Galatians
From the Original 1599 Geneva Bible Notes
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Ga 1:1
1:1 Paul, {1} an apostle,
(not {a} of men, neither by {b} man, but by {c} Jesus Christ, and God the
Father, who raised him from the dead;)
(1) A salutation which puts
in a few words the sum of the apostle's doctrine, and also immediately from
the beginning shows the gravity appropriate for the authority of an apostle,
which he had to maintain against the false apostles.
(a) He shows who is the author of the ministry generally: for in this the
whole ministry agrees, that whether they are apostles, or shepherds, or
teachers, they are appointed by God.
(b) He mentions that man is not the instrumental cause: for this is a
special right of the apostles, to be called directly from Christ.
(c) Christ no doubt is man, but he is also God, and head of the Church, and
in this respect to be exempted out of the number of men.
Ga 1:4
1:4 {2} Who gave himself for
our sins, that he might deliver us from this present evil {d} world, according
to the will of God and our Father:
(2) The sum of the true
Gospel is this, that Christ by his offering alone saves us who are chosen
out of the world, by the free decree of God the Father.
(d) Out of that most corrupt state which is without Christ.
Ga 1:6
1:6 {3} I marvel that ye are
so soon {e} removed from him that called you into the grace of Christ unto
another gospel:
(3) The first part of the
epistle, in which he witnesses that he is an apostle, nothing inferior to
those chief disciples of Christ, and wholly agreeing with them, whose names
the false apostles abused. And he begins with chiding, reproving them of
unsteadiness, because they gave ear so easily to those who perverted them
and drew them away to a new gospel.
(e) He uses the passive voice to cast the fault upon the false apostles, and
he uses the present voice to show them that it was not completely done, but
in the process of being done.
Ga 1:7
1:7 {4} Which is not another;
but there be some that trouble you, and would {f} pervert the gospel of
Christ.
(4) He warns them in time
to remember that there are not many Gospels; and therefore whatever these
false apostles pretend who had the Law, Moses, and the fathers in their
mouths, yet these ones had indeed corrupted the true Gospel. And he himself,
indeed, also the very angels themselves (and therefore much more these false
apostles) ought to be held accursed, if they go about to change the least
thing that may be in the Gospel that he delivered to them before.
(f) For there is nothing more contrary to faith or free justification, than
justification by the Law or by deeds.
Ga 1:8
1:8 But though we, or an
angel from heaven, preach any other gospel unto you than that which we have
preached unto you, let him be {g} accursed.
Ga 1:10
1:10 {5} For do I now
persuade {h} men, or God? or do I seek to please men? for if I yet pleased
men, I should not be the servant of Christ.
(5) A confirmation taken
both from the nature of the doctrine itself, and also from the manner which
he used in teachings. For neither, he says, did I teach those things which
pleased men, as these men do who put part of salvation in external things,
and works of the Law, neither went I about to procure any man's favour. And
therefore the matter itself shows that that doctrine which I delivered to
you is heavenly.
(h) He refers to the false apostles, who had nothing but flattery in their
mouths for men, and he, though he would not detract from the apostles,
preaches God, and not to please men.
Ga 1:11
1:11 {6} But I certify you,
brethren, that the gospel which was preached of me is not after man.
(6) A second argument to
prove that his doctrine is heavenly, because he had it from heaven, from
Jesus Christ himself, without any man's help, in which he excels those whom
Christ taught here on earth after the manner of men.
Ga 1:12
1:12 For I neither received
it of man, neither was I taught [it], but by the {i} revelation of Jesus
Christ.
(i) This passage is about
an extraordinary revelation, for otherwise the Son revealed his Gospel only
by his Spirit, even though by the ministry of men, which Paul excludes here.
Ga 1:13
1:13 {7} For ye have heard of
my conversation in time past in the Jews' religion, how that beyond measure I
persecuted the church of God, and wasted it:
(7) He proves that he was
extraordinarily taught by Christ himself, by this history of his former
life, which the Galatians themselves knew well enough. For, he says, it is
well known in what school I was brought up, even from my childhood, that is,
among the deadly enemies of the Gospel. And no man may raise a frivolous
objection and say that I was a scholar of the Pharisees in name only, and
not in deed, for no man is ignorant of how I excelled in Pharisaism, and was
suddenly changed from a Pharisee to an apostle of the Gentiles, so that I
had no time to be instructed by men.
Ga 1:14
1:14 And profited in the
Jews' religion above many my equals in mine own nation, being more exceedingly
zealous of the {k} traditions of my fathers.
(k) He calls them the
traditions of his fathers, because he was not only a Pharisee himself, but
also had a Pharisee for his father.
Ga 1:15
1:15 But when it pleased God,
who {l} separated me from my mother's womb, and called [me] by his grace,
(l) He speaks of God's
everlasting predestination, by which he appointed him to be an apostle, of
which he makes three distinctions: the everlasting council of God, his
appointing from his mother's womb, and his calling. And we see that there is
no mention at all of foreseen works.
Ga 1:16
1:16 To reveal his Son {m} in
me, that I might preach him among the heathen; immediately {8} I conferred not
with {n} flesh and blood:
(m) To me, and this is a
type of speech which the Hebrews use, by which it shows us that this gift
comes from God.
(8) He says this because it might be objected that he was indeed called by
Christ in the way, but afterward was instructed by the apostles and others
(whose names, as I said before, the false apostles abused to destroy his
apostleship), as though he delivered another Gospel than they did, and as
though he were not of their number, who are to be credited without
exception. Therefore, Paul answers that he began immediately after his
calling to preach the Gospel at Damascus and in Arabia, and was not from
that time in Jerusalem except for fifteen days, when he saw only Peter and
James. And afterwards, he began to teach in Syria and Cilicia, with the
consent and approval of the churches of the Jews, who knew him only by name:
so far off was it, that he was there instructed by men.
(n) With any man in the world.
Ga 1:20
1:20 Now the things which I
write unto you, behold, {o} before God, I lie not.
