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

CHAP. V.

1. THerefore being justified by faith, we have peace* 1.1 with God, through our Lord Jesus Christ:]

[Paraphrase] 1. By this faith therefore it is, that as many as sincere∣ly embrace the Gospel are freely pardoned, and accepted by God in Christ, and being so, they are reconciled unto God through our Lord Jesus Christ, and though they have formerly been Gentiles, need not become Proselytes of the Jewes, need not any legal performances of circumcision, &c. to give them admission to the Church of Christ, as the Judaizing Gnosticks contend.

2. By whom also we† 1.2 have accesse by faith into this* 1.3 grace, wherein we† 1.4 stand, and* 1.5 rejoice in hope of the, glory of God.]

[Paraphrase] 2. Nay by him we have already received, by faith only, (not by virtue of those performances,) reception and admission to those privileges, to this Evangelical estate, wherein now we stand, and have done for some time, and have a confident assurance that God, which hath dealt thus graciously with us, will, if we be not wanting on our part, make us hereafter partakers of his glory: and this is matter of present rejoicing to us.

3. And not onely so, but we glory in tribulations also, knowing that tribula∣tion worketh patience;]

[Paraphrase] 3. And we not only re∣joice in this hope of future glory, but (on this score) also we are infinitely pleased with our present sufferings, (see Note on Heb. 3. b.) whatsoever be∣fall us now, knowing that although our afflictions be in their own nature bitter, yet they are occasions to exercise, and there∣by to work in us the habit of many excellent virtues, as first patience, and constancy, which is required of us, and which is most reasonable to be shewed in so precious a cause.

4. And patience,* 1.6 experience; and experience, hope:]

[Paraphrase] 4. And this patience works another fruit, for without that we could have no way of exploring or trying our selves touching our sincerity, which is only to be judged of by triall, and without this triall and approbation of our sincerity we could have no safe ground of hope (which is only grounded on God's promises, and those made onely to the faithfull, sincere, constant Christians.)

5. And hope maketh not ashamed, because the love of God is† 1.7 shed abroad in our hearts by the holy Ghost, which is given unto us.]

[Paraphrase] 5. Which hope being thus grounded will be sure never to fail us, 'tis impossible we should ever be ashamed or repent of having thus hoped, and adhered to Christ. An evidence of which we have in God's having so plentifully express'd his love to us, in testifying the truth of what we believe, by sending his holy Spirit to 〈◊〉〈◊〉 ••urpose, which ••ures us that we can never miscarry in depending on him for the performance of his promises, that being the great fundamental one, promised before his death, on which all the others depend.

6. For when we were yet* 1.8 without strength,† 1.9 in due time Christ died for the ungodly.]

[Paraphrase] 6. This appears from the very beginning of Christ •• dealing with us; for without all respect to any worth in us, Christ, when we were all in a sick, yea a mortal, that is, sinfull (see Theophylact) damnable estate, (see 1 Cor. 8. note b.) came then in a most seasonable opportunity, to rescue us from that certain damnation which attended us, as impious wicked creatures, vouch••afed to suffer in our stead, himself to die that he might free us from certain eternal death, if we would now reform, and come in to the obedience of the Gospel.

7. For scarcely for a righteous man will* 1.10 one die:† 1.11 yet peradventure for a good man some would even dare to die.]

[Paraphrase] 7. And what a degree of love this was, you may judge by this, that among men, though for a very mercifull person (see note on Mat. 20. b.) some one man would perhaps venture his life, yet for any man else, though he were a righteous and just man, you shall hardly find any man that will be so liberal or friendly as to part with it.

8. But God commendeth his love towards us, in that while we were yet sin∣ners Christ died for us.]

[Paraphrase] 8. Whereas God's expres∣sion of mercy was infinitely above this proportion of any the most friendly man; for he, when he had nothing in the object to move him to it, when we were so farre from being good or just men, from being mercifull or pious in the highest degree, that we were prosane custo∣mary sinners, he then sent his Son Christ to die for us, to obtain, by the shedding of his own blood, pardon of sinnes for us upon our reformation and amendment.

