Annotations on the New Testament

Annotations on Chap. XIII.

[ a] V. 1. This is the third time ] In the method prescribed by Christ to prepare for the censures of the Church, Mat. 18. 15. there is a threefold admonition; the first by one man alone, the injured person (if it be a matter of that nature) going and reproving him: And if that do not succeed, then take with thee 〈 in non-Latin alphabet 〉 farther (or over and above) one or two, that in the mouth of one or two witnesses every word may be established, that is, that the thing which thou layest to his charge, be so confirmed (according to that of Job. 8. 17. The testimony of two men is true, that is, ( 〈 in non-Latin alphabet 〉 , true in the sense of 〈 in non-Latin alphabet 〉 ) fit to be credited, of sufficient authority in law to be heeded, and proceeded upon) that by the testimony of these, as of witnesses, he may be convinced, and no longer able to deny the fact, as Heb. 6. 16. an oath is said to be 〈 in non-Latin alphabet 〉 , for establishing, or confirmation, as being 〈 in non-Latin alphabet 〉 , an end of contradicting, that is, of affirming and denying. The thing so established ( 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ) by oath, cannot longer be denied, or the parties denial will not stand him in any stead. Or secondly, that the offender may by authority of these be induced (as the judge is on the accused person, Deut. 19. 15. Heb. 10. 28.) to give sentence on himself, and so think fit to reform what he is admonished of. Now that this place distinctly refers to this part of discipline, this second admonition, appears most probable by his reciting of the very words in the i • stitution, In the mouth of two or three witnesses every word shall be established; and proportionable to that, 〈 in non-Latin alphabet 〉 , I foretold and foretell, which notes the first and second admonition. And though there precede a 〈 in non-Latin alphabet 〉 , I come to you this third time, yet that refers evidently to this his third resolution personally to appear among them, c. 12. v. 14. having resolved it twice already, and before that time comes, this second Epistle is to supply the place of a second admonition, as his first had been a first. And so the words will be rendered thus, 〈 in non-Latin alphabet 〉 , I have foretold, or admonished, you once in my first Epistle, and do now so again the second time, and both those 〈 in non-Latin alphabet 〉 , as present; these Epistolarie warnings being to have the same force with them, as if he were present among them. And if this method, answerable to the first and second admonition instituted by Christ, do not prevail with you, then that which remains is, that he proceed to censures, and that he is resolved to do, 〈 in non-Latin alphabet 〉 , I will not spare. Where the Apostolical power which he had over them, maketh it improper for him to proceed to any third admonition, that of telling it to the Church, in S. Matthew. So Bishop Titus is appointed to deal with an heretic, After the first and second admonition reject him, Tit. 3. 10. without any third degree intervening, immediately to proceed to censures.

[ b] V. 5. Jesus Christ is in you ] That Christ's being among them signifies the presence and power of the Gospel among the Corinthians, or in their Church through S. Paul's Apostleship, may appear, not only by the Context, which wholly looks that way, but by that place Exod. 17. 7. to which these words seem to refer; where the tempting contumacious Israelites, after all the signs and miracles shown among them, do still remain infidel, and ask in these very words 〈 in non-Latin alphabet 〉 is the Lord among us, or no? So that the meaning of the Apostles question here is, Many miracles of Christ and his Spirit have been wrought among you by me, so that if you do not yet believe that I am an Apostle of Christ, and so that Christ is among you, you are sure of the number of those Israelites, who after so many miracles, still required more signs, or of the Pharisees, who did the same, Mar. 8. 11. which being put in form of a question, Discern you not that Christ Jesus is among you? the answer is in the next words, 〈 in non-Latin alphabet 〉 , which cannot be more distinctly and literally rendered then thus, 〈 in non-Latin alphabet 〉 (referring to the 〈 in non-Latin alphabet 〉 precedent) if ye do not, that is, if ye do not discern it, in some degree, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , doubtless ye are reprobates, senseless, obdurate persons, most impious, and uncapable of faith, or any thing that is good. What the notion of 〈 in non-Latin alphabet 〉 is, hath been formerly mentioned. See Note on Rom. 1. g.

[ c] V. 11. Be perfect ] The proper original notion of the word 〈 in non-Latin alphabet 〉 is to compact or knit together, either members in a body, or parts in a building. Thus it is applied to a building, Exod. 15. 17. 〈 in non-Latin alphabet 〉 the place which thou hast made for thee to dwell in; and to walls, Ezra 4. 13, 16. to a body, Psal. 40. 6. 〈 in non-Latin alphabet 〉 a body thou hast framed, or compacted, for me. From hence it doth more largely signify to prepare, or make ready, in the same kind as builders do fit one part to another, and make it ready for use; and so again to corroborate and strengthen, as that which is well compacted and knit together is made strong by that means; and lastly to perfect, as the building of an house is the perfecting of it, especially in the passive voice, because that which is compacted and built is perfected and completed by that means. Answerable to these several notions is the Glossarie of Hesychius, 〈 in non-Latin alphabet 〉 (not, as it is corruptly read, 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , the word signifies to prepare, to perfect, to strengthen or corroborate. In the New Testament the word is variously used▪ but so as will by the circumstances of the Context be appliable to one or more of these three notions. Mat. 4. 21. and Mar. 1. 19. it is applied to the mending of the fishers nets, knitting them together, and so either strengthening, or preparing them for use; Mat. 21. 16. 〈 in non-Latin alphabet 〉 (in reference to the children's Hosannahs or testimonies of Christ ) Thou hast out of their mouths compacted, or made up, or made ready, a song of praise, or confession, or testimony; Lu. 6. 40. Every servant shall be 〈 in non-Latin alphabet 〉 made up, perfected, fitted for his crown, after the same manner as his master Christ is. So 1 Thess. 3. 10. 〈 in non-Latin alphabet 〉 , to make up, or perfect, or repair, defects, and Heb. 13. 21. 〈 in non-Latin alphabet 〉 , perfect you, build you up, and so perhaps v. 9. of this chap. 〈 in non-Latin alphabet 〉 , I pray for your being perfect in all goodness, as v. 7. I beseech God that you do no evil. So Rom. 9. 22. vessels of wrath 〈 in non-Latin alphabet 〉 it signifies formed, or framed, or made fit. So Heb. 10. 5. out of the Septuagint of the Psalm, 〈 in non-Latin alphabet 〉 , a body thou hast framed me, and Heb. 11. 3. by faith we conceive 〈 in non-Latin alphabet 〉 , that the ages of the world were framed, that is, the world created. But besides all these places, one sort more there is, wherein, by reason of the affinity between the Church of Christ, and a building or body, the word hath a peculiar signification to compact Christian people (the stones in the building, or the members in the body of the Church) together into a society, where they may live and publicly serve God together: and that either 1. by first forming those societies uniting men in the profession of the same truths, and performance of the same services; or 2 ^d lie, by recovering or restoring any that hath been broken off from the Church by any fault, or criminous commission, especially if he have been for that cause cut off by the Governors of the Church, that is, cast out by Ecclesiastical Censures; or 3 ^d lie, by reducing him that hath voluntarily broken himself off by schism, &c. or 4 ^t hly, by God's restoring peace and tranquility to the Church▪ that they may thus freely meet together. In the first sense we have it Ephes. 4. 12. where he speaks of the several offices ordained in the Church, and the first end which he assigns of so doing, is, 〈 in non-Latin alphabet 〉 , for the compacting of the saints, that is, for the holding the body of the Church together to frequent pu • lick assemblies, &c. In the second sense 'tis clearly used Gal. 6. 1. where the spiritual, or Governors of the Church, are advised to indulgence and tenderness, not too much sharpness or severity toward offenders, or lapsed persons, and accordingly are appointed 〈 in non-Latin alphabet 〉 , to restore such an one in the spirit of meekness; that is, either by mild reprehension, and exhortation, to recover him to a sense and reformation of his fault, without proceeding to any sharper course, or else, in case of greater severity, to be soon molified again toward him, to take off the censures of the Church from him. Which there appears not only by the evidence of the words themselves, but by the subsequent precept of bearing one another's burdens, ver. 2. as that may be explained by a parallel place in Ignatius 's Epistle to Poly • arpus, where he bids him as a Bishop, 〈 in non-Latin alphabet 〉 , take care of the unity, (that is, the 〈 in non-Latin alphabet 〉 here, the keeping whole Christ's body, the Church) bear all, and suffer, or bear, with all in love. And so perhaps in this chapter 〈 in non-Latin alphabet 〉 ver. 9. may be the restoring of the lapsed offenders upon their sincerity of reformation, or rather the continuing them in the communion of the Church, without need of having the censures inflicted upon them; for so it there follow • s, as the consequent of his praying for their 〈 in non-Latin alphabet 〉 , for which cause I write these things being absent, that b • ing present I may not 〈 in non-Latin alphabet 〉 , deal sharply, or use excision: where 〈 in non-Latin alphabet 〉 , making up, restoring, or keeping whole, may very fitly be rendered, as opposite to 〈 in non-Latin alphabet 〉 , excision, the word set to denote the censures. Thus in Hippodamus the Pythagorean, in his book De Republ. prescribing society or meeting together of old and young, in order to preservation of peace, and moderating all sorts of affections, he adds, 〈 in non-Latin alphabet 〉 , because young men need to be taught sobriety, or moderation, and to have their excesses corrected and allayed, 〈 in non-Latin alphabet 〉 , correction, saith the interpreterin Stobaeus, p. 250. but that sure not by way of punishment, for the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the friendly meetings and feasts were no places of judicature, nor instituted to any such like design. but by way of exhortation or friendly advice, the elder to the younger, who might have such an authority with them 〈 in non-Latin alphabet 〉 (which is all one with 〈 in non-Latin alphabet 〉 ) to settle, or accomplish them bring them to a staiedness and stability of temper. In the third sense 'tis used 1 Cor. 1. 10. where 〈 in non-Latin alphabet 〉 , their being knit, or compacted together, in the same mind, or opinion, is set opposite to having schism • among them, and contentions, v. 11. and so here 〈 in non-Latin alphabet 〉 , be ye knit together, is preparative to their being of the same mind, and having peace among them. In the fourth or last sense it seems to be taken 1 Pet. 5. 10. where he prays to God for the dispersed Jew Christians, that after that short time of sufferings, God will 〈 in non-Latin alphabet 〉 , himself, by his special providence, take care for them, and restore them halc • onian days of peace, to serve him in the public assemblies. Thus S. Ignatius (in his Epistle to the Smyrnaeans, making a motion to t • em to send a congratulation into Syria, 〈 in non-Latin alphabet 〉 that they had a fair sunshine in respect of the service of God ) doth thus express it. 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , because they have peace, and have received their own magnitude, and their own body is restored to them; where the 〈 in non-Latin alphabet 〉 , and the 〈 in non-Latin alphabet 〉 , are the body of the Church meeting together in assemblies▪ which is there said 〈 in non-Latin alphabet 〉 to be restored, as here 〈 in non-Latin alphabet 〉 to be repaired, or made up, that is, restored to them. See Jude Note c.

