Galatians 1:11-3:25

1599 Geneva Bible

Footnotes

1. Galatians 1:11 A second argument to prove that this doctrine is heavenly, because he had it from heaven, from Jesus Christ himself, without any man’s help, wherein he excelleth them whom Christ taught here on earth after the manner of men.
2. Galatians 1:12 This place is to be understood of an extraordinary revelation, for otherwise the Son alone revealed his Gospel by his Spirit, although by the ministry of men, which Paul shutteth out here.
3. Galatians 1:13 He proveth that he was extraordinarily taught of Christ himself, by the history of his former life, which the Galatians themselves know well enough: for saith he, it is well known in what school I was brought up, even from a child, to wit, amongst the deadly enemies of the Gospel. And no man may cavil and say that I was a scholar of the Pharisees in name only and not in deed, no man is ignorant, how that I excelled in Pharisaism, and was suddenly made of a Pharisee, an Apostle of the Gentiles, so that I had no space to be instructed of men.
4. Galatians 1:14 He calleth them the traditions of his Fathers, because he was not only a Pharisee himself, but also had a Pharisee to his father.
5. Galatians 1:15 He speaketh of God’s everlasting predestination, whereby he appointed him to be an Apostle, whereof he maketh three degrees, the everlasting counsel of God, his appointing from his mother’s womb, and his calling: here is no mention at all, we see, of works foreseen.
6. Galatians 1:16 To me, and this is a kind of speech which the Hebrews use, whereby this is given us to understand, that this gift cometh from God.
7. Galatians 1:16 Because it might be objected, that indeed he was called of Christ in the way, but afterwards was instructed of 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 the true Apostles did, and as though he were not of their number, which are to be credited without exception: therefore Paul answereth, that he began straightway after his calling to preach the Gospel at Damascus and in Arabia, and was not from that time in Jerusalem but only fifteen days, where he saw only Peter and James, and afterwards, he began to teach in Syria and Cilicia, with the consent and approbation of the Churches of the Jews, which knew him only by name, so far off was it, that he was there instructed of men.
8. Galatians 1:16 With any man in the world.
9. Galatians 1:20 This is a kind of an oath.
10. Galatians 1:22 The doctrine of faith.
11. Galatians 2:1 Now he showeth how he agreeth with the Apostles with whom he granteth that he conferred touching his Gospel which he taught among the Gentiles, fourteen years after his conversion, and they allowed it in such sort, that they constrained not his fellow Titus to be circumcised, although some tormented themselves therein, which traitorously laid wait against him, but in vain: neither did they add the least iota that might be to the doctrine which he had preached, but contrariwise they gave to him and Barnabas the right hands of fellowship and acknowledged them as Apostles appointed of the Lord to the Gentiles.
12. Galatians 2:2 Unfruitfully, for as touching his doctrine, Paul doubted not of it, but because there were certain reports cast abroad of 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 labored to remedy this sore.
13. Galatians 2:4 Which by deceit, and counterfeit holiness crept in amongst the faithful.
14. Galatians 2:5 By submitting ourselves to them, and betraying our own liberty.
15. Galatians 2:5 The true and sincere doctrine of the Gospel, which remained safe from being corrupt with any of these men’s false doctrines.
16. Galatians 2:5 Under the Galatians’ name, he understandeth all nations.
17. Galatians 2:7 Among the Gentiles, as Peter had to preach it among the Jews.
18. Galatians 2:9 Whom alone and only, these men count for pillars of the Church, and whose name they abuse to deceive you.
19. Galatians 2:9 They gave us their hand in token that we agreed wholly in the doctrine of the Gospel.
20. Galatians 2:11 Before all men.
21. Galatians 2:12 Another most vehement proof of his Apostleship, and also of that doctrine, which he had delivered concerning free justification by faith only because that for this thing only he reprehended Peter at Antioch, who offended herein, in that for a few Jews’ sakes which came from Jerusalem he played the Jew, and offended the Gentiles which had believed.
22. Galatians 2:13 By example rather than by judgment.
23. Galatians 2:14 Word for word, with a right foot which he setteth against halting and dissembling which is backward.
24. Galatians 2:14 He calleth the truth of the Gospel both the doctrine itself, and also the use of doctrine, which we call the practice.
25. Galatians 2:14 He saith they were constrained, which played the Jews by Peter’s example.
26. Galatians 2:15 The second part of this Epistle, the state whereof is this: we are justified by faith in Christ Jesus without the works of the Law: which thing he propoundeth in such sort, that first of all he meeteth with an objection, (for I also saith he am a Jew, that no man may say against me, that I am an enemy to the Law) and afterward, he confirmeth it by the express witness of David.
27. Galatians 2:15 Although we be Jews, yet we preach justification by faith because we know undoubtedly, that no man can be justified by the Law.
