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

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Title
A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.
Author
Hammond, Henry, 1605-1660.
Publication
London :: Printed by J. Flesher for Richard Davis,
1659.
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Bible. -- N.T. -- Commentaries.
Bible. -- N.T. -- Paraphrases, English.
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http://name.umdl.umich.edu/A45436.0001.001
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"A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A45436.0001.001. University of Michigan Library Digital Collections. Accessed June 16, 2024.

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CHAP. XXVII.

1. WHEN the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death.]

[Paraphrase] 1. And having retired for a while the whole Sanhedrim consisting of chief Priests and Rulers of the people &c. met together in counsel, and there decreed, that he was to be put to death, and accordingly that they would presse the Roman Procurator to doe justice on him capitally.

2. And when they had bound him, they] led him away, and delivered him to Pontius Pilate the Governour.

[Paraphrase] 2. And accordingly as one praecondemn'd by them, they bound him and

3. Then Judas that had betrayed him, when he saw that he was [condemned, re∣pented himself,] and brought again the thirty pieces of silver to the chief priests and elders,

[Paraphrase] 3. cast by the Jewes San∣hedrim, wish'd that he had not done it, and was exceedingly grieved and afflicted in mind,

4. Saying, [I have sinned, in that I have betrayed the innocent blood.] And they said. What is that to us? See thou to that.

[Paraphrase] 4. I have committed a foul sin, in delivering up into your hands a most innocent person to be put to death.

5. And he cast down the pieces of silver in the temple, and* 1.1 departed, and went and [note a] hanged himself.]

[Paraphrase] 5. And when they would not receive the money, he would not carry it back again, but threw it down as a detestable thing, that he was resolved to rid his hands of, and leaving it in the Tem∣ple, departed to his home, and was there so affected with sorrow and horrour and despair, that in a fit of melancholy or suffocation he suddenly fell down upon his face, and burst, and dyed, Acts 1. 18.

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6. And the chief-Priests took the silver pieces, and said, It is not lawfull to put them into the treasury, because it is the [note b] price of blood.]

[Paraphrase] 6. And they of the Sanhe∣drim v. 3. seeing the money thus left in the temple, had some thoughts of putting it into the treasury of the Temple, but considering that it was money given for the delivering one up to death, they conceived it not holy enough to be put in there.

7. And they took counsell, and bought with them the potters field to bury [note c] strangers in.]

[Paraphrase] 7. And upon consultation they decreed and resolved in counsel, that the money (which they in this hurry did not neglect the disposing of) should be laid out for a pious use, to buy a piece of ground, which had been the Potters, for strangers to bury their dead in.

8. Wherefore that field was] called, The field of blood, until this day.

[Paraphrase] 8. This field was by the people, for all the hypocrifie of the Sanhedrim

9. (Then was fulfilled that which was spoken [by Jeremy the prophet] say∣ing, And* 1.2 they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value.

[Paraphrase] 9. First by Jeremiah in some prophecy of his not now remaining, but by tra∣dition famed to be delivered by him, and from those which heard it from Jeremy, received, and after repeated by Zachary, c. 11. 12. (as many other things of Jeremies are, which makes the Jews say that the spirit of Jeremy rested on Zachary) which is the reason, that 'tis here cited as Jeremies, and not as Zacharies. (See note on Heb. 8. a.)

10. And gave them for the Potters field, as the Lord appointed me.)

11. And Jesus stood before the governour, and the governour asked him, say∣ing, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.]

[Paraphrase] 11. And Jesus was brought to the bar and examined, whether he were the Messias so long expected by that people, and he answered, Yes I am.

12. And when he was accused of the chiefe priests and elders, he answered nothing.]

[Paraphrase] 12. And to all the accusa∣tions sent in against him by the Sanhedrim, whether by a written bill of theirs, or by some attorney instructed by them (themselves coming not in, Joh. 18. 28.) he made no kind of reply.

