Works

VERS. XXVII.

THEY marvel he should talk with a woman, much more with a Samaritan woman. R. Jose the Galilaean being upon a journey 〈 in non-Latin alphabet 〉 (I am much mistaken if it should not be writ 〈 in non-Latin alphabet 〉 ) found Berurea in the way; to whom he said 〈 in non-Latin alphabet 〉 what way must we go to Lydda? She answered, O thou foolish Galilean have not the wise men taught 〈 in non-Latin alphabet 〉 do not multiply discourse with a woman? Thou oughtest only to have said 〈 in non-Latin alphabet 〉 which way to Lydda.

Upon what occasion this woman should be called 〈 in non-Latin alphabet 〉 Berurea is not our business at present to inquire; but that the Reader may know something of her, she was the wife of R. Meir, a learned woman, and a teacher herself :

VERS. XXVIII.

TWAS kindly done to leave her water-pot behind her, that Jesus and his Disciples whom she now saw come up to him, might have wherewithal to drink.

VERS. XXIX.

THIS passage doth something agree with the Jewish notion about their Messiah's smelling.

The Samaritan woman perceived that Jesus had smelt out all her clandestine wickednesses which she had perpetrated out of the view of men, for which very reason she argu'd it with herself that this must be the Messiah. And by her report her fellow Citizens are encouraged to come and see him. They see him, hear him, invite him, receive and entertain him, and believe in him. Is it not probable therefore that they as well as the Jews might have expected the coming of the Messiah about this time? if so, whence should they learn it, from the Jews? or from the Book of Daniel?

VERS. XXXV.

THE beginning of the harvest [that is the barley-harvest] was about the middle of the month Nisan. Consult Levite. XXIII. 10, &c. Deut. XVI. 9.

Half Tisri, all Marheshvan, and half Cisleu, is 〈 in non-Latin alphabet 〉 the seeds time. Half Cisleu, whole Tebeth, and half Shebat, is 〈 in non-Latin alphabet 〉 the winter. Half Shebat, whole Adar, and half Nisan, is 〈 in non-Latin alphabet 〉 the winter solstice. Half Nisan, all Ijar, and half Sevan, is 〈 in non-Latin alphabet 〉 the harvest. Half Sivan, all Tammuz, and half Ab, is 〈 in non-Latin alphabet 〉 the Summer. Half Ab, all Elul, and half Tisri, is 〈 in non-Latin alphabet 〉 the great heat.

They sowed the wheat and spelt in the month Tisri, and Marheshvan, and so onward. Targ. upon Eccles. XI. 2. Give a good portion of thy seed to thy field in the month Tisri, and withhold thou not from sowing also in Cisleu.

They sowed barley in the months Shebat and Adar.

〈 in non-Latin alphabet 〉 The lateward seed, or that which is hid and lieth long in the earth, the wheat and the spelt, which do not soon ripen, are sown in Marheshvan, 〈 in non-Latin alphabet 〉 the early seed, the barley, which soon ripens, is sown in Shebat and Adar.

They sow seventy days before the Passover.

The Barley therefore, the hope of an harvest to come after four months, was not yet committed to the ground, and yet our Savior saith, Behold the fields are already white unto the harvest. Which thing being a little observed, will help to illustrate the words and design of our Lord. Lift up your eyes (saith he) and look upon the fields, &c. pointing without doubt toward that numerous crowd of people that at that time flocked toward him out of the City, q. d. Behold what an harvest of souls is here, where there had been no sowing beforehand.

Now let us but reckon 〈 in non-Latin alphabet 〉 the four months backward from the beginning of the barley-harvest, or the middle of the month Nisan, and we shall go back to the middle of the month Cisleu, which will fall in with the beginning of our December, or thereabout; whence it will be easy to conjecture what Feast that was, of which mention is made, Chap. V. 1.

VERS. XLVI.

THIS Nobleman probably might be some Herodian, such as we find mentioned Mat. XXII. 16. not merely a servant or attendant upon Herod the Tetrarch, who reigned at this time, but one devoted to Herod's family, out of principles of conscience and submission. For we have elsewhere shewn the controversy in that Nation about the introducing of Herod the Great into the Government; and whether there was not a spice of that quarrel in the differences of the Shammeans and the Hillelites, might be a matter worth our enquiry, but not in this place. But suppose this Nobleman at present to have been an attendant upon Herod the Tetrarch (setting aside that controversy) and then the words of our Blessed Savior, v. 48. Except ye see signs and wonders ye will not believe, may have this tendency and design in them. The Jews they required signs, 1 Cor. I. 22. but Herod's Court was especially to be charged with this curiosity, because they had heard John the Baptist, yea even the Tetrarch himself with some kind of observance and veneration, and yet because John shown no sign, did no miracle, Joh. X. 41 he was the easilier thrown into prison, and not believed; for the story of his imprisonment immediately follows. Compare that passage with Luk. XXIII. 8.

CHAP. V.

VERS. I.

THE other Evangelists speak but sparingly of Christ's Acts in Judea, this of ours something more copiously. They mention nothing of the Passovers from his Baptism to his death, excepting the very last; but St. John points at them all. The first he speaks of Chap. II. 13. the third, Chap. VI. 4. the fourth, Chap. XIII. 1. and the second in this place. It is true, he does not call it by the name of the Passover here, but only a feast in general. However the words of our Savior mentioned above, Chap. IV. 35. do give some kind of light into this matter.

VERS. II.

THAT is in the language beyond Euphrates, or the Chaldean.

Aruch upon the word 〈 in non-Latin alphabet 〉 that is, the language of those beyond the flood.

〈 in non-Latin alphabet 〉 if the holy Books be written in the Egyptian, or Medes, or Hebrew language: Gloss. 〈 in non-Latin alphabet 〉 In the Hebrew, that is, the language of those beyond Euphrates.

〈 in non-Latin alphabet 〉 The Hebrew writing is that of those beyond the river.

So that by 〈 in non-Latin alphabet 〉 they mean the Chaldee language, which from their return out of Babylon, had been their mother tongue; and they call it the language of those beyond Euphrates, (although used also in common with the Syrians on this side Euphrates ) that with respect to the Jews, they might distinguish it from the ancient holy tongue, q. d. not the tongue they used before they went into captivity, but that which they brought along with them from beyond Euphrates.

The Jews to whom this was the mother tongue were called Hebrews; and from thence are distinguished from the Hellenists, which every ones knows. Whence St. Paul should call himself an Hebrew, 2 Cor. XI. 22. when he was born in Tarsus of Silicia, might deserve our consideration.

It mightily obtains amongst some that in Bethesda the sacrifices were washed before they offered them; but here I am a little at a stnd. For,

I. It is very difficult proving that the Sacrifices were washed at all, either here or in any place else, before they were offered. The Holy Scriptures are wholly silent as to any such thing; nor as far as I have yet found, do the Traditional writings speak of it. It is confessed the entrails were washed after the beast had been slain, and for this service there was set apart in the very Temple 〈 in non-Latin alphabet 〉 the washing room. But for their bodies, their skins, or backs, whether they were washed before they were slain, is justly questionable.

II. Amongst all the blemishes and defects whereby the beast was rendered unfit for sacrifice, we do not read that this was ever reckoned, that they had not been washed. Do we believe that Abraham washed the Ram caught in thickets, Gen. XXII. before he sacrificed it? It is said indeed,

I. I would therefore judge rather that men and not beasts were washed in the Pool of Bethesda. I mean the unclean, that by washing they might be purify'd. For whoever considers the numbers of the unclean that did every day stand in need of being washed; and whoever would a little turn over the Talmudic Treatises about Purifications, and the gatherings of waters for those purposes, might easily persuade himself that both Bethesda, and all the other Pools in Jerusalem did serve rather for the washing of men, and not of beasts.

I would further judge that the Syriac Interpreter when he renders that passage, There was at Jerusalem 〈 in non-Latin alphabet 〉 a certain place of Baptistery, that he intended rather the washing unclean persons than beasts.

