Read Scripture In A Year: April 3

(Num 17:1) And the Lord spake vnto Moses, saying,

(Notes Reference) And the LORD spake unto (a) Moses, saying,

(a) While he was in the door of the tabernacle.

(Num 17:2) Speake vnto the children of Israel, and take of euery one of them a rod, after the house of their fathers, of all their princes according to the familie of their fathers, euen twelue rods: and thou shalt write euery mans name vpon his rod.

(Num 17:3) And write Aarons name vpon the rod of Leui: for euery rodde shalbe for the head of the house of their fathers.

(Num 17:4) And thou shalt put them in the Tabernacle of the Congregation, before the Arke of the Testimonie, where I wil declare my selfe to you.

(Num 17:5) And the mans rod, whome I chuse, shall blossome: and I will make cease from mee the grudgings of the children of Israel, which grudge against you.

(Notes Reference) And it shall come to pass, [that] the man's rod, whom I shall (b) choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you.

(b) To be the chief priest.

(Num 17:6) Then Moses spake vnto the children of Israel, and al their princes gaue him a rod, one rod for euery Prince, according to the houses of their fathers, euen twelue rods, and the rod of Aaron was among their roddes.

(Notes Reference) And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers' houses, [even] twelve rods: and the rod (c) of Aaron [was] among their rods.

(c) Though Joseph's tribe was divided into two in the distribution of the land, yet here it is but one and Levi makes a tribe.

(Num 17:7) And Moses layde the rods before the Lord in the Tabernacle of the Testimonie.

(Num 17:8) And when Moses on the morow went into the Tabernacle of the Testimonie, beholde, the rod of Aaron for the house of Leui was budded, and brought forth buddes, and brought forth blossoms, and bare ripe almondes.

(Notes Reference) And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron (d) for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds.

(d) To declare that God chose the house of Levi to serve him in the tabernacle.

(Num 17:9) Then Moses brought out all the rods from before the Lord vnto all the children of Israel: and they looked vpon them, and tooke euery man his rodde.

(Num 17:10) After, the Lord said vnto Moses, Bring Aarons rod againe before the Testimonie to bee kept for a token to the rebellious children, and thou shalt cause their murmurings to cease from me, that they dye not.

(Notes Reference) And the LORD said unto Moses, Bring Aaron's rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their (e) murmurings from me, that they die not.

(e) Grudging that Aaron should be high priest.

(Num 17:11) So Moses did as the Lord had commanded him: so did he.

(Num 17:12) And the children of Israel spake vnto Moses, saying, Behold, we are dead, we perish, we are all lost:

(Notes Reference) And the children of Israel spake unto Moses, saying, Behold, (f) we die, we perish, we all perish.

(f) The Chaldea text describes their complaining in this way; "We die by the sword, the earth swallows us up, the pestilence consumes us."

(Num 17:13) Whosoeuer commeth neere, or approcheth to the Tabernacle of the Lord, shall dye: shall we be consumed and dye?

(Num 18:1) And the Lord sayd vnto Aaron, Thou, and thy sonnes and thy fathers house with thee, shall beare the iniquitie of the Sanctuarie: both thou and thy sonnes with thee shall beare the iniquitie of your Priestes office.

(Notes Reference) And the LORD said unto Aaron, Thou and thy sons and thy father's house with thee shall bear (a) the iniquity of the sanctuary: and thou and thy sons with thee shall bear the iniquity of your priesthood.

(a) If you trespass in anything concerning the ceremonies of the sanctuary of your office, you will be punished.

(Num 18:2) And bring also with thee thy brethren of the tribe of Leui of ye familie of thy father, which shalbe ioyned with thee, and minister vnto thee: but thou, and thy sonnes with thee shall minister before the Tabernacle of the Testimonie:

(Num 18:3) And they shall keepe thy charge, euen the charge of all the Tabernacle: but they shall not come neere the instruments of the Sanctuary, nor to the altar, lest they die, both they and you:

(Notes Reference) And they shall (b) keep thy charge, and the charge of all the tabernacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they, nor ye also, die.

(b) That is, the things which are committed to you, or, which you command them.

(Num 18:4) And they shalbe ioyned with thee, and keepe the charge of the Tabernacle of the Congregation for all the seruice of the Tabernacle: and no stranger shall come neere vnto you:

(Notes Reference) And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a (c) stranger shall not come nigh unto you.

(Num 18:5) Therefore shall ye keepe the charge of the Sanctuarie, and the charge of the altar: so there shall fall no more wrath vpon the children of Israel.

