A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

Annotations on Chap. X.

[ a] * 1.1 V. 2. A devout man] What is meant by Proselytes and the two sorts of them, hath been set down Note on Mat. 23. d. and the manner of initiating them by washing, Note on Mat. 3. a. and their putting off their old relations, Mat. 19. 28. d. and their new birth, Note on Joh. 3. a. Now it will be worth obser∣ving what titles the New Testament hath made use of to expresse the second sort of Proselytes, those, not of Justice, but of the gates, or the uncircumcised Pro∣selytes (for such was Cornelius in this place, and such the Eunuch) and these are their titles: 1.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 8. 2. pious men, sometimes with the addi∣tion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of every na∣tion under heaven, c. 2. 8. which is the very title the Rabbins give them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the good men of the nations of the world. 2^ly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.2 they that dwell as strangers at Jerusalem, Act. 2. 14. all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proselytes, v. 16. Then 3^dly,* 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the pious men here of Cornelius, and v. 7. of some of his souldiers. And 4^thly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that fear God, here, of Cornelius again, and so Act. 13. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men of Israel, and ye that fear God, and again v. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they among you that fear God, Proselytes of your gates: so saith Oecu∣menius expresly,* 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by those that fear God he means the Proselytes. And 5^thly,* 1.5 and above all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 13. 43. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 17. 4. the worshippers, and the Graecian worshippers (and so the Eunuch went to Je∣rusalem to worship, c. 8. 27.) of which Oecumenius again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by worshippers he means peculiarly proselytes: and agreeably to many of these was the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.6 Timotheus, which sig∣nifies in the Greek a worshipper of God, the name of one whose father was a Greek, though his mother were a Jew, and being himself a proselyte as his father was, yet not circumcised, till Paul caused him to be so after∣ward. Sixthly and lastly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that come to God, Heb. 10. 6. which is the very word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lightly changed.

[ b] * 1.7 4. Memorial] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a memo∣rial in this and some other places, is here fit to be ob∣served: it is a forme of speech signifying an oblation or sacrifice. So Lev. 2. 9. The priest shall take from the meat offering a memorial thereof, and burn it upon the altar, it is an offering made by fire of a sweet savour unto the Lord: where it is clearly affirmed of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the memorial, that it is an offering, &c. So v. 9. 16. and c. 5. 12. c. 6. 15. and oft elswhere. And so the ascending, or coming up, be∣fore God inclines it here; for that is proper to sacrifices and oblations, to go up and render a sweet savour to God; and this is here fitly attributed to his prayers and almes, which are the Christians sacrifice, an odor of sweet smell, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a welcome sacrifice to God, Phil. 4. 18. and Heb. 13. 6.

[ c] * 1.8 9 Vp on the house to pray] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies peculi∣arly not a house but the roof, or top, of the house, which being plain was fit for use, hath been said, Mat. 24. Note h. Of this the Jews had a speciall use, in places out of Judea or Jerusalem, that they might more freely look that way in performing their devotions. For the Temple of Jerusalem being the solemn place of worship, they that were at distance from that place were to pray to∣ward it. So 1 King. 8. 48. in the first institution, they that were carried captive out of the land were to pray toward their land, and accordingly Dan. 6. 10. Daniel went into his house, and his windowes being open in his chamber toward Jerusalem he kneeled on his knees three times a day, and prayed. So when it is said of Hezekiah, 2 King. 20. 2. that he turned his face to the wall, and prayed, Jonathans Targum reades to∣wards the wall of the Sanctuary, that is, toward that wall of the room which pointed toward the Sanctua∣ry, as now adays the Jewes in the West, in Italy, Ger∣many, &c. are said to have their walls inscribed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the East, because Jerusalem lies East from them. That S. Peter at this time observed this custome, there is little doubt, when we remember, that as Daniel ob∣served those two circumstances, of time and of posture, so Peter reteining the one, (as appears here by the sixth hour) may as reasonably be deemed to have re∣teined the other, that of the posture toward Jerusalem in offering up his devotions, and to that end to have gone up to the house top to pray, where he might most freely look that way. When he was at Jerusalem he went up solemnly to the Temple to pray at the hours of prayer, Peter and John at the ninth hour of prayer, Act. 3. 1, &c. and so all the Apostles were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, continually (at the constant hours) in the Temple, Luk. 24. 53. (see Note on Act. 1. c.) and then there will be little doubt, but they reteined that other part of observance to that place, of praying to∣ward the Temple, when they were farther from it; it being no part of Christs reformation to forbid all the re∣ligious ceremonies which had been of use among the Jewes, but rather to adapt and accommodate many of them to the Christians use.

