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... [ Continue Reading ]
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. (c) Of the doctrine of faith.... [ Continue Reading ]
(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... [ Continue Reading ]
(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.... [ Continue Reading ]
(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.... [ Continue Reading ]
(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... [ Continue Reading ]
(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.... [ Continue Reading ]
(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 p... [ Continue Reading ]
(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... [ Continue Reading ]
(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 opposite... [ Continue Reading ]
(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 rig... [ Continue Reading ]
(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... [ Continue Reading ]
(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 whic... [ Continue Reading ]
(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 f... [ Continue Reading ]
(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 c... [ Continue Reading ]
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... [ Continue Reading ]
(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 (bein... [ Continue Reading ]
(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 sta... [ Continue Reading ]
(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 t... [ Continue Reading ]
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 co... [ Continue Reading ]
(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 (Galatians 3:1... [ Continue Reading ]
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 again... [ Continue Reading ]
(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 t... [ Continue Reading ]
(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.... [ Continue Reading ]
(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... [ Continue Reading ]
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.... [ Continue Reading ]