(Num 18:6) For lo, I haue taken your brethren the Leuites from among the children of Israel, which as a gift of yours, are giuen vnto the Lord, to do the seruice of the Tabernacle of the Congregation.

(Num 18:7) But thou, and thy sonnes with thee shall keepe your Priestes office for all things of the altar, and within the vaile: therefore shall ye serue: for I haue made your Priestes office an office of seruice: therefore the stranger that cometh neere, shalbe slayne.

(Num 18:8) Againe the Lord spake vnto Aaron, Behold, I haue giuen thee the keeping of mine offrings, of all the hallowed things of the children of Israel: vnto thee I haue giuen them for the anoyntings sake, and to thy sonnes, for a perpetuall ordinance.

(Notes Reference) And the LORD spake unto Aaron, Behold, I also have given thee the charge of mine heave (d) offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever.

(d) As the first fruit, first born, and the tithes.

(Num 18:9) This shalbe thine of the most holy things, reserued from the fire: all their offering of all their meate offring, and of all their sinne offring, and of all their trespasse offring, which they bring vnto me, that shalbe most holy vnto thee, and to thy sonnes.

(Notes Reference) This shall be thine of the most holy things, [reserved] from the (e) fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, [shall be] most holy for thee and for thy sons.

(e) That which was not burned should be the priests.

(Num 18:10) In the most holy place shalt thou eate it: euery male shall eate of it: it is holy vnto thee.

(Notes Reference) In the most (f) holy [place] shalt thou eat it; every male shall eat it: it shall be holy unto thee.

(f) That is, in the sanctuary between the court and the holiest of holies.

(Num 18:11) This also shalbe thine: the heaue offering of their gift, with all the shake offerings of the children of Israel: I haue giuen them vnto thee and to thy sonnes and to thy daughters with thee, to be a duetie for euer al the cleane in thine house shall eate of it.

(Notes Reference) And this [is] thine; the heave offering of their gift, with all the wave offerings of the children of Israel: I have given them unto thee, and to thy sons and to thy (g) daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it.

(g) Read (Lev 10:14).

(Num 18:12) All the fat of the oyle, and all the fat of the wine, and of the wheate, which they shall offer vnto the Lord for their first fruites, I haue giuen them vnto thee.

(Notes Reference) All the (h) best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the LORD, them have I given thee.

(h) Or, fat; chiefest.

(Num 18:13) And the first ripe of al that is in their land, which they shall bring vnto Lord, shalbe thine: all the cleane in thine house shall eate of it.

(Num 18:14) Euery thing separate from the common vse in Israel, shalbe thine.

(Num 18:15) All that first openeth the matrice of any flesh, which they shall offer vnto the Lord, of man or beast, shalbe thine: but the first borne of man shalt thou redeeme, and the first borne of the vncleane beast shalt thou redeeme.

(Num 18:16) And those that are to bee redeemed, shalt thou redeeme from the age of a moneth, according to thy estimation, for the money of fiue shekels, after the shekel of the Sanctuarie, which is twentie gerahs.

(Num 18:17) But the first borne of a kow, or the first borne of a sheepe, or the first borne of a goate shalt thou not redeeme: for they are holy: thou shalt sprinkle their blood at the altar, and thou shalt burne their fat: it is a sacrifice made by fire for a sweete sauour vnto the Lord.

(Notes Reference) But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not (i) redeem; they [are] holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat [for] an offering made by fire, for a sweet savour unto the LORD.

(i) Because they are appointed for sacrifice.

(Num 18:18) And the flesh of them shalbe thine, as the shake breast, and as the right shoulder shalbe thine.

(Num 18:19) All the heaue offrings of the holy things which the children of Israel shall offer vnto the Lord, haue I giuen thee, and thy sonnes, and thy daughters with thee, to be a duetie for euer: it is a perpetual couenant of salt before the Lord, to thee, and to thy seede with thee.

(Notes Reference) All the heave offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, by a statute for ever: it [is] a covenant (k) of salt for ever before the LORD unto thee and to thy seed with thee.

(k) That is, sure, stable and incorruptible.

(Num 18:20) And the Lord sayde vnto Aaron, Thou shalt haue none inheritance in their lande, neyther shalt thou haue any parte among them: I am thy part and thine inheritance among the children of Israel.

(Notes Reference) And the LORD spake unto Aaron, Thou shalt have no inheritance in their (l) land, neither shalt thou have any part among them: I [am] thy part and thine inheritance among the children of Israel.