II. There was not any like to Benaiah the Son of Jehoiadah under the second Temple, 〈 in non-Latin alphabet 〉 he one day struck his foot against a dead Tortoise, 〈 in non-Latin alphabet 〉 and went down to Siloam, where breaking all the little particles of hail, he washed himself.—This was on the shortest day in winter, the tenth of the Month Tebeth.

I do not concern myself for the truth of this story; but must take notice what he hints that telleth it; viz. that in such a case men were wont to wash themselves in Siloam, not the Fountain, but the Pool.

Simeon Sicuensis dug Wells, Cisterns and Caves in Jerusalem—saith Rabban Jochanan ben Zacchai, if a woman should come to thee and ask thee about her Menstrua, Thou sayest to her 〈 in non-Latin alphabet 〉 dip thyself in this Well, for the waters thereof will purify.

III. Those five Porches therefore seem to be the several entrances by which the unclean went down into the waters to be washed; and in which before washing they might lay up their Cloths, and after it, put them on again being there always protected from the rain. And perhaps they had their different entrances and descents according to the different sorts of uncleanness, that all those that were one and the same way defiled, should have one and the same entrance and descent into the Pool. That this was the first design and use of these Porches, I do not at all doubt, though afterward there was another use for them brought in. And as to the washing of the unclean in this Pool, let me also superadd this one remark. That when they allowed (and that of necessity because of the multitudes of unclean persons) the lesser gatherings of waters, viz. forty Seah's of water in a place fitted on purpose both for breadth and depth, if there was no greater plenty of water, then we must not suppose that they would by any means neglect the Ponds and Pools.

VERS. IV.

IT is hardly imaginable that these impotent people lay day and night throughout the whole year at this Pool. It seems rather that the troubling of the waters and healing the sick was usual only at the solemn Feasts, probably only the Feasts of the Passover. And so▪ it may not be • miss to interpret the 〈 in non-Latin alphabet 〉 with this restriction, it was a Feast of the Jews and an Angel went down at that certain season into the Pool, &c.

We have this Story, or rather this Tale concerning a certain Fountain troubled by an evil Angel. It is a Story in our City concerning Abba Joses [saith R. Berechiah in the name of R. Simeon] that when he sat at the Fountain, and required something, there appeared to him the Spirit that resided there, and said, you know well enough, how many years I have dwelt in this place, and how yourselves and your Wives have come and returned without any damage done to you. But now you must know that an evil Spirit, endeavors to supply my room; who would prove very mischievous amongst you. He saith to him, what must we do then? He answered him and said, Go and tell the Towns people, that whoever hath an Hammer, and an Iron Pinn or Bolt, let him come hither tomorrow morning, and have his eyes intent upon the waters 〈 in non-Latin alphabet 〉 and when you see the waters troubled then let them knock with the Iron, and say, 〈 in non-Latin alphabet 〉 the victory is ours: and so let them not go back till they see 〈 in non-Latin alphabet 〉 thick drops of blood upon the face of the waters. [The Gloss is; By this sign, it will appear that the Spirit was conquered and killed, ] And so, they rest of the Legend tells us, that they did as was commanded, and did not depart till they saw the thick drops of blood upon the waters. Let them enjoy themselves in their doughty victory.

When the time was not afar off, wherein there should be a Fountain opened for sin, and for uncleanness, Zech. XIII. 1. viz. The Fountain of the blood of Christ; divine Providence would have it, that a thing of that inconceivable excellency and benefit should not want some notable prognostic, and forerunner. And therefore amongst all the Fountains and Pools that were in Jerusalem for washing the unclean, he chose the most noble and celebrated Pool of Bethesda or Siloam, that in that might appear some prefiguration of his blood that should heal the world. Those waters therefore that had been only cleansing before, were made healing now; that, by their purifying and healing quality, they might prefigure, and proclaim, that that true and living Fountain was not far off, who should both purge and heal mankind in the highest degree.

How many years before our Savior's suffering, this miraculous virtue of the Pool discovered its self, the Holy Story doth not tell us; and as for the traditional Books, I do not find that they once mention the thing, although I have turned over not a few of their Writings (if possible) to have met with it. From what Epocha therefore to date the beginning of it, would seem rashness in us to undertake the determining. Whether from the first structure of the Sheep-gate by Eliashib, as some persons of great note judge: or whether from the extinction of the Asmonean Family, or the rebuilding of the Temple by Herod, or from the Nativity of our Savior, or from any other time let the Reader make his own choice: What if we should date it from that great Earth-quake, of which Josephus g hath this passage: About that time, about the Battle of Actium betwixt Caesar and Antony, the seventh year of the Reign of King Herod, there was a mighty Earthquake in Judea, that made an infinite slaughter of Beasts in that Country; and near ten thousand people slain by the fall of Houses. Perhaps in that ruin the Tower of Siloam fell, of which, Luke XIII. 4. and what if then the Angel made his descent first into the Pool? as Matth. XXVIII. 2. There was a great Earthquake, for the Angel of the Lord descended, &c. But in this matter, I had rather learn than dogmatize.

It might be further inquired, at what time it was first known that the healing quality followed the troubling of the waters; but this is as dark and obscure as the former: especially when the Spirit of Prophecy, appearance of Angels, and working of Miracles had been things so long unwonted in that Nation.

The Masters attribute such a kind of an healing virtue 〈 in non-Latin alphabet 〉 to the fountain of Miriam, as they call it in the Sea of Tiberias.

The Story is 〈 in non-Latin alphabet 〉 of a certain Ulcerous Man, who, went down to the Sea of Tiberias, that he might dip himself 〈 in non-Latin alphabet 〉 and it happened to be the time when the Well of Miriam flowed, so that he swam there and was healed.

They have a fiction about a certain Well that opened itself to the Israelites in the Wilderness for the merits of Miriam, which at her departure disappeared. They suppose also, as it should seem, that a certain Well or gulf, in some part of the Sea of Gennesaret had obtained this Medicinal virtue for her sake. It is a wonder they had not got the story of this Pool by the end too, and attributed its virtue to the merits of Solomon, because this once was Solomon's Pool.

There was a time when God shown wonders upon the Fountains and Rivers about Jerusalem, in a very different manner, that is, in great severity and judgment, as now in mercy and compassion.

〈 in non-Latin alphabet 〉 ▪ These are the words of Josephus exhorting the people to surrender themselves. Those springs flow abundantly to Titus, which as to us, had dried away long before. For you know, how before his coming, Siloam, and all the Springs about the City failed so much, that water was bought by the bottle: but now, they bubble up afresh for your Enemies, and that in such abundance, that they have sufficiently, not only for themselves, but for their Cattle and Gardens. Which very miracle this Nation hath formerly experienced, when this City was taken by the King of Babylon.

If there was such a miracle upon the waters upon the approach of the Enemy and destroyer; it is less wonder, that there should be some miraculous appearances there, though in a different manner, at the approach of him who was to be our Savior.

How long the virtue of this Pool lasted for healing the Impotent, whether to the destruction of Jerusalem; or whether it ceased before, or from this very time, it would be to as little purpose to inquire, as after the original and first appearance of it, being both so very uncertain and unintelligible.

VERS. VI.

IT is no question but he desired to be healed, because for that vey end he had lain there so long. But this question of our Savior, hath respect to the Sabbath, q. d. wouldst thou be healed on the Sabbath day? For, that they were infinitely superstitious in this matter, there are several instances in the Evangelists, not to mention their own Traditions, Mark III. 2. Luke XIII. 14. and XIV. 3.

VERS. VIII.

I Would render it in the Jewish language thus, 〈 in non-Latin alphabet 〉 He said elsewhere, Take up thy bed and go thy way into thine House, Mark II. 11. Whether this be the same with that, it is not so very clear.

I. The common distinction must be observed between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 which respects the Sabbath: that is so, that there may be a difference betwixt a private place, or what is any ones peculiar right, and a public place, or what is of more public and common right. Let nothing be carried out on the Sabbath, out of a private place into a public, and so on the contrary.

