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

CHAP. IV.

1. THerefore, my brethen, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.]

[Paraphrase] 1. Wherefore, my beloved Erethren, so passionately affe∣cted by me, whose good is matter of all joy and felicity to me, according to these former directions of peace, chap. 3. 15. con∣tinue stedfast in the faith, I beseech you.

2. I beseech Euodias, and beseech* 1.1 Syntyche, that they be of the same mind in the Lord.]

[Paraphrase] 2. And particularly I be∣seech Euodias and Syntyches to preserve peace, and not to be contentious and unquiet.

3. † 1.2 And I intreat thee also, true yoke-fellow, help those women which* 1.3 la∣boured with me in the Gospel, with Clement also, and with other my fellow-la∣bourers, whose names are in the [note a] book of life]

[Paraphrase] 3. Yes I earnestly beseech thee, Epaphroditus, Bishop of Philippi, (bearer of this Epistle) and so my fellow-labourer in the Gospel, which hast shewed thy self to be sincerely What thou oughtest to be, take care of and relieve those women which for their zeal in the Gospel have suffered persecutions (see note on. 1. Thes. 2. b.) with me, or in the same manner as I have done, and so likewise Clemens, and all that have undertaken the same task with me in preaching the Gospel to the Gentiles, those pious good men, faithfull servants of Christ.

4. Rejoice in the Lord alway, and again I say rejoice.]

[Paraphrase] 4. Whatever afflictions befall you in your service of Christ, they are matter of continuall rejoicing to you, and not any way of grief.

5. Let your† 1.4 moderation be known unto all men: The Lord is at hand.]

[Paraphrase] 5. And therefore let your patient enduring of them (see note on 2 Cor. 10. a.) be discernible to all; and to this you may receive encouragement, by considering that ye are not likely to expect long: I he famous coming of Christ in judgment visibly to punish his crucifiers, and to shorten the power of the persecutors, and rescue all faithfull patient sufferers out of their hands all the world over, in Greece as well as Judaea, is now neer approaching: see Heb. 10. 37.

6. Be carefull for nothing, but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.]

[Paraphrase] 6. And for this your re∣scue, it will not at all be use∣full, that ye be solicitous or anxious how to deliver your selves; doe but recommend your estate to God in prayer ardently and importunately, rendring him your acknowledgements for all the mercies received from him, (even for your present affli∣ctions, with Job, see v. 4.) and that is all that belongs to you.

7. And the [note b] peace of God, which passeth all understanding, shall keep your hearts and* 1.5 minds through Christ Jesus.]

[Paraphrase] 7. And this Christian unity and peaceble-minded∣ness bequeathed to all by Christ (and so recommended to you c. 3. 1. &c. and c. 3. 15. &c. and here v. 3.) which is to be preferred before all deep (especially pretended) knowledg, shall be an excellent armature to keep you from all heretical practices and doctrines.

8. Finally, brethren, whatsoever things are true, whatsoever things are† 1.6 honest, whatsoever things are just, whatsoever things are pure, whatsoever things are love∣ly, whatsoever things are of good report; If there be any virtue, if there be any praise, think on these things.]

[Paraphrase] 8. And to conclude, I conjure you, as you have any care of what is virtuous or commendable, that ye so farre remember and consider what I have now said to you, that ye adhere to the truth of doctrine, & in your practice doe nothing but what is agreeable to gravity and sobriety, to exact justice, and purity or chastity, and farther superadde that care of abounding in all Christian virtue, that whatsoever is most desirable and amiable in the eyes of men, whatsoever most venerably thought and spoken of, that ye will propose to your selves as the pitch to be aspired unto by you.

9. Those things which ye have both learned and received, and heard and seen in me, doe: and the God of peace shall be with you.]

[Paraphrase] 9. What both by my do∣ctrine and practice hath been instilled into you, see ye be carefull to perform; meaning by my doctrine, 1. what I taught in the first preaching the Gospel to you, 2. what I have farther revealed in the confirming you, and 3. what in familiar discourses I have let fall to you. And if thus ye doe, that God which is such a lover of peace and amity, will abide with you and direct and prosper you in all things.

10. But I rejoyced in the Lord greatly that now at the last* 1.7 your care of me [note c] flourished again, wherein ye were also carefull, but ye† 1.8 lacked [note d] oppor∣tunity.]

[Paraphrase] 10. It was matter of great Christian joy to me, and than sgiving to God, that now after some decay ye have revived you liberality toward me, wherein I suppose formerly ye failed not, but only wanted abi∣lity of shewing it.

11. Not that I speak in respect of want: for I have learned in what state soever I am therewith to be content.]

[Paraphrase] 11. Which I say, not in respect of any eminent want that I was in at the coming of Epaphroditus (see note on Mar. 12. b.) for Christianity hath taught me (and I thank God I am able to doe it) to be very well satisfied with my condition, whatever it is.