(l) Of Canaan.

(Num 18:21) For beholde, I haue giuen the children of Leui all the tenth in Israel for an inheritance, for their seruice which they serue in the Tabernacle of the Congregation.

(Num 18:22) Neyther shall the children of Israel any more come neere the Tabernacle of the Congregation, lest they susteine sinne, and die.

(Notes Reference) Neither must the children of Israel henceforth (m) come nigh the tabernacle of the congregation, lest they bear sin, and die.

(m) To serve in it: for the Levites are put in their place.

(Num 18:23) But the Leuites shall do the seruice in the Tabernacle of the Congregation, and they shall beare their sinne: it is a law for euer in your generations, that among the children of Israel they possesse none inheritance.

(Notes Reference) But the Levites shall do the service of the tabernacle of the congregation, and they shall bear (n) their iniquity: [it shall be] a statute for ever throughout your generations, that among the children of Israel they have no inheritance.

(n) If they fail in their office, they will be punished.

(Num 18:24) For the tythes of the children of Israel, which they shall offer as an offring vnto the Lord, I haue giuen the Leuites for an inheritance: therfore I haue said vnto them, Among the children of Israel ye shall possesse none inheritance.

(Num 18:25) And the Lord spake vnto Moses, saying,

(Num 18:26) Speake also vnto the Leuites and say vnto them, When ye shall take of the children of Israel the tithes, which I haue giuen you of them for your inheritance, then shall ye take an heaue offring of that same for the Lord, euen the tenth part of the tithe.

(Num 18:27) And your heaue offering shalbe reckened vnto you, as the corne of the barne, or as the abundance of the wine presse.

(Notes Reference) And [this] your heave offering shall be reckoned unto you, as though [it were] the (o) corn of the threshingfloor, and as the fulness of the winepress.

(o) As acceptable as the fruit of your own ground or vineyard.

(Num 18:28) So ye shall also offer an heaue offring vnto the Lord of all your tithes, which ye shall receiue of the children of Israel, and ye shall giue thereof the Lords heaue offring to Aaron the Priest.

(Num 18:29) Ye shall offer of all your gifts al the Lords heaue offrings: of all the fat of the same shall ye offer the holy things thereof.

(Notes Reference) Out of all your (p) gifts ye shall offer every heave offering of the LORD, of all the (q) best thereof, [even] the hallowed part thereof out of it.

(p) Which you have received from the children of Israel.

(q) Read (Num 18:12).

(Num 18:30) Therefore thou shalt say vnto them, When ye haue offred the fat thereof, then it shalbe couted vnto the Leuites, as the encrease of the corne floore, or as the encrease of the wine presse.

(Num 18:31) And ye shall eate it in al places, ye, and your housholdes: for it is your wages for your seruice in the Tabernacle of the Congregation.

(Notes Reference) And ye shall eat it in every (r) place, ye and your households: for it [is] your reward for your service in the tabernacle of the congregation.

(r) As in (Num 18:11).

(Num 18:32) And ye shall beare no sinne by the reason of it, when ye haue offred the fatte of it: neither shall ye pollute the holy things of the children of Israel, lest ye die.

(Notes Reference) And ye shall (f) bear no sin by reason of it, when ye have heaved from it the best of it: neither shall ye pollute the holy (t) things of the children of Israel, lest ye die.

(s) You shall not be punished therefore.

(t) The offerings which the Israelites have offered to God.

Passage 2: Proverbs 13

(Pro 13:1) A wise sonne will obey the instruction of his father: but a scorner will heare no rebuke.

(Pro 13:2) A man shall eate good things by the fruite of his mouth: but the soule of the trespassers shall suffer violence.

(Notes Reference) A man shall eat good by the fruit (a) of [his] mouth: but the soul of the transgressors [shall eat] violence.

(a) If he uses his tongue to God's glory, and the profit of his neighbour, God will bless him.

(Pro 13:3) Hee that keepeth his mouth, keepeth his life: but he that openeth his lips, destruction shall be to him.

(Pro 13:4) The sluggard lusteth, but his soule hath nought: but the soule of the diligent shall haue plentie.

(Notes Reference) The soul of the sluggard (b) desireth, and [hath] nothing: but the soul of the diligent shall be made fat.

(b) He always desires, but takes no pains to get anything.

(Pro 13:5) A righteous man hateth lying wordes: but the wicked causeth slander and shame.

