Read Scripture In A Year: April 4

(Num 19:1) And the Lord spake to Moses, and to Aaron, saying,

(Num 19:2) This is the ordinance of the lawe, which the Lord hath commanded, saying, Speake vnto the children of Israel that they bring thee a red kow without blemish, wherein is no spot, vpon the which neuer came yoke.

(Notes Reference) (a) This [is] the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein [is] no blemish, [and] upon which never came yoke:

(a) According to this law and ceremony you shall sacrifice the red cow.

(Num 19:3) And ye shall giue her vnto Eleazar ye Priest, that hee may bring her without the hoste, and cause her to be slaine before his face.

(Notes Reference) And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and (b) [one] shall slay her before his face:

(b) Another priest.

(Num 19:4) Then shall Eleazar the Priest take of her blood with his finger, and sprinkle it before the Tabernacle of the Congregation seuen times,

(Num 19:5) And cause the kow to be burnt in his sight: with her skinne, and her flesh, and her blood, and her doung shall he burne her.

(Num 19:6) Then shall the Priest take cedar wood, and hyssope and skarlet lace, and cast them in the mids of the fire where the kow burneth.

(Num 19:7) Then shall the Priest wash his clothes, and he shall wash his flesh in water, and then come into the hoste, and the Priest shalbe vncleane vnto the euen.

(Notes Reference) Then the (c) priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even.

(Num 19:8) Also he that burneth her, shall wash his clothes in water, and wash his flesh in water, and be vncleane vntill euen.

(Notes Reference) And he that (d) burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.

(d) The inferior priest who killed her, and burned her.

(Num 19:9) And a man, that is cleane, shall take vp the ashes of the kow, and put them without the hoste in a cleane place: and it shalbe kept for the Congregation of the children of Israel for a sprinkling water: it is a sinne offring.

(Notes Reference) And a man [that is] clean shall gather up the ashes of the heifer, and lay [them] up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a (e) water of separation: it [is] a purification for sin.

(e) Or, the water of separation because they that were separate due to their uncleanness, were sprinkled with it and made clean, (Num 8:7). It is also called holy water, because it was ordained for a holy use, (Num 1:17).

(Num 19:10) Therefore he that gathereth the ashes of the kow, shall wash his clothes, and remaine vncleane vntil euen: and it shalbe vnto the children of Israel, and vnto the stranger that dwelleth among them, a statute for euer.

(Num 19:11) Hee that toucheth the dead body of any man, shalbe vncleane euen seuen dayes.

(Num 19:12) Hee shall purifie himselfe therewith the third day, and the seuenth day he shall be cleane: but if he purifie not himselfe the thirde day, then the seuenth day he shall not be cleane.

(Notes Reference) He shall purify himself (f) with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean.

(f) With the sprinkling of water.

(Num 19:13) Whosoeuer toucheth ye corps of any man that is dead, and purgeth not himselfe, defileth the Tabernacle of the Lord, and that person shall be cut off from Israel, because the sprinkling water was not sprinkled vpon him: he shall be vncleane, and his vncleannesse shall remaine still vpon him.

(Notes Reference) Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be (g) cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness [is] yet upon him.

(g) So that he should not be esteemed to be of the holy people, but as a polluted and excommunicated person.

(Num 19:14) This is the law, Whe a man dieth in a tent, all that come into the tent, and all that is in the tent, shalbe vncleane seuen dayes,

(Num 19:15) And all the vessels that bee open, which haue no couering fastened vpon them, shall be vncleane.

(Num 19:16) Also whosoeuer toucheth one that is slaine with a sworde in the fielde, or a dead person, or a bone of a dead man, or a graue, shall be vncleane seuen dayes.

(Num 19:17) Therfore for an vncleane person they shall take of the burnt ashes of the sinne offring, and pure water shalbe put thereto in a vessel.

