Read Scripture In A Year: October 3

Passage 1: 1 Chronicles 17

(1Ch 17:1) Nowe afterward when Dauid dwelt in his house, he saide to Nathan the Prophet, Beholde, I dwell in an house of cedar trees, but the Arke of the Lordes couenant remaineth vnder curtaines.

(Notes Reference) Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in an house of (a) cedars, but the ark of the covenant of the LORD [remaineth] under (b) curtains.

(a) Well built and fair.

(b) That is, in tents covered with skin.

(1Ch 17:2) Then Nathan said to Dauid, Do all that is in thine heart: for God is with thee.

(Notes Reference) Then Nathan said unto David, Do (c) all that [is] in thine heart; for God [is] with thee.

(c) As yet God had not revealed to the prophet what he purposed concerning David, therefore seeing God favoured David, he spoke what he thought.

(1Ch 17:3) And the same night euen the word of God came to Nathan, saying,

(Notes Reference) And it came to pass the same (d) night, that the word of God came to Nathan, saying,

(d) After Nathan had spoken to David.

(1Ch 17:4) Goe, and tell Dauid my seruant, Thus saith the Lord, Thou shalt not buylde me an house to dwell in:

(1Ch 17:5) For I haue dwelt in no house, since the day that I brought out the childre of Israel vnto this daye, but I haue bene from tent to tent, and from habitation to habitation.

(Notes Reference) For I have not dwelt in an house since the day that I brought up Israel unto this day; but have gone from (e) tent to tent, and from [one] tabernacle [to another].

(e) That is, in a tent which moved to and fro.

(1Ch 17:6) Wheresoeuer I haue walked with all Israel spake I one word to any of the iudges of Israel (whome I commanded to feede my people) saying, Why haue ye not built mee an house of cedar trees?

(Notes Reference) Wheresoever I have (f) walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me an house of cedars?

(f) Meaning, wherever his ark went, which was a sign of his presence.

(1Ch 17:7) Nowe therefore thus shalt thou say vnto my seruant Dauid, Thus saith the Lord of hostes, I tooke thee from the sheepecoat and from following the sheepe, that thou shouldest bee a prince ouer my people Israel.

(Notes Reference) Now therefore thus shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, (g) [even] from following the sheep, that thou shouldest be ruler over my people Israel:

(g) Of a shepherd of sheep I made you a shepherd of men: so that you did not come to this dignity through your own merits, but by my pure grace.

(1Ch 17:8) And I haue bene with thee whithersoeuer thou hast walked, and haue destroyed all thine enemies out of thy sight, and haue made thee a name, like the name of the great men that are in the earth.

(1Ch 17:9) (Also I will appoynt a place for my people Israel, and will plant it, that they may dwell in their place, and moue no more: neither shall the wicked people vexe them any more, as at the beginning,

(Notes Reference) Also I will ordain a place for my people Israel, and will (h) plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning,

(h) Make them sure that they will not move.

(1Ch 17:10) And since the time that I commanded iudges ouer my people Israel) And I wil subdue all thine enemies: therefore I say vnto thee, that the Lord wil buylde thee an house.

(Notes Reference) And since the time that I commanded judges [to be] over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee that the LORD will (i) build thee an house.

(i) Will give you great posterity.

(1Ch 17:11) And when thy dayes shalbe fulfilled to go with thy fathers, then will I rayse vp thy seede after thee, which shalbe of thy sonnes, and will stablish his kingdome.

(1Ch 17:12) He shall builde me an house, and I will stablish his throne for euer.

(Notes Reference) He shall build me an house, and I will stablish his throne for (k) ever.

(k) That is, to the coming of Christ: for then these figures would cease.

(1Ch 17:13) I wil be his father, and he shalbe my sonne, aud I will not take my mercie away from him, as I tooke it from him that was before thee.

(Notes Reference) I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took [it] from [him] that was before (l) thee:

(l) Which was Saul.

(1Ch 17:14) But I wil establish him in mine house, and in my kingdome for euer, and his throne shalbe stablished for euer,

(1Ch 17:15) According to all these wordes, and according to al this vision. So Nathan spake to Dauid.

(1Ch 17:16) And Dauid the King went in and sate before the Lord and said, Who am I, O Lord God, and what is mine house, that thou hast brought me hitherto?

(Notes Reference) And David the king (m) came and sat before the LORD, and said, Who [am] I, O LORD God, and what [is] mine house, that thou hast brought me (n) hitherto?

(m) He went into the tent where the Ark was, showing what we should do when we receive any benefits from the Lord.

(n) Meaning to this kingly estate.

(1Ch 17:17) Yet thou esteeming this a small thing, O God, hast also spoken concerning the house of thy seruaut for a great while, and hast regarded me according to the estate of a man of hie degree, O Lord God.

