Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	brother_n	danger_n	fool_n	1,488	5	9.9269	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48434	The harmony, chronicle and order of the New Testament the text of the four evangelists methodized, story of the acts of the apostles analyzed, order of the epistles manifested, times of the revelation observed : all illustrated, with variety of observations upon the chiefest difficulties textuall & talmudicall, for clearing of their sense and language : with an additional discourse concerning the fall of Jerusalem and the condition of the Jews in that land afterward / John Lightfoot ...	Lightfoot, John, 1602-1675.	1655 (1655)	Wing L2057; ESTC R21604	312,236	218

and he that killeth or committeth actuall murder is liable to judgement and ye extend the violation of that Command no further but I say to you that causelesse anger against thy brother is a violation of that Command and even that maketh a man liable to judgement 2. They allotted only that murder to be judged by the Councill or Sanhedrin that was committed by a man in propriâ personâ Let them speak their own sense A murderer is he that kils his neighbour with a stone or with Iron or that thrusts him into water or fire out of which it is not possible to get out again if the man die he is guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he thrust him into fire or water out of which it is possible to get out again though he die yet he is quit He sets on him a dog or a serpent he is quit He intended to kill a stranger and kils an Israelite To kill a little one and kils one of stature To hit him on the loins and such a blow on the loins could not kill him but it misses the loins and hits him on the heart and kils him he is quit He intended to hit him on the heart and such a blow on the heart was enough to kill him but it lights on the loins and such a blow on the loins was not enough to kill him yet he dies he is quit He intended to strike one of stature and the blow was not enough to have killed one of stature but it lights on a little one and there was enough in the blow to have killed a little one and he dies yet he is quit He intended to hit a little one and there was enough in the blow to kill a little one but it lights on one of stature and there was not enough in the blow to kill one of stature yet he dies he is quit R. Simeon saith Though he intended to kill one and kils another he is quit c. Talm. in Sanhedr per. 9. Any one that kils his neighbour with his hand as if he strike him with a sword or with a stone that kils him or strangles him till he die or burns him in the fire seeing that he kils him any how in his own person lo such a one must be put to death by the Sanhedrin But he that hires another to kill his neighbour or that sends his servants and they kill him or that violently thrusts him before a Lion or the like and the beast kils him Any one of these is a shedder of blood and the guilt of shedding of blood is upon him and he is liable to death by the hand of heaven but he is not to be put to death by the Sanhedrin And whence is the proof that it must be thus Because it is said He that sheds mans blood by man shall his blood be shed This is he that slays a man himself and not by the hand of another Your blood of your lives will I require This is he that slays himself At the hand of every beast will I require it This is he that delivers up his neighbour before a beast to be rent in pieces At the hand of man even at the hand of every mans brother will I require the life of man This is he that hires others to kill his neighbour In this interpretation requiring is spoken of all the three behold their judgement is delivered over to heaven or God And all these manslayers and the like who are not liable to death by the Sanhedrin if the King of Israel will slay them by the Iudgement of the Kingdom and the Law of Nations he may c. Maym. ubi supr per. 2. You may observe in these wretched traditions a twofold killing and a twofold judgement a mans killing another in his own person and with his own hand and such a one liable to the judgement of the Sanhedrin to be put to death by them as a murderer And a man that killed another by proxy not with his own hand but hiring another to kill him or turning a beast or serpent upon him to kill him This man not to be judged and executed by the Sanhedrin but referred and reserved only to the judgement of God So that from hence we see plainly in what sense the word Iudgement is used in the later end of the preceding verse and the first clause of this namely not for the Judgement of any of the Sanhedrins as it is commonly understood but for the Iudgement of God In the former verse Christ speaks their sense and in the first clause of this his own in application to it Ye have heard it said that any man that kils is liable to the Judgement of God But I say in you that he that is but angry with his brother without a cause is liable to the Judgement of God You have heard it said That he only that commits murder with his own