(Notes Reference) And for an unclean [person] they shall take of the ashes of the burnt heifer of purification for (h) sin, and (i) running water shall be put thereto in a vessel:

(h) Of the red cow burnt for sin.

(i) Water of the fountain or river.

(Num 19:18) And a cleane person shall take hyssope and dip it in the water, and sprinkle it vpon the tent, and vpon all the vessels, and on the persons that were therein, and vpon him that touched ye bone, or the slayne, or the dead, or the graue.

(Notes Reference) And a (k) clean person shall take hyssop, and dip [it] in the water, and sprinkle [it] upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:

(k) One of the priests who is clean.

(Num 19:19) And the cleane person shall sprinkle vpon the vncleane the third day, and the seuenth day, and hee shall purifie him selfe the seuenth day, and wash his clothes, and wash himself in water, and shalbe cleane at euen.

(Notes Reference) And the clean [person] shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and (l) wash his clothes, and bathe himself in water, and shall be clean at even.

(l) Because he had been among them that were unclean: or else had touched the water as in (Num 19:21).

(Num 19:20) But the man that is vncleane and purifieth not himselfe, that person shalbe cut off from among the Congregation, because hee hath defiled the Sanctuarie of the Lord: and the sprinkling water hath not bene sprinkled vpon him: therefore shall he be vncleane.

(Num 19:21) And it shalbe a perpetual lawe vnto them, that he that sprinkleth the sprinkling water, shall wash his clothes: also hee that toucheth the sprinkling water, shalbe vncleane vntill euen.

(Num 19:22) And whatsoeuer the vncleane person toucheth, shall be vncleane: and the person that toucheth him, shalbe vncleane vntill the euen.

(Notes Reference) And whatsoever the unclean [person] toucheth shall be unclean; and the soul that toucheth (m) [it] shall be unclean until even.

(m) That is, unclean.

Passage 2: Proverbs 14

(Pro 14:1) A wise woman buildeth her house: but the foolish destroyeth it with her owne handes.

(Notes Reference) Every wise woman (a) buildeth her house: but the foolish plucketh it down with her hands.

(a) That is, takes pains to profit her family, and to do that which concerns her duty in her house.

(Pro 14:2) He that walketh in his righteousnes, feareth the Lord: but he that is lewde in his wayes, despiseth him.

(Notes Reference) He that walketh in his (b) uprightness feareth the LORD: but [he that is] perverse in his ways despiseth him.

(b) That is, in uprightness of heart, and without hypocrisy.

(Pro 14:3) In the mouth of the foolish is the rod of pride: but the lippes of the wise preserue them.

(Notes Reference) In the mouth of the foolish [is] a (c) rod of pride: but the lips of the wise shall preserve them.

(Pro 14:4) Where none oxen are, there the cribbe is emptie: but much increase cometh by the strength of the oxe.

(Notes Reference) Where no (d) oxen [are], the crib [is] clean: but much increase [is] by the strength of the ox.

(d) By the ox is meant labour, and by the crib the barn, meaning, without labour there is no profit.

(Pro 14:5) A faithfull witnes will not lye: but a false record will speake lyes.

(Notes Reference) A faithful witness will not lie: but (e) a false witness will utter lies.

(e) For the maintenance of his own ambition, and not for God's glory, as Simon Magus.

(Pro 14:6) A scorner seeketh wisdome, and findeth it not: but knowledge is easie to him that will vnderstande.

(Pro 14:7) Depart from the foolish man, when thou perceiuest not in him the lippes of knowledge.

(Pro 14:8) The wisdome of ye prudent is to vnderstand his way: but the foolishnes of the fooles is deceite.

(Pro 14:9) The foole maketh a mocke of sinne: but among the righteous there is fauour.

(Notes Reference) Fools make a mock at (f) sin: but among the righteous [there is] favour.

(f) Does not know the grievousness of it, nor God's judgments against the same.

(Pro 14:10) The heart knoweth the bitternes of his soule, and the stranger shall not medle with his ioy.

