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Passage 1: Numbers 16

(Num 16:1) Nowe Korah the sonne of Izhar, the sonne of Kohath, the sonne of Leui went apart with Dathan, and Abiram the sonnes of Eliab, and On the sonne of Peleth, the sonnes of Reuben:

(Num 16:2) And they rose vp against Moses, with certaine of the children of Israel, two hundreth and fiftie captaines of the assemblie, famous in the Congregation, and men of renoume,

(Num 16:3) Who gathered themselues together against Moses, and against Aaron, and sayde vnto them, Ye take too much vpon you, seeing all the Congregation is holie, euery one of them, and the Lord is among them: wherfore then lift ye your selues aboue the Congregation of the Lord?

(Notes Reference) And they gathered themselves together against Moses and against Aaron, and said unto them, (a) [Ye take] too much upon you, seeing all the congregation [are] holy, (b) every one of them, and the LORD [is] among them: wherefore then lift ye up yourselves above the congregation of the LORD?

(a) Or let it suffice you: meaning, to have abused them this long.

(b) All are equally holy: therefore no one should be preferred above other: thus the wicked reason against God's ordinance.

(Num 16:4) But when Moses heard it, hee fell vpon his face,

(Num 16:5) And spake to Korah and vnto all his companie, saying, To morow the Lord will shew who is his, and who is holy, and who ought to approche neere vnto him: and whom he hath chosen, hee will cause to come neere to him.

(Notes Reference) And he spake unto Korah and unto all his company, saying, Even to morrow the LORD will shew who [are] his, and [who is] holy; and will cause [him] to come near unto him: even [him] whom he hath (c) chosen will he cause to come near unto him.

(c) To be the priest and to offer.

(Num 16:6) This doe therefore, Take you censers, both Korah, and all his companie,

(Num 16:7) And put fire therein, and put incense in the before the Lord to morowe: and the man whome the Lord doeth chuse, the same shalbe holie: ye take too much vpon you, ye sonnes of Leui.

(Notes Reference) And put fire therein, and put incense in them before the LORD to morrow: and it shall be [that] the man whom the LORD doth choose, he [shall be] holy: (d) [ye take] too much upon you, ye sons of Levi.

(d) He lays the same to their charge justly, with which they wrongfully charged him.

(Num 16:8) Againe Moses saide vnto Korah, Heare, I pray you, ye sonnes of Leui.

(Num 16:9) Seemeth it a small thing vnto you that the God of Israel hath separated you from the multitude of Israel, to take you neere to himselfe, to doe the seruice of the Tabernacle of the Lord, and to stand before the Congregation and to minister vnto them?

(Num 16:10) He hath also taken thee to him, and all thy brethren the sonnes of Leui with thee, and seeke ye the office of the Priest also?

(Notes Reference) And he hath brought thee near [to (e) him], and all thy brethren the sons of Levi with thee: and seek ye the priesthood also?

(e) To serve in the congregation, as in the verse before.

(Num 16:11) For which cause, thou, and all thy companie are gathered together against the Lord: and what is Aaron, that ye murmure against him?

(Num 16:12) And Moses sent to call Dathan, and Abiram the sonnes of Eliab: who answered, We will not come vp.

(Num 16:13) Is it a small thing that thou hast brought vs out of a lande that floweth with milke and honie, to kill vs in the wildernesse, except thou make thy selfe lord and ruler ouer vs also?

(Notes Reference) [Is it] a small thing that thou hast brought us up (f) out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?

(f) Thus they spoke contemptuously, preferring Egypt to Canaan.

(Num 16:14) Also thou hast not brought vs vnto a land that floweth with milke and honie, neither giuen vs inheritance of fieldes and vineyardes: wilt thou put out the eyes of these men? we will not come vp.

(Notes Reference) Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou (g) put out the eyes of these men? we will not come up.

(g) Will you make those who searched the land believe that they did not see that which they saw?

