Annotations Upon the New Testament, Galatians
ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to the GALATIANS.
CHAP. I.
GAlatia was a most brave Province of lesser Asia neere Phrygia. Vehementiorem in hac quam in aliis Epistolis esse Paulum satis apparet. Tempus quo scripta est haec ad Gallo-graecos Epistola, sicut designatè indicare non possum, ita videre mihi videor non longe abfuisse ab eo tempore quòd ad Romanos scripta est Epistola. Grotius. Illud huic Epistolae familiare, quod (sicut etiam à B. Hieronymo observatum est) ipsa sola, inter tredecim Paulinas non ad unius civitatis fideles scripta est, sed ad totius provinciae. Nam Galatia, non urbis sed regionis nomen est, in Asia minori sitae; in qua teste Augustino Ecclesiae erant innumerabiles. Et Gallo graecia alio nomine votata fuit, quod in eam Graeciae partem Galli quondam ob finium suorum angustiam, commigrassent. Vbi & quando scripta sit haec Epistola, non constat. Estius.See Acts 18.
The Apostle handleth the same argument here that he doth in the Romans; this is as it were an Epitome of that, and hath many the same sentences, reasons, and phrases with that.
Vers. 1. An Apostle] That is, called or designed to be an Apostle. Paul in his salutations is wont to stile himselfe an Apostle, that he may win authority to his dofrom his person.
Not of men] as Princes send civill Ambassadors, or as the Jewes sent false Apostles.Munus hoc mihi neque ab hominibus suopte arbitratu impositum est, neque etiam Dei jussu per meros homines, quomodo multi in Ecclesis ordinati fuere per Apostolos dictante spiritu, ut Matthias ab Apostolis nominatus, sed ab ipso Christo jam extra homines in divina potestate constituto. Christus per evectionem suam in coelum non est homo, nempe qualis fuit, & quales nos sumus, id est, mortales. Grotius.
Neither by man] as Timothy, Titus, Luke, who were ordained by man; or else not by the commendation, paines or instruction of any man.
But by Iesus Christ and God the Father] That is immediately by God. Whosoever will take to him the place of teaching, it behoves him to speake in the name of God or Christ. But because the Galatians did more doubt of Pauls calling, therefore he expresseth more here then in his other Epistles, to assert that. He doth not barely affirme that he was called by God, but on the contrary denies that he either received it from men, or by men. He speaks not of the common Offices of Pastors, but of the Apostleship.
Vers. 4. From the present evill World] From bondage under the custome of it;Bifield. from the fellowship with the men of it, and from the plagues that belong unto it.
Vers. 6. I marvell that ye are so soon removed] foreign is properly to be transferred or transported from one place to another, as Plants or Trees are wont to be transported, Hos. 5.10. the Septuagint useth this word, whence the Apostle borrows it. He speaks here of the apostasie or seduction of the Galatians by false Apostles.Alardi Pathologia. N.T. He alludes (saith Ierome) to the word Galal to roll; as if he should say, You are Galatians that is, rolling and changing, falling from the Gospell of Christ to the law of Moses.
Vers. 8. But though we or an Angell from Heaven preach any other Gospell to you] Plainly implying,Notanter dicit praetet non contra. Pseudo-Apostoli enim negabant se contra Evangelium Christi aliquid decere quia fidem retine…ant, fide nos justificari concedebant. Docebant vero praeter hoc aliud, Etiam legis opera ad salutem esse necessaria. Parau… that though the person which brings a doctrine were an Angell, yet he must be tried. He doth not say a contrary Gospell, but any other Gospell. That which is directly besides the Gospell, is indirectly against the Gospell; if we be justified by faith, understanding it exclusively, that is, sola fide, then we are not justified by works.
Vers. 10. Doe I seek to please men?] This interogation is a negation; I do not seek.
Nunc] id est, ex quo apostolus factus sum. G…otius.For if I yet please men] without respect to the pleasing of God, 1 Cor. 10.33. q.d. It is true indeed, once I did seek to please men, but I am now otherwise then I was.
Vers. 18. I went up to Ierusalem to see Peter] From this Greeke word rendred see foreign comes historia, foreign non est quomodocumque videre, sed quomodo spectare aut invisere solemus res aut personas in quibus ob excellentiam multa digna sunt cognitu. Estius.in which things are set before our eyes, as it were.
CHAP. II.