[ d] V. 14. Communion ] What is the notion of 〈 in non-Latin alphabet 〉 for charity, or liberality, hath been formerly observed, Note on Act. 2. d. and 2 Cor 8. 4 And agreeably, though in a spiritual sense, is 〈 in non-Latin alphabet 〉 , the communication of the Spirit here, the liberality of the holy Ghost in the plentiful effusion of his gifts, so as it will be all one with 〈 in non-Latin alphabet 〉 , the gift of the holy Spirit. Act. 2. 38. and so as will be most fit to join with 〈 in non-Latin alphabet 〉 , the grace, or charity▪ or liberality, of Christ, and the love of God (as in Cicero de Nat. Deor. l 3. Dei gratia & charitas, God's grace or favor, and charity or love, are put together) For thus is 〈 in non-Latin alphabet 〉 , the grace of Christ, used 2 Cor. 8. 9. and thus 〈 in non-Latin alphabet 〉 , the communication, of the Spirit, Phil. 2. 1. being joined with 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , bowels and mercies, that is, the evidences of the highest liberality.

CHAP. I.

1. PAUL an Apostle not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead,]

[Paraphrase] 1. Paul an Apostle, (that had not my commission from any mere man (as some others, the secondary Apostles, had) but from God in heaven, and was not called by any other Apostle of Christ, or assisted by any, but first called to the faith by the immediate voice of Jesus Christ speaking to me out of heaven, then by revelation from him Act. 9. 15. authorized to preach among the Gentiles, and after, Act. 13. 2. by special direction of the holy Ghost separated to the Apostleship, who also received all my instructions from him by vision to Ananias, and so in effect from God the Father, which by his power raised him from the dead, and gave all power unto him,)

2. And all the [note a] brethren which are with me, unto the Churches of Galatia.]

[Paraphrase] 2. And all those that are constantly with me (see Phil. 4. 22.) my fellow-laborers in the Gospel, send greeting to all the several Churches in the cities and regions of Galatia.

3. Grace be to you, and peace from God the Father, and from our Lord Jesus Christ,]

[Paraphrase] 3. See Rom. 1. 7.

4. Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God, and our Father:]

[Paraphrase] 4. Whose dying for us was purposely designed to work a reformation, and mortification of sin in us, and to take us off from the corrupt practices of the men of this age, both idolatrous Gentiles, and corrupt hypocritical Jews, which, with a zeal to circumcision, and the like Mosaical rites, live in all the impurity and impiety in the world; and wherein Christ hath done nothing but what is exactly according to the will and appointment of the eternal God, and father of us all, the God of Israel, whom the Jews acknowledge, and profess to worship.

5. To whom be glory forever and ever. Amen.

6. I marvel that you are so soon removed from him that called you into the grace of Christ, unto another Gospel.]

[Paraphrase] 6. Having so lately preached the Gospel of Christ among you, Act. 18. 23. and thereby either confirmed, or first converted you to the faith, I wonder you should so suddenly forsake those infusions you received from me, and remove quite from the truth of the Gospel to a new strange doctrine.

7. Which is not another, but there be some that trouble you, and would pervert the Gospel of Christ.]

[Paraphrase] 7. Which indeed is far from being another Gospel, or doctrine of Christ, fit to come in competition with what I preached to you, far from being taught, as is pretended, by other Apostles; Only there are some Gentiles that had lived in Judea, of the sect of the Gnostics, such as were at Philippi ch. 3. 3. teaching the Gentile converts that they must be circumcised, not out of any principle of piety, or true zeal to the Mosaical law, but that they might curry favor with the Jews, and avoid the pressures that lay upon the Christians, whose persecutions were generally caused by them, and these do quite pervert and change that doctrine that I delivered you from Christ.

8. But though we, or an Angel from heaven, preach any other Gospel unto you then that which we have preached unto you, let him be accursed.]

[Paraphrase] 8. And if any attempt to do that, though it were I myself, or even an Angel from heaven, I proclaim unto you mine opinion and Apostolical sentence, that you are to disclaim and renounce all communion with him, to look on him as on an excommunicated person, under the second degree of excommunication, that none is to have any commerce with in sacred matters.

9. As we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him be accursed.]

[Paraphrase] 9. And that ye may take more heed to what I say, I repeat it again, Whosoever teaches you any new doctrine contrary to what I at first preached to you, let him be cast out of the Church by you.

10. For do I now [note b] persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.]

[Paraphrase] 10. By this you may guess whose doctrine is most to be heeded; theirs sure that desire not to get the favor of men, to avert the displeasure of men, but to secure the favor of God, to approve themselves to him: and I hope 'tis clear, that is my only design, and not theirs, who labor to propitiate the persecuting Jews, as by their new infusions 'tis manifest your Gnostic teachers do. This if I did, I must prof • sse, I should not faithfully discharge the trust • reposed in me by Christ; or, If I had had a mind to this, I had never turned Christian, losing thereby all my interests among the Jews.

11. But I certify you, brethren, that the Gospel which was preached of me is not after man.]

[Paraphrase] 11. And whereas it is objected to me, that being none of Christ's immediate retinue; I have received the Gospel from men, and not from Christ, and therefore may be thought to have made some change in it, I now declare to you, that the Gospel preached unto you by me hath a more then human authority, and so is not to receive prejudice by the latenesse of my vocation.

12. For I neither received it of men, neither was I taught it, but by the revelation of Jesus Christ.]

[Paraphrase] 12. For as it is not pretended to be any tradition of the Jews, nor taught me by my instructors in the Jewish religion v. 13. (which if it were, there were reason that now their verdict should be taken in it) so it is evident that I had it not from those that were Christians and Apostles before me, but by call from heaven, and by immediate revelation from Christ, in opposition to that way that had been taught me among the Jews.

