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

Annotations on Chap. XVI.

[ a] * 1.1 V. 6 Leaven of the Sadducees] That which is here the leaven of the Pharisees, and Sadducees, the infusions of these upon all their followers, is Mar. ••. 15. the leaven of the Pharisees, and of Herod. And the reason may be, either because some of the Sadducees were also Herodians, adhered to Herods party, that is, to the Roman government (see Note on c. 22. b.) where∣as generally the Pharisees were on the other side, took Caesar for an usurper; Or else because Christ mention'd all three, the leaven of the Pharisees, and of the Sad∣ducees, and of Herod also, each of them designing ill against Christ, and his Apostles.

[ b] * 1.2 V. 10. Baskets] That which is here rendred bas∣kets is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the word used before v. 9. and in the relation of the story, to which that referres, Mat. 14. 20. Mar. 6. 43. Joh 6. 13. constantly retain'd in all the three Evangelists) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is retain'd also in the other story (to which this passage referres) Mat. 15. 37. and Mar. 8. 8. from whence 'tis pro∣bable that these two, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were vessels of severall quantities, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 much the bigger; so large that Saul was let down in one, Act. 9. 25. but what the bignesse was, or how they differ'd, will not perhaps be worth the paines of enquiry, and however the word basket (being not a note of a limited measure or quantity, but only of the kind of the vessel) may well enough be retain'd in both places,

[ c] * 1.3 V. 13. Caesarea Philippi] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not here set to signifie that city where Philip the Evange∣list dwelt; Act. 21. 8. The style is of another Origi∣nation, for Euseb. Chron. l. 1. p. 43. saith that Philip the Tetrarch, Herods brother, built many houses in the city Paneas, and having so enlarged it, gave it a new name, Caesarea Philippi, the first part in honour of the Emperour, the second of himself. And to the same purpose Josephus also. Whereas that other Caesa∣rea simply so call'd, without any addition, in the Acts, was built by Herod, and was in Syria, formerly call'd Stratonis turris; of that see Aerodius Pandect. rer. Jud. l. 5. tit. 21. c. 7. where he relates the con∣tention between the Jewes and the Syrians before Nero for this city, the Jewes said it was a city of Judaea, because built by Herod, and by him Jewes planted there; the Syrians that it was in Syria, and that Herod did not found, but only enlarge it, and gave it a new name, and that he built it not for the Jewes, because he set up images in the Temple, which are not allow'd by the Jewes. Whereupon the Emperor adjudg'd it to the Syrians.

[ d] * 1.4 Ib. Son of man] That the son of man is a title of Christ peculiarly (though the most humble title, and of least eminence, belonging to his state of exinanition,) hath been before said, note on c. 12. a. And so here it is set to signifie Christ in that humble guise, as a man, or according to his humanity. Where the setting of the words in Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; doth somewhat incline to read them separately, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that I the Son of man, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that I am? (and then in a new interrogation, or as the top of the former) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the son of man? thus Who doe they say that I am? d••e they say that I am the son of man? But the ordinary reading agrees better with the context or question following, where, if Christ had first mention'd that phrase as the title of the Mes∣sias, and thereby so much as by intimation call'd him∣self the Messias, he could not probably have ask'd them, v. 15. Who say ye that I am? The meaning then of the whole is this, I that have done such miracles on one side, and so am the son of man by way of eminence, somewhat above other men, and yet live in so mean a humane condition on the other side, and have call'd my self by no other name among you, pretended to no other title, but that of the son of man, Who am I taken to be? In the other Gospels of Mark 8. 27. and Lu. 9. 18. 'tis only thus, Who do men say, or who say the people that I am?

[ e] * 1.5 V. 17. Flesh and blood] The phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 flesh and blood is an Hebrew phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signi∣fying no more then a meer man here upon the earth, one that hath ascended no higher then the common state of men. Thus 'tis ordinary in the Jewish Writers; Take one example for all, in Gemara Babyl. ad Cod. Bera∣choth, where a parable of a rich man (the first draught as it were, and monogramme of that which is enlar∣ged, and fill'd up with lively colours by our Saviour, Lu. 16. 19.) is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a para∣ble of a King of flesh and blood, that is, of a humane mortal King here on earth. Thus 1 Cor. 15. 50. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, flesh and blood cannot inherit the kingdome of God, that is, these corruptible, gross, earthy bodies of ours, till they be refined. So Eph. 6. 12. our wrestling is not against flesh and blood, that is, against ordinary humane enemies, but, as it follows, against the most powerfull enemies, &c. and so here, when Christ tells Peter that that confession of his, That Christ is the Son of God, was not founded on any humane testimony, nor on the votes and wishes of men, which were not much likely to be gratified by this doctrine, but on that stronger of God himself. And so, when S. Paul mentions his call to Apostleship immediately from heaven, Act. 13. 2. he adds Gal. 1. 16. that he ap∣plied not himself to flesh and blood, that is, to any men, to receive mission or commission of Apostleship from them.