Ga 1:23
1:23 But they had heard only,
That he which persecuted us in times past now preacheth the {p} faith which
once he destroyed.
Ga 2:1
2:1 Then {1} fourteen years
after I went up again to Jerusalem with Barnabas, and took Titus with [me]
also.
(1) Now he shows how he
agrees with the apostles, with whom he grants that he conferred concerning
his Gospel which he taught among the Gentiles, fourteen years after his
conversion. And they permitted it in such a way, that they did not force his
companion Titus to be circumcised, although some tormented themselves in
this, who traitorously laid wait against him, but in vain. Neither did they
add the least amount that might be to the doctrine which he had preached,
but rather they gave to him and Barnabas the right hand of fellowship, and
acknowledged them as apostles appointed by the Lord to the Gentiles.
Ga 2:2
2:2 And I went up by
revelation, and communicated unto them that gospel which I preach among the
Gentiles, but privately to them which were of reputation, lest by any means I
should run, or had run, {a} in vain.
(a) Unfruitful, for as
touching his doctrine, Paul does not doubt it, but because there were
certain reports being spread about him, that he was of another opinion than
the rest of the apostles were, which thing might have hindered the course of
the Gospel. Therefore he labours to remedy this dangerous situation.
Ga 2:4
2:4 And that because of {b}
false brethren unawares brought in, who came in privily to spy out our liberty
which we have in Christ Jesus, that they might bring us into bondage:
Ga 2:5
2:5 To whom we gave place by
{c} subjection, no, not for an hour; that the {d} truth of the gospel might
continue with {e} you.
(c) By submitting ourselves
to them, and betraying our own liberty.
(d) The true and sincere doctrine of the Gospel, which remained safe from
being corrupted with any of these men's false doctrines.
(e) Under the Galatian's name, he understands all nations.
Ga 2:7
2:7 But contrariwise, when
they saw that the gospel of the {f} uncircumcision was committed unto me, as
[the gospel] of the circumcision [was] unto Peter;
(f) Among the Gentiles, as
Peter had to preach it among the Jews.
Ga 2:9
2:9 And when James, Cephas,
and John, who {g} seemed to be pillars, perceived the grace that was given
unto me, they gave to me and Barnabas the right {h} hands of fellowship; that
we [should go] unto the heathen, and they unto the circumcision.
(g) Whom alone and only
these men count for pillars of the Church, and whose name they abuse to
deceive you.
(h) They gave us their hand to show that we agreed wholly in the doctrine of
the Gospel.
Ga 2:11
2:11 But when Peter was come
to Antioch, I withstood him to the {i} face, because he was to be blamed.
Ga 2:12
2:12 {2} For before that
certain came from James, he did eat with the Gentiles: but when they were
come, he withdrew and separated himself, fearing them which were of the
circumcision.
(2) Another most vehement
proof of his apostleship, and also of that doctrine which he had delivered
concerning free justification by faith alone. And it was for this doctrine
alone that he reprehended Peter at Antioch, who offended in this, in that
for the sake of a few Jews who came from Jerusalem, he played the Jew, and
offended the Gentiles who had believed.
Ga 2:13
2:13 And the other Jews
dissembled likewise with him; insomuch that Barnabas also was {k} carried away
with their dissimulation.
Ga 2:14
2:14 But when I saw that they
walked not {l} uprightly according to the {m} truth of the gospel, I said unto
Peter before [them] all, If thou, being a Jew, livest after the manner of
Gentiles, and not as do the Jews, why {n} compellest thou the Gentiles to live
as do the Jews?
(l) Literally, "with a
right foot", which he sets against halting and hypocrisy, which is a
backwards state.
(m) He calls the truth of the Gospel, both the doctrine itself, and also the
use of doctrine, which we call the practice.
(n) He says they were forced who lived as Jews by Peter's example.
Ga 2:15
2:15 {3} We [who are] Jews
{o} by nature, and not {p} sinners of the Gentiles,
(3) The second part of this
epistle, the state of which is this: we are justified by faith in Christ
Jesus without the works of the Law. Which thing he propounds in such a way,
that first of all he meets with an objection (for I also, he says, am a Jew,
that no man may say against me that I am an enemy to the Law), and
afterward, he confirms it by the express witness of David.
(o) Even though we are Jews, yet we preach justification by faith, because
we know without any doubt that no man can be justified by the Law.
(p) So the Jews called the Gentiles, because they were strangers to God's
covenant.
Ga 2:16
2:16 Knowing that a man is
not justified by the works of the law, but by the faith {q} of Jesus Christ,
even we have believed in Jesus Christ, that we might be justified by the faith
of Christ, and not by the works of the law: for by the works of the law shall
{r} no flesh be justified.
(q) In Jesus Christ.
(r) No man, and in this word "flesh" there is a great force, by which is
meant that the nature of man is utterly corrupt.
Ga 2:17
2:17 {4} But if, while {s} we
seek to be justified by Christ, we ourselves also are found sinners, [is]
therefore Christ the minister of sin? God forbid.
(4) Before he goes any
further, he meets with the objection which abhorred this doctrine of free
justification by faith, because, they say, men are by this means withdrawn
from the performing of good works. And in this sort is the objection: if
sinners should be justified through Christ by faith without the Law, Christ
would approve sinners, and should as it were exhort them to sin by his
ministry. Paul answers that this conclusion is false, because Christ
destroys sin in the believers: for so, he says, do men flee to Christ
through the terror and fear of the Law, that being acquitted from the curse
of the Law and justified they may be saved by him. And in addition he
together begins in them by little and little that strength and power of his
which destroys sin: to the end that this old man being abolished by the
power of Christ crucified, Christ may live in them, and they may consecrate
themselves to God. Therefore if any man give himself to sin after he has
received the Gospel, let him not accuse Christ nor the Gospel, but himself,
for he destroys the work of God in himself.
(s) He goes from justification to sanctification, which is another benefit
we receive from Christ, if we lay hold of him by faith.
Ga 2:19
2:19 For I through the law am
dead to the {t} law, that I might live unto God.
