Works

VERS. I.

BUT whether to the Town of Bethany, or to some Booth fixed in that mount, is uncertain. For because of the infinite multitude that had swarm'd together at those Feasts, it is probable many of them had made themselves Tents about the City, that they might not be too much straightened within the walls, though they kept within the bounds still of a Sabbaths-days journey.

And thou shalt turn in the morning and go into thy Tents, Deut. XVI. 7. The first night of the Feast they were bound to lodge within the City; after that it was lawful for them to abide without the walls, but it must be within the bounds of a Sabbath-days journey; whereas therefore it is said, Thou shalt go into thy Tents; this is the meaning of it, Thou shalt go into thy Tents that are without the walls of Jerusalem, but by no means into thine own house .

It is said Chap. VII. That everyone went to his own house, ver. 53. upon which words let that be a Comment, that we meet with 〈 in non-Latin alphabet 〉 After the daily evening sacrifice the fathers of the Sanhedrin went home.

The eighth day therefore being ended, the History of which we have in Chap. VII. the following night was out of the compass of the Feast, so that they had done the dancings of which we have spoken before. The Evangelist therefore does not without cause say, that everyone went to his own house, for otherwise they must have gone to those dancings, if the next day had not been the Sabbath.

VERS. III.

OUR Savior calls that generation 〈 in non-Latin alphabet 〉 , An Adulterous Generation, Mat. XII. 39. See also Jam. IV. 4. which indeed might be well enough understood in its literal and proper sense.

From the time that murderers have multiplied amongst us, the beheading of the Heifer hath ceased: and since the increase of Adultery, the bitter waters have been out of use.

〈 in non-Latin alphabet 〉 Since the time that Adultery so openly prevailed under the second Temple, the Sanhedrin abrogated that way of trial by the bitter water; grounding it upon what is written, I will not visit your Daughters when they shall go a whoring, nor your Wives when they shall commit Adultery.

The Gemarists say, that Rabban Jochanan ben Zacchai was the Author of this Counsel; he lived at this very time, and was of the Sanhedrin, perhaps present amongst those that set this Adulterous Woman before Christ. For there is some reason to suppose, that the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Scribes and Pharisees, here mentioned, were no other than the Fathers of the Sanhedein.

VERS. V.

〈 in non-Latin alphabet 〉 Such. Who? what all Adulteresses? or all taken in Adultery, 〈 in non-Latin alphabet 〉 , in the very act? There is a third qualification still. For the condition of the Adulteress is to be considered, whether she was a married Woman, or betrothed only.

God punisheth Adultery by death, Levite. XX. 10. but the Masters of Traditions say, That wherever death is simply mentioned in the Law, [that is, where the kind of death is not expressly prescribed] there it is to be supposed no other than strangling. Only they except 〈 in non-Latin alphabet 〉 A Daughter of an Israelite, if she commit Adultery after she is married, must be strangled: if only betrothed, she must be stoned. A Priest's Daughter, if she commit Adultery when married, must be stoned; if only betrothed, she must be burnt .

Hence we may conjecture what the condition of this Adulteress was: either she was an Israelitess not yet married, but betrothed only, or else she was a Priests Daughter, married: rather the former, because they say, Moses in the Law hath commanded us, that such should be stoned. See Deut. XXII. 21. But as to the latter, there is no such command given by Moses.

VERS. VIII.

〈 in non-Latin alphabet 〉 . Feigning as though he heard them not, had of old crept into some Books. And it is plain enough that it did creep in. For when Christ had given proof enough that he took cognizance of the matter propounded to him, by those words, he that is without sin amongst you, &c. yet did he stoop down again, and write upon the earth.

Many have offered their conjectures why he used this unusual gesture at this time, and with the Reader's leave, let me also offer mine.

I. The matter in hand was, judging a Woman taken in Adultery, and therefore our Savior in this matter applies himself conformably to the rule made and provided for the trial of an Adulteress by the bitter water, Numb. V.

II. Among the Jews this obtained in the trial of a Wife suspected. If any man shall unlawfully lie with another Woman, the bitter water shall not try his Wife —For it is said. 〈 in non-Latin alphabet 〉 if the Husband be guiltless from iniquity, then shall the Woman bear her iniquity.