13. For ye have heard of my conversation in time passed in the Jews religion, how that beyond measure I persecuted the Church of God, and wasted it;

14. And profited in the Jews religion above many my equals in mine own nation, being more exceedingly zealous of the tradition of my fathers.]

[Paraphrase] 13, 14. For ye cannot but have been told what I did, how I employed myself when I was a Jew, that I was the most zealous persecutor of Christianity, and maintainer of the Jewish customs (and traditions, superadded to the Law) of any man.

15. But when it pleased God, who [note c] separated me from my mothers womb, and called me by his grace,

16. To reveal his Son in me, that I might preach him among the heathen, immediately I conferred not with flesh and blood,]

[Paraphrase] 15, 16. But when God, who had from an infant determined to make use of me, and to set me apart for his service, had in his good time, Act. 9. actually called me, and that when I deserved no such dignity or favor from him, (nay when I was bloodily set on persecuting Christianity) and soon after that expressed his pleasure by Ananias that I should preach the Gospel to the Gentiles, and gave me authority to do so, Act. 9. 15. immediately I set about my work, not thinking it needful for me, who had it from heaven, to receive my mission from any mortal man (see note on Mat. 16. e.)

17. Neither went I up to Jerusalme▪ to them which were Apostles before me, but I went into Arabia, and returned again to Damascus.]

[Paraphrase] 17. Or to go up to Jerusalem to Peter, James, &c. as to those that were instated to that office before me, and consequently might instruct me in the Christian doctrine; but without applying myself to any, after my mission from Christ, I went presently from Damascus into Arabia, and after returned again to Damascus, Act. 9. 19. and there preached Christ in their synagogues, v. 20.

18. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.]

[Paraphrase] 18. Then being in danger of treachery from the Jews, I escaped their hands, Act. 9. 25. and I came to Jerusalem v. 26. and was by Barnabas brought to Peter v. 27. and stai'd with him and in Jerusalem fifteen days v. 28. and this some three years after my conversion.

19. But other of the Apostles saw I none, save James the Lord's brother.]

[Paraphrase] 19. But beside him I saw not any Apostle of the first rank, that is, of the twelve, no nor any of the other rank, save only James the kinsman of Christ, who was Bishop of Jerusalem at that time, and so an Apostle of a second rank (see note on Rom. 16. b.) though not one of the twelve, see note on ch. 2. a.

20. Now the things which I write unto you, behold, before God I lie not.]

[Paraphrase] 20. Of the truth of all this that I say, I call God to witness, (as in a matter of greatest weight, on the belief of which the profitable discharge of my office, and reception of my labors very much dependeth)

21. Afterwards I came into the regions of Syria and Silicia:]

[Paraphrase] 21. After this I went (by admonition from God, Act. 22. 17, 18.) to Cesarea which is in Syria, (see note on Mat. 16. c.) and thence to Tarsus (my native city in Silicia Act. 22. 3.) Act. 9. 30.

22. And was unknown by face unto the Churches of Judea which were in Christ.]

[Paraphrase] 22. And all this while I was not so much as known to the Churches of Judea that had received the faith, that is, to those other beside that of Jerusalem mentioned v. 18. (All which I have said to show (what was undertaken v. 11.) how far I was from receiving instructions from any other but Christ himself, v. 16.)

23. But they had heard only that he which persecuted us in times past, now preacheth the faith which once he destroyed.]

[Paraphrase] 23. All that they knew of me was, that they had heard of my preaching the Christian doctrine, which I had persecuted.

24. And they glorified God in me.]

[Paraphrase] 24. And they magnified the name of God for this mercy of his wrought in my conversion.

CHAP. II.

1. Then [note a] fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.]

[Paraphrase] 1. After this, some fourteen years after my conversion, (mentioned ch. 1. 16.) I went a second time to Jerusalem, Barnabas and I together, and Titus also attended me.

2. And I went up by revelation, and communicated to them that Gospel which I preach among the Gentiles, but privately [note b] to them which were of reputation, lest by any means I should run, or had run in vain.]

[Paraphrase] 2. And by God's appointment, either first signified, or after confirmed to me by vision (such as Paul often had about several matters) I went up at this time to Jerusalem, and gave the Church there an account of my preaching (and the success of that) among the Gentiles. This I thought fit to do, and yet first to do it to those that were the principal men among them, James the Bishop of Jerusalem, and Peter, and John, v. 9. who were all Apostles of the circumcision, or Jewish converts: and my reason of doing so was, lest I should miscarry on one side or other, lose either my present or my past labor, my present among the Jews, my past among the Gentiles; that is, lest by the Jews I should be thought to preach a different doctrine from those who had been called before me, or by the Gentiles (if I should to their prejudice comply with the Jews) I should be thought inconstant, and be deemed not to count it lawful to converse with them, which would utterly obstruct their way to receiving the faith, and shut it up from them.

3. But neither Titus, who was with me, being a Greek, was [note c] compelled to be circumcised.]

[Paraphrase] 3. And by what I then did, they did all so fully consent to my doctrine (that Gentile Christians were not bound to the Jewish observances) that, as I would not yield, so they did not force Titus to be circumcised; though he were known to be a Greek, and familiarly conversed with me, and was employed by me.

4. And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage.]

[Paraphrase] 4. This I thus did, because of the sly Jews, that making as if they were Christians, came to observe what liberty I took in omitting the observances of the Law, that by some means or other they might accuse me, and either by the verdict of the Council of Jerusalem, or by some other means (by bringing persecution, &c. upon me) enforce me to the observation of the Jewish ceremonies.

5. To whom we gave place by subjection no not for an hour, that the truth of the Gospel might continue in you.]

[Paraphrase] 5. To these men (though at other times I was content to comply with the weak) I could not think fit to do it never so little while, though but for that space of my staying at Jerusalem, or to yield by any kind of acknowledgment or condescension, that the Gentiles should be obnoxious to that yoke, and this, that we might not betray the Gospel of Christ, but preserve it entire to you.

6. [note d] But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me, God accepteth no man's person) for they who seemed to be somewhat [note e] in conference added nothing to me.]

[Paraphrase] 6. As for those prime men, intimated ver. 2. and named ver. 9. (James and Peter and John, I need not give any other character of them, God is not moved in this matter with the personal excellencies of any, but can make use of any the meanest, as well as most excellent instruments) for these, I say, though they were persons of great knowledge, and dignity, and authority, and that most justly, yet when they understood what I had done, they gave me no advice to alter anything, nor said anymore to me than what I knew before.

7. But contrariwise, [note f] when they saw that the Gospel of the uncircumcision was committed unto me, as the Gospel of the circumcision was unto Peter,]

[Paraphrase] 7. But on the other side these three discerning (by the account I gave them of my successes) that I had received from Christ the commission of preaching to the Gentiles, and so an equality of office Apostolical to Peter, whose commission was to preach to the Jews especially,

8. (For he that wrought effectually in Peter to the Apostleship of the circumcision, the same was mighty in me toward the Gentiles,)]

[Paraphrase] 8. (For the same God that had enabled Peter, and given him gifts and miraculous powers to discharge that office of an Apostle to the Jews, gave me also the like commission and abilities to be an Apostle to the Gentiles.)

9. And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship, that we should go unto the heathen, and they unto the circumcision.]

[Paraphrase] 9. These three, I say, James the Bishop of Jerusalem, and Peter, and John the son of Zebedee, two prime Apostles, who were looked on as the pillars of the Church, approved and commended all that we did, or had done, acknowledged us as their companions, joined with us, and did by consent make an agreement, that they and we should betake ourselves severally (into what city soever either of us entered) we to the Gentiles, and they to the Jews of the city, and so constitute several congregations in each city, of Jews and Gentiles, (see note on Rev. 11. b.)

10. Only they would that we should remember the poor, the same which I also was forward to do.]

[Paraphrase] 10. And all that they insisted on to us, was that we should take into our care the wants of the poor Christians in Judea, who were sadly spoiled and wasted by their unbelieving countrymen, 1 Thess. 11. 14. Heb. 10. 34. (see Chrysostom) and get collections for them among the Gentiles, which I was as forward to do as they to have me.