(t) The Law that terrifies
the conscience brings us to Christ, and he alone causes us to indeed die to
the Law, because by making us righteous, he takes away from us the terror of
conscience. And by sanctifying us, he causes the mortifying of lust in us,
so that it cannot take such occasion to sin by the restraint which the Law
makes, as it did before; Ro 7:10-11 .
Ga 2:20
2:20 I am crucified with
Christ: nevertheless I live; yet not {u} I, but Christ liveth in me: and the
life which I now live in the {x} flesh I live by the faith of the Son of God,
who loved me, and gave himself for me.
Ga 2:21
2:21 {5} I do not frustrate
the grace of God: for if righteousness [come] by the law, then Christ is dead
{e} in vain.
(5) The second argument
taken from an absurdity: if men may be justified by the Law, then it was not
necessary for Christ to die.
(e) For there was no reason why he should do so.
Ga 3:1
3:1 O {1} foolish Galatians,
who hath bewitched you, that ye should not obey the truth, {a} before whose
eyes Jesus Christ hath been evidently set forth, crucified among you?
(1) The third reason or
argument taken of those gifts of the Holy Spirit, with which they were
endued from heaven after they had heard and believed the gospel by Paul's
ministry. And seeing that they were so evident to all men's eyes, that they
were as it were graphic images, in which they might behold the truth of the
doctrine of the Gospel, just as much as if they had beheld with their eyes
Christ himself crucified, in whose only death they ought to have their
trust, he marvels how it could be that they could be so bewitched by the
false apostles.
(a) Christ was laid before you so notably and so plainly that you had a
graphic image of him as it were represented before your eyes, as if he had
been crucified before you.
Ga 3:2
3:2 This only would I learn
of you, Received ye the {b} Spirit by the works of the law, or by the hearing
of {c} faith?
(b) Those spiritual graces
and gifts, which were a seal as it were to the Galatians that the Gospel
which was preached to them was true.
(c) Of the doctrine of faith.
Ga 3:3
3:3 {2} Are ye so foolish?
having begun in the Spirit, are ye now made perfect by the {d} flesh?
(2) The fourth argument
mixed with the former, and it is twofold. If the Law is to be joined with
faith, this were not to go forward, but backward, seeing that those
spiritual gifts which were bestowed upon you are more excellent than any
that could proceed from yourselves. And moreover, it would follow, that the
Law is better than Christ, because it would perfect and bring complete that
which Christ alone began.
(d) By the "flesh" he means the ceremonies of the Law, against which he sets
the Spirit, that is, the spiritual working of the Gospel.
Ga 3:4
3:4 {3} Have ye suffered so
many things in vain? if [it be] yet in vain.
(3) An exhortation by
manner of reproach, so that they do not in vain suffer so many conflicts.
Ga 3:5
3:5 {4} He therefore that
ministereth to you the Spirit, and worketh miracles among you, [doeth he it]
by the works of the law, or by the hearing of faith?
(4) He repeats the third
argument which was taken of the effects, because he had included certain
other arguments along the way.
Ga 3:6
3:6 {5} Even as {e} Abraham
believed God, and it was accounted to him for righteousness.
(5) The fifth argument
which is of great force, and has three grounds. The first, that Abraham was
justified by faith, that is, by free imputation of righteousness according
to the promise apprehended by faith.
(e) See Ro 4:1-25 .
Ga 3:7
3:7 {6} Know ye therefore
that they which are of faith, the same are the children of Abraham.
(6) The second, that the
sons of Abraham must be esteemed and considered as his sons by faith.
Ga 3:8
3:8 {7} And the scripture,
foreseeing that God would justify the heathen through faith, preached before
the gospel unto Abraham, [saying], {8} In thee shall all nations be {f}
blessed.
(7) The third, that all the
people that believe are without exception included in the promise of the
blessing.
(8) A proof of the first and second grounds, from the words of Moses.
(f) Blessing in this place signifies the free promise by faith.
Ga 3:9
3:9 {9} So then they which be
of faith are blessed {g} with faithful Abraham.
(9) The conclusion of the
fifth argument: therefore as Abraham is blessed by faith, so are all his
children (that is to say, all the Gentiles that believe) blessed, that is to
say, freely justified.
(g) With faithful Abraham, and not by faithful Abraham, to show us that the
blessing comes not from Abraham, but from him by whom Abraham and all his
posterity is blessed.
Ga 3:10
3:10 {10} For as many as are
of the works of the law are under the curse: {11} for it is written, Cursed
[is] every one that continueth not in all things which are written in the book
of the law to do them.
(10) The sixth argument,
the conclusion of which is also in the former verse, taken from opposites,
is this: they are accursed who are of the works of the Law, that is to say,
who consider their righteousness to come from the performance of the Law.
Therefore they are blessed who are of faith, that is, those who have
righteousness by faith.
(11) A proof of the former sentence or proposition, and the proposition of
this argument is this: cursed is he that does not fulfil the whole Law.
Ga 3:11
3:11 {12} But that no man is
justified by the law in the sight of God, [it is] evident: for, The just shall
live by faith.
(12) The second proposition
with the conclusion: but no man fulfils the Law. The conclusion therefore
is, that no man is justified by the Law, or, that all are accursed who seek
righteousness by the works of the Law. And there is added also this manner
of proof of the second proposition, that is, righteousness and life are
attributed to faith. Therefore no man fulfils the Law.
Ga 3:12
3:12 {13} And the law is not
of faith: but, The man that doeth them shall live in them.
(13) Here is a reason shown
of the former conclusion: because the law promises life to all that keep it,
and therefore if it is kept, it justifies and gives life. But the scripture
attributing righteousness and life to faith takes it from the Law, seeing
that faith justifies by imputation, and the Law by the performing of the
work.
Ga 3:13
3:13 {14} Christ hath
redeemed us from the curse of the law, being made a curse for us: {15} for it
is written, {h} Cursed [is] every one that hangeth on a tree:
(14) A preventing of an
objection: how then can they be blessed whom the Lord pronounces to be
accused? Because Christ suffered the curse which the Law laid upon us, that
we might be acquitted from it.