When the Woman hath drunk the bitter water, if she be guilty, her looks turn pale, her eyes swell up, &c. So they turn her out of the Court of the Women; and first her belly swells, then her thigh rots, and she dies. The same hour that she dies, the Adulterer also, upon whose account she drunk the water, dies too, wherever he is, being equally seized with a swelling in his belly, rottenness in his thigh; or his Pudenda. 〈 in non-Latin alphabet 〉 But this is done only upon condition that the Husband hath been guiltless himself: 〈 in non-Latin alphabet 〉 For if he have lain with any, unlawfully himself, then this water will not try his Wife.

If you follow whoring yourselves, the bitter waters will not try your Wives.

You may see by these passages how directly our Savior levels at the equity of this sentence, willing to bring these accusers of the Woman to a just trial first. You may imagine you hear him thus speaking to them:

III. It was the office of the Priest, when he tried a suspected Wife to stoop down, and gather the dust off the floor of the Sanctuary, which when he had infused into the water, he was to give the Woman to drink; he was to write also in a Book the curses or adjurations, that were to be pronounced upon her, Numb. V. 17, 23. In like manner, our Savior stoops down, and making the floor its self his Book, he writes something in the dust, doubtless against these accusers, whom he was resolved to try, in analogy to those curses and adjurations written in a Book by the Priest against the Woman that was to be tried.

IV. The Priest after he had writ these curses in a Book, blots them out with the bitter Water, Numb. V. 23. For the matter transacted was doubtful. 〈 in non-Latin alphabet 〉 They do not make the suspected Woman drink, unless in a doubtful case.

The question is, whether the Woman was guilty or not. If guilty, behold the curses writ against her: if not guilty, then behold they are blotted out. But Christ was assured that those whom he was trying were not innocent, so de does not write and blot out, but writes and writes again.

V. He imitates the gesture of the Priest, if it be true what the Jews report concerning it, and it is not unlikely, viz. that he first pronounced the curses, then made the Woman drink, and after she had drunk pronounced the same curses again. So Christ, first he stoops down and writes▪ then makes them as it were drink, in that searching reflection of his, whosoever of you is without sin, and then stoops down again, and writes upon the Earth.

VERS. IX.

OUR Savior had determined to shame these wicked men before the common people: and therefore adds that peculiar force and Energy to what he said, that they could not stand it out, but with shame and confusion drawing off and retiring, they confess their guilt, before the whole crowd. A thing little less than miracle.

VERS. XII.

R, Biba Sangorius saith 〈 in non-Latin alphabet 〉 Light is the name of the Messiah. As it is written 〈 in non-Latin alphabet 〉 Light dwells with him, Dan. II. 22. we have the same passage in Beresh rabba saving that the Author of these words there, is R. Abba Serongianus.

They were wont to adorn their Rabbins, and Doctors, with swelling and magnificent titles of Lights.

A Tradition. His name is not R. Meir, but Nehorai: Why therefore is he called R. Meir? 〈 in non-Latin alphabet 〉 Because he enlightens the eyes, by the traditions of wise men. And yet his name is not Nehorai neither, but R. Nehemiah. Why then is he called R. Nehorai? 〈 in non-Latin alphabet 〉 Because he enlightens the eyes, by the traditions of wise men. O blessed Luminaries without light! Be gone ye shades of night, for the Sun of righteousness hath now displayed himself!

VERS. XIII.

THIS and the following passages uttered in dispute, whether Christ was the light or no, bring to mind what was wont to be transacted amongst them, in their witnessing about the 〈 in non-Latin alphabet 〉 , the appearance of the New Moon. We have it in Rosh hashanah .

I. It was to be attested before the Sanhedrin by two persons, that they saw the New Moon. So Christ mentions two witnesses attesting him to be the light, viz. the Father and himself, verse. 18.

II. They did not allow the testimony about the New Moon, unless from persons known to the Sanhedrin: Or if they were unknown, there were those sent along with them from the Magistracy of that City where they lived, that should attest their veracity. Compare verse. 18, 19. I bear witness of myself, and ye know me not. My Father also bears witness of me, but ye have not known my Father.

III. 〈 in non-Latin alphabet 〉 One witness is not to be believed in his own cause. So the Pharisees, verse. 13. Thou bearest record of thyself, thy record is not true.

IV. The Father and the Son, or any sort of relatives, are fit and credible witnesses, verse. 18. I am one that bear witness of myself, and the Father that sent me, beareth witness of me.

