wholly to the Schools, omitting many passages, about which a great deal might be said, because they have been already the labors of other Pens. It was my design and undertaking, only to note some things which were not obvious, and which others had not yet taken notice of; and not forgetting the title of this little work (being Horae Hebraicae & Talmudicae ) I have the more sparingly run out into Scholastic or Theological disputes.

VERS. I.

THERE is a question among Expositors about the article in the Plural number 〈 in non-Latin alphabet 〉 , and the accent in 〈 in non-Latin alphabet 〉 ; and that upon this occasion, that it might not be thought as if any relation were to be had here to Cedars, wherein one hath been deceived when he thus comments upon it: It is called the brook Cedron, that is, of Cedars that grow there. So also the Arab. Interp. in this place, 〈 in non-Latin alphabet 〉 over the brook of Cedar. But in 2 Sam. XV. 23. and 1 King. II. 37. he retains the word 〈 in non-Latin alphabet 〉 Cedron.

Amongst the Talmudists 〈 in non-Latin alphabet 〉 Kedar, signifies dung , 〈 in non-Latin alphabet 〉 where the Gloss renders 〈 in non-Latin alphabet 〉 Kedar by 〈 in non-Latin alphabet 〉 the easing of nature. Aruch render it by 〈 in non-Latin alphabet 〉 dung; and the sense of that clause is, more die of inconvenient easing nature, than of hunger. I would not affirm that the word 〈 in non-Latin alphabet 〉 was used in this sense in the Primitive denomination of the brook Kidron, but rather that the brook was called so from blackness; the waters being blacken'd by the mud and dirt that ran into it, it being indeed rather the sink or common sewer of the City than a brook.

But when the word 〈 in non-Latin alphabet 〉 was used for dung, which it might be at that time when the Greek Version was made, perhaps those Interpreters might translate the Hebrew word into Greek, which is not unusual with them, so that 〈 in non-Latin alphabet 〉 , might be the same with them as 〈 in non-Latin alphabet 〉 the brook of filth.

The Grandees of the Nation had their Gardens and places of pleasure about the City, yea even in the mount of Olives, for there were none within the City its self . The blood that was over and above, after the sprinkling of the inward Altar, was poured out toward the foundation on the west of the outward Altar. And the blood that was over and above at the outward Altar was poured out at the foot of it on the South-side, and both the one and the other meeting together ran down through a conveyance under ground into the brook Kidron. 〈 in non-Latin alphabet 〉 And was sold to the Gardeners to dung their Gardens with, which having bought they used for that purpose .

For the blood having been once dedicated to sacred use, might not be put to any common use without trespass, so that the Gardeners paid so much money for it as would purchase a trespass-offering.

VERS. III.

THE Talm. 〈 in non-Latin alphabet 〉 now what 〈 in non-Latin alphabet 〉 should signify, we may make a guess out of Succah , They danced [that is, in the Feast of Tabernacles] holding in their hand 〈 in non-Latin alphabet 〉 burning Torches. The Gloss is, They threw up their Torches into the air, and caught them again in their hands; and some there were so great artists in this exercise, they could do it, some with four, others with eight Torches at once, throwing up one, and catching another.

VERS. X.

A Name very much in use amongst the Jews, Malluch, Nehem. X. 4, 27. 〈 in non-Latin alphabet 〉 , Malchus the Arabian. This was also the name of that implacable enemy to Christianity, Porphyrius, and of his father before him. So Luke Holsteine in the life of Porphyrius, where he reckons up more of that name.

Christ had stroke those to the ground that came to apprehend him by the power of his Word that he might thereby provide for the flight of his Disciples, and show his own Divine power; they getting up again accost him, Judas kisseth him, they lay hands upon him, and then Peter draws his sword, &c.

VERS. XIII.

FOR Annas was Father-in-law to Caiaphas, as also 〈 in non-Latin alphabet 〉 the Sagan of the Priests, Luk. III. 2. 〈 in non-Latin alphabet 〉 Targ. in 2 King. XXIII. 4. Now Sagan was the same with 〈 in non-Latin alphabet 〉 the Prefect or Ruler, which we have so frequent mention of amongst the Rabbins.

〈 in non-Latin alphabet 〉 The Ruler saith unto them. Gloss. 〈 in non-Latin alphabet 〉 The Ruler is the Sagan . 〈 in non-Latin alphabet 〉 Sagan is the same with Ruler.

There is frequent mention amongst the Talmudists of R. Ananias 〈 in non-Latin alphabet 〉 the Sagan of the Priests : He was destroyed with Rabban Simeon, and Ishmael, at the siege of Jerusalem . But I am apt to think he was that sharp and unjust Judge that St. Paul had to do with Act. XXIII. rather than our Annas in this place.

Why they should carry our Savior when they had taken him before Annas the Sagan, sooner than to Caiaphas the High Priest, the Evangelist gives us one reason, viz. because he was Father-in-law to Caiaphas; under which another reason may be deduced, viz. that he was the older man, of greater experience and skill in the Law; for there were sometimes some High Priests that were very unlearned fellows, as may be gathered from that supposition in Joma , If the High Priest be a wise man, he expounds, if not they expound to him. If he be accustomed to reading, he reads himself, if not, they read before him.

But for the Sagan of the Priests it was very necessary he should be a man of learning, because his charge was about the things and service of the Temple, and was bound to be always assistant and present there, when the High Priest was seldom there, or conversed in those affairs.

Juchasin and Aruch, 〈 in non-Latin alphabet 〉 No one could by right be promoted to the High Priesthood, unless he had first been Sagan. A good cautelous provision indeed, that so in the time of their Saganship they might gain experience in the Laws and Rituals, and might be the better fitted for the High Priests Chair. But when it came to that pass that persons were made High Priests for their money, and not for their deserts, it might easily happen that very unlearned wretches might sometimes possess that seat. And perhaps