Read Scripture In A Year: October 2

Passage 1: 1 Chronicles 16

(1Ch 16:1) So they brought in the Arke of God, and set it in the middes of the Tabernacle that Dauid had pitched for it, and they offred burnt offrings and peace offrings before God.

(1Ch 16:2) And when Dauid had made an ende of offering the burnt offering and the peace offerings, hee blessed the people in the Name of the Lord.

(Notes Reference) And when David had made an end of offering the burnt offerings and the peace offerings, he (a) blessed the people in the name of the LORD.

(a) He called upon the Name of God, desiring him to prosper the people, and give good success to their beginnings.

(1Ch 16:3) And he dealt to euery one of Israel both man and woman, to euery one a cake of breade, and a piece of flesh, and a bottel of wine.

(1Ch 16:4) And he appointed certaine of the Leuites to minister before the Arke of the Lord, and to rehearse and to thanke and prayse the Lord God of Israel:

(Notes Reference) And he appointed [certain] of the Levites to minister before the ark of the LORD, and to (b) record, and to thank and praise the LORD God of Israel:

(b) That is, God's benefits to his people.

(1Ch 16:5) Asaph the chiefe, and next to him Zechariah, Ieiel, and Shemiramoth, and Iehiel, and Mattithiah, and Eliab, and Benaiah, and Obed Edom, euen Ieiel with instruments, violes and harpes, and Asaph to make a sound with cymbales,

(1Ch 16:6) And Benaiah and Iahaziel Priestes, with trumpets continually before the Arke of the couenant of God.

(1Ch 16:7) Then at that time Dauid did appoint at the beginning to giue thankes to the Lord by the hand of Asaph and his brethren.

(Notes Reference) Then on that day David (c) delivered first [this psalm] to thank the LORD into the hand of Asaph and his brethren.

(c) David gave them this Psalm to praise the Lord, signifying that in all our enterprises the Name of God should be praised and called upon.

(1Ch 16:8) Praise the Lord and call vpon his Name: declare his workes among the people.

(Notes Reference) Give thanks unto the LORD, call upon his name, make known his (d) deeds among the people.

(d) Of which this is the chiefest, that he has chosen himself a Church to call upon his name.

(1Ch 16:9) Sing vnto him, sing praise vnto him, and talke of all his wonderfull workes.

(Notes Reference) Sing unto him, sing psalms unto him, talk ye of all his (e) wondrous works.

(e) Who of his wonderful providence has chosen a few of the stock of Abraham to be his children.

(1Ch 16:10) Reioyce in his holy Name: let the hearts of them that seeke the Lord reioyce.

(1Ch 16:11) Seeke the Lord and his strength: seeke his face continually.

(1Ch 16:12) Remember his marueilous workes that he hath done, his wonders, and the iudgements of his mouth,

(Notes Reference) Remember his marvellous works that he hath done, his wonders, and the (f) judgments of his mouth;

(f) In overcoming Pharaoh, which judgments were declared by God's mouth to Moses.

(1Ch 16:13) O seede of Israel his seruant, O the children of Iaakob his chosen.

(Notes Reference) O ye seed of Israel his servant, ye children of Jacob, his (g) chosen ones.

(g) Meaning by this that the promise of adoption only belongs to the Church.

(1Ch 16:14) He is the Lord our God: his iudgements are throughout all the earth.

(1Ch 16:15) Remember his couenant for euer, and the worde, which hee commanded to a thousand generations:

(1Ch 16:16) Which he made with Abraham, and his othe to Izhak:

(1Ch 16:17) And hath confirmed it to Iaakob for a Law, and to Israel for an euerlasting couenant,

(1Ch 16:18) Saying, To thee will I giue the land of Canaan, the lot of your inheritance.

(1Ch 16:19) When ye were fewe in number, yea, a very fewe, and strangers therein,

(Notes Reference) When ye were but (h) few, even a few, and strangers in it.

(h) Meaning, from the time that Abraham entered, to the time that Jacob went into Egypt for famine.