Whoever on the Sabbath, carries out anything either from a private place to a public, or from a public place to a private, or brings in 〈 in non-Latin alphabet 〉 if he do this unadvisedly, he is bound to offer Sacrifice for his sin, 〈 in non-Latin alphabet 〉 but if presumptuously, he is punished by cutting off, and being stoned.

II. But it was lawful within places of private propriety, such as were the Porches, Entryes, and Courts, where various Families dwelling together by 〈 in non-Latin alphabet 〉 might be joined; it was lawful for them to remove and bear from one place to another, but not all things, nor indeed anything, unless upon very urgent necessity.

They remove four or five Chests of straw, or fruits, for the sakes of Passengers, or want of Beth Midrash. But they remove not their treasure, &c. The Gloss is, They remove these things, if they have need of the place they take up; either for Passengers to eat, or Scholars to learn in: neither are solicitous for their labor on the Sabbath, &c.

But what do we speak of these things, whenas by the Canons and Rules of the Scribes, it is forbidden them to carry anything of the least weight or burden on the Sabbath day. So that it would be plainly contrary to those rules to take his Bed hither or thither in the Porch itself, much more out of the Porch into the streets. It is worthy our observing therefore, that our Savior did not think it enough, merely to heal the Impotent Man on the Sabbath day, which was against their rules; but further commanded him to take up his Bed, which was much more against that rule. From whence it is very evident that Christ had determined within himself either to try the Faith and Obedience of this man, or else at this time openly to shake the Jewish Sabbath, which e're long he knew must be thrown off the hinges it now turned upon; or both.

VERS. IX.

〈 in non-Latin alphabet 〉 mentioned in St. Luke VI. 1. was this very Sabbath, or the very next.

VERS. XVII.

OUR Savior being called before the Sanhedrin: I. Asserts the Messiah to be God, and II. That he himself is the Messiah. The Son of God and the Messiah, are convertible terms, which the Jews deny not, and yet have very wrong conceptions about filliation, or being made a Son.

St. Peter confesseth Matth. XVI. 16. Thou art Christ the Son of God. So also Caiaphas in his interrogatory Matth. XXVI. 63. Art thou Christ, the Son of God? but they hardly agree in the same sense and notion of Son-ship. Ibn Ezra upon Psal. II. 12. 〈 in non-Latin alphabet 〉 Kiss the Son: confesseth that this is properly spoken of the Messiah; but in Midr. Tillin, there is a vehement dispute against true filliation. The same Ibn Ezra likewise confesseth that in Dan. III. 25. 〈 in non-Latin alphabet 〉 One like the Son of God: is to be taken in the same sense with that of Prov. XXXI. 2. 〈 in non-Latin alphabet 〉 with my Son, and what the Son of my Womb? But Saadias and R. Solomon, understand it of an Angel.

There is one who hath neither Son nor Brother; the Holy Blessed; who hath neither Brother nor Son? He hath no Brother, how should he have a Son? only that God loved Israel, and so called them his Children.

It is not unknown with what obstinacy the Jews deny the God-head of the Messiah. Whence the Apostle writing to the Hebrews, lays this down as his first foundation of Discourse, That the Messiah is truly God, Heb. I. Which they, being ignorant of the great mystery of the Trinity, deny; fearing lest if they should acknowledge Messiah to be God, they should acknowledge more God's than one. Hence they every day repeated in the recitals of their Phylacteries, Hear O Israel, The Lord thy God is one Lord. And so, being blind as to the mystery of the Trinity, are the more hardened to deny that.

Our Savior strenuously asserts here the God-head of the Son, or Messiah, namely, that he hath the same power with the Father, the same honor due to him as to the Father, that he hath all things in common with the Father; and hence he makes this reply upon them about healing on the Sabbath; my Father worketh on the Sabbath day, so do I also.

VERS. XIX.

THAT is, The Messiah can do nothing of himself. For he is a Servant and sent by his Father, so that he must work, not of his own will and pleasure, but his Father's, Isai. XLII. 1. Behold my servant. Targ. 〈 in non-Latin alphabet 〉 Behold my Servant the Messiah. So Kemch. in loc. and St. Paul, Philip. II. 7.

The Jew himself, however he may endeavor to elude the sense of that phrase The Son of God, yet cannot deny the truth of this Maxim, That the Messiah can do nothing, but according to the will and prescription of his Father that sent him. Which he also will expound not of the weakness and impotency, but the perfection and obedience of the Son, that he so doth.

VERS. XXV.

THE Jews, as we have said before, looked for the Resurrection of the dead at the coming of Messiah; and that truly, and with great reason, though it was not to be in their sense.

The Vision of Ezekiel about the dry bones living, Chap. XXXVII. and those words of Isaiah, thy dead men shall live, &c. Chap. XXVI. 20. suggesting to them some such thing, although they grope exceedingly in the dark, as to the true interpretation of this matter.

That of R. Eliczer is well enough, 〈 in non-Latin alphabet 〉 The people of the Earth [the Gentiles] do not live; which somewhat agrees with that of the Apostle, Ephes. II 2. Ye were dead in trespasses and sins. Nor does that of Jeremiah Bar Abba sound much differently . The dry bones [ Ezek. XXXVII.] are the Sons of men 〈 in non-Latin alphabet 〉 in whom is not the moisture of the Law.

It is true, many bodies of the Saints arose, when Christ himself arose, Matth. XXVII. 52. But, as to those places in Scripture which hint the Resurrection of the dead at his coming, I would not understand them so much of these as the raising the Gentiles from their spiritual death of sin, when they lay in ignorance and Idolatry, to the light and life of the Gospel. Nor need we wholly expound Ezekiel's dry bones recovered to life, of the return of the Tribes of Israel from their Captivity (though that may be included in it) but rather, or together with that, the resuscitation of the Israel of God, (that is, those Gentiles that were to believe in the Messiah ) from their spiritual death.

The words in the Revel. XX. 5. This is the first Resurrection, do seem to confirm this. Now what, and at what time is this Resurrection? When the great Angel of the Covenant, Christ, had bound the old Dragon with the Chains of the Gospel, and shut him up that he should no more seduce the Nations by lying Wonders, Oracles, and Divinations, and his False-gods as formerly he had done; that is, when the Gospel being published amongst the Heathen Nations, had laid open all the devices, and delusions of Satan and had restored them from the death of sin, and ignorance, to a true state of life indeed. This was the first Resurrection.

That our Savior in this place speaks of this Resurrection, I so much the less doubt, because, that Resurrction he here intends, he plainly distinguishes it from the last and general Resurrection of the dead, verse. 28, 29. this first Resurrection, from that last; which he points therefore to, as it were with his finger, the hour is coming and now is, &c.

VERS. XXVII.

DAN. VII. 13. Behold one like the Son of Man, came with the Clouds, and came to the Antient of days—and there was given him dominion and glory, &c. To this our blessed Savior seems to have respect in these words, as the thing itself plainly shows. R. Solomon upon the place. One like the Son of man 〈 in non-Latin alphabet 〉 This is the King, the Messiah. R. Saadias, 〈 in non-Latin alphabet 〉 This is the Messiah our righteousness. When our Savior declared before the Sanhedrin, Ye shall see the Son of Man sitting on the right hand of power, and coming in the Clouds: they all said, art thou Christ, the Son of the blessed God? by which they imply that the Son of God and Christ are convertible terms; as also are Christ, and the Son of Man. And it plainly shows that their eyes were intent upthis place. Art thou that Son of Man spoken of in Daniel, who is the Son of God, the Messiah? So did Christ in these words look that way.

VERS. XXX.

HE seems to allude to a custom amongst them . The Judge of an inferior Court, if he doubts in any matter, goes up to Jerusalem, and takes the determination of the Sanhedrin, and according to that he judgeth.

VERS. XXXV.

HE speaks according to the vulgar dialect of that Nation; who were wont to call any person famous for life or knowledge 〈 in non-Latin alphabet 〉 a Candle. Shuah [the Fatherin-law of Judah, Gen. XXXVIII.] was 〈 in non-Latin alphabet 〉 the Candle or light of the place where he lived. The Gloss is, One of the most famous men in the City, enlightening their eyes: hence the title given to the Rabbins 〈 in non-Latin alphabet 〉 The Candle of the Law. 〈 in non-Latin alphabet 〉 The Lamp of light.