(Pro 13:6) Righteousnesse preserueth the vpright of life: but wickednes ouerthroweth the sinner.

(Pro 13:7) There is that maketh himselfe riche, and hath nothing, and that maketh himselfe poore, hauing great riches.

(Pro 13:8) A man will giue his riches for the ransome of his life: but the poore cannot heare ye reproch.

(Notes Reference) The ransom of a man's life [is] his riches: but the poor (c) heareth not rebuke.

(Pro 13:9) The light of the righteous reioyceth: but the candle of the wicked shall be put out.

(Pro 13:10) Onely by pride doeth man make contention: but with the well aduised is wisdome.

(Notes Reference) Only by pride (d) cometh contention: but with the well advised [is] wisdom.

(d) When as every man contends to have preeminence, and will not give place to another.

(Pro 13:11) The riches of vanitie shall diminish: but he that gathereth with the hand, shall increase them.

(Notes Reference) (e) Wealth [gotten] by vanity shall be diminished: but he that gathereth (f) by labour shall increase.

(e) That is, goods evil gotten.

(f) That is, with his own labour.

(Pro 13:12) The hope that is deferred, is the fainting of the heart: but when the desire commeth, it is as a tree of life.

(Pro 13:13) He that despiseth the worde, hee shall be destroyed: but hee that feareth the commandement he shalbe rewarded.

(Notes Reference) Whoever despiseth (g) the word shall be destroyed: but he that feareth the commandment shall be rewarded.

(g) Meaning the word of God, by which he is admonished of his duty.

(Pro 13:14) The instruction of a wise man is as the welspring of life, to turne away from the snares of death.

(Pro 13:15) Good vnderstanding maketh acceptable: but the way of the disobedient is hated.

(Pro 13:16) Euery wise man will worke by knowledge: but a foole will spread abroade folly.

(Pro 13:17) A wicked messenger falleth into euill: but a faithfull ambassadour is preseruation.

(Notes Reference) A wicked messenger falleth (h) into mischief: but a faithful ambassador [is] health.

(h) Brings many inconveniences both to himself and to others.

(Pro 13:18) Pouertie and shame is to him that refuseth instruction: but hee that regardeth correction, shalbe honoured.

(Pro 13:19) A desire accomplished deliteth ye soule: but it is an abomination to fooles to depart from euil.

(Pro 13:20) He that walketh with the wise, shalbe wise: but a companion of fooles shalbe afflicted.

(Notes Reference) He that walketh with wise [men] shall be wise: but a companion of fools shall be (i) destroyed.

(i) As he is partaker of their wickedness, and bears with their vices, so will he be punished alike as they are.

(Pro 13:21) Affliction followeth sinners: but vnto the righteous God will recompense good.

(Pro 13:22) The good man shall giue inheritance vnto his childrens children: and the riches of the sinner is layde vp for the iust.

(Notes Reference) A good [man] leaveth an inheritance to his children's children: and the (k) wealth of the sinner [is] laid up for the just.

(k) Read (Job 27:16-17).

(Pro 13:23) Much foode is in the fielde of the poore: but the fielde is destroyed without discretion.

(Notes Reference) Much food [is in] the fallow ground of the (l) poor: but there is [that is] destroyed for lack of judgment.

(l) God blesses the labour of the poor, and consumes their goods who are negligent, because they think they have enough.

(Pro 13:24) He that spareth his rodde, hateth his sonne: but he that loueth him, chasteneth him betime.

(Pro 13:25) The righteous eateth to the contentation of his minde: but the belly of the wicked shall want.

Passage 3: Galatians 3-4

(Gal 3:1) O foolish Galatians, who hath bewitched you, that ye should not obey the trueth, to whome Iesus Christ before was described in your sight, and among you crucified?

(Notes Reference) 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.

(Gal 3:2) This only would I learne of you, Receiued ye the Spirit by the workes of the Lawe, or by the hearing of faith preached?

(Notes Reference) 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.

(Gal 3:3) Are ye so foolish, that after ye haue begun in the Spirit, ye would now be made perfect by the flesh?

(Notes Reference) (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.

(Gal 3:4) Haue ye suffered so many things in vaine? if so be it be euen in vaine.

(Notes Reference) (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.

(Gal 3:5) He therefore that ministreth to you the Spirit, and worketh miracles among you, doeth he it through the workes of the Law, or by the hearing of faith preached?

(Notes Reference) (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.

(Gal 3:6) Yea rather as Abraham beleeued God, and it was imputed to him for righteousnes.