[ f] * 1.6 V. 18. Rock] The name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying a stone here, such an one as for the firmnesse and validity is fit to bear the greater stresse and weight in the buil∣ding, is applicable to the person of S. Peter in respect of the Church. He was the Apostle of the circumci∣sion, as Christ himself was. He was already a very considerable Disciple, joyn'd ordinarily with Jam••s and John in the participation of some favours, which

others enjoyed not, (though in Christs favour John en∣joy'd the first place, Joh. 13. 25.) be twice made con∣fession, with greatest boldnesse, of Christs being the Messias, and son of God, Joh. 6. 19. and here. And after the Resurrection of Christ, he had among the twelve the honour of his first appearing, 1 Cor. 15. 5. and proportionably was first of all to preach, and make known to the Jewes, (but so as not to exclude the Heathens) the truth of that which he here profess'd, viz. that Jesus is the Christ. In this respect it is here told him, that he should be a stone, by way of excel∣lence (for amongst the Hebrewes all the Levites were in a common notion of this phrase call'd stones of the Temple) such as (next the corner-stone) may also be called the first stone in building the Church of Christ, (which when 'twas once built, should never be de∣stroyed again) and that he should have a power of go∣verning, signified by the keyes, v. 19. yet so as that other Disciples are to be look'd on as foundation-stones also, Ephes. 2. 20. Revel. 21. 14. (see note on c. 10. b.) as they are called, after the erecting of it, columnes and pillars, Gal. 2. 9. that is, principall sup∣porters of the Church built, and principall ingredients in the building, and so also endowed with the power of governing, of binding and loosing, c. 18. 18. remit∣ting and retaining Joh. 20. 23. all one directly with that which is here bestowed on him. So that the appli∣cation of this whole speech to S. Peters person, doth not either immediately import, or by necessary or pro∣bable consequence inferre any Oecumenicall pastorall power in him (much lesse in any other person, by claime of succession from him) over other Apostles and their plantations, that is, the Universall Church of Christ, but only a reverence due to him, who was so excellent and principall an instrument in the first erecting of the Church, and, in proportion also, to his Successors in each Church by him planted, as far as they should walk in his steps. And for any other priviledges of particular See or Bishop, upon claim of succession from him, they cannot appear to belong to any one or more, above all others, by the force of this Text.

[ g] * 1.7 Ib. Hell] Hades here (according to the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the state of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before mention'd, note on c. 11. i.) signifies death, or grave, or destruction, and by consequence Satan also, who hath the power of these. Then for gates, they may signifie first power, force, strength, which consists in armes or weapons, which were usually kept over the Gates of the cities. Secondly counsell, contrivance, stratagems, policy, because they were wont to sit in counsell in the Gates. Thirdly wordly authority borrowed by Satan from his instruments, the heathen powers of the world, be∣cause judgment was wont to be exercised in the Gates: and so these three (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Macarius his style) being put together will conclude, that 'tis not all the power and strength, wisedome and policy, authority and Empire in the world, no not death or grave (which are proverbially irresistible Cant. 8. 6.) nor Satan himself that shall be able to destroy this fabrick now to be erected by Christ and his Apostles in the hearts of men, though that glorious Temple of Jerusalem erected by Gods own appointment shall be destroyed. Now that all this shall not prevaile against the Church, may be understood either as the Church signifies particular persons (beleivers, true faithfull Christians) of which the Church consists, or as it sig∣nifies the whole congregation and society of men: As the Church signifies the persons, so the phrase imports, that though Christians shall die, yet Death shall have no dominion over them, Christ shall break open those barres, and rescue them by his resurrection from the power of the grave; As it referres to the Church in complexo, that is, to the whole congregation of Christian professors, so it signifies a promise of Christ, that it shall never be destroyed so as to perish totally, irrecoverably, but whatsoever change it undergoes in the world, it shall again lift up the head, and have as it were its re∣surrection; which promise is perform'd, if, as it de∣caies or perishes in one branch or part, it receive and flourish in another.