(Notes Reference) And [yet] this was a small thing in thine eyes, O God; for thou hast [also] spoken of thy servant's house for a great while to come, and hast regarded me according to the estate of a man of (o) high degree, O LORD God.

(o) You have promised a kingdom that will continue to me and my posterity and that Christ will proceed from me.

(1Ch 17:18) What can Dauid desire more of thee for the honour of thy seruant? for thou knowest thy seruant.

(1Ch 17:19) O Lord, for thy seruantes sake, euen according to thine heart hast thou done all this great thing to declare all magnificence.

(Notes Reference) O LORD, for thy servant's sake, and according to thine own (p) heart, hast thou done all this greatness, in making known all [these] great things.

(p) Freely and according to the purpose of your will, without any deserving.

(1Ch 17:20) Lord, there is none like thee, neither is there any God besides thee, according to all that we haue heard with our eares.

(1Ch 17:21) Moreouer what one nation in the earth is like thy people Israel, whose God went to redeeme them to be his people, and to make thy selfe a Name, and to doe great and terrible things by casting out nations from before thy people, whom thou hast deliuered out of Egypt?

(1Ch 17:22) For thou hast ordeined thy people Israel to be thine owne people for euer, and thou Lord art become their God.

(1Ch 17:23) Therefore nowe Lord, let the thing that thou hast spoken concerning thy seruant and concerning his house, be confirmed for euer, and doe as thou hast sayd,

(1Ch 17:24) And let thy name be stable and magnified for euer, that it may be sayd, The Lord of hostes, God of Israel, is the God of Israel, and let the house of Dauid thy seruant bee stablished before thee.

(Notes Reference) Let it even be established, that thy name may be magnified for ever, saying, The LORD of hosts [is] the God of (q) Israel, [even] a God to Israel: and [let] the house of David thy servant [be] established before thee.

(q) That is, he shows himself indeed to be their God, by delivering them from dangers, and preserving them.

(1Ch 17:25) For thou, O my God, hast reueiled vnto the eare of thy seruant, that thou wilt builde him an house: therefore thy seruant hath bene bolde to pray before thee.

(Notes Reference) For thou, O my God, hast (r) told thy servant that thou wilt build him an house: therefore thy servant hath found [in his heart] to pray before thee.

(r) You have declared to me by Nathan the prophet.

(1Ch 17:26) Therefore nowe Lord (for thou art God, and hast spoken this goodnesse vnto thy seruant)

(1Ch 17:27) Now therfore, it hath pleased thee to blesse the house of thy seruant, that it may bee before thee for euer: for thou, O Lord, hast blessed it, and it shalbe blessed for euer.

Passage 2: Ezekiel 29

(Eze 29:1) In the tenth yeere, and in the tenth moneth in the twelfth day of the moneth, the word of the Lord came vnto me, saying,

(Notes Reference) In the (a) tenth year, in the tenth [month], in the twelfth [day] of the month, the word of the LORD came to me, saying,

(a) That is, of the captivity of Jeconiah, or of the reign of Zedekiah. Of the order of these prophecies, and how the former sometimes stands after the latter. See Jer 27:1

(Eze 29:2) Sonne of man, set thy face against Pharaoh the King of Egypt, and prophecie against him, and against all Egypt.

(Eze 29:3) Speake, and say, Thus sayth the Lord God, Beholde, I come against thee, Pharaoh King of Egypt, the great dragon, that lieth in the middes of his riuers, which hath saide, The riuer is mine, and I haue made it for my selfe.

(Notes Reference) Speak, and say, Thus saith the Lord GOD; Behold, I [am] against thee, Pharaoh king of Egypt, the great (b) dragon that lieth in the midst of his rivers, which hath said, My river [is] my own, and I have made [it] for myself.

(b) He compares Pharaoh to a dragon which hides himself in the Nile river, as in (Isa 51:9).

(Eze 29:4) But I will put hookes in thy chawes, and I will cause the fish of thy riuers to sticke vnto thy scales, and I will drawe thee out of the middes of thy riuers, and all the fishe of thy riuers shall sticke vnto thy scales.

(Notes Reference) But I will put (c) hooks in thy jaws, and I will cause the fish of thy rivers to stick to thy scales, and I will bring thee out of the midst of thy rivers, and all the fish of thy rivers shall stick to thy scales.

(Eze 29:5) And I will leaue thee in the wildernes, both thee and al the fish of thy riuers: thou shalt fal vpon ye open field: thou shalt not be brought together, nor gathered: for I haue giue thee for meat to the beasts of the field, and to the foules of heauen.

