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

CHAP. XXII.

1. AND Jesus [answered and spake again unto them by parables, and said,]

[Paraphrase] 1. Continued his discourse c. 21. 44. and went on in parables, saying,

2. The kingdome of heaven is like unto a certain King, which made a [note a] * 1.1 marri∣age for his son.]

[Paraphrase] 2. It hath, and shall be the fate of the Gospel now preach'd to men, and first to the Jews, to meet with such reception, as a King is by parable supposed to meet with, who at the mar∣riage of his son made an entertainment.

3. And sent forth his servants [to call them that were bidden] to the† 1.2 wed∣ding, and they would not come.

[Paraphrase] 3. to call upon the appoin∣ted guests for whom the feast was provided, and to bring them in.

4. Again he sent forth other servants, saying, Tell them which were bidden, Be∣hold I have prepared my dinner, my oxen and my fatlings are killed, and all things are ready, come unto the* 1.3 marriage.

5. But they made light of it, and went their wayes, one to his farm, another to his merchandise.]

[Paraphrase] 5. But of the whole num∣ber of those that were invited, none came, some preferring their other affairs in the world before coming to a feast, took no great heed to the invitation, but sent back their desires to be excused Lu. 14. 18.

6. And the remnant took his servants, and intreated them spightfully, and slew them.

[Paraphrase] 6. Others most barba∣rously treating the servants that were sent on no other message to them but this of inviting them to a feast, killed them reproachfully which came thus to ob∣lige them.

7. But when the king heard thereof, he was wroth, and sent forth his armies, and destroyed those murtherers and burnt up their city.

8. Thed said he to his servants, [The* 1.4 wedding is ready, but they which were bidden were not worthy.

[Paraphrase] 8. The feast is prepared, and in it your duty is per∣formed, but those which were the prime guests invited to it, have behaved themselves most unthankfully, and unworthily, there is no reason they should be waited for any longer, (meaning hereby the Jewes to whom the Gospel was first to be preached, Acts 3. 26.)

9. Goe ye therefore into the [high wayes, and as many as ye shall find, bid to the marriage.]

[Paraphrase] 9. places, where divers wayes meet, where in all reason▪ the greatest company was to be met with, (that is, unto the Gentile heathen people of the world) and all that you can meet with there, be they never so vile in your eyes, invite and bring them to the feast, (preach the Go∣spel to them.)

10. So those servants went out into the high-wayes, and gathered together all as many as they found, both bad and good, and the wedding was furnished with guests.]

[Paraphrase] 10. And this was accord∣ingly done (the Gospel preach'd unto the Gentiles without any distinction) and they received it universally.

11. And when the king came in to see the guests, he saw there a man which had not on a wedding* 1.5 garment,

12. And he saith unto him, Friend, how camest thou in hither not having a wed∣ing garment? And he was speechlesse.

[Paraphrase] 11, 12, 13. When this was done, the Feast furnish'd with guests, the Gospel recei∣ved by the Gentiles, then shall Christ come to visit, and di∣scern whether all come in to this feast in such manner as is required, if any man that continues in his sinnes, his heathen practises, croud in under that profession, Christ will expostulate with him, and shew him the great unreasonablenesse of this, and he shall never be able to plead any excuse in this matter, but fall under the terrible sentence of Christ as a Judge, and be delivered up to the Officers, or Sergeants for a sad and direfull execution.

13. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darknesse: there shall be weeping and gnashing of teeth.]

14. For* 1.6 many are called, but few are chosen.]

[Paraphrase] 14. See note on ch. 20. 16. c. and 1 Pet. 2. b.

15. Then went the Pharisees and took counsell, how they might† 1.7 intangle him in his talk.

16. And they sent unto him their disciples with the [note b] Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest for any man, for thou regardest not the person of men.]

