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. BEloved, believe not every spirit, but trie the spirits whether they be of God: because many false prophets* 1.1 are gone out into the world.]

[Paraphrase] 1. My brethren, let me ad∣monish you not to heed or follow every teacher that pretends to be inspired (see note on Luk. 9. d.) but to make trial of all that shall so pretend, by the rules afforded you both by Moses and Christ; and so much the rather, because as it hath been foretold by Christ, Mat. 24. that at this point of time many false teachers should come into the Church, so now we find by experience there are many.

2. Hereby know ye the Spirit of God; every spirit that confesseth† 1.2 that Je∣sus Christ is come in the flesh, is of God.]

[Paraphrase] 2. By this you may know the teacher to be truly divine, if he confesse Christ thus born and crucified to be the Messias (see v. 15.) For no false prophet will ever teach that, it being not usefull to the interest of the false pretenders, or those that consider their own advantages, to follow a crucified Saviour to all kind of purity and self-denial, and taking up the crosse after him, suffering persecutions, as now all that follow Christ are sure to doe.

3. And every spirit that confesseth not* 1.3 that Jesus Christ is come in the flesh, is not of God: and this is† 1.4 that spirit of Antichrist, whereof you have heard that* 1.5 it should come,† 1.6 and even now already is it in the world.]

[Paraphrase] 3. And the Gnosticks that in time of persecution do re∣nounce and forsake Christ, by that appear to be not from God: and these are the Antichristian seducers, of whom Christ foretold Mat. 24. (see note on 1 Joh. 2. b.) that before the fatal day that expected the Jews, they were to come into the world, and now indeed they are come, Simon and his Gnosticks, and are already every where visible among us.

4. Ye are of God, little children, and have overcome them; because greater is he that is in you, then he that is in the world.]

[Paraphrase] 4. You, my tender Chri∣stians, have your doctrine from God, and have held out against the machinations and perswasions of those false teachers; for the true Christ, which is by his Spirit and his doctrines in you, is greater and more powerfull then the false teachers and false Christs which are now a∣broad in the world, v. 3.

5. They are of the world: therefore speak they of the world, and the world heareth them.]

[Paraphrase] 5. They come not by any commission from God, but from the incitation of their own worldly hearts, to save themselves from persecutions; they are worldly-minded, their affections are placed on worldly pleasures, &c. and accordingly their doctrine is a doctrine of licentiousnesse, of secular interests, and free∣dome from persecutions, and worldly-minded men follow them.

6. We are of God: he that knoweth God, heareth us; he that is not of God, heareth not us. Hereby know we the Spirit of truth, and the spirit of error.]

[Paraphrase] 6. Our doctrine is the true pure doctrine of Christ, hath nothing of worldly greatnesse or secular interests in it, but only of piety and purity, self-denial, contempt of the world; and every pious person hearkeneth to us: and this is a way of discerning true from false prophets; one is all for purity and confession of Christ even in persecutions, the other for worldly advantages and self-preservation.

7. Beloved, let us love one another: for love is of God, and every one that lo∣veth is born of God, and knoweth God.]

[Paraphrase] 7. Again, another evidence of our being from God is charity to our fellow-Christians, for that is most strictly commanded, and exemplified to us from God, and no practice ren∣ders us so like to Gods example, and so concordant to his precepts, makes us such Gnosticks truly so called, as the sincere ex∣ercises of this duty; and therefore that is my next admonition, to be sure ye divide not, hate not, persecute not your brethren.

8. He that loveth not, knoweth not God; for God is love.]

[Paraphrase] 8. He that is not possessed and throughly acquainted with that grace of Love, by that appears to be utterly unacquainted with God, to have nothing of God in him, who is made up of love and kindnesse to mankind.

9. In this was manifested the love of God* 1.7 toward us† 1.8 because that God sent his only-begotten Son into the world, that we might live through him.]

