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

CHAP. II.

1. * 1.1 Then [note a] † 1.2 fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.]

[Paraphrase] 1. After this, some four∣teen years after my conversi∣on, (mentioned ch. 1. 16.) I went a second time to Jerusalem, Barnabas and I together, and Titus also attended me.

2. And I went up by revelation, and communicated to them that Gospel which I preach among the Gentiles, but* 1.3 privately [note b] to† 1.4 them which were of reputation, lest by any means I should run, or had run in vain.]

[Paraphrase] 2. And by God's appoint∣ment, either first signified, or after confirmed to me by vi∣sion (such as Paul often had about several matters) I went up at this time to Jerusalem, and gave the Church there an account of my preaching (and the successe of that) among the Gentiles. This I thought fit to doe, and yet first to doe it to those that were the principal men among them, James the Bishop of Jerusalem, and Peter, and John, v. 9. who were all Apostles of the cir∣cumcision, or Jewish converts: and my reason of doing so was, lest I should miscarry on one side or other, lose either my pre∣sent or my past labour, my present among the Jewes, my past among the Gentiles; that is, lest by the Jewes I should be thought to preach a different doctrine from those who had been called before me, or by the Gentiles (if I should to their prejudice com∣ply with the Jewes) I should be thought inconstant, and be deemed not to count it lawfull to converse with them, which would utterly obstruct their way to receiving the faith, and shut it up from them.

3. But* 1.5 neither Titus, who was with me, being a Greek, was [note c] compelled to be circumcised.]

[Paraphrase] 3. And by what I then did, they did all so fully consent to my doctrine (that Gentile Christians were not bound to the Jewish observances) that, as I would not yield, so they did not force Titus to be circumcised; though he were known to be a Greek, and familiarly conversed with me, and was employed by me.

4. † 1.6 And that because of false brethren* 1.7 unawares brought in, who came in privily to spie out our liberty which we have in Christ Jesus, that they might bring us into bondage.]

[Paraphrase] 4. This I thus did, because of the slie Jewes, that making as if they were Christians, came to observe what liberty I took in omitting the observances of the Law, that by some means or other they might accuse me, and either by the verdict of the Councell of Jerusalem, or by some other means (by bringing persecution, &c. upon me) inforce me to the observation of the Jewish ceremonies.

5. To whom we gave† 1.8 place by subjection no not for an houre, that the truth of the Gospel might continue* 1.9 in you.]

[Paraphrase] 5. To these men (though at other times I was content to comply with the weak) I could not think fit to doe it never so little while, though but for that space of my staying at Je∣rusalem, or to yield by any kind of acknowledgment or condescension, that the Gentiles should be obnoxious to that yoke, and this, that we might not betray the Gospel of Christ, but preserve it entire to you.

6. [note d] But of these who seemed to be somewhat, (whatsoever they were, it ma∣keth no matter to me, God accepteth no mans person) for† 1.10 they who seemed to be somewhat [note e] * 1.11 in conference added nothing to me.]

[Paraphrase] 6. As for those prime men, intimated ver. 2. and named ver. 9. (James and Peter and John, I need not give any other character of them, God is not moved in this matter with the personal excellencies of any, but can make use of any the meanest, as well as most excellent instruments) for these, I say, though they were persons of great knowledge, and dignity, and authority, and that most justly, yet when they understood what I had done, they gave me no ad∣vice to alter any thing, nor said any more to me than what I knew before.

7. But contrariwise, [note f] when they saw that the Gospel of the uncircumcision was committed unto me, as the Gospel of the circumcision was unto Peter,]

[Paraphrase] 7. But on the other side these three discerning (by the account I gave them of my successes) that I had received from Christ the commission of preaching to the Gentiles, and so an equality of office Apostolical to Peter, whose commission was to preach to the Jewes especially,

8. (For he that† 1.12 wrought effectually in Peter* 1.13 to the Apostleship of the cir∣cumcision, † 1.14 the same was mighty in me toward the Gentiles,)]

[Paraphrase] 8. (For the same God that had enabled Peter, and given him gifts and miraculous powers to discharge that office of an Apostle to the Jewes, gave me also the like commission and abilities to be an Apostle to the Gentiles.)