[Paraphrase] 15, 16. This parable did so gall and incense the Phari∣sees, which were visibly con∣cern'd in it, that seeing they had nothing to lay to his charge, they now consult how to get some advantage against him, and to that purpose, knowing him to be a free speaker that would not disguise his thoughts for fear of any man, they send some of two contrary parties, some Pharisees, others that adhered to Herod the Roman Governour, that whatsoever answer he should make to their question, one party might be offended with him; and they came and asked him flatteringly, but insidiously, saying, We know that without all fear of men, or partiality, thou wilt tell us truly what is our duty to∣ward God.

17. Tell us therefore, [What thinkest thou? Is it lawful] to give tribute to Caesar, or no?

[Paraphrase] 17. What is lawful by Gods law in thy opinion? Is it by that lawfull

18. But Jesus perceived [their wickednesse, and said, Why tempt ye me, ye hypo∣crites?]

[Paraphrase] 18. their treacherous de∣signe, and said, Why endevour ye to ensnare me under pretence of reverencing me? v. 16.

19. Shew me [the tribute-money. And they brought unto him a peny.]

[Paraphrase] 19. the money or coyn in which ye are wont to pay the tax; and they brought him a coyn that was half the Alexandrian, but a whole Atticke drachme, and so the fourth part of the shekel of the Sanctuary, or half the ordinary shekel. See note on ch. 17. c.

20. And he saith unto them, [whose is this image and [note c] superscription?[

[Paraphrase] 20. The inscription of this coyn is Caesar Augustus such a year after the taking of Judaea; This being a record of the conquest of the Romans over this nation, and the right by them acquired, by the dedition of Hyrcanus, (see note b.) and an expression of the yeares since that taking, about ninety yeares (for so long agoe did Pompey subdue, and take Jerusalem) shew that now 'tis unlawfull to seek change, after so long continuance of that power so fairly, and legally acquired. Besides, the coyning of money is part of the supreme power, or regal prerogative, incommunicable to any other, and your acknowledging this to be the currant coyne, supposes Caesar, whose signature it hath, to be your lawful Prince, to whom therefore the tribute is due, as the legall protector of your civil commerce; Look therefore upon the coyn for the stating of your question, whose image and signature it hath on it.

21. They say unto him, Caesars. Then saith he unto them, Render therefore unto Caesar the things that are Caesars, and unto God the things that are Gods.]

[Paraphrase] 21. They confest it to be the image or signature of the Roman Emperour, and Christ thence concluded, that they that acknowledge Caesars supremacy over the Jewes ought not to dispute, but pay him that tribute that is due to him as supreme, there being nothing derogatory to God in so doing. But the law of God requiring that every one should have that which belongs to him, and particularly Kings their due acknowledgments, and tri∣butes, which are due to them, as acts of piety are due to God.

22. When they had heard these words, they [marvailed, and left him, and went their way.]

[Paraphrase] 22. admired the prudence of his answer, and so departed without hopes of gaining any advantage against him.

23. The same day came to him the Sadducees, which say there is no [resurrecti∣on,] and asked him,

[Paraphrase] 23. future estate after this life.

24. Saying, Master, Moses said, If a man die having no children, his brother shall [marry his wife, and raise up seed unto his brother.]

[Paraphrase] 24. Doe the part of the next of kin to his wife, and the children which he begetteth of her shall be accounted his dead brothers children or seed.

25. Now there were with us seven brethren, and the first, when he had married a wife, deceased, and having no issue left his wife unto his brother.

26. Likewise the second also, and the third, unto the seventh.]

[Paraphrase] 26. Untill all the seven were married, and dead without children.

27. And last of all the woman died also.

28. Therefore in the resurrection whose wife shall she be of the seven, for they all had her?

29. Jesus answered and said unto them, [Ye do erre, not knowing the scriptures, nor the power of God.]

[Paraphrase] 29. This errour of yours in beleiving no resurrection, proceeds from your not considering the several places of Scripture, nor the power of God in ordering the life to come in another manner then is used in this.

30. For in the resurrection they neither marry nor are given in marriage, but are as the Angels of God in heaven.

[Paraphrase] 30. As for your argument against it, 'tis soon answered, by telling you, that in that other world those that are there live not like husbands and wives, but are in that respect no otherwise then the pure spiritual Angels of God, which have no bodies about them, all such relations which are here among men, are swal∣lowed up in that other world.