Vers. 1. I Went up again to Ierusalem] Or, ascended, because Ierusalem was placed and seated upon a mountain,Perkins. Ascendit, nempe ex Antiochia, Syriae, loco humiliore maritimo in montana Jerosolymae. Paraeus. and compassed with mountains, Psalm 125. Or, in respect of the dignity and excellency of the place: as we in England are said to go up to London from all the parts of the Land, because it is the chief City.
Vers. 5. The truth of the Gospell] That is, the truth of God revealed in the Gospel concerning justification and salvation by the free grace of God,Veritas Evangelii accipienda pro genuina ejus puritate: vel quod idem est, pro pura & integra ejus doctrina, neque enim penitus Evangelium abolebant pseudo Apostoli, sed adulterabant suis commentis. Calvinus. vide Pareum. through the merits of Christ apprehended by faith.
Vers. 6. In conference added nothing to me] That is, he had so full a measure of Divine revelation, that when they came to talke together of the points of Christian Religion, they could tell him nothing which he knew not before.
God accepteth no mans person] That is, for the outward appearance, as the Greeke will beare it; so he regards not the rich more then the poore.
Vers. 7. The Gospell of the uncircumcision was committed to me, as the Gospell of circumcision was unto Peter] The words Circumcision and uncircumcision signifie the Nation of the Jews and Gentiles,Metonymia satis nota est in vocibus Circumcisionis & Praeputii, pro Iudaeis & Gentibus: ideo praetereo. Calvinus. the one circumcised the other uncircumcised.
Vers. 9. Iames, Cephas] Cephas is Peter, so called by Christ, Iohn 1.43. Iames named before Peter, Bellarm. de Roman. Pontifice dicit hunc textum corruptum esse. vide Grotium. Primo loco Jacobum po…unt omna Graeca exempla…ia (Latmi quidem Pettum praeponunt non sine falsi crimine) quia fuit eximiae authoritatis Apostolus. Pareus.1 Cor. 9. Iohn 1.44. Not Peter but Iames was the President of the Councell of Ierusalem, because he spake the last, and concluded all, Acts 15.13. and 21.18.
He names Iames in the first place (saith Estius a Papist) for the honour of our Lord, whose brother he was, and because he was Bishop of Ierusalem, where these things were done, and also was much respected of the Jews for the opinion they had of his sanctity.
Coram ipse improbavi ejus Consilium. Grotius. Vide Calvinum. Estium & à Lapide.Vers. 11. I withstood him to the face] Ierome and others would have it a shadowsight simulatè non verè; but face is not opposed to withstanding cordially but secretly, behind his back. Paul resisted him in truth and good earnest; this appears because in the words following he sets down a weighty and urgent cause of his reproofe.
Vers. 15. And not sinners of the Gentiles] The Gentiles were not greater sinners by nature then the Jewes;Weemes. but the Apostle speaks here according to the opinion of the Jewes, who thought the Gentiles greater sinners then themselves. That is, not sinners of the people of the Gentiles to whom the law was not given, they wanting the rule of Gods law ran head-long into every sinne.Estius.
Vers. 20. I live, yet not I, but Christ liveth in me] shewing, that he had life whereby he did live, but had not life in himselfe to give to others, as Christ,That is, I live a Spirituall life, yet not I as a naturall man. Perkins. Iohn 5.26. Austen.
CHAP. III.
Vers. 1. O Foolish Galathians] The Greek word foreign signifies those that are stupide, and which understand not what they ought;Non tam Gentile vitium, quam insperatam stoliditatem Apostolus ipsis exprobrat. Confer 1 Cor. 15.2.36. Vorstius. it is used also Luke 24.15. Foolish and slow of heart, the latter interprets the former.
Who hath bewitched you] That is, who hath deluded your eyes, and caused you to think you see that which you see not. He useth a word borrowed from the practise of witches and sorcerers, who use to cast a myst (as it were) before the eyes, that is,Perkins. foreign propriè est oculis corrumpere. Sed ab oculis ad animum transfertur, ut & Latinum inde deductum fascinare. Grotius. Fascinare est malesico aspectu laedere. Plinius, l. 7. c. 2. exemplis ostendit, etiam interficiendi vim oculis fascinatoribus inesse. Pareus. dazle them, and make things to appeare unto them which indeed they doe not see. Some say to bewitch is to hurt with the eyes. Nescio quis teneros oculus mihi fascinat agnos. Virgil. So the Greek word seems to intimate, foreign quasi foreign, id est, foreign.