11. But when Peter was come to Antioch I withstood him to the face, because he [note g] was to be blamed.]

[Paraphrase] 11. But when, after this, Peter came and preached to the Jews at Antioch, I who was there also at the same time preaching to the Gentiles of that city, resisted him, because they that had taken notice of his former actions, and the change that was observable in him, did look upon him as a dissembler, and lai'd that to his charge, not knowing the true ground of what he did.

12. For before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew, and separated himself, fearing them which were of the circumcision.]

[Paraphrase] 12. For before the time that some believing Jews of Jerusalem, (James's See) who were generally zealous for the Mosaical performances Act. 21. 20. came from thence to Antioch (in like manner as those Act. 15. 1.) he freely conversed with the Gentile Christians, and eat with them; but while they were present, out of fear of displeasing and scandalizing those Jewish Christians, and occasioning their falling off, or forsaking the faith (see Theophylact and Chrysostom interpreting it by a like phrase, c. 4. 11. I am afraid of you least I have bestowed on you labor in vain) he abstained from using that liberty, and did not use any conversation with them for a time.

13. And the other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation.]

[Paraphrase] 13. And the whole number of the Jewish converts of Antiochia followed his example, and abstained from conversing freely with the Gentiles, making as if they were such zealots of the Mosaical law, as that they would not use this illegal liberty; and this was so universally done by all, that Barnabas, that came with me, began to be wrought on by it, and to make scruple to converse familiarly with the Gentiles, as if it were not lawful to do so.

14. But when I saw that they walked not uprightly according to the truth of the Gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?]

[Paraphrase] 14. Whereupon considering the inconvenience that would come on this, and that it would be a way to shut out all the Gentiles from the faith, if by Peter's fear of scandalizing the Jews, men were brought to believe that the Gentiles might not freely be accompanied with (and consequently could not be preached to by us) and so that this was not the way which was most conducible to the propagating of Christian religion, which was like to consist more of Gentiles then of Jews, I thus spake publicly to Peter, Thou hast hitherto lived like (and conversed with) the Gentile Christians, and not observed the Jewish rules; why dost thou now by thy practice bring the Gentiles to think it necessary for them to observe the Jewish law?

15. We who are Jews by nature, and not sinners of the Gentiles,]

[Paraphrase] 15. Certainly that which these men learn and think to be implied by this practice of thine, is far from being true doctrine: For we that indeed were, before our Christianity, Jews born, and so far more obliged in any reason to observe the Mosaical Law, then the idolatrous ignorant heathens, whom the Jews themselves never thought obliged to the Mosaical performances, and therefore looked upon them with such contempt, as impure, and not fit to be conversed with,

16. Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law; for by the works of the Law shall no flesh be justified.]

[Paraphrase] 16. We, I say, being taught by Christianity, that by the observation of the Law (see note on Mat. 5. g.) by performance of the Mosaical rites, justification is not to be expected, but only by the faith of Jesus Christ, without that we, I say, do thus ourselves receive the Christian religion, and ought in any reason to reach it others, so as not to depend on the Mosaical performances for justification, but on the faith of Christ, without them, and that upon this grand principle, that neither Jew nor Gentile can be justified by legal obedience, and therefore must seek to Christ for it, who not now requiring of us these outward rites, but the inward purity signified by them, is consequently to be obeyed in what he requires, and the liberty that he also gives to be vindicated by us against all contrary pretenders, who indeed will be far from changing their minds by our yielding to, or complying with them.

17. But if while we seek to be justified by Christ, we ourselves also are found [note h] sinners, is therefore Christ the minister of sin? God forbid.]

[Paraphrase] 17. But then it is objected by those that stand so for the Jewish law, that if, seeking to be justified by faith in Christ, we neglect the Mosaical Law, and live like Gentiles, we make by this or suppose Christ to be an enemy to the Law, and a favourer of Gentilism, (one that assists that against Judaism, makes provision for it.) To which we answer, that whatsoever be said of his favoring those that do not bind themselves to the Judaical Law, he is yet sure no favourer of Gentilism or heathen life.

18. For if I build again the things which I destroyed, I make myself a transgressor.]

[Paraphrase] 18. But on the other side rather, when a man hath renounced justification by the Mosaical Law, and depended only on Christ for it, if he shall again return to that which he hath renounced, and assert justification by that Law, affirm that the observance of Mosaical rites is necessary to justification; what doth he then but apostatize in some measure, depart from his former profession, in returning to Judaism again?

19. For I through the Law am dead to the Law, that I might live unto God.]

[Paraphrase] 19. We are all taught by the very Old Testament, the Law and Prophets, that we must seek farther then the Law, viz. to Christ, and so I have done, and learned by the Law itself not to value it too much, but to give over hope of justification or life by those legal performances, that so I may find it in God, through Christ, in the New Covenant.

20. I am crucified with Christ: nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.]

[Paraphrase] 20. Christ by his death hath abolished the Mosaical Law, Ephes. 2. 14. that is, hath taken away the discrimination betwixt Jew and Gentile, brought justification into the world for those that observe not the Mosaical Law, and I by being a Christian, have been made partaker of this fruit of Christ's death, and so am also dead to the Law, v. 9. and Rom. 7. 4. and now I am no longer the man I was, that is, a Jew, but a Christian, and am now bound to no other observations but those which Christ requireth of me, to whom I am obliged by all the bands of love and duty, having given his own life for me to free me from the Mosaical Law, among other things.

21. I do not frustrate the grace of God; for if righteousness come by the Law, then Christ is dead in vain.]

[Paraphrase] 21. This freedom therefore I make use of, and do not depend on the Law for justification, nor think the Mosaical observances still necessary; for that were to evacuate the Gospel of Christ (see note on Heb. 13. c.) for if still the Mosaical performances are necessary and sufficient to our justification, then Christ needed not to have died, it would be matter of no advantage to us, that he thus came into the world, and said down his life for us.

CHAP. III.

1. O Foolish Galatians, [who hath [note a] bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, [note b] crucified among you?]

[Paraphrase] 1. What heretic with his sorceries hath brought you off from Christianity to Judaism again (see c. 4. 10.) you, I say, to whom Christ crucified hath been formerly as convincingly declared by our preaching, as if he had been set before your eyes, nailed to the cross among you?

2. This only would I learn of you, Received ye the spirit by the works of the Law, or by the hearing of faith?]

[Paraphrase] 2. I pray let me dispute it a while with you, and demand this one thing, which may reasonably set an end to the whole controversy, The gifts of the Spirit that are in your Church, were they there til the Gospel was preached to you? (1 Cor. 12. 28.) was the Mosaical Law able to give you any such privileges, to work such miracles among you? undoubtedly it was not.

3. Are ye so foolish? having begun in the Spirit are ye now made perfect by the flesh?]

[Paraphrase] 3. And then is there any reason, that having by the Gospel received the gifts of the Spirit, and so begun to be a Christian Church, thriven and prospered well in that plain way, you should now think it necessary to take in the Law as a suppletory, to make yourselves up with the external, Mosaical, carnal rites and ceremonies?

4. Have ye suffered so many things in vain? if it be yet in vain.]

[Paraphrase] 4. You have suffered many persecutions and hardships for Christianity, which, if you would have Judaized, you might have avoided (your persecutions generally proceeding from that fountain;) and if this doctrine be true, then what are ye the better for all these sufferings? Nay, 'twere well if this were all, that you should only lose the benefits of your sufferings; 'tis to be feared this change will bring worse effects on you, the loss of that Evangelical spirit, if you mend not.

5. 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?]

[Paraphrase] 5. God therefore that hath furnished your Church with so many extraordinary gifts of the Spirit, and wrought so many miracles among you, did he any such thing under the Mosaical Law? is there anything in that fit to draw you back to it again from the profession of the Gospel? v. 2. Is not faith it that all the great privileges and advantages have still belonged to?

6. Even as Abraham believed God, and it was accounted to him for righteousness.]

[Paraphrase] 6. As 'twas believing upon which Abraham was justified.

7. Know ye therefore, that they which are of faith, the same are the children of Abraham.]

[Paraphrase] 7. From whence it follows, that those which are justified as Abraham was, are not the M •• saical observers, but believers only, those that receive and obey that doctrine which is taught and required by Christ, the Gentiles as well as Jews.

8. And the Scripture foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, [note c] In thee shall all nations be blessed.]