VERS. XXXIX.

THIS seems not to be of the imperative but indicative mood 〈 in non-Latin alphabet 〉 Ye search the Scriptures, and in them ye think ye have eternal life, and they are they that testify of me; yet ye will not come to me that ye might have life. What 〈 in non-Latin alphabet 〉 means is not unknown to any that have but dipt into Jewish Authors. It denotes a something more narrow search into the Scriptures, something between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 an enquiry into the literal and Cabbalistical sense of the words, as R. Bechai in every leaf shows by several instances. Those Treatises which are called Rabboth, are made up of that kind of expositions, viz. Mystical and Allegorical.

CHAP. VI.

VERS. IV.

IT is a Tradition: They inquire and discourse about the rites of the Passover, thirty days before the Feast. 〈 in non-Latin alphabet 〉 The sense of 〈 in non-Latin alphabet 〉 is half. That is half of those thirty days, before the Feast, wherein they discourse of the rites of it.

From the entrance of these thirty days and so onward, this Feast was in the eyes and mouth of this people, but especially in the 〈 in non-Latin alphabet 〉 or fifteen days immediately before the Passover. Hence perhaps, we may take the meaning of these words, 〈 in non-Latin alphabet 〉 , The Passover was nigh.

From the entrance or beginning of these thirty days, viz. From the fifteenth day of the month Adar, they repaired the ways, the Streets, the Bridges, the Pools, 〈 in non-Latin alphabet 〉 and dispatched all other public businesses, they painted the Sepulchers, and proceeded about matters of an Heterogeneous nature . 〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉 These are all the businesses of the public; they judged all pecuniary faults, those also that were Capital, and those for which the offenders were scourged. They redeemed devoted things. They made the suspected Wife drink. They burnt the red Heifer: They bored the Ear of the Hebrew Servant. They cleansed the Lepers, and removed the covers from the Well, [that everyone might be at liberty to drink.]

The Gloss is, And some that were deputed in that affair, went abroad to see if the the fields were sown with Corn, and the Vineyards planted with Heterogeneous Trees.

VERS. IX.

COmpare 2 Kings IV. 42. and see Chetub e: where the Masters enhaunce the number of men fed by Elisha to two thousand two hundred. 〈 in non-Latin alphabet 〉 Every hundred men had their single loaf set before them. The Gloss is, Twenty Loaves, and the Loaf of the first fruits, behold one and twenty. 〈 in non-Latin alphabet 〉 The green ear, behold two and twenty; these were all singly set, each of them before an hundred men, and so behold there were two thousand and two hundred fed. By the same proportion in our Savior's miraculous feeding the people, one single loaf must serve for a thousand.

VERS. XII.

IT was a custom and rule, that when they eat together, they should leave something to those that served: which remnant was called 〈 in non-Latin alphabet 〉 Peah. And it is remarked upon R. Joshua, that upon a journey, having something provided for him by an hospitable Widow, he eat all up, and left nothing to her that ministered . Where the Gloss: Everyone leaves 〈 in non-Latin alphabet 〉 a little portion in the dish, and gives it to those that serve, which is called the Servitors part.

Although I would not confound the 〈 in non-Latin alphabet 〉 with the 〈 in non-Latin alphabet 〉 , nor would affirm that what was left was in observation of this rule and custom: yet we may observe that the twelve Baskets full of Fragments left at this time, answered to the number of the twelve Apostles that ministered. It is otherwise elsewhere.

VERS. XXIV.

THEY had gone afoot from Capernaum, to the Desert of Bethsaida, Mark VI. 33. by the Bridge of Hammath, near Tiberias: but they Sail back in ships, partly that they might follow Jesus with the greater speed, and perhaps that they might reach time enough at the Synagogue; for that was the day in which they assembled in their Synagogues.

VERS. XXVII.

THE Jews speak much of 〈 in non-Latin alphabet 〉 The seal of God: which may not be impertinently remembered at this time. 〈 in non-Latin alphabet 〉 what is the seal of the Holy blessed God? R. Bibai in the name of R. Reuben saith 〈 in non-Latin alphabet 〉 truth. 〈 in non-Latin alphabet 〉 But what is truth? R. Bon saith, 〈 in non-Latin alphabet 〉 the living God, and King Eternal. Rosh Lachish saith, 〈 in non-Latin alphabet 〉 is the first Letter of the Alphabet, 〈 in non-Latin alphabet 〉 the middle, and 〈 in non-Latin alphabet 〉 the last. q. d. I the Lord am the first, I received nothing of any one, and beside me there is no God: For there is not any that intermingles with me, and I am with the last.

There is a Story of the great Synagogue weeping, praying, and fasting, 〈 in non-Latin alphabet 〉 At length there was a little scroll fell from the Firmament to them, in which was written 〈 in non-Latin alphabet 〉 truth. R. Chaninah saith, hence learn, that truth is the Seal of God.

We may easily apply all this to Christ, who is the way, the TRUTH, and the life, Joh. XIV. 8. he is the express image of his Father, the truth of the Father, whom the Father by his Seal and Diploma, hath confirmed and ratified, as the great Ruler, both of his Kingdom and Family.

VERS. XXVIII.

OBserve first the rule about Workmen or Laborers. 〈 in non-Latin alphabet 〉 It is granted by the allowance of the Law, that the Labourer shall eat of those things, wherein he laboreth. If he works in the Vintage, let him eat of the Grapes; if in gathering the Fig-trees, let him eat of the Figs; if in the Harvest, let him eat of the ears of the Corn, &c.

Nay further 〈 in non-Latin alphabet 〉 It is lawful for the workman to eat of those things wherein he worketh, a Melon, to the value of a Penny; and Dates to the value of a penny, &c.

Compare these passages with what our Savior speaks, Labor, saith he, for that meat which endureth to everlasting life. Now what is that work of God which we should do, that might entitle us to eat of that Food? Believe in Christ, and ye shall feed on him.

VERS. XXXI.

I. THEY seek a sign of him worthy the Messiah: in general they seem to look toward those dainties which that Nation fondly dreamed their Messiah would bring along with him when he should come: but more particularly they expect Manna.

Ye seek me, saith our Savior, not because you did see the miracles, but because ye did eat of the loaves and were filled. Were all these so very poor, that they had need to live at another man's charge? or should follow Christ merely for Bread? It is possible they might expect other kind of dainties according to the vain musings of that Nation. Perhaps he was such a kind of slave to his belly, that said, Blessed is he that shall eat bread in the Kingdom of God, Luke XIV. 15.

Many affirm that the hope of Israel is, that Messiah shall come, and raise the dead; and they shall be gathered together in the Garden of Eden, and shall eat and drink, and satiate themselves all the days of the world—And that there are Houses built all of precious stones, Beds of Silk, and Rivers flowing with Wine, and spicy Oil. He made Manna to descend for them, in which were all manner of tastes, and every Israelite found in it, what his palate was chiefly pleased with. If he desired fat in it, he had it. In it the young men tasted Bread, the old men Honey, and the Children Oil—So it shall be in the world to come [the days of the Messiah] he shall give Israel peace, and they shall sit down and eat in the Garden of Eden, and all Nations shall behold their condition, as it is said, behold my Servants shall eat, but ye shall be hungry, Isai. LXV. 13.

Alas poor wretches how do you deceive yourselves! for it is to you that this passage (of being hungry whiles others eat ) does directly point.

Infinit •… re the dreams of this kind, particularly about Leviathan, and Behemoth that are to be served up in these Feasts .