[ h] * 1.8 V. 19. Keys of the kingdome] What is here meant by the keyes is best discernible by Isai. 22. where God foretells Eliakim v. 20. the son of Helkiah, that he will call him, and cloath him with the robe of Shebna (which was over the houshold v. 15.) and strengthen him with his girdle, and commit his government into his hand, and lay the key of the house of David upon his shoulder, and he shall open, and none shall shut, and shut, and none shall open, By which is noted the bestowing on him the power of administring, and ruling the whole family, or house of the King, so as to entertain and admit into it, and in like manner to exclude out of it, whom he would. And accordingly this being by Christ accommodated to the Church, notes the power of Governing in it. This primarily, and independently belongs to Christ, the holy and true, which hath the key of David, Apoc. 3. 7. where a difference must be ob∣served betwixt the Key of David, and the Keyes of the house of David: Keyes are an ensigne of power, but that power is not all of one kind, it is greater, or lesse, principal and independent, or inferior and derivative, and the several Keyes are emblemes of these severals. David we know was a King, and independent from any on earth, and consequently the Key of David notes an independent supreme power, and that applied to the Church, belongs onely to Christ, in that prophetick expression Apoc. 3. 7. But the Keyes of the house of David notes an inferior power, that of a steward in Davids familie, which being perfectly subordinate to him, hath yet the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the administration of the affaires of his familie intrusted to him. Now Christ is the Original, and prime fountain of all power over the whole Church, that spiritual kingdom of David, as to whom was given by the Father all power in hea∣ven and earth, particularly that of loosing, or remitting sin on earth, Mat. 9. 6. And this is by Christ here communicated to his Apostles, and their Successors the Bishops in the Church as so many several Stewards. Hence is that of S. Chrysoft 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 3. That the Bishops are those faithfull servants in the parable, whom the Lord sets over his houshold, that is literally Stew∣ards. And so this agrees perfectly with the promise of Christ, c. 19. of the Apostles sitting on twelve thrones, where the power of judging and governing in the Church, set answerable to that of the Phylarchae or chief of the tribes, which was, among the Jewes, next unto the Regall, is directly that of the oeconomus, or ruler of the Kings houshold, which is here, as in Isaiah, noted by the keyes. And this power being here pro∣mised by Christ to be conferr'd on Peter, a single per∣son, so that whatever he bound, or loosed, was bound, and loosed by Christs affirmation, is by force of the words c. 18. 18. (before the keyes were given) what∣soever ye shall bind, and ye shall loose, and by the form of conferring it actually, Joh. 20. 23. he breathed on them, and saith unto them, Receive the holy Ghost, whosesoever sins ye remit they are remitted, &c. actu∣ally, and equally instated on every of the Apostles, and accordingly the fiery tongues descended, and sat upon every one of them. And so when Cephas in respect of this authority is styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a stone, on which as on a foundation-stone, built on Christ the head of the cor∣ner, this holy city, that comes down from heaven, the new Jerusalem, the Church of Christ is built, 'tis also apparent that all, and every the Apostles have the same title bestow'd upon them, Revel. 21. 14. where the wall of the city hath twelve foundations, and upon them twelve names of the twelve Apostles, of which every

one in respect of this power and dignity in the Church is particularly compared to a pretious stone v. 18. And when the wall of that city, the Church, exactly meted, is found to be 144 cubits, that is, twelve times twelve, 'tis cleer that an equall portion▪ or province is assigned to each of them. To which purpose is that of Theophylact, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though it were said to Peter alone I will give unto thee the keyes, yet they were given to all the Apostles. And Cyprian, Ep. 27. Domi∣nus noster Episcopi honorem & Ecclesiae suae rationem disponens in Evangelio loquitur & dicit Petro, Ego tibi dico, quia tu es Petrus, & tibi dabo claves, & quae ligaveris, &c: Inde per temporum, & successionum vices Episcoporum ordinatio & Ecclesiae ratio decurrit, ut Ecclesia super Episcopos constituatur, & omnis actus Ecclesiae per eosdem gubernetur. Our Lord Christ providing for the honour of the Bishop, and the disposi∣tion of his Church, speaks in the Gospel, and saith to Peter, I say unto thee, that thou art Peter, and I will give thee the keyes, and what thou shalt bind &c. From thence by vicissitudes of times and successions the ordi∣nation of Bishops, and the disposition of the Church doth flow, so that the Church is built on Bishops, and every act of the Church is govern'd by them. And before him Irenaeus, l. 5. c. 20. the Apostles delivered the Chur∣ches to the Bishops. And many the like testimonies. So Tertullian de Praescr. c. 32. Sicut Smyrnaeorum Ec∣clesia Polycarpum à Johanne collocatum refert, uti∣que & caeterae exhibent, quos ab Apostolis in Epi∣scopatū constitutos Apostolici seminis traduces habent. As the Church of Smyrna had Polycarp placed Bishop there by John, so the other Churches are able to shew those, whom they have constituted Bishops by the Apostles, the children, as it were, of the Apostles, who are pro∣pagated by them. So S. Athanasius of the office of Bishop, that it is one of the things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Christ hath formed by the Apostles, in his Ep. to Dracontius. And S. Basil the Great, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Episcopacy is the Apostolicall precedence, or authority over others. And S. Ambrose, Claves regni coelorum in Beato Petro cuncti suscepimus sacerdotes. All Bishops (that is the notation of Sacerdotes there, such as he then was) re∣ceived in S. Peter the keyes of the kingdome of heaven, de dign. sacerd. c. 6. And Theophylact, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They that according, or answerably to Peter, are vouchsafed the honour or grace of Episcopacy, have power to bind and loose. And generally all the ancient Writers to this purpose, even S. Jerome himself in Psal. 45. Quia Apostoli à mundo recesserunt, habes pro illis Episcopos filios, because the Apostles have departed from the world, ye have their sons the Bishops instead of them.