[Paraphrase] 8. And the words of the promise made to Abraham, which was an Evangelical not legal promise, did in effect contain this in them, that all nations of the world, and not only the Jews, should be justified by faith, and so the Gentiles now, and that without legal Mosaical performances, for thus the words of the promise ran, In thee shall all the nations of the earth be blessed; [All the nations] and so the heathens, and not only the Jews, who lived according to the Law, [shall be blessed in thee] that is, the form of benediction used among the Gentiles, and not only the Jews, shall be with mention of Abraham's name, viz. that God will bless them as he blessed Abraham, justify them as he did him, make the whole Gentile world partakers of that promise made personally to Abraham, on condition they believe and obey as he did: All looking on Abraham's obedience and justification, as the example of all Christians, that all that believe and obey, as he did, shall be blest as he was.

9. So then they which be of faith, are blessed with faithful Abraham.]

[Paraphrase] 9. From all which 'tis clear that believers or Christian livers, without Mosaical performances, have their part of that blessing that was promised to Abraham; and those that sprang from him (from his faith, as well as from his loins) are blest on the same terms as he was.

10. For as many as are of the works of the Law are under the curse, for it is written, Cursed is everyone that continueth not in all things which are written in the book of the Law to do them.]

[Paraphrase] 10. For all that expect to be justified by the Law without the faith of Christ, (which if it be acknowledged, takes away the wall of partition betwixt Jew and Gentile, and consequently the Law, which in the external part of it established that partition and non-communion between them) or without accepting those reformations, and changes of shadow for substance, brought in by Christ, do set up Moses, not only absolutely, but comparatively and exclusively to Christ; and they that do thus, are still involved under the curse for every sin they are ever guilty of, and consequently being guilty of some breach or other, can never have anything but curse by this means, and so are far from being justified.

11. But that no man is justified by the Law in the sight of God, it is evident; for, The just shall live by faith.]

[Paraphrase] 11. And the same is proved by that known testimony Hab. 2. 4. (see Rom. 1. 17. Heb. 10. 38.) They to whom life is promised are the believers, or they that are justified after the Evangelical manner.

12. And the Law is not of faith; but the man that doth them, shall live in them.]

[Paraphrase] 12. Whereas the Law makes no account of faith, allows no justification but on condition of legal obedience, performance of all that requires.

13. Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, Cursed is everyone that hangeth on a tree.]

[Paraphrase] 13. In which case, there being no means in the Law to justify any, but rather to bring curses on all, because all have sinned v. 10. Christ hath been seasonably pleased to interpose, to make satisfaction for sin, to bear that curse which belonged to us (and that he did by being crucified, which being a Roman punishment was yet near kin to that of hanging on a tree, that is, a gibbet of wood, Deut. 19. 23. which is said there to be an accursed death.)

14. That the blessing of Abraham might come on the Gentiles through Jesus Christ: that we might receive the promise of the Spirit through faith.]

[Paraphrase] 14. That the favor bestowed on Abraham, of being justified by faith, and not by ceremonial observances, may be communicated to the Gentiles who believe in God as Abraham, and all those precious consequents thereof, the gifts of the Spirit useful to the building up of a Church, v. 5. as well as that single promise of justification.

15. Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man difannulleth or addeth thereto.]

[Paraphrase] 15. Brethren, 'tis ordinarily acknowledged among men, that a covenant, though it be but of a man, being once firmly made, cannot be voided.

16. 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, which is [note d] Christ.]

[Paraphrase] 16. And much less can the promises of God miscarry, which were made to Abraham and to his seed; not to seeds in the plural, which might make a difference betwixt Jews and Gentiles, but in the singular, To thy seed, viz. as to Isaac (who was therein a type of Christ) so distinctly to Christ, as he is the head of a family, a spiritual father of children, all believers coming from him as a spiritual progeny, and consequently to all Christians without discrimination, Jews or Gentiles, circumcised or uncircumcised.

17. And this I say, that the covenant that was confirmed before of God in Christ, the Law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.]

[Paraphrase] 17. To the same purpose again it is observable, that the Law, that was delivered by Moses above four hundred and thirty years after the time that that promise was made to Abraham, Gen. 12. 3. cannot in any reason be thought to disannul, or frustrate, or invalidate the covenant made by God to Abraham, and in him to all believers or Christians, his spiritual as well as carnal progeny, so as to leave believers now under obligation to observe the Mosaical Law, or to propose justification to them upon no other terms but those; when in the promise to Abraham, so long before, it was made over to them upon these other cheaper and better terms of fidelity, and sincerity, and purity of the heart.

18. For if the inheritance be of the Law, it is no more of promise; but God gave it to Abraham by promise.]

[Paraphrase] 18. For if the blessing that is promised to Abraham's seed, whether carnal or spiritual, that is, to believing Gentiles as well as circumcised Jews, came by the performance of the Mosaical Law, then comes it not by the promise made to Abraham; which is directly contrary to the Scripture, which affirms it to come, as to Abraham, so to all others, by promise only.

19. Wherefore then serveth the Law? it was added because of transgression, till the seed should come to whom the promise was made: and it was ordained by Angels in the hand of a mediator.]

[Paraphrase] 19. You will ask then if the promise made to Abraham be the only thing by which now and ever since justification hath been to be had, to what purpose the Law was given. I answer, It was given to restrain men from sin, and to show them their guilt, and to make them seek out for a remedy, which is to be found only in the doctrine of the Gospel; and in this respect it was useful for the while, till Christ and his members, disciples and believers, should come; and that the Law might be the more effectual to that end to restrain us from sin, it was given in a glorious formidable manner, by Angels delivering the ten Commandments in thunder, so terribly, that the people durst not approach the mountain, and therefore was Moses called up to be a Mediator, standing betwixt God and the people to show them the word of the Lord, Deut. 5. 5. and by his hand it was delivered to them.

20. Now a mediator is not a mediator of one, but God is one.]

[Paraphrase] 20. Here again it may be objected, that if in the delivery of the Law Moses were a mediator, he must then needs be so between God and the Israelites, and then it must be supposed that as in a covenant, so in that giving of the Law, there must be a contract between God and the people, and then the subject matter of this contract will in all probability be justification upon performance of legal obedience, and then God will by pact be obliged to observe this truth still, and justify such, and none else.

21. 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.]

[Paraphrase] 21. To this I answer, that if this were conclusive, it would then make void those promises made to Abraham, which must be as carefully preserved as the objecter seems careful to make good God's pact by the Law. And indeed the true way of stating the difficulty must be, by preserving both as far as the matter will bear. But there is one thing supposed in this objection which is utterly false, and the cause of all the mistake, viz. that 'tis possible to perform the Law (for that must be presupposed before we can talk of justification by that contract betwixt God and man) or that the Law furnishes with strength sufficient to do it. If that indeed were true, there would be no reason to expect the performance of the promises made to Abraham, and consequently of justification, but only by the Law; but when the Law doth no such matter, 'tis clear that that cannot be a valid contract, but void as soon as made, and so that it supersedes not that other of promise to Abraham, or that which is now by me insisted on in Christ, which is purposely to supply the defects and defailances of the Law.

22. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.]

[Paraphrase] 22. But 'tis clear by Scripture, that all men of all nations, Jews and others, are guilty of sin, Rom. 3. 19. and so uncapable of justification by the Law, which requires perfect obedience, or else cannot justify, and so still there is no justification to be had upon other terms but those of grace and promise, upon condition of performing sincere Evangelical faithful obedience.

23. But before faith came we were kept under the Law, shut up unto the faith, which should afterward be revealed.]

[Paraphrase] 23. All that can be said of the Law is, that before Christ and the Gospel came, we were by God put under that economy, kept under and disciplined by it, as in a state of candidates or expectants, until the time should come for the revelation of the Gospel.

24. Wherefore the Law was our school-master to bring us unto Christ, that we might be justified by faith.]

[Paraphrase] 24. And so the Law was only a guardian or institutor of us, in time of minority, as it were, an imperfect rule proportioned to an imperfect state, not to justify, but only to keep us in order, and to leave and deliver us up to the Gospel only for justification.

25. But after that faith is come, we are no longer under a school-master,]

[Paraphrase] 25. Now therefore the Gospel being come, the school-master, or guardian in minority, is quite out-dated.