[Paraphrase] 9. And hath manifested that in a most eminent manner to us, in having sent his only Son into the world to reduce us sinners to an holy and pious life.

10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.]

[Paraphrase] 10. And in this appears the height of God love to us, not that we were earliest in our love to him, but that he began to us, and first sent his own Son to propitiate, or appease his wrath against us for our sins, to deliver us from the punishment of them.

11. Beloved, if God so loved us, we ought also to love one another.]

[Paraphrase] 11. This love of God to us must be answered with our imitating it toward our brethren, doing those acts of charity toward them which God is not capa∣ble to receive from us.

12. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.]

[Paraphrase] 12. For God is not in our reach to be seen or conversed with by us: whereas kindnesse or love is most what among such. The trial therefore of our love, whether we have any of that di∣vine grace in us or no, and so whether God abide in us, that is, whether those eminent vertues (which are so remarkable in God, as that they are said to be God himself, such as charity, v. 8, 16.) are abiding in us, and whether the love which is in him to∣ward men be copied out, and imitated, and so perfected by us (as the sufferings of Christ are said to be perfected in us, when we after his example suffer also) is this, by examining our selves if we are kind and loving to those that are among us, our fellow men and Christians, whom we do see, and who are capable of kindnesse, and the effects of love from us.

13. Hereby know we that we* 1.9 dwell in him, and he in us, because he hath gi∣ven us of his Spirit.]

[Paraphrase] 13. This is an evidence in∣deed by which we know that we adhere to God, are disciples indeed, and as such acknowledged by him, (see ch. 3. 24.) because that temper and affection of love and charity, so illustriously observable in Christ, is observable in some measure in us also.

14. And we have seen and do testifie, that the Father sent the Son to be the Sa∣viour of the world.]

[Paraphrase] 14. And as an evidence of that, how great soever our hazard be from the enemies of the Gospel, yet we continue constantly to preach Christ, and being eye-witnesses of those mira∣cles, &c. which evidence him to be what he pretended, we accordingly preach and testifie that Christ is the very Messias sent by God.

15. Whosoever shall confesse that Jesus is the Son of God, God† 1.10 dwelleth in him, and he in God.]

[Paraphrase] 15. He that shall venture to be a Martyr for Christ, to confesse him v. 2. when dangers attend that confession (see note on Rev. 2. b.) as God is faithfull to him, so shall he truly be said to be faithfull to God: see Joh. 14. c.

16. And we have known and believed the love that God hath* 1.11 to us. God is love; and he that dwelleth in love, dwelleth in God, and God in him.]

[Paraphrase] 16. 'Tis acknowledged by all, that God hath given us a most eminent copie and pattern of love, by us to be transcribed toward him, when he calls us to it. God is made up of love, and in that degree that we partake of that grace, we are members of God, not broken off from him, but continuing in con∣junction with him, and God abideth in us, is allowed a place in us, is not rejected or cast out by us (see Joh. 14. c.) as he is by those that do not through love hold fast to him, do not adhere to, obey and imitate him in that great duty of charity.

17. † 1.12 Herein is our love made perfect, that we may have [note a] boldnesse in the day of judgment: because as he is, so are we in this world.]

[Paraphrase] 17. In this the perfection of that love which is to be found in a Christian, (see note on ch. 1. b.) consists, that in a time of danger, when we are brought before judges, and may pro∣bably lose our lives for confessing of Christ, then we retain courage and cheerfulnesse, and confesse him willingly, that we be∣have our selves in this world as Christ did when he was here, that is, lay down our lives in testification of the truth.

18. There is no fear in love, but perfect love casteth out fear: because fear hath torment: he that feareth* 1.13 is not made perfect in love.]