(15) A proof of the answer by the testimony of Moses.
(h) Christ was accursed for us, because he bore the curse that was due to
us, to make us partakers of his righteousness.
Ga 3:14
3:14 {16} That the blessing
of Abraham might come on the Gentiles through Jesus Christ; that we might
receive the promise of the Spirit through faith.
(16) A conclusion of all
that was said before in the handling of the fifth and sixth reasons, that
is, that both the Gentiles are made partakers of the free blessing of
Abraham in Christ, and also that the Jews themselves, of whose number the
apostle counted himself to be, cannot obtain that promised grace of the
Gospel, which he calls the Spirit, except by faith. And the apostle applies
the conclusion in turn, both to the one and to the other, preparing himself
a way to the next argument, by which he declares that the one and only seed
of Abraham, which is made of all peoples, cannot be joined and grow up
together in any other way but by faith in Christ.
Ga 3:15
3:15 {17} Brethren, I speak {i}
after the manner of men; Though [it be] but a man's covenant, yet [if it be]
{k} confirmed, no man disannulleth, or addeth thereto.
(17) He puts forth two
general rules before the next argument, which is the seventh in order. The
first is, that it is not lawful to break covenants and contracts which are
justly made, and are according to law among men, neither may anything be
added to them. The other is, that God did so make a covenant with Abraham,
that he would gather together his children who consist both of Jews and
Gentiles into one body (as appears by that which has been said before). For
he did not say, that he would be the God of Abraham and of his "seeds"
(which thing nonetheless should have been said, if he had many and various
seeds, such as the Gentiles on the one hand, and the Jews on the other) but
that he would be the God of Abraham, and of his "seed", as of one.
(i) I will use an example which is common among you, that you may be ashamed
that you do not give as much to God's covenant as you do to man's.
(k) Authenticated, as we say.
Ga 3:16
3:16 Now to Abraham and his
seed were the promises made. He saith not, And to seeds, as of many; but as of
one, And to thy seed, {18} which is {l} Christ.
(18) He puts forth the sum
of the seventh argument, that is, that both the Jews and the Gentiles grow
together in one body of the seed of Abraham, in Christ alone, so that all
are one in Christ, as it is afterward declared in Ga 3:28 .
(l) Paul does not speak of Christ's person, but of two peoples, who grew
together in one, in Christ.
Ga 3:17
3:17 {19} And this I say,
[that] the covenant, that was confirmed before of God {m} in Christ, the {20}
law, which was four hundred and thirty years after, cannot disannul, that it
should make the promise of none effect.
(19) The eighth argument
take by comparison, in this way: if a man's covenant (being authenticated)
is firm and strong, much more is God's covenant. Therefore the Law was not
given to cancel the promise made to Abraham with respect of Christ, that is
to say, the end of which depended upon Christ.
(m) Which pertained to Christ.
(20) An enlarging of that argument in this way: moreover and besides that
the promise is of itself firm and strong, it was also confirmed by virtue of
being in place for a long time, that is, for 430 years, so that it could in
no way be broken.
Ga 3:18
3:18 {21} For if the {n}
inheritance [be] of the law, [it is] no more of promise: but God gave [it] to
Abraham by promise.
(21) An objection: we grant
that the promise was not cancelled by the covenant of the Law, and therefore
we join the Law with the promise. No, the apostle says, these two cannot
stand together, that is, that the inheritance should both be given by the
Law and also by promise, for the promise is free. And from this it follows
that the Law was not given to justify, for by that means the promise would
be broken.
(n) By this word "inheritance" is meant the right of the seed, which is,
that God should be our God, that is to say, that by virtue of the covenant
that was made with faithful Abraham, we that are faithful might by that
means be blessed by God as well as Abraham.
Ga 3:19
3:19 {22} Wherefore then [serveth]
the law? It was added because of {o} transgressions, {p} till the seed should
come to whom the promise was made; {23} [and it was] {q} ordained by {r}
angels in the hand of a mediator.
(22) An objection which
rises from the former answer: if the inheritance is not by the Law (in the
least way) then why was the Law given after the promise was made? In order,
the apostle says, to reprove men of sin, and so to teach them to look to
Christ, in whom at length that promise of saving all people together should
be fulfilled; the Law was not given in order to justify men.
(o) That men might understand by discovering their sins that they are only
saved by the grace of God, which he revealed to Abraham, and that in Christ.
(p) Until the partition wall was broken down, and that full seed sprang up,
made of two peoples, both of Jews and Gentiles. For by this word "seed" we
may not understand Christ alone by himself, but coupled and joined together
with his body.
(23) A confirmation of the former answer taken from the manner and form of
giving the Law: for it was given by angels, striking a great terror into
all, and by Moses a mediator coming between. Now they that are one need no
mediator, but they that are in any way separated, and that are at variance
one with another, do. Therefore the Law itself and the mediator were
witnesses of the wrath of God, and not that God would by this means
reconcile men to himself and abolish the promise, or add the Law to the
promise.
(q) Commanded and given, or proclaimed.
(r) By the service and ministry.
Ga 3:20
3:20 Now a mediator is not [a
mediator] of one, {24} but God is one.
(24) A taking away of an
objection, lest any man might say that sometimes by consent of the parties
which have made a covenant, something is added to the covenant, or the
former covenants are broken. This, the apostle says, does not come to pass
in God, who is always one, and the very same, and like himself.
Ga 3:21
3:21 {25} [Is] the law then
against the promises of God? God forbid: for if there had been a law given
which could have given life, verily righteousness should have been by the law.
(25) The conclusion uttered
by a manner of asking a question, and it is the same that was uttered before
in Ga 3:17 , but proceeding from another principle, so that the argument is
new, and is this: God is always like himself: therefore the Law was not
given to abolish the promises. But it would abolish them if it gave life,
for by that means it would justify, and therefore it would abolish that
justification which was promised to Abraham and to his seed by faith. No, it
was rather given to bring to light the guiltiness of all men, to the end
that all believers fleeing to Christ, might be freely justified in him.