(Num 16:15) Then Moses waxed verie angry, and saide vnto the Lord, Looke not vnto their offring: I haue not taken so much as an asse from them, neither haue I hurt any of them.

(Num 16:16) And Moses said vnto Korah, Bee thou and al thy companie before the Lord: both thou, they, and Aaron to morowe:

(Notes Reference) And Moses said unto Korah, Be thou and all thy company (h) before the LORD, thou, and they, and Aaron, to morrow:

(h) At the door of the tabernacle.

(Num 16:17) And take euery man his censor, and put incense in them, and bring ye euery man his censor before the Lord, two hundreth and fiftie censors: thou also and Aaron, euery one his censor.

(Num 16:18) So they tooke euery man his censor, and put fire in them, and laide incense thereon, and stoode in the doore of the Tabernacle of the Congregation with Moses and Aaron.

(Num 16:19) And Korah gathered all the multitude against them vnto the doore of the Tabernacle of the Congregation: then the glorie of the Lord appeared vnto all the Congregation.

(Notes Reference) And Korah gathered all the (l) congregation against them unto the door of the tabernacle of the congregation: and the glory of the LORD appeared unto all the congregation.

(l) All that were of their faction.

(Num 16:20) And the Lord spake vnto Moses and to Aaron, saying,

(Num 16:21) Separate your selues from among this Cogregation, that I may consume them at once.

(Num 16:22) And they fell vpon their faces and saide, O God the God of the spirits, of all fleshe, hath not one man onely sinned, and wilt thou bee wroth with all the Congregation?

(Num 16:23) And the Lord spake vnto Moses, saying,

(Num 16:24) Speake vnto the Congregation and say, Get you away from about the Tabernacle of Korah, Dathan and Abiram.

(Num 16:25) Then Moses rose vp, and went vnto Dathan and Abiram, and the Elders of Israel followed him.

(Num 16:26) And he spake vnto the Congregation, saying, Depart, I pray you, from the tentes of these wicked men, and touche nothing of theirs, lest ye perish in all their sinnes.

(Notes Reference) And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed (k) in all their sins.

(k) With them that have committed so many sins.

(Num 16:27) So they gate them away from the Tabernacle of Korah, Dathan and Abiram on euerie side: and Dathan, and Abiram came out and stood in the doore of their tentes with their wiues, and their sonnes, and their little children.

(Num 16:28) And Moses saide, Hereby yee shall knowe that the Lord hath sent me to do all these works: for I haue not done them of mine owne minde.

(Notes Reference) And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for [I have] not [done them] of mine own (l) mind.

(l) I have not invented them from my own brain.

(Num 16:29) If these men die the common death of all men, or if they be visited after the visitation of all men, the Lord hath not sent me.

(Num 16:30) But if the Lord make a newe thing, and the earth open her mouth, and swallowe them vp with all that they haue, and they goe downe quicke into ye pit, then ye shall vnderstand that these men haue prouoked the Lord.

(Notes Reference) But if the LORD make (m) a new thing, and the earth open her mouth, and swallow them up, with all that [appertain] unto them, and they go down quick into (n) the pit; then ye shall understand that these men have provoked the LORD.

(m) Or, show a strange sight.

(n) Or, deep and dark places of the earth.

(Num 16:31) And assoone as he had made an ende of speaking all these wordes, euen the ground claue asunder that was vnder them,

(Num 16:32) And the earth opened her mouth, and swallowed them vp, with their families, and all the men that were with Korah, and all their goods.

(Num 16:33) So they and all that they had, went down aliue into the pit, and the earth couered them: so they perished from among the Congregation.

(Num 16:34) And all Israel that were about them, fled at the crie of them: for they said, Let vs flee, least the earth swalow vs vp.

(Num 16:35) But there came out a fire from the Lord, and consumed the two hundreth and fiftie men that offred the incense.

