taught. Hence Gamaliel advises the ignorant among the Jews "to get themselves rabbies, that they may no longer doubt of any thing;"* and Rabbi Eleazar says, "he that separates from the school of the rabbies, or teaches any thing which he has not heard from his master, provokes the Divine Majesty to depart from Israel."+

Maimonides tells us, that men of the degree of rabbi were also called Abba, or father; and that "he who will be holy, must perform the words of the fathers."+ Hence our Saviour forbids his disciples taking the title of father as well as rabbi; Matt. xxiii. 8, 9.

These are the teachers and guides to whom the apostle seems to refer, when he saith, Rom. ii. 17-20, "Behold thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law."S

The reason of our Saviour's prohibiting his disciples to be called rabbi is expressed in these words, “Be not ye called rabbi, for one is your master, even Christ," ka≈ŋynTMns, your guide and conductor, on whose word and instructions alone you are to depend in matters of religion and salvation. Accordingly the inspired apostles pretend to nothing more than, as the ambassadors of Christ, to deliver his instructions; and for their own part, they expressly disclaim all dominion over the faith and consciences of men; see 2 Cor. v. 20; chap i. 24.

The Jewish writers distinguish between the titles Rab, Rabbi, and Rabban. As for Rab and Rabbi, the only difference between them is, that Rab was the title of such as had had their education, and taken their degree, in some foreign Jewish school; suppose at Babylon, where there was a school

Pirke Abhoth, cap. i. sect. xvi. which precept Maimonides and Bartenora (in loc.) restrain to ritual observances.

+ Talmud Babylon. tit. Berachoth, fol. xxii. ii.; see Lightfoot, Hora Hebr. Matt. xxiii. 7.

↑ Maimon. in Præfat. Tractat.; Pirke Abhoth, Mishn. tom. iv. p. 393. § See Whitby on Matt. xxiii. 8, 9.

or academy of considerable note; Rabbi was the title of such as were educated in the land of Judea, who were accounted more honourable than the others.* But as for Rabban, it was the highest title; which, they say, was never conferred on more than seven persons, namely, on R. Simeon, five of his descendants, and on R. Jochanan, who was of a different family. It was on this account, it should seem, that the blind man gave this title to Christ, Mark x. 51; being convinced that he was possessed of divine power, and worthy of the most honourable distinctions. And Mary Magdalene, when she saw Christ after his resurrection, "said unto him, Rabboni," John xx. 16, that is, my Rabban, like my lord in English; for rabbon is the same with rabban, only pronounced according to the Syriac dialect.

* Elias Levita in Tishbi, voce.

↑ See Lightfoot's Harmony on Luke ii. 25.

CHAPTER VIII.

OF THE NAZARITES AND RECHABITES.

GODWIN makes a three-fold distinction of Nazarites, which we shall find to be merely a distinctio nominis, as the logicians express themselves, and not a divisio generis in species.

The first sort, called Nazarites, from nazar, separavit, are mentioned several times in the Old and New Testament; the second, whose name is derived from the city Nazareth, are occasionally mentioned in the New; for the third, who rejected the five books of Moses, and were therefore termed Nazarites, according to Godwin, from w nasar, dissecuit, because they cut off or excluded these books from the canon of Scripture; finding no mention of them either in the Old Testament, or in the New, I think they deserve no farther notice it is chiefly the first sort that we are now to consider.

The first person to whom the title nazir is applied is Joseph, who, in the forty-ninth chapter of Genesis, is said to be nezir echaiv, which we render "separated from his brethren," Gen. xlix. 26; but the Vulgate, "Nazaræi inter fratres suos." Moses gives him the same title, in the blessing which he pronounced on his posterity in the Book of Deuteronomy: "Let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren," Deut. xxxiii. 16; 1978 7" nezir echaiv. He is called nazir, not because he was of any particular sect, or such a Nazarite as those concerning whom we are discoursing; but for one or other of the following reasons: either because he was separated from the society of his brethren by their malice toward him; or from their evil practices and examples, by the grace of God; or was advanced by Providence so high above them in dignity and honour. The