VERS. XX.

IN the Treasury, that is, in the Court of the Women. Where he had transacted the matter about the Woman taken in Adultery. Called the Treasury, upon the account of thirteen Corban Chests placed there. Of which we have spoken in another Tract.

VERS. XXV.

I. AMongst the several renderings of this place, this seems the most proper; The same that I said unto you from the beginning. So Gen. XLIII. 18. 〈 in non-Latin alphabet 〉 . the money returned at the first time: and verse. 20. 〈 in non-Latin alphabet 〉 . we came indeed down at the first time to buy food.

The words thus rendered may refer to that full and open profession our Savior made of himself before the Sanhedrin, that he was the Son of God, the Messiah, Chap. V. do you ask me who I am? I am the same that I told you from the beginning, when I was summoned to answer before the Sanhedrin.

II. However, I cannot but a little call to mind, the common forms of speech used so much in the Jewish Schools. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the beginning and the end. Where by 〈 in non-Latin alphabet 〉 they meant anything that was chiefly and primarily to be offered and taken notice of: by 〈 in non-Latin alphabet 〉 what was secondary, or of less weight.

The question is, whether it were lawful for the Priests to sleep in their Holy Vestments. 〈 in non-Latin alphabet 〉 the end: or the secondary question was whether it was lawful for them to sleep in them. But 〈 in non-Latin alphabet 〉 the beginning; or the thing chiefly and primarily to be discust, was whether it was lawful for them to have them on at all, but in Divine Service. Hence the Gemarists, 〈 in non-Latin alphabet 〉 The Tradition is, that they must not sleep in them, if you will explain the end [or secondary question] but, let them put them off and sold them up, and lay them under their heads [when they sleep] 〈 in non-Latin alphabet 〉 This, the beginning [or chief matter in hand] determines. That is, that it is not lawful for the Priest so much as to wear his Holy Garments but when he is in Holy Service.

It is a Tradition of the Rabbins, if one in walking near any City see lights in it; If the greatest number in that City be Cuthites, let him not bless them; if they be most Israelites, let him bless it. 〈 in non-Latin alphabet 〉 They teach the beginning, when they say, most Cuthites. 〈 in non-Latin alphabet 〉 They teach the end when they say, most Israelites. The chief and principal scruple was, whether they should pronounce a blessing upon those lights, when there might be most Cuthites in the City that lighted them up: The lesser scruple was, whether he should bless them, if there was most Israelites in that City.

There is a dispute upon that precept, Levite. XVII. 13. If any one kill a Beast or Bird upon an Holy day, the Shammean School saith, let him dig with an instrument, and cover the blood; The School of Hillel saith, let him not kill at all, if he have not dust ready by him to cover the blood.

〈 in non-Latin alphabet 〉 The end, or the secondary question, is about covering the blood if a Beast should be killed. 〈 in non-Latin alphabet 〉 The beginning, or the principal question, is, about killing a Beast or a Fowl at all upon an Holy day; merely for the labor of scraping up dust, if there be none at hand.

There are numberless instances of this kind, and if our Savior had any respect to this form or mode of speaking, we may suppose what he said, was to this purpose.

VERS. XXVI.

I Have many things to say and judge of you, but he that sent me hath of old said and judged of you, and he is true, and they are true things which he hath said of you. Of this kind are those passages, Isai. XI. 10. Make the heart of this people fat, &c. and XXIX. 10. The Lord hath poured a spirit of deep sleep upon you, &c. and from such kind of Predictions it is that Christ concludes this concerning them, verse. 21. ye shall die in your sins.▪

VERS. XXXIII.

THEY were wont to glory of being Abraham's seed beyond all measure. Take one instance of a thousand.

It is storyed of R. Jochanan ben Matthias, that he said to his Son, Go out and hire us some Laborers: He went out and hired them for their Victuals. When he came home to his Father, his Father said to him, my Son, shouldst thou make Feasts for them, as gaudy as the Feasts of Solomon, thou wouldst not do enough for them, because they are the Children of Abraham, Isaac, and Jacob. And yet they confess, 〈 in non-Latin alphabet 〉 The merits of our Fathers Abraham, Isaac, and Jacob ceased from the days of Hoshea the Prophet, as saith Rabh, or as Samuel, from the days of Hazael.