28. Galatians 2:15 So the Jews called the Gentiles, because they were strangers from God’s covenant.
29. Galatians 2:16 In Jesus Christ.
30. Galatians 2:16 No man, and in this word (flesh) there is a great vehemence, whereby is meant that the nature of man is utterly corrupt.
31. Galatians 2:17 Before he goeth any further, he meeteth with their objection, which abhorred this doctrine of free justification by faith, because say they, men are by this means withdrawn from the study of good works. And in this sort is the objection, If sinners should be justified through Christ by faith without the Law Christ should approve sinners, and should as it were exhort them thereunto by his ministry. Paul answereth that this consequence is false, because that Christ destroyeth sin in the believers: For so saith he do men flee unto Christ, through the terror and fear of the Law that being quit from the curse of the Law and justified, they may be saved by him, that together therewithall, he beginneth in them by little and little, that strength and power of his which destroyeth sin: to the end that this old man being abolished by the virtue 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 hath received the Gospel, let him not accuse Christ nor the Gospel, but himself, for that he destroyeth the work of God in himself.
32. Galatians 2:17 He goeth from justification to sanctification, which is another benefit we receive by Christ, if we lay hold on him by faith.
33. Galatians 2:19 The Law that terrifieth the conscience, bringeth us to Christ, and he only causeth us to die to the Law indeed, because that by making us righteous, he taketh away from us the terror of conscience, and by sanctifying us, causeth through the mortifying of lust in us, that it cannot take such occasion to sin by the restraint which the Law maketh, as it did before, Rom. 7:10-11.
34. Galatians 2:20 The same that I was before.
35. Galatians 2:20 In this mortal body.
36. Galatians 2:21 The second argument taken of an absurdity: If men may be justified by the Law, then was it not necessary for Christ to die.
37. Galatians 2:21 For there was no cause why he should do so.
38. Galatians 3:1 The third reason or argument taken of those gifts of the holy Ghost, wherewith they were endued from heaven after they had heard and believed the Gospel by Paul’s ministry: which seeing they were so evident to all men’s eyes, that they were as it were lively images, wherein they might behold the truth of the doctrine of the Gospel, no less than if they had beheld with their eyes Christ himself crucified, in whose only death they ought to have their trust, he marvelleth how it could be that they could be so bewitched by the false apostles.
39. Galatians 3:1 Christ was laid before you, so notably and so plainly, that you had his lively image as it were represented before your eyes, as if he had been crucified before you.
40. Galatians 3:2 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.
41. Galatians 3:2 Of the doctrine of faith.
42. Galatians 3:3 The fourth argument mixed with [the former] and it is double, 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 should follow, that the Law is better than Christ, because it should perfect and bring to end that which Christ began only.
43. Galatians 3:3 By the (flesh) he meaneth the ceremonies of the Law, against which he setteth the Spirit, that is, the spiritual working of the Gospel.
44. Galatians 3:4 An exhortation by manner of upbraiding, that they do not in vain suffer so many conflicts.
45. Galatians 3:5 He repeateth the third argument which was taken of the effects, because he had interlaced certain other arguments by the way.
46. Galatians 3:6 The first argument which is of great force, and hath three grounds, The first, That Abraham was justified by faith, to wit, by free imputation of righteousness according to the promise apprehended by faith, as Moses doth most plainly witness.
47. Galatians 3:6 See Rom. 4.
48. Galatians 3:7 The second, that the sons of Abraham must be esteemed and accounted of by faith.
49. Galatians 3:8 The third, that all people that believe, are without exception, comprehended in the promise of the blessing.
50. Galatians 3:8 A proof of the first and second grounds, out of the words of Moses.
51. Galatians 3:8 Blessing in this place, signifieth the free promise by faith.
52. Galatians 3:9 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.
53. Galatians 3:9 With faithful Abraham, and not by faithful Abraham, to give us to understand that the blessing cometh not from Abraham, but from him, by whom Abraham and all his posterity is blessed.
54. Galatians 3:10 The sixth argument, the conclusion whereof is also in the former verse taken of contraries, thus, They are accursed which are of the works of the Law, that is to say, which value their [righteousness] by the performance of the Law. Therefore they are blessed which are of faith, that is, they which have righteousness by faith.
55. Galatians 3:10 A proof of the former sentence or proposition: and the proposition of this argument is this: Cursed is he that fulfilleth not the whole Law.
56. Galatians 3:11 The second proposition with the conclusion: But no man fulfilleth the Law. Therefore no man is justified by the Law, or else, which seek righteousness by the works of the Law. And there is annexed also this manner of proof of the second proposition, to wit, Righteousness and life are attributed to faith, Therefore no man fulfilleth the Law.
57. Galatians 3:12 Here is a reason shown of the former consequence: Because the law promiseth life to all that keep it, and therefore if it be kept, it justifieth and giveth life. But the Scripture attributing righteousness and life to faith, taketh it from the Law, seeing that faith justifieth by imputation, and the Law by the performing of the work.