(1Ch 16:20) And walked about from nation to nation, and from one kingdome to another people,

(1Ch 16:21) He suffered no man to do them wrong, but rebuked Kings for their sakes, saying,

(Notes Reference) He suffered no man to do them wrong: yea, he reproved (i) kings for their sakes,

(i) As Pharaoh and Abimelech.

(1Ch 16:22) Touch not mine anoynted, and doe my Prophets no harme.

(Notes Reference) [Saying], Touch not mine (k) anointed, and do my (l) prophets no harm.

(k) My elect and those whom I have sanctified.

(l) To whom God declared his word and they declared it to their posterity.

(1Ch 16:23) Sing vnto the Lord all the earth: declare his saluation from day to day.

(1Ch 16:24) Declare his glory among the nations, and his wonderful workes among all people.

(1Ch 16:25) For the Lord is great and much to be praised, and hee is to bee feared aboue all gods.

(1Ch 16:26) For all the gods of the people are idoles, but the Lord made the heauens.

(Notes Reference) For all the gods of the people [are] (m) idols: but the LORD made the heavens.

(m) His strong faith appears in this, though all the world would follow idols, yet he would cleave to the living God.

(1Ch 16:27) Prayse and glory are before him: power and beautie are in his place.

(1Ch 16:28) Giue vnto the Lord, ye families of the people: giue vnto the Lord glory and power.

(1Ch 16:29) Giue vnto the Lord ye glory of his Name: bring an offring and come before him, and worship the Lord in the glorious Sanctuarie.

(1Ch 16:30) Tremble ye before him, al the earth: surely the world shalbe stable and not moue.

(Notes Reference) (n) Fear before him, all the earth: the world also shall be stable, that it be not moved.

(n) Humble yourselves under the mighty hand of God.

(1Ch 16:31) Let the heauens reioyce, and let the earth be glad, and let them say among the nations, The Lord reigneth.

(Notes Reference) Let the (o) heavens be glad, and let the earth rejoice: and let [men] say among the nations, The LORD reigneth.

(o) He exhorts the dumb creatures to rejoice with him in considering the greatness of the grace of God.

(1Ch 16:32) Let the sea roare, and all that therein is: Let the field be ioyfull and all that is in it.

(1Ch 16:33) Let the trees of the wood then reioyce at the presence of the Lord: for he commeth to iudge the earth.

(Notes Reference) Then shall the trees of the wood sing out at the presence of the LORD, because he cometh to (p) judge the earth.

(p) To restore all things to their estate.

(1Ch 16:34) Prayse the Lord, for hee is good, for his mercie endureth for euer.

(1Ch 16:35) And say ye, Saue vs, O God, our saluation, and gather vs, and deliuer vs from the heathen, that we may prayse thine holy Name, and glorie in thy praise.

(Notes Reference) And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, [and] (q) glory in thy praise.

(q) He esteems this to be the chiefest happiness of man.

(1Ch 16:36) Blessed be the Lord God of Israel for euer and euer: and let all people say, So be it, and praise the Lord.

(Notes Reference) Blessed [be] the LORD God of Israel for ever and ever. And all the people said, (r) Amen, and praised the LORD.

(r) He wills all the people both in heart and mouth to consent to those praises.

(1Ch 16:37) Then he left there before the Arke of the Lordes couenant Asaph and his brethren to minister continually before the Arke, that which was to be done euery day:

(1Ch 16:38) And Obed Edom and his brethren, three score and eight: and Obed Edom the sonne of Ieduthun, and Hosah were porters.

(1Ch 16:39) And Zadok the Priest and his brethren the Priestes were before the Tabernacle of ye Lord, in the hie place that was at Gibeon,

(1Ch 16:40) To offer burnt offrings vnto the Lord, vpon the burnt offring altar continually, in the morning and in the euening, euen according vnto all that is written in the law of the Lord, which hee commanded Israel.

(1Ch 16:41) And with them were Heman, and Ieduthun, and the rest that were chosen (which were appointed by names) to praise the Lord, because his mercie endureth for euer.