9. And when James, Cephas, and John, who* 1.15 seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of† 1.16 fellowship, that we should goe unto the heathen, and they unto the circum∣cision.]

[Paraphrase] 9. These three, I say, James the Bishop of Jerusalem, and Peter, and John the son of Zebedee, two prime Apostles, who were looked on as the pillars of the Church, approved and commended all that we did, or had done, acknowledged us as their companions, joyned with us, and did by consent make an agreement, that they and we should betake our selves severally (into what city soever either of us entred) we to the Gentiles, and they to the Jewes of the city, and so constitute severall congregations in each city, of Jewes and Gentiles, (see note on Rev. 11. b.)

10. Onely they would that we should remember the poor, the same which I also was forward to doe.]

[Paraphrase] 10. And all that they in∣sisted on to us, was that we should take into our care the wants of the poor Christians in Judaea, who were sadly spoiled and wasted by their unbelieving countreymen, 1 Thess. 11. 14. Heb. 10. 34. (see Chrysostome) and get collections for them among the Gentiles, which I was as forward to doe as they to have me.

11. But when Peter was come to Antioch I withstood him* 1.17 to the face, because he [note g] was to be blamed.]

[Paraphrase] 11. But when, after this, Peter came and preach'd to the Jewes at Antioch, I who was there also at the same time preaching to the Gentiles of that city, resisted him, because they that had taken notice of his former actions, and the change that was observable in him, did look upon him as a dissembler, and lai'd that to his charge, not knowing the true ground of what he did.

12. For before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew, and separated himself, fearing them which were of the circumcision.]

[Paraphrase] 12. For before the time that some believing Jewes of Jerusalem, (James's See) who were generally zealous for the Mosaical performances Act. 21. 20. came from thence to Antioch (in like manner as those Act. 15. 1.) he freely conversed with the Gentile Christians, and eat with them; but while they were present, out of fear of displea∣sing and scandalizing those Jewish Christians, and occasioning their falling off, or forsaking the faith (see Theophylact and Chrysostome interpreting it by a like phrase, c. 4. 11. I am afraid of you least I have bestowed on you labour in vain) he ab∣stained from using that liberty, and did not use any conversation with them for a time.

13. And the other Jewes dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation.]

[Paraphrase] 13. And the whole num∣ber of the Jewish converts of Antiochia followed his example, and abstained from conversing freely with the Gentiles, making as if they were such zealots of the Mosaical law, as that they would not use this illegall liberty; and this was so universally done by all, that Barnabas, that came with me, began to be wrought on by it, and to make scruple to converse familiarly with the Gentiles, as if it were not law∣full to doe so.

14. But when I saw that they walked not* 1.18 uprightly according to the truth of the Gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as doe the Jewes, why compellest thou the Gen∣tiles to live as doe the Jewes?]

[Paraphrase] 14. Whereupon conside∣ring the inconvenience that would come on this, and that it would be a way to shut out all the Gentiles from the faith, if by Peter's fear of scandalizing the Jewes, men were brought to believe that the Gentiles might not freely be accom∣panied with (and consequently could not be preached to by us) and so that this was not the way which was most conducible to the propagating of Christian religion, which was like to consist more of Gentiles then of Jewes, I thus spake publickly to Peter, Thou hast hitherto lived like (and conversed with) the Gentile Christians, and not observed the Jewish rules; why dost thou now by thy practice bring the Gentiles to think it necessary for them to observe the Jewish law?

