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

CHAP. XX.

1. The first day of the week [cometh Mary Magdalene]* 1.1 early when it was yet dark, unto the sepulchre, and seeth the stone taken away from the se∣pulchre,

[Paraphrase] 1. Came Mary Magdalene (and divers other women, that had followed Jesus in his life∣time Lu. 24. 10.)

2. Then she runneth away and cometh to Simon Peter, and to [the other di∣sciple, whom Jesus loved, and saith unto them, They have taken away the Lord] out of the sepulchre, and we know not where they have laid him.

[Paraphrase] 2. John, the writer of this Gospel, and told them, The body of the Lord is taken

3. Peter therefore went forth, and that other disciple, and came to the se∣pulchre.

4. So they ran both together, and that other disciple did outrun Peter, and came first to the sepulchre.

5.† 1.2 And he stooping down and looking in, saw the linen clothes lying, yet went he not in.

6. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,

7. And the napkin that was about his head not lying with the linen clothes, but * 1.3 wrapped together in a place by it self.

8. † 1.4 Then went in also that other disciple, which came first to the sepulchre, and he saw and believed.]

[Paraphrase] 8. And then upon his re∣port John also, that other di∣sciple which came before Peter (see ch. 1. c.) to the sepulchre, went in, and saw how the swathes and napkin were laid, and be∣lieved what Mary and Peter had told him, and was thereby convinced that he was risen.

9. For as yet they knew not the scripture, that he* 1.5 must rise again from the dead.]

[Paraphrase] 9. For as yet they were not assured by the prophecies of scripture that it was to be so, neither did they believe the testimonies of those that saw him risen, Mar. 16. 11, 12, 13, 14.

10. Then the disciples went away again† 1.6 unto their own home.

11. But Mary stood without at the sepulchre weeping, and as she wept, she stooped down, and [note a] looked into the sepulchre,

12. And seeth two Angels in white, sitting, the one at the head, and the other at the feet▪ [where the body of Jesus had layen.]

[Paraphrase] 12. of the tomb.

13. And they say unto her, Woman, why weepest thou? She saith unto them, because they have taken away my Lord, and I know not where they have laid him.

14. And when she had thus said, she turned her self back and saw Jesus stand∣ing, and knew not that it was Jesus.]

[Paraphrase] 14. And having said so, and received answer from the Angels that he was risen from the dead, and that she should go and tell his disciples &c. Mat. 28. 5, 6. Mar. 16 6, 7. Lu. 24. 6 she went from the sepulchre toward the place where the disciples were, Mat. 28. 8. and as she goes, (see note a.) she sees a person stand∣ing, which indeed was Jesus, though she knew him not.

15. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She supposing him to be the Gardner, saith unto him, Sir, if thou have born him hence, tell me where thou hast laid him, [and I will take him away.]

[Paraphrase] 15. and I will carry him to his grave again, or pro∣vide some other burying place for him.

16. Jesus saith unto her, Mary. She turned her self and saith unto him, Rab∣boni, which is to say, Master.

17. Jesus saith unto her, [Touch me not, for I am not yet ascended to my Fa∣ther; but goe to my brethren, and say unto them, I ascend unto my Father, and your Father, and to my God, and your God.]

[Paraphrase] 17. This is not a time for me to company with you, as I was wont, but I go to pre∣pare a place for you in heaven, where you shall hereafter enjoy me.

18. Mary Magdalen came, and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

19. * 1.7 Then the same day at evening, being the first day of the week, when the dores [were shut, where the disciples were assembled for fear of the Jews,] came Jesus and stood in the midst, and saith unto them, Peace be unto you.

[Paraphrase] 19. dores of the roome where they were together were shut, for the more secre∣cy to avoid danger from the Jewes,

20. And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.

21. Then said Jesus to them again, [Peace be unto you. As my Father hath sent me, even [note b] so send I you.]

[Paraphrase] 21. I take my leave of you (see c. 14. 27.) And doe now give you the same commission to execute in the Church when I am gone, which my 〈◊〉〈◊〉 gave me at my coming.

22. And when he had said this, he breathed on them, [and saith unto them, [note c] Receive ye the holy Ghost.]

[Paraphrase] 22. And by that embleme signified to them the holy Ghost which should shortly come down upon them, (and thereby all those gifts of the Spirit of God, which should be necessary to fit them for the discharge of their office) Act. 2. 1. till which time they were to wait at Jerusalem, Lu. 24. 49.

23. [note d] Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.

[Paraphrase] 23. See Mat. 16. note h. and Tract, Of the Power of the Keyes.