Before whose eyes Iesus Christ hath been evidently set forth] As if he had said,Galatia was not the place where he was put to death. foreign. The Greeke word signifies to paint forth a thing, Rom. 15.4. a Theologicall painting not Artificiall, as the Papists would have it to warrant Crucifixes. Vide Bezae annotat. & Piscat. Schol. to whom I have preached the doctrine of the Gospell in such evidence and plainnesse, as if Christ had been crucified among you, and you had seen his blood distilling from his hands and side. So Calvin, Pareus, Estius a Papist, and others.
Vers. 2. By the works of the law, or by the hearing of faith] By works is meant the doctrine of justification by the works of the law;Dr. Taylor. and by the hearing of faith is meant the doctrine of the Gospell: hearing being put for the thing heard, and faith for the doctrine believed.In utroque nomine videtur esse metonymia, quatenus auditus more Hebraeorum pro praedication…, fides autem pro doctrina fidei, hoc est, Evangelio usurpatur. Conser. Rom. 10.16, 17. supra cap. 1. v. 23. Vorstius.
Vers. 6. It was imputed unto him for righteousnesse] To impute properly is a speech borrowed from Merchants; and it signifies to reckon,Perkins. or to keep reckoning of expences and receits; so Ebilem 18. impute it to me, that is, set it on my reckoning; that is, the thing which his faith believed was imputed to him by God.
Vers. 13. Being made a curse for us] He saith not, Christ was cursed, but a curse, which is more; it shews that the curse of all did lie upon him. Calvin.Execratio, hoc est execrabilis (metalepsis abstracti pro concreto) nostro bono & loco. Subeundo mortem ligni seu crucis execrabilem, Deo invisam, uti apostolus per scripturam subjectam docet. Pareus.
Cursed is every one that hangeth on a tree] The death on the Tree was accursed above all kinds of death, as the Serpent was accursed above all beasts of the field. Both for the first transgression, whereof the Serpent was the instrument, the tree the occasion.
This is taken out of Deut. 27.26. the Apostle here and elsewhere alledgeth the old Testament according to the Septuagint interpretation commonly then known and received among the Grecians.Pareus. vide Estium. Therefore though he was most skilfull in the Hebrew Tongue, yet he thought it enough to expresse the sense of the Law.
Vers. 16. Promises] By the promises are meant the covenant of grace made with Abraham, so called for two reasons; 1. Because the main of the covenant consists in promises.Iohn 8.56. Heb. 11.13. 2 Because the covenant was revealed to the Fathers in promises, but not performed.
And to thy seed, which is Christ] Christ personall and mysticall, both; his person primarily and principally,To Christ in aggregato, as comprehending the head and the members in the unity of one body. Caput & corpus unus est Christus. Aug. his Church mystically.
Vers. 17. The promise] So called, because all the promises are for substance one in the Lord Christ, and meet in him as lines in the center.
Vers. 19. Ti… the seed should come] that seed, that is, Christ, vers. 16. therefore he being come,Pareus. the subserviency of the Law to the Gospell should seem to cease. Some expound this onelyonly of the Ceremoniall law, as Beza and some others; when Christ came, the Ceremoniall law was taken away; but in the 12 and 13 Verses he speaks of the Law whose sanction was, He that doth them shall live in them, therefore the morall …aw is chiefly meant. Christ both personall and mysticall is here meant; the Law was given to the Jews to prepare them for Christ personall, and given to the Church till all be fulfilled.
In the hand of a Mediator] That is, by the ministery of a Mediator. Typicall Moses, reall Christ.Vide Pareum.
Vers. 20. But God is one] God is said to be one and the same, constant and unchangeable like himself.Hoc est justitia & sanctitate semper sibi constans. Pareus.
Vers. 22. All] Not foreign all men, lest some women might be exempted; not foreign all women,Dr. Clerke. Vide Bezam. Omnia dicendo, plus expressit quam si omnes dixisset. Neque enim solos homines, sed quaecunque habent vel afferre possunt, complexus est. Calvinus. lest some man might be exempted: but foreign all, that is both men and women; as if Paul would purposely prevent all cavils.
Vers. 23. But before Faith came] That is Christ, saith Paraeus, Faith being taken metonymically for its principall object. The revelation of faith in Jesus Christ. Fides significat revelationem plenam eorum quae tunc latebant sub obscuritate umbrarum legis, neque enim fidem adimit patribus qui sub lege vixerunt. Calvin.