15. We who are Jewes by† 1.19 nature, and not sinners of the Gentiles,]

[Paraphrase] 15. Certainly that which these men learn and think to be implied by this practice of thine, is farre from being true doctrine: For we that indeed were, before our Christianity, Jewes born, and so farre more obliged in any reason to observe the Mosaical Law, then the idolatrous ignorant heathens, whom the Jewes themselves never thought obliged to the Mosaical performances, and therefore looked upon them with such contempt, as impure, and not fit to be conversed with,

16. Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justi∣fied by the faith of Christ, and not by the works of the Law; for by the works of the Law shall no flesh be justified.]

[Paraphrase] 16. We, I say, being taught by Christianity, that by the observation of the Law (see note on Mat. 5. g.) by per∣formance of the Mosaical rites, justification is not to be expected, but onely by the faith of Jesus Christ, without that we, I say, doe thus our selves receive the Christian religion, and ought in any reason to reach it others, so as not to depend on the Mosaical performances for justifica∣tion, but on the faith of Christ, without them, and that upon this grand principle, that neither Jew nor Gentile can be justified by legal obedience, and therefore must seek to Christ for it, who not now requiring of us these outward rites, but the inward purity signified by them, is consequently to be obeyed in what he requires, and the liberty that he also gives to be vindicated by us against all contrary pretenders, who indeed will be farre from changing their minds by our yielding to, or complying with them.

17. But if while we seek to be justified by Christ, we our selves also are found [note h] sinners, is therefore Christ the minister of sin? God forbid.]

[Paraphrase] 17. But then it is objected by those that stand so for the Jewish law, that if, seeking to be justified by faith in Christ, we neglect the Mosaical Law, and live like Gentiles, we make by this or suppose Christ to be an enemy to the Law, and a favourer of Gentilisme, (one that assists that against Judaisme, makes provision for it.) To which we answer, that whatsoever be said of his favouring those that doe not bind themselves to the Ju∣daical Law, he is yet sure no favourer of Gentilisme or heathen life.

18. For if I build again the things which I destroyed, I make my self a trans∣gressour.]

[Paraphrase] 18. But on the other side rather, when a man hath re∣nounced justification by the Mosaical Law, and depended onely on Christ for it, if he shall again return to that which he hath renounced, and assert justification by that Law, affirm that the observance of Mosaical rites is necessary to justification; what doth he then but apostatize in some measure, depart from his former profession, in returning to Judaisme again?

19. For I* 1.20 through the Law am dead to the Law, that I might live unto God.]

[Paraphrase] 19. We are all taught by the very Old Testament, the Law and Prophets, that we must seek farther then the Law, viz. to Christ, and so I have done, and learned by the Law it self not to value it too much, but to give over hope of justification or life by those legal perfor∣mances, that so I may find it in God, through Christ, in the New Covenant.

20. † 1.21 I am crucified with Christ:* 1.22 neverthelesse I live, yet not I, but Christ li∣veth in me, and† 1.23 the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.]

[Paraphrase] 20. Christ by his death hath abolished the Mosaical Law, Ephes. 2. 14. that is, hath taken away the discrimination betwixt Jew and Gentile, brought justification into the world for those that observe not the Mosaical Law, and I by being a Christian, have been made partaker of this fruit of Christs death, and so am also dead to the Law, v. 9. and Rom. 7. 4. and now I am no longer the man I was, that is, a Jew, but a Christian, and am now bound to no other observations but those which Christ requireth of me, to whom I am obliged by all the bands of love and duty, having given his own life for me to free me from the Mosaical Law, among other things.

21. I doe not frustrate the grace of God; for if righteousnesse come by the Law, then Christ is dead in vain.]

[Paraphrase] 21. This freedome there∣fore I make use of, and doe not depend on the Law for justification, nor think the Mosaical observances still necessary; for that were to evacuate the Gospel of Christ (see note on Heb. 13. c.) for if still the Mosaical performances are necessary and sufficient to our justification, then Christ needed not to have died, it would be matter of no advantage to us, that he thus came into the world, and said down his life for us.

Annotations on Chap. II.

