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Passage 1: 1 Chronicles 18-19

(1Ch 18:1) And after this Dauid smote the Philistims, and subdued them, and tooke Gath, and the villages thereof out of the hand of the Philistims.

(Notes Reference) Now after this it came to pass, that David smote the Philistines, and subdued them, and took (a) Gath and her towns out of the hand of the Philistines.

(a) Which (2Sa 8:1) calls the bridle of bondage, because it was a strong town and kept the country around it in subjection.

(1Ch 18:2) And he smote Moab, and the Moabites became Dauids seruants, and brought giftes.

(1Ch 18:3) And Dauid smote Hadarezer King of Zobah vnto Hamath, as he went to stablish his border by the riuer Perath.

(1Ch 18:4) And Dauid tooke from him a thousand charets, and seuen thousand horsemen, and twentie thousand footemen, and destroyed all the charets, but he reserued of them an hundreth charets.

(1Ch 18:5) Then came the Aramites of Damascus to succour Hadarezer King of Zobah, but Dauid slewe of the Aramites two and twentie thousand.

(1Ch 18:6) And Dauid put a garison in Aram of Damascus, and the Aramites became Dauids seruants, and brought giftes: and the Lord preserued Dauid wheresoeuer he went.

(Notes Reference) Then David put [garrisons] in Syriadamascus; and the Syrians became David's servants, [and] brought gifts. Thus the LORD (b) preserved David whithersoever he went.

(b) That is in all things that he attempted.

(1Ch 18:7) And Dauid tooke the shieldes of gold that were of the seruants of Hadarezer, and brought them to Ierusalem.

(1Ch 18:8) And from Tibhath, and from Chun (cities of Hadarezer) brought Dauid exceeding much brasse, wherewith Salomon made the brasen Sea, and the pillars and the vessels of brasse.

(Notes Reference) Likewise from (c) Tibhath, and from Chun, cities of Hadarezer, brought David very much brass, wherewith Solomon made the brasen sea, and the pillars, and the vessels of brass.

(c) Which in (2Sa 8:8) is called Betah and Berothai.

(1Ch 18:9) Then Tou King of Hamath heard howe Dauid had smitten all the hoste of Hadarezer King of Zobah:

(1Ch 18:10) Therefore he sent Hadoram his sonne to King Dauid, to salute him, and to reioyce with him, because he had fought against Hadarezer, and beaten him (for Tou had warre with Hadarezer) who brought all vessels of golde and siluer and brasse.

(Notes Reference) He sent (d) Hadoram his son to king David, to enquire of his welfare, and to congratulate him, because he had fought against Hadarezer, and smitten him; (for Hadarezer had war with Tou;) and [with him] all manner of vessels of gold and silver and brass.

(d) Called also Joram (2Sa 8:10).

(1Ch 18:11) And King Dauid did dedicate them vnto the Lord, with the siluer and golde that hee brought from all the nations, from Edom, and from Moab, and from the children of Ammon, and from the Philistims, and from Amalek.

(Notes Reference) Them also king David dedicated unto the LORD, with the silver and the gold that he brought from all [these] nations; from (e) Edom, and from Moab, and from the children of Ammon, and from the Philistines, and from Amalek.

(e) Because the Edomites and the Syrians joined their power together, it is said, (2Sa 8:12) that the Amramites were spoiled.

(1Ch 18:12) And Abishai the sonne of Zeruiah smote of Edom in the salt valley eighteene thousand,

(Notes Reference) Moreover Abishai the son of Zeruiah slew of the Edomites in the valley of salt (f) eighteen thousand.

(f) Which is understood that Joab slew 12,000 as is in (Psa 60:1) and Abishai the rest.

(1Ch 18:13) And he put a garison in Edom, and all the Edomites became Dauids seruantes: and the Lord preserued Dauid wheresoeuer he went.

(1Ch 18:14) So Dauid reigned ouer all Israel, and executed iudgement and iustice to all his people.