58. Galatians 3:13 A preventing of an objection: How then can they be blessed, whom the Law pronounceth to be accursed? Because Christ sustained the curse which the Law laid upon us, that we might be quit from it.
59. Galatians 3:13 A proof of the answer by the testimony of Moses.
60. Galatians 3:13 Christ was accursed for us, because he bare the curse that was due to us, to make us partakers of his righteousness.
61. Galatians 3:14 A conclusion of all that was said before in the handling of the fifth and sixth reasons, to wit, 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 counteth himself to be, cannot obtain that promised grace of the Gospel, which he calleth the Spirit, but only by faith. And the Apostle doth severally apply the conclusion, both to the one and the other, preparing himself a way, to the next argument, whereby he declareth, that the one only seed of Abraham, which is made of all peoples can no otherwise be joined and grow up together, but by faith in Christ.
62. Galatians 3:15 He putteth forth two general [rules] before the next argument, which is the seventh in order: That one is, that it is not lawful to break covenants and contracts which are justly made and according to Law amongst men, neither may anything be added unto them: The other is, that God did so make a covenant with Abraham, that he would gather together his children which consist both of Jews and Gentiles into one body (as appeareth by that which hath been said before.) For he did not say, that he would be the God of Abraham and of his seeds, (which things notwithstanding should have been said, if he had many and divers seeds, as the Gentiles apart and the Jews apart,) but that he would be the God of Abraham, and of his seed, as of one.
63. Galatians 3:15 I will use an example which is common among you, that you may be ashamed you give not so much to God’s covenants, as you do to man’s.
64. Galatians 3:15 Authentical, as we call it.
65. Galatians 3:16 He putteth forth the sum of the seventh argument, to wit, that both the Jews and the Gentiles grow together into one body of the seed of Abraham, in Christ only, so that all are one in Christ, as it is afterward declared, verse 21.
66. Galatians 3:16 Paul speaketh not of Christ’s person, but of two peoples, which grew together in one, in Christ.
67. Galatians 3:17 The eighth argument taken of comparison, thus: If a man’s covenant (being authentical) be firm and strong, much more God’s covenant. Therefore the Law was not given to abrogate the promise made to Abraham, which had respect to Christ, that is to say, the end whereof did hang of Christ.
68. Galatians 3:17 Which tendeth to Christ.
69. Galatians 3:17 An enlarging of that argument, thus: Moreover and besides that the promise is of itself firm and strong, it was also confirmed with the prescription of long time, to wit, of 430 years, so that it could in no wise be broken.
70. Galatians 3:18 An objection: We grant that the promise was not abrogated by the covenant of the Law, and therefore we join the Law with the promise. Nay, saith the Apostle, these two cannot stand together, to wit, that the inheritance should both be given by the Law and also by promise, for the promise is free: whereby it followeth, that the Law was not given to justify, for by that means the promise should be broken.
71. Galatians 3:18 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 be faithful, might by that means be blessed of God as well as he.
72. Galatians 3:19 An objection which riseth of the former answer: If the inheritance be not by the Law (at the least in part) then why was the Law given, after that the promise was made? Therefore saith the Apostle, to reprove men of sin, and so teach them to look unto Christ, in whom at length that promise of saving all people together should be fulfilled, and not that the Law was given to justify men.
73. Galatians 3:19 That men might understand, by discovering of their sins, by the only grace of God, which he revealed to Abraham, and that in Christ.
74. Galatians 3:19 Until the partition wall was broken down, and that full seed sprang up, framed 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.
75. Galatians 3:19 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 twain at the least, and that are at variance one with another. 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 unto the promise.
76. Galatians 3:19 Commanded and given, or proclaimed.
77. Galatians 3:19 By the service and ministry.
78. Galatians 3:20 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, saith the Apostle, cometh to pass in God, who is always one, and the selfsame, and like himself.
79. Galatians 3:21 The conclusion uttered by a manner of asking a question, and it is the same that was uttered before, verse 17, but proceeding of another rule: so that the argument is new, and is this: God is always like unto himself: Therefore the Law was not given to abolish the promises. But it should abolish them if it gave life, for by that means it should justify, and therefore it should abolish that justification which was promised to Abraham and to his seed by faith. Nay it was rather given to bring to light the guiltiness of all men, to the end that all believers fleeing to Christ promised, might be freely justified in him.
80. Galatians 3:22 By this word, Scripture, he meaneth the Law.
81. Galatians 3:22 All men, and whatsoever cometh from man.
82. Galatians 3:22 In every one of these words, there lieth an argument against the merits of works, for all these words, promise, faith, Christ, might be given, to believers, are against merits, and not one of them can stand with deserving works.
83. Galatians 3:23 Now there followeth another handling of the second part of this Epistle: the state whereof is 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 affirmeth 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 appeared in deed, that is to say, Christ, and the Gospel manifestly published with great efficacy of the Spirit.
84. Galatians 3:23 The cause why we were kept under the Law, is set down here.