But how came they to join this? We be Abraham's seed neither were we ever in bondage to any. Is it impossible that one of Abraham's seed, should be in bondage? The sense of these two clauses must be distinguished. We are of the seed of Abraham, who are very fond and tenacious of our liberty, and as far as concerns ourselves, we never were in bondage to any man. The whole Nation was infinitely averse to all servitude, neither was it by any means lawful for an Israelite to sell himself into bondage unless upon the extremest necessity.

It is not lawful for an Israelite to sell himself, for that end merely, that he might treasure up the money, or might trade with it or buy Vessels, or pay a creditor, but barely if he want food and sustenance. Nor may he sell himself, unless when nothing in the world is left, not so much as his Cloaths, then let him sell himself—And he whom the Sanhedrin sells, or sells himself, must not be sold 〈 in non-Latin alphabet 〉 openly, nor in the public way, as other slaves are sold, but privately.

VERS. XXXVII.

FRom this whole period, it is manifest, that the whole tendency of our Savior's discourse, is to show the Jews that they are the seed of that Serpent, that was to bruise the heel of the Messiah: else what could that mean, verse. 44. ye are of your Father the Devil, but this, viz. ye are the seed of the Serpent.

VERS. XLIII.

YOU may here distinguish 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ▪ So that 〈 in non-Latin alphabet 〉 may signify the manner of speaking, or phrases used in speech; 〈 in non-Latin alphabet 〉 the matter or thing spoken, Isai. XI. 4. he shall smite the Earth with the rod of his mouth. But they could not bear the smart of his rod, they would not understand the phrasiology or way of speech he used.

VERS. LXIV.

〈 in non-Latin alphabet 〉 For so the Hebrew Idiom would render 〈 in non-Latin alphabet 〉 , he was a muderer from the days of the Creation. And so Christ in saying this, speaks according to the vulgar opinion, as if Adam fell the very first day of his Creation.

I. He abode not in the truth. i. e. he did not continue true, but found out the way of lying.

II. He did not persist in the will of God, which he had revealed concerning man. For the revealed will of God is called truth: especially his will revealed in the Gospel. Now when God had pleased to make known his good will toward the first man, partly fixing him in so honorable and happy a station, partly commanding the Angels that they should minister to him for his good, Heb. I. 14. the Devil did not abide in this truth, nor persisted in this will and command of God. For he, envying the honor and happiness of man, took this command of God concerning the Angels ministering to him, in so much scorn and contempt, that swelling with most envenomed malice against Adam, and infinite pride against God, chose rather to dethrone himself from his own glory and felicity, than he would bear Adam 's continuance in so noble a station, or minister any way to the happiness of it. An Angel was uncapable of sinning either more or less than by pride and malice.

VERS. XLVIII.

BUT what I pray you, hath a Samaritan to do with the Court of your Temple? For this they say to Christ, whiles he was yet standing in the Treasury, or in the Court of the Women, verse. 20. If you would admit a Samaritan into the Court of the Gentiles, where the Gentiles themselves were allowed to come, it were much, and is indeed very questionable; but who is it would bear such an one standing in the Treasury? Which very thing shows how much this was spoken in rancor and mere malice, they themselves not believing, nay perfectly knowing that he was no Samaritan, at that time when they called him so. And it is observable that our Savior made no return upon that senseless reproach of theirs, because he did not think it worth the answering; he only replies upon them that he hath not a Devil, that is, that he was not mad.

VERS. LVII.

APply these words to the time of superannuating the Levites, Numb. IV. and we shall find no need of those knots and difficulties wherewith some have puzzled themselves. Thou art not yet fifty years old, that is, thou art not yet come to the common years of superannuation, and dost thou talk that thou hast seen Abraham?

VERS. LVIII.

THEY pervert the question. Christ had said, Abraham saw my day: on the contrary they ask him, Hast thou seen Abraham?

This phrase 〈 in non-Latin alphabet 〉 sometimes is rendered from the single word 〈 in non-Latin alphabet 〉 [I] So the Greek Interpreters in the Books of Judges and Ruth: for you will seldom or never meet with it elsewhere.

Judge. VI. 18. 〈 in non-Latin alphabet 〉 I will tarry, or sit here. Greek, 〈 in non-Latin alphabet 〉 ▪ The Latin Interpreters, Ego quidem manebo.