9. Much more then, being now [note a] justified by his blood, we shall be saved from wrath through him.]

[Paraphrase] 9. And having thus dyed and done so much for us, when we had nothing (but our sins) to provoke him to, or make us capable of any mercy, much more now being thus for restored to his favour, and by that ransome of his pa••'d for us, redeemed out of that certain ruine that attended us, we shall, if we be not wanting to our selves, in performing the condition required on our parts, be actually delivered from all effects of his displeasure in another world: and for the effecting of this, great advantage we receive from him also, viz. by his re∣surrection from death, and mission of his spirit, which tends more to our actuall justification then his death did, (see c. 4. 25.)

10. For if, when we were enemies, we were reconciled to God by the death of his Sonne, much more, being reconciled, we shall be saved by his life.]

[Paraphrase] 10. For if God, when men lived and went on in sinne and hostility against him, were pleased to have such favourable thoughts toward them (see note on Mat. 5. m.) if by the satisfaction wrought for our sins by Christ, we were then thus farre restored to his favour, that he was pleased to propose unto us free and easie conditions of mercy in the Gospell; if he then used us so friendly, as not to praeclude the way of sal∣vation, but called us to repentance, with promise of pardon for all past sinnes, upon our coming penitently in unto him; much more easie will it be, and agreeable to that former essay of his goodness to us, now (after he hath gone so farre with us) to rescue us out of the power and danger of our sins, by his rising from the dead, c. 4. 25. and sending that Spirit by which he was raised, to raise us up to a new life. And this also, as far as concerns Gods part, is wrought for us.

11. And not onely so, but we also* 1.12 joy in God, through our Lord Jesus Christ, by whom we have now received the† 1.13 atonement.]

[Paraphrase] 11. And yet this is not all, but having received these benefits of reconciliation, (and promises of future salvation, if we be not wanting to our selves) we have now ground even of the greatest joy, and confidence, and dependence on God in all that can befall us in this life (see v. 3.) through this same Christ Jesus, who having made peace between God and us, and tendred us such easie conditions of mercy now under the Gospell, hath also given us a title to all consequent acts of friendship and kindnesse, which can be received from God, so that all that now befalls us, being for our good, is consequently matter of rejoycing to us.

12. [note b] Wherefore, as by one man sin entred into the world, and death by sinne, and so death* 1.14 passed upon all men, for that all have sinned.]

[Paraphrase] 12. From all which the conclusion is, that as by Adam's disobedience to that Law given to him under the penalty of death, (that is, by eating the forbidden fruit) sin came into the world, and death or mortality by sinne, and being come in seized not onely on Adam, to whom 'twas particularly and expressely threatned (In the day that thou eatest thou shalt die the death) but upon all meer men also, that were after born, because all were sinners, that is, born after the image and likeness of Adam, (that was now a sinner, and had begotten no childe in his innocence.)

13. For untill the Law sinne was in the world: but sinne† 1.15 is not imputed when there is no Law.

14. Neverthelesse death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.]

[Paraphrase] 13, 14. For after Adam's time, before Moses, or the time of giving the Law, men sinned; and though it be true, that sinne is not charged to punishment, but when there is a Law to forbid it expresly under that penalty, and therefore it might be thought that sinne without the Law would not bring in death into the world, yet, by the parity of reason, all men, being Adam's posterity, and begotten after the image or similitude of a sinfull parent, v. 12. (and God being supposed to rule the world still, after the manner that he had first ex∣plicitely revealed) that death that was once come in did lay hold on all that posterity of Adam from that time till Moses (when the Law was given, and death again denounced expresly) though they sinned not against a Law promulgated under that pe∣nalty, or in that high presumptuous degree that Adam did. In which thing Adam is in the comparison the opposite member to Christ the Messias to come; for as death, which was the punishment of Adam's sin, past on all men, begotten after the similitude of sinfull Adam, though they committed not that particular sin of eating the apple, against which the death was ex∣presly decreed and threatned, that is, though they sinnd not so presumptuously against a Law promulgated under that penalty; so justification and eternal life belongeth not only to those who were, as Christ, perfectly just, who have never lived in sinne, but cometh upon all others, who having not obeyed after the likenesse of Christ, doe yet return unto him by faith and repen∣tance, and then for the future obey sincerely, though not exactly, and so in some manner and degree resemble Christ, as children doe parents, and as mankind did Adam.