(Notes Reference) (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 (Rom. 4:1-25).

(Gal 3:7) Knowe ye therefore, that they which are of faith, the same are the children of Abraham.

(Notes Reference) (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.

(Gal 3:8) For the Scripture foreseeing, that God would iustifie the Gentiles through faith, preached before the Gospel vnto Abraham, saying, In thee shall all the Gentiles be blessed.

(Notes Reference) (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.

(Gal 3:9) So then they which be of faith, are blessed with faithfull Abraham.

(Notes Reference) (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.

(Gal 3:10) For as many as are of the workes of the Lawe, are vnder the curse: for it is written, Cursed is euery man that continueth not in all things, which are written in the booke of the Law, to doe them.

(Notes Reference) (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.

(Gal 3:11) And that no man is iustified by the Law in the sight of God, it is euident: for the iust shall liue by faith.

(Notes Reference) (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.

(Gal 3:12) And the Lawe is not of faith: but the man that shall doe those things, shall liue in them.

(Notes Reference) (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.

(Gal 3:13) Christ hath redeemed vs from the curse of the Lawe, made a curse for vs, (for it is written, Cursed is euery one that hangeth on tree)

(Notes Reference) (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.

(Gal 3:14) That the blessing of Abraham might come on the Gentiles through Christ Iesus, that wee might receiue the promise of the Spirite through faith.

(Notes Reference) (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.

(Gal 3:15) Brethren, I speake as men do: though it be but a mans couenant, when it is confirmed, yet no man doeth abrogate it, or addeth any thing thereto.

(Notes Reference) (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.

(Gal 3:16) Nowe to Abraham and his seede were the promises made. Hee saith not, And to the seedes, as speaking of many: but, And to thy seede, as of one, which is Christ.

(Notes Reference) 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 (Gal 3:28).

(l) Paul does not speak of Christ's person, but of two peoples, who grew together in one, in Christ.

(Gal 3:17) And this I say, that the couenant that was confirmed afore of God in respect of Christ, the Lawe which was foure hundreth and thirtie yeeres after, can not disanull, that it shoulde make the promise of none effect.

(Notes Reference) (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.

(Gal 3:18) For if the inheritance be of the Lawe, it is no more by the promise, but God gaue it freely vnto Abraham by promise.

(Notes Reference) (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.

(Gal 3:19) Wherefore then serueth the Law? It was added because of the transgressions, til the seed came, vnto the which the promise was made: and it was ordeined by Angels in the hande of a Mediatour.

(Notes Reference) (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.

(Gal 3:20) Nowe a Mediatour is not a Mediatour of one: but God is one.

(Notes Reference) 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.

(Gal 3:21) Is the Lawe then against the promises of God? God forbid: For if there had bene a Lawe giuen which coulde haue giuen life, surely righteousnes should haue bene by the Lawe.

(Notes Reference) (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 (Gal 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.

(Gal 3:22) But the Scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ should be giuen to them that beleeue.

(Notes Reference) 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.

(Gal 3:23) But before faith came, we were kept vnder the Law, as vnder a garison, and shut vp vnto that faith, which should afterward be reueiled.

(Notes Reference) (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.

(Gal 3:24) Wherefore the Lawe was our scholemaster to bring vs to Christ, that we might be made righteous by faith.

(Gal 3:25) But after that faith is come, we are no longer vnder a scholemaster.

(Gal 3:26) For ye are al the sonnes of God by faith, in Christ Iesus.

(Notes Reference) (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.

(Gal 3:27) For all ye that are baptized into Christ, haue put on Christ.

(Notes Reference) (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.

(Gal 3:28) There is neither Iewe nor Grecian: there is neither bonde nor free: there is neither male nor female: for ye are all one in Christ Iesus.

(Notes Reference) 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.

(a) You are all one: and so is this great union and conjunction signified.

(Gal 3:29) And if ye be Christes, then are ye Abrahams seede, and heires by promise.

(Gal 4:1) Then I say, that the heire as long as hee is a childe, differeth nothing from a seruant, though he be Lord of all,

(Notes Reference) 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.

(Gal 4:2) But is vnder tutours and gouernours, vntil the time appointed of the Father.

(Notes Reference) 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.

(Gal 4:3) Euen so, we when wee were children, were in bondage vnder the rudiments of the world.

(Notes Reference) 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.

(Gal 4:4) But when the fulnesse of time was come, God sent forth his Sonne made of a woman, and made vnder the Lawe,

(Notes Reference) (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.