Ibid. Chap. XI. 27. 〈 in non-Latin alphabet 〉 Wherefore I have not sinned against thee. Greek, 〈 in non-Latin alphabet 〉 ▪ Latin, Ego quidem non peccavi tibi.

Ibid. verse. 35. 〈 in non-Latin alphabet 〉 For I have opened my mouth. Greek, 〈 in non-Latin alphabet 〉 . Latin, Et ipse aperui os.

Ibid. verse. 37. 〈 in non-Latin alphabet 〉 I and my fellows. Greek, 〈 in non-Latin alphabet 〉 ▪ Latin, Ego ipsa, & sodales meae.

Ruth. IV. 4. 〈 in non-Latin alphabet 〉 I will redeem it. Greek, 〈 in non-Latin alphabet 〉 . Latin, Ego sum, redimam.

As to this form of speech, let those that are better skilled in the Greek tongue, be the judges. Our Savior's expression seemeth something more difficult, because he doth not say 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 . To this purpose, as it should seem, Before Abraham was, I am.

VERS. LIX.

WOULD you also murder another Prophet in the very Court of the Temple, O ye murderous Generation? Remember but Zacharias, and surely that might suffice. But whence could they get stones in the Court of the Temple? Let the answer be made from something parallel.

It is storied of Abba Calpatha, who going to Rabban Gamaliel at Tiberias, found him sitting at the Table of Jochanan the Money-changer, with the Book of Job in his hand Targumised; [that is, renderd into the Chaldee Tongue] and reading in it. Saith he to him, I remember your Grandfather Rabban Gamaliel how he stood upon Gab in the mountain of the Temple, and they brought unto him the Book of Job Targumized. He calls to the Architect 〈 in non-Latin alphabet 〉 saying, ramm him in under the foundation.—R. Jose saith, they whelmed him under an heap of Clay. 〈 in non-Latin alphabet 〉 Is there any Clay in the Mountain of the Temple? Gloss. There was Mortar which they used in building.

It may be noted by the by, that they were building in the Temple in the days of the first Gamaliel, who sat President in the Sanhedrin, about the latter days of our Savior; which confirms what I already have noted in Chap. II. 20. And further let us see, how they might have stones in readiness, for they were now building, and they might have pieces of stones enough there.

VERS. II.

I. IT was a received Doctrine in the Jewish Schools, that Children according to some wickedness of their Parents were born lame, or crooked, or maimed and defective in some of their parts, &c. by which they kept Parents in awe lest they should grow remiss and negligent in the performance of some rites which had respect to their being clean, such as washings and purifyings, &c. we have given instances elsewhere.

II. But that the Infant should be born lame or blind, or defective in any part, for any sin or fault of his own, seems a riddle indeed.

1. Nor do they solve the matter who fly to that principle of the 〈 in non-Latin alphabet 〉 or transmigration of souls which would have the Jews tinctured with; at least if we will admit Josephus as a just Interpreter, and judge of that principle. For thus he .

It is the opinion of the Pharisees 〈 in non-Latin alphabet 〉 ▪ That the souls of all are immortal, and do pass into another body; that is those of the good only: [observe this] but those of the wicked are punished with eternal torments. So that, unless you will say that the soul of some good man passing into the body of this man was the cause of his being born blind (a supposition that everyone would cry shame of) you say nothing to the case in hand. If the opinion of the transmigration of souls, amongst the Jews, prevailed only so far that they supposed the souls of good men only passed into other bodies; the very subject of the present question is taken away, and all suspicion of any punishment or defect happening to the infant upon the account of Transmigration wholly vanisheth, unless you will say it could happen upon a good soul's passing out of the body of a good man.

2. There is a solution attempted by some from the souls pre-existency, which they would pretend the Jews had some smatch of, from what they say about 〈 in non-Latin alphabet 〉 those souls which are in Goph, or Guph.

R. Jose saith, the Son of David will not come 〈 in non-Latin alphabet 〉 till the souls that are in Goph are consummated. The same passage is recited also in Niddah , and Jevamoth , where it is ascribed to R. 〈 in non-Latin alphabet 〉 Asi.

There is a repository, saith R. Solomon, the name of which is Goph, and from the Creation all the souls that ever were to be born, were formed together and there placed.