15. But not as the offence, so also is the free gift: for if through the offence of one, many* 1.16 be dead, much more the grace of God, and the gift† 1.17 by grace, which is by one man, Jesus Christ, hath abounded unto many.]

[Paraphrase] 15. In this place there ought to be, in ordinary man∣ner of writing, another mem∣ber of the period, answerable to the beginning of it v. 12. (the 13^th and 14^th verses being certainly to be read as in a paren∣thesis) after this manner, For as, &c. So, &c. But the Apostle having insisted on the first part of the comparison thus farre, and finding that the grace in Christ rose much higher then the condemnation in Adam, he is fain to forsake that comparison, and to rise above a comparison, and conclude not with a [So] but with a [Not onely so, but much more] thus, The gift com∣municated from Christ to believers, is farre greater then the punishment communicated from Adam to his posterity as sinners; for as they were begotten after the similitude of laps'd Adam, and so were all sinners, as well as Adam, so probably were they as great sinners in other kinds, as Adam was in that, but these to whom the mercy in Christ belongs, are not righteous in such a degree, as well as Christ.

16. And not* 1.18 as it was by one that sinned, so is the gift: for the† 1.19 judgment was by one to condemnation; but the* 1.20 free gift is of many offences unto justifi∣cation.]

[Paraphrase] 16. And as in respect of the likenesse, the advantage is on Christ's side of the com∣parison, believers being not so like Christ in degree of holinesse, as they were like Adam in degree of 〈◊〉〈◊〉, so again for the sinne for which Christ wrought atonement, the advantage is great again, on Christ's side above Adams 〈◊〉〈◊〉 not only as by Adam, so by Christ; but the benefit farre exceeded the hurt, for indeed the charge or enditement (see note on ch. 3. b.) and consequently the sentence that was on occasion of one sinne, did naturally and by the same reason belong to the condemnation of all others, that were born after his image, sinners as well as he, but the gift that was brought in by Christ, pardon for all new creatures, was upon occasion of many sinnes, and to the justifying of those that were not righteous, as Christ, no nor as Adam, but had been guilty of more then one, even of many sinnes. And this makes the comparison again very uneven: for if as sinne was a meanes to bring condemnation into the world, so the same or some other one sinne had been the occasion of bringing mercy in, and pardon had been wrought for that one sinne, and no more, or for those that should for the future per∣fectly and exactly obey, then the comparison had been equall; but the sinnes that occasioned the mercy, and have their parts in the benefit of this justification, are many sinnes, and the persons that should receive it, not righteous in that degree as Christ was, and that makes the comparison uneven.

17. For if by one man's offence death reigned by one, much more they which receive abundance of grace, and of the gift of righteousness, shall reigne† 1.21 in life by one Jesus Christ.]

[Paraphrase] 17. For if by Adam's sinne in that one kind, death came into the world, and through that one mans loynes, and by the parity of reason, that death was entailed upon all his posterity, as being born after his image, and guilty of other sinnes, though not of that special kind; then in like manner, or rather indeed much more, they that believe on Christ, that receive and make use of that (most rich) grace, & righteousnesse of Christ, that is, are holy, gracious, and righteous too, though not in his degree, and so are, according to his Evangelical way, capable of this justification, shall, by the resurrection of Christ, and by his living and interceding forever for them, be sure to reigne with him.

18. * 1.22 Therefore, as by the offence of one† 1.23 judgment came upon all men to con∣demnation: even so by the rightousnesse of one, the free gift came upon all men unto justification of life.]

[Paraphrase] 18. To conclude there∣fore, as by one Adam's offence v. 12, and 16. sentence came on all offenders, that is, upon all meer sonnes of Adam, to condemnation; so by the righteousnesse of one, God's gift of mer∣cy in Christ v. 17. is come on all men, Gentiles as well as Jewes, to justification, that is, to the accepting them as just (though they formerly lived in never so sinfull a course,) if they imitate the righteousnesse of Christ by sincere renovation.