12. I know both how to be ahased, and I know how to abound:* 1.9 every where, and in all things I am† 1.10 instucted both to be full, and to be hungry, both to a∣bound, and to suffer need.]

[Paraphrase] 12. Nay, I can conten∣tedly bear a yet lower condi∣tion then that which hitherto I have been in: And yet the abundance which now I have by your libarality, I can make use of to the glory of God. It is a special part of that learning with which Christianity hath imbued me, to be unconcerned in these outward things of plenty and want, and that too, whatsoever the circumstances are, at what time soever, and in what for: of adversity soever I am exercised.

13. I can doe all things through Christ which strengtheneth me.]

[Paraphrase] 13. 'Tis the great mercy of Christ which hath thus enabled me; but thanks be to him, I am able to doe all this (see 1 Cor. 13. Note i.) without much difficulty.

14. Notwithstanding ye have well done that ye did communicate with my affliction.]

[Paraphrase] 14. Yet doth not this at all lessen your kindnesse or cha∣rity in sending me that supply by Epaphroditus, when I was in some straights.

15. Now ye Philippians know also that in the beginning of the Gospel, when I departed from Macedonia, no Church* 1.11 communicated with me, as concerning giving and receiving. but ye only.]

[Paraphrase] 15. And indeed this was no new thing in you, for at my first preaching the Gospel among you, when, after I had made an end, I was departing out of your region, you continued so mindfull of me, as to send me contributions, and having received of me spiritual things, communicated their carnal things, which no other Church but you had then done.

16. For* 1.12 even in Thessalonica ye sent once and again to my necessity.]

[Paraphrase] 16. For first while I was at Thessalonica, another eminent Christian city of Macedonia, and since I came thence, more then once, you made a collecti∣on and sent it to me.

17. Not† 1.13 because I* 1.14 desire a gift: but I desire fruit that may abound to your account.]

[Paraphrase] 17. And that I thus com∣mend you, v. 14. it is not by that means to draw any more from you, that I may have the more, but to give you occasion of exercising your liberality, the more acts of which there are, the richer shall your reward be which it will bring you in from God.

18. But I have all, and abound, I am full, having received of Epaphroditus the things which were sent from you, [note e] an odour of a sweet smell, a sacrifice accepta∣ble, well pleasing to God.]

[Paraphrase] 18. What you sent by Epa∣phroditus I received, and here signe my acquittance for it, (see note on Mar. 14. d.) and thereby I have all abundance and plenty, having received your almes and charity, which under the Gospel is the prime kind of offering, which God accepts and receives, and which supplies the place both of incense and of sacrifice.

19. But my God shall supply all your need according to his riches in glory, by Christ Jesus.]

[Paraphrase] 19. And you will have no reason to repent of your libe∣rality, for God, that looks on it as given to him, is both able and willing to supply this and all other your wants (through Christ Jesus, by whom he dispenses all his gifts to you) to make you the richer by having been so charitable, and to pour out all his other graces on you.

20. † 1.15 Now unto God and our father be glory for ever and ever. Amen.]

[Paraphrase] 20. Now to him who, as he is our God, so is he our Father also, be all glory ascribed for ever and ever. Amen.

21. Salute every saint in Christ Jesus: the brethren which are with me greet you.

[Paraphrase] 21. My love I present to every Christian among you. All the believers that are constantly with me, Titus, Linus, Clemens, &c. salute you.

22. All the saints salute you, chiefly they that are of Caesar's houshold.]

[Paraphrase] 22. Nay all the Chri∣stians in Rome, but especially they that belong to the Emperor's family, the servants of his court, salute you.

23. The grace of our Lord Jesus Christ be with you all. Amen.

It was written to the Philippians from Rome by Epaphroditus.

Annotations on Chap. IV.