hand is to be judged by the Councill or Sanhedrin as a murderer But I say to you that he that but cals his brother Racha as common a word as ye make it and a thing of nothing he is liable to be judged by the Sanhedrin Lastly He that saith to his brother Thou fool wicked one or cast-away shall be in danger of hell fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two observable things in the words The first is the change of case from what was before there it was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hereupon S. Petit in his variae Lectiones lib. 1. cap. 1. professeth that he cannot wonder enough that Expositors should not observe this variation and what he himself maketh of the observation of it I shall not insist upon but referre the Reader to his own words Surely he little mindes the Greek Text that sees not this in it and there needs not any farre fetched Exposition to satisfie about it It is but an Emphaticall raising of the sense to make it the more feeling and to speak home He that saith to his brother Raka shall be in danger of the Councill but he that saies Thou fool he shall be in danger of a penalty even to hell fire And thus our Saviour doth equall the sin and penalty in a very just parallel Injust anger with Gods just anger and judgement Publick reproach with publick correction by the Councill And censuring for a childe of hell to the fire of hell 2. It is no said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the fire of hell but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To a hell of fire in which expression he doth still set the Emphasis higher And besides the reference to the valley of Hinnom he seemeth to referre to that penalty used by the Sanhedrin of burning the most bitter death that they used to put men unto the manner of which was thus They set the malefactor in a dunghill up to the knees and they put

of them or only to be pondering how to lay all in their right current I have not only gone the way before him but have shewed his way all along with variety of observations as not obvious for such would have but added one tediousness to another so I hope not unprofitable nor without his delight I have not set my self to Comment but in a tra●sient way to hint the clearing of some of the most conspicuous difficulties and that partly from the Text it self and partly from Talmudicall collections Of which later I have alleadged very many and the most of them I hope not impertinently but for usefull illustration For though it is true indeed that there are no greater enemies to Christ nor greater deniers of the Doctrine of the Gospel then the Hebrew Writers yet as Cerah's Censers and the spoils of David's enemies were dedicated to the Sanctuary service so may the Records to be met with in these men be of most excellent use and improvement to the explication of a world of passages in the New Testament Nay multitudes of passages not possibly to be explained but from these Records For since the scene of the most actings in it was among the Jews the speeches of Christ and his Apostles were to the Jews and they Jews by birth and education that wrote the Gospels and Epistles it is no wonder if it speak the Jews Dialect throughout and glanceth at their Traditions Opinions and Customs at every step What Author in the world but he is best to be understood from the Writers and Dialect of his own Nation What one Roman Writer can a man understandingly reade unless he be well acquainted with their History Customs Propriety of phrases and common speech So doth the New Testament loquitur cum vulgo Though it be penned in Greek it speaks in the phrase of the Jewish Nation among whom it was penned all along and there are multitudes of expressions in it which are not to be found but there and in the Jews Writings in all the vvorld They are very much deceived that think the New Testament so very easie to be understood because of the familiar doctrine it containeth Faith and Repentance It is true indeed it is plainer as to the matter it handleth then the Old because it is an unfolding of the Old but for the attaining of the understanding of the expressions that it useth in these explications you must go two steps further then you do about the Old namely to observe vvhere and how it useth the Septuagints Greek as it doth very commonly and when it useth the Jews Idiome or reference thereunto which indeed it doth continually A Student well versed in their Language and Writings would finde it no great difficulty to translate the New Testament into Talmudick language almost from verse to verse so close doth it speak all along to their common speech The allegations that I have produced of this nature in this present Tract I have done but cursorily as not writing a Comment but a running Survey of the Times Order and History of the whole New Testament So that it may be many of them may not speak to every Reader that full intent for which they are produced and which would I have spent time to have been their Interpreter but I was willing to avoid prolixity