19. For as by one man's disobedience* 1.24 many were made sinners; so by the obe∣dience of one shall† 1.25 many be made righteous.]

[Paraphrase] 19. For as by Adam's one act of eating the forbid∣den fruit, against which death was threatned, all his posterity, as such, and (much more) all that sinn'd in any other kind, that is, all meer mean in the world, were subjected to that punishment, death, which was then pronounced only against the earing of that: so by Christ's having performed exact perfect obedience, and then suffered death in our stead, or to make satisfaction for us, all men, even the Gentiles themselves, that shall come in to Christ, and perform sincere, faithfull obedience to him, shall be justified, (though they be not perfectly just) and accepted by him.

20. * 1.26 Moreover the Law entred that† 1.27 the offence might abound: but where sinne* 1.28 abounded, grace did much more abound:]

[Paraphrase] 20. As for the Law (that was given by Moses) that came in by the by, as it were, to give men the more convincing clear knowledge of duty and sinne, and so though it were not designed to that end (see Theophylact) yet by consequence it became a means to aggravate and enhanse sinne (see note on Mat. 1. k.) to render it more exceedingly criminous, by being against a promulgate Law; and that again is a means of making the mercy now in the Gospel to be farre a greater mercy to the Jewes, to whom Christ and the Gospel were first sent.

21. That as sinne hath reigned† 1.29 unto death, even so might grace reigne through righteousnesse unto eternall life, through Jesus Christ our Lord.]

[Paraphrase] 21. That as we visibly see the great power and authority of sinne over men, by the punishment it hath brought on them, as is evident by death's seizing upon all; so it may be as visi∣ble, what a royall illustrious power there is in the mercy of Christ over sinne, in respect of this new way of justification by Christ, even to take away all its condemning and reigning power from it, by granting pardon and forgivenesse of, and victory over it, through Jesus Christ our Lord, and all this to Gentiles as well as Jewes.

Annotations on Chap. V.

[ a] * 1.30 V. 9. Justified] Having formerly given the notion at large of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to justifie, Note on c. 3. b. all that is here necessary to be added, will be by way of en∣quiry whether the passive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being justified here, be only a Nominal or Real passive, that is, whe∣ther it only note the action, as farre as concerns Christ's. part, in meriting, and obtaining Gods pardon and acceptance for us, and God the Fathers part, in admit∣ting sinners to pardon, giving them place of repentance, which is no more, in effect, but the offering pardon, and acceptance on the conditions of the Gospel; or whether to this action of the Father, and Christ, it farther superadde the reception thereof in the patient, the actual partaking of it. For these two (somewhat distant) notions, the word is capable of, either 1. that we are, as farre as belongs to God's and Christ's part, justified, (the price being pai'd by him, and accepted by his Father) and that if we be not now actually so, 'tis through our own default, our non-performance of the condition; or 2. that we have the benefits of Christs death bestowed and conferred actually on us, pardon of sinnes, &c, that is, are actually justified.

That the forther is the meaning of the word here, may appear 1. by the generall drift of this chapter, which is to set out the love of the Father and of Christ towards us, v. 8, &c. God commendeth his love to∣wards us, &c. where therefore the matter is determi∣ned to that which Christ doth for us toward our Ju∣stification, that is, to his death, the sole meritorious cause of it, without looking to that which is extrinse∣call to it, our performance or non-performance of the condition, which is required on our parts to make us capable of the benefit thereof, that having been for∣merly (and often) mention'd, v. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being justified by faith: 2^dly, by that which is said v. 8. we being yet sinners Christ died for us; where 1. his dying for us is all one with our being justified by his death, as appears by the circumstances of the Context, the 8, 9, 10. verses compared together; and 2. by sinners meaning habituall grosse sinners, which is also express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v 6. not weak, but sick, even to death (see 1 Cor. 8. Note b.) 'tis certain that to them, continuing such, actual justification belongs not; so again v. 10. We, when we were enemies, were reconciled to God by the death of his son; where as death is all one with blood, so is reconciled to God with justified, and that belongeth to enemies, while they are such, to whom yet we know by many other places, that actual pardon, and so actual justification or re∣conciliation belongs not: 3^dly, by comparing of this justification by Christ with the condemnation by Adam, v. 16. where Adams condemnation belonging to all, the justification spoken of must be that also which belongs to all, and so not the actual pardon, which doth not belong to all, or to any, but those who perform the condition. All which being supposed, 'tis from other places manifest, that some condition there is required of us to make us capable of this benefit of the death of Christ, the non-performance of which is that which restrains and limits the number of men actually justified to a farre narrower compasse then that which is here spoken of; and this condition being to be performed by us, by the means of the resurrecti∣on and grace of Christ, 'tis therefore said c. 4. 25. that he rose again for our justification, that is, to make us capable of those fruits and benefits of Christs death, as well as died for our sinnes. See Note on c. 3. h.