24. But Thomas one of the twelve, [called* 1.8 Didymus] was not with them, when Jesus came.

[Paraphrase] 24. otherwise called Didy∣mus, which by interpretation signifies the Twin.

25. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, [I will not believe.]

[Paraphrase] 25. I shall not be perswa∣ded that it is he.

26. And [ [note e] after eight daies again his disciples were within, and Thomas with them; then came Jesus, the dores being shut,] and stood in the midst, and said, Peace be unto you.

[Paraphrase] 26. the week after, the next week, that day seven nights, the disciples were again met at the service of God, and Thomas was with them, and when the dores had been fast shut for the more secrecie and security, Jesus again as v. 19. came in upon them.

27. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side, and be not faithlesse, but believing.

28. And Thomas answered, and said unto him, [My Lord and my God.]

[Paraphrase] 28. I acknowledge that thou art my very Lord, and Master, and that is an evidence to me that thou art the omnipotent God of heaven.

29. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believ∣ed, [blessed are they that have not seen, and yet have believed.]

[Paraphrase] 29. Thy faith would have been•• more excellent, and more eminently rewardable, if without such demonstrative evidence, thou hadst believed, and so is their faith, who have believ∣ed without it.

30. And many other signes truly did Jesus in the presence of his disciples, which are not written in this book.

31. But these are written that ye might believe that Jesus is the [Christ,] the son of God, and that believing, ye might have life through his name.

[Paraphrase] 31. Messias.

Annotations on Chap. XX.

[ a] * 1.9 V. 11. Looked into the sepulchre] Some difference there seemeth to be betwixt these narrations in this and in S. Lukes Gospel, As 1. Maries going to Peter, and his coming to the sepulchre are here set down before the appearance of the Angels, but in Luke the vision of the Angels is first mentioned c. 24. 4. and her going v. 9. and Peters running to the sepulchre v. 12. And in the other Gospels there is no mention of her going, till she had seen the vision. This seeming difference will be reconciled only by observing this one thing (which hath been formerly observed Note b. on the Title of the Gospel, and Lu. 6 Note d.) that Luke writing from notes, which he had collected from eye-witnesses, and not from his own knowledge, obs••••ves not so exactly the order of time, where things 〈◊〉〈◊〉 done or spoken, but oft-times in another method, puts together things of affinity to one another, though not done or said at the same time, and so here sets down all that concerns the women together, and then after, that which concerns Peter, though part of that which concern'd the women were done after that which is mentioned of Peter. The punctuall observation of the order being not necessary, when the things themselves are truly recited. The true order of the story seems to stand thus, Mary and the women came to the sepulchre, Mat. 28. 1. Mar. 16. 2. Lu.* 1.10 24. 1. Job. 20. 1. and coming they find, that before they came, an Angel with an earthquake had rolled a∣way the stone, Mat. 28. 2. where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there was an earthquake, must be taken in the time per∣fectly past, there had been an earthquake, and an Angel had rolled away the stone, for in all the other Gospels it is said at their coming, Mat. 16. 3. that it was rolled away, and they found, Mat. 28. 2. and here, she seeth the stone rolled away, and then, going in, they found not the body of Jesus, Lu. 24. 2. Upon this Mary runs to Peter & John, which passage is only mentioned here, Then Peter, Lu. 24. 12. and Peter and John here, run to the sepulchre and satisfie themselves of the truth of her report, & having done so, Peter in Luke, and both of them here, v. 10. re∣turn to their own abodes. Where by the way the phrase

here used for their returning home,* 1.11 being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they went away again, or back to themselves, gives us reason to think that Lu. 24. 12. the words should not be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and he departed, wondring in himself, &c. but he departed to himself, that is, to his place of abode, wondring, &c. While they returned, the women, it seems, stay at the sepulchre, Mary here v. 11. and the women Lu. 24. 4. doubting what it should be; and then follows the appearance of the Angels one or more, two here v. 12. and Lu. 24. 4. one in Matthew and Mark, sitting on the stone, Mat. 28. 2. on the right side of the monument, Mar. 16. 5. which being suppo∣sed to be one and the same Angel, doth not yet exclude a second mentioned by these other two Evangelists. The Angels speake to the women, in all the Gospels, and as∣sure them of the resurrection of Christ, and upon that the women depart to tell the news. This is here said in these words,* 1.12 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having said this she turned backward, not that she did so, before she received any answer•• her speech, but the answer being at large set down in all the Gospels, that Christ was risen, that he had before told them he should rise, Lu. 24. 7. that they should carry the disciples word of it, and that they should see him in Galilee, Mat. 28. 7. Mar. 16. 7. there was no need for John that wrote those things especially that were omitted by the other, to mention this. And therefore supposing that answer to intervene after her speech to the Angel, it follows agreeably to the other Gospels, that she departed from the sepulchre, now the second time, to report his resurrection to all his disciples, according to the An∣gels appointment. And in that passage all the Evan∣gelists concurre, Lu. 24. 9. the women returned, which is all one with, she turned backward here, And in Matthew, and Mark, they went out with hast to tell the disciples.