(Notes Reference) And with (s) them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the LORD, because his mercy [endureth] for ever;

(s) With Zadok and the rest of the priests.

(1Ch 16:42) Euen with them were Heman and Ioduthun, to make a sound with the cornets and with the cymbales, with excellent instruments of musicke: and the sonnes of Ieduthun were at the gate.

(1Ch 16:43) And all the people departed, euerie man to his house: and Dauid returned to blesse his house.

(Notes Reference) And all the people departed every man to his house: and David returned to (t) bless his house.

(t) Declaring that after our duty to God we are chiefly bound to our own house, for which as for all other things we should pray to God, and instruct our families to praise his Name.

Passage 2: Ezekiel 28

(Eze 28:1) The word of the Lord came againe vnto me, saying,

(Eze 28:2) Sonne of man, say vnto the prince of Tyrus, Thus saieth the Lord God, Because thine heart is exalted, and thou hast said, I am a God, I sit in the seat of God in ye mids of the sea, yet thou art but a man and not God, and though thou didest thinke in thine heart, that thou wast equall with God,

(Notes Reference) Son of man, say to the prince of Tyre, Thus saith the Lord GOD; Because thy heart [is] lifted up, and thou hast said, (a) I [am] a god, I sit [in] the seat of God, in the midst of the seas; yet thou [art] a man, and not God, though thou settest thy heart as the heart of God:

(a) I am safe as God is safe in the heavens and no one can hurt me.

(Eze 28:3) Behold, thou art wiser then Daniel: there is no secrete, that they can hide from thee.

(Notes Reference) Behold, thou [art] wiser than (b) Daniel; there is no secret that they can hide from thee:

(b) Thus he speaks by derision: for Daniel had declared notable signs of his wisdom in Babylon, when Ezekiel wrote this.

(Eze 28:4) With thy wisedome and thine vnderstanding thou hast gotten thee riches, and hast gotten golde and siluer into thy treasures.

(Eze 28:5) By thy great wisedome and by thine occupying hast thou increased thy riches, and thine heart is lifted vp because of thy riches.

(Eze 28:6) Therefore thus sayeth the Lord God, Because thou didest thinke in thine heart, that thou wast equall with God,

(Eze 28:7) Behold, therefore I wil bring strangers vpon thee, euen the terrible nations: and they shall drawe their swordes against the beautie of thy wisedome, and they shall defile thy brightnes.

(Eze 28:8) They shall cast thee downe to the pit, and thou shalt die the death of them, that are slaine in the middes of the sea.

(Eze 28:9) Wilt thou say then before him, that slayeth thee, I am a god? but thou shalt be a man, and no God, in the hands of him that slayeth thee.

(Eze 28:10) Thou shalt die the death of the vncircumcised by the hands of stragers: for I haue spoken it, sayth the Lord God.

(Notes Reference) Thou shalt die the deaths of the (c) uncircumcised by the hand of strangers: for I have spoken [it], saith the Lord GOD.

(Eze 28:11) Moreouer the word of the Lord came vnto me, saying,

(Eze 28:12) Sonne of man, take vp a lamentation vpon the King of Tyrus, and say vnto him, Thus sayeth the Lord God, Thou sealest vp the summe, and art full of wisedome and perfite in beautie.

(Notes Reference) Son of man, take up a lamentation upon the king of Tyre, and say to him, Thus saith the Lord GOD; Thou sealest up the sum, full of (d) wisdom, and perfect in beauty.

(d) He derides the vain opinion and confidence that the Tyrians had in their riches, strength and pleasures.

(Eze 28:13) Thou hast ben in Eden the garden of God: euery precious stone was in thy garment, the rubie, the topaze and the diamonde, the chrysolite, the onix, and the iasper, the saphir, emeraude, and the carbuncle and golde: the woorkemanship of thy timbrels, and of thy pipes was prepared in thee in the day that thou wast created.

(Eze 28:14) Thou art the anointed Cherub, that couereth, and I haue set thee in honour: thou wast vpon the holy mountaine of God: thou hast walked in the middes of the stones of fire.