Vers. 24. The Law was our Schoolmaster to bring us unto Christ] As without a Schoolmaster first had and used for entrance in rudiments,Paedagogus non constituitur in totam vitam: sed pueritiae tantum destinatur. quemadmodum patet ex etymo nominis; deinde puerum formando, hoc spectat, ut rudimentis pu…rilibus ad majora praeparetur, ut unque Legi c…nvenit: nam aetatem habuit finitam cui prae esset: deinde promovere debuit suos discipulos aliquo usque duntaxat, ut superatis ejus elementis, dignos virili aetate progressus facerent. Calvinus. Vide Pareum. children come not to the University; so without the Law we cannot be sufficiently taught to be preferred unto Christ; he that changeth from a Countrey Schoole to the University, changeth his Tutor; so we are not under the law, but under grace.
Vers. 27. For as many of you as have been baptized unto Christ, have put on Christ] A speech borrowed from the custome used in the Primitive Church; for those that were Adulti or come to age,Weemes. when they were baptized came to the Church the Sunday before the Pascha, and put upon them white clothes; therefore the day was called Dominica in albis, Vide Bezam. In Christum baptizari est per baptismum se profiteri Christi discipulum. Similis allusio ad ritum baptismi. Rom. 6.2. Grotius.and they were called Candidati.
Vers. 28. There is neither Iew nor Greek] He saith this to take down the pride of the Jews, and lift up the heart of the Gentiles.
There is neither bond nor free] To take away the great carnall difference among professors. There is neither male nor female] To take away the base difference that the Turkish Mahomet puts between the two Sexes,See 1 Cor. 12.13. when he saith the weaker hath no soul to save.
Vers. 29. Heires according to the promise] That is, we who are Gentiles must receive the inheritance no otherwise then Abraham did, and thus become Abrahams sonnes: but he was heir by promise,Dr. Taylor. and not by nature, and so must we.
CHAP. IV.
Vers. 4 THe fulnesse of time] 1. Fulnesse of grace, 1 Iohn 10. 2. Of fulfilling promises, 2 Cor. 1.20. 3. Of fulfilling the Law, Rom. 10.4. and Prophets, Luke 1.70. 4. End of the world after him, 1 Cor. 10.11.
Made under the Law] Not onelyonly under the ceremoniall Law as he was a Jew, but under the morall as a man; for it is under the Law under which we were, and from which we are redeemed. See Gal. 3.13.
Vers. 5. To redeeme them that were under aRedemit Judaeos propriè à jugo legis p…liticae, & à ceremoniis sub quibus patres serviebant: à maledictione legis moralis tum illos tum nos, quoniam hoc omnes premebamur. Pareus.the Law] 1. On the Lawes part, it rigorously exacted perfect obedience, under paine of eternall death. 2. On our part, we doe what the Law injoynes out of a slavish Spirit.
That we might receive the adoption bAdoptio in filios talis est, quando quis certis de causis, quem non genuit in filium & haeredem adoptat, qualis fuit Manasseh & Ephraim, Gen. 48. Moses Exod. 42. Graeca vox una voce omnia complectitur. Alardi Pathologia. N. T.of Sonnes] The Greeke word for adoption shewes the nature of it, to put one in the place of a Sonne.
Vers. 6 Crying Abba Father] That is, causing you to cry;Rom. 8.15. as we call it a merry day, which makes men merry. Aug. de dono perseverantiae, c. 23.
The gemination notes siduciall, filiall, and vehement affection.Pareus. The first is an Hebrew, or Syriack word. The second a Greek, whereby is signified the union of the Hebrewes and Grecians, or Jewes and Gentiles in one Church.
Vers. 9. Weake and beggerly elements] Or to come neerer to the meaning of the Apostle, strengthlesse and beggerly, as the Greek words signifie;Cartwright. In respect of those who rested in them, and that when they were out of date. Hoc est, Iudaeorum more cultum & meritum religiosè ponitis in observatione dierum, mensium, temporum, annorū. Pareus. Apostolus non improbat discrimina temporum quae Deus ipse ordinavit, Gen 9.22. sed observationem superstitiosam dierum, qua alij aliis sanctiores putantur, cultus & meritum eis affingitur, quod faciunt Papistae. Pareus. both the Mosaicall ceremonies, and Heathenish worship. See 3. v.
Strengthlesse] Because they could not justifie.
Beggerly] Because they have no consolation, or salvation in them. Pareus.
Vers. 10. Ye observe dayes, and moneths, and times, and yeeres] By dayes are meant Jewish Sabbaths: by moneths, the Feasts observed every monethmonth in the day of the New Moone.
Times] Or seasons as the Greek word signifies, fit times for the doing of this or that businesse. It was the manner of the Gentiles, to make difference of times in respect of good or bad successe; and that according to the signes of heaven. And it is very likely, that the Galatians observed dayes not onelyonly in the Jewish, but also in the Heathenish manner.
