Annotations on Chap. XVI.

[ a] * V. 11. Conduct] 〈 in non-Latin alphabet 〉 is to accompany, to bring on the way, v. 6. and to set forth, and, if need be, to provide for the necessaries of his journey. So Tit. 3. 13. where 'tis explained by 〈 in non-Latin alphabet 〉that they want nothing. So Act. 15. 3. where they that were sent by the Church of Antioch, in all reason are to be believed to have had the charge of their journey de∣frayed by them.* As for the phrase 〈 in non-Latin alphabet 〉in peace here added, it seems to referre to that notion of peace (as in, Peace be with you, &c.) which is a form of sa∣lutation, especially at dismissing the assembly (see Note on Rom. 16. c.) or at any other parting, or taking of leave, which was among the Christians used by way of benediction, and then 〈 in non-Latin alphabet 〉in, or, with peace, will be no more then, when ye take leave, or part with them.

[ b] * V. 18. Refreshed my spirit] This phrase〈 in non-Latin alphabet 〉 quieted the spirit, is taken out of the Greek translation Zach. 6. 8. in stead of which the Chaldee have〈 in non-Latin alphabet 〉 they have done my desire, that is, saith Maimonides, they were acceptable and welcome to me. See Joh. Coch. Tit. Talmud. p. 300.

[ c] * V. 19. Church that is in their house] The word 〈 in non-Latin alphabet 〉the Church doth not only signifie the place of assem∣bling together, but the persons of those that use to doe so, that is, all the Christians in any place▪ So in the be∣ginning of this Epistle having named the Church which is in Corinth, he proceeds 〈 in non-Latin alphabet 〉, &c. the sanctified, the saints, that is, all the Christians in that place, which are meant by the word Church pre∣ceding. And so here the Church is all the members of the Church of Christ,* the Christians; and then 〈 in non-Latin alphabet 〉house signifying in like manner not the walls of the house, but the family, the persons in it, (as when 'tis said of Cornelius that he was a proselyte〈 in non-Latin alphabet 〉, with all his house, that is, he and all the persons in his family,) it is evident what is meant by the Church in their house,* that is, all the believers of their family. The same are called 〈 in non-Latin alphabet 〉Rom. 16. 4. the Church, or Christians, belonging to their fa∣mily: the prepositions 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being promiscuously used in these writings. To this*Theophylact farther addes, that by this phrase is intimated the great piety of the Masters of these families, that had made all their house Christians, (〈 in non-Latin alphabet 〉) and again their great hospitality to strangers. For where, saith he, such virtues are, 〈 in non-Latin alphabet 〉, that house is a Church.

[ d] * V. 22. Anathema Maranatha] Of 〈 in non-Latin alphabet 〉, as it was the second degree of Censures taken from the Jewes, and accommodated to the use of the Christian Church, somewhat hath been said, Note on c. 5. e. Now the addition of Maranatha〈 in non-Latin alphabet 〉 to it,* signifies the third and highest degree of Excommunication, super∣added to that second. For though some question have been of late made of it by learned men, yet there is little reason to doubt, but there were among the Jewes those three degrees of Excommunication, 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉: the first a remotion from familiar con∣verse. ad quatuour passus, for four paces; the second more solemne, with execrations out of Moses law ad∣ded to it; the third leaving the offender to divine ven∣geance. This last is denoted, without doubt, by the ori∣gination of the word 〈 in non-Latin alphabet 〉 whatsoever that be. For three derivations it is capable of, two mentioned in Moed Katon, in these words, What is Schammatha? Rab answered〈 in non-Latin alphabet 〉there is death, and Samuel said〈 in non-Latin alphabet 〉there shall be desolation. The third is from 〈 in non-Latin alphabet 〉Dominus venit, the Lord comes. That this third should not be it, there is onely this pretense, that then there would be no reason for the dagesh or doubling of the m in schammatha. But considering that that is no great change, and that in either of the other two greater are admitted, in the first the 〈 in non-Latin alphabet 〉 in the end of 〈 in non-Latin alphabet 〉 turned into 〈 in non-Latin alphabet 〉, and much greater in the second, the word 〈 in non-Latin alphabet 〉 here will give us great rea∣son to forsake the two former, and pitch upon that third derivation, it being clear that the word 〈 in non-Latin alphabet 〉comes is the same in both, and for the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 it is as clear, that they are directly the same. The word 〈 in non-Latin alphabet 〉 is name, but in ordinary speech among the Jewes signifies the name of God, or God himself. And so doth Maran in the Eastern tongues signifie Dominus Lord, whence in Etruria the Kings were called Marani, saith Servius on Aeneid. 12. and the Syrians are now called Maro∣nitae, because they call Christ〈 in non-Latin alphabet 〉our Lord. Agree∣able to which it is that in Epiphanius God is by the Ga∣zari called Marnas, and by the Cretians their virgins are styled 〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉Ladies. And thus both these words Schammatha and Maranatha will be directly all one with the denunciation of Enoch, Jude 14.*〈 in non-Latin alphabet 〉the Lord cometh, and that there explained by 〈 in non-Latin alphabet 〉doing judgement against wicked men, that will not be reformed. According to this it is, that among the Spaniards, who have so much of the remainders of the Jewes among them, this form hath been used sit Anathema maranatha, & excommu∣nicatus, or 〈 in non-Latin alphabet 〉let him be excom∣municated from the hope of the Lord. A passage there is in Stephanus Byzant.〈 in non-Latin alphabet 〉. which in all probabi∣lity belongs to this word. 〈 in non-Latin alphabet 〉, A shepheard being thunderstruck, saith he, cried out, Ramanthas, that is, God from above. Where though, out of Philo the Grammarian, he derive it from Raman, signifying Page  567height, and Athas, God, yet there is little doubt to be made but the word is a corruption in the vulgar, and so in the shepheards use of it for Maranatha here. The onely thing remaining of difficulty is, how, supposing this a form of Excommunication, it can here be appli∣able to the not loving of Christ, which, being a sin of the heart, seems not to be capable of any judges cogni∣zance, nor consequently of their censure. But it must be observed that the love of Christ signifies that per∣fect love that casts out fear, and contains in it the con∣fession of Christ, adhering and cleaving to him (as to love a master, Mat. 6. 24. is, to hold to him, in that verse) the not loving of Christ, is the denying of him in time of trouble, and signifies here him that was train∣ted with the error of the Gnosticks, and so would not confesse Christ in time of persecution (see Note on Rev. 2. b.) and then there is nothing more reasonable then that the Apostle, having written this whole Epistle against the schismes and vicious practices and heresiesi n∣fused into the Church of Corinth by these men, should conclude with a denunciation of the highest degree of Excommunication against all those who shall thus re∣nounce Christ, and fall off to these damnable heresies, denying the Lord that bought them, 2 Pet. 2. 1.