13. Then saith Pilate unto him, [Hearest thou not how many things they wit∣ness against thee?]

[Paraphrase] 13. Dost thou not think fit to make apology for thy self, hearing what charges are sent in by the Sanhedrim, and those sufficiently testified against thee?

14. And he answered him to never a word, insomuch that the governour mar∣velled greatly.]

[Paraphrase] 14. All this would not move Christ to make any a∣pology, or plea for himself, at which Pilate extremely wondred.

15. Now at that feast the governour was [note d] wont to release unto the people a pri∣soner, whom they would.]

[Paraphrase] 15. Now this being the time of the yearly passover, a solemn feast of the Jews, 'twas customary with the Procurator to gratifie the Jews, by pardoning some prisoner of that nation, and that it might be the greater obligation to them, to give them liberty to choose whom they pleased, by votes of the people.

16. And they had then a notable prisoner called Barabbas.

17. Therefore when they were gathered together, Pilate said unto them, Whom will yee that I release unto you? Barabbas or Jesus [which is called Christ?]

[Paraphrase] 17 Which by many is ta∣ken to be the Messias.

18. For he knew that for envie they had delivered him.

[Paraphrase] 18. That which moved him to make this proposal, was, because he knew, 'twas matter of malice in some great persons among them, (wherein the mul∣titude of the people were not concerned) that Christ was thus persecuted, and so that the multitude might probably be pleased to have him released.

19 When he was set down on the judgement seat, his wife sent unto him, say∣ing. Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him.]

[Paraphrase] 19. And this he would have been very glad of, be∣cause when he was on the bench, his wife sent him a message, how she had been much troubled in a dream, and by those terrors incited to stop him from giving sentence of death against Jesus.

20. But the chief priests and elders perswaded the multitude, that they should ask Barabbas and destroy Jesus.]

[Paraphrase] 20. But they of the San∣hedrim prevailed with the multitude, that they should make choice of Barabbas, and by cry and clamour require Jesus to be put to death.

21. Then the Governour answered and said unto them, Whether of the twain [will ye that I release unto you?] they said, Barabbas.

[Paraphrase] 21. do you choose to have released, or pardoned, accor∣ding to that custom, v. 15.

22. Pilate said unto them, What shall I do then with Jesus, which is called Christ? [They all said unto him,] Let him be crucified.

[Paraphrase] 22. The whole multitude instigated by the Sanhedrim, cried out, v. 23.

23. And the Governour said, Why, what evil hath he done? [But they cried out the more, saying, Let him be crucified.]

[Paraphrase] 23. But the more Pilate seemed to believe him guilt∣less, the more violent were they in their clamours that he should be put to death.

24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am in∣nocent of the blood of this just person: see ye to it.]

[Paraphrase] 24. When Pilate discerned this, that his expressing his opinion of Christs innocence did not at all allay the peoples violence, but that contrariwise it made them ready to mutine, put them into a rage and distem∣per, he solemnly called for water, and in the presence of them all washt his hands, desirous thereby to free himself of all guilt in doing any thing in this matter, and said, I will be guiltless, it shall (or, let the whole matter) lye upon you.

25. Then answered all the people and said, His blood be on us and on our chil∣dren.]

[Paraphrase] 25. And the whole peo∣ple cried out, let it be so, what ever guilt there is in putting him to death, let it lye upon us and our posterity.

26. Then released he Barabbas unto them, and [when he had scourged Jesus, he delivered him to be crucified.]

[Paraphrase] 26. though he had inten∣ded to inflict no other punish∣ment on Christ, but that of scourging, Lu. 23. 16, 22. (and therefore it appears, Joh. 19. 1. that Pilate scourged him long be∣fore he sentenced him to crucifixion, v. 16. nay after the scourging he was very industrions to have saved his life, v. 4, 8, 12. and Mat. 23. 24. scourging is the punishment of some that were not killed) yet upon this importunity of the people, which he did not think fit to resist, to that of scourging he superadded the sentence of death, crucifixion also, which was wont to have scourging preparative to it; see note on Lu. 23. b.