[ d] * 1.9 V. 10. A trance] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Greek of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies either 1. deep sleep (and a trance of the nature of that) or 2^dly, amazement, asto∣nishment, and accordingly is by the Septuagint rendred sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Psal. 68. 29. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Sam. 26. 12. (see Note on Rom. 11. b.) and some∣times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Gen. 2. 21. where it is (though we render it a deep sleep) of the same kind with that here, a trance or extasie, and therefore is rendred by the Tar∣gum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a strong sleep, signifying or intima∣ting it to be something more then that sleep which is ordinary among men. Proportionably to these acce∣ptions of the Hebrew, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the New Te∣stament signifies sometimes amazement and astonish∣ment, from fear or wonder, Mar. 5. 42. and 16. 8. Luk. 5. 26. Act. 3. 10. and sometimes a trance or ex∣tasie, when the outward senses being bound up as 'twere with sleep, Gods will is inwardly revealed to the understanding, by way of intellectuall vision. Thus is it in all the other places of the New Testament: c. 11. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in an extasie, or trance, I saw a vision, and c. 22. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I was in a trance, and so here speaking of the same matter. Where therefore it sufficiently appears to denote not a natu∣rall sleep, such as men dis-spirited with fasting may be thought apt to fall into (which the mention of Peters fasting in the beginning of the verse hath made some men apprehend of it) but a transportation or trance into which he was cast by God, (or a binding up his outward senses, which is answerable to a deep sleep, such as Adams was, Gen. 2. when the rib was taken out of him) to make him capable of the vision, or reve∣lations of Gods will, which here he was to receive. To which purpose 'twill be observable, that Gen. 17. 3. when the Hebrew text saith, Abraham fell on his face, and God talked with him, the Hierusalem Talmud reads, Inclinavit se Abram super faciem ejus, & obstu∣puit, Abraham bowed himself upon his face, and was astonish'd; where the & obstupuit and was astonish'd is clearly the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here (the Hebrew word signifying, as was said, both astonishment and trance) wherein God talked with him, by way of vision to his under∣standing, not to his senses.

[ e] * 1.10 V. 38•• Anointed] That the use of oyle among the Jews was for festivals, hath been said, Note on Mat. 26. c. and consequently the custome of anointing notes a solemn entertainment of any one: water to wash the feet, and bread to eat, was allowed to every of the guests;* 1.11 but not so the fatted calf, but when they would expresse a great joy, and welcome, and making merry, as in the return of the prodigal. And so in like manner, the anointing, or powring oyle on the heads of the guests, is the highest expression of acknowledging and testifying the greatest joy (and so called the oyle of glad∣nesse, Psal 45. 8.) that is to be found among them.* 1.12 This anointing therefore from hence came to denote the preferring one before another (and the Targum gene∣rally renders it by a word which signifies preferring or advancing) and so became the ceremony of consecra∣ting to any speciall office, and so was ordinarily used in the installing men to offices of any eminence. From hence (as in many other things) doth the word come to be used Metaphorically, for any that is preferred before, or set over others. Abraham and the Patriarchs, that must not be touch'd in the Psalmist, are called Gods