(Notes Reference) The heart knoweth its own (g) bitterness; and a stranger doth not intermeddle with its joy.

(g) As a man's conscience is witness to his own grief, so another cannot feel the joy and comfort which a man feels in himself.

(Pro 14:11) The house of the wicked shalbe destroyed: but the tabernacle of the righteous shall florish.

(Pro 14:12) There is a way that seemeth right to a man: but the issues thereof are the wayes of death.

(Pro 14:13) Euen in laughing the heart is sorowful, and the ende of that mirth is heauinesse.

(Notes Reference) Even in laughter the heart is sorrowful; (h) and the end of that mirth [is] heaviness.

(h) He shows the allurement to sin, that it seems sweet, but the end of it is destruction.

(Pro 14:14) The heart that declineth, shall be saciate with his owne wayes: but a good man shall depart from him.

(Notes Reference) The backslider in heart (i) shall be filled with his own ways: and a good man [shall be satisfied] from himself.

(i) He who forsakes God will be punished, and made weary of his sins, in which he delighted.

(Pro 14:15) The foolish will beleeue euery thing: but the prudent will consider his steppes.

(Pro 14:16) A wise man feareth, and departeth from euill: but a foole rageth, and is carelesse.

(Pro 14:17) He that is hastie to anger, committeth follie, and a busie body is hated.

(Pro 14:18) The foolish do inherite follie: but the prudent are crowned with knowledge.

(Pro 14:19) The euill shall bowe before the good, and the wicked at the gates of the righteous.

(Notes Reference) The evil bow before the good; and the wicked (k) at the gates of the righteous.

(k) If this come not daily to pass, we must consider that it is because of our sins, which hinder God's workings.

(Pro 14:20) The poore is hated euen of his own neighbour: but the friendes of the rich are many.

(Pro 14:21) The sinner despiseth his neighbour: but he that hath mercie on the poore, is blessed.

(Pro 14:22) Doe not they erre that imagine euill? but to them that thinke on good things, shalbe mercie and trueth.

(Pro 14:23) In all labour there is abundance: but the talke of the lippes bringeth onely want.

(Pro 14:24) The crowne of the wise is their riches, and the follie of fooles is foolishnes.

(Pro 14:25) A faithfull witnes deliuereth soules: but a deceiuer speaketh lyes.

(Pro 14:26) In the feare of the Lord is an assured strength, and his children shall haue hope.

(Pro 14:27) The feare of the Lord is as a welspring of life, to auoyde the snares of death.

(Pro 14:28) In the multitude of the people is the honour of a King, and for the want of people commeth the destruction of the Prince.

(Notes Reference) In the multitude of (l) people [is] the king's honour: but in the lack of people [is] the destruction of the prince.

(l) That is, the strength of a king stands in many people.

(Pro 14:29) He that is slowe to wrath, is of great wisdome: but he that is of an hastie minde, exalteth follie.

(Pro 14:30) A sounde heart is the life of the flesh: but enuie is the rotting of the bones.

(Pro 14:31) He that oppresseth the poore, reprooueth him that made him: but hee honoureth him, that hath mercie on the poore.

(Pro 14:32) The wicked shall be cast away for his malice: but the righteous hath hope in his death.

(Pro 14:33) Wisedome resteth in the heart of him that hath vnderstanding, and is knowen in the mids of fooles.

(Notes Reference) Wisdom resteth in the heart of him that hath understanding: but [that which is] (m) in the midst of fools is made known.

(m) Forasmuch as they are convicted by it, and silenced.

(Pro 14:34) Iustice exalteth a nation, but sinne is a shame to the people.

(Pro 14:35) The pleasure of a King is in a wise seruant: but his wrath shalbe toward him that is lewde.

Passage 3: Galatians 5-6

(Gal 5:1) Stand fast therefore in the libertie wherewith Christ hath made vs free, and be not intangled againe with the yoke of bondage.