[Paraphrase] 18. Now such love as this which was in Christ, hath no fear in it: Christ ventured and underwent the utmost, even death it self, for us, did not through fear draw back from any thing which love to man or constancy to the truth of God could prompt him to: and so indeed perfect love banisheth all fear of dan∣ger, even of death it self, suffers it not to interpose or keep him from expressing acts of love, makes the lover extreamly valiant. For fear, in whomsoever it is, hath pain and anxiety in it, permits him not to doe any thing that may bring danger with it, and so is quite contrary to perfection of love toward God, makes one man deny Christ, another draw back for fear of danger of confessing him; or else perhaps, fear brings punishment eternal of body and soul, Mat. 10. 28. and never permits any in whom it is to arrive to perfection, or reward of love: see note on Rev. 2. b.

19. † 1.14 We love him, because he first loved us.]

[Paraphrase] 19. And certainly this love and degree thereof, and hazard run by it, though it be death it self, is but a meer duty of gratitude in us, (see v. 11.) because Christ hath begun to us, and when we were his enemies, sinners that had never deserved any thing but hatred and vengeance from him, laid down willingly his own life for us.

20. If a man say, I love God, and hateth his brother, he is a lyar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

[Paraphrase] 20. And it is not enough to professe this our love to Christ by appearing to be ready to die for him, or run hazards for the testifying the truth of our faith; for there may be a great deal of hypocrisie in this professing of our love to God, 1 Cor. 13. 3. and so there is certainly, if he that so professeth, doth not love, but maligne and persecute Christians (it being impossible that any man should truly love God, and not doe what God bids him, that is, love his brother also:) for the best way to trie our love, whether it be sincere or no, is to observe how it expresses it self on occasion, when we meet with objects of charity; for if then we do not exercise and testifie our love, sure we have not that vertue in us. Consequently, if to men, with whom we daily converse, and meet with such opportunities, we do not expresse any love, what reason is there to imagine we sincerely love God, when of our love to him, and the sincerity of it, we were never able to make this trial, because we never saw him, nor had opportunities offered us of shewing any real acts of love to him? And beside, some∣what may be judged by the difficulty of the thing: for he that doth not the easier, will hardly be supposed to doe the more diffi∣cult. Now 'tis hard to love one that I never saw; sight and conversation is one motive of love, and we see our brethren daily, but never saw God at any time: and therefore where the command, which is as punctual to the love of our brethren, as to the love of God, v. 21. is not able to prevail upon us for this, and where, beside the command, which is equal on both sides, there is one advantage to allure our love to our brethren, which there is not to invite or oblige us to the love of God, if that man manifestly fail in the one, which is so much more commended to him by that one circumstance, how can it be imagined that he doth, or will perform the other?

21. And this commandement have we from him, that he who loveth God, love his brother also.]

[Paraphrase] 21. It being evident that by his command we are as re∣ally obliged to love our fellow-Christians, as to love himself.

Annotations on Chap. IV.