Yeere.] The seventh of Remission, and the 50. of the Jubilee.
Vers. 15. Ye would have plucked out your own eyes] That is,A proverbiall Speech. Significat eos ad quid vis sibi charissimum praestandum, preciosissimum largiendum fuisse paratissimos. Oculis enim rem nullam habemus chariorem oat protiosiorem, Matth. 7.29. Pareus. departed from your dearest things to have done him good.
Vers. 19. Of whom I travell in birth againe, untill Christ be formed in you] The Apostle useth a comparison drawn from the forming of an infant in the wombe,Vide Bezam. The word foreign translated, I travell in birth, signifies not onelyonly the travell of the woman at the birth of the Childe; but also the painefull bearing thereof before the birth. which is not formed all at once, but the principall parts first; the heart, braine and liver; and then the other by degrees: for grace is not wrought all at once, but by degrees. The paines of travell breed not greater desire to see the man childe borne into the world then Pauls love in him, till Christ were new formed in them.
Vers. 21. Yee that desire to be under the Law] That is,Sub Lege esse hoc loco significat subire jugun… Legis, hac conditione ut Deus tecum agat secundum Legis pactum, teque vi…issii… ad servandam legem adstringas, nam alioqui sub lege sunt omnes fideles. Calvinus. Quia usitate lege naturae secundum insitam carni virtutem generandi natus est. Estius. the writings of Moses commonly called the Law, because the Law was the principall part thereof.
There is a threefold being under the Law. 1. For justification as here, and condemnation as in the fourth and fifth verses of this Chapter. 2. for Irritation, as it stirreth up sinne, so Rom. 6.14. 3. For compulsion, Gal. 5.18. That is, not forced to duty as a slave.
Partus sequitur ventremVers. 23. Borne after the flesh] That is by a bare naturall power of generation.
By promise] That is, not so much by any naturall strength of the Parents, as by vertue of Gods promise, which bound his truth to set his omnipotency a work above nature.Virtute supernaturali parenctibus effoetis promissa. Pareus.
Vers. 24. Which things are an allegory] That is, being the things that they were, signifie the things that they were not;Allegoria est cum ex eo quod dicitur, aliud quiddam significatur. Estius. a figure of some other thing mystically signified by them; that is they represent or signifie the two Covenants.
For these are the two Covenants] That is, distinct Covenants, of workes and grace; first and second Covenant; not the Covenant of grace differently administred in the Old and New Testament. Ishmael was not under the Covenant of grace in any sense; Isaac and Ishmael represented all men; regenerate, and unregenerate, all which are under the Covenant of workes and grace.
Mount Sinai] Which came thence, being there published and promulgated; the Law the Covenant of workes.
To bondage] That is, begets not Children of a free and ingenuous Spirit; loving God and out of love doing him service; and meerly of his grace, love, free favour, and promise, expecting their reward; but bondslaves, which out of a feare of punishment, or hope of reward doe service, and expect the reward, for the worthinesse sake of their workes.
This Covenant is Hagar] That is, signified by Hagar, so called for a double respect. 1. For its condition, because it begets all Children to bondage. 2. For subordination, Sarahs maid the Law is a servant to the Gospell, and Gospell-ends.
Vers. 25. Mount Sinai in Arabia] That is, so by signification, and representation; and answereth in signification and type to Ierusalem which now is, and is in bondage] That is, to the Law, and to the curse and rigour of it, being debtours to the whole Law to doe it; or if they doe it not, to the curse to suffer it.
Vers. 26. Ierusalem] That is, the heavenly Jerusalem the Church; the number of true beleevers, which doe indeed seriously embrace the doctrine of the Gospell, which began by Christ and his Apostles to be preached at Ierusalem; not hoping to be justified and saved by the merit of their own workes, but by the free promise of God in Christ; these are free from the curse and rigour of the Law; and she is the mother of all true Christians of us all] That is, of my selfe and all those which with me looke for righteousnesse and salvation, alone through the merits of Christ, and mercy of God in Christ, through faith in his name.
CHAP. V.
Vers. 1. STand fast] A metaphore taken from Souldiers, which stand in their rankes, and fight valiantly where the Captain hath set them; not shrinking a foot.
In the liberty wherewith Christ hath made us free] This liberty consists in freedome, partly from the curse of the Law, partly in its rigide exaction; and partly from the observation of ceremonies. Vorstius.