(Num 16:36) And the Lord spake vnto Moses, saying,

(Num 16:37) Speake vnto Eleazar, the sonne of Aaron the Priest, that he take vp the censers out of the burning, and scatter the fire beyond the altar: for they are halowed,

(Num 16:38) The censers, I say, of these sinners, that destroyed themselues: and let them make of them broade plates for a couering of the Altar: for they offered them before the Lord, therefore they shalbe holy, and they shall be a signe vnto the children of Israel.

(Notes Reference) The censers of these sinners (o) against their own souls, let them make them broad plates [for] a covering of the altar: for they offered them before the LORD, therefore they are hallowed: and they shall be a (p) sign unto the children of Israel.

(o) Who caused their own death.

(p) Of God's judgments against rebels.

(Num 16:39) Then Eleazar the Priest tooke the brasen censers, which they, that were burnt, had offred, and made broade plates of them for a couering of the Altar.

(Num 16:40) It is a remembrance vnto the children of Israel, that no stranger which is not of the seede of Aaron, come neere to offer incense before the Lord, that he be not like Korah and his company, as the Lord said to him by the hand of Moses.

(Notes Reference) [To be] a memorial unto the children of Israel, that no stranger, which [is] not of the seed of Aaron, come near to offer incense before the LORD; that he be not as (q) Korah, and as his company: as the LORD said to him by the hand of Moses.

(q) Who presumed above his calling.

(Num 16:41) But on the morowe all the multitude of the children of Israel murmured against Moses and against Aaron, saying, Ye haue killed the people of the Lord.

(Num 16:42) And when the Congregation was gathered against Moses and against Aaron, then they turned their faces toward the Tabernacle of the Congregation: and beholde, the cloude couered it, and the glory of the Lord appeared.

(Num 16:43) Then Moses and Aaron were come before the Tabernacle of the Congregation.

(Num 16:44) And the Lord spake vnto Moses, saying,

(Num 16:45) Get you vp from among this Congregation: for I wil consume them quickly: then they fell vpon their faces.

(Num 16:46) And Moses said vnto Aaron, Take the censer and put fire therein of the Altar, and put therein incense, and goe quickly vnto the Congregation, and make an atonement for them: for there is wrath gone out from the Lord: the plague is begunne.

(Notes Reference) And Moses said unto Aaron, Take a censer, and put fire therein from off the (r) altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.

(r) For it was not lawful to take any other fire, but of the altar of burnt offering, (Lev 10:1).

(Num 16:47) Then Aaron tooke as Moses commanded him, and ranne into the middes of the Congregation, and beholde, the plague was begun among the people, and hee put in incense, and made an atonement for the people.

(Notes Reference) And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the (s) plague was begun among the people: and he put on incense, and made an atonement for the people.

(s) God had begun to punish the people.

(Num 16:48) And when hee stoode betweene the dead, and them that were aliue, the plague was stayed.

(Notes Reference) And he stood between the dead and the living; and the (t) plague was stayed.

(t) God drew back his hand and stopped punishing them.

(Num 16:49) So they died of this plague fourtene thousande and seuen hundreth, beside them that dyed in the conspiracie of Korah.

(Num 16:50) And Aaron went againe vnto Moses before the doore of the Tabernacle of the Congregation, and the plague was stayed.

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Passage 2: Proverbs 12

(Pro 12:1) He that loueth instruction, loueth knowledge: but he that hateth correction, is a foole.

(Pro 12:2) A good man getteth fauour of the Lord: but the man of wicked immaginations will hee condemne.

(Pro 12:3) A man cannot be established by wickednesse: but the roote of the righteous shall not be mooued.

(Notes Reference) A man shall not be established by wickedness: but the (a) root of the righteous shall not be moved.

(a) They are so grounded in the favour of God, that their root will prosper continually.

(Pro 12:4) A vertuous woman is the crowne of her husband: but she that maketh him ashamed, is as corruption in his bones.

(Pro 12:5) The thoughtes of the iust are right: but the counsels of the wicked are deceitfull.

(Pro 12:6) The talking of the wicked is to lye in waite for blood: but the mouth of the righteous will deliuer them.