[ a] * 1.15 V. 17. Boldnesse in the day—] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is bold and publick speaking, confession of Christ before men, especially when we have discouragements from doing so, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fearlesnesse, saith Hesychius. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joh. 11. 54. is to walk publickly and fearlesly, which Christ did not, because of their consultation to kill him, v. 53. So in many other places, particularly Heb. 10. 35. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is their con∣stant confession of Christ, to which all that chapter had exhorted them, (and that in despight of persecu∣tions) explained by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 36. patience or constan∣cy in suffering, and opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cowardly with∣drawing, v. 38, 39. (see Note on Joh. 7. a.) And so here being joined with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the day of judgment,* 1.16 not the final judgment of God, but the day or time when we shall for the name of Christ be brought before any earthly tribunal, to be sentenced even to death it self. And so it is said of Ignatius, in the story of his Martyrdome, that he conceived that he could never come ad dilectionem Dei in plenum, to the full love of God, neque perfectum-ordinem doctrinae obtinere, nor to the perfection of Christian doctrine, nisi per Martyrii factam confessionem Domino appro∣pinquaret, unlesse he came neer unto God by martyr∣dome. And so the meaning will be plain, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.17 the love or charity toward God which is to be in, or among us Christians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is perfected in this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that we have this constancy in confessing him in the time of the greatest danger. And this yet farther appears, first, by the ex∣plication that follows, that as he is, so we are in this world, that is, that as Christ laid down his life in con∣fession of the truth, so we doe the same when occasion serves: and secondly, by the confirmation which fol∣lows, v. 18. There is no fear in love, fear being indeed the contrary to this boldnesse and constancy, wherein the perfection of our love consists. Thus hath Tertul∣lian interpreted the place in his Scorpiacum or Anti∣dote against the Gnosticks, Johannes negat timorem esse in dilectione, John denies fear to be in love. Quem timorem intelligi praestat, nisi negationis autho∣rem? What fear must we here understand, but that which is the author of denying? Quam dilectionem perfectam, nisi fugatricem timoris, & animatricem confessionis? What perfect love, but that which puts fear to flight, and animates men to confesse Christ? And so that which follows, For fear hath punishment, he thus interprets, Quam poenam timore puniat (sure it should be, quâ poenâ timorem puniat) nisi quam ne∣gator relaturus est, cùm corpore & animâ occidendus in Gehennam? What is the punishment which fear hath, or, with which he punishes fear, but that which he that denies Christ shall receive, when he is killed body and soul and cast into hell, Mat. 10. 28. or which, saith he, is threatned to the cowardly, among (yea before) the other reprobates, in the lake of fire, Rev. 21. 8? See Tertull. cont. Gnost. cap. 12. and De fuga in Persecut. cap. 9.* 1.18 In these last words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fear hath punishment, the posthumous Notes of the learned H. Grotius have attempted an emendation, and read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of the Glossa∣ries, mutilation, imperfection, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For this interpretation of that unusual word Hesychius may be consulted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith he, (it should be certainly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To this the Context would very well agree, the next words being, he that fears is not made perfect in love;

where yet the same Annotations would turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that fears, into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that is mu∣tilated. But to impose so remote an emendation with∣out any authority of any Copie to avow it, is too ad∣venturous an attempt: or, if it were not so, perhaps the substituting of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impediment, hinderance, might be a more tolerable emendation, thus, for fear hath hinderance, it stops & encumbers love from doing such perfect acts as it ought, or would otherwise be apt to doe; he that feareth is by this encumbrance kept back, is not made perfect in love. But as these or the like emendations ought never to be admitted without great necessity, so there appears no pretence of that in this place. For, first, it may thus be rendred, Fear hath pain or torment, a kind of rack in it, which al∣waies keeps men in awe, as the Apostle saith, Heb. 2. 15. that through fear of death some are all their life∣time subject to bondage or slavery, never dare doe any thing of vertue, or duty, or heroick action, (and so 2 Tim. 1. 7. the spirit of fear or cowardise is set oppo∣site to power and love) and consequently never come to any perfection of love to God, or constancy of confes∣sion, to suffer any thing for his sake, as love doth, 1 Cor. 13. 7. and accordingly it follows, he that fear∣eth is not made perfect in love. Or else secondly, it may be set after Tertullians way, the constant love of God is a most rewardable perfection, whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it, and therefore must be cast out from having any thing to interpose when the perfe∣cting, or,* 1.19 as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, the crowning or rewar∣ding of love, is spoken of. Fearfulnesse is so unreconcile∣able with perfect love, that it is the most detestable forsaking of God: the coward is all one with the A∣postate. Either of these senses will accord very well with the Context, and with the literal importance of the words, but especially the former of them.

Notes

• * 1.1

  have come out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.2

  Jesus Christ which is come in the flesh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  Jesus Christ which is come
• † 1.4

  that of Antichrist 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  he cometh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  and now he is alrea∣dy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  among us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.8

  that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  remain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.10

  abideth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  among us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.12

  in this the love with as is perfected, that we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  hath not been per∣fected 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.14

  or, Let us love him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  〈 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 〉
• * 1.18

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

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