[ b] * 1.13 V. 21. So send I you] The Jews have a saying that A mans Apostle is as himself, that is, is his vicarius or proxy. For the Jews had Apostles, whom they sent on their affairs into the countries, and are not to be looked on as bare messengers, but as their proxies or deputies to receive their dues, and to act for them. So Saul was an Apostle of the Consistory to Damascus Act.* 1.14 9. with letters of Commission from the Rulers. Thus the Twelve, after Christs departure, had others, whom they sent on some parts of their charge, and then they were called their Apostles; So Paul and Barnabas had John, Act. 13. 5. Paul had Timothy and Erastus, Acts 19. 22. and Marke, 2 Tim. 4. 11. These when they were employed in preaching the Gospel to them that had not yet received it, the Scripture calls Evan∣gelists, that is,* 1.15 disciples of the Apostles, sent with com∣mission by them to publish the Gospel, where the Apo∣stles could not go, and therefore are by S. Paul placed next the Apostles, 1 Cor. 12. 28. Ephes. 4. 11. Thus Philip the Deacon, being employed by the Twelve to Preach at Samaria, is called Philip the Evangelist, Act. 8. 5, 12. and c. 21. 8. so was Steven to the Jews, Act. 6. 9. and so Timothy 2 Tim. 4. 5. Phil. 2. 19. and so Luke and others are called Apostles of the Churches 2 Cor.* 1.16 8. 18, 19, 23. and, as such, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the glory of Christ, the word which is used to denote the presence of God in any place, and so there intimates the presence of Christ in them his substitutes or proxies. Thus S. Peter preached at Rome by himself, at Alexandria by S. Mark, his Apostle; S. Paul at Rome by his Apostles, of whom Andronicus and Ju∣nias were the most eminent, Rom. 16. 7. which seems to be the reason of the difference among the Ecclesiasti∣call writers about the next successors of the Apostles in some Sees. By all this appears the meaning of this speech of Christ, that as he was Gods Apostle or mes∣senger, and so his proxy or vicarius on the earth, so the Disciples were now made his, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 disciples, at∣tendants of his, before, v. 20. but now by this sending, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apostles for ever after; sent as Commissioners to supply his place, to performe those offices over the world (to plant a Church) which he being now about to return to his father, could not corporally do, and so to succeed him in his office, and they again to send or constitute others in the like manner; see Note on Lu. 6. d.

[ c] * 1.17 V. 22. Receive ye the Holy Ghost] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, receive the holy Ghost, signifies here not the actual giving of the holy Ghost (for that came not on them till Act. 2. and they are appointed to stay at Jerusalem Lu. 24. 49. till they were endued with power from a∣bove, which therefore, now before his Ascension they had not received, and when the Spirit came it would lead them into all truth, and as yet it appears by their question Act. 1. 6. that they were not thus led into all truth) but only the confirming to them his former pro∣mise, (and, by the ceremony of breathing on them, to expresse the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the eternall breath, and Spirit of God, sealing it, as it were solemnly unto them) and preparing and fitting them for the receiving of it. So saith Theophylact, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The words [receive the holy Ghost] signifie, be ye ready to receive him. And a∣gain, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He breathed on them, not now distri∣buting the perfect gift of the holy Ghost, for that was to be done at Pentecost, but fitting them for the receiving of it. For though in the next words, whose signes, &c. the power of the Keys, or stewardship in the Church were actually instated on them, yet was not this to be exercised by them, till the holy Ghost came down upon them, as Ephes. 4. 8. It is first, he gave gifts unto men, (at the descent of the Spirit) and then, gave some Apo∣stles, &c. v. 11. This interpretation of this place, will direct to the full importance of those words Lu. 4. 49.* 1.18 I send the promise of my father upon you so as to render them directly parallel to this. The promise of the Father was the holy Ghost Joh. 15. 26. and the I send upon you all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 receive him, And then the power from on high in the end of the verse, clearly sig∣nifies that visible mission of the holy Ghost. And all this most aptly delivered for the proof of the words here immediately precedent, As my father sent me, so send I you, intimating that as at his mission from his father to his office, he was anointed, or consecrated with, or by the holy Ghost Act. 10. 38. by descent of the holy Ghost on him at his Baptisme Lu. 3. 23. so the Apostles at their mission or entrance on their power should be consecrated also.