anointed, that is, persons by God preferred and advan∣ced before others, taken into his speciall care, and so signally testified to be by Gods dealings towards them. And so the anointed of the Lord are those whom God hath set over other men. Agreeable to this is it that that eminent person prophesyed of by Moses, whom God should send,* 1.13 and whom they were to hear, is ge∣nerally known by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the anointed, the Messias or Christ, because he was thus preferred by God (Psal. 45. and Heb. 1. 9.) above his fellowes, men and Angels themselves. According to this notion it is, that when the Holy Ghost came down on Christ, and thereby (by a voice from heaven, Thou art my beloved Son in whom I am well pleased) mark'd him out as the person whom God had sent, (of whom John therefore said, that he was greater then he, and preferred before him) it is express'd by the Prophet in these words, The spirit of the Lord is upon me, because the Lord hath anointed me to preach, &c. Isa. 61. 1. and Lu. 4. 18. that is, the Lord hath preferred me before others, and set me apart to this office, as he hath no other man: So again Act. 4. 27. Thy son Jesus whom thou hast anointed, that is, marked out to be that beloved sonne of thine, which was done at the Spirits coming down upon him, which therefore must be resolved to be the meaning of anointing him in that place. And so 'tis evidently in this place, How God hath anointed him with the holy Spirit, and with power, that is, whom God by those two meanes (the descent of the Spirit upon him, and the power of miracles, as by privileges and markes of prelation) preferred, and dignified be∣yond all others that ever were in the world, and de∣monstrated him to be that promised Messias. This use of the phrase being so remarkable of Christ, and so particularly applyed to this respect of the Holy Ghosts testifying of him and setting him apart for his office (for the very testifying that he was Gods beloved son, who was to be heard before all others, is the enstalling or consecrating him to his prophetick office, to teach the world) is farther enlarged to the Apostles of Christ (on whom the Holy Ghost afterward descended in like manner) and even to all other faithfull Christians also, 2 Cor. 1. 21. where, with the phrase of confirming them into Christ, that is, giving them assurance of the truth of Christs being the Messias,* 1.14 (as an oath is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for confirmation) is joyned also Gods having anointed them;* 1.15 which signifies Gods having afforded them such speciall favour, and giving them such evidences and testimonies of the truth of that they were to believe, viz. the Holy Ghosts descending upon the Apostles (which was one assurance of Christs be∣ing the true Messias, and the Miracles which they wrought was another) which being not so peculiar to the twelve Apostles, but that, like the oyle on Aarons head, it descended to the beard, and to the skirts of his clothing, it is communicated by S Paul to himself, and the believing Corinthians also, (see Note on c. 2. d.) From this last place thus understood will appear also what is meant by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or unction,* 1.16 1 Joh. 2. 20. which the Christians or believers to whom he writes are by him said to have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the Holy, that is, I conceive, from the holy Ghost. The Holy Ghost by descending on the Apostles had taught them all things, that is, given them assurance that what Christ had preached was true, and consequently that he being the true Messias, all other contrary teachers were false∣teachers, and to be avoided. This testimony from hea∣ven afforded the Apostles, (and attendant on that, the power also of, doing Miracles in Christs name allowed to many others in the Church of the first times,) was the foundation of beliefe to that and the whole succee∣ding Church, and therefore that privilege (as it was allowed them) being call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or unction, is said there to belong to these believers: They have it, that is, either the extraordinary gifts of the Spirit in the Church, or else the benefit of it, the evidence of those truths (which the coming of the Holy Ghost confir∣med) belongs unto them; and therefore as that▪ descent of the Holy Ghost was said to teach them all things, so here they which have this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, know all things, that is, have sufficient evidence thereby of the truth v. 21. that is, of the Gospel, or that Jesus is the Mes∣sias, v. 22. and that what they had received from the beginning, v. 24. that is, from the beginning of Christs appearing among them (at his Baptisme, when the Ho∣ly Ghost thus descended) was such a truth, as they were never to part with. And so v. 27. the unction again (that is, that which God had afforded them, to demon∣strate that Jesus was the Messias) teacheth you of all things, that is, gives you assurance of the truth of the Gospel of Christ, and is truth, and not a lye, that is, infallibly true, and fit to be confronted unto, and to fortifie you against all those that come to deceive you, v. 26.

Notes

• * 1.1

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• * 1.3

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• * 1.4

  c. i. p. 116.
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• * 1.8

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• * 1.9

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• * 1.10

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• * 1.11

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• * 1.12

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• * 1.13

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• * 1.14

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• * 1.15

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• * 1.16

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