31. But as touching the [note d] resurrection of the dead, have ye not read that which was spoken unto you by God, saying,]

[Paraphrase] 31. But to make it evi∣dent to you by that part of Scripture which hath authority among you Sadducees, that is, by the Law, by you acknowledged for the word of God, that there is another life, it is there you know, thus written,

32. I am the God of Abraham, and the God of Isaac, and the God of Jacob? [God is not the God of the dead, but of the living.]

[Paraphrase] 32. Which being spoken after their decease, was an evi∣dence that there is another life after this, which they that are dead to this have their parts in, or otherwise how could God be said not only to have been, but still to be their God after their death?

33. And when the multitude heard this, they were astonished at his doctrine.

34. But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

35. Then one of them, which was a lawyer, aked him a question, [tempting him,] and saying,

[Paraphrase] 35. on designe to ensnare him in his answer, or to heare what he would say,

36. Master, which is the great commandement in the law?

37. Jesus said unto him, Thou shalt love the Lord thy God [with all thy heart, and with all thy soul, and with all thy mind.]

[Paraphrase] 37. with all thy will, and affections, and understanding, Mar. 12. 32.

38. This is the first and [note e] great commandement.

39. And the second is like unto it, [Thou shalt love thy neighbour as thy self.

[Paraphrase] 39. Thou shalt think thy neighbour as worthy to enjoy what belongs to him, as thou thinkest thy self, and allow thy neighbour, whatsoever thou expectest from him, either by way of ju∣stice or charity, nay whatsoever thou desirest to receive from God himself.

40. * 1.8 On these two commandements [note f] † 1.9 hang all the law and [the prophets.]

[Paraphrase] 40. the Prophets as Inter∣preters of the law, and its precepts.

41. While the Pharisees were gathered together,] Jesus asked them,

[Paraphrase] 41. The Pharisees being by this occasion drawn together about him, v. 34. before they went away again from him,

42. Saying, [What think ye of† 1.10 Christ? Whose son is he?] They say unto him, The son of David.

[Paraphrase] 42. What is your opinion of the Messias? Whose son, or of whose progeny doe you find in the Scriptures that he shall be?

43. He saith unto them, how then doth David [in spirit] call him Lord, saying,

[Paraphrase] 43. Writing by inspirati∣on, prophetically,

44. The Lord said unto my Lord, Sit thou [on my right hand, till I make thine e∣nemies thy footstool?]

[Paraphrase] 44. next unto me, till I subdue all thine enemies un∣der thee.

45. If David then call him Lord, how is he his son?

46. And no man was able to answer him a word, neither durst any man (from that day forth) ask him any more questions.]

[Paraphrase] 46. This question pozed them all, and quite put them out of their course (to which formerly they had received some discouragement, v. 22. 33.) of asking him questions, to take ad∣vantage from him, v. 15. 35.

Annotations on Chap. XXII.

[ a] * 1.11 V. 2. Marriage] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie both in this place, and Joh. 2. a marriage-feast, we have before observed (see Note on c. 9. e.) that here the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the garment that was customary at such feasts, that is, a better sort of array then those that were used upon ordinary dayes, will be obvious to any man that is conversant in ancient customes; So in the Wardrobes of great men, there were robes to put on for that use, mentioned by Juvenal, when he speaks of the treched••pna, that runs about to feasts, or entertain∣ments. These were vestes discubitoriae, fine and florid, such as Trimalcios in Petronius, in whom they are also called vestimenta Triclinaria, and in Xiphilin, in the life of Adrian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the festival garment, and this, it seems, so necessary, (as repentance and reforma∣tion of life, the new garment, or array of the soul, which is here Parabolically express'd by it) that without it, even they that were invited to come, were not yet permitted to taste of the feast, or remain among the guests.

