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. XIX.

[ a] * 1.1 V. 12. Eunuches] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have a vulgar ordinary signification, which is known by the English use of the word Eunuch, that is, in the expressions of the Grammarians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And accordingly three sorts of them are ordinarily set down, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 castrati; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But here the Context which sets it in opposition to marrying, makes it clear, that Eunuchisme is taken for the chastity of a single life, howsoever acquired, whether 1. by naturall temper, or 2. by some outward acci∣dentall weakning, or debilitating of nature, as was frequent among the Gentiles, in order to some offices and services, to which men, that were thereby secured from desires, were designed; Such, if it were done by themselves, are called by the Apostles Canons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 self-murtherers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, enemies of Gods workmanship, Can. 22, 23. or 3^ly, by firm purpose or resolution of mind, assisted by Gods grace, in order to his service; such were the ascetae, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that imposed hardships on themselves, and combated with their own desires. Thus in Phavorinus, the word being deduced according to some Grammarians from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have the mind well or wisely disposed, it signifies, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have nothing to doe with any thing of venery or carnality, for, saith he, the Ancients 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, call'd all things of that kind, follies; Thus we know the Scripture hath express'd any such unlawfull commission, the doing folly in Israel, and so 'tis cited out of Aristophanes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to abstain from sleep and all foolish things, where yet Aristophanes hath only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Scholiast expounds by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he. But 'tis possible that the place in Aristophanes is to be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then there is no question, but that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sleep might be a civil word for things of that nature, as in the Wise man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies.

[ b] * 1.2 V. 21. Perfect] What is the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perfection here, must be defined by considering what is meant by entring into the kingdome of heaven, v. 23. For it appeareth that the not undertaking the condi∣tion required of the young man by Christ, to his being perfect, doth also exclude him from entring into this kingdome, or render him uncapable of it. Now that kingdome of heaven, signifying that crown of eternall life and blisse, which was this mans aime, v. 16. the entring into that kingdome is the undertaking the con∣dition now required by Christ, or the attaining that blisse by performing that condition, and therefore his going away v. 22. that is, forsaking of Christ, caused by the greatnesse of his riches, is all one with the rich mans not being able to enter into that kingdome v. 23. This again appeareth by the question and answer en∣suing, v. 25. where when the Disciples aske, Who then can be saved? (whatsoever they mean by that, whether, who can be a Christian? as the word rendred escaping or being saved often signifies, (see Mat. 10. h. Lu. 13. b. and Rom. 10. a.) or whether who can come to heaven?) Christs answer is, by looking upon them, &c. intimating them to be examples of this possibility, capable of this salvation, this entering into the king∣dome of heaven, as having perform'd the condition re∣quited to qualifie them ••or it. From these premises it seems necessary to conclude that the perfection here spoken of is Christianity it self, (and not only an heroick eminent degree of it) and that the condition here re∣quired to it is matter of command, not counsel only, and such, as he that will not ascend to, (the young man here) cannot be called or deemed a Christian, can∣not attain to blisse, as 'tis now offered under the Gospel. From hence it followes not, that no man is saveable, or a Christian, but he that sells all, and gives it to the poor, and so followes Christ, for there is no command elswhere given by Christ to all men to doe so, (and this command here given to this young man, and the like, in some degree, to the Disciples, to leave their nets, that is, their whole estates, and follow him, obliges none but those to whom it was given) but only thus, that he that loves any thing more then Christ, is no Christian, that whatsoever Christ shall at any time by any explicite command, as here, or else by his provi∣dence (by making it impossible to preserve my fidelity to him, or obedience to any known command of his, without parting with my wealth &c.) require of me, I must impartially perform it, though it be with the losse of my estate, or even of life it self, and if I doe not resolve, and undertake to doe so, I cannot be saved, I am no Christian. Or if having vowed it, (as every Christian doth in Baptisme, vowing there, whenso∣ever the world comes in competition with Christ, to forsake the world and follow Christ) I doe not in time of tryall perform it, I forfeit the priviledges of Christi∣anity, all title to blisse. And this is it that maketh it so hard a thing for the rich man, and even so impossible for him that trusteth in riches, Mar. 10. 24. (that hath reposed any confidence in them, that depends, or looks on them as his felicity) to enter this kingdome, to be, and continue Christian, to attain this perfection or this blisse; for, where his treasure is, there will his hear•• be also.

[ c] * 1.3 V. 24. Camel] It was an ordinary proverb among the Jewes that An Elephant cannot passe through the eye of a needle to signifie the most impossible thing. Thus in the Babyl.* 1.4 Talmud▪ Perek Haroe Barachoth, You perhaps are one of Pombeditha (an Academy of Jewes in Babylon) where they can make an Elephant passe through a needles eye; signifying them a vain-glorious people, that would boast of doing impossibilities, and in Gemara 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there is no Elephant that enters by the hole of a needle. This proverb Christ was willing to change from the Ele∣phant, which was a beast that few had seen, to a Ca∣mell, which was very ordinary in Syria, and whose bunch on his back is apt to hinder his passage through any narrow entrance. This being thus premised, as the full account of the place, it is yet farther observable