[ a] * 1.24 V. 1. Fourteen years after] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies, is by learned men made a matter of some question. The time to w^ch S. Paul refers, must be that of his going (with Barnabas here mentioned) from Antioch to Jerusalem, on the question here discoursed of, about the necessity of the Gentile Christians being circumcised; that so first it may connect with the spaces mention'd c. 1. 18, 21. (so as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 again seems to import) to denote the next time of his going to Jerusalem after that mentioned v. 18. and 2^dly, so as to denote a time wherein Peter may be supposed still to reside at Jerusalem, and wherein Titus may be suppo∣sed to be with S. Paul as a neophytus, and a companion, (and so in danger of being pressed to be circumcised) not yet employ'd, or sent out by him on any service in the Churches. Now this is thought so unlikely to be fourteen years after the space last mention'd c. 1. 21. (his going to Syria and Cilicia Act. 9. 30.) that it hath been thought probable, that (as in numeral letters it oft happens) fourteen should be here set in stead of four. For which emendation seeing there appears not any ground in the Antient Manuscripts, it will surely be more reason able to observe,* 1.25 1. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not dis∣tinctly signifie after (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c. 1. 18. had done) but by, or about, that is, neer that space, though not precisely fourteen years: 2^dly, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Afterward, or then, referres not to that which was mention'd immedi∣ately before, his passing through Syria and Cilieia, so as to affirm this to have been fourteen years after that; no, nor to the former Epocha's, either his going up to Jerusalem, v. 18. or departing into Arabia, v. 17. but to that great Epocha, so considerable to him, the time of his conversion, which immediately succeeding the death of S. Steven may reasonably be placed (in the first year after Christs assumption,) An. Ch. 34. From whence to the time of that Councel, which is ordina∣rily placed An. Ch. 47. it was about thirteen or four∣teen years. And then there will be no more need of an emendation, then there is authority for the imagining any.

[ b] * 1.26 V. 2. To them which were of reputation] For the no∣tion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 6. it must be observed, that it signifies not the mens own opinion of themselves, or their assuming any great authority over others (as of Simon Magus it is said, Act. 8. 9. that he did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say, or take upon him, that he was some great ont) but that they were so in the reputation and esteem of others, and that the great opinion that at that time all Christians had of them, above the rest of the Apostles, was it that moved Paul to go up, and address himself particularly to them. This is fitly express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as from that Verb the Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reputation or glory, comes, those that are in esteem in an eminent manner, and more so by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.27 those that are esteemed to be something, that is, something above other their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or fellow-Apostles; not seemed, so as that is equi∣vocal either to seeming falsely, bare seeming, or seem∣ing in their own eyes, but seeming so in truth, and to the generality of the best and wisest Christians. In proportion to this,* 1.28 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it maketh no mat∣ter to me, ver. 6. is far from any thing of scorne or de∣spising in S. Paul, that speaks it: it is a solemne forme onely of insisting on his own commission from Christ, which could no way be prejudiced by the reall ex∣cellency of their persons, how great soever they were. God, who accepts no persons, and attends not to per∣sonal excellencies, may give his Commission to an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the meanest and unworthiest as well as to those which are really of the greatest eminence. All this passage therefore is rather an expression of great reverence to Peter, &c. than of scorne. One∣ly for his mission and revelations, Paul hath them from Christ, not from any man, cap. 1. 16. and 2. 6.

[ c] * 1.29 V. 3. Compelled] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was not con∣strained, signifies here, is a matter of some difficulty, which being explained will make the next verse perspi∣cuous, which otherwise seems not intelligible. That some pretended Christians looked very jealously on S. Paul, as one averse from the Mosaical Law, is suffici∣ently known. These, when Paul came to Jerusalem, laid it to his charge that he preached to the Gentiles that were not circumcised conversed freely with them, and Titus (being a Graecian, and at that time with him) they specified to be one of them, and him they would have constrained to be circumcised. But, saith S. Paul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though he were such as was pretended, and though this were thus pressed by them, and though I was by this means likely to aliene the Jewes minds from the Gospel, as it was preach'd by me, (this being an act of confession that I was guilty of what was laid