[ b] * 1.12 V. 16. Herodians] The Herodians were not a di∣stinct sect from the Pharisees and Sadducees (see Note on c. 16. a.) but some of them Sadducees, as appears by comparing Mat. 16. 16. with Mar. 8. 15. They are by* 1.13 a learned man said to be Grecians, which King Herod brought with him out of the desert, and which became a certain Sect after that time, for which he cites Aruch; But this was by a great mistake in him of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grecians, when 'tis no more but jonim doves, or pigeons, which Herod brought with him out of the desert, and from which sprang a certain sort of Pigeons, (not Sect of men) dif∣ferent from others. The Herodians by many of the Ancients are thought to be those that (conceiving the Prophecy of Jacob concerning the Scepter departing from Judah to be accomplish'd in Herod the great, who was not a Jew, and yet swayed the scepter there) belei∣ved him to be the Shiloh promised by Jacob at that time; So Epiphanius, that they were Jewes, idle, and hypocrites, that thought Herod to be the Christ

promised in the Prophets. So Tertullian, Herodiani qui Christum Herodem esse dixerunt. So Chrysostome on Mar. 12. so Theophylact, and S. Hierome, Dial, cont. Luciferianos, though in his Comment on this place, he utterly reject it. Nor indeed is it any thing probable, that now at this time, 30 years after Herods death, there should remain any of this beleif, that Herod was the Messias; It is therefore in the next place observable, that the Syriack for Herodians reads Herods followers, and that may give us an hint of ano∣ther interpretation, which seems to be the most pro∣bable: Of the Jewes some part acknowledg'd, and adhered to the Caesarean or Roman authority, some part look'd upon it, as an usurpation, and of this gene∣rally were the Pharisees. This difference or contro∣versie was thus occasion'd. About 150 years before the birth of Christ, the government of Judaea came into the hands of the Zelots or Maccabees, Among them Judas Maccabaeus being in fear of Antiochus entred in∣to a league with the Romans, which continued about 90 years. Then Hyrcanus and Aristobulus the sons of Alexander falling into contention for the Kingdome, & the younger brother Aristobulus getting possession of it, Hyrcanus applied himself to the Romans for redress; And by Antipaters mediation besought Pompey (be∣ing then neer) to come with an army to his relief; Pompey did so, and thereupon besieged Jerusalem, Hyrcanus's party within soon delivered it up, And Aristobulus's party retired into that part, where the Temple stood, and Pompey storm'd the Temple, and took it, and so the city came into the Romans power, and Hyrcanus was restored to the high-priesthood, and Kingdome of Judea, but so as to hold (as he obteined) it being under the Romans protection, which they did (those of them that were of Hyrcanus's party) by con∣sent, and not by force, by a choice which the factions among themselves put them upon, and by way of de∣dition, and so* 1.14 Josephus plainly saith of the Jews, that they had made a dedition of themselves. Mean while they of Aristobulus's party look'd upon the Romans as Usurpers, and forcible possessours. And thus it continued till our Saviours time. And at this time some of each party, Pharisees on one side, and Hero∣dians, that is, followers of Herod, on the other, came unto Christ, meaning to insnare him, whatsoever he said, and to take advantage either to inflame the Pha∣risees (which were the most eminent men among the Jews) if he should say that tribute was to be paid, or to bring him into danger of Herod, and the Roman party, if he should say, 'twas not to be paid. And though Christs answer be punctually in favour of the Roman Emperour, especially to those that took the tribute to be his right, yet because in prudence Christ thought fit to give such an answer, as might best avoid the opposite danger, this very prudence of his is after by false ma∣litious persons improved into an accusation against him, Lu. 23. 2. as if he forbad to give tribute to Caesar, see Mar. 12. Note a.

[ c] * 1.15 V. 20. Superscription] The tribute-money or de∣narius, that was to be paid to Caesar by way of tribute, had on it, saith Occo, the picture or image of Caesar, and in it these letters written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Caesar Augustus, such a year, after the taking of Judea. This latter, no question, is that which is here meant by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inscription or superscrip∣tion of the coine, from whence Christ concludes Caesars right by title of Conquest to require tribute of the Jews.