I could have made them to have spoken plainly What I might have done in this kinde I shall shew but by one instance which let not the Reader think tedious here since I have avoided tediousness in this kinde all along hereafter and this is by a Comment in the way we have been speaking of but upon one verse and that is the 22d verse of the 5th Chapter of Matthew which I have picked out the rather to make an exercitation upon because it is generally held by all Expositors that in it there is a plain reference to something in the Jewish Customs which is the thing we have been mentioning Whosoever is angry with his brother without a cause shall be in danger of Iudgement c. The sense which is ordinarily given of this verse in the construction of many Expositors is made to referre unto the three sorts of Judicatories among the Jews the lowest consisting of three Judges the middle of twenty three and the supream of seventy one With which allusion and explication I cannot close upon these three Reasons 1. Because the lowest Judicatory to which they apply the word The Iudgement had nothing to do in capitall matters and so the conclusion of the verse before cannot be understood in this verse The murderer shall be in danger of being judged by the Iudicatory of three for they judged no such thing and answerably the first clause in this verse where the same word The Iudgement is reserved cannot have the same application 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used only in the second clause and it will be hard to give a reason why the middle Sanhedrin should only be so called as that interpretation makes it to be when all the three and most eminently the highest did bear that name 3. To apply Gehenna ignis to penalty inflicted by the highest Sanhedrins as divers do doth cause so hard straining as may be observed in the severall allusions that are framed of it that it is very farre from an easily digested and current sense I deny not indeed that Christ in the verse alluded to something of the Jews practises in some point of Judicature but unto what I shall defer to conjecture till its course come in the method in which it seemeth most genuine to take the unfolding of the verse up and that is 1. To consider of three words in it which also are to be met in other places and so carry a more generall concernment with them then to be confined unto this verse and those are Brother and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Gehenna 2. To consider of the three degrees of offences that are spoken of namely causeless anger saying Raka and calling Thou fool And 3. to consider of the three penalties denounced upon these offences viz. Iudgement The Councill and Hell fire 1. The word Brother which doth so constantly wrap up all professors of the Name of Christ in the signification of it in the New Testament may not unfitly be looked upon by reflexion upon the sense of the word Neighbour in the Old Testament as that was commonly interpreted and understood by the Jews By using the word Neighbour saith Rabbi Nathan he excludeth all the Heathen Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let this passage of Maymony be well weighed It is all one saith he to slay an Israelite and to slay a Canaanite servant he that doth either must be put to death for it An Israelite that slayeth a stranger sojourner is not put to death by the Sanhedrin for it because it is said If a man come presumptuously upon his neighbour Exod. 21.14 and it is

of causlesse anger and that that deserves the judgement of God that the uncharitable scornings of a brother under their usuall word Raka deserved the judgement of the Sanhedrin and especially the calling him fool in Solomons sense or censuring rashly his spirituall estate deserved hell fire They construed the command Thou shalt not commit adultery barely of the act of adultery and that with another mans wife Trip. targ in marg ad Exod. 20. but he tells that it prohibits lustfull thoughts and looks and that looking upon a woman to lust after her is adultery in heart Rabban Simeon delighted to look upon fair women that he might take occasion by the sight of their beauty to blesse God A fair excuse Tal. Ierus in Baracoth fol. 12. col 3. The Law had permitted divorces only in case of fornication Deut. 24.1 but they had extended it to any cause and to so loose an extent that R. Ahibah said A man may put away his wife if he see another woman that pleaseth him better then she Gittin par 9. The Law had forbidden forswearing or swearing falsly thereupon they had made bold to take liberty of vain swearing at pleasure so that what they swore were not false as see Tal. Maym. in Shevnoth These cursed constructions of theirs by which they had made the Law of no effect he divinely damneth and stateth the proper and true intent of the Law in these cases 3. He prescribeth Christian duties and especially rules of piety charity and sincerity and condemneth the hypocriticall vainglory of the Pharisees about these things They used when they gave almes in the Synagogue