II. Compare with this especially, what the Jews propound to themselves about their being fed with Manna. The later redeemer [that is Messiah; for he had spoken of the former Redeemer Moses, immediately before] shall be revealed amongst them, &c. And whether will he lead them? Some say, into the Wilderness of Judah; others, into the Wilderness of Sihon and Og. [Note, that our Savior, the day before, when he fed such a multitude so miraculously, was in the Desert of Og, viz. in Batanea, or Bashan. ] 〈 in non-Latin alphabet 〉 And shall make Manna descend for them. N. B. So Midras Coheleth , The former Redeemer caused Manna to descend for them; in like manner shall our latter Redeemer 〈 in non-Latin alphabet 〉 cause Manna to come down, as it is written, there shall be an handful of Corn in the Earth, Psal. LXXII. 16.

VERS. XXXII.

THE Gemarists affirm that Manna was given for the merits of Moses. There were three good Shepherds of Israel, Moses, Aaron and Miriam, and there were three good things given us by their hands, a Well, a Cloud, and Manna. The Well, for the merits of Miriam: the pillar of the Cloud, for the merits of Aaron, Manna 〈 in non-Latin alphabet 〉 for the merits of Moses.

Contrary therefore to this opinion of theirs, it may well be said 〈 in non-Latin alphabet 〉 ▪ Moses did not give you this Bread: i. e. it was by no means, for any merits of his. But what further he might intend by these words, you may learn from the several Expositors.

VERS. XXXIX.

SO also verse. 40. & 44. the emphasis lies in 〈 in non-Latin alphabet 〉 ▪ The last day.

I. They looked (as hath been already said) for the Resurrection of the dead at the coming of the Messiah. Take one instance. R. Jeremiah said, when I die, bury me in my shirt, and with my shoes on, &c. that when Messiah comes, I may be ready dressed to meet him.

Apply here the words of our Savior. Ye look for the Resurrection when Messiah comes: and since you seek a sign of me, perhaps you have it in your minds that I should raise some from the dead. Let this suffice that whoever comes to me and believes in me shall be raised up 〈 in non-Latin alphabet 〉 , at the last day.

II. It was the opinion of that Nation, concerning the Generation in the Wilderness. The Generation in the Wilderness, have no part in the world to come, neither shall they stand in judgment.

Now as to this Generation in the Wilderness, there had been some discourse before, verse. 31. viz. of those that had eaten Manna in the Wilderness;

VERS. XLV.

ISAI. LIV. 13. And all thy Children shall be taught of God. The Children of Israel, of Jerusalem, and of Zion, are very frequently mentioned by the Prophets for those Gentiles that were to be converted to the Faith; taught before of the Devil, by his Idols and Oracles, but they should become the Children of the Church, and be taught of God.

The Rabbins do fondly apply these words of the Prophet, when by thy Children they understand 〈 in non-Latin alphabet 〉 the Disciples of the wise men. The Disciples of the wise men multiply peace in the world, as it is written, all thy Children shall be taught of God, and great shall be the peace of thy Children. 〈 in non-Latin alphabet 〉 Do not read Baneca, thy Children, but Boneca, thy Builders.

But who were there among mortals that were more taught of men, and less of God! being learned in nothing but the Traditions of their Fathers. He must be taught of the FATHER that would come to the Son: not of those sorry Fathers: he must be taught of God, not those masters of Traditions.

VERS. LI.

HE Tacitly confutes that foolish conceit of theirs, about I know not what dainties, the Messiah should treat them with: and slights those trifles, by teaching that all the dainties Christ had provided, were himself. Let them not look for wonderful Messes, rich Feasts, &c. he will give them himself to eat, Bread beyond all other Provisions whatever, food from Heaven, and such as bringeth Salvation.

As to this whole passage of eating the Flesh, and drinking the Blood of Christ, it will be necessary to premise that of Mark IV. 11, 12. I speak by Parables, and all these things are done in Parables, that seeing they might see and not perceive, &c. Vers. 34. Without a Parable spake he not unto them: and when they were alone he expounded these things unto them.

And what can we suppose in this place but Parable wholly?

I. There was nothing more common in the Schools of the Jews, than the phrases of eating and drinking, in a metaphorical sense. And surely it would found very harsh if not to be understood here metaphorically, but literally. What? to drink Blood? a thing so severely interdicted the Jews once and again. What? to eat man's flesh? a thing abhorrent to human nature: but above all abhorrent to the Jews, to whom it was not lawful 〈 in non-Latin alphabet 〉 to eat a member of a living Beast, nor touch 〈 in non-Latin alphabet 〉 the member of a dead man.

〈 in non-Latin alphabet 〉 Every eating and drinking, of which we find mention in the Book of Ecclesiastes, is to be understood of the Law and good works, i. e. by way of Parable and Metaphor. By the Capernaite's leave therefore, and the Romanist's too, we will understand the eating and drinking in this place, figuratively and parabolically.

II. Bread is very frequently used in the Jewish Writers for Doctrine. So that when Christ talks of eating his flesh, he might perhaps hint to them, that he would feed his followers, not only with his Doctrines, but with himself too.

〈 in non-Latin alphabet 〉 The whole stay of Bread, Isai. III. 1. 〈 in non-Latin alphabet 〉 These are the masters of Doctrine, as it is written, come eat of my Bread, Prov. IX. 5. 〈 in non-Latin alphabet 〉 Feed him with Bread, that is, make him take pains in the warfare of the Law, as it is written, come eat of my Bread.

Moses sed you with Doctrine and Manna, but I feed you with Doctrine and my Flesh.

III. There is mention even amongst the Talmudists themselves of eating the Messiah. Rabh saith, 〈 in non-Latin alphabet 〉 Israel shall eat the years of Messiah. [The Gloss is, The plenty and satiety that shall be in the days of the Messiah, shall belong to the Israelites.] Rabb. Joseph saith, True indeed: but who shall eat thereof 〈 in non-Latin alphabet 〉 shall Chillek and Billek [two Judges in Sodom] eat of it? We must except against that of R. Hillel, who saith, 〈 in non-Latin alphabet 〉 Messiah is not likely to come to Israel, for they have already devoured him in the days of Hezekiah. Those words of Hillel are repeated, fol. 99. 1.

Behold here is mention of eating the Messiah, and none quarrel the phraseology. They excepted against Hillel indeed, that he should say, that the Messiah was so eaten in the days of Hezekiah, that he was not like to appear again in Israel; but they made no scruple of the scheme and manner of speech at all. For they plainly enough understood what was meant by eating the Messiah, that is, that in the days of Hezekiah, they so much partook of the Messiah, they received him so greedily, embraced him so gladly, and in a manner devoured him, that they must look for him no more in the ages to come. Gloss upon the place. Messiah will come no more to Israel, for Hezekiah was the Messiah.

IV. But the expression seems very harsh, when he speaks of eating his flesh and drinking his blood. He tells us therefore, that these things must be taken in a spiritual sense. Do these things offend you? What and if you shall see the Son of man ascending up where he was before? That is, when you shall have seen me ascending into Heaven, you will then find how impossible a thing it is to eat my flesh and drink my blood bodily; for how can you eat the flesh of one that is in Heaven? You may know therefore that I mean eating me spiritually. For the words that I speak to you, they are spirit, and they are life.

V. But what sense did they take it in, that did understand it? Not in a Sacramental sense surely, unless they were then instructed in the Death and Passion of our Savior; for the Sacrament hath a relation to his death: but this sufficiently appears elsewhere, that they knew or expected nothing of that. Much less did they take it in a Jewish sense. For the Jewish conceits were about the mighty advantages that should accrue to them from the Messiah, and those merely earthly and sensual. But to partake of the Messiah truly, is to partake of himself, his pure nature, his righteousness, his spirit; and to live and grow, and receive nourishment from that participation of him, Things which the Jewish Schools heard little of, did not believe, did not think; but things which our Blessed Savior expresseth lively and comprehensively enough, by that of eating his flesh, and drinking his blood.

CHAP. VII.

VERS. II.

Tisri. LET us draw down this Month from its beginning to this Feast of Tabernacles.

• I. The first day of the Month Tisri, was the beginning of the year, for stating the years, the intermissions of the seventh year, and the Jubilees.