Ga 3:22
3:22 But the {s} scripture
hath concluded {t} all under sin, that the {u} promise by faith of Jesus
Christ might be given to them that believe.
(s) By this word
"scripture" he means the Law.
(t) All mankind, and whatever comes from mankind.
(u) In every one of these words, there lies an argument against the merits
of works: for all these words, promise, faith, Christ, might be given, to
believers, are against meritorious works, and not one of them can be
included as a meritorious work.
Ga 3:23
3:23 {26} But before faith
came, we were kept under the law, shut up unto {x} the faith which should
afterwards be revealed.
(26) Now there follows
another handling of the second part of this epistle, the state of which was
this: although the Law (that is, the whole government of God's house
according to the Law) does not justify, is it therefore to be abolished,
seeing that Abraham himself was circumcised, and his posterity held still
the use of Moses' Law? Paul affirms that it ought to be abolished, because
it was instituted for that end and purpose, that is should be as it were a
schoolmaster, and keeper to the people of God, until the promise indeed
appeared, that is to say, Christ, and the Gospel manifestly published with
great efficacy by the Spirit.
(x) The reason why we were kept under the Law, is set down here.
Ga 3:26
3:26 {27} For ye are all the
children of God by faith in Christ Jesus.
(27) Because age does not
change the condition of servants, he adds that we are free by condition, and
therefore, seeing we are out of our childhood, we have no more need of a
keeper and schoolmaster.
Ga 3:27
3:27 {28} For as many of you
as have been {y} baptized into Christ have {z} put on Christ.
(28) Using the words "many
of you", lest the Jews should think themselves free from the ordinance of
baptism, he pronounces that baptism is common to all believers, because it
is a outward sign of our delivery in Christ, to the Jews as well as to the
Greeks, that by this means all may be truly one in Christ, that is to say,
that promised seed to Abraham, and inheritors of everlasting life.
(y) He sets forth baptism, as opposed to circumcision, which the false
apostles bragged so much of.
(z) The Church must put on Christ, as it were a garment, and be covered with
him, that it may be thoroughly holy, and without blame.
Ga 3:28
3:28 There is neither Jew nor
Greek, there is neither bond nor free, there is neither male nor female: for
ye are all {a} one in Christ Jesus.
Ga 4:1
4:1 Now {1} I say, [That] the
heir, as long as he is a child, differeth nothing from a servant, though he be
lord of all;
(1) He declares by another
twofold similitude, that which he said before concerning the keeper and
schoolmaster. For, he says, the Law (that is, the whole government of God's
house according to the Law) was as it were a tutor or overseer appointed for
a time. And when that protection and overseeing which was but for a time is
ended, we would at length come to be at our own liberty, and would live as
children, and not as servants. Moreover, he shows along the way, that the
governance of the Law was as it were the basics, and as certain principles,
in comparison with the doctrine of the Gospel.
Ga 4:2
4:2 But is under tutors and
governors {a} until the time appointed of the father.
(a) This is added because
he that is always under a tutor or governor may hardly be considered a
freeman.
Ga 4:3
4:3 Even so we, when we were
children, were in bondage under the {b} elements of the world:
(b) The Law is called
elements, because by the Law God instructed his Church as it were by
elements, and afterward poured out his Holy Spirit most plentifully in the
time of the Gospel.
Ga 4:4
4:4 {2} But when the {c}
fulness of the time was come, God sent forth his Son, made of a {d} woman,
made under the law,
(2) He utters and declares
many things at once, that is, that this tutorship was ended at his time, in
order that curious men may stop asking why the schoolmastership lasted so
long. And moreover, that we are not sons by nature, but by adoption, and
that in the Son of God, who therefore took upon him our flesh, that we might
be made his brethren.
(c) The time is said to be full when all parts of it are past and ended, and
therefore Christ could not have come either sooner or later.
(d) He calls Mary a woman in respect of the sex, and not as the word is used
in a contrary sense to a virgin, for she remained a virgin still.
Ga 4:5
4:5 To redeem them that were
under the law, that we might receive the {e} adoption of sons.
(e) The adoption of the
sons of God is from everlasting, but is revealed and shown in the time
appointed for it.
Ga 4:6
4:6 {3} And because ye are
sons, God hath {f} sent forth the {g} Spirit of his Son into your hearts,
crying, Abba, Father.
(3) He shows that we are
free and set at liberty in such a way that in the meantime we must be
governed by the Spirit of Christ, who while reigning in our hearts, may
teach us the true service of the Father. But this is not to serve, but
rather to enjoy true liberty, as it is fitting for sons and heirs.
(f) By that which follows he gathers that which went before: for if we have
his Spirit, we are his sons, and if we are his sons, then we are free.
(g) The Holy Spirit, who is both of the Father, and of the Son. But there is
a special reason why he is called the Spirit of the Son, that is, because
the Holy Spirit seals up our adoption in Christ, and gives us a full
assurance of it.
Ga 4:7
4:7 Wherefore thou art no
more a {h} servant, but a son; and if a son, then an {i} heir of God through
Christ.
(h) The word "servant" is
not taken here for one that lives in sin, which is appropriate for the
unfaithful, but for one that is yet under the ceremonies of the Law, which
is proper to the Jews.
(i) Partaker of his blessings.
Ga 4:8
4:8 {4} Howbeit then, when ye
knew not God, ye did service unto them which by nature are no gods.
(4) He applies the former
doctrine to the Galatians, with a special rebuke: for in comparison with
them, the Jews might have pretended some excuse as men that were born and
brought up in that service of the Law. But seeing that the Galatians were
taken and called out of idolatry to Christian liberty, what pretence might
they have to go back to those impotent and beggarly elements?
Ga 4:9
4:9 But now, after that ye
have known God, or rather are known of God, how turn ye again to the weak and
{k} beggarly elements, whereunto ye desire {l} again to be in bondage?