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27. Then the souldiers of the governour took Jesus into the common hall, and gathered unto him the whole band of souldiers.]

[Paraphrase] 27. The whole band that guarded the Temple, came, and surrounded him, as a guard to a malefactor.

28. And they stripped him, and put on him a scarlet [robe.]

[Paraphrase] 28. robe of state, such as persons of honour wear in publick assemblies.

29. And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand;] and they bowed the knee before him, and mocked him, saying, Hail King of the Jews.

[Paraphrase] 29. And to make him somewhat which might look like a crown, they took thorns, and platted them into that form, and put it on his head, and in stead of a scepter in his hand, they gave him a reed, and made him hold it in his right hand in a kind of state;

30. And they spit upon him, and took the reed, and smote him on the head.

31. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucifie him.]

[Paraphrase] 30, 31. And having thus dealt with him as a Mock-King, and derided him long enough that way, they then tooū the reed out of his hands, and spit upon him, and smote him on the head, and took off the robe of state, and put his own cloaths on him again, by this ceremony signifying the dethroning him from his pretended kingdom, and then carried him to the place of crucifixion.

32. And as they came out, [they found a man of Cyrene, Simon by name, him they compelled to [note e] bear his cross.]

[Paraphrase] 32. they lighted on Simon of Cyrene, whether as a fa∣vourer of Christ, or as one which casually past by at that time (see Mar. 15. 21.) and him (either without consideration who it was, or else particularly as a favourer of Christ, and so by the Jews instigation) they prest, as usually they did men, to bear burthens, (see note on c. 5. s) forcing him to carry the Cross after him, Lu. 23, 26. to the place of crucifying.

33. And when they were come unto a place called Golgotha, that is to say, A place of a scull.

34. They gave him vineger to drink mingled with [ [note f] gall,] and when he had ta∣sted thereof he would not drink.

[Paraphrase] 34. bitter poysonous in∣gredients to hasten death.

35. * 1.3 And they crucified him, and parted his garments, casting lots.] that it might be fulfilled which was spoken by the Prophet, They parted my garments among them, and upon my vesture did they cast lots.

[Paraphrase] 35. And they that fastned him to the Cross, the Execu∣tioners, stripped him, and then divided his garments, all but the inner garment, into four parts, and took every man one, but the inner having no scam in it, they rent not asunder, but cast lots for it.

36. And sitting down they watched him there.

37. And set up over his head his [accusation] written, This is Jesus the King of the Jews.

[Paraphrase] 37. Indictment, or crime pretended, for which he was crucified; see note on Mar. 15. b.

38. Then were there two thieves crucified with him, one on the right hand, and another on the left.

39. And they that passed by [reviled him, wagging their heads,]

[Paraphrase] 39. in words and gestures expressed scorn and detestation against him,

40. And saying, [Thou that destroyest the temple, and buildest it in three days,] save thy self, if thou be the son of God, come down from the cross.

[Paraphrase] 40. You that said you could destroy the Temple of Jerusalem (which he did not, but spake of the death of his body, which he said he would raise up again in three days.)

41. Likewise also [the chief priests mocking him, with the Scribes and Elders, said,]

[Paraphrase] 41. those of the Sanhe∣drim that were there, derided him, and said,

42. He saved others, himself he cannot save; If he be the king of Israel, let him now come down from the cross, and we will believe him.]

[Paraphrase] 42, He pretended to do miracles in curing of the blind, &c. why can he not now deliver himself? If he be the Messias prophecied of among the Jews, let him now free himself from death, and then we shall have some inducement to believe him.

43. He trusted in God, Let him deliver him now [if he [note g] * 1.4 will have him, for he said, I am the son of God.]

[Paraphrase] 43. if he have any special favour unto him, and will own him, (as he pretended) to be his son.

44. The [note h] thieves also which were crucified with him, cast the same in his teeth.]

[Paraphrase] 44. And one of the thieves that was crucified with him, spake to the same purpose, Lu. 23. 39. but the other found fault with him for it.