to my charge) and so matter of some scandal to the Jewes of Jerusalem; yet I that was willing to yield at some times (to avoid the scandal of the Jewes) to perform some ceremonies of the Law, Act. 21. 26. and so cir∣cumcised Timothy, was resolved not to doe it now, be∣cause if I did, it must appear that those false brethren, pretended Christians, had overcome me at Jerusalem, and that the Church there judged on their side against me, and so that Titus had been by order of the Church or Councel of Jerusalem forced to be circumcised: Which thing must needs have been matter of so much greater scandal and discouragement to the Gentiles, in aliening their minds from the Christian faith, and that scandal have been more considerable to the hindrance of the progresse of the Gospel, which was to be hoped for more plentifully among the Gentiles then the Jews, that I was very resolute, and took special care that Titus should not be circumcised.* 1.30 And this v. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because of the false brethren, that came in to watch what I would doe, and to carry it against me in the Councel at Jerusalem,* 1.31 which is ex∣pressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bringing under in the end of the verse. By these Paul resolved he would not be worsted, and therefore though at other times he was content to comply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for some short time, yet now he would not doe so, that the truth of the Gospel might abide toward you, that is, that the Galatians, that is, Gentile Christians, might not be scandalized at this compliance,* 1.32 which is before meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 2. lest I should have run in vain, that is, lest I should discourage and lose the Gentiles, which I had brought to the faith; as on the other side he went and gave an account at Jerusalem to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 emi∣nent persons there,* 1.33 of his preaching the Gospel to the uncircumcised Gentiles, and the reasonsof it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lest he should now scandalize the Jewes that were Christians, and aliene them (at Jerusalem and elsewhere) from hearkning to him.