(k) They are called
impotent and beggarly ceremonies, being considered apart by themselves
without Christ: and again, by that means they gave good testimony that they
were beggars in Christ, for when men fall back from Christ to ceremonies, it
is nothing else but to cast away riches and to follow beggary.
(l) By going backward.
Ga 4:12
4:12 {5} Brethren, I beseech
you, be as I [am]; for I [am] as ye [are]: ye have not injured me at all.
(5) He moderates and
qualifies those things in which he might have seemed to have spoken somewhat
sharply, very skilfully and divinely declaring his good will toward them in
such a way, that the Galatians could not but either be utterly hopeless when
they read these things, or acknowledge their own lack of steadfastness with
tears, and desire pardon.
Ga 4:13
4:13 Ye know how through {m}
infirmity of the flesh I preached the gospel unto you at the first.
Ga 4:14
4:14 And my {n} temptation
which was in my flesh ye despised not, nor rejected; but received me as an
angel of God, [even] as {o} Christ Jesus.
Ga 4:15
4:15 {p} Where is then the
blessedness ye spake of? for I bear you record, that, if [it had been]
possible, ye would have plucked out your own eyes, and have given them to me.
(p) What a talk was there
abroad in the world among men, how happy you were when you received the
gospel?
Ga 4:17
4:17 They zealously affect
you, {q} [but] not well; yea, they would exclude you, {r} that ye might affect
them.
(q) For they are jealous
over you for their own benefit.
(r) That they may transfer all your love from me to themselves.
Ga 4:18
4:18 But [it is] good to be
{s} zealously affected always in [a] good [thing], and not only when I am
present with you.
(s) He sets his own true
and good love, which he earnestly held for them, against the wicked vicious
love of the false apostles.
Ga 4:20
4:20 I desire to be present
with you now, and to {t} change my voice; for I stand in doubt of you.
Ga 4:21
4:21 {6} Tell me, ye that {u}
desire to be under the law, do ye not hear the law?
(6) The false apostles
urged this, that unless the Gentiles were circumcised Christ could profit
them nothing at all, and also this dissension of those who believed in the
circumcision, against those who believed in the uncircumcision, both these
things being full of offence. Therefore the apostle, after various arguments
with which he has refuted their error, brings forth an allegory, in which he
says that the Holy Spirit did through symbolism let us know all these
mysteries: that is, that it should come to pass that two sorts of sons
should have Abraham as a father common to them both, but not with equal
success. For as Abraham begat Ishmael by the common course of nature, of
Hagar his bondmaid and a stranger, and begat Isaac of Sara a free woman, by
the virtue of the promise, and by grace only, the first was not heir, and
also persecuted the heir. So there are two covenants, and as it were two
sons born to Abraham by those two covenants, as it were by two mothers. The
one was made in Sinai, outside of the land of promise, according to which
covenant Abraham's children according to the flesh were begotten: that is,
the Jews, who seek righteousness by that covenant, that is, by the Law. But
they are not heirs, and they will at length be cast out of the house, as
those that persecute the true heirs. The other was made in that high
Jerusalem, or in Zion (that is, by the sacrifice of Christ) which begets
children of promise, that is, believers, by the power of the Holy Spirit.
And these children (like Abraham) do rest themselves in the free promise,
and they alone by the right of children will be partakers of the father's
inheritance, whereas those servants will be shut out.
(u) That desire so greatly.
Ga 4:23
4:23 But he [who was] of the
bondwoman was born after the {x} flesh; but he of the freewoman [was] by {y}
promise.
(x) As all men are, and by
the common course of nature.
(y) By virtue of the promise, which Abraham laid hold on for himself and his
true seed, for otherwise Abraham and Sara were past the begetting and
bearing of children.
Ga 4:24
4:24 Which things are an
allegory: for {z} these are the {a} two covenants; the one from the mount {b}
Sinai, which gendereth to bondage, which is Agar.
(z) These represent and
symbolize.
(a) They are called two covenants, one of the Old Testament, and another of
the New: which were not two indeed, but in respect of the times, and the
diversity of the manner of ruling.
(b) He makes mention of Sinai, because that covenant was made in that
mountain, of which mountain Hagar was a symbol.
Ga 4:25
4:25 For this Agar is mount
Sinai in Arabia, and {c} answereth to Jerusalem which now is, and {d} is in
bondage with her children.
(c) Look how the case
stands between Hagar and her children; even so stands it between Jerusalem
and hers.
(d) That is, Sinai.
Ga 4:26
4:26 But Jerusalem which is
{e} above is free, which is the mother of us all.
(e) Which is excellent, and
of great worth.
Ga 4:27
4:27 {7} For it is written,
Rejoice, [thou] barren that bearest not; break forth and cry, thou that
travailest not: for the {f} desolate hath many more children than she which
hath an husband.
(7) He shows that in this
allegory he has followed the steps of Isaiah, who foretold that the Church
should be made and consist of the children of barren Sara, that is to say,
of those who should be made Ahraham's children by faith, and this only
spiritually, rather than of fruitful Hagar, even then foretelling the
casting off of the Jews, and the calling of the Gentiles.
(f) She that is destroyed and laid waste.
Ga 4:28
4:28 Now we, brethren, {g} as
Isaac was, are the children of {h} promise.
(g) After the manner of
Isaac, who is the first begotten of the heavenly Jerusalem, as Israel is of
the slavish synagogue.
(h) That seed to which the promise belongs.
Ga 4:29
4:29 But as then he that was
born after the {i} flesh persecuted him [that was born] after the {k} Spirit,
even so [it is] now.
(i) By the common course of
nature.
(k) By the virtue of God's promise and after a spiritual manner.
Ga 4:31
4:31 {8} So then, brethren,
we are not children of the bondwoman, but of the free.
(8) The conclusion of the
former allegory, that we by no means procure and call back again the slavery
of the Law, seeing that the children of the bondmaid will not be heirs.
Ga 5:2
5:2 {1} Behold, I Paul say
unto you, that if ye be {a} circumcised, Christ shall profit you nothing.