But there's another Rabbin brought in by another Commentator, that supposeth a twofold Goph, and that the souls of the Israelites and of the Gentiles are not in one and the same Goph. Nay further he conceives that in the days of the Messiah there will be a third Goph, and a new race of souls made.

R. Jose deduceth his opinion from Isaiah LVII. 16. miserably wresting the words of the Prophet to this sense, My will shall hinder for the souls which I have made. For so Aruch and the Commentators explain his mind.

Grant now that what I have quoted might be sufficient confirmations that the Jews did entertain the opinion of the Souls pre-existence, yet what concern the pre-existence of souls hath with this place, I confess I have not so quick an apprehension as any way to imagine, unless we will suppose a 〈 in non-Latin alphabet 〉 too, or that some souls come immediately from the hand of God, stained and defiled.

III. I would therefore seek to untie this knot some other way.

1. I would have that passage observed which we have in Vajicra rabb. And the days draw nigh in the which thou shalt say, I have no pleasure in them, Eccl. XII. 1. 〈 in non-Latin alphabet 〉 those are the days of the Messiah, wherein there shall be neither merit nor demerit. That is, if I mistake not, wherein neither the good deserts of the Parents shall be imputed to the children for their advantage, nor their deserts, for their fault and punishment. They are the words of R. Akibah in loc. and they are his application of that passage in Eccles. and indeed his own invention; but the opinion itself, That there shall be neither merit nor demerit in the days of the Messiah, is what is commonly received amongst the Jews. If so, then let me a little enlarge this question of our Savior's Disciples by way of Paraphrase to this purpose.

2. It was a conceit amongst the Jews that the infant when formed and quickened in the womb, might behave itself irregularly, and do something that might not be altogether without fault.

In the Treatise last mentioned, a woman is brought in complaining in earnest of her child before the Judge, 〈 in non-Latin alphabet 〉 that it kicked her unreasonably in the womb. In Midr. Cohel. and Midr. Ruth, Cap. III. 13. there is a story told of Elisha ben Abujah, who departed from the faith and became an horrible Apostate, and amongst other reasons of his apostasy this is rendered for one.

There are which say, that his Mother when she was big with child of him, passing through a Temple of the Gentiles, smelt something very strong, they gave to her of what she smelt, and she did eat, 〈 in non-Latin alphabet 〉 and the child in the womb grew hot, and swelled into blisters, as in the womb of a Serpent.

In which story his Apostasy is supposed as originally rooted and grounded in him in the womb, upon the fault of his mother eating of what had been offered to Idols. It is also equally presumed that an Infant may unreasonably and irregularly kick and punch in the womb of its mother beyond the rate of ordinary infants. The infants in the womb of Rebecca may be for an instance, where the Jews indeed absolve Jacob from fault, 〈 in non-Latin alphabet 〉 though he took Esau by the heel ; but will hardly absolve Esau for rising up against his brother Jacob.

Antoninus asked R. Judah at what time evil affections begin to prevail in the man, 〈 in non-Latin alphabet 〉 whether in the first forming of the foetus in the womb, or at the time of its coming forth? The Rabbi saith unto him, from the time of its first forming. Then saith Antoninus, it will kick in the mothers womb, and rush out. This I learnt of Antoninus, and the Scripture seems to back it, when it saith, Sin lieth at the door.

It appears from this dispute, whether true or feigned, that the ancient opinion of the Jews was that the infant from its first quickening had some stain of sin upon it. And that great Doctor R. Judah the holy, was originally of that opinion himself, but had lightly changed his mind upon so paltry an argument. Nay, they went a little further, not only that the infant might have some stain of sin in the womb, but that it might in some measure actually sin, and do that which might render it criminal. To which purpose this passage of the Disciples seems to have some relation, Did this man sin that he was born blind? That is, did he when his Mother carried him in her womb, do any foul or enormous thing that might deserve this severe stroke upon him that he should bring this blindness with him into the world?

VERS. VI.