[ d] * 1.34 V. 6. But of these—] What hath often been ob∣served of the usuage of Greek words, in these sacred writers, otherwise then in the propriety of the Greek language belongs to them, must also from words be ex∣tended to syntaxis, which is oft such as the rules of Grammar and use of authors doth not admit of. And this for the most part falls out by the interposing of some parenthesis, of greater or lesser length, and then prosecuting what was begun before it in another form of construction, then that in which it had been begun. Some examples of this in an inferior degree are obser∣vable Col. 1. 10. where after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some words interposing, the construction is altered, and goes on with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—And c. 3. 16. where after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Let the word of God inhabit in you, the construction is soon alter'd into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—So Ephes. 3. 17. where after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , follows v. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so chap. 4. 1. where after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. (after a few words) follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which doth not re∣gularly cohere with it. But this is more eminently observable in the beginning of the second and third Chapters of that Epistle. In the second after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , there fol∣lows a long parenthesis to ver. 4. by which means the Verb that should govern 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is omitted, and the pe∣riod again begun, with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath quickned together with Christ was sure the Verb omitted in the first verse. So c. 3. 1. after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ,—For this cause I Paul a prisoner of Christ Jesus for you Gentiles, comes in a long paren∣thesis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. and another involved in that ver. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. to the end of the fourth verse, and then the former parenthesis resumed again either unto the end of verse 7. and then the form of the construction is changed from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or perhaps to the end of v. 12^th, or possibly the 13^th, and then the period begins anew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, For which cause I (that Paul, the prisoner of Jesus Christ, ver. 1.) beseech you that ye be not dis∣couraged at my tribulations, or for this cause I bow my knees, &c. or yet more probably, it concludes not till the end of that chapter, the fourth chapter begin∣ning, I therefore the prisoner in the Lord beseech you—And by this means the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath no Verb following it, wheresoever the parenthesis be con∣cluded. 'Tis true indeed some have endevoured to avoid this by acknowledging an ellipsis in that first verse, and supplying it thus, For this cause I Paul am the priso∣ner— But there be many inconvenices consequent to that rendring. And the many other examples of the like, shew that there is no reason to flie to that refuge. And to omit other instances, thus it is twice in this place; First v. 4. where having begun the period with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—some words intervening by way of parenthesis to the end of the verse. the sense begun is not finish'd, but in stead of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver. 5. And then in like manner here v. 6. the period being begun, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but from these prime men, or that appeared to be somewhat, (by which it appears that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I re∣ceived nothing, or somewhat like, was designed to be joyned to it) after the interposing of a parenthesis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Whatsoever they were it maketh no matter to me, &c. the sense is begun again in another form, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For these prime men added nothing to me. So Theophylact on oc∣casion of a reading in his Copy Heb. 10. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , in the plural, they could not, which we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the singular, acknowledgeth that so it must be read as we read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , as far as concernes the consequence of Gram∣matical exactness, that is, in respect of the Syntaxis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that there may be no soloe∣cisme in it (for such it must be, in an high manner, if with his Copy we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the plural,* 1.35 and un∣derstand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he doth, for the Nominative case to govern it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , but because the Scripture style takes no care of technical, that is, Grammatical, exactness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we may so understand it as the copies have it, that is, so as the words will yield a very good sense, it onely the Gram∣matical exactness be dispensed with, viz. that the offe∣rers, that is, the Levitical priests, cannot perfect those that come (that is, bring their sacrifices) unto them. In which words his opinion and testimony is clear, viz. that the sacred writers stood not upon such niceties as other authors do, bound not themselves to the observation of Grammatical rules. And so frequent∣ly in S. Hierome; On the Ephes. cap. 3. Quoties∣cumque soloecismos aut tale quid annotamus, speak∣ing of the Apostles writings; and so Ep. cap. 1. qu. 10. 2^dly, That copies were not to be disturbed, or any change attempted in them upon this one score, the avoiding of a soloecisme in the period. So the Learned Mr. Bois on Act. 27. 10. Laudandi mihi videntur, quibus in sacris Literis vel soloe∣cismos manifestos, modò veritati nihil detraherent, religio esset emendare, they are to be commended that would not in the Scripture mend manifest soloecismes, so they do not hurt the truth of the mat∣ter. And the same was the account of Dr. Rey∣nolds, a very learned man among us, when he was by Sir Henry Savile consulted in a like mat∣ter. For when in preparing the Edition of S. Chry∣sostoms,

there were some expressions observed, unvaried in all copies, which yet were not allowable by any rules of Greek Syntaxis, and from thence a necessity appea∣red of either receding from all copies, or else admitting of false Greek, the question was proposed to that Do∣ctor, whether it would be derogatory to that divine writer and learned Orator S. Chrysostome, to acknow∣ledge that he wrote false Greek; and his answer was, * 1.36 that such writers were more carefull of the sense than of the Syntaxis, and, so the former were perspicuous, oft neglected the latter, especially when the false Greek was most promptly intelligible (as in the instances produced it generally was) adding, that indeed S. Paul himself was guilty of the like, out of whom he set down two places (for a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which were not reconcileable with the rules of Grammatical Syntaxis. The places have already been taken notice of in the Epistles to the Co∣lessians, c. 3. 16. and Ephesians, c. 4. 2. To this I adde the observation of Maimonides, More Nev. l. 2. c. 29. Vnumquemque prophetam eâ linguâ, eâque loquendi ratione, quae ipsi est familiaris & consueta, impelli à prophetia sua ad loquendum ei qui ipsum intelligit, That every prophet is by his prophecy impelled to speak in that language and manner of speaking which is familiar and customary to him; that is, (saith Buxtorfe out of the Rabbins Commentaries) si propheta est Hebraeus, impel∣lit eum prophetia ut loquatur Hebraicè si purum & ornatum sermonem habet, eodem modo prophetiam suam eloquitur; si minùs ornatum, minùs or natè quoque pro∣phetiam suam profert; si Ephraimita, Ephraimiticè, si Galilaeus, Galilaicè If the prophet be an Hebrew, his prophecy impells him to speak Hebrew, &c. if he have pure language, he delivers his prophecy after that man∣ner; if his language be less pure or eloquent, he doth deli∣ver his prophecy less eloquently; if he be an Ephraimite, Ephraimitically, if a Galilean, he speaks in that dialect.