[ a] * 1.16 V. 3. Book of life] The Book of life referres to the custome of well-ordered cities, which kept registers containing all the names of the citizens out of which as Apostates and fugitives and infamous persons were rased (and agreeably there is mention of blotting out of names out of Gods book, Rev. 3. 5.) so they that did continue obedient, orderly citizens, their names were still continued in. Accordingly life signifying spiritual life here, (the state of grace and favour of God, the inchoation of that future eternal life) the Book of this life is the register of all sincere Christians, (as the book of the living in the Psalmist is the number of men that live in this world) from which they are ex••unged that cease to continue such. (This is expressed in another like phrase Rev. 3. 12. I will write on him the name of the city of my God, and new Ierusalem.) And as this was ordinary in cities, so was it every where in armies, into which whosoever entred, he had his name ••aken, and put into the muster-role. And thus the life of every Christian, but especially of those that labour in the word and doctrine, being a warfare, the phrase is ordinarily used, in all authors, of all Christians. Thus in Cyril's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 1. speaking to those that were baptized, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where the writing of their names, and, which is all one, the calling to the militia, are used to set down the state of a Christian; as also those other expressions of the lamps, for fetching of the bridegroom, and desire of the hea∣venly citizenship, the good purpose, and the consequent hope. And as of all Christians, so in a more eminent manner of the Apostles and their fellow-labourers here 'tis affirmed, that their names were written in the book of life, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the knowledge and judgement of God, saith Theophylact, (or else, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that from thence God had already adjudged life to them, as when it is said, he that believeth not is condemned already, and so inscribed in the book of death,) either as actual soul∣diers in the Christian camp or Church (as the Apostles called themselves) or as those that had right to that su∣perior heavenly citizenship, to which all labourers had title, and consequently all these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or fellow-la∣bourers of S. Paul. Which at that present was perfect∣ly true of them, though afterward Demas one of them, Col. 4. 14. Philemon 24. forsooke the imployment 2. Tim. 4. 10. And as of cities and armies, so in fa∣milies the phrase and custome is used, to which that of Ulysses in Homer referres,

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, His name was in Jupiter's court,

that is, he was born of a Goddesse; see Note on Rev. 3. b.

[ b] * 1.17V. 7. Peace of God] That by peace is meant the study of preserving peace among men, appears Gal. 5. 22. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 peace is set among the fruits of the Spi∣rit, where consequently it must not be that good of

peace, which is a felicity but no vertue, (no effect or fruit of Gods sanctifying Spirit) but the peaceable-min∣dedness, desire and pursuit of peace, called in other places 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.18 pursuing peace, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ha∣ving peace, Rom. 13. 18. Accordingly the peace of God, Col. 3. 15. is (not Gods peace or reconciliation to∣ward us, but) that peaceablenesse which God hath commanded and bequeathed to us. And accordingly there it follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to which ye are called, which determins it to be a duty of ours. And then 'tis not improbable, but this may be the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the peace of God, or, as the Kings MS. reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Christ, in this place also. That the Apostie is exhorting them to peace and unity, is apparent ch. 3. where the dogs that rend, the evil workers that defile, the concision, that (under pretence of kindnesse to the Mosaical Law) cut and tear all to pieces, and are to be look'd to, and avoided is that Church, are certainly the Gnostick hereticks v. 2. Against these he sets him∣self in the remainder of that chapter, and concludes ver. 15. * 1.19 As many therefore as are perfect, let us be of this mind, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if in any thing ye be otherwise minded, that is, if in any particular there be any difference of opinion in any among you, God shall reveale even this unto you: that is, there is no reason that such a difference should breed any division, destroy that unity and peace which is to be preserved among you; for, though at present ye doe not, yet upon your prayers to God, and applying your selves to use of this means, no doubt ye shall receive instructions from him by the Apostles, &c. in all that is necessary for you: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. v. 16. But, or, In the mean, as farre as we are advanced, some before other, let not that hinder our unity and peace, let us (all, both those that are foremost, and that are not so forward) walk by the same rule, and mind the same thing: All for peace and unity still, and so on to the end, in advise to adhere to those that continue in the doctrine he had taught them, and avoid all hereticks. And then begins this chapter. Wherefore my brethren, &c. so stand in the Lord, that is, according to these former directions, stand, in opposition to apostatizing, or falling off, and so stand, preserve this peace, all this while exhorted to, and v. 2. I beseech, or exhort, Euodias and Synty∣ches 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.20 to mind the same thing in the Lord, that is, to preserve this peace of God, to live in the unity of the Gospel. And then the exhortation, v. 4, 5, 6. belonging to that great Christian duty of constancy, and rejoicing in prayer to God, in stead of solicitude (here, as Mat. 10. 19. seasonably forbidden) in respect of the present pressures, (••nd all this inforced with the mention of the near approach of Christ's com∣ing to destroy the persecuters, and rescue the faithfull) is directly designed to fortifie them against the Gnostick compliances, and so is not aliene from this matter. After all which follows this of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that if they take this course prescribed, this peace of God by Christ commanded, (and to which the Apostle had all this while so solicitously exhorted them) would guard and fortifie their hearts (the principles of action and practice) and (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) their understandings, which were the parts subject to errors, in Christ Iesus, pre∣serve them in the right way against all the errors and temptations of those times. The only remaining dif∣ficulty is, what is meant by this Epither, added to the peace of God, * 1.21 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that surpasseth all understanding; which will also be intelligible by what hath been premised. For as they that did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, c. 2. 15. that is, differed somewhat in opinion from others, were obliged v. 16. not to disturb the peace of the Church for that, but to expect till God should far her reveal or instruct them, (which concludes, that Peace was more excellent and valuable then that exact knowledg or understanding of all things, which might be revealed, and much more than the pretended know∣ledg and understanding of the Gnosticks) so it is most fitly here said, that this love and care of preserving that peace, prescribed by God and Christ, is to be preferred before any understanding that either some were thought to want, or others to abound in. As for the ordinary notion which is had of this phrase, for quiet and sere∣nity of mind, as a special mercy of God, though that may be thought agreeable enough to the not caring, &c. v. 6. yet first, it will be hard to find any place where that is the notion of the peace of God (though of peace and rest it is.) As for that of my peace Ioh. 14. 27. see that place. And then secondly, though the no-solicitude doe here come as an attendant on the pre∣cedent rejoicing in affictions (and 〈◊〉〈◊〉. a seasonable means to keep from breaking the unity of the Church, and joyning with the heretical Gnosticks) yet 'tis not necessary that this concluding form, The peace of God, &c. should be restrained to this last particular of no∣solicitude, which came in but incidentally, but may ra∣ther be applied to the grand matter of the Epistle, that of preserving of peace in the Church.