(Notes Reference) The words of the wicked [are] to lie in wait for blood: but the mouth of the upright shall (b) deliver them.

(b) As their conscience is upright, so will they be able to speak for themselves against their accusers.

(Pro 12:7) God ouerthroweth the wicked, and they are not: but the house of the righteous shall stand.

(Pro 12:8) A man shall be commended for his wisedome: but the froward of heart shalbe despised.

(Pro 12:9) He that is despised, and is his owne seruant, is better then he that boasteth himselfe and lacketh bread.

(Notes Reference) [He that is] despised, (c) and hath a servant, [is] better than he that honoureth himself, and is destitute of bread.

(c) The poor man that is contemned and yet lives of his own travail.

(Pro 12:10) A righteous man regardeth the life of his beast: but the mercies of the wicked are cruell.

(Notes Reference) A righteous [man] (d) regardeth the life of his beast: but the tender mercies of the wicked [are] cruel.

(d) Is merciful, even to the very beast who does him service.

(Pro 12:11) He that tilleth his lande, shalbe satisfied with bread: but he that followeth the idle, is destitute of vnderstanding.

(Pro 12:12) The wicked desireth the net of euils: but the roote of the righteous giueth fruite.

(Notes Reference) The wicked desireth the (e) net of evil [men]: but the (f) root of the righteous yieldeth [fruit].

(e) Continually imagines ways to harm others.

(f) Meaning, their heart within, which is upright, and does good to all.

(Pro 12:13) The euill man is snared by the wickednesse of his lips, but the iust shall come out of aduersitie.

(Pro 12:14) A man shalbe satiate with good things by the fruite of his mouth, and the recompence of a mans hands shall God giue vnto him.

(Pro 12:15) The way of a foole is right in his owne eyes: but he that heareth counsell, is wise.

(Notes Reference) The way of a fool [is] (g) right in his own eyes: but he that hearkeneth to counsel [is] wise.

(g) He stands in his own conceit, and condemns all others in respect to himself.

(Pro 12:16) A foole in a day shall be knowen by his anger: but he that couereth shame, is wise.

(Notes Reference) A fool's wrath is presently known: but (h) a prudent [man] covereth shame.

(h) Who bridles his affections.

(Pro 12:17) He that speaketh trueth, will shewe righteousnes: but a false witnes vseth deceite.

(Pro 12:18) There is that speaketh wordes like the prickings of a sworde: but the tongue of wise men is health.

(Notes Reference) There is that speaketh like the piercings of (i) a sword: but the tongue of the wise [is] health.

(i) Which seek nothing more then to provoke others to anger.

(Pro 12:19) The lip of trueth shall be stable for euer: but a lying tongue varieth incontinently.

(Pro 12:20) Deceite is in the heart of them that imagine euill: but to the counsellers of peace shall be ioye.

(Pro 12:21) There shall none iniquitie come to the iust: but the wicked are full of euill.

(Pro 12:22) The lying lips are an abomination to the Lord: but they that deale truely are his delite.

(Pro 12:23) A wise man concealeth knowledge: but the heart of the fooles publisheth foolishnes.

(Pro 12:24) The hand of the diligent shall beare rule: but the idle shalbe vnder tribute.

(Pro 12:25) Heauines in the heart of man doeth bring it downe: but a good worde reioyceth it.

(Notes Reference) Heaviness in the heart of man weigheth it down: but a (k) good word maketh it glad.

(k) That is, words of comfort, or a cheerful mind which is declared by his words, rejoices a man, as a covetous mind kills him.

(Pro 12:26) The righteous is more excellent then his neighbour: but the way of the wicked will deceiue them.

(Notes Reference) The righteous (l) [is] more excellent than his neighbour: but the way of the wicked seduceth them.

(l) That is, more liberal in giving.

(Pro 12:27) The deceitfull man rosteth not, that hee tooke in hunting: but the riches of the diligent man are precious.