45. Now from the sixth hour there was darkness over all the land, until the ninth hour.]

[Paraphrase] 45. Now from twelve of the clock till three there was an eclipse or obscuration of the sun, and consequently darkness over all Palaestine and far beyond over other parts.

46. And about the ninth hour Jesus cried with a loud voice, [saying, Eli, Eli, lama sabacthani, that is to say,] My God, my God, why hast thou forsaken me?

[Paraphrase] 46. reciting in Syriack the 22 Psalm or some part of it, by that testifying that he was the Messias, for whom that Psalm was indited, and in whom 'twas all fulfilled, and he began at the beginning of the Psalm, those words, which being translated signifie,

47. Some of them that stood there, when they heard that, said, This man cal∣leth for Elias,]

[Paraphrase] 47. And some that heard the word Eli, but little else, conceived ridiculously that he had mentioned Elias's name, and called him to come unto him, and rescue him, and this was gene∣rally whispered and talkt about among them.

48. And straightway one of them ran, and took a spunge, and filled it with vi∣neger, and put it on a reed, and gave him to drink.

49. The rest said, Let be, let us see whether Elias will come to save him.

50. Jesus when he had cried again with a loud voice, yeelded up the ghost.]

[Paraphrase] 50. Again Jesus said aloud, Father, into thy hands I commend my spirit, Lu. 23. 46. and with those words he gave up the ghost.

51. And behold, the vaile of the Temple] was rent in twain from the top to the bottom, and the [note i] earth did quake, and the* 1.5 rocks rent.

[Paraphrase] 51. And behold the wall or partition made of stone, which covered or v••iled the sanctuary from the court, where the people assembled, or else that covered the Holy of holyes from the Sanctuary. See note on Lu. 23. d.

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52. And the graves were opened, and [may bodies of Saints which slept arose,

53. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many,]

[Paraphrase] 52, 53. many bodies of pi∣ous men, which had been dead, arose out of their graves, and after his resurrection they also went into the city of Jerusalem, and were there seen and known by many.

54. Now when the [Centurion and they] that were with him* 1.6 watching Jesus, saw the earthquake, and those things which were done, they feared greatly, saying, Truly this was the son of God.

[Paraphrase] 54. Captain of the Roman guards, and the souldiers.

55. And many women were there (beholding a far off] which [followed Jesus from Galilee ministring unto him.]

[Paraphrase] 55. had followed and gone along in Jesus's company ever since he came out of Galilee, to provide diet and necessaries for him.

56. Among which was Mary Magdalen, and Mary the mother of James and Joses, and [the mother of Zebedee's children.]

[Paraphrase] 56. Salome, Mar. 15. 40. the mother of James and John his disciples.

57. When the even was come, there came a rich man of [note k] Arimathea, named Joseph, who also himself [was Jesus disciple.]

[Paraphrase] 57. had embraced the faith of Christ.

58. He went to Pilate, and begged the body of Jesus; then Pilate commanded the body to be delivered.

59. And when Joseph had taken the body, he wrapped it in a clean linen cloth.

60. And laid it [in his own new Tomb, which he had hewn out of the rock, and he rolled a great stone to the dore of the] sepulchre, and departed.

[Paraphrase] 60. in a new tomb which he had provided for himself, hewn out of a rock, and rolled a great stone to the place of entrance into the

61. And there was Mary Magdalen, and the other Mary sitting over against the sepulchre.

62. Now the next day, that followed the day of the preparation,] the chief priests and Pharisees came together unto Pilate.

[Paraphrase] 62. after the day was end∣ed whereon he was crucified, probably on Friday evening.

63. Saying, Sir, we remember that that deceiver said, while he was yet alive, Af∣ter three days I will rise again.

64. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead, so the last† 1.7 errour, shall be worse then the first.]