(Gal 5:2) Beholde, I Paul say vnto you, that if yee be circumcised, Christ shall profite you nothing.

(Notes Reference) (1) Behold, I Paul say unto you, that if ye be (a) circumcised, Christ shall profit you nothing.

(1) Another entreaty in which he plainly witnesses that justification of works, and justification of faith cannot stand together, because no man can be justified by the Law, but he that does fully and perfectly fulfil it. And he takes the example of circumcision, because it was the ground of all the service of the Law, and was chiefly urged by the false apostles.

(a) Circumcision is in other places called the seal of righteousness, but here we must have consideration of the circumstance of the time, for now baptism is a sign of the new covenant, just as circumcision was the sign of the old covenant. And moreover Paul reasons according to the opinion that his enemies had of it, which made circumcision a essential to their salvation.

(Gal 5:3) For I testifie againe to euery man, which is circumcised, that he is bound to keepe the whole Lawe.

(Gal 5:4) Ye are abolished from Christ: whosoeuer are iustified by the Law, ye are fallen from grace.

(Notes Reference) Christ is (b) become of no effect unto you, whosoever of you are (c) justified by the law; ye are fallen from grace.

(b) That is, as he himself expounds it afterward, "ye are fallen from grace."

(Gal 5:5) For we through the Spirit waite for the hope of righteousnes through faith.

(Notes Reference) (2) For we through the (d) Spirit wait for the hope of righteousness by faith.

(2) He privately compares the new people with the old: for it is certain that they also did ground all their hope of justification and life in faith, and not in circumcision, but in such a way that their faith was wrapped in the external and ceremonial worship. But our faith is without such ceremony, and content with spiritual worship.

(d) Through the Spirit who brings about faith.

(Gal 5:6) For in Iesus Christ neither circumcision auaileth any thing, neither vncircumcision, but faith which worketh by loue.

(Notes Reference) (3) For in Jesus Christ neither circumcision availeth any thing, nor (4) uncircumcision; (5) but (e) faith which worketh by love.

(3) He adds a reason, for now circumcision is abolished, seeing that Christ is exhibited to us with complete spiritual circumcision. (4) He makes mention also of uncircumcision, lest the Gentiles should please themselves in it, as the Jews do in circumcision. (5) The taking away of an objection: if all that worship of the Law is taken away, in what than shall we exercise ourselves? In charity, Paul says: for faith of which we speak cannot be idle; no, it brings forth daily fruits of charity.

(e) So is true faith distinguished from counterfeit faith: for charity is not joined with faith as a fellow cause, to help forward our justification with faith.

(Gal 5:7) Ye did runne well: who did let you, that ye did not obey the trueth?

(Notes Reference) (6) Ye did run well; who did hinder you that ye should not obey the truth?

(6) Again he chides the Galatians, but with both an admiration and a praise of their former race, so that he may make them more ashamed.

(Gal 5:8) It is not the perswasion of him that calleth you.

(Notes Reference) (7) This persuasion [cometh] not of (f) him that calleth you.

(7) He plays the part of an apostle with them, and uses his authority, denying that any doctrine can come from God which is contrary to his.

(f) Of God.

(Gal 5:9) A litle leauen doeth leauen the whole lumpe.

(Notes Reference) (8) A little leaven leaveneth the whole lump.

(8) He adds this, that he may not seem to contend upon a trifle, warning them diligently (by a metaphor which he borrows of leaven, as Christ himself also did) not to allow the purity of the apostolic doctrine to be infected with the least corruption at all.

(Gal 5:10) I haue trust in you through the Lord, that ye will be none otherwise minded: but hee that troubleth you, shall beare his condemnation, whosoeuer he be.

(Notes Reference) (9) I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

(9) He moderates the former reprehension, casting the fault upon the false apostles, against whom he denounces the horrible judgment of God.

(Gal 5:11) And brethren, if I yet preach circumcision, why doe I yet suffer persecution? Then is the slaunder of the crosse abolished.