Septuagint espouses the last-mentioned reason, reading W nezir echaiv, in Genesis, επι κορυφής ων ηγήσατο αδελφων, super caput fratrum, quorum dux fuit; and in Deuteronomy, επι κορυφης δοξασθεις επ' αδελφοις, super verticem glorificatus in fratribus. Hence the word nezer is sometimes used for a royal or sacerdotal crown or diadem : "Thou hast profaned his (the king's) crown, nezer, by casting it to the ground;" Psalm lxxxix. 23. Again, " They made the plate of the holy crown (of the high-priest) of pure gold;” Exod. xxxix. 30.

But whatever was the reason of Joseph's being called " nazir, the word came afterward to denote a particular sort of separation and devotedness to God; and on that account was applied to the Nazarites, who were accordingly of two sorts-such as were by their parents devoted to God in their infancy, or even sometimes before they were born, and such as devoted themselves. The former are called Nazaræi nativi, and were Nazarites for life; the latter Nazarai votivi, who ordinarily bound themselves to observe the laws of the Nazarites only for a limited time.

In the number of the Nazarai nativi, or perpetual Nazarites, were Samson, Judges xiii. 5; Samuel, 1 Sam. i. 11; and John the Baptist, Luke i. 15. All that we can discover in their way of life, which was peculiar, was, that they were to abstain from wine and intoxicating liquors, and were not to shave their heads, but let their hair grow to its full length. It is true, neither Samuel nor John the Baptist are expressly called Nazarites, as Samson is. Nevertheless, as one law of the Nazarites is mentioned to which Samuel was obliged, namely, that no razor should come upon his head; and another to which the Baptist was obliged, that he should drink neither wine nor strong drink; it is reasonably presumed they were both under obligation to observe all the laws of the perpetual Nazarites.

The rabbies insist that Absalom was a perpetual Nazarite, because he wore his hair so long, that when he polled it, it weighed two hundred shekels; 2 Sam. xiv. 26. But as this circumstance is mentioned immediately after the account of the beauty of his person, ver. 25, it leads one to conclude, that he wore his hair so long, rather for ornament, than on

any religious account. Besides, his polling it at the end of the year is an evidence against his being a perpetual Nazarite. The rabbies, indeed, have framed a rule for the perpetual Nazarites, on purpose not to exclude Absalom; affirming, that when their hair grew very heavy and troublesome, they were allowed to cut it to the length in which it was ordinarily worn by other people, but not to shave it quite off; and this, they say, was the reason of Absalom's polling his head every year, because his hair grew so exceeding heavy, that what he cut off, weighed "two hundred shekels, after the king's weight."

We shall not stay to dispute this point with the rabbies, because it is of no great consequence. But the amazing weight of Absalom's hair demands our particular attention. Dr. Cumberland, in his Essay on Jewish Weights and Measures, shows, that a Jewish shekel of silver was equal to half an ounce avoirdupoise. Consequently, two hundred shekels is six pounds and a quarter; an incredible weight for the hair of one man's head!

Various are the conjectures of the learned in order to remove this difficulty. Some suppose the shekel here spoken of was less than the common shekel; and they observe his hair is said to weigh "two hundred shekels after the king's weight," not according to the common shekel of the sanctuary. Now, should we suppose the shekel here meant to be a weight in gold equal to the value of the silver shekel, or half ounce, that would reduce the weight of the hair to about five ounces.

Others imagine there has been an error in transcribing the Hebrew copy; that the number of shekels being expressed by the numeral letter caph, which stands for twenty, the transcriber mistook it for resh, which stands for two hundred; a mistake which might easily be made if the lower part of the caph was not very plain.

Others again are of opinion, that the two hundred shekels denote, not the weight but the value of the hair; the Jewish women having been used to purchase it to adorn themselves.

* Vid. R. de Bartenor.; et Maimon. Comment. in Mishn. tit. Nazir, cap. i. sect. ii. tom. iii. p. 148, edit. Surenhus.