[Paraphrase] 64 And therefore to pre∣vent any more seduction of the people in this matter, be pleased to appoint a guard to attend the sepulchre until that third day be past, lest his disciples that cannot but remember his words, do accordingly come and take away his body out of the grave in the night time, and then perswade the people, that he is risen from the dead, which if it should happen, the peoples belief that he is risen from the dead, would prove a more dange∣rous seduction than any they have yet faln into.

65. Pilate said unto them, Ye have a [* 1.8 watch, go your way, and make it as sure as you can.]

[Paraphrase] 65. guard of Roman soul∣diers at your service (see note on Lu. 22. 1.) Go and use any means that you know or are wont to use, to secure the grave.

66. So they went and made the sepulchre sure, [sealing the stone,† 1.9 and set∣ting a watch.]

[Paraphrase] 66. by two means, 1. by fastning a seal upon the stone, that they might discern, if it were opened, and 2. making use of a guard of souldiers to watch and keep it.

Annotation on Chap. XXVII.

[ a] * 1.10 V. 5. Hanged himself] What is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or how 'tis reconcileable with what is related of Judas, Act. 1. 18. hath been a matter of some doubt and difficulty. That he hanged himself, is affirmed by many of the Ancients, Origen, and S. Chrysostome, and his followers, and Juvencus, and Leo, but especially by the Epistle that bears the name of Ignatius to the Philippi∣ans, but sure was not written by him. And some reve∣rence is due to these authorities; Otherwise that which the words most easily and promptly bear, and which they might possibly mean by those words, which we inter∣pret to hanging, is this, that he fell into a violent suf∣focating fit of sadness or melancholy, and grieved so excessively, as to wish himself dead, and then sud∣denly fell flat upon his face (for so Hesychius renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.11 only falling on the face, not down any steep place) and then burst, Act. 1. 18. And Phavorinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it signifies falling forward on the mouth, on the face, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He is said to lye 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who lyeth up∣on the face, and opposite thereto is lying on the back. This seems to be* 1.12 Theophylact's understanding of it, who speaking of the excessive sorrow, that the incestu∣ous Corinthian, if not timely absolved, might pro∣bably fall into, expresseth it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coming to a suffocation, as Judas did. And this seems to have caused Oecumenius on the Acts, having resol∣ved that he died not by hanging, to fly to some fables of Papias, of his being so swoln, that he could not pass by a chariot in the way, &c. In which fable I sup∣pose there might probably be so much truth, that by this fit of extreme melancholy he was so swoln, that, as the Text saith, he burst asunder, and his bowels gushed out. So in Aelian, where 'tis said of Poliager, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being reproach'd he was suffecated, that is to be interpreted by the words immediately precedent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, scoffs have not onely grieved men often, but also killed them with grief. Thus in* 1.13 Chrysostome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to be suffocated through grief (stran∣gled as it were, or) miserably affected with conscience; And though it signifie not in this sense to die, yet it doth note a violent disease, stifling and suffocating for want of vent, and affecting the patient so, as to produce that death, which Judas soon came to after this, fal∣ling upon his face, and then (as upon a violent stopping all natural passages, which the violence of despair had wrought in him (bursting asunder, his guts breaking out at his navel, Act. 1. 18. That exceeding horrour and grief being the only thing here mention'd, (as that which immediately followed, and came in naturally at that point of the story) the death it self following (it is not certain how long) after, and so particularly men∣tion'd by S. Luke in the Acts, on the occasion of the election of a Successor into his place. Thus the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is rendred in the old Testament by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies to be choaked, or suffocated, not only with an