And not be intangled] The word is metaphoricall, alluding to Oxen who are tyed to the yoake;Ne implicemini. Aug. reads it ne attineamini, Ambrose nolite cohiberi. Tertul nolite astringi. Vet. Lat. nolite contineri. Beza nolite implicari. Implicandi verbo alludit ad boves quorum cornua loris jug… complicantur, ut colla demittant; ita olim implicatae tenebantur patrum conscientiae legum variarum quasi laqueis. Pareus. their necks being pressed and kept under. So Pareus and others. Let us not returne like willing slaves, to our chaines againe.
Vers. 2. Behold I Paul say unto you] q. d. These things are as certaine, as I am truly called Paul. Pareus.
Behold] It is a word of one stirring up attention. I Paul who am an Apostle,If any revive the rite, which was a type of the Messiah to come, he denies Christ to be exhibited, therefore Christ shall profit him nothing. Vide Grotium. and have authority to publish the Gospell say unto you, whosoever saith to the contrary; if you thinke circumcision of necessary use with faith in Christ in the matter of justification, you shall have no benefit nor comfort by Christs death, passion, resurrection, or any thing he hath done; Christum dimidium quisquis habere vult, totum perdit. Calvinus.
Vers. 3. Every man that is circumcised, is a debter to the whole Law] He is a debtor in regard of duty,The parts being inseparably united. because be that thinks himselfe bound to keep one part of the ceremoniall Law, doth thereby binde himselfe to keep it all. And he that is a debtor in duty to keep the whole Law must needs be a debtor in regard of the penalty, because he is not able to keep any part of it.
Vers. 4 Christ is become of none effect unto you, whosoever of you are justified by the Law] So many of the Galathians as sought to be justified by the Law, that is, by their own obedience prescribed by the Law.
Ye are abolished from Christ] Or as it is in the originall,Exinaniti estis à Christo. Calvinus Evacuati estis à Christo. Vulg. Vide Bezam. Siquam justitiae partem quaeritis in operibus legis, Christus nihil ad vos. Calvinus. ye are made voide and empty of Christ, that is Christ is an empty and unprofitable Christ to you, that are of that erroneous opinion, and hold stiffely that you are justified by the Law.
Falne from grace aThe love and favour of God, Perkins. All that professe Christ, are under the grace of God, in the judgement of Christian charity.] viz. of God, That is the doctrine of grace say some; the favour of God, and all the benefits flowing from it saith Pareus. See 11 Rom. 6.
Vers. 5. Neither circumcision availeth any thing, nor uncircumcision] By circumcision, he meanes the outward priviledges of the Jewes; and by uncircumcision, the priviledges of the Gentiles, Baptisme, and the Supper. All outward prerogatives availe nothing to justification.
V. 6. But faith which worketh by love *Fides operabunda. Bellarminus verbum operatur manifesto Barbarismo passivè interpretatur, efficitur, perficitur, contra grammaticam vimverbi deponentis operatur, contraque omnium veterū & recentiorum interpretum sententiam; foreign enim est participium mediae, non passivae vocis, quia passivus sensus repugnares Apostoli scopo & verbis. Pareus.] Faith is not wrought by charity (as Bellarmine perverteth this Text) for then it will follow that love, by which faith is wrought, must needs be before faith; the Greeke word is not of the passive, but of the middle voyce, as the Interlinear, faith which is effectuall; Pagnine, working by love. Faith worketh by love, not as fire maketh hot by heat; which is a formall property inherent in it. But as the soule doth this, or that by the hand; which is an externe Instrument conjoyned unto it.
Vers. 7. Run well] Our Christian life is often compared to a course, because there is need of alacrity, and striving to it.As in second Ch. 2 v. Phil. 2.16. Heb. 12.1. 2 Tim. 4.7. 1 Cor. 9.4.
Did let you] Stop you, intercept your course, turne you out of the way;foreign, propriè est tranversum aliquid struere quo iter impediatur, unde translationo quadam significat impedire. Act. 24.4. Rom. 15.22. 1 Thess. 2.8. Grotius. secretly intimating their inconstancy.
Vers. 12. Cut off bvidetur alludere ad circumcisionem quam urgebant, quum dicit, Abscindantur. Calvinus.] Seeing they glory so in the skin cut off.
Which trouble you] Or as the Greek word signifies waste and overthrow; *Qui vos quasi quasi sedibus vestris pellunt. Beza.because these men drive Christians out of house and home, as enemies when they come to sack or spoile a Towne.
Vers. 13. But by love serve one another] That is,Rom. 13.8. let every man in his place and calling become servant to another, and so preserve love by the duties of love.
Vers. 14. For all the Law is fulfilled in one word] This is secretly opposed to the doctrine of the false Apostles, which urged ceremonies alone. Calvin.