(Notes Reference) The slothful [man] roasteth not that which he (m) took in hunting: but the substance of a diligent man [is] precious.

(m) Although he gets much by unlawful means, yet he will not spend it on himself.

(Pro 12:28) Life is in the way of righteousnesse, and in that path way there is no death.

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Passage 3: Galatians 1-2

(Gal 1:1) Pavl an Apostle (not of men, neither by man, but by Iesus Christ, and God the Father which hath raised him from the dead)

(Notes Reference) 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.

(Gal 1:2) And all the brethren which are with me, vnto the Churches of Galatia:

(Gal 1:3) Grace be with you, and peace from God the Father, and from our Lord Iesus Christ,

(Gal 1:4) Which gaue himself for our sinnes, that he might deliuer vs from this present euill world according to the will of God euen our Father,

(Notes Reference) (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.

(Gal 1:5) To whom be glory for euer and euer, Amen.

(Gal 1:6) I marueile that ye are so soone remoued away vnto another Gospel, from him that had called you in the grace of Christ,

(Notes Reference) (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.

(Gal 1:7) Which is not another Gospel, saue that there be some which trouble you, and intend to peruert the Gospel of Christ.

(Notes Reference) (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.

(Gal 1:8) But though that we, or an Angel from heauen preach vnto you otherwise, then that which we haue preached vnto you, let him be accursed.

(Notes Reference) 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.

(g) See (Rom 9:3).

(Gal 1:9) As we sayd before, so say I now againe, If any man preach vnto you otherwise, then that ye haue receiued, let him be accursed.

(Gal 1:10) For nowe preach I mans doctrine, or Gods? or go I about to please men? for if I should yet please men, I were not the seruant of Christ.

(Notes Reference) (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.

(Gal 1:11) Now I certifie you, brethren, that ye Gospel which was preached of me, was not after man.

(Notes Reference) (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.

(Gal 1:12) For neither receiued I it of man, neither was I taught it, but by the reuelation of Iesus Christ.

(Notes Reference) 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.

(Gal 1:13) For ye haue heard of my conuersation in time past, in the Iewish religion, how that I persecuted the Church of God extremely, and wasted it,

(Notes Reference) (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.

(Gal 1:14) And profited in the Iewish religion aboue many of my companions of mine owne nation, and was much more zealous of the traditions of my fathers.

(Notes Reference) 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.

(Gal 1:15) But when it pleased God (which had separated me from my mothers wombe, and called me by his grace)

(Notes Reference) 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.

(Gal 1:16) To reueile his Sonne in me, that I should preach him among the Gentiles, immediatly I communicated not with flesh and blood:

(Notes Reference) 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.

(Gal 1:17) Neither came I againe to Hierusalem to them which were Apostles before me, but I went into Arabia, and turned againe vnto Damascus.

(Gal 1:18) Then after three yeeres I came againe to Hierusalem to visite Peter, and abode with him fifteene dayes.

(Gal 1:19) And none other of the Apostles sawe I, saue Iames the Lords brother.

(Gal 1:20) Nowe the things which I write vnto you, beholde, I witnes before God, that I lie not.

(Notes Reference) Now the things which I write unto you, behold, (o) before God, I lie not.

(o) This is a type of an oath.

(Gal 1:21) After that, I went into the coastes of Syria and Cilicia:

(Gal 1:22) For I was vnknowen by face vnto the Churches of Iudea, which were in Christ.

(Gal 1:23) But they had heard onely some say, Hee which persecuted vs in time past, nowe preacheth the faith which before he destroyed.

(Notes Reference) But they had heard only, That he which persecuted us in times past now preacheth the (p) faith which once he destroyed.

(p) The doctrine of faith.

(Gal 1:24) And they glorified God for me.

(Gal 2:1) Then fourteene yeeres after, I went vp againe to Hierusalem with Barnabas, and tooke with me Titus also.

(Notes Reference) 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.

(Gal 2:2) And I went vp by reuelation, and declared vnto them that Gospel which I preach among the Gentiles, but particularly to them that were the chiefe, least by any meanes I should runne, or had runne in vaine:

(Notes Reference) 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.