(Notes Reference) (10) And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.

(10) He wishes them to consider that he seeks not his own profit in this matter, seeing that he could avoid the hatred of men if he would join Judaism with Christianity.

(Gal 5:12) Would to God they were euen cut off, which doe disquiet you.

(Notes Reference) (11) I would they were even cut off which (g) trouble you.

(11) An example of a true pastor inflamed with the zeal of God's glory, and love for his flock.

(g) For those that preach the Law cause men's consciences to always tremble.

(Gal 5:13) For brethren, ye haue bene called vnto libertie: onely vse not your libertie as an occasion vnto the flesh, but by loue serue one another.

(Notes Reference) For, brethren, ye have been called unto liberty; (12) only [use] not liberty for an occasion to the flesh, but by love serve one another.

(12) The third part of this epistle, showing that the right use of Christian liberty consists of this, that being delivered and set at liberty from the slavery of sin and the flesh, and being obedient to the Spirit, we should through love help each other to mature in their salvation.

(Gal 5:14) For all the Lawe is fulfilled in one worde, which is this, Thou shalt loue thy neighbour as thy selfe.

(Notes Reference) (13) For (h) all the law is fulfilled in one word, [even] in this; Thou shalt love thy neighbour as thyself.

(13) He sets forth the love of our neighbour, as a mark unto which all Christians ought to refer all their actions, and to that he cites the testimony of the Law.

(h) This particle "all" must be limited to the second table of the ten commandments.

(Gal 5:15) If ye bite and deuoure one another, take heede least ye be consumed one of another.

(Notes Reference) (14) But if ye bite and devour one another, take heed that ye be not consumed one of another.

(14) An exhortation to the duties of charity, by the profit that follows from it, because no men proved worse for themselves than they that hate one another.

(Gal 5:16) Then I say, Walke in the Spirit, and ye shall not fulfill the lustes of the flesh.

(Notes Reference) (15) [This] I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

(15) He acknowledges the great weakness of the godly, because they are but in part regenerated: but he exhorts them to remember that they are endued with the Spirit of God, who has delivered them from the slavery of sin, and so from the Law, inasmuch as it is the power of sin, so that they should not give themselves to lusts.

(Gal 5:17) For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary one to another, so that ye can not doe the same things that ye would.

(Notes Reference) For the (i) flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

(i) For the flesh dwells even in the regenerated man, but the Spirit reigns, even though not without great strife, as is largely set forth in (Rom. 7:1-25).

(Gal 5:18) And if ye be led by the Spirit, ye are not vnder the Lawe.

(Gal 5:19) Moreouer the workes of the flesh are manifest, which are adulterie, fornication, vncleannes, wantonnes,

(Notes Reference) (16) Now the works of the flesh are manifest, which are [these]; Adultery, fornication, uncleanness, lasciviousness,

(16) He sets out that particularly of which he spoke generally, reckoning up some principal effects of the flesh, and opposing them to the fruits of the Spirit, that no man may pretend ignorance.

(Gal 5:20) Idolatrie, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies,

(Gal 5:21) Enuie, murthers, drunkennesse, gluttonie, and such like, whereof I tell you before, as I also haue tolde you before, that they which doe such things, shall not inherite the kingdome of God.

(Gal 5:22) But the fruite of the Spirit is loue, ioye, peace, long suffering, gentlenes, goodnes, fayth,

(Notes Reference) But the (k) fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

(k) Therefore they are not the fruits of free will, but only as far forth as our will is made free by grace.

(Gal 5:23) Meekenesse, temperancie: against such there is no lawe.

(Notes Reference) Meekness, temperance: (17) against such there is no law.

(17) Lest that any man should object that Paul plays the deceiver, as one who urging the Spirit urges nothing but that which the Law commands, he shows that he requires not that literal and outward obedience, but spiritual, which proceeds not from the Law but from the Spirit of Christ, who gives us new birth, and must and ought to be the ruler and guider of our life.