[ d] * 1.16 V. 31. Resurrection] The argument against the living of souls now after death, and before the Resur∣rection, which is taken by some (see Brevis disquisitio) from this place of Mat. 22. 31, 32. lyes thus: Christ proves the resurrection of the dead, v. 31. by this Ar∣gument, God saith, he is the God of Abraham &c. long after Abrahams death, and God is not the God of the dead, but of the living, which proof being put into forme must lye thus, Abrahams body shall rise, and likewise Isaacs and Jacobs, therefore the bodies of the dead shall rise; The Antecedent is proved thus, Abra∣ham shall live again now he is dead, therefore his body shall rise; That Antecedent thus, God is the God of Abraham now he is dead, therefore Abraham shall live again now he is dead. If this Antecedent were denyed, then the plain words of Scripture were denyed, and therefore the argument, or consequence must be denyed, or nothing; And that will thus be proved, God is not the God of the dead who are so dead that they shall never live again, therefore it being granted that God is the God of Abraham, since the time of his death, it must follow, that, though he be now dead, he shall live again. Christs argument being supposed thus to proceed, might readily have been answered (by them that deny the resurrection of the body) in case the continued life or not dying of the soul were granted; For they might reply thus, Abrahams soul lives all this while since his death, and therefore Gods being the God of Abraham, granting him to be the God of none but the living, doth not conclude that Abrahams body shall rise; For he who lives in soul, may be sa••d to be living, though his body never rise. Now because 'its certain that Christs ar∣gument was a good argument, concluding unanswera∣bly what he meant to prove, therefore the not dying of souls, on concession of which the refutation of Christs argument is, or may be grounded, is not to be thought a truth. To this objection against the immortality of souls from this manner of Christs arguing against the Sadducees, the answer might be easie enough, by re∣membring the disputers, that the Sadducees, with whom Christ disputed, are not supposed to grant the immor∣tality of the soul, any more then the rising of the body, and therefore this argument, of Christs, though it would not hold against him, that did acknowledge the im∣mortality and continued life of the soul, without ever having the body united to it, would yet be a good argument ad homines, against the Sadducees, and that were sufficient to salve the matter; Or secondly, that the resurrection of the Body is a necessary consequent to the life of the Soul, and that the proving that the Soul lives after death, is therefore used by Christ, as an argument sufficient to inferre that the body shall certainly revive also; But this is not all, They that make use of this arguing of Christ to favour their opi∣nion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do mistake the thing, that Christ went about to prove against the Sadducees; For it being certain that the Sadducees denyed all other life, beyond this that here men live in the flesh, (affirming that there is no spirit, no soul of man subsisting after death, and in consequence to that, that the body after death rots, never to rise again) 'tis as certain that Christ here confronted his argument (out of the Law, which was the only Scripture which those Sadducees acknow∣ledged) against this whole doctrine of the Sadducees (not only against one part of it, the resurrection of the Body) and by that testimony of the Law (which they could not deny) demonstrated to them that there was another life after this. Of this whole matter (not only of that which concerned the Body) 'tis cleer that the Sadducees question, and objection (of the wife that had seven husbands) proceeded, concluding, as farre as it did conclude, (but being indeed a very weak ridicu∣lous argument) against all future being; for if the death of the Husband voyded the relation between him and his Wife, as 'tis certain it did, and he and she live to∣gether again any way after this life, the Sadducee thinkes that relation must revive also, and upon that his argument proceeds, and doth so as well (that is, equally, or no worse) on supposition of another life of spirits, as of bodies spiritualized also. For if there were