(Gal 2:3) But neither yet Titus which was with me, though he were a Grecian, was compelled to be circumcised,

(Gal 2:4) To wit, for the false brethren which were craftily sent in, and crept in priuily to spie out our libertie, which we haue in Christ Iesus, that they might bring vs into bondage.

(Notes Reference) 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:

(b) Who by deceit and counterfeit holiness crept in among the faithful.

(Gal 2:5) To whom we gaue not place by subiection for an houre, that the trueth of the Gospel might continue with you.

(Notes Reference) 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.

(Gal 2:6) But by them which seemed to be great, I was not taught (whatsoeuer they were in time passed, I am nothing the better: God accepteth no mans person) for they that are the chiefe, did adde nothing to me aboue that I had.

(Gal 2:7) But contrariwise, when they saw that ye Gospel ouer ye vncircumcision was comitted vnto me, as the Gospel ouer ye circumcision was vnto Peter:

(Notes Reference) 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.

(Gal 2:8) (For he that was mightie by Peter in the Apostleship ouer the circumcision, was also mightie by me toward the Gentiles)

(Gal 2:9) And when Iames, and Cephas, and Iohn, knew of the grace that was giuen vnto me, which are counted to be pillars, they gaue to me and to Barnabas the right hands of fellowship, that we should preach vnto the Gentiles, and they vnto the Circumcision,

(Notes Reference) 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.

(Gal 2:10) Warning onely that we should remember the poore: which thing also I was diligent to doe.

(Gal 2:11) And when Peter was come to Antiochia, I withstood him to his face: for he was to be condemned.

(Notes Reference) But when Peter was come to Antioch, I withstood him to the (i) face, because he was to be blamed.

(i) Before all men.

(Gal 2:12) For before that certaine came from Iames, he ate with the Gentiles: but when they were come, he withdrew and separated himselfe, fearing them which were of the Circumcision.

(Notes Reference) (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.

(Gal 2:13) And the other Iewes played the hypocrites likewise with him, in so much that Barnabas was led away with them by that their hypocrisie.

(Notes Reference) And the other Jews dissembled likewise with him; insomuch that Barnabas also was (k) carried away with their dissimulation.

(k) By example rather than by judgment.

(Gal 2:14) But when I saw, that they went not ye right way to the trueth of ye Gospel, I sayd vnto Peter before all men, If thou being a Iewe, liuest as the Gentiles, and not like the Iewes, why constrainest thou the Gentiles to doe like the Iewes?

(Notes Reference) 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.

(Gal 2:15) We which are Iewes by nature, and not sinners of the Gentiles,

(Notes Reference) (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.

(Gal 2:16) Knowe that a man is not iustified by the works of the Law, but by ye faith of Iesus Christ, euen we, I say, haue beleeued in Iesus Christ, that we might be iustified by the faith of Christ, and not by the workes of the Lawe, because that by the workes of the Lawe, no flesh shalbe iustified.

(Notes Reference) 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.

(Gal 2:17) If then while we seeke to be made righteous by Christ, we our selues are found sinners, is Christ therefore the minister of sinne? God forbid.

(Notes Reference) (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.

(Gal 2:18) For if I build againe the things that I haue destroyed, I make my selfe a trespasser.

(Gal 2:19) For I through the Lawe am dead to the Lawe, that I might liue vnto God.

(Notes Reference) 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; (Rom 7:10-11).

(Gal 2:20) I am crucified with Christ, but I liue, yet not I any more, but Christ liueth in me: and in that that I now liue in the flesh, I liue by the faith in the Sonne of God, who hath loued me, and giuen him selfe for me.

(Notes Reference) 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.

(u) The same that I was before.

(x) In this mortal body.

(Gal 2:21) I doe not abrogate the grace of God: for if righteousnes be by the Lawe, then Christ dyed without a cause.

(Notes Reference) (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.