  Upon this day was the blowing of Trumphets, Levite. XXIII. 24. and persons were sent out to give notice of the beginning of the year. On this day began the year of the world 3960. in the middle of which year, Christ was Crucified.

• II. 〈 in non-Latin alphabet 〉 The second day, observed also as holy by the Jews that were in Babylon, that they might be sure not to miss the beginning of the year.
• III. A Fast for the murder of Gedaliah: for so they expound those words, Zechar. VIII. 19. The Fast of the seventh month.
• IV. This day was the High Priest in the apartment called 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 to which he then betook himself from his own House; that he might inure himself by exercise to the rites of the day of atonement approaching, and be ready and fitted for the service of that day. Seven days before the day of expiation, they sequestered the Chief Priest from his own House, and shut him up into the apartment called 〈 in non-Latin alphabet 〉 , substituting to him another Priest, lest accidentally there should some sort of uncleanness befall him.
• V, VI, VII, VIII. All those seven days, after he betook himself from his own House to this Chamber, until the day of atonement, he sprinkles the blood of the daily Sacrifice; offers the Incense; snuffes the Lamps; and brings the head and legs of the Sacrifice to the Altar that he may be the more handy in his Office upon the Expiation-day▪ In those seven days they send him some of the Elders of the Beth Din, that they may read before him the Office of that day. And at length those Elders deliver him to the Elders of the Priesthood, who instruct him in handling the Incense; and lead him into the apartment Abtines; where they swear him, that he shall perform the Service of that day according to rule, and not according to the Sadducees.
• IX. Whereas for the whole seven days they permitted him to eat according to his usual custom; the evening of this day approaching, they diet him more sparingly, lest a full stomach should occasion sleep. They spend the whole night waking; and when they find him nodding, or inclining to sleepiness, then either by words or some noise they rouse and waken him.
• X. The day of Expiation. The solemn Fast. On this day began the year of Jubilee when it came about, Levite. XXV. 9. And indeed this year, which is now under our consideration, was the twenty eighth Jubilee, reckoning from the seventh year of Joshua, wherein the Land was subdued, and rested from War, Josh. XI. 23.
• XI, XII, XIII. The multitude now gather together toward the Feast of Tabernacles, that they might purify themselves before the Feast, and prepare necessaries for it, viz. little Tents, Citrons, bundles of Palms and Willows, &c. But if any were defiled by the touch of a dead body, such were obliged to betake themselves to Jerusalem, before the Feast of Expiation, that they might undergo seven days purification before the Feast of Tabernacles.
• XIV. They were generally cut or trimmed on the Vespers of the Feast, for the honor of it.
• XV. The first day of the Feast of Tabernacles. A Feast day. Thirteen young Bullocks offered, &c. Numb. XXIX. 13. and so on. The preparation of the Chagiga. They lodge that night in Jerusalem.
• XVI. The second day of the Feast. Twelve young Bullocks offered. The appearance of all the Males in the Court.
• XVII. The third day. Eleven yonng Bullocks.
• XVIII. The fourth day. Ten.
• XIX. The fifth day. Nine.
• XX. The sixth day. Eight.
• XXI. The seventh day. Seven.
• XXII. The eighth day. One young Bullock offered.

Upon all these days there was a pouring out of water upon the Altar with Wine; (a thing not used at any other time) and for the sake of that, great joy, and singing and dancing; such as was not all the year besides.

At the close of the first day of the Feast, they went down into the Court of the Women, and there prepared a great stage. [That is, benches on which the Women stood above, and the Men below.] Golden Candlesticks were there [fixed to the walls] over these were golden Cups▪ to which were four Ladders set, by which four of the younger Priests went up, having Bottles in their hands that contained an hundred and twenty Logs, which they emptied into every Cup. Of the rags of the Garments and Girdles of the Priests they made wicks to light those Lamps; and there was not a street throughout all Jerusalem, that did not shine with that light.

As to the reason of this mirth and pleasantness, we shall see more in our notes on the 38. verse.

VERS. IV.

THESE Brethren of Christ whoever they were, did not as yet believe, because they saw him live so obscure, and did not behave himself with that pomp and outward appearance which they expected in the Messiah; and therefore they persuade him to go into Judea, where he had baptized most Disciples, Joh. III. 22. that upon the luster of his miracles he might shine with greater splendor and majesty.

VERS. VIII.

THAT passage in St. Luke, Chap. IX. 51. When the time was come that he should be received up, he steadfastly set his face to go to Jerusalem, must have relation to this story, as will be very evident to any one that will study the harmony of the Gospel; especially if they observe that this Evangelist tells us of two journeys after this, which Christ took to Jerusalem, viz. Chap. XIII. 22. at the Feast of the Dedication; and Chapt. XVII. 11. at the feast of the Passover. He had absented himself a long time from Judea, upon the account of those snares that had been laid for him. But now when he had not above six months to live and converse in this world, he determines resolutely to give all due manifestations of himself both in Judea, and where ever else he should happen to come; and for this cause he sent those Seventy Disciples before his face into every City and place where he himself would come▪ Luk. X. 1.

When therefore he tells his unbelieving Brethren, I go not yet up, &c. he does not deny that he would go at all, but only that he would not go yet. Partly because he had no need of those previous cleansings which they had, if they had touched any dead body; partly that he might chose the most fit season for the manifestation of himself.

But it we take notice how Christ was received into Jerusalem five days before the Passover, with those very rites and solemnities that were used at the Feast of Tabernacles, viz. with branches of Palms, &c. Chap. XII. 13. these words may seem to relate to that time, and so the word 〈 in non-Latin alphabet 〉 might not denote the individual Feast that was now instant, but the kind of Feast or festival time. As if he had said, you would have me go up to this Feast that I may be received by my Disciples with applause; but I do not go up to that kind of festivity, the time appointed for that affair is not yet come.

VERS. XIV.

〈 in non-Latin alphabet 〉 on some work-day of the Feast. But was he not there on the first or second day of the Feast, to perform those things that ought to have been performed, making ready the Chagiga's, and appearing in the Court? If he was there the second day, he might be well enough said to be there 〈 in non-Latin alphabet 〉 , about the midst of the Feast; 〈 in non-Latin alphabet 〉 for that day was not a Festival, unless perchance at that time it might have been the Sabbath, and for their absence the first day there were certain 〈 in non-Latin alphabet 〉 compensations might be made.

〈 in non-Latin alphabet 〉 The compensations that might be made for the first day were these: If any one was obliged to offer on the first day, and did not do it, he compensated by offering upon any other day.

But that which is here said, That he went up into the Temple and taught, 〈 in non-Latin alphabet 〉 , about the midst of the Feast, need not suppose he was absent from the beginning of it; nor ought we rashly to think that he would neglect anything that had been prescribed and appointed in the Law; though it may be reasonably enough questioned whether he nicely observed all those rites and usages of the Feast that had been invented by the Scribes. That is, whether he had 〈 in non-Latin alphabet 〉 a little Tent or Tabernacle of his own, or made use of some friends, which was allowed and lawful to be done . Whether he made fourteen meals in that little booth as is prescribed . Whether he carried 〈 in non-Latin alphabet 〉 bundles of Palms and Willows about the Altar, as also 〈 in non-Latin alphabet 〉 a Citron, whether he made his Tent for all those seven days his fixed habitation, and his own house only occasional; and many other things largely and nicely prescribed in the Canons and rules about this Feast.

VERS. XIX.

THE Emphasis or force of this clause lies chiefly in the word me, Why go you about to kill me? none of you all perform the Law as you ought; and yet your great design is to kill me as a transgressor of it. Why me, and not others?

VERS. XXIII

〈 in non-Latin alphabet 〉 They do all things that are necessary toward Circumcision on the Sabbath-day. R. Akibah saith, any work that may be done on the Vespers of the Sabbath, must not be done on the Sabbath; but Circumcision when it cannot be done on the Vespers of the Sabbath, may be done on the Sabbath-day.

Danger of life nulleth the Sabbath 〈 in non-Latin alphabet 〉 Circumcision also, and its cure, nulleth the Sabbath.