[ c] * 1.22 V. 10. Flourish••d again] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to reflourish, or revive, may be here used Ac∣tively to make revive, or flourish again, may appear first by Analogie with other words of the same nature: so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to triumph, is used in the sense of the con∣jugation Hiphil to make triumph, 2 Cor. 2. 14. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to arise, is Mat. 5. 45. to make arise; see more Note on Mar. 14. f. And thus is this word clear∣ly used Ezech. 17. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I make the drie tree to flourish. And so S. Chrysostome seems to understand, and use the word in this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For it is no small thing to make things that are withered grow green, and flourish again.

[ d] * 1.23 Ib. Lacked opportunity] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signi∣fies, as we have rendred it, not wanted opportunity, but ability, is the expresse affirmation of S. Chrysostome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ye had not in your hands, or pow∣er, neither were you in plenty. For that is the mean∣ing of this word. And this, saith he and Theophylact, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taken from common use of speech, as when we say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some streights have come on me, it is now an ill season with me. * 1.24 So Gal. 6. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not, as we have opportunity, but, as we have ability, (all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luk. 11. 41.) For indeed that is an opportunity, when the wants of others and our plenty meet together. Of this use of these words we have frequent example among Authors. So for the simple 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Naziazen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ti 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Why doe we not help our common nature, that is, other men, having abili∣ty? (for if we have not ability, the opportunity of ano∣thers want layes no obligation upon us.) And accor∣dingly it follwes there, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God forbid I should have wealth and they want; Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to have wealth is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, precedent. So Plutarch in the Apophthegmes of Kings, mentions it as a speech of Philip, (on occasion of be∣ing told that he could not encamp in such a place, where he desired, because there was no food for the cattel) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What a life is ours, if we must live according to the provision of the asses? ad id quod commodum est asinis, saith Is. Casaubon. So in Xenophon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be filled above plenty. So those that are well provided for he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Pindar in Olymp. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Riches embroydered or sprinkled,* 1.25 variegated with vertues, give ability of many things. So in Po∣lybius l. 10. speaking of the King of Persia his court

at Ecbatana, it demonstrates, saith he, by the costlinesse of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great plenty of them that first built it, and lib. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to their substance, or abilities. And then if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fignifie ability, or sufficience, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must needs be want of ability; and so the Syriack renders here, you were not sufficient. See Andr. Downes on Saint Chrysostome on Gal. 6. p. 760. and on this place, where he confirms this notion of the word by authorities.

[ e] * 1.26 V. 18. An odour of a sweet smell] There were two Altars in the Temple of the Jewes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the altar of incense, within the Temple, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the altar of sacrifice, without in the court. On these two were offered all things that were offered to God; and, under these two heads, of Incense and burnt-offering, are almes deeds or works of chari∣ty here set down, as being the prime things now under the Gospel, to obtain Gods favour and ac∣ceptation.

Notes

• * 1.1

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

  of, Yea I beseech, for the Kings MS. reads Nai
• * 1.3

  Combated or concen∣ded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.4

  gentleness 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  thoughts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  remerable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  you have reviv'd your care of me, or made your care of me to flou., rish again,
• † 1.8

  wanted ability.
• * 1.9

  at all time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.10

  o••neia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  Communi∣cated in re∣spect. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  both at Thessaloni∣ca, and once 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.13

  that ••n
• * 1.14

  require 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.15

  Now to our God •• father 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eiphra 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  〈 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 〉