[ e] * 1.37 Ib. In conference added nothing to me] What is the full meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they added nothing to me, is, I think, exactly set down by S. Chrysostome, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they opposed me not, but conspired and accorded with me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , they added no more to me than I knew before, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they had knowledge of my affaires, they neither added nor altered any thing in my course: and this as a farther explication of what went before, that they gave no appointment for the circumcising of Titus, that went along with Paul, and never had been circum∣cised. And so in proportion to this sense follows his no∣tion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.38 but contrariwise; not that they were taught by Paul, for they needed not that, but that they were so far from blaming or altering any thing in his practice, that they not onely approved, but commended his whole course.

[ f] * 1.39 V. 7. When they saw] The three names that lie in the Greek v. 9. will in the construction be best placed here v. 7. as the Nominative case to which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see∣ing, agrees. Now who these three were that are here cal∣led pillars, and who are by S. Paul found at Jerusalem, may appear by what hath been said (Note on 1 Cor. 15. a.* 1.40 ) out of ancient writers, of James the brother of the Lord. Him, saith Clemens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 5. Peter, James, & John chose Bishop of Jerusalem (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not Apostolorum, bishop of the Apostles, as Ruffinus mis∣reads, or misrenders it) and though they were the three by Christ preferred, and more honoured then all the rest of the twelve, yet did they not contend one with another for this dignity, but after our Saviours resurrection (the next year, saith Eusebius in Chronico, or the 19. of Ti∣berius) unanimously conferred it on James the Just. So before Clemens, Hegesip••us; James, saith he, the bro∣ther of the Lord, called by all James the Just, received, or undertook, the Church of Jerusalem with, (not as S. Hierome reads, post, after, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the Apostles. So saith Athanasius in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epiphan. Haer. 78. Greg. Nyss. de Resurrect. Or. 2. Hierome in Catal. and in Gal. 1. Now 'tis clear that at this time of which S. Paul speaks, one of these three Apostles who made him Bishop, James the son of Ze∣bedee (one of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 preferred before the o∣ther Apostles) was dead, and so onely Peter and John left, who therefore are the latter two here named, and James the Just set foremost before either of them, as being now Bishop of Jerusalem; A dignity, saith Clemens, even in respect of the Apostles themselves. In respect of which dignity placed on him, it is also that he is called an Apostle c. 1. 19. and Act. 15. 6, and 22. and by S. Hierome, Apostolus decimus tertius, the thirteenth Apostle.

[ g] * 1.41 V. 11. Was to be blamed] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to find out, to detect, and is sometimes rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is also rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to condemn; so Prov. 28. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , The rich man is wise in his own conceit, but the poor man that hath understanding shall detect him. So Ecclus 5. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Detection is very grie∣vous, or troublesome, to a man that is double-tongued. Accordingly the word properly belongs to that charge or blame that falls on an hypocrite when his dissimu∣lation seems to be detected: and that this is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, appers by that which follows, v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. the rest of the Jewes dissem∣bled with him. As for the praeter-tense, wherein here 'tis set, that ordinarily signifies in the sense of the praeteri∣tum plusquam perfectum; and so Theophylact here in∣terprets it, he had been found fault with, or charged of hypocrisie (viz. that specified v. 12.) not by Paul, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by others that saw the fact, but knew not why he did it, and so thought it hypocrisie in him to eat with the Gentiles, when they of Jerusalem were absent, and to withdraw from the Gentiles, when they of Je∣rusalem were present.