I. HOW far spittle was accounted wholesome for weak eyes we may learn from this ridiculous tale.

R. Meir sat and was teaching in the evening of the Sabbath-day; there was a woman stood by, hearing him preach; after he had done she went home and found her candle gone out. Her Husband saith to her, where hast thou been? I have been, saith she, standing and hearing the voice of a Preacher. Her Husband saith to her, thou shalt not enter in till thou hast gone and spot in the face of him that taught. After three weeks her neighbouring women persuading and heartening her to it she goes to the Chapel. Now the whole matter was already made known to R. Meir. He saith therefore to them, 〈 in non-Latin alphabet 〉 Is there ever a woman among you skilled in muttering charms over eyes? [for he feigned a grievous ailment in his eyes] the woman said, R. I am not skilled: However, saith he, do thou spit seven times upon my eyes, and I shall be healed, which she did. Gloss. Whenever they multer'd any charms over the eyes, it was necessary that they should spit upon them.

II. It was prohibited amongst them to besmear the eyes with spittle upon the Sabbath day upon any Medicinal account, although it was esteemed so very wholesome for them.

They do not squirt wine into the eyes on the Sabbath-day, but they may wash the eye-brows with it; 〈 in non-Latin alphabet 〉 but as to fasting spittle, [which was esteemed exceedingly wholesome] it is not lawful to put it so much as upon the eye-lids . One saith that wine is prohibited so far, that it may not be injected into the middle of the eye, upon the eyebrows it may. Another saith that spittle is forbidden so much as upon the eye-lids.

So that in this action of our Savior's we may observe:

I. That he does not heal this sick man with a word as he did others, but chooseth to do a thing which was against their Canonical observation of the Sabbath, designing hereby to make a trial of the man, whether he was so superstitious that he would not admit such things to be done upon him on the Sabbath-day. He made an experiment not much unlike this upon the man at Bethesda as we have before observed.

II. Whiles he mingles spettle with dust, and of that makes a clay to anoint the eyes of the blind man, he thereby avoideth the suspicion of using any kind of charm; and gives rather a demonstration of his own Divine power, when he heals by a method contrary to nature; for clay laid upon the eyes we might believe should rather put out the eyes of one that sees, than restore sight to one that had been blind. Yea and further he gave demonstration of the Divine authority he himself had over the Sabbath, when he heals upon that day by the use of means which had been peculiarly prohibited to be used in it.

The connection of this Chapter with the former is such that the stories in both seem to have been acted on one and the same day, [ 〈 in non-Latin alphabet 〉 , Going through the midst of them, so passed by. 〈 in non-Latin alphabet 〉 , And as he passed by he saw a man which was blind. ] If it be so (which I will not much contend about) then do they bring the Adulterous woman before Christ, yea and attempt to stone him too on the Sabbath-day, 〈 in non-Latin alphabet 〉 , Jesus hid himself; or perhaps the sense is, he was hidden; that is by the multitude that had a favor for him, and compassed him about, lest his enemies should have wreakt their malice and displeasure against him.

VERS. VII.

WE have already shewn that the spring of Siloam discharged its self by a double stream into a twofold Pool, the upper Pool which was called 〈 in non-Latin alphabet 〉 the Pool of Siloah; and the lower which was called 〈 in non-Latin alphabet 〉 the Pool of Shelah. Nehem. III. 15. Now 〈 in non-Latin alphabet 〉 plainly and properly signifies 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 not so, as we have already noted. Probably the Evangelist added this Parenthesis on purpose to distinguish which of the Pools the blind man was sent to wash in; viz. not in the Pool Shelah, which signifies 〈 in non-Latin alphabet 〉 Fleeces, but in the Pool of Shiloah, which signifies 〈 in non-Latin alphabet 〉 , sent.

VERS. VIII.

THIS may be opposed to another sort of beggars, viz. 〈 in non-Latin alphabet 〉 those that beg from door to door.

The words used by the beggars were generally these:

〈 in non-Latin alphabet 〉 vouchsafe something to me. Or rather according to the letter, deserve something by me, i. e. acquire something of merit to yourself by the alms you give me.

〈 in non-Latin alphabet 〉 O you whoever have a tender heart do yourself good by me.

〈 in non-Latin alphabet 〉 Look back and see what I have been, look upon me now, and see what I am .

VERS. XIII.

THE Pharisees in this Evangelist are generally to be understood the Sanhedrin; nor indeed do we find in St. John any mention of the Sadducees at all. Consult Joh. I. 24. IV. 1. VIII. 3. & XI. 46, &c.