26. For ye are all the children of God by faith in Christ Jesus.]

[Paraphrase] 26. For all that are true believers are adopted by God, and consequently justified without legal observances only by faith;

27. For as many of you as have been baptized into Christ have put on Christ.]

[Paraphrase] 27. According to that known rule, that All of what sort soever that have received the faith, and are accordingly baptized into it, are made members of Christ.

28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.]

[Paraphrase] 28. And there is no discrimination from any outward accidents of country, relation, sex, but circumcised or uncircumcised, ye are all equally accepted in Christ, if sincere believers, or being members of Christ v. 27. ye are all accepted by God.

29. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.]

[Paraphrase] 29. And if received and accepted by God, as members of Christ, then are you that spiritual seed of Abraham, to whom the promises of justification made by him do belong by way of inheritance, without any necessity of legal performances or any other suppletory claim or tenure.

CHAP. IV.

1. NOw I say that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all:

2. But is under tutors and governors, until the time appointed by the father.]

[Paraphrase] 1, 2. Now as it is of heirs to estates among men, when though their fathers are dead they are in their minority, they are governed by guardians, and their estates ordered for receipts and expenses by stewards, till the time come, after which either their father in his will, or else the laws of the land put them in their own power, and free them from guardians, though all this while they are owners of their whole estates:

3. Even so we, when we were children, were in bondage under the elements of the world:]

[Paraphrase] 3. So was it with us children of Abraham and of God, we were obliged to observe those first rudiments of the worship of God in the Jews religion, (see note on Col. 2. b.) with which God would have men brought up, and exercised to the more sublime pure way of serving him:

4. But when the fullness of the time was come, God sent forth his Son made of a woman, made under the Law,

5. To redeem them that were under the Law, that we might receive the adoption of sons.]

[Paraphrase] 4, 5. But when that time was come, v. 2. wherein God saw it fit to remove the guardian of the heir, that is, to lay the Mosaical Law aside, then God sent his own Son in human flesh, who submitted to, and performed the whole Law, to redeem us out of that slavery of Mosaical performances, and to receive us into participation of the promises made to Abraham, that is, to justification, without those legal observances; and he, at his parting from the world, finally removed all those obligations from the Christians shoulders, nailed those ordinances to his cross, abolished them by his death, Ephes. 2. 14, &c.

6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, father.]

[Paraphrase] 6. And that you are sons appears by this, that God hath sent his Spirit into your hearts, giving you power and authority to call upon God, and make your addresses to him, not only as your God, but your father, the Gospel assuring you that ye are no longer in that servile condition, bound to legal obediences, but that God will deal with you according to the promises made to Abraham and his seed, justify you upon the Gospel-terms of faith, without the deeds of the Law.

7. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.]

[Paraphrase] 7. So that you are no longer enslaved to those Mosaical performances, but are put into the state of sons, and consequently through faith in Christ you are sure of justification, according to the promises made to Abraham.

8. Howbeit then when ye knew not God, ye did service unto them which by nature are no gods:]

[Paraphrase] 8. In time of your heathenism, before your conversion to Christianity, ye served idols, and were far from thinking yourselves obliged to the Mosaical Law, knowing and consequently heeding nothing of it:

9. But now after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?]

[Paraphrase] 9. But now that you have converted to Christ, or rather are prevented by God, and called to this sonship, when you were not a looking after it, but lay immersed in idolatry, what reason is there, or how comes it to pass, that now being Christians, and so obliged to no part of the Jewish Law, whose Proselytes ye are not, ye should make another change so extremely to the worse for yourselves, in falling to the Mosaical performances, from which Christian religion hath freed those which were before obliged to them, that is, the Jews themselves, (and which, now Christ is come, the substance of those shadows have nothing in them for which they should be valued) and resolving to be servants still, in despite of that liberty of sons that Christ hath given you?

10. Ye observe days, and months, and times, and years.]

[Paraphrase] 10. Ye observe the Mosaical ceremonies, (see note on ch. 3. a.) sabbaths, and new moons, and solemn feasts, and anniversary feasts, or those that return every seventh and every fiftieth year, sabbatical years, or Jubilees, after the same manner that the Jews before Christ thought themselves obliged to observe them.

11. I am afraid of you, lest I have bestowed upon you labor in vain.]

[Paraphrase] 11. These practices of yours make me fear that the Gospel by me preached will soon be lost among you.

12. Brethren, I beseech you, be as I am, for I am as ye are: ye have not injured me at all.]

[Paraphrase] 12. I pray follow my example, for I did once place my trust in the Law for justification: And I beseech you do not think that 'tis out of any ill affection that I write this; I have not been at all provoked by you, nor consequently is it imaginable that I should mean you malice, or desire to bring on you persecutions to no purpose, (the avoiding of which is the only bait which the Gnostics make use of to seduce you.)

13. Ye know how through [note a] infirmity of the flesh I preached the Gospel unto you at the first.]

[Paraphrase] 13. Nay why should this fear so trouble you now, more then formerly it did? You know, and cannot but remember, that when I formerly preached unto you, I was persecuted for my doctrine.

14. And my temptation which was in my flesh ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus.]

[Paraphrase] 14. And you then were not at all moved by that discouragement to despise me or my preaching, but received me with all the respect, and belief, and cheerfulness imaginable.

15. Where is then the blessedness that you spake of? for I bear you record, that if it had been possible you would have plucked our your own eyes, and have given them to me.]

[Paraphrase] 15. And then how happy did you think yourselves, that you had such an Apostle? What would you not have parted with for our sakes, were it never so dear to you, though now you are so shy and afraid of a little persecution? or what is now become of all that for which you were so taken notice of, and magnified among men, as the kindest and lovingest of any to your teachers, so kind, that I am able to bear you witness, that nothing was so precious to you, but you would have parted with it for my sake? (Theophylact.)

16. Am I therefore become your enemy because I tell you the truth?]

[Paraphrase] 16. Am I then, who was at first so precious to you, now taken for an enemy of yours, for one that means you mischief, and am likely to bring persecution and pressures among you, (of which your now teachers, the Gnostic complyers, undertake to rid you) for no other crime but only telling you my conscience, and revealing the truth of the Gospel unto you? This is a little unhappy.

17. They zealously affect you, but not well: yea, they would exclude you, that you might affect them.]

[Paraphrase] 17. Their great zeal toward you is out of no sincere or desire of 〈◊〉 good, but that they may supplant me, and get all your affection to themselves, or that they may shut you out of the fold of Christ, that ye may follow them as your new pastors.

18. But it is good to be zealously affected always in a good thing, and not only when I am present with you.]

[Paraphrase] 18. But in a good cause ye ought to be constant, and therefore so you ought in your affections to me, and to the doctrine then preached to you, and that now when I am absent, and not only when I am present among you: Such a seeble decaying affection as that is good for nothing.

19. My little children, of whom I travail in birth again, until Christ be formed in you,]

[Paraphrase] 19. My babes, which cost me the same pain now, that you would if I were now to convert you anew, till I can hear that the doctrine and practice of the Gospel be purely and perfectly received among you (Thus great is my kindness to you)

20. I desire to be present with you now, and to change my voice, for I stand in doubt of you.]

[Paraphrase] 20. It was no want of care or kindness in me, that I was not with you before this. Many resolutions I have had to come to you, and to speak with (instead of writing to) you, and so to apply these remedies, sharper or milder, as should appear most convenient, being uncertain at this distance which is the best way of dealing with you.

21. Tell me, ye that desire to be under the Law, do ye not hear the Law?]

[Paraphrase] 21. Certainly ye that stand for the necessity of legal performances to justification, may in the very Law itself see yourselves confuted.

22. For it is written that Abraham had two sons, the one by a bond-maid, the other by a free-woman.]

[Paraphrase] 22. For of the two children that Abraham had, the one of Hagar, which denotes the Law, the other of Sarah, which denotes the Gospel, without legal performances;

23. But he who was of the bondwoman, was born after the flesh: but he of the free-woman was by promise.]

[Paraphrase] 23. 'It is apparent that one, viz. Hagar's child, was born after an ordinary manner; but Sarah's child was not by the ordinary course of nature, but above it, by the power of God, and by virtue of the promise made to Abraham.

24. Which things are [note b] an allegory; for these are the two Covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.]