But as to this matter they distinguish in Beresh, Rabbah Jacob of Nabor taught thus in Tsur. 〈 in non-Latin alphabet 〉 It is lawful to circumcise the Son of a stranger on the Sabbath-day. R. Haggai heard this, and sent to him saying, 〈 in non-Latin alphabet 〉 Come and be disciplined, &c. And a little after, R. Haggai saith to him 〈 in non-Latin alphabet 〉 Lye down [to take discipline] and I will teach you. If an heathen come to you, and say, I would be made a Jew, so that he would be circumcised on the Sabbath-day, or on the day of expiation, will we for his sake profane those days? Do we ever profane those days either of the Sabbath, or expiation for any other than one born of an Israelitess only? We meet with the same also in Bemidbar rabba , and Midr. Cohel .

Let us look a little into the way of Christ's arguing in this place: to me it seems thus: Moses therefore gave you Circumcision, that you might rightly understand the nature of the Sabbath: For, I. Circumcision was to be observed by the Fathers before Moses, punctually on the eighth day. II. Now therefore when Moses established the Laws about the Sabbath, he did by no means forbid the work of Circumcision on the Sabbath, if it happened to be the eighth day. III. 〈 in non-Latin alphabet 〉 , For this did Moses give and continue Circumcision among you, that you might learn from hence to judge of the nature of the Sabbath day. And let us therefore argue it: If by Moses his institution and allowance it was lawful for the advantage of the Infant to circumcise him on the Sabbath-day, is it not warrantable by Moses his Law for the advantage of a grown man to heal him on the Sabbath day? If it be lawful to wound an Infant by Circumcision, surely it is equally, if not much more lawful to heal a man by a words speaking.

VERS. XXVII.

HOW doth this agree with v. 42. and with Mat. II. 5, 6. They doubted not indeed, but he should give the first manifestation of himself from Bethlehem, but then they supposed he would be hid again, and after some space of time make a new appearance from what place no one could tell.

Jewish Authors tell you that Christ before their times had indeed been born in Bethlehem, but immediately snatched away they knew not whether, and so hid that he could not be found. We related the whole story before in our notes at Mat. II. 1.

Their conceptions in this thing we have explained to us in Midras Schir , My beloved is like a Roe or a young heart, Cant. II. 9. A Roe appears and is hid, appears and is hid again. So our first Redeemer [Moses] appeared and was hid, and at length appeared again.—So our latter Redeemer [Messiah] shall be revealed to them, and shall be hid again from them; and how long shall he be hid from them? &c. A little after, In the end of forty five days he shall be revealed again, and cause Manna to descend amongst them.

They conceive a twofold manifestation of the Messiah, the first in Bethlehem, but will straightway disappear and lie hid. At length he will show himself, but from what place, and at what time that will be, no one knew. In his first appearance in Bethlehem he should do nothing that was memorable; in his second was the hope and expectation of the Nation. These Jews therefore, who tell our Savior here, that when Christ cometh no man knoweth whence he is, whether they knew him to have been born at Bethlehem or no, yet by his wonderful works they conceive this to have been the second manifestation of himself; and therefore only doubt whether he should be the Messiah or no, because they knew the place [ Nazareth ] from whence he came; having been taught by Tradition that Messiah should come the second time from a place perfectly unknown to all men.

VERS. XXVIII.

A 〈 in non-Latin alphabet 〉 here must be taken in the same sense wherein 〈 in non-Latin alphabet 〉 is so often used amongst the Lawyers, to signify him whose word and testimony in anything may be taken.

The men of Judea 〈 in non-Latin alphabet 〉 may be credited as to the purity of the wine and the oil. Gloss. Even the people of the land, the very vulgar sort may be credited for the purity of the wine and the oil, which is dedicated by them to the Altar in the time of the vintage or pressing.

Men not known by name or face to the Priests, yet if they offered wine or oil were credited as to the purity and fitness of either, from their place of habitation. There are numberless instances of men though perfectly unknown, yet that may be credited, either as to Tythes, or separating the Trumah, or giving their testimony, &c. To the same sense our Savior, Chap. V. 31. If I bear witness of myself my witness is not true. i. e. In your Judicatories it is not of any value with you, where no one is allowed to be a witness for himself; and in this place, He that hath sent me, although you know him not, yet is he true, or worthy belief, however I myself may not be so amongst you.

VERS. XXXV.

I Confess 〈 in non-Latin alphabet 〉 in the Apostles writings does very frequently denote the Gentiles; to which that of the Rabbins agrees well enough, 〈 in non-Latin alphabet 〉 the wisdom of the Greeks, i. e. the wisdom of the Gentiles. But here I would take 〈 in non-Latin alphabet 〉 in its proper signification for the Greeks. It is doubtful indeed whether the 〈 in non-Latin alphabet 〉 ought to be understood the dispersed Greeks, or the Jews dispersed amongst the Greeks. There was no Nation under Heaven so dispersed and diffused throughout the world as these, both Greeks and Jews were.

In mediis Barbarorum regionibus Graecae urbes: Inter Indos Persas{que} Macedonicus sermo, &c. In the very heart of all the barbarous Nations, the Greeks had their Cities, and their language spoken amongst the Indians and Persians, &c.

And into what Countries the Jews were scattered, the writings both Sacred and Profane do frequently instance. So that if the words are to be taken strictly of the Greeks, they bear this sense with them, Is he going here and there amongst the Greeks, so widely and remotely dispersed in the world?

If of the Jews (which is most generally accounted by Expositors) then would I suppose the 〈 in non-Latin alphabet 〉 set in distinction to the 〈 in non-Latin alphabet 〉 . That distinction between the Hebrews and the Hellenists explains the thing. The Jews of the first dispersion, viz. into Babylon, Assyria, and the Countries adjacent are called Hebrews, because they used the Hebrew, or Transeuphratensian language. How they came to be dispersed into those Countries we all know well enough, viz. that they were led away captive by the Babylonians and Persians. But those that were scattered amongst the Greeks used the Greek Tongue, and were called Hellenists. It is not easy to tell upon what account, or by what accident they came to be dispersed amongst the Greeks, or other Nations about. Those that lived in Palestine, they were Hebrews indeed as to their language, but they were not of the 〈 in non-Latin alphabet 〉 , the dispersion, either to one place or another, because they dwelt in their own proper Country. The Babylonish dispersion was esteemed by the Jews the more noble, the more famous, and the more holy of any other. The land of Babylon is in the same degree of purity with the land of Israel . The Jewish offspring in Babylon is more valuable than that among the Greeks, even purer than that in Judea itself . Whence for a Palestine-Jew to go to the Babylonish dispersion was to go to a people and Country equal if not superior to his own. But to go to the dispersion among the Greeks, was to go into unclean regions, where the very dust of the land defiled them; it was to go to an inferior race of Jews stained in their blood; it was to go into Nations most heatheniz'd.

VERS. XXXVII.

THE Evangelist speaks according to a received opinion of that people; for from Divine institution it does not appear that the last day of the Feast had any greater mark set upon it than the first; nay it might seem of lower consideration than all the rest; for on the first day were offered thirteen young Bullocks upon the Altar; on the second, twelve; and so fewer and fewer, till on the seventh day it come to seven, and on this eighth and last day of the Feast there was but one only; as also for the whole seven days there were offered each day fourteen lambs, but on this eighth day seven only, Numb. XXIX. So that if the numbers of the Sacrifices add anything to the dignity of the day, this last day will seem the most inconsiderable, and not the 〈 in non-Latin alphabet 〉 , the great day of the Feast.

I. But what the Jews opinion was about this matter, and this day, we may learn from themselves.

〈 in non-Latin alphabet 〉 There were seventy Bullocks according to the seventy Nations of the World. 〈 in non-Latin alphabet 〉 But for what is the single Bullock? It is for the singular Nation, [the Jewish. ] A Parable. It is like a great King that said to his servants, make ready a great Feast, but the last day said to his friend, make ready some little matter 〈 in non-Latin alphabet 〉 that I may refresh myself with thee. The Gloss is, I have no advantage or refreshment in that great Feast with them, but in this little one with thee.

