Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	power_n	whole_a	world_n	2,466	5	4.2286	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49907	A supplement to Dr. Hammond's paraphrase and annotations on the New Testament in which his interpretation of many important passages is freely and impartially examin'd, and confirm'd or refuted : and the sacred text further explain'd by new remarks upon every chapter / by Monsieur Le Clerc ; English'd by W. P. ; to which is prefix'd a letter from the author to a friend in England, occasion'd by this translation.	Le Clerc, Jean, 1657-1736.; Hammond, Henry, 1605-1660. Paraphrase and annotations upon all the books of the New Testament.	1699 (1699)	Wing L826; ESTC R811	714,047	712

parting of the Clouds and then that a light shone very high out of the Sky as it was in the Gospel of the Nazarenes concerning which matter consult Grotius Plutarch has somewhere this Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be understood but of a cleaving of the Clouds by their retiring hither and thither CHAP. IV. Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is here related may more easily be conceived to have happened to Christ in a Vision or Dream than really It looks methinks very odd that an Evil Spirit should be permitted to have such a power over our most holy Saviour as to carry him through the Air and then that prospect of the Kingdoms of the whole World could no more be shewn from a Mountain than upon a Plain for what is there to be seen from a Mountain besides Woods Fields Rivers Villages Towns and the like and those only afar off But these things do not use to be stiled in any Language the Kingdoms of the world and the glory of them That which we call the glory of Kingdoms is rather the splendor of a King which consists partly in his splendid Attire partly in his Guards or Attendents and partly in his costly Edifices and other things of that nature So the glory of a Kingdom is taken 2 Chron. ix 25 where Solomon is the subject of the Discourse as afterwards here in St. Matthew chap. vi 29 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used See also Rev. xxi 25 26. Now it 's true in a Dream the most powerful Kings of the Earth with all their glory might be shewn to Christ in a moment of time as S. Luke says these things were but not if he were awake or from a mountain The Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore may be interpreted here as St. Luke does that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Spirit i. e. in a Vision as Rev. i. 10 And so Ezekiel declares himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch ii 2 iii. 12 when being in a Vision he thought the Spirit took him up And chap. xl 2 we find the same person again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he fancy'd caught up into a high mountain And so likewise St. John Rev. xxi 10 But however by this Vision Christ might learn that his Life would not be without Temptations and that he must do really what he seemed to himself to do in a Dream i. e. strive against Unbelief and Ambition Ibid. Note a. As Satan in Hebrew so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek imports a Hater for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not only signify to calumniate but also to hate and to this latter signification the Septuagint seem to have had a respect when they rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Hebrew word signifies to oppose or hate but never to calumniate Of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I mentioned we may see an example out of Strabo in Casaubon's Notes upon p. 545. lib. xviii where he observes that it frequently occurs in the same signification in Philostratus In that sense 1 Mac. i. 38 Antiochus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is synonimous of which see Grotius upon 2 Thess ii 4 Vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the glory and riches which he saw lying in the vast tracts of the earth So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Jews signifies glory and wealth See what I have observed upon Gen. xxxi 1 Apollo in Ovid is represented speaking thus to Phaeton whilst he was looking down from the palace of the Sun upon the Earth Metam l. 2 Quidquid habet dives circumspice mundus Eque tot ac tantis coeli terraeque marisque Posce bonis aliquid nullam patiere repulsam Vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Notes upon Chap. ii 23 H. Grotius has observed upon Jam. chap. ii 23 that it was common for the Hebrews to say that such or such a place of Holy Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or was fulfilled whenever any thing came to pass resembling what was mentioned in that place But he gives us no example of it and therefore I shall produce one out of R. Salomon upon Gen. xi 8 where at the words the Lord scattered them abroad he makes this remark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As they had said lest we be scattered abroad upon the face of the whole earth so that Saying of Solomon was verified concerning them What he is afraid of shall come upon him And this way of speaking the Greeks also themselves used upon a like occasion Aelian lib. iii. c. 29. has these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Diogenes Sinopensis used continually to be saying that he fulfilled and underwent all the curses of Tragedy for he was a vagabond and had no home c. i. e. that one might see something in his condition resembling that which the Players in Tragedy used to wish when they were in a rage to others So likewise Olympiodorus in the Life of Plato applies to him a Verse out of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he was lying all along a swarm of bees came and filled his mouth with honey-combs that so that Saying of Homer might prove true of him From whose tongue proceeded a sound sweeter than honey Vers 15. Note e. Our Author should rather have said that several Nations dwelt in this Coast than round about it For there were several Nations that dwelt also round about the rest of Judea We shall be most likely therefore to find out the reason of this Appellation by what Strabo says about the northern parts of Judea lib. xvi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now these Countries lie towards the North and each of them are mostly inhabited by a mixt sort of People made up of Egyptians Arabians and Phaenicians CHAP. V. Vers 1. Note a. THis same History and these very Discourses of Christ are related by St. Luke chap. vi but much more compendiously and not so distinctly whence we may perceive that the Evangelists have not reported the very words of Christ but only the sense of what he said according as their own or others memory suggested it to them And this may teach us that the sense is that which we should principally look to and that we ought not to anatomize or insist too nicely upon every single word Otherwise we shall hardly make the Evangelists to agree with one another As for instance Christ says here in St. Matthew vers 3. blessed are the poor in Spirit but in St. Luke this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting Now if we take these words of St. Matthew in the finest and nicest sense Christ will be found to speak here not of those that are destitute of riches but those who in what condition soever they be are not too