〈 in non-Latin alphabet 〉 , &c. The Pharisees have such a sway amongst the people, that if they should say anything against the King or High Priest, they would be believed. And a little after,

The Pharisees have given out many rules to the people from the Traditions of the fathers, which are not written in the Laws of Moses; and for that very reason the Sadducees rejected them, saying they ought to account nothing as law or obligatory, but what is delivered by Moses, and what hath no other authority but tradition only, ought not to be observed. And hence have arisen questions and mighty controversies, 〈 in non-Latin alphabet 〉 , the Sadducees drawing after them the richer sort only, whiles the multitude followed and adhered to the Pharisees.

Hence we may apprehend the reason why the whole Sanhedrin is sometime comprehended under the name of the Pharisees, because the common people, and the main body of that Nation, were wholly at the management of the Pharisees, governed by their decrees and laws. But there was once a Sanhedrin that consisted chiefly of the Sect of the Sadducees, and what was done then? R. Eliezer ben Zadok saith, there was a time when they burnt a Priests daughter for whoredom, compassing her about with bundles of young twiggs; but the answer is 〈 in non-Latin alphabet 〉 there was not a Sanhedrin at that time that was well skilled.—Rabh Joseph saith 〈 in non-Latin alphabet 〉 that Sanhedrin was made up of Sadducees. It is worth our taking notice of this passage.

VERS. XXII.

SO Chap. XVI. 2. 〈 in non-Latin alphabet 〉 , granting that this is spoken of Excommunication, the question may be whether it is to be understood of the ordinary Excommunication, that is, from this or that Synagogue, or the extraordinary, that is 〈 in non-Latin alphabet 〉 a cutting off from the whole Congregation of Israel.

Whoever is excommunicated by 〈 in non-Latin alphabet 〉 the president of the Sanhedrin, is cut off from the whole Congregation of Israel; and if so, then much more if it be by the vote of the whole Sanhedrin. And it seems by that speech 〈 in non-Latin alphabet 〉 They cast him out, v. 34. that word 〈 in non-Latin alphabet 〉 out, was added for such a signification.

But suppose we, it might be understood of the ordinary Excommunication; among all the four and twenty reasons of Excommunication which should it be for which this was decreed, viz. that if any man did confess that Jesus was the Christ he should be put out of the Synagogue? The Elders of the Sanhedrin perhaps would answer, what upon other occaons is frequently said and done by them, It is decreed 〈 in non-Latin alphabet 〉 for the necessity of the time.

VERS. XXVIII.

THE man as it should seem had in gentle and persuasive terms asked them, Will ye also be his Disciples? as if he heartily wisht they would. But they as ruggedly, Be you so: We are Moses his Disciples.

They delivered two Disciples of the wise men into the hands of the chief Priest [that they might instruct him about the rites and usages of the day of expiation] 〈 in non-Latin alphabet 〉 they were of the Disciples of Moses. And who are these Disciples of Moses? it follows, 〈 in non-Latin alphabet 〉 the very phrase excludes the Sadducees.

The Reader may observe by the way these Disciples of Moses his Disciples, with what reverence they treat him.

Moses was angry about three things, and the tradition was accordingly hid from him: I. About the Sabbath, Exod. XVI. 20. while he was angry he forgot to recite to them the traditions about the Sabbath. II. About the vessels of metal, Numb. XXXI. 14. whiles he was angry, he forgot to recite to them the traditions about the vessels of metal. III. About the mourner, whiles he was wroth the tradition was hid from him, which forbad the mourner to eat of the Holy things.

Did Moses think it unlawful for the mourner to have eaten of the Holy things when he spake to Eleazar and Ithamar while they were in the very act of bewailing the death of their two Brethren, Wherefore have ye not eaten the sin-offering in the Holy place? Yes, but in his passion he forgot both the tradition and himself too? Excellent Disciples indeed that can thus chastise your great Master at pleasure, as a man very hasty, apt to be angry, and of a slender memory! let him hence forward learn from you to temperate his passions, and quicken his memory. You have a memory indeed that have recovered the tradition which he himself had forgot!

VERS. XXXIV.

I Shall note something of this kind of phrase at Chap. XVI. 2. Thus doth this man commence the first Confessor in the Christian Church, as John the Baptist had been the first Martyr in it. He suffered Excommunication, and that from the whole Congregation of Israel, for the name of Christ. It seems something strange that they did not Excommunicate Jesus himself, but they were contriving more bloody things against him.

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.