[ h] * 1.42 V. 17. Sinners] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies in this place, will best be resolved by the Context, which en∣forceth the sense (which I have given it) of Gentiles, in opposition to the Jewes; so v. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sinners of the Gentiles, opposite to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jewes by birth. (See Note on Lu. 7. b.) It is known that the Jewes look'd on all Gentiles with an odium, as on those which were of a contrary religion to them, and so they did consequently on all those that conver's with them, and it was that, (and not so much their other sins) that made the Publicans so odious to them in Christs time: and as Christs eating with such, and not observing (as they thought) the Judaical Law, made them look upon him as an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sinner, Joh. 9. 24. so S. Paul's teaching liberty to lay aside the Mosaical performances, is here look'd on by them as Gentilisme, and so is ob∣jected to him in this phrase, that he being a Jew born is found 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sinner, that is, guilty of Gentilisme under the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sinne; and that by teaching this to be the Doctrine of Christ,* 1.43 he makes Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , one that came to assist and contribute to the setting up of Gentilisme against Judaisme. This S. Paul, that knew what Judaisme truly signified, (the do∣ctrine of good life in the Old Testament, which was by God thought fit to be fenced in by those Ceremonies, not placing Religion in the bare observance of the Ceremo∣nies, without heeding the substance of them) doth with detestation deny, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God forbid, taking the words of the objection as by them that made it they were meant, that he taught Christ to be a favourer of Idola∣ters, & the worship of the heathen false Gods, in opposi∣tion to the way of worshipping the true God by himself prescribed to Moses. This Paul denies, knowing that those Mosaical ceremonies were not the thing wherein (abstra∣cted from the inward purity, signified, & desired by God

to be secured by them) the worship of the true God consisted; as on the other side he neither favoured any part of heathen worship, or wicked life, nor by any thing he preach'd, taught Christ to be a favourer of it, but directly the contrary. All this being thus implied in this form of aversation, & disclaiming, and detesting the caluny in the objection, he proceeds v. 18. to a further answer, by retorting the objection on such as did as S. Peter had done, (whose action set down v. 11, 12. occa∣sion'd this discourse, which brought in this objection) first conversing with the Gentiles, and then teaching by his example v. 12. that they were not so freely to be con∣versed with, which he justly cals the building again what he had destroyed, teaching the unlawfulnesse of a Jewes conversing with Gentiles, which from a divine vision Act. 10. he had both by his doctrine & practice formerly asserted. And this, saith Saint Paul, is the making himself a transgressor,* 1.44 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word that is elsewhere used for an Apostate, one that forsakes and disclaimes that true doctrine which he had formerly taught, and is by way of eminence since applyed to Julian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Apostate, that forsook the Christian faith which he had once embraced. And it can be no more strange that this should be applyed to this action of Saint Peters,* 1.45 than that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he withdrew himself, should be used of him, ver. 12. when Heb. 10. 38. the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is evidently used of the Gnosticks falling off for fear of persecution, which is c. 3. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 departing, or apostatizing, from the living God.

Notes

• * 1.1

  Afterward
• † 1.2

  about fourteen years
• * 1.3

  severally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.4

  the chief men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  not so much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  But this by reason of, 〈◊〉〈◊〉
• * 1.7

  ••nsinuating themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.8

  not place so much as for an hour by submissi∣on, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  toward 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
• † 1.10

  the chief men
• * 1.11

  added no∣thing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.12

  wrought also in Peter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  toward 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.14

  wrought also in me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  are repu∣ted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.16

  communi∣cation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  face to face, be∣cause he had been blamed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  th estraight path to the truth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.19

  birth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  by the law did die 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.21

  I have been cruci∣fied 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  but, or, and I live, not a∣ny longer I, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.23

  what I 〈◊〉〈◊〉 live 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  〈 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 〉
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.36

  Vuos mag∣••as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intentos 〈…〉〈…〉 neglige∣re See Note in Gen. p. 5. & 27. where after men∣tion of the many 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spe∣〈◊〉〈◊〉 om∣•••••• Gram∣••atice nor∣••••m dirigi.
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.45

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