(Gal 5:24) For they that are Christes, haue crucified the flesh with the affections and the lustes.

(Gal 5:25) If we liue in the Spirit, let vs also walke in the Spirit.

(Notes Reference) If we (l) live in the Spirit, let us also walk in the Spirit.

(l) If we are indeed endued with the quickening Spirit, who causes us to die to sin, and live to God, let us show it in our deeds, that is, by holiness of life.

(Gal 5:26) Let vs not be desirous of vaine glorie, prouoking one another, enuying one another.

(Notes Reference) (18) Let us not be desirous of vain glory, provoking one another, envying one another.

(18) He adds special exhortations according as he knew the Galatians to be subject to different vices: and first of all he warns them to take heed of ambition, which vice has two fellows, backbiting and envy. And out of these two many contentions necessarily arise.

(Gal 6:1) Brethren, if a man be suddenly taken in any offence, ye which are spirituall, restore such one with the spirit of meekenes, considering thy selfe, least thou also be tempted.

(Notes Reference) Brethren, (1) if a man be (a) overtaken in a fault, ye which are (b) spiritual, (c) restore such an one in the (d) spirit of meekness; (2) considering thyself, lest thou also be tempted.

(1) He condemns persistent and pressing harshness, because brotherly reprehensions ought to be moderated and tempered by the spirit of meekness.

(a) Through the malice of the flesh and the devil.

(b) Who are upheld by the power of God's Spirit.

(d) This is a metaphor which the Hebrews use, showing by this that all good gifts come from God. (2) He touches the problem, for they are commonly the most severe judges who forget their own weaknesses.

(Gal 6:2) Beare ye one anothers burden, and so fulfill the Lawe of Christ.

(Notes Reference) (3) Bear ye one another's burdens, and so fulfil the (e) law of Christ.

(3) He shows that this is the end of rebukes, to raise up our brother who is fallen, and not proudly to oppress him. Therefore every one must seek to have praise of his own life by approving himself, and not by rebuking others.

(e) Christ, in plain and clear words, calls the commandment of charity his commandment.

(Gal 6:3) For if any man seeme to himselfe, that he is somewhat, when he is nothing, hee deceiueth himselfe in his imagination.

(Gal 6:4) But let euery man prooue his owne worke: and then shall he haue reioycing in himselfe onely and not in another.

(Gal 6:5) For euery man shall beare his owne burden.

(Notes Reference) (4) For every man shall bear his own burden.

(4) A reason why men ought to carefully watch themselves not others, because every man will be judged before God according to his own life, and not by comparing himself with other men.

(Gal 6:6) Let him that is taught in the worde, make him that hath taught him, partaker of all his goods.

(Notes Reference) (5) Let him that is taught in the word communicate unto him that teacheth in (f) all good things.

(5) It is fitting that teachers should be helped by their students, as much as they are able.

(f) Of whatever he has according to his ability.

(Gal 6:7) Be not deceiued: God is not mocked: for whatsoeuer a man soweth, that shall hee also reape.

(Notes Reference) (6) Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

(6) He commends liberality towards the poor, and first of all chides those who were not ashamed to pretend this and that, and all because they would not help their neighbours, as though they could deceive God. And afterward he compares alms to a spiritual sowing which will have a most plentiful harvest, so that it will be very profitable: and compares being a covetous miser to sowing carnally, from which nothing can be gathered but such things as fade away, and eventually perish.

(Gal 6:8) For hee that soweth to his flesh, shall of the flesh reape corruption: but hee that soweth to the spirit, shall of the spirit reape life euerlasting.

(Notes Reference) For he that soweth to his (g) flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

(g) To the commodities of this present life.

(Gal 6:9) Let vs not therefore be weary of well doing: for in due season we shall reape, if we faint not.

(Notes Reference) (7) And let us not be weary in well doing: for in due season we shall reap, if we faint not.