[Paraphrase] 24. And these two mothers are figurative expressions, and allegorically denote the first and second Covenant (see note on the Title of these books) the Law and the Gospel; Hagar denotes the Law given from Sinai, and that brings nothing with it but servitude, and strict observances, and yet thereby helps no man to the condition of sons, to justification.

25. For this Hagar is mount Sinai in Arabia, and [note c] answereth to Jerusalem which now is, and is in bondage with her children.]

[Paraphrase] 25. For the name of Hagar signifies the mount where the Law was given; and this is answerable to the present state of the Jews, these Hagarens and all that spring from Ishmael being by their own laws bound to be circumcised, and observe the Mosaical Law, like the Jews, and so they, like Hagar their mother, are in a servile condition still.

26. But Jerusalem which is above is free, which is the mother of us all.]

[Paraphrase] 26. But Sarah, which denotes the state of the Gospel, that new city which Christ hath brought from heaven with him, (see Rev. 21. b.) of which all we Christians are free-men or citizens, she is a free-woman, and signifies that we Christians, Gentiles as well as Jews, are free from the Mosaical rites, &c. and that we may be justified without them.

27. For it is written, Rejoice thou barren that bearest not, break forth and cry thou that travailest not, for the desolate hath many more children then she which hath an husband]

[Paraphrase] 27. According to that prophecy, Isa. 54. 1. Rejoice, &c. the meaning of which is, that the Gospel-covenant, which when Christ was here on earth, had few children, few that were brought forth by it, after his death, upon the preaching of the Gospel by the Apostles to the Gentiles, had many more then among the Jews in his life-time.

28. Now we, brethren, as Isaac was, are the children of promise.]

[Paraphrase] 28. But, my brethren, as Isaac was born only by strength of God's promise, not by any ordinary means, Abraham and Sarah being beyond age, so are the children of God received to be such, and justified only by the promise of God (that is, through the strength of that promise to Abraham and covenant in Christ, that all faithful, obedient, persevering believers should be justified) without any Mosaical performances.

29. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so is it now.]

[Paraphrase] 29. But as Ishmael then, who was born by the strength of nature, persecuted him that was born by the strength of God's promise only, viz. Isaac, so now it comes to pass; they that depend on the Law for justification, persecute them that depend only on God's promise, that are persuaded that through faith, without legal performances, they shall be justified.

30. Nevertheless, what saith the scripture? Cast out the bondwoman and her son; for the son of the bondwoman shall not [note d] be heir with the son of the freewoman.]

[Paraphrase] 30. To these therefore is appliable that which follows in the story, that Ishmael is to be cast out, and none but Isaac to inherit: they that depend on the Law for justification never attain to it, but they that depend on the sole promise of God, and accordingly expect to be justified upon performance of sincere Evangelical obedience, without necessity of legal performances, they only shall be heirs of this mercy.

31. So then, brethren, we are not children of the bondwoman, but of the free.]

[Paraphrase] 31. And so all this belongs to us who are Christians, and consequently are not obliged to the Mosaical performances, but justified by the Gospel-way without them.

CHAP. V.

1. STand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.]

[Paraphrase] 1. From all this the conclusion is of exhortation to you and all Christians, that ye retain the freedom from being obliged to the Mosaical Law, which Christ hath bestowed on all, and not return to your former yoke, or weight of observances again, which are a servility perfectly unprofitable, and nothing else.

2. Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.]

[Paraphrase] 2. I your known Apostle, that have been, and taught the faith among you, pronounce to you positively, that if you depend on circumcision and legal observances for justification, Christ will stand you in no stead.

3. For I testify again to every man that is circumcised, that he is a debtor to do the whole Law.]

[Paraphrase] 3. For by laying upon himself a necessity of circumcision, and expecting justification by that, he absolutely obliges himself to perfect obedience, without which the Law cannot justify any, ch. 3. 10.

4. Christ is [note a] become of no effect unto you: whosoever of you are justified by the Law, ye are fallen from grace.]

[Paraphrase] 4. All that run this way of the Judaizers, must know that Christ is become ineffectual to them: If you expect to be justified by legal performances, ye have disclaimed all title to the Gospel. See Heb. 13. a.

5. For we through the Spirit wait for the hope of righteousness by faith.]

[Paraphrase] 5. For we, according to the Gospel, and the promise made to Abraham, expect to be justified without legal performances, only by faith or Evangelical obedience.

6. For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which [note b] worketh by love.]

[Paraphrase] 6. For now under the Gospel 'tis not material whether a man be circumcised or no, all that is required to our justification is faith; not all that is called by that name, but such as is made perfect by addition of those duties which we owe to God and our brethren.

7. Ye did run well; who did hinder you, that ye should not obey the truth?]

[Paraphrase] 7. Ye began well in receiving the Gospel, as I preached it to you; who hath caused you not to continue in that course?

8. This persuasion cometh not of him that calleth you.]

[Paraphrase] 8. This new doctrine of the necessity of Judaical observances is not taught you by God, or by him (whether myself, or any others) who brought you to the faith.

9. A little leaven leaveneth the whole lump.]

[Paraphrase] 9. It comes from a few false teachers among you, that have infected you with this sour false doctrine of Judaizing, which will spoil all your Christianity, v. 2, 4.

10. I have confidence in you through the Lord, that you will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.]

[Paraphrase] 10. And I hope it will not extend far, for I am confident of you in respect of the faith planted among you, that you will not be carried away with these errors; but the teachers of this doctrine, whosoever they are, or of what quality soever, shall suffer and be censured for it.

11. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offense of the cross ceased.]

[Paraphrase] 11. Some of your teachers, it seems, have told you, that I am for the urging of circumcision upon Christians, and that I have done so in some places: But I pray do you guess of the truth of this suggestion, by the persecutions which I suffer, which generally fall upon me among the Jews, for my affirming the Mosaical Law to be abolished, and would not fall upon me if I pressed the observation of the Mosaical Law in this particular of so great importance. The great exception that the Jews have against my preaching, and other believing me, is the abolition of the Mosaical Law, and the removing of that one exception would be the appeasing of the wrath of the Jews, who probably would oppose it no longer; but this, you see, is not done, for the Jews are still as great opposers of Christianity (where it is preached by me) and of me for preaching it, and of others that so receive it from me, as ever they were.

12. I would they were even [note c] cut off which trouble you.]

[Paraphrase] 12. Thus unreasonable are their pretensions that would seduce you from your constancy, and are content to say anything, though never so false and improbable, to that purpose; all that I have to say of them is, I wish they were excommunicated, turned out from among you, that thus endeavor to pervert you.

13. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.]

[Paraphrase] 13. Christ hath freed you believers from the rigor of the Law, that is, both from the necessity of Mosaical observances, and of perfect exact obedience under the penalty of the curse: only do not you make an uncharitable or a carnal use of this liberty, either to conte •• n and scandalize those that dare not use this liberty, Rom. 14. 1. or to fall into acts of sin, and to think your Christian liberty will excuse you; but by charity behave yourselves toward all your brethren in this matter of legal ceremonies, as may be most for their advantages.

14. For all the Law is fulfilled in one word, even in this, Thou shalt love thy neighbor as thyself.]

[Paraphrase] 14. For this is indeed the sum of that Law which ye pretend so much to vindicate, endeavoring the good of all others as much as ye can, or as you would your own, and not permitting your zeal to set you on designs of malice, and defaming of others.

15. But if ye bite and devour one another, take heed that ye be not consumed one of another.]

[Paraphrase] 15. But if you be so uncharitable as to calumniate and defame one another, this will break out in a while, as in other places it doth already, to open feuds, persecuting and mischieving your fellow-Christians.

16. This I say, Walk in the Spirit, and ye shall not fulfill the lusts of the flesh.]

[Paraphrase] 16. My advise therefore is, that you order your actions according to the Gospel rule, and do not those things which are most acceptable to the senses, most agreeable to your carnal or worldly ends.

17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other: so that ye cannot do the things ye would.]

[Paraphrase] 17. For this is certain, that he that will serve God must do many things contrary to his sensual or secular ends: For there being two desires in you, the one proceeding from the carnal, the other from the rational spiritual faculty or reason instructed by the Gospel, and these being so opposite one to the other, that whatsoever one liketh, the other disliketh, it follows that whatsoever you do in compliance with the one, you do in opposition to the other, and so that you do not will or choose with both wills, rational and sensual, whatsoever you will or choose, but one of these still resisteth the other.