A Parable.

Hence therefore this last day of the Feast grew into such esteem in that Nation above the other days; because on the other seven days they thought supplications and sacrifices were offered, not so much for themselves as for the Nations of the world; but the solemnities of the eighth day were wholly in their own behalves. And hence the determination and finishing of the Feast when the seven days were over, and the beginning, as it were, of a new one on the eighth day. For,

II. They did not reckon the eighth day as included within the Feast, but a Festival day separately and by its self.

〈 in non-Latin alphabet 〉 The eighth day is a Feast by its self, 〈 in non-Latin alphabet 〉 according to these modern letters. 〈 in non-Latin alphabet 〉 By which are meant,

• 1. 〈 in non-Latin alphabet 〉 The casting of lots. Gloss. As to the Bullocks of the seven days, there were no lots cast to determine what course of Priests should offer them, because they took it in order, &c. but on the eighth day they cast lots.
• 2. 〈 in non-Latin alphabet 〉 A peculiar benediction by its self.
• 3. 〈 in non-Latin alphabet 〉 A Feast by its self. Gloss. For on this day they did not sit in their Tents. 〈 in non-Latin alphabet 〉 Whence that is not unworthy our observation out of Maimonides , If any one either through ignorance or presumption have not made a Booth for himself on the first day of the Feast [which is holy] let him do it on the next day; nay at the very end of the seventh day: Note that, At the very end of the seventh day. And yet there was no use of Booths on the eighth day.
• 4. 〈 in non-Latin alphabet 〉 A peculiar sacrifice. Not of six Bullocks, which ought to have been, if that day were to have been join'd to the rest of the Feast, but one only.
• 5. 〈 in non-Latin alphabet 〉 A song by its self. Otherwise sung than on other days.
• 6. 〈 in non-Latin alphabet 〉 The benediction of the day by its self; or as others, the Royal blessing; according to that 1 King. VIII. 66. On the eighth day Solomon sent the people away, and they blessed the King. But the former most obtains.

To all which may be added what follows in the same place about this day. 〈 in non-Latin alphabet 〉 A man is bound to sing the Hallel. [viz. Psal. XIII. XIV. XV. XVI. XVII. & XVIII. ]

〈 in non-Latin alphabet 〉 he is bound to rejoice; that is, to offer thank-offerings, for the joy of that Feast.

〈 in non-Latin alphabet 〉 and he bound is to honor that last day [the eighth day] of the Feast, as well as all the rest.

On this day they did not use their 〈 in non-Latin alphabet 〉 their Booths, nor 〈 in non-Latin alphabet 〉 their branches of Palms, nor 〈 in non-Latin alphabet 〉 their Pome-citrons; but they had 〈 in non-Latin alphabet 〉 their offering of water upon this day as well as the rest.

VERS. XXXVIII.

TO this offering of water perhaps our Savior's words may have some respect, for it was only at this Feast that it was used and none other. You have the manner of this service described in the place above quoted to this purpose.

〈 in non-Latin alphabet 〉 After what manner is this offering of water? 〈 in non-Latin alphabet 〉 They filled a Golden Phial containing three Logs, out of Siloam. When they came to the watergate [a Gate of the Temple so called, as some would have it, because that water which was fetched from Siloam was brought through it] they sounded their Trumpets and sung. Then a Priest went up by the ascent of the Altar, and turning to the left, there were two silver vessels,—one with water, the other with wine; he poured some of the water into the wine, and some of the wine into the water, and so performed the service.

R. Judah saith, they offered one log every of those eight days, and they say to him that offered it, lift up thy hand, for upon a certain time there was one that offered it upon his feet, [Gemar. he was a Sadducee. Gloss. The Sadducees do not approve the offering of water.] and the whole Congregation pelted him with their Citrons. That day an horn of the Altar was broke.

Whoever hath not seen the rejoicing that was upon the drawing of this water, hath never seen any rejoicing at all.

This offering of water they say was a Tradition given at Mount Sinai , and that the Prophet Jonah was inspired by the Holy Ghost upon this offering of water b.

If you ask what foundation this usage hath, Rambam will tell us 〈 in non-Latin alphabet 〉 there are some kind of remote hints of it in the Law, however those that will not believe the Traditional Law, will not believe this article about the sacrifice of water.

I. They bring for it the authority of the Prophet Isaiah, 〈 in non-Latin alphabet 〉 the house of drawing; for it is written, Ye shall draw waters with joy, &c. Isa. XII. 3.

This rejoicing (which we have described before) they called 〈 in non-Latin alphabet 〉 the rejoicing of the Law, or, for the Law; for by waters they often understand the Law, Isa. LV. 1. and several other places; and from thence the rejoicing for these waters.

II. But they add moreover that this drawing and offering of water, signifies the pouring out of the Holy Spirit.

Why do they call it 〈 in non-Latin alphabet 〉 the house of drawing? because thence they draw the Holy Spirit. Gloss in Succah ubi supr. In the Jerusalem Talmud it is expounded that they draw there the Holy Spirit; for a divine breathing is upon the man through joy.

Another Gloss, 〈 in non-Latin alphabet 〉 The Flute also sounded for increase of the joy. Drawing of water therefore took its rise from the words of Isaiah, they rejoiced over the waters as a symbol, and figure of the Law; and they looked for the Holy Spirit upon this joy of theirs.

III. But still they add further: Why doth the Law command, saying, offer ye water on the feast of Tabernacles? The Holy Blessed God saith, offer ye waters before me on the Feast of Tabernacles, 〈 in non-Latin alphabet 〉 that the rains of the year may be blest to you. For they had an opinion that God decreed and determined on the rains that should fall the following year at that Feast. Hence that in the place before mentioned, 〈 in non-Latin alphabet 〉 In the Feast of Tabernacles it is determined concerning the waters.

And now let us reflect upon this passage of our Savior, Whosoever believeth in me out of his belly shall flow rivers of living water. They agree with what he had said before to the Samaritan woman, Chap. IV. 14. and both expressions upon the occasion of drawing of water.

The Jews acknowledge that the latter Redeemer is to procure water for them, as their former Redeemer Moses had done . But as to the true meaning of this, they are very blind and ignorant, and might be better taught by the Messiah here, if they had any mind to learn.

I. Our Savior calls them to a belief in him from their own boast and glorying in the Law; and therefore I rather think those words, 〈 in non-Latin alphabet 〉 , as the Scripture hath said, should relate to the foregoing clause, Whosoever believeth in me, as the Scripture hath spoken about believing in, Isa. XXVIII. 16. I lay in Zion for a foundation a tried stone.—He that believeth, &c. Habak. II. 4. The just shall live by faith. And the Jews themselves confess, that six hundred and thirteen precepts of the Law may all be reduced to this, The just shall live by faith. And to that of Amos v. 6. Seek the Lord and ye shall live.

II. Let these words then of our Savior be set in opposition to this rite and usage in the Feast of Tabernacles, of which we have been speaking.

VERS. XXXIX.

THESE words have relation to that most received opinion of the Jews about the departure of the Holy Spirit after the death of Zacharias and Malachi; to this also must that passage be interpreted, when those of Ephesus say, Act. XIX. 2. We have not yet heard whether there were a Holy Ghost or no. That is, we have indeed heard of the Holy Ghosts departure after the death of our last Prophets, but of his return and redonation of him, we have not yet heard. 〈 in non-Latin alphabet 〉 O Lord, revive thy work in the midst of the years, in midst of the years make known, Hab. III. 2. He calls the seventy years of Captivity the midst of the years. For on the one hand it had been seven times seventy years from the birth of Samuel the first of the Prophets to the Captivity, [ Act. III. 24.] and on the other hand it was seven times seventy years from the end of the Captivity to the death of Christ. The prayer is, that the gift of Prophesy might not be lost, but preserved, whiles the people should live exiled in an heathen Country. And according to the twofold virtue of Prophesy, the one of working miracles, the other of foretelling things to come, he uses a twofold phrase, revive thy work,