(Gal 4:5) That hee might redeeme them which were vnder the Law, that we might receiue the adoption of the sonnes.

(Notes Reference) 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.

(Gal 4:6) And because ye are sonnes, God hath sent foorth the Spirit of his Sonne into your heartes, which crieth, Abba, Father.

(Notes Reference) (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.

(Gal 4:7) Wherefore, thou art no more a seruant, but a sonne: now if thou be a sone, thou art also the heire of God through Christ.

(Notes Reference) 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.

(Gal 4:8) But euen then, when ye knewe not God, yee did seruice vnto them, which by nature are not gods:

(Notes Reference) (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?

(Gal 4:9) But now seeing ye knowe God, yea, rather are knowen of God, howe turne ye againe vnto impotent and beggerly rudiments, whereunto as from the beginning ye wil be in bondage againe?

(Notes Reference) 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.

(Gal 4:10) Ye obserue dayes, and moneths, and times and yeeres.

(Gal 4:11) I am in feare of you, lest I haue bestowed on you labour in vaine.

(Gal 4:12) Be ye as I (for I am euen as you) brethren, I beseech you: ye haue not hurt me at all.

(Notes Reference) (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.

(Gal 4:13) And ye know, how through infirmitie of the flesh, I preached ye Gospel vnto you at the first.

(Notes Reference) Ye know how through (m) infirmity of the flesh I preached the gospel unto you at the first.

(m) Many afflictions.

(Gal 4:14) And the trial of me which was in my flesh, ye despised not, neither abhorred: but ye receiued me as an Angel of God, yea, as Christ Iesus.

(Notes Reference) 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.

(n) Those daily troubles with which the Lord tried me among you.

(o) For the sake of my ministry.

(Gal 4:15) What was then your felicitie? for I beare you recorde, that if it had bene possible, ye would haue plucked out your owne eyes, and haue giuen them vnto me.

(Notes Reference) (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?

(Gal 4:16) Am I therefore become your enemie, because I tell you the trueth?

(Gal 4:17) They are ielous ouer you amisse: yea, they woulde exclude you, that ye shoulde altogether loue them.

(Notes Reference) 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.

(Gal 4:18) But it is a good thing to loue earnestly alwayes in a good thing, and not onely when I am present with you,

(Notes Reference) 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.

(Gal 4:19) My litle children, of whome I trauaile in birth againe, vntill Christ be formed in you.

(Gal 4:20) And I would I were with you nowe, that I might change my voyce: for I am in doubt of you.

(Notes Reference) I desire to be present with you now, and to (t) change my voice; for I stand in doubt of you.

(t) Use other words among you.

(Gal 4:21) Tell me, ye that will be vnder the Law, doe ye not heare the Lawe?

(Notes Reference) (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.

(Gal 4:22) For it is written, that Abraham had two sonnes, one by a seruant, and one by a free woman.

(Gal 4:23) But he which was of the seruant, was borne after the flesh: and he which was of the free woman, was borne by promise.

(Notes Reference) 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.

(Gal 4:24) By the which things another thing is meant: for these mothers are the two testaments, the one which is Agar of mount Sina, which gendreth vnto bondage.

(Notes Reference) 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.

(Gal 4:25) (For Agar or Sina is a mountaine in Arabia, and it answereth to Hierusalem which nowe is) and she is in bondage with her children.

(Notes Reference) For this Agar is mount Sinai in Arabia, and (c) answereth to Jerusalem which now is, and (d) is in bondage with her children.

(d) That is, Sinai.

(Gal 4:26) But Hierusalem, which is aboue, is free: which is the mother of vs all.

(Notes Reference) But Jerusalem which is (e) above is free, which is the mother of us all.

(e) Which is excellent, and of great worth.

(Gal 4:27) For it is written, Reioyce thou barren that bearest no children: breake forth, and cry, thou that trauailest not: for the desolate hath many moe children, then she which hath an husband.

(Notes Reference) (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.

(Gal 4:28) Therefore, brethren, wee are after the maner of Isaac, children of the promise.

(Notes Reference) 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.

(Gal 4:29) But as then hee that was borne after the flesh, persecuted him that was borne after the Spirit, euen so it is nowe.

(Notes Reference) 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.

(Gal 4:30) But what sayth the Scripture? Put out the seruant and her sonne: for the sonne of the seruant shall not be heire with the sonne of the free woman.

(Gal 4:31) Then brethren, we are not children of the seruant, but of the free woman.

(Notes Reference) (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.