according to the use of that phrase in Scripture in which it occurs more than once And we are not here to consider what the word Gates signifies when it is alone or joined with any other word but what is the meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the signification of that word may be various according as the place is in which it is found Now no body will deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and portae mortis the gates of death are the same and this phrase the gates of death signifies nothing but death it self So Job xxxviii 17 Have the gates of death been opened unto thee or hast thou seen the doors of the shadow of death So Psal ix 13 Thou that liftest me up from the gates of death i. e. deliverest me from death So Isai xxxviii 10 Hezekiah being in fear of an untimely death says In the cutting off of my days I shall go to the gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as it is rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall go to the gates of death So that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies death it self But what does Christ then mean when he says that the gates of hell should not prevail against Peter or not overcome him namely this that the danger of a certain and speedy death upon the account of his preaching the Gospel should not deter him from discharging the office imposed on him and so not death it self So that Jesus in these words promises Peter after he had professed his belief that he was the Messiah that he should be a foundation of his Church and constant in the profession of the Truth he had declared which he fulfilled accordingly for Peter as we are told by Clemens Ep. c. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not only undergo one or two but many sorrows and so becoming a Martyr went to his proper place in glory We may apply to him that passage of Seneca as we find it in Lactantius Lib. vi c. 17. Hic est ille homo honestus non apice purpuráve non lictorum insignis ministerio sed nulla re minor qui cum MORTEM in VICINIA videt non sic perturbatur tanquam rem novam viderit qui sive toto corpore tormenta patienda sunt sive flamma ore recipienda est sive extendendae per patibulum manus non quaerit quid patiatur sed quam bene This is that brave and honorable person who is not remarkable for his fine hat of feathers his purple robe or his guard of Lictors which is the least part of his glory but who when he sees death just before him is not surprized with the strangeness of the sight and whether he is to undergo the torment of the rack or to receive fire into his mouth or have his arms stretched out upon a cross does not regard what but how well he suffers There is one thing that may perhaps here be objected viz. that according to this interpretation Christ does not keep to the Metaphor for after he had called Peter a stone he adds that death should not overcome him It is true but it was neither necessary that Christ should go on in the same Metaphor nor yet supposing that what we refer to Peter did as it is commonly thought belong to the Church will he be found to continue the same Metaphor For he compares the Church to a building which cannot properly be said to be overcome by the gates of death but only to be pulled down or destroyed Nothing is more ordinary in all sort of Writers than to begin with one Metaphor and end with another As for instance Clemens says a little before the words already alledged concerning St. Peter and St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful and most righteous pillars of the Church were persecuted even to death Pillars can neither be persecuted nor dy However by this it appears that St. Matthew or his interpreter very fitly uses here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to overcome by force for this is what Christ means that the terror of having a violent Death set before him should not overcome St. Peters constancy tho he saw the gates of death opened for him yet he should notwithstanding hold fast his pious resolution If any doubt of the signification of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them turn to the Greek Indexes to the first 5 books of Diodorus Siculus and the Roman Antiq. of Dion Halicarnassaeus collected by Rhodomannus and Sylburgius where they will meet with more examples than in any Lexicons But it occurs likewise in the same sense often in the version of the Septuagint I know very well that Interpreters commonly make use of these words to prove the perpetuity if not also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impeccability of the Church but they will never be able to evince any such thing from this place by Grammatical reasons The thing it self shews that the Church is liable to error nor is there any mention made in this place of errors That the Church has and always will continue I do not in the least doubt because of the nature and force of the Evangelical Covenant but this cannot be concluded from these words in which it is much more probable that St. Peter is spoken of both what goes before and what comes after belonging to him and not to the Church However I submit the whole matter to the judgment of the Learned Vers 19. Note h. I. It is certain I confess that there was a great difference between that Person 's power who is said to have had the key of the house of David in Isaiah and his who is represented in the Revelation as carrying the key of David but it would be hard to prove this from the sound of the phrases if it were not otherwise plain and manifest for the key of David is the key by which the house of David was open'd and shut and therefore the same with the key of the house of David Tho a key be an ensign of power the key of David does not signify the power of David himself but a power over the Kingdom of David Our learned Author is not always happy in his subtilties about little things However Mr. Selden has several Observations with relation to this matter lib. 1. de Synedriis cap. ix which those that will may read in himself II. Indeed for my own part I do not doubt but that the Apostles committed the Government of the Churches to single Bishops and accordingly that these ought to be reckon'd their Successors but as their Gifts were not alike so neither was their Authority equal And therefore whatever Christ says to the Apostles ought not presently to be accommodated to Bishops at least by the same Rule and in the same Latitude Especially in this place where Christ promises to St. Peter and the Apostles something extraordinary