(Eze 29:6) And al the inhabitants of Egypt shall know that I am the Lord, because they haue ben a staffe of reede to the house of Israel.

(Notes Reference) And all the inhabitants of Egypt shall know that I [am] the LORD, because they have been a staff of (d) reed to the house of Israel.

(d) Read (2Ki 18:21; Isa 36:6).

(Eze 29:7) When they tooke holde of thee with their hand, thou diddest breake, and rent all their shoulder: and when they leaned vpon thee, thou brakest and madest all their loynes to stand vpright.

(Notes Reference) When they took hold of thee by thy hand, thou didst break, and tear all their shoulder: and when they leaned upon thee, thou didst break, and make all their inward parts to (e) shake.

(e) When you felt their hurt, they would stay no more on you, but stood on their feet and put their trust in others.

(Eze 29:8) Therefore thus sayeth the Lord God, Beholde, I will bring a sworde vpon thee, and destroy man and beast out of thee,

(Eze 29:9) And the land of Egypt shalbe desolate, and waste, and they shall know that I am ye Lord: because he hath said, The riuer is mine, and I haue made it,

(Notes Reference) And the land of Egypt shall be desolate and waste; and they shall know that I [am] the LORD: because he hath said, (f) The river [is] mine, and I have made [it].

(f) Thus God cannot permit man to attribute anything to himself or put his trust in anything save in him alone.

(Eze 29:10) Behold, therefore I come vpon thee, and vpon thy riuers, and I will make the land of Egypt vtterly waste and desolate from the towre of Seueneh, euen vnto the borders of the blacke Mores.

(Eze 29:11) No foote of man shall passe by it, nor foote of beast shall passe by it, neither shall it be inhabited fourtie yeeres.

(Eze 29:12) And I wil make the land of Egypt desolate in the middes of the countries, that are desolate, and her cities shall be desolate among the cities that are desolate, for fourtie yeeres: and I wil scatter the Egyptians among the nations, and wil disperse them through the countreis.

(Eze 29:13) Yet thus saieth the Lord God, At the end of fourtie yeeres will I gather the Egyptians from the people, where they were scattered,

(Eze 29:14) And I wil bring againe the captiuitie of Egypt, and will cause them to returne into the land of Pathros, into the lande of their habitation, and they shalbe there a small kingdome.

(Notes Reference) And I will bring again the captives of Egypt, and will cause them to return [into] the land of Pathros, into the land of their habitation; and they shall be there a (g) base kingdom.

(g) Meaning, that they would not have full dominion but be under the Persians, Greeks and Romans, and the reason is that the Israelites would no more put their trust in them, but learn to depend on God.

(Eze 29:15) It shall be the smallest of the kingdomes, neither shall it exalt it selfe any more aboue the nations: for I will diminish them, that they shall no more rule the nations.

(Eze 29:16) And it shall be no more the confidence of the house of Israel, to bring their iniquitie to remembrance by looking after them, so shall they knowe, that I am the Lord God.

(Notes Reference) And it shall be no more the confidence of the house of Israel, which bringeth [their] (h) iniquity to remembrance, when they shall look after them: but they shall know that I [am] the Lord GOD.

(h) Lest I should by this means punish their sins.

(Eze 29:17) In the seuen and twentieth yeere also in the first moneth, and in the first day of the moneth, came the word of the Lord vnto me, saying,

(Notes Reference) And it came to pass in the (i) seven and twentieth year, in the first [month], in the first [day] of the month, the word of the LORD came to me, saying,

(i) Counting from the captivity of Jeconiah.

(Eze 29:18) Sonne of man, Nebuchad-nezzar King of Babel caused his armie to serue a great seruice against Tyrus: euery head was made balde, and euery shoulder was made bare: yet had he no wages, nor his armie for Tyrus, for the seruice that he serued against it.

(Notes Reference) Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great (k) service against Tyre: every head [was] made bald, and every shoulder [was] rubbed raw: yet had he no wages, (l) nor his army, for Tyre, for the service that he had served against it:

(k) He took great pains at the siege of Tyre and his army was sore handled.

(l) Signifying that Nebuchadnezzar had more pains than profit by the taking of Tyre.

(Eze 29:19) Therefore thus sayth the Lord God, Beholde, I will giue the land of Egypt vnto Nebuchad-nezzar the King of Babel, and he shall take her multitude, and spoyle her spoyle, and take her pray, and it shall be the wages for his armie.

(Eze 29:20) I haue giuen him the land of Egypt for his labour, that he serued against it, because they wrought for me, sayth the Lord God.

(Eze 29:21) In that day will I cause the horne of the house of Israel to growe, and I will giue thee an open mouth in the middes of them, and they shall knowe that I am the Lord.

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.