Love thy neighbour as they selfe] It is a note of similitude, not equality.
Vers 16. Fulfill the lusts of the flesh] That is, accomplish them with love, with pleasure, and with full consent of will.
Vers. 17. The flesh] That is the corruption of mans nature.
Lusteth against the spirit] That is, grace in the heart.
And the spirit lusteth against the flesh] First, by labouring to overmaster, and keepe downe the motions thereof.Perkins. Secondly, by stirring up good motions, and inclinations to piety.
Non esse sub lege est immunem esse à maledictione, à coactione, ab onere ceremoniarum legis, est verè ab his liberatum esse. Pareus.Vers. 18. Ye are not under the Law] Condemning or forcibly compelling you.
Vers. 19. Now the workes of the flesh are manifest] The Apostle when he speakes of the fruits of the flesh,Vocat opera carnis: quia haec sunt studia, h…mores & actus hominum carnalium. Pareus. he saith of them, that they are manifest not onelyonly to God, but men, which have the light of reason and naturall conscience; but when he comes to speak of the fruits of the spirit, he saith not so of them, vers. 22. The grace of Gods Spirit is a hidden and secret thing, 1 Pet. 3.4. and is not so easily discerned.
Vers. 20. Witchcraft] The word foreign properly signifies poysoning; but here it is fitly translated Witchcraft, foreign In vidia: dolor ex bonis alienis; foreign voces pari sono amat jungere Apostolus ut has ipsas. Rom. 1.29. Grotius.because all poysoning is comprehended under Murther which followeth.
Vers. 21. And such like] The Apostle having reckoned up many workes of the flesh is forced to conclude and say, and such like] as being not able to think of all the sins, which doe as fire sparkle out of the furnace.
Of which I tell you before as I have also told you in time past] before] Before you goe to Hell, as I have already told you.
Vers. 22. The fruit of the spirit] He called them workes of the flesh; vices end in themselves;Where the Holy Ghost ruleth, there he ingendreth those good gifts and motions of grace. but fruits of the Spirit, virtues abound with fruit. It is so called, as Ephes. 5.9. 1. Because all grace comes originally from the Spirit, as the fruit is derived from the root. 2. Because of the pleasantnesse. 3. Of the advantage and profit to ones selfe.
Faith] By faith he meaneth fidelity, in making good the words that have gone out of our mouthes; so Pareus, Estius, and others.
Vers. 23. Against such there is no Law] Such persons, not workes. 1. They need not rigorous Law to compell them,Spontaneae sunt virtutes. by vertue of their graces they will doe them. 2. No Law to condemne them, so Pareus, that is the better.
Vers. 24. Have crucified] He useth this word, to shew that mortification of the flesh, is an effect of the Crosse of Christ Calvin.
The flesh] That is, the corruption it selfe of nature.
With the affections and lusts] That is, the inward working of it in suddaine passions, and more setled desirers.
Verbum foreign significat ordinatè incedere, & intra limites suos se continere. Estius.Vers. 25. Walke] Orderly by rule, by line and measure.
foreign sunt qui honorem venantur ex ijs rebus in quibu… verus honor situs non est, ut ex opibus, eruditione, eloquentiâ. Grotius. foreign provocare dicitur de iis qui ad certamen aut bellicum aut Judiciale alios vocant: Jnde per translationem dicitur deijs qui in quovis alio certamine, puta eruditionis aut eloquentia, sperant se alijs superiores fore. Grotius.Vers. 26. Vaine glorious] Desiring to be accouted rich, eloquent, good by men.
Provoking one another] Striving to anger, and vex one another with injuries, contumelies, and contempt.
CHAP. VI.
Vers. 1. IF any man he overtaken with a fault] He meaneth a frailty and infirmity;foreign Erratum significat, sive laesionem temerè & quasi errante manu admissam. Alardus. and to be overtaken is on the sudden, ignorantly, and without deliberation, to be drawn to commit some offence.
Restore] The word is borrowed from Surgeons who being to deale with a broken joynt will handle the same very tenderly:Set him in joynt; so it is used Matth. 21.16. Perkins. foreign est aptum reddere: interdum & sanare quod corruptum est. Matth. 4.21. Marc. 1.19. quae significatio bene congruit huic loco. Grotius. so must they be dealt withall in reproofe which sinne out of humane frailty.
Lest thou also be tempted] Even with a powerfull and prevailing temptation to fall into thy brothers sinne. He doth not say lest thou also be overcome, but tempted; because if God leave thee to the temptation thou wilt soon be overcome.