that Phavorinus on the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith, that 'tis not only the name of that beast, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it signifies also a cable with which the mariners bind the anchors, and cites this place of the Gospel, as belonging to that signification of the word; & so Theophyl. that 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a cable with which Mariners use to ••ast their Anchors. Were the word to be found in that sense in other Authors, it would be an ingenious conjecture, but this word for a cable, (from which the English probably comes with a light change of [m] into [b]) is by Suidas, and the Scholiast of A∣ristophanes written with [l] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so in Hesychi∣us (from whom Phavorinus ordinarily borrowes) for so sure should it be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which is now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And so this being the only place cited by Phavorinus, (and from him or with him observed by o∣thers) 'tis more possible, that it was but a conjecture of that Grammarian, and so of no more authority then such; And therefore the proverbial speech among the Hebrews foremention'd (the using of which was not extraordinary with Christ, see Note on c. 10. i.) to him probably unknown, but to us made clear by their wri∣tings, may remove all that difficulty, the not discerning of which put him upon that bolder interpretation. Mean while the application of that Proverb to the rich mans turning Christian, or entring blisse, is no farther to be extended, then to signifie the greatnesse of the distance, and so of the change or passage from one of these states to the other, the rich mans trusts, and joyes, and confi∣dences being so contrary to the Christians, and so per∣fectly irreconcileable with them. This is so farre af∣firm'd by Plato 5. de Leg. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'tis impossible to be ex∣ceeding good, and exceeding rich, that Celsus, the heathen enemy of Christ and Christians, saith, that this speech of Christs was but a corrupting of that speech of Platos, See Orig. cont. Cels. l. 6. p. 294.

[ d] * 1.5 V. 28. Regeneration] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies properly a new or second state, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the Grammarians. 'Tis used among the Pythagoreans for the return of the soul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when that soul which was once in him, that is dead, comes back to life again in another body. In sacred Writers 'tis used agreeably for the resurrecti∣on, whether that of the future being of body and soul, or that which Christ is pleased to make preparative to it, the spiritual proselytisme, express'd by that phrase, Tit. 3. 5. the change and renovation of the soul and affecti∣ons in this life, and as a token and signe of that work of Christs, it is used for Baptisme, that being born of water and the Holy Ghost, Joh. 3. And so hath Phavorinus observed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'tis set to signifie Holy baptisme, (see Note on Mat. 3. a. and Joh. 3. a.) Farther yet, and by the same Analogie, it may signifie that second or new state, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Isaiah, that age to come, that is, the state of the Church under Christ, or his spiritual kingdome, beginning at the Resurrection of Christ, and this, either in respect of the beginning of it, Christs Resurrection, which is fitly styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the new birth of Christ, or else in regard that all other things (that is, the generall disposall of all things in the Church) are become new, 2 Cor. 5. 27. the Gentiles received into the Church, the Jewish Priest∣hood, and ceremonies abolished, &c. If this last sense be here made use of, then it will be most agreeable to the ordinary punctation of our printed Copies which set a comma after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ye that have followed me, and another again after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the re∣generation, severing the latter from the former, and joyn∣ing it so with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye shall also sit, &c. that what is betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. when the son of man shall sit on the throne of his glory, shall be as in a Pa∣renthesis, to explicate what is meant by that time, and what that in the regeneration signifies, viz. when Christ shall be gone to heaven, and all power in the Church solemnly enstated on him. At which time they shall be placed in authority next unto him, as the four and twen∣ty Elders, Rev. 4. 4. are next to him that sits, in the midst, upon the throne. And thus that which is in these words here proposed to Peter and the rest of the Disci∣ples, by way of reward for following him, will be exact∣ly proportionable to that other promise in the same kind made to them in the person of S. Peter, c. 16. 19. For the giving the keyes there, was the enstating on them a power in the Church, to which they were to succeed, un∣der and after him, upon his Ascension, which very thing is clearly express'd by sitting on seats, and judging the twelve tribes; The expression being taken from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or chief of the tribes among the Jewes, who had a dignity inferior, but (in that circuit) next to the Regall, to which Christ was by his Ascension enthro∣ned. What this dignity and power was to be, is discer∣nible both by that place of the donation of the keyes, and more particularly by that, which c. 20. is added upon this very occasion; There the sons of Zebedee, or their Mother, in their behalf, having on this present pro∣mise of Christ, built an expectation of some earthly greatnesse, particularly of that (so familiar among them) of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the chief of the tribes, thereup∣on they petition, that they in the dispensing of these dignities among the Twelve, might have the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Judah and Joseph among the Jews) the praeemi∣nence above the rest of the Twelve, whereupon Christ disabuses her, and shewes them that they were no kind of secular advantages (or such as would be very de∣sirable to them) which were likely to come in to them by this meanes (see Power of keyes c. 5. §. 13. &c.) By which answer of Christ to the Disciples, reflecting on the dignity and office of Judge here mention'd, it is in some degree evident, (what S. Augustine affirmeth) that the judicature here spoken of, is that in the Church of Christ; Yet because it is by S. Paul also affirmed of the Saints, that they shall judge the world, 1 Cor. 6. 2. and because in S. Luke c. 22. 29. there is joyned herewith the eating and drinking at his table in his kingdome, and because Mar. 10. 30. (which is parallel to this,) beside the reward in this time (this world) there is mention of the world to come also, and ever∣lasting life, therefore it will be most safe to interpret this judging here, of the Apostles power in the Church of Christ, yet so as may not exclude that future digni∣ty also.

[ e] * 1.6 V. 29. Hundred-fold] There is a saying in the Al∣coran very agreeable to this, Quiopes suas erogant in via Dei similes sunt grano, quod septem spicas germi∣navit, They that lay out their riches in the way of God, are like a grain of corn which hath shot out seven stalks. Now supposing every of those stalks or eares to have ten corns in it, that will be the seventy-fold spoken of, Mat. 13. But supposing fourteen or fifteen in each, (as in the most fruitful places and yeares it is) then it amounts to an hundred-fold, and so the hundred-fold, being the proportion of the most fruitfull messuage, is here set down as the harvest of the Christi∣an (that suffers or gives for Christs sake) and that in this life.

Notes

• * 1.1

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• * 1.2

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• * 1.3

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• * 1.4

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• * 1.5

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• * 1.6

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