(1Ch 18:15) And Ioab the sonne of Zeruiah was ouer the hoste, and Iehoshaphat the sonne of Ahilud recorder,

(1Ch 18:16) And Zadok the sonne of Ahitub, and Abimelech the sonne of Abiathar were the Priests, and Shausha the Scribe,

(1Ch 18:17) And Benaiah the sonne of Iehoiada was ouer the Cherethites and the Pelethites: and the sonnes of Dauid were chiefe about the King.

(Notes Reference) And Benaiah the son of Jehoiada [was] over the (g) Cherethites and the Pelethites; and the sons of David [were] chief about the king.

(g) Read (2Sa 8:18).

(1Ch 19:1) After this also Nahash the King of the children of Ammon dyed, and his sonne reigned in his stead.

(1Ch 19:2) And Dauid said, I will shew kindnesse vnto Hanun the sonne of Nahash, because his father shewed kindnesse vnto me. And Dauid sent messengers to comfort him for his father. So the seruants of Dauid came into the lande of the children of Ammon to Hanun to comfort him.

(Notes Reference) And David said, I will shew kindness unto Hanun the son of Nahash, because his (a) father shewed kindness to me. And David sent messengers to comfort him concerning his father. So the servants of David came into the land of the children of Ammon to Hanun, to comfort him.

(a) Because Nahash received David and his company, when Saul persecuted him he would now show pleasure to his son for the same.

(1Ch 19:3) And the princes of the children of Ammon said to Hanun, Thinkest thou that Dauid doeth honour thy father, that he hath sent comforters vnto thee? Are not his seruants come to thee to search, to seeke and to spie out the land?

(Notes Reference) But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? are not his servants come unto thee for to search, and to overthrow, and to (b) spy out the land?

(b) Thus the malicious always interpret the purpose of the godly in the worst sense.

(1Ch 19:4) Wherefore Hanun tooke Dauids seruants, and shaued them, and cut off their garments by the halfe vnto the buttocks, and sent them away.

(Notes Reference) Wherefore Hanun took David's servants, and (c) shaved them, and cut off their (d) garments in the midst hard by their buttocks, and sent them away.

(c) They shaved off half of their beards, (2Sa 10:4).

(d) To put them to shame and villany, while the ambassadors should have been honoured: and because the Jews used to wear side garments and beards, they thus disfigured them, to make them odious to others.

(1Ch 19:5) And there went certaine and tolde Dauid concerning the men: and he sent to meete them (for the men were exceedingly ashamed) and the King saide, Tarie at Iericho, vntill your beardes be growen: then returne.

(1Ch 19:6) When the children of Ammon saw that they stanke in the sight of Dauid, then sent Hanun and the children of Ammon a thousande talents of siluer to hire them charets and horsemen out of Aram Naharaim and out of Aram Maachah, and out of Zobah.

(Notes Reference) And when the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syriamaachah, and out of (e) Zobah.

(e) Which were five in all.

(1Ch 19:7) And they hired them two and thirty thousande charets, and the King of Maachah and his people, which came and pitched before Medeba: and the children of Ammon gathered themselues together from their cities, and came to the battell.

(Notes Reference) So they hired thirty and two thousand chariots, and the king of Maachah and his people; who came and pitched before (f) Medeba. And the children of Ammon gathered themselves together from their cities, and came to battle.

(f) Which was a city of the tribe of Reuben beyond Jordan.

(1Ch 19:8) And when Dauid heard, he sent Ioab and all the hoste of the valiant men.

(1Ch 19:9) And the children of Ammon came out, and set their battell in aray at the gate of the citie. And the Kings that were come, were by them selues in the fielde.

(1Ch 19:10) When Ioab saw that the front of the battel was against him before and behinde, then he chose out of all the choyse of Israel, and set him selfe in aray to meete the Aramites.

(1Ch 19:11) And the rest of the people he deliuered vnto the hande of Abishai his brother, and they put them selues in aray against the children of Ammon.

(1Ch 19:12) And he saide, If Aram be too strong for me, then thou shalt succour me: and if the children of Ammon preuaile against thee, then I wil succour thee.

(1Ch 19:13) Be strong, and let vs shewe our selues valiant for our people, and for the cities of our God, and let the Lord doe that which is good in his owne sight.