(1) Another entreaty in
which he plainly witnesses that justification of works, and justification of
faith cannot stand together, because no man can be justified by the Law, but
he that does fully and perfectly fulfil it. And he takes the example of
circumcision, because it was the ground of all the service of the Law, and
was chiefly urged by the false apostles.
(a) Circumcision is in other places called the seal of righteousness, but
here we must have consideration of the circumstance of the time, for now
baptism is a sign of the new covenant, just as circumcision was the sign of
the old covenant. And moreover Paul reasons according to the opinion that
his enemies had of it, which made circumcision a essential to their
salvation.
Ga 5:4
5:4 Christ is {b} become of
no effect unto you, whosoever of you are {c} justified by the law; ye are
fallen from grace.
(b) That is, as he himself
expounds it afterward, "ye are fallen from grace."
(c) That is, seek to be justified by the Law, for indeed no man is justified
by the Law.
Ga 5:5
5:5 {2} For we through the
{d} Spirit wait for the hope of righteousness by faith.
(2) He privately compares
the new people with the old: for it is certain that they also did ground all
their hope of justification and life in faith, and not in circumcision, but
in such a way that their faith was wrapped in the external and ceremonial
worship. But our faith is without such ceremony, and content with spiritual
worship.
(d) Through the Spirit who brings about faith.
Ga 5:6
5:6 {3} For in Jesus Christ
neither circumcision availeth any thing, nor {4} uncircumcision; {5} but {e}
faith which worketh by love.
(3) He adds a reason, for
now circumcision is abolished, seeing that Christ is exhibited to us with
complete spiritual circumcision.
(4) He makes mention also of uncircumcision, lest the Gentiles should please
themselves in it, as the Jews do in circumcision.
(5) The taking away of an objection: if all that worship of the Law is taken
away, in what than shall we exercise ourselves? In charity, Paul says: for
faith of which we speak cannot be idle; no, it brings forth daily fruits of
charity.
(e) So is true faith distinguished from counterfeit faith: for charity is
not joined with faith as a fellow cause, to help forward our justification
with faith.
Ga 5:7
5:7 {6} Ye did run well; who
did hinder you that ye should not obey the truth?
(6) Again he chides the
Galatians, but with both an admiration and a praise of their former race, so
that he may make them more ashamed.
Ga 5:8
5:8 {7} This persuasion
[cometh] not of {f} him that calleth you.
(7) He plays the part of an
apostle with them, and uses his authority, denying that any doctrine can
come from God which is contrary to his.
(f) Of God.
Ga 5:9
5:9 {8} A little leaven
leaveneth the whole lump.
(8) He adds this, that he
may not seem to contend upon a trifle, warning them diligently (by a
metaphor which he borrows of leaven, as Christ himself also did) not to
allow the purity of the apostolic doctrine to be infected with the least
corruption at all.
Ga 5:10
5:10 {9} I have confidence in
you through the Lord, that ye will be none otherwise minded: but he that
troubleth you shall bear his judgment, whosoever he be.
(9) He moderates the former
reprehension, casting the fault upon the false apostles, against whom he
denounces the horrible judgment of God.
Ga 5:11
5:11 {10} And I, brethren, if
I yet preach circumcision, why do I yet suffer persecution? then is the
offence of the cross ceased.
(10) He wishes them to
consider that he seeks not his own profit in this matter, seeing that he
could avoid the hatred of men if he would join Judaism with Christianity.
Ga 5:12
5:12 {11} I would they were
even cut off which {g} trouble you.
(11) An example of a true
pastor inflamed with the zeal of God's glory, and love for his flock.
(g) For those that preach the Law cause men's consciences to always tremble.
Ga 5:13
5:13 For, brethren, ye have
been called unto liberty; {12} only [use] not liberty for an occasion to the
flesh, but by love serve one another.
(12) The third part of this
epistle, showing that the right use of Christian liberty consists of this,
that being delivered and set at liberty from the slavery of sin and the
flesh, and being obedient to the Spirit, we should through love help each
other to mature in their salvation.
Ga 5:14
5:14 {13} For {h} all the law
is fulfilled in one word, [even] in this; Thou shalt love thy neighbour as
thyself.
(13) He sets forth the love
of our neighbour, as a mark unto which all Christians ought to refer all
their actions, and to that he cites the testimony of the Law.
(h) This particle "all" must be limited to the second table of the ten
commandments.
Ga 5:15
5:15 {14} But if ye bite and
devour one another, take heed that ye be not consumed one of another.
(14) An exhortation to the
duties of charity, by the profit that follows from it, because no men proved
worse for themselves than they that hate one another.
Ga 5:16
5:16 {15} [This] I say then,
Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
(15) He acknowledges the
great weakness of the godly, because they are but in part regenerated: but
he exhorts them to remember that they are endued with the Spirit of God, who
has delivered them from the slavery of sin, and so from the Law, inasmuch as
it is the power of sin, so that they should not give themselves to lusts.
Ga 5:17
5:17 For the {i} flesh
lusteth against the Spirit, and the Spirit against the flesh: and these are
contrary the one to the other: so that ye cannot do the things that ye would.
(i) For the flesh dwells
even in the regenerated man, but the Spirit reigns, even though not without
great strife, as is largely set forth in Ro 7:1-25 .
Ga 5:19
5:19 {16} Now the works of
the flesh are manifest, which are [these]; Adultery, fornication, uncleanness,
lasciviousness,
(16) He sets out that
particularly of which he spoke generally, reckoning up some principal
effects of the flesh, and opposing them to the fruits of the Spirit, that no
man may pretend ignorance.
Ga 5:22
5:22 But the {k} fruit of the
Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
(k) Therefore they are not
the fruits of free will, but only as far forth as our will is made free by
grace.
Ga 5:23
5:23 Meekness, temperance:
{17} against such there is no law.
(17) Lest that any man
should object that Paul plays the deceiver, as one who urging the Spirit
urges nothing but that which the Law commands, he shows that he requires not
that literal and outward obedience, but spiritual, which proceeds not from
the Law but from the Spirit of Christ, who gives us new birth, and must and
ought to be the ruler and guider of our life.