[ b] * 1.31 V. 12. Wherefore] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here being an illative form, and most fitly rendred Wherefore, makes it here necessary to enquire, how that which followes is in∣ferr'd from what went before; and the satisfying that enquiry will prepare for a right understanding of the remainder of this chapter. The former chapters had maintained the right of the Apostles preaching to the Gentiles, by shewing that God was an impartial Judge both to punish impenitent, foul sins, and to re∣ward penitence and good living, without any partia∣lity, whether in Jew or Gentile, c. 1. and 2 but most discernibly c. 2. 6. to the end. Then in the third chap∣ter follow objections against this, and answers to them; and on occasion of one of them, taken from the sinful∣ness of the Gentiles, is inserted a discourse of Justifi∣cation under the Gospel, shewing how that is no way prejudiced by past sinnes, if they be sincerely forsaken, nor hindred by want of Circumcision and Mosaical observances. And this is insisted on, and exemplified, in both parts, by the story of Abraham chapter 4. and then brought home to all believers in the former part of this chapter. From all which, as so many premisses. or mediums of probation, the conclusion is here inferr'd, but withall by comparing the Justification by Christ with the Condemnation by Adam, farther confirm'd and illustrated in the remainder of this chapter, viz, that the mercy of God under the Gospel belongs unli∣mitedly, or indefinitely, to all sorts of men, the Gen∣tiles as well as Jews. For the discerning of which, it will be needfull, that through the remainder of the chapter, an Emphasis be laid on the universal forms of speech,* 1.32 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the world, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all men, v. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the world, v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the many, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 toward the many, v. 15. and again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 toward all men, twic•• v. 18. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the many, twice v. 19. By all and each of which are meant in the widest latitude, without exclusion of any, all mankind, to whom (Jewes and Gentiles) the mercy and life introduced by Christ belongeth, (only on condition of new life required of them) as the con∣demnation or death in Adam did to all his posterity. The other difficulties in the chapter, (caused by essipses, v. 15, 16, 18. by a parenthesis of two verses, 13, 14. by a comparison, divided one part from the other by that parenthesis, and the second part of it rising higher then the former, and so necessarily changed from the form of a comparison or equality, to that of an argu∣ment à minori ad majus, from the lesse to the greater) are explicated in the Paraphraste, and need not here far∣ther be insisted on.

Notes

• * 1.1

  〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.2

  have had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  or joy, for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.4

  have stood, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  glory, of rejoyce ex∣ceedingly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  tryall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.7

  poured out 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  weak, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.9

  〈◊〉〈◊〉 a fit season, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  any one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.11

  though
• * 1.12

  glory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.13

  reconci∣liation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  passed through to, (or, 〈◊〉〈◊〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.15

  or, was not imputed, will be there was, for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  died, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.17

  through grace, that grace of one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  as by one man having sinned, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.19

  sentence on occasion of one (of∣fence) was to cun•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  mercy was by occasion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.21

  through his life, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  therefore, I say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.23

  the sen∣tence was v. 16.
• * 1.24

  the many were consti∣tutes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.25

  the many be constitu∣ted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  But the law, that came in be∣twixt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.27

  sin might be increa∣sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  hath been increased, grace hath more then abounded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.29

  through death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