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halter, but with an excessive grief, or trouble on the soul, and in the Arabick, among the Physicians, it sig∣nifies an angina, and the suffocating of the mother in Avicen, so also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is that suffocation of the body in time of sleep, which they call incubus, or the night∣mare. And for the use of it in the Bible, 'twill be ob∣servable how 'tis used Tobit 3. 11. where the woman that had been so reproached for killing her seven hus∣bands, hearing it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, grie∣ved extreamly, so as (not to hang her self sure, for the story shews shed••d not so, but so as) to fall into a deep melancholy, a spice of this disease of suffocation, a consequent of which was her wishing her self dead, as she expresses it v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I desi∣red that thou wouldst take me away from the earth, and why should I live any longer? v. 15. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If thou do not think good to kill me, &c. And though one passage v. 10. seem to incline the other way, as when upon consideration of the reproach, and sadness that would come upon her father, she repres∣seth her design If I shall do this, it shall be a reproach, &c. yet this is not of much validity, because this considera∣tion might be made use of to dispel her melancholy, that grew so violently upon her, and to divert her to a more profitable course, commending of her state to God in prayer, as she did v. 11. and this as fitly and as properly as from the intention of hanging her self. Adde to this, that she that was so pious a person, and prayes so heartily, v. 11, 12. (and in that prayer con∣fesses no such guilt, but only, I have desired thee to re∣lease me from the earth, and in her prayer continues of that mind, why should I live any longer?) cannot rea∣sonably without evidence be accused of so foul intenti∣ons of hanging or murthering of her self. A parallel place and condition is that of Job 7. 15. my soul choo∣seth strangling, there the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by Aquila rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but by the Septuagint 'tis express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a kind of suffoca∣ting and (depriving of breath) strangling of the soul. The same word is by the prophet Nahum used of the Lion killing his prey, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nah. 2. 12. and is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suffocation. The Syriack and Arabick use it Mat. 13. 7. of the thorns choaking the corn, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so Lu. 8. and 2 Cor. 4. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suffo∣cated, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, brought to those great streights or angustiae, and so in the Syriack, Mar. 5. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they were suffocated (not hang'd, but drow∣ned) in the water. And in this place the Syriack reads of Judas, that going away 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suffocavit animam suam, he suffocated his soul, which surely may be taken in that larger sense of the word, and not necessarily in the stricter, for that of hanging himself, when the Sacred Story in another place mentions another death for him. 'Tis true, that very phrase which is here, is used of Achi∣tophel, 2 Sam. 17. 23. who, as 'tis generally resolved, hanged himself; but perhaps it might be probable e∣nough that this state assigned to Judas at this time, viz. a suffocation, and with it a wishing to die, and a huge melancholy growing into a mortal disease, might be applied to Achitophel also, and the rather, because 'tis added, after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he was suffocated, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he died, which may argue, that his death succeeded or followed the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not that that it self was the par∣ticular notation of the kind of his death. But however there will not be altogether the same reasons of apply∣ing this observation to Achitophel, as to Judas, because Achitophels death is not in any other place described to be another kind of death, as Judas's is, viz. falling down flat on his face, and then bursting and letting out his bowels, which kind of death is that which men op∣press'd with this disease of grief do most frequently fall under.

[ b] * 1.14 V. 6. Price of blood] 'Twas a custome among the Jews, imitated by the first Christians, that it should not be lawfull for executioners to offer any thing, or for any alms to be received from them (the same also of money, that came out of the Publicans, or Quaestors exchequer) so saith Clement in Constit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the offerings of executioners are not acceptable, or fit to be received, and so by analogy any money by which a life is bought, might not be put in∣to the treasury, it was the price of blood, and the field bought with it call'd the field of blood.

[ c] * 1.15 V. 7. Strangers] The strangers here may be either 1. men of other nations, and then the thing from hence observable is, that they would not have commerce with them, even when they were dead, and therefore provi∣ded a separate place for them. Or 2ly, (which is more likely) the Jews, which coming from far to Jerusa∣lem to sacrifice, &c. died there, before their return, and so the Priests took this care to provide a burying place for them; These perhaps are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 2. 10. those Jews that travelled from Rome thither.