(Notes Reference) Be of good courage, and let us behave ourselves valiantly for our (g) people, and for the cities of our God: and let the LORD do [that which is] good in his sight.

(g) He declares that where the cause is evil, the courage cannot be valiant, and that in good causes men should be courageous, and commit the success to God.

(1Ch 19:14) So Ioab and the people that was with him, came neere before the Aramites vnto the battel, and they fled before him.

(1Ch 19:15) And when the children of Ammon sawe that the Aramites fled, they fled also before Abishai his brother, and entred into the citie: so Ioab came to Ierusalem.

(1Ch 19:16) And when the Aramites sawe that they were discomfited before Israel, they sent messengers and caused the Aramites to come forth that were beyond the riuer: and Shophach the captaine of the hoste of Hadarezer went before them.

(Notes Reference) And when the Syrians saw that they were put to the worse before Israel, they sent messengers, and drew forth the Syrians that [were] beyond the (h) river: and Shophach the captain of the host of Hadarezer [went] before them.

(h) That is, Euphrates.

(1Ch 19:17) And when it was shewed Dauid, he gathered all Israel, and went ouer Iorden, and came vnto them, and put him selfe in aray against them: And when Dauid had put him selfe in battel aray to meete the Aramites, they fought with him.

(1Ch 19:18) But the Aramites fled before Israel, and Dauid destroyed of the Aramites seuen thousand charets, and fourtie thousand footemen, and killed Shophach the captaine of the hoste.

(Notes Reference) But the Syrians fled before Israel; and David slew of the Syrians (i) seven thousand [men which fought in] chariots, and forty thousand footmen, and killed Shophach the captain of the host.

(i) For this place, read (2Sa 10:18).

(1Ch 19:19) And when the seruants of Hadarezer sawe that they fell before Israel, they made peace with Dauid, and serued him. And the Aramites would no more succour the children of Ammon.

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Passage 2: Ezekiel 30

(Eze 30:1) The worde of the Lord came againe vnto me, saying,

(Eze 30:2) Sonne of man, prophesie, and say, Thus sayth the Lord God, Howle and cry, Wo be vnto this day.

(Eze 30:3) For the day is neere, and the day of the Lord is at hand, a cloudie day, and it shall be the time of the heathen.

(Eze 30:4) And the sword shall come vpon Egypt, and feare shall be in Ethiopia, when the slaine shall fall in Egypt, when they shall take away her multitude, and when her foundations shall be broken downe.

(Eze 30:5) Ethiopia and Phut, and Lud, and all the common people, and Cub, and the men of the land, that is in league, shall fall with them by the sword.

(Notes Reference) (a) Cush, and Libya, and Lydia, and all the mingled people, and Chub, and the men of the land that is in league, shall fall with them by the sword.

(a) By Phut and Lud are meant Africa and Libya.

(Eze 30:6) Thus sayth the Lord, They also that mainteine Egypt, shall fall, and the pride of her power shall come downe: from the towre of Seueneh shall they fall by the sword, sayth the Lord God.

(Notes Reference) Thus saith the LORD; They also that uphold Egypt shall fall; and the pride of her power shall come down: from the tower of (b) Syene shall they fall in it by the sword, saith the Lord GOD.

(b) Which was a strong city of Egypt, (Eze 29:10).

(Eze 30:7) And they shall be desolate in the middes of the countries that are desolate, and her cities shall be in the middes of the cities that are wasted.

(Eze 30:8) And they shall knowe that I am the Lord, when I haue set a fire in Egypt, and when all her helpers shall be destroyed.

(Eze 30:9) In that day shall there messengers go forth from me in shippes, to make the carelesse Mores aftaide, and feare shall come vpon them, as in the day of Egypt: for loe, it commeth.

(Eze 30:10) Thus sayth the Lord God, I will also make the multitude of Egypt to cease by the hand of Nebuchad-nezzar King of Babel.

(Eze 30:11) For he and his people with him, euen the terrible nations shall be brought to destroy the land: and they shall drawe their swordes against Egypt, and fill the land with the slaine.