[ i] * 1.9 V. 22. Be it far] This form of speech, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is borrowed from the Hebrewes, who use it to expresse the Latine, absit, that is, amoliri malum aliquod, to signifie our desire that such a thing may not come to passe. So in the Hierusalem-Targum on Gen. 49. 22. Parce tibi Josephe, ut nè conjicias oculos, that is, God forbid thou shouldest cast thine eyes, and on Num. 31. 50. Parce nobis Moses Doctor noster, nè unus aspexit, God forbid that any of us should have look'd. See Bux∣torf. Chald. Dict. rad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

[ k] * 1.10 V. 23 Satan] The title of Satan here signifies ac∣cording to the use of the Hebrew phrase, 2 Sam. 19. 22. where David rejecting the counsel, of Abishai, saith, Why art thou to me this day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Satanam, for an adversary, that is, Why dost thou give me this evil pernicious counsel, and so suppliest the true enemies, or even the Devils place to me?

[ l] * 1.11 V. 25. Deny himself] Denying himself is renoun∣cing all interest, relations, engagements of his own, when they come in ballance or competition with Christ. Thus saith Porphyrie of the Gymnosophists among the Indians, that there were two sorts of them the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Divines, by families, and the Samanaei, which were chosen; and of these, whensoever any had once taken the stole upon him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 4. p. 58, 59. he never thought of any return to wife, to children, or at all to himself again.

V. 26. Lose] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to have a mulct inflicted on one,* 1.12 is not thought very fitly to be joyn'd with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the soul, as the Accusative case govern'd by it, but rather to stand as a Passive, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so not only to belong to the finall fatall losse, or damnation of the soul, but also to any losse, or damage that belongs to it here, as de∣privation of grace, nay guilt of sin, &c. so Munsters Hebrew reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 receive damage in his soul. Yet may it be read with an Accusative case fol∣lowing the Verb as in that place of Agathias in the speech of Phartazes to the Colchians,* 1.13 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What if we gain all Persia, and lose our lives, or, our soules? a place almost parallel to this.

[ n] * 1.14 V. 27. Glory] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the appea∣rance of God, or, speciall presence, which is call'd his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 glory, consists generally in the appearance of his guard, the Angels that wait on him, as when Jacob sees the vision of Angels, he concludes, Surely the Lord is in this place. And accordingly here, Christ coming 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the glory of his father, is express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with his Angels. See Note on c. 3. k.

[ o] * 1.15 V. 28. Coming in his kingdome] the nearnesse of this to the story of Christs Transfiguration, makes it probable to many, that this coming of Christ is that Transfiguration of his, but that cannot be, because the 27^th ver. of the son of mans coming in his glory with his Angels to reward, &c. (to which this verse clearly connects) cannot be applied to that; And there is ano∣ther place, Joh. 21. 23. (which may help to the under∣standing of this) which speaks of a reall coming, and one principall person (agreeable to what is here said of some standing here) that should tarry, or not die, till that coming of his. And that surely was fulfilled in Johns seeing the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or famous destruction of the Jewes, which was to fall in that generation, Mat. 24. that is. in the life-time of some there present, and is called the kingdome of God, and the coming of Christ, and by consequence here most probably the son of mans coming in his kingdome, (see the Notes on Mat. 3. 2. c. and ch. 24. 3. b.) that is, his coming in the exercise of his Kingly office, to work vengeance on his enemies, and discriminate the faithful beleivers from them. And because the way for God to be present in one place more then another (as to the presence of a Glorious appearance or vision) is by the presence or satellitium of Angels, and because the appearing of them is call'd Schechina or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 glory, and again because these An∣gels are his officers, and employed in his service to pu∣nish (as when the Angel smites with pestilence, or discomfits the enemies armies, destroys the murmurers, and the first-born of Aegypt, and is accordingly call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. 10. 10. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the destroyer, Heb. 11. 28. and the like) therefore this coming of his is said to be in the glory of his father, with his holy angels, v. 27. as Jude 14. The Lord cometh with his holy myriads,* 1.16 that is, with his hosts of Angels, to exe∣cute &c. which it seems was an ancient forme of speech there cited from the book of Enock by Gods coming with his Angels, to signifie his taking ven∣geance on sinners.

Notes

• * 1.1

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  l. 3. p. 82.
• * 1.14

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• * 1.15

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• * 1.16

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