Ga 5:25
5:25 If we {l} live in the
Spirit, let us also walk in the Spirit.
(l) If we are indeed endued
with the quickening Spirit, who causes us to die to sin, and live to God,
let us show it in our deeds, that is, by holiness of life.
Ga 5:26
5:26 {18} Let us not be
desirous of vain glory, provoking one another, envying one another.
(18) He adds special
exhortations according as he knew the Galatians to be subject to different
vices: and first of all he warns them to take heed of ambition, which vice
has two fellows, backbiting and envy. And out of these two many contentions
necessarily arise.
Ga 6:1
6:1 Brethren, {1} if a man be
{a} overtaken in a fault, ye which are {b} spiritual, {c} restore such an one
in the {d} spirit of meekness; {2} considering thyself, lest thou also be
tempted.
(1) He condemns persistent
and pressing harshness, because brotherly reprehensions ought to be
moderated and tempered by the spirit of meekness.
(a) Through the malice of the flesh and the devil.
(b) Who are upheld by the power of God's Spirit.
(c) Labour to fill up that which is lacking in him.
(d) This is a metaphor which the Hebrews use, showing by this that all good
gifts come from God.
(2) He touches the problem, for they are commonly the most severe judges who
forget their own weaknesses.
Ga 6:2
6:2 {3} Bear ye one another's
burdens, and so fulfil the {e} law of Christ.
(3) He shows that this is
the end of rebukes, to raise up our brother who is fallen, and not proudly
to oppress him. Therefore every one must seek to have praise of his own life
by approving himself, and not by rebuking others.
(e) Christ, in plain and clear words, calls the commandment of charity his
commandment.
Ga 6:5
6:5 {4} For every man shall
bear his own burden.
(4) A reason why men ought
to carefully watch themselves not others, because every man will be judged
before God according to his own life, and not by comparing himself with
other men.
Ga 6:6
6:6 {5} Let him that is
taught in the word communicate unto him that teacheth in {f} all good things.
(5) It is fitting that
teachers should be helped by their students, as much as they are able.
(f) Of whatever he has according to his ability.
Ga 6:7
6:7 {6} Be not deceived; God
is not mocked: for whatsoever a man soweth, that shall he also reap.
(6) He commends liberality
towards the poor, and first of all chides those who were not ashamed to
pretend this and that, and all because they would not help their neighbours,
as though they could deceive God. And afterward he compares alms to a
spiritual sowing which will have a most plentiful harvest, so that it will
be very profitable: and compares being a covetous miser to sowing carnally,
from which nothing can be gathered but such things as fade away, and
eventually perish.
Ga 6:8
6:8 For he that soweth to his
{g} flesh shall of the flesh reap corruption; but he that soweth to the Spirit
shall of the Spirit reap life everlasting.
Ga 6:9
6:9 {7} And let us not be
weary in well doing: for in due season we shall reap, if we faint not.
(7) Against those who are
generous at the beginning, but do not continue, because the harvest seems to
be deferred a long time, as though the seed time and the harvest were
simultaneous.
Ga 6:10
6:10 {8} As we have therefore
opportunity, let us do good unto all [men], especially unto them who are of
the household of faith.
(8) Those that are of the
household of faith, that is, those who are joined with us in the profession
of one self same religion, ought to be preferred before all others, yet in
such a way that our generosity extends to all.
Ga 6:11
6:11 {9} Ye see how large a
letter I have written unto you with mine own hand.
(9) The fourth and last
part of the epistle, in which he returns to his principal end and purpose:
that is, that the Galatians should not allow themselves to be led out of the
way by the false apostles. And he points out what those false apostles are
really like, reproving them of ambition, as men who do not act because of
any affection and zeal they have for the Law, but only for this purpose,
that they may purchase themselves favour amongst their own sort, by the
circumcision of the Galatians.
Ga 6:12
6:12 As many as desire to
make a {h} fair shew in {i} the flesh, they constrain you to be circumcised;
only lest they should suffer persecution for the {k} cross of Christ.
(h) He sets a fair show
against the truth.
(i) In the keeping of ceremonies.
(k) For the preaching of him that was crucified.
Ga 6:13
6:13 For neither they
themselves who are circumcised keep the law; but desire to have you
circumcised, that they may glory in {l} your flesh.
(l) That they have
entangled you in Judaism, and yet he dwells on the aspect of circumcision.
Ga 6:14
6:14 {10} But God forbid that
I should {m} glory, save in the cross of our Lord Jesus Christ, by whom the
world is crucified unto me, and I unto the world.
(10) He does not dwell in
comparing himself with them, showing that on the other hand he rejoices in
those afflictions which he suffers for Christ's sake, and as he is despised
by the world, so does he in the same way consider the world as wicked. And
this is the true circumcision of a true Israelite.
(m) When Paul uses this word in good sense or way, it signifies to rest a
man's self wholly in a thing, and to content himself in it.
Ga 6:16
6:16 And as many as walk
according to this rule, peace [be] on them, and mercy, and upon the {n} Israel
of God.
(n) Upon the true Israel,
whose praise is from God and not from men; Ro 2:29 .
Ga 6:17
6:17 {11} From henceforth let
no man trouble me: for I bear in my body the {o} marks of the {p} Lord Jesus.
(11) Continuing still in
the same metaphor, he opposes his miseries and the marks of those stripes
which he bore for Christ's sake, against the scar of the outward
circumcision, as a true mark of his apostleship.
(o) Marks which are burnt into a man's flesh, as they used to do in ancient
times, to mark their servants that had run away from them.
(p) For it very important whose marks we bear: for the cause makes the
martyr, and not the punishment.
Ga 6:18
6:18 {12} Brethren, the grace
of our Lord Jesus Christ [be] with your {q} spirit. Amen. [To [the]
Galatians written from Rome.]
(12) Taking his farewell of
them, he wishes them grace, and the Spirit against the deceits of the false
apostles, who labour to beat those outward things into their brains.
(q) With your minds and hearts.