18. But if ye be led by the Spirit, ye are not under the Law.]

[Paraphrase] 18. That then which is your duty, is, to follow the duct of the Spirit; and if so, if you follow the Gospel rule in despite of all the temptations of the flesh, whether lusts of the flesh, or fear of persecution for the Gospel, to the contrary, then you are neither obliged to the Mosaical performances, nor to the perfect exact obedience, without which the Law allows no justification.

19. Now the works of the flesh are manifest, which are these, Adultery, fornication, uncleanness, lasciviousness,]

[Paraphrase] 19. Whereas on the other side, the actions that the flesh is most apt to betray one to, and which you have most need to be admonished of, are such as every man knows to be such, and which yet your present false-teachers do industriously infuse into you: such are, breaking the bands of wedlock, nay making marriage absolutely a work of the devil, that that persuasion may bring after it all manner of unlawful lusts (see note on 1 Cor. 5. a.) which marriage might prevent,

20. Idolatry, [note d] witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,]

[Paraphrase] 20. The sensual villainies committed in the idol-worships (see note on 1 Cor. 5. i.) to which the Gnostics would bring you back, and so likewise sorceries, and then all the sorts of uncharitableness, hating or maligning of others, &c.

21. Envyings, murders, drunkenness, revellings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.]

[Paraphrase] 21. And at length envying either the quiet, or the innocence of all that will not do as they do, and so falling into all acts of riotous and bloody malice against them, together with drunkenness and nightrevells, &c. all which are of a most dangerous and desperate nature, and will certainly deprive and exclude all that are guilty of them from the kingdom of God.

22. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,]

[Paraphrase] 22. On the contrary, the duties that the Gospel requires of us are 1. love to our brethren; 2. joy in doing them any good, (see note on Rom. 14. c.) 3. study to preserve peace among all men (see note on Phil. 4. b.) 4. a patient bearing with the provocations and injuries of other men 3 5. a kindness in disposition and actions, actual performance of all kindness to others; and 6. fidelity, in opposition to betraying others, or inconstancy to our course,

23. Meekness, temperance; against such there is no Law.]

[Paraphrase] 23. Meekness and quietness of spirit, in opposition to unquietness and sedition, and lastly perfect charity either in the single or conjugal state: And be you never so strict and Zealous observers of the Law, that can never engage any of you to neglect these Christian virtues (as many of you, that pretend to be all for the Law, that maintain the necessity of the Mosaical performances, are yet found to do, behaving yourselves so carnally in your religion, and opposing all other Christians so bitterly, v. 19, 20, 21. as if you

24. And they that are Christ's have crucified the flesh, with the affections and lusts.]

[Paraphrase] 24. And however ye may be deceived in thus judging of the Law, yet 'tis certain that Christianity is directly contrary to all this; the true believers, or Christians, have in their baptisms renounced all the desires of the flesh, and accordingly must perform.

25. If we live in the Spirit, let us also walk in the Spirit.]

[Paraphrase] 25. And they that are spiritual, as the Gnostics pretend to be, let them behave themselves in all their actions Christianly and spiritually, in opposition to all these carnal sins, or else know that they have no right to that title.

26. Let us not be desirous of vain-glory, provoking one another, envying one another.]

[Paraphrase] 26. And not be puffed up with an opinion of themselves, and the vanity of appearing to the Jews to be great zealots, and thereupon inciting the Jews to the persecuting of the orthodox, and vehemently maligning of them.

CHAP. VI.

1. BRethren, if a man be overtaken in a fault, ye which are [note a] spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.]

[Paraphrase] 1. When any Christian falls into a fault, you that are the governors in the Churches shall do well not to exercise too great severity on him, but either to regain him by friendly advice, or else upon sight of his contrition restore him to the peace of the Church again, considering how possible it is, that thou also thyself mayst fall into the like sin in time of temptation. See Jam. 1. 13.

2. Bear ye one another's burdens, and so fulfill the Law of Christ.]

[Paraphrase] 2. Ease one another as much as ye can, as in a building every stone assists the next, helps to bear the weight that lies upon it, and contributes its part to the support of the whole fabric, &c. and lay not weight on one another by censuring and aggravating of other men's crimes, for so charity requires, which is the sum of the Law, ch. 5. v. 14.

3. For if a man think himself to be something, when he is nothing, he deceiveth himself.]

[Paraphrase] 3. And, because of the assuming, haughty Gnostics among you, I shall add, that if any man think highly of himself above other men, that man first, is nothing, his opiniating is an argument of it; and besides secondly, he brings danger upon his own soul by this error, falls into censuring and contemning of others, and into many dangerous sins by that means, and so cheats himself, and persuades no man else, but becomes ridiculous by his vanity.

4. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.]

[Paraphrase] 4. But let every man so prove and examine his own actions, as to approve them to his own conscience and to God (see Rom. 2. note. f.) and then he shall take comfort in looking on himself absolutely, (and not only in comparison with others, whom he judgeth to be inferior to him,) and discerning how he is a better Christian today then he was yesterday.

5. For every man shall bear his own burden.]

[Paraphrase] 5. For you shall answer for no man's sins but your own, and therefore need not busy yourselves about other men's actions, but only your own.

6. Let him that is taught in the word communicate unto him that teacheth in all good things.]

[Paraphrase] 6. He that receiveth the benefit of spiritual instruction from another, ought to be very liberal and communicative of all that he hath to that persons wants.

7. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he reap.]

[Paraphrase] 7. And in this, as in all other acts of charity, especially of piety toward those that are employed by God, let a man resolve, that as he deals with God, so shall God deal with him: as a man's course of life is, so shall he speed at God's tribunal.

8. For he that soweth to the flesh, shall of the flesh also reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting.]

[Paraphrase] 8. For as he that makes provision, and lays out all his care and wealth for the feeding his own carnal desires, shall thereby bring loss and ruin to himself; so he that liveth according to the Gospel rule of liberality and charity to others, ver. 6. and lays himself out in works of piety, &c. shall thereby inherit eternal life.

9. And let us not be weary in well doing, for in due season we shall reap, if we faint not.]

[Paraphrase] 9. And in duties of charity, &c. which have promises annexed to them, let us not be discouraged, though we meet not presently with our reward; For as if we fall off, we shall lose all our reward, even for that which we have hitherto labored, so if we hold out constantly, we shall be sure to have our reward in that season which God sees fittest for us, whether in this life or another.

10. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.]

[Paraphrase] 10. This is sufficient matter of encouragement to us, to make use of those abilities that God hath or shall give us, and accordingly to express our liberality, and beneficence to all men, but especially to those that are of the family of the Gospel, and take pains continually in the work of the Lord (in Apostleship, &c.) and whose lot is the Lord, who preaching the Gospel are to live by it in all reason, see v. 6.

11. You see how large a letter I have written unto you with mine own hand.

12. As many as desire to make a fair show in the flesh, they constrain you to be circumcised, only lest they should suffer persecution for the cross of Christ.]

[Paraphrase] 12. They that desire to appear Jews, and comply with them, and not to be persecuted by them (for the Jews out of zeal to their law did then persecute the Christians) will needs have you circumcised, that by that means they seeming earnest for Judaism (not Christianism) may escape persecution from the Jews, see note on Rev. 2. b.

13. For neither they themselves who are circumcised keep the Law, but desire to have you circumcised that they may glory in your flesh.]

[Paraphrase] 13. This, 'tis clear, is the ground of their practice, and not any conscientious persuasion of the obligingnesse of the Law; for they do not themselves observe the Law in other things, perhaps not in that of circumcision (see note on Rev. 2. e.) but that they may make a fair show that way, by being able to say that they have made you observe the Judaical law, they force you to be circumcised, &c.

14. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.]

[Paraphrase] 14. Such complyances and such boastings as these God forbid that I should ever make use of, or of any other, but only that one matter of true boasting and rejoicing in my sufferings for Christ, in my constancy to the Christian religion and discipleship, by which the pleasures and honor and riches of the world are become lifeless and untempting to me, and I in like manner lifeless, mottified to the world: and therefore as I profesie not to be wrought on by those motives with which your Judaizing false-teachers are moved, so I would not have you cheated by them.

15. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but [a new creature.]

[Paraphrase] 15. the renewed regenerate heart, c. 5. b.

16. And as many as walk according to this rule, peace