Life or the happiness of the next of which last it is only to be understood the Discourse being about that Inheritance whereof we are joint Heirs with Christ which respects only the other World But the Apostle goes on For the Creature lifting up as it were its head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waits for the Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Sons of God which manifestly shews that he still speaks of the Glory which is to be revealed and which makes nothing to the distinction that was to be put between the incredulous Jews and those among them who believed and obey'd the Gospel If our Author had not been used to a most intricate Stile he would soon have perceived that he offered Violence to the Series of the Discourse II. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be applied to such an expectation as he describes for we are properly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when upon previous notice given of it we understand there is some great happiness to be looked for and which we impatiently expect tho perhaps we do not know perfectly what it is But the Gentiles knew nothing at all of their vocation to the true Religion upon the Gospel's being rejected by the Jews Who will believe that St. Paul in order to express the Affection of the Gentiles plunged in the greatest ignorance and wickedness and who accordingly could not be said otherwise than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in expectation of the Gospel would make use of a word that has a singular emphasis in it It had been hardly tolerable if he had mollified it as much as possible by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such other form The phrases to seek death and to love death which signify to do those things which such as sought or loved death would do are not here to the purpose For the Heathens did not do what those ought to have done who were in a longing expectation of the Gospel The words of Jacob in Gen. xlix are otherwise to be understood as in my Notes on that passage I have shewn Nor is there any necessity of interpreting the words of Haggai of the Gentiles to whom Christ should be as yet unknown but they may be very well understood of those which after they had already embraced the Gospel should make Christ their desire that is should long to enjoy his promised Benefits and see him returning from Heaven to judg the World This is that which is the object of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or earnest expectation III. It is very true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Language of the Rabbins signifies men Our Author might also have added that in the same dialect the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Heathens in opposition to Jews as his Countryman Dr. Lightfoot on Mark xvi 15 has observed The meaning of St. Paul therefore is that the Heathens who were converted to the Christian Faith did earnestly expect the time when the Sons of God were to be revealed that is as the foregoing and following context shews were to be made partakers of eternal Glory and Happiness by Christ after the universal Judgment He distinguishes afterwards himself and the believing Jews from the Heathens when he says that not only they or the Creature did expect that time but we also that have the first fruits of the Spirit i. e. we Jews who have first received the Holy Spirit from God The Gentiles at this time were no longer in expectation of what the Jews were about to do for the Gospel upon their rejection of it and continuing incredulous had been preached a good while ago to the Gentiles as is plain from the History of the Apostles and that account of times which our Author himself gives us in his Premonition to this Epistle 4. Besides I cannot imagin whence our Author inferred that the happiness of the Gentiles did depend upon the obduracy of the Jews as if upon supposition that the whole Jewish Nation or the greatest part of it had believed in Christ the Gentiles were never to have had the Christian Faith preached to them We are told indeed both by Christ and his Apostles that the Gospel was to be preached first to the Jews pursuant to God's decree but no where to them alone There was no difference to be made in this matter between the Jews and the rest of the World but only in the time of preaching the Gospel If the whole Jewish Nation had received Christ they had understood that the Gentiles were to be called to the same Faith and that they must abandon their Rites and Ceremonies and so all the Jews had become the Disciples of Christ I confess the obstinacy of the Jews was the occasion of the Apostles going to the Gentiles but what the Jews obstinacy was the occasion of Religion and Charity would have obliged the Apostles to if the Jews had all or most of them believed in Christ This we may conclude from the story of Cornelius in Acts x. to whom St. Peter was directly sent before the Apostles had departed from the Jews And this Christ expresly commanded in Mark xvi 15 and Acts i. 8 So that it hence also appears that our Author puts a wrong interpretation on this discourse of St. Paul Ibid. Note g. The Revelation of the Sons of God is manifestly the same with the Adoption spoken of in vers 23. and that being nothing else but an admission into the Kingdom of Heaven in the view of all the World the Revelation of the Sons of God must be that same Action of God whereby he will make known to all who those are that he acknowledges for his Sons The series of the discourse puts this out of all doubt The CREATURE earnestly waits for the REVELATION OF THE SONS OF GOD in hope because the Creature it self also shall be delivered from the bondage of Corruption into the glorious liberty of the Sons of God for we know that every Creature groaneth and travelleth in pain until now and NOT only they expect to wit the Revelation of the Sons of God and groan because of their present condition BUT we our selves also who have the first Fruits of the Spirit groan likewise our selves within our selves waiting for the ADOPTION of Sons viz. the Redemption of our Body The Doctor hinder'd his discerning this by mixing a great many foreign things with St. Paul's discourse of which there is not the least mark or footstep in the Apostle perhaps to have the reputation of saying something new By the Revelation or Adoption of the Sons of God is signified an act of Christ acknowledging those that are his at the day of Judgment in some such words as those Come ye blessed c. because it does not now appear who are the Sons of God by any particular and visible evidences of the divine Favour towards them above the rest of Mankind and so others deny them to be by a special