[ d] * 1.16 V. 15. Wont to release] This custome was no custome of the Jews while the power was in their hands, but ad faciendum populum, a piece of popularity, a grace, or favour of the Procurator, brought in by Pilate, v. 15. And thus the succeeding Emperours, Valenti∣nian, Theodosius, Arcadius by a general law com∣manded the Judges that on the first day of the Pas∣sover all the prisoners of the Jews, but those which were committed for some certain faults, should be re∣leased. Of the same nature is the peoples demanding him to be put to death, giving their suffrages, v. 22. and Luke 23. 23. Joh 9. 17. which is mentioned also by S. Paul, Acts 26. 10. and was a Roman custome, Nè possent Consules injussu populi in caput civis ani∣madvertere, saith Pomponius. See Rewardus ad leg. 12. Tab. c. 24. And it seemeth, it was put into the twelve tables, De captive civis nisi per maximum comitatum nè ferunto, as Tully cites it, De leg. l. 3. All to this purpose, that the people had their voyce in put∣ting any freeman to death.

[ e] * 1.17 V. 32. Bear his cross] It was the custome in that punishment of crucifixion, that he that was to be exe∣cuted, should himself carry the Cross. So Plutarch de sera Numin. vind. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hence came the name of Furcifer, grown proverbial since. So Artemidorus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 2. c. 61. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Nonius out of Plautus, Patibulum ferat per ur∣bem, deinde affigatur cruci: let him carry it through the city, and then be fastned to it. This it seems by Joh. 19. 17. Christ carried himself, but it being so great a burthen (and perhaps not well supportable by all that were to suffer) they used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to press some body else,* 1.18 as a porter, or burthen-bearer, to carry it after, or near the person that was to suffer, that so he might have the solemn disgrace, though not pain of it.

[ f] * 1.19 V. 34. Gall] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies all kind of bitter poysonous spices or mixtures, which S. Mark in set∣ding down this story, determines to be Myrrhe. The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies two things, gall, and a most poysonous herb, and the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signify∣ing one of these, gall, is put (Deut. 29. 18. and 32. 32.) for the other, the poysonous herb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the Hebrew is best rendred, a root sprouting out with that most poysonous herb, and so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, joyn'd with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is used by S. Peter of Simon Magus (see note on Acts 8. d.) though Metaphorical. So again the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both anger and poyson; and so from these usages in the Hebrew Language, it comes to pass very consequently, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek be∣ing (as it denotes choler or anger) all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wrath, both these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are used

Page 139

promiscuously, and both in the Old Testament taken generally for poyson, which being mix'd with wine, stupified and astonished the person that drank it, and was ordinarily given to them that were put to death. So in the last of the Proverbs give strong drink to them that are ready to die: Where the Hebrew Sichar, soft∣ned by the Greek into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, saith S. Basil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all that can cause drun∣kenness. So Ps. 60. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wine of stupidity is by the Chaldee rendred the wine of male∣diction, such as is given to them that are to be executed, of which saith Rubbi Shelomo, that it obnubilates the heart,* 1.20 and strikes the brain, that is, disturbs and takes away the senses. And accordingly S. Paul useth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 11. for the spirit of stupidity, or slum∣ber, having eyes and not seeing,* 1.21 &c. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apoc. 14. 10. is not the wine of Gods wrath, but the wine mix'd with all these stupifying spices, that is, the stupifying and astonishing judgments of God. And the same is express'd in the Psalmist, Psal. 75. 9. by the phrase of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wine pure (unmix'd from water, or any softening allaying mixture) and full of all these poysonous, stupifying ingredients, and so,* 1.22 in like manner, by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that place of Rev. 14. 10. the unmix'd wine, mix'd, which is there the periphrasis of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in S.* 1.23 Marke, the wine with myrrh in it. This it seems being usefull to open the pores, and hasten death, Christ refused to take, meaning to make good his own words of Ego pono, I lay down my life, not for his will only but the act also, and so though he gave way to naturall things to work, yet he reserved all to his own power, and so when he had done all that he would, he sayeth, it is finish'd Joh. 19. 30. and bowed the head and gave up the ghost. And this was it, that the Centurion considering was amazed at Mar. 15. 39.