[ d] * 1.19 V. 23. Whosoever sins ye remit] That the power of binding and loosing in Saint Matthew, first promised c. 16. then farther described for the manner of it c. 18. the power of the Keyes, of admitting and excluding out of the Church, and so the power of Excommunication put into the hands of the Apostles first, and from them com∣municated to the succeeding Governours of the Church, is it which is here given by Christ, may appear by the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remit, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 retain, which are per∣fectly all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 loosing and binding in S. Matthew. If there be any difference, it is only this, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to bind,* 1.20 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to keep bound as well as to bind, in which respect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here more proper in this place, then the other, because the order is here inverted, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 retaining put after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 re∣mitting, and so the word which signifies to keep bound, is more critically adapted to this place, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bind would have 〈◊〉〈◊〉, and yet when binding is menti∣oned first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈◊〉〈◊〉 in the other places) is as exact as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This slight difference being granted, the words are otherwise to all uses perfectly Synonymous,* 1.21 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remit and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 loose, especially as applyed to sin, both signifie forgiving of it, the first referring to sin in the

notion of a debt or thraldome (to both which it is ap∣plied in the New Testament, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 debts Mat. 6. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 captivity Lu. 4. 18.) the second to sin in the notion of a band, so Gen. 4. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my sin is greater then can be forgiven. So Exod. 32. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O that thou wouldest forgive them that sin. And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Job.* 1.22 42. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he forgave them their sin by Job, that is by, his mediation, where the Hebrew read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God accepted the person of Job. So also for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same He∣brew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by the Septuagint rendred by both of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jer. 33. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dan. 10. 8. & 11. 6. and so Act. 2. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being holden is set opposite to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 loosing, and so must signifie being kept bound, and so almost in all other places it signifies to hold fast, or take hold of, and is sometimes joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as holding fast is preparative to binding) Mat. 14. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 laying hold on him bound him, and Rev. 20. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he held fast and bound. So in S. Basil speaking of the freedome of Christians in their bands, he saith they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bound but not capable of binding. And accordingly it is affirmed by Theophylact on Mat. 13. that Christs promise of the power of binding and loosing was fulfilled in these words, Whose sins you do remit they are remitted, &c. And therefore whatsoever is brought by* 1.23 some to avoid the force of those places in S. Matthew, and to cast off the censures of the Church, (by affirming that to bind there, is to declare forbidden, and to loose, to declare law∣full) being utterly unappliable to this place, where it is not whatsoever, as there, (which is more lyable to that misinterpretation) but whose sinns, &c. (which is no way capable of it; for it cannot be imagined that Christ should mean whose sinnes ye shall declare lawfull, or unlawfull) by this one method of searching the meaning of these two words in this place, is proved utterly un∣effectuall. Of this see more at large in the Tract of the power of binding and loosing.

[ e] * 1.24 V. 26. After eight daies] The phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies after another week (that is, as it seems, on the first day of the week, as before ver. 19. For so the Jews expresse a week by eight days; So Josephus Ant. lib. 7. cap. 9. having said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, present∣ly he explains it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from week to week, Thus when S. Luke saith cap. 9. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about eight days, S. Matthew c. 17. 1. hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after six days, the truth being that it was that day seven-night, which including the first and the last day is called eight days, and exclu∣ding them, and referring onely to the intervall be∣twixt, is called six days. Thus do we in the distin∣ction of Agues, which we call the quartan and the tertian, in each including the two days which are the extremes, and not onely the intervall between the fits.

Notes

• * 1.1

  In the morning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.2

  And 〈…〉〈…〉 to look, sees the 〈…〉〈…〉
• * 1.3

  〈…〉〈…〉
• † 1.4

  〈…〉〈…〉 fore. 〈◊〉〈◊〉
• * 1.5

  Ough•• rise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  To th••••∣selves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 note a.
• * 1.7

  ••nd when 〈…〉〈…〉 that 〈◊〉〈◊〉 being 〈◊〉〈◊〉 first day 〈…〉〈…〉 week, 〈◊〉〈◊〉 the dores 〈…〉〈…〉 shut, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  〈◊〉〈◊〉 Twin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  〈 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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  M. Selden de Cal. Heb. & de Syned.
• * 1.24

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