(7) Against those who are generous at the beginning, but do not continue, because the harvest seems to be deferred a long time, as though the seed time and the harvest were simultaneous.

(Gal 6:10) While we haue therefore time, let vs doe good vnto all men, but specially vnto them, which are of the housholde of faith.

(Notes Reference) (8) As we have therefore opportunity, let us do good unto all [men], especially unto them who are of the household of faith.

(8) Those that are of the household of faith, that is, those who are joined with us in the profession of one self same religion, ought to be preferred before all others, yet in such a way that our generosity extends to all.

(Gal 6:11) Ye see how large a letter I haue written vnto you with mine owne hand.

(Notes Reference) (9) Ye see how large a letter I have written unto you with mine own hand.

(9) The fourth and last part of the epistle, in which he returns to his principal end and purpose: that is, that the Galatians should not allow themselves to be led out of the way by the false apostles. And he points out what those false apostles are really like, reproving them of ambition, as men who do not act because of any affection and zeal they have for the Law, but only for this purpose, that they may purchase themselves favour amongst their own sort, by the circumcision of the Galatians.

(Gal 6:12) As many as desire to make a faire shewe in the flesh, they constraine you to be circumcised, onely because they would not suffer persecution for the crosse of Christ.

(Notes Reference) As many as desire to make a (h) fair shew in (i) the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the (k) cross of Christ.

(h) He sets a fair show against the truth.

(i) In the keeping of ceremonies.

(k) For the preaching of him that was crucified.

(Gal 6:13) For they themselues which are circumcised keepe not the law, but desire to haue you circumcised, that they might reioyce in your flesh.

(Notes Reference) For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in (l) your flesh.

(l) That they have entangled you in Judaism, and yet he dwells on the aspect of circumcision.

(Gal 6:14) But God forbid that I should reioyce, but in ye crosse of our Lord Iesus Christ, whereby the world is crucified vnto me, and I vnto ye world.

(Notes Reference) (10) But God forbid that I should (m) glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

(10) He does not dwell in comparing himself with them, showing that on the other hand he rejoices in those afflictions which he suffers for Christ's sake, and as he is despised by the world, so does he in the same way consider the world as wicked. And this is the true circumcision of a true Israelite.

(m) When Paul uses this word in good sense or way, it signifies to rest a man's self wholly in a thing, and to content himself in it.

(Gal 6:15) For in Christ Iesus neither circumcision auaileth any thing, nor vncircumcision, but a newe creature.

(Gal 6:16) And as many as walke according to this rule, peace shalbe vpon them, and mercie, and vpon the Israel of God.

(Notes Reference) And as many as walk according to this rule, peace [be] on them, and mercy, and upon the (n) Israel of God.

(n) Upon the true Israel, whose praise is from God and not from men; (Rom 2:29).

(Gal 6:17) From henceforth let no man put me to busines: for I beare in my body the markes of the Lord Iesus.

(Notes Reference) (11) From henceforth let no man trouble me: for I bear in my body the (o) marks of the (p) Lord Jesus.

(11) Continuing still in the same metaphor, he opposes his miseries and the marks of those stripes which he bore for Christ's sake, against the scar of the outward circumcision, as a true mark of his apostleship.

(o) Marks which are burnt into a man's flesh, as they used to do in ancient times, to mark their servants that had run away from them.

(p) For it very important whose marks we bear: for the cause makes the martyr, and not the punishment.

(Gal 6:18) Brethren, the grace of our Lord Iesus Christ be with your spirit, Amen. [Vnto the Galatians written from Rome.]

(Notes Reference) (12) Brethren, the grace of our Lord Jesus Christ [be] with your (q) spirit. Amen. "[To [the] Galatians written from Rome.]"

(12) Taking his farewell of them, he wishes them grace, and the Spirit against the deceits of the false apostles, who labour to beat those outward things into their brains.

(q) With your minds and hearts.