Vers. 2. Beare ye one anothers burdens] Both the inward burden of your temptations and corruptions, and the outward of afflictions, Esay 13.16.Meaning such things in our brethren as are like burdens, even troublesome and grievous unto us. Etiam peccata sunt onera: portat aliena peccata qui non superbè lapsum contemnit, sed sperat de eo meliora. Grotius. The Apostle calleth slips, infirmities, and sinnes, by the name of burdens; taking his metaphor from travellers, who use to ease one another by carrying one anothers burden either in whole or in part. Pereus in loc. We must not beare with their sinnes, but help them out of their griefe by consolation, their sinne by direction.
Vers. 4. Let every man prove his own work] The Greek word foreign translated prove, signifies also to approve, as Rom. 14.2. 1 Cor. 16.3. And so the word is used in English, when we say, such a one is to prove a will, that is to approve it. The word here may be understood in both senses, to prove our works, and to approve them.
To rejoyce] The Greek, to glory: which is more then to rejoyce.
Vers. 5. Beare his own burden] as a Porter.Portabit foreign quod est bajulorum propriè. Erasm.
Vers. 6. Let him that is taught] Gr catechized,foreign Hoc est, propriè; qui viva voce instituitur. Confer. Rom. 2.18. Vorstius. or taught familiarly by word of mouth, or lively voyce, as when children are taught the first principles of Religion. Here it is taken more largely for him that is any way taught and instructed. Make him that taught him] catechised him, or instructed him, generally. Partaker] That is, communicate, afford, give unto them these temporall things.
Vers 7. For whatsoever a man soweth, that shall he also reap] It is an usuall proverbe among all Nations; You have the like sentences, Iob 4 8. Prov. 11.18. and elsewhere.Vt sementem feceris ita & metes. Cicero de oratore. To sow with the Hebrews often signifies to work, and to reape to be rewarded or punished, Matth 25.24, 26: 2 Cor. 9.6.
Vers. 10. As we have therefore opportunity] Take the present occasion of doing all the good thou canst. foreign signifies in a large acceptation, seasonablenesse of circumstance, whether of time, place or any occasion: but most properly a seasonable time.Therefore it is turned, dum tempus habemus. Vet. lat. Beza. Pareus. Vbi tempus habemus. Calv.
Vers. 14. Crosse of Christ] Some understand it of the afflictions which he did suffer for the profession of Christ; but this sense cannot be,Greenham. Vide Grotium. Gloriari in Christi cruce perinde valet atque Christo crucifixo, nisi quod plus exprimit; significat enim mortem illam ignominiosam, probrique plenam, imò etiam maledictam à Deo. Calv. that we should rejoyce in nothing but affliction; it is rather to be understood of the Crosse which Christ suffered for us then of that we suffer for him, as 2 Cor. 2.2.
Vers. 15. For in Christ Iesus neither circumcision availeth any thing, nor uncircumcision, but a new creature] That is, are neither acceptable to God, nor available to salvation. under these two synecdochically comprehending all outward priviledges and dignities.
As many as walk] The Greek word signifies not simply to walk, but to walk by rule,Atque ita incedent ut recta serie & ordine progrediantur, illud enim est foreign. Rainold. de lib. Apoc. vide Bezam. in order and measure, without treading aside, but making straight steps to our feet, Heb. 12.13.
According to this rule] This Canon; that is, the doctrine of this Epistle Metaphora ab architectis. Pareus.
The Israel of God] Israel of old was the Church of God; therefore the Church is now called the Israel of God.
See 2 Cor. 11.23. & 4.10.11. Vide Bezam, & Grotium. Etsi illis non refragamur, qui asserunt, Paulum cicatrices suas intelligere, quas toties caesus virgis, toties lapidatus, toties bestiis objectus, toties in vincula conjectus reportavit; inficiari tamen nemo audebit, haud perperam nos sentire, si eundem, ad ritum respoxisse Romanorum contendamus; apud quos militiae tyrones vel in facie, vel in manibus, vel in alia quavis corporis parte, inscriptionibus quibusdam, quas propriè stigmata denotant, signabantur, ne, si, leporina fortitudine militiam subterfugere auderent, possent latitare. Dilhet. elect. l. 2. c. 10.Vers. 17. For I beare in my body the marks of the Lord Iesus] The word in the originall translated marks, doth properly signifie Prints with a hot Iron. But here it is used generally to signifie any blemish, scar, or mark whatsoever. Prisons, bonds, whips, buffetings, stoning, reproaches of all kind, which he endured for the testimony of the Gospell.