those relations of Husband and Wife in heaven, they would sure be there before the resurrection of bodies, as well as after, unlesse the Sadducees beleived Christs doctrine to be, that procreation (and the like, which could not be done without bodies) continued in heaven, as here on earth, which it no way appears that they did, or that that was the thing here particularly oppo∣sed by them. The only matter of difficulty now re∣maining is,* 1.17 whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which the Sadducees ask v. 23. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Christ un∣dertakes to demonstrate v. 31. doth not peculiarly sig∣nifie the resurrection of the Body. To which I answer positively, that it doth not, but denotes another life (besides this and after this) a continuing or being kept alive by God after departure out of this life; As that which is call'd Rom. 9. 17. raising up (and in Luke the phrase is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same that there) is in the Hebrew, from whence 'tis cited, Exod. 9. 16. to make to stand, and is rendred by the Septuagint, keeping alive, or safe; And the literall notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 goes no farther; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is standing or sub∣sisting, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in composition signifies re or again, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the resubsistence or second state of men,* 1.18 that after this life▪ consisting first of the immor∣tality and continuance of the soule in state of separation, and at length in the reunion of the body to it, whereby it becomes perfect; 'Tis true it sometimes signifies the resurrection of the Body distinctly, but that is when 'tis joyned with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the flesh, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the body, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the dead, in the neuter (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies cadavera, or dead bodies) or when without any of these, the context of the Author doth appear to restrain it to that sense, and indeed in later Ecclesiastick Writers, it may perhaps be found to be commonly used for the resurrection of the Body but all this no whit prejudiceth the notion, which I have gi∣ven of it in this place, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Mascu∣line (as appears by comparing it with the story in S. Luke, where 'tis distinctly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the parallel) and where the context doth not so restrain it, but rather enforceth the enlarging of it, in like manner as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 23. may be the character of the Sadducees, who denied all future life or subsistence of soule, or body after death; And thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to note Luke 14. 14. the reward there spoken of, being that which is opposed to our rewarding one another here in this life, and so the phrase denoting all which is not of this life, that is, that blisse, which the just enjoy after this life. And the phrase which the Jewes used to signifie this, is, the age, or world to come, which these Sadducees distinctly denied, and the Pharisees beleived and affirmed; And sure S. Paul one of those Pharisees Christianized, did reckon of this continued life of the soul, contrary to the mor∣tality or sleeping of it, when Phil. 1. 23. he saith that he desires 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which sure is a phrase to expresse the separation of soul and body) and to be with Christ, which I suppose must conclude a being of the soule, and that an happy one, unlesse Christ be imagin'd still to be asleep; and so again when he calls the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 travelling out of the body, a travailing to the Lord, 1 Cor. 5. 8.

[ e] * 1.19 V. 38. Great] This Commandement by which the worship of the one God is commanded, Deut. 6. 4. is not onely one of those which were written in their Phy∣lacteries, fasten'd on their posts, and read in their houses daily, but to note it to be the great commandement indeed above others, it is observable, that in Deut. the words in the Hebrew, which begin and end it, have the last letter written very big, and noted in the margine to be so written.

[ f] * 1.20 V. 40. Hang] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may fitly, and according to the notion and use of it in sacred Authors, and according to the importance of this place, most properly be rendred conspire or agree, for so the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies an agreement of minds, a covenant, or league, Gen. 44. 30. is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where we read, is bound up with, noting an huge kindnesse and conjunction of affections between Jacob, and Benja∣min. As in Chrysostome Epist. K. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is, earnestly to desire his Epistles. So Judith 8. 24. where we vulgarly read their hearts depend on us, 'tis most proper to render it, their hearts agree or conspire with us, or are bound up with us. So Lu. 19. 48. the people 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as they heard him they took his part, were of his side, agreed with him. So in Chrysostome, Ep. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He affects you much, and is an earnest lover of me, and Ep. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, loving and tendring. So in* 1.21 Palladius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, placing all her affection on the young maide. And so here in these two com∣mandements all the law and the Prophets conspire, that is, the whole old Testament agrees, conspires with these, these are the summe of all that is said there. But if it be rendred hang, then the meaning will be, that all commanded in the Jewish received Scripture, de∣pends upon one of these two, hangs on one of these great pegges, that is, is, in the last resort, reducible to one of these heads.

Notes

• * 1.1

  marriage feast.
• † 1.2

  feast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  feast.
• * 1.4

  marriage∣feast
• * 1.5

  festivall garment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see note a.
• * 1.6

  the called are many, but the elect few.
• † 1.7

  insnare, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.9

  conspire
• † 1.10

  the Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  Drusius in Praeter.
• * 1.14

  De Bell. I••d. l. 1. c. 8.
• * 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 〉
• * 1.20

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

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