(Eze 30:12) And I will make the riuers drye, and fell the land into the hands of the wicked, and I will make the land waste, and all that therein is by the hands of strangers: I the Lord haue spoken it.

(Eze 30:13) Thus saith the Lord God, I will also destroy the idoles, and I will cause their idoles to cease out of Noph, and there shall be no more a prince of the land of Egypt, and I will send a feare in the land of Egypt.

(Eze 30:14) And I will make Pathros desolate, and will set fire in Zoan, and I will execute iudgement in No.

(Eze 30:15) And I will powre my wrath vpon Sin, which is the strength of Egypt: and I will destroy the multitude of No.

(Eze 30:16) And I will set fire in Egypt: Sin shall haue great sorowe and No shalbe destroyed, and Noph shall haue sorowes dayly.

(Eze 30:17) The yong men of Auen, and of Phibeseth shall fall by the sworde: and these cities shall goe into captiuitie.

(Eze 30:18) At Tehaphnehes the day shall restraine his light, when I shall breake there the barres of Egypt: and when the pompe of her power shall cease in her, the cloude shall couer her, and her daughters shall goe into captiuitie.

(Notes Reference) At Tehaphnehes also the day (c) shall be darkened, when I shall break there the (d) yokes of Egypt: and the pomp of her strength shall cease in her: as for her, a cloud shall cover her, and her daughters shall go into captivity.

(c) Meaning that there will be great sorrow and affliction.

(d) That is, the strength and force.

(Eze 30:19) Thus will I execute iudgements in Egypt, and they shall knowe that I am the Lord.

(Eze 30:20) And in the eleuenth yeere, in the first moneth, and in the seuenth day of the moneth, the worde of the Lord came vnto me, saying,

(Notes Reference) And it came to pass in the (e) eleventh year, in the first [month], in the seventh [day] of the month, [that] the word of the LORD came to me, saying,

(e) Of the captivity of Jeconiah, or of Zedekiah's reign.

(Eze 30:21) Sonne of man, I haue broken the arme of Pharaoh King of Egypt: and lo, it shall not be boud vp to be healed, neither shall they put a roule to bind it, and so make it strong, to hold the sworde.

(Notes Reference) Son of man, (f) I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a bandage to bind it, to make it strong to hold the sword.

(f) For Nebuchadnezzar destroyed Pharaoh Nebo at Carchemish, (Jer 46:26).

(Eze 30:22) Therefore thus saith the Lord God, Behold, I come against Pharaoh King of Egypt, and will breake his arme, that was strong, but is broken, and I will cause the sworde to fall out of his hande.

(Notes Reference) Therefore thus saith the Lord GOD; Behold, I [am] against Pharaoh king of Egypt, and will break (g) his arms, the strong, and that which was broken; and I will cause the sword to fall out of his hand.

(g) His force and power.

(Eze 30:23) And I will scatter the Egyptians among the nations, and will disperse them through the countreys.

(Eze 30:24) And I will strengthen the arme of the King of Babel, and put my sworde in his hand, but I will breake Pharaohs armes, and he shall cast out sighings, as the sighings of him, that is wounded before him.

(Eze 30:25) But I will strengthen the armes of the king of Babel, and the armes of Pharaoh shall fall downe, and they shall knowe, that I am the Lord, when I shall put my sworde into the hand of the King of Babel, and he shall stretch it out vpon the land of Egypt.

(Notes Reference) But I will strengthen the arms of the king of Babylon, and the arms of Pharaoh shall fall down; and they shall know that I [am] the LORD, (h) when I shall put my sword into the hand of the king of Babylon, and he shall stretch it out upon the land of Egypt.

(h) By which we see that tyrants have no power of themselves, neither can do any more harm than God appoints and when he wills they must cease.

(Eze 30:26) And I will scatter the Egyptians among the nations, and disperse them among ye countreys, and they shall knowe, that I am the Lord.

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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."

(c) That is, seek to be justified by the Law, for indeed no man is justified by the Law.

(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.

(c) Labour to fill up that which is lacking in him.

(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.