(Notes Reference) Thou [art] (e) the anointed cherub that covereth; and I have set thee (f) [so]: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the (g) stones of fire.

(e) He means the royal state of Tyre, which for the excellency and glory of it he compares to the cherubim which covered the Ark, and by "anointed" he signifies the same.

(f) I did you this honour to make you one of the builders of my temple, which was when Hiram sent to Solomon things necessary for the work.

(g) That is, among my people Israel, which shined as precious stones.

(Eze 28:15) Thou wast perfite in thy wayes from the day that thou wast created, till iniquitie was found in thee.

(Notes Reference) Thou [wast] perfect in thy ways from the day that thou wast (h) created, till iniquity was found in thee.

(h) Which was when I first called you to this dignity.

(Eze 28:16) By the multitude of thy marchandise, they haue filled the middes of thee with crueltie, and thou hast sinned: therefore I will cast thee as prophane out of the mountaine of God: and I will destroy thee, O couering Cherub from the mids of the stones of fire.

(Notes Reference) By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the (i) mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.

(i) You will have no part among my people.

(Eze 28:17) Thine heart was lifted vp because of thy beautie, and thou hast corrupted thy wisedome by reason of thy brightnes: I wil cast thee to ye grounde: I will lay thee before Kinges that they may beholde thee.

(Eze 28:18) Thou hast defiled thy sanctification by the multitude of thine iniquities, and by the iniquitie of thy marchandise: therefore wil I bring forth a fire from the mids of thee, which shall deuoure thee: and I wil bring thee to ashes vpon the earth, in the sight of all them that beholde thee.

(Notes Reference) Thou hast defiled thy (k) sanctuaries by the multitude of thy iniquities, by the iniquity of thy merchandise; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee.

(k) That is, the honour to which I called them.

(Eze 28:19) All they that knowe thee among the people, shalbe astonished at thee: thou shalt be a terrour, and neuer shalt thou be any more.

(Eze 28:20) Againe, the worde of the Lord came vnto me, saying,

(Eze 28:21) Sonne of man, set thy face against Zidon, and prophesie against it,

(Eze 28:22) And say, Thus saith the Lord God, Behold, I come against thee, O Zidon, and I will be glorified in the mids of thee: and they shall know that I am the Lord, when I shall haue executed iudgements in her, and shalbe sanctified in her.

(Notes Reference) And say, Thus saith the Lord GOD; Behold, I [am] against thee, O Zidon; and I will be (l) glorified in the midst of thee: and they shall know that I [am] the LORD, when I shall have executed judgments in her, and shall be sanctified in her.

(l) By executing my judgments against your wickedness.

(Eze 28:23) For I wil send into her pestilence, and blood into her streetes, and the slaine shall fall in the middes of her: the enemie shall come against her with the sword on euery side, and they shall know that I am the Lord.

(Notes Reference) For I will send into her pestilence, and blood into her streets; and the wounded shall be judged in the midst of her (m) by the sword upon her on every side; and they shall know that I [am] the LORD.

(m) That is Nebuchadnezzar.

(Eze 28:24) And they shalbe no more a pricking thorne vnto the house of Israel, nor any grieuous thorne of all that are round about them, and despised them, and they shall knowe that I am the Lord God.

(Eze 28:25) Thus saith the Lord God, When I shall haue gathered the house of Israel from the people where they are scattered, and shalbe sanctified in them in the sight of the heathen, then shall they dwel in the land, that I haue giuen to my seruant Iaakob.

(Notes Reference) Thus saith the Lord GOD; When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be (n) sanctified in them in the sight of the nations, then shall they dwell in their land that I have given to my servant Jacob.

(n) He shows why God will assemble his Church and preserve it, though he destroy his enemies: that is, that they should praise him, and give thanks for his great mercies.

(Eze 28:26) And they shall dwell safely therein, and shall builde houses, and plant vineyards: yea, they shall dwell safely, when I haue executed iudgements vpon al round about them that despise them, and they shall knowe that I am the Lord their God.

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.

(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.