to have it openly proclaimed and published what they gave as if a Trumpet had been sounded for every one to take notice of their charity Ierus in Demai fol. 23. col 2. And they had an open proclaiming in the streets for the calling of the poor to gather the corner of the field that they had left them Id. Peah per. 4 c. They loved to be seen praying in the streets especially in their Phylactery prayers morning and evening besides other occasionall Oraisons Id. Beracoth per. 1 2. They used to pray those prayers often and often other prayers in the Synagogue apart and distinct from the prayers or service that the Synagogue was then upon and so their particular devotion was the more subject to be observed Ib. fol. 8. col 3 c. They used on their fasting dayes to use such a carriage and demeanour in face and garb that all might observe that it was fasting day with them Piske Tosaph in Taanith per. 1 c. And in all their devotions and demeanour they hunted after the praise of men which he condemneth and urgeth for sincerity and care to approve the heart to God Throughout all this Sermon this great oracle of divine truth doth not only shew and hold out the sacred doctrines of faith manners duty and eternall life but he evidenceth throughout that he was throughly acquainted with all the learning doctrines and traditions of those times And to the explication of this divine Sermon is required quick and ready versednesse in the Jews Records for Christ hath an eyed and reference to their language doctrines customes traditions an opinions almost in every line SECTION XXIX LUKE Chap. VII from the beginning to Ver. 11. MATTH Chap. VIII Ver. 1. and then Ver. 5 to Ver. 14. A Centurions servant healed LUKES transition When he had ended all his sayings doth prove the order The four verses that speak about the Leper in Matthew were taken up before and their order spoken to then A proselyte Captain that had so far affected the Jews religion that he had built a Synagogue in Capernaum having seen and heard the works and words of Christ beleeveth him for the Messias and beggeth of him the healing of his servant Which that Christ could do he concludeth from a comparison of the power of his own word and command among his souldiers for since they were ready to come and go or run at his command much more doth he conclude was the word of Christ of power to command away the disease of his servant if he pleased Christ had often in his sermon on the Mount asserted the authority of his own word against and above the words of their traditionaries and equalized it with that word that gave the Law And here is a very high and seasonable confession of the authority of that word made by this Centurion and an evidence of the power of it by the healing of his servant at distance The mans faith is justly extolled though he were a Gentile and the casting off the Jews is cleerly foretold which Christ had not so plainly spoken out hitherto SECTION XXX LUKE Chap. VII Ver. 11 12 13 14 15 16 17. The Widows Sonne of Naim raised AS Christ yesterday recovered a young man from the point of death so doth he another to day from death it self The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 11. do confirm the order The day after c. Ioseph Antiq. lib. 20. cap. 5. speaks of the Village Nais as being upon the edge of Samaria in the way as the Galileans passed to Ierusalem And it is not improbable that Christ was going thitherward at this time to one of the Festivals most like to Pentecost As he comes to Naim he meets with a dead man carried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmudish Language for they might not bury within their cities no nor at the Levites Cities within the compasse of that ground without the City that was allotted for its suburbs Maym. in Shemittah veiobel per. 13. If Ierusalem went parallell with the Levites Cities in this as it did in other things Christs Sepulchre will not prove so near the City as it hath been commonly reputed He raiseth this dead man openly and in the sight of all the company there present which was very great and yet when afterward he raiseth Iairu● daughter he chargeth that those that had seen him do the miracle which were but five persons that they should tell no man what was done Luk. 8.56 which prohibition was given rather in regard of the place where it was done then in any other respect it being in Capernaum against which City he had denounced a curse before SECTION XXXI LUKE Chap. VII from ver 18. to ver 36. MATTH Chap. II. from ver 2. to ver 20. JOHNS Message to Christ Christs testimony of Iohn THE Transition of Luke from the Stories before about the raising of the dead men and healing the Centurions Servant And the Disciples of John shewed him of all these things doth confirm the order JOHN from Machaerus Castle where he lay Prisoner sendeth two of his Disciples to Christ to enquire of him Whether he were he that should come Not that Iohn was ignorant who he was having had so many demonstrations of him as he had had and having given so ample testimony of him as