[ g] * 1.24 V. 43. Will] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used by the Greek translators of the Old Testament, and writers of the New, sometimes in a notion which seldome belongs to it in other authors, as when 1 Sam. 18. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the King delighteth or taketh pleasure in thee. So 2 Sam. 15. 26. and very frequently in other places, upon this ground, that the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to will, signifies also to delight in, and so is ren∣dred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as well as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is taken in the same sense, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And so 'tis here, for Psal 22. 8. (from whence these words are taken, and from the translatours there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 retained for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) we ordinarily render it, let him deliver him, if he delighteth in him, In like manner as Tob. 13. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who knowes if he will ac∣cept, or be pleased with you? Thus in a fragment of Pe∣rictyone the Pythagorean in* 1.25 Stobeus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, She shall be kind to her husband. Thus, Col. 2. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is one that delighteth, or pleaseth himself in that kind of humility, and worship of Angels, that acquiesces in it. And so 1 Cor. 7. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fignifies that which he hath a mind to.

[ h] * 1.26 V. 44. Theeves] That which is here affirm'd of the robbers in the Plurall number seems to be under∣stood in the Singular, only of one of them, Lu. 23. 39. the other praying unto him and beleiving on him: Se∣verall examples of the like formes of speech seem to be in this book, ch. 26. 8. when his disciples saw it they had indignation, whereas only Judas was displeased at it, saith S. John c. 12. 4. So c. 21. Loose them (the asse and the fo••••) is Mar. 11. 2. a colt tyed, loose him. And this by an ordinary figure (which the Graecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) frequently used in all languages. So when Joh.* 1.27 13. 28. 'tis said, that none of those that lay at mea: with Christ knew to what purpose he spake to Judas, What thou dost, doe quickly 'tis not to be con∣cluded, that John (who v. 25. asked, and was told v. 26. who 'twas that should betray him) was included in that number, of those that knew not. So Heb. 11. 37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they were sawn asunder in the Plural, which yet is not found to belong to any, but to Isaias onely. But it is also possible, that both these theeves might at first blaspheme and reproach him, and after∣wards one of them confesse him, and pray to him. Thus Prosper understands it, cont. Collat. c. 12. Cùm ali∣quandiu blasphemasset in Jesum Christum, repentè est mutatus, &c. when for some time he had railed on Jesus, he was suddenly changed. And so Titus Bostrensis, p. 833. B. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At first the two theeves spake as the Jewes did, perhaps by that means expecting some helpe from them toward getting their pardon, but that ex∣pectation being frustrated, and hearing him pray for his crucifiers, Lu. 23. 34. one was thereby wrought on, v. 40. And if so, then the words here will refer to the former time, and in S. Luke to the latter.

[ i] * 1.28 V. 51. Earth did quake] This is conceived by some to be the Earthquake that Macrobius mentions as the greatest, saith he, which in the memory of mortall man was ever known, in the reign of Tiberius Caesar, twelve cities of Asia being destroyed by it, see Marcil. Fici∣nus de rel. p. 78. The same is mention'd by Pliny. Nat. Hist. l. 2. c. 48. But it doth not by the Text here ap∣pear that this earthquake belong'd to any thing but the Temple of Jerusalem, the parts of which are mention'd, the veile, and the ground, and the stones of the building, and the tombs, &c. And 'tis not improbable that this prodigie was shewed particularly on this place, to fore∣tell the destruction of the Temple and service, upon their crucifying of Christ. So ch. 28. 2. where there is mention'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a great shaking, it is not to be imagined that this was a shaking of the whole earth, but at the most of that part, where the grave was. Nay there being no mention of the earth in that place, it is not improbable that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should there signifie that concussion of the aire, joyn'd with thunder &c. with which Angels are wont to descend, when they appear, for so it immediately followes there, For the Angel of the Lord descended, &c.

[ k] * 1.29 V. 57. Arimathe] Arimathea is the place where Samuel was born and brought up, called by the He∣brewes Ramathaim Sophim, in Greek' 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Notes

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