Moses and Aaron: Civil and Ecclesiastical Rites, Used by the Ancient Hebrews. Goodwin Thomas Aiken

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СКАЧАТЬ on them when they lifted up their hands, and poured water twice upon them when they hanged them down. Unto this kind of washing Theophylact seemeth to have reference, when he saith, that the Pharisees did[109] cubitaliter lavare, wash up to their elbows. Lastly, others[110] interpret πυγμὴ, to be the fist, or hand closed, & the manner of washing thereby denoted to be by rubbing one hand closed in the plain or hollow of the other. All imply a diligent and accurate care in washing: the ceremonious washing by lifting up the hands, and hanging them down, best expresseth the superstition, which only was aimed at in the reproof, though all the sorts of washing, to the Pharisee were superstitious, because they made it not a matter of outward decency and civility, but of religion, to eat with washt or unwasht hands, urging such a necessity hereof,[111] that in case a man may come to some water, but not enough both to wash and to drink, he should rather chuse to wash than to drink, though he die with thirst. And it was deemed amongst them as great a sin to eat with unwasht hands, as to commit fornication. This Tradition of washing hands, though it were chiefly urged by the Pharisees, yet all the Jews maintained it, as appeareth by the places quoted.

[106] ‎‏כטילאית‏‎ μετὰ σπουδῆς. Luke 1. 39.

[107] Joseph. Scalig. Tribær. c. 7.

[108] Munster. in Deut. 8.

[109] Theophylact. in Marc. 7. 3.

[110] Beza in majoribus suis annotationibus. Marc. 7. 3.

[111] Drusius præterit. Mat. 15. in addend. & Buxtorf. synag. Judaic. c. 6. p. 93. ex Talmud.

      We may observe three sorts of washing of hands in use among the Jews. 1. Pharisaical and superstitious, this was reproved. 2. Ordinary, for outward decency; this was allowed. The third, in token of innocency; this was commanded by the Elders of the neighbour-Cities, in case of murder, Deut. 21. 6. It was practised by Pilate, Matth. 37. 24. and alluded unto by David, I will wash my hands in innocency, so will I compass thine altar, Psal. 26. 6.

2. When they came from the Market they washt, Mar. 7. 4. The reason thereof was, because they there having to do with divers sorts of people, unaware; they might be polluted. The word used by Saint Mark, is, βαπτίσωνται, they baptized themselves: implying the washing of their whole body. And it seemeth that those Pharisees who were more zealous than others, did thus wash themselves alwayes before dinner. The Pharisee marvelled that Christ had not first washed himself before dinner, Luke 11. 38. Unto this kind of superstition St. Peter is thought to have inclined, when he said, Lord, not my feet only, but also my hands, and my head, John 13. 9. Thus finding his modesty disliked, when he refused to have his feet wash’d by his Lord and Master; now he leapeth into the other extream, as if he had said, Not my feet only, but my whole body. Hence proceeded that Sect of the Hemerobaptistæ, i.e. Daily baptists, so called[112] because they did every day thus wash themselves.

[112] Epith. l. 2. Tom. 1. c. 17.

      3. They wash’d their cups, and pots, and brazen vessels, and tables, Mark 7. 4.

4. They held it unlawful to eat with sinners, Mat. 9. 11. yea, they judged it a kind of pollution to be touched by them, Luke 7. 39. If this man were a Prophet, he would surely have known who, and what manner of woman this is which toucheth him, for she is a sinner. Of such a people the Prophet speaketh: They said, stand a part, come not near to me, or (as the words may be rendred)[113] Touch me not, for I am holier than thou, Esay. 65. 5. The like practice was in use among the Samaritanes,[114] who if they met any stranger, they cryed out, μὴ πρόσψαυσον, Ne attingas, Touch not.

[113] ‎‏אל תגע בי‏‎ Ne attingas me.

[114] Scalig. de emend. temp. lib. 7. Idem refert Epiphan. lib. 1. Tom. 1. cap. 13.

5. They fasted twice in the week, Luke 18. 12. Namely,[115] Mundays and Thursdays. Because Moses (as they say)[116] went up into the Mount Sinai on a Thursday, and came down on a Munday.

[115] Theophylact. in Luke 18. 12. It. Epiph. hær. 16.

[116] Drusius in Luc. 18. 13.

6. They made broad their Phylacteries, and inlarged the borders of their garments, Matth. 23. 5. Here three things are worthy our consideration. First, What these Phylacteries were. Secondly, What was written in them. Thirdly, Whence they were so called. Epiphanus[117] interpreteth these Phylacteries to be πλατέα σήματα πορφύρας, purple studs, or flourishes, woven in their garments: as if Epiphanius had conceived the Pharisees garment to be like that which the Roman Senators were wont to wear, termed, by reason of those broad-studs and works woven in it, Laticlavium: but seeing that these Phylacteries were additaments and ornaments, whereof there were[118] two sorts, the one tied to their Fore-heads, the other to their Left-hands; hence it followeth, that by these Phylacteries could not be meant whole garments, or any embosments, or flourishings woven in the cloth. Generally they are thought to be schedules or scroles of parchments, whereof, as I noted, there were two sorts; Phylacteries for the Fore-head, or Frontlets, reaching from one Ear to the other, and tied behind with a thong; and Phylacteries for the hand, fastned upon the Left-arm above the Elbow on the inside, that it might be near the heart. Both these sorts were worn, not by the Pharisees only,[119] but by the Sadduces also, but with this difference; The Pharisees, haply for greater ostentation, wore their Hand-Phylacteries above their Elbows: the Sadduces on the palms of their Hands.[120] Nay, all the Jews wore them, our Saviour Christ not excepted. The command was general, Exod. 13. 9. It shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes. So that it is not the wearing of them which our Saviour condemned, but the making of them broad, whereby they would appear more holy than others.

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