GENEVA BIBLE 1599
The Bible of the Pilgrims who founded America and also the Bible of the Reformation.
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1 Then (1) fourteen years after, I went up again to Jerusalem with Barnabas, and took with me Titus also.
(1) Now he sheweth how he agreeth with the Apostles with whom he granteth that he conferred touching his Gospel which he taught among the Gentiles, fourteen years after his conversion; and they allowed it in such sort, that they constrained not his fellow Titus to be circumcised, although some tormented themselves therein, which traitorously laid wait against him, but in vain; neither did they add the least iota that might be to the doctrine which he had preached, but contrariwise they gave to him and Barnabas the right hands of fellowship and acknowledged them as Apostles appointed of the Lord to the Gentiles.
2 And I went up by revelation, and (♣) declared unto them the Gospel which I preach among the Gentiles, (*) but particularly to them that were the chief, lest by any means I should run, or had run (a) (♠) in vain;
(♣) Paul nothing doubted of his doctrine; but because many reported that he taught contrary doctrine to the other Apostles, which rumors hindered the course of the Gospel, he endeavored to remedy it, and to prove that they consented with him.
(*) Acts 15:2 .
(a) Unfruitfully, for as touching his doctrine, Paul doubted not of it, but because there were certain reports cast abroad of him, that he was of another opinion than the rest of the Apostles were, which thing might have hindered the course of the Gospel, therefore he labored to remedy this sore.
(♠) Greek, without profit.
3 But neither yet Titus which was with me, though he were a Grecian, was (*) compelled to be circumcised,
(*) Which declareth that the other Apostles agreed with him.
4 To wit, for the (b) false brethren which were craftily sent in, and crept in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage.
(b) Which by deceit, and counterfeit holiness crept in amongst the faithful.
5 To whom we (*) gave not place by (c) subjection for an hour, that the (d) truth of the Gospel might continue with (e) you.
(*) Lest we should have betrayed the Christian liberty.
(c) By submitting ourselves to them, and betraying our own
(d) The true and sincere doctrine of the Gospel, which remained safe from being corrupted with any of these men's false doctrines.
(e) Under the Galatiansí name, he understandeth all nations.
6 But by them which seemed to be great, I was not taught (whatsoever they (♣) were in time passed, it maketh no matter to me; (*) God accepteth no manís person) for they that are the chief, (♠) did add nothing to me.
(♣) Albeit they had been conversant with Christ aforetime.
(*) Deuteronomy 10:17; 2 Chronicles 19:7; Job 34:19; Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25; 1 Peter 1:17 .
(♠) But approved my doctrine perfect in all points.
7 But contrariwise, when they saw that the Gospel over the (f) uncircumcision was committed unto me, as the Gospel over the circumcision was unto Peter;
(f) Among the Gentiles, as Peter had to preach it among the Jews.
8 (For he that was mighty by Peter in the Apostleship over the circumcision, was also mighty by me toward the Gentiles.)
9 And when James, and Cephas, and John, knew of the grace that was given unto me, which are (g) counted to be pillars, they gave to me and to Barnabas the (*) right (h) hands of fellowship, that we should preach unto the Gentiles, and they unto the Circumcision,
(g) Whom alone and only these men count for pillars of the Church, and whose name they abuse to deceive you.
(*) In token that we all agreed in doctrine.
(h) They gave us their hand in token that we agreed wholly in the doctrine of the Gospel.
10 (*) Warning only that we should remember the poor, which thing also I was diligent to do.
(*) Acts 11:30; 2 Corinthians 9:3 .
11 ∂ And when Peter was come to Antioch, I withstood him to his (i) face, for he was to be blamed.
(i) Before all men.
12 (2) For before that certain came from James, he ate with the Gentiles; but when they were come, he withdrew and separated himself, fearing them which were of the Circumcision.
(2) Another most vehement proof of his Apostleship, and also of that doctrine which he had delivered concerning free justification by faith only because that for this thing only he reprehended Peter at Antioch, who offended herein, in that for the sake of a few Jews sakes which came from Jerusalem, he played the Jew, and offended the Gentiles which had believed.
13 And the other Jews dissembled likewise with him, in so much that Barnabas was (k) led away with their dissimulation.
(k) By example rather than by judgment.
14 But when I saw, that they went not the (l) (*) right way to the (m) truth of the Gospel, I said unto Peter before all men, If thou being a Jew, livest as the Gentiles, and not like the Jews, why (n) (♣) constrainest thou the Gentiles to do like the Jews?
(l) Word for word, with a right foot which he setteth against halting and dissembly which is backwards.
(*) Greek, with a right foot.
(m) He calleth the truth of the Gospel both the doctrine itself, and also the use of doctrine, which we call the practice.
(n) He saith they were constrained, which played the Jews by Peter's example.
(♣) In bringing their consciences into doubt by thine example and authority? And here the Apostle cometh to his chief point.
15 (3) We which are Jews (o) by nature, and not (p) (*) sinners of the Gentiles,
(3) The second part of this Epistle, the state whereof is
this: we are justified by faith in Christ Jesus without the
works of the Law; which thing he propoundeth in such sort,
that first of all he meeteth with an objection, (for I also,
saith he, am a Jew, that no man may say against me, that I
am an enemy to the Law), and afterward, he confirmeth it by
the express witness of David.
(o) Although we be Jews, yet we preach justification by faith because we know undoubtedly, that no man can be justified by the Law.
(p) So the Jews called the Gentiles, because they were strangers from God's covenant.
(*) For so the Jews called the Gentiles in reproach.
16 Know that a man is not justified by the works of the Law, but by the faith (q) of Jesus Christ, even we, I say, have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law, because that by the works of the Law, (r) (*) no flesh shall be justified.
(q) In Jesus Christ.
(r) No man, and in this word (flesh) there is a great vehemency, whereby is meant that the nature of man is utterly corrupt.
(*) Or, man.
17 (*) (4) If then while (s) we seek to be made righteous by Christ, we ourselves are found (♣) sinners, is Christ therefore the minister of sin? God (♠) forbid.
(*) Romans 3:19; Philippians 3:9 .
(4) Before he goeth any further, he meeteth with their
objection, which abhorred this doctrine of free
justification by faith, because say they, men are by this
means withdrawn from the study of good works. And in this
sort is the objection, if sinners should be justified
through Christ by faith without the Law, Christ should
approve sinners, and should it were exhort them thereunto by
his ministry. Paul answereth that this consequence is false,
because Christ destroyeth sin in the believers; For so saith
he, do men flee to Christ, through the terror and fear of
the Law that being quit from the curse of the Law and
justified, they may be saved by him, that together
therewithal, he beginneth in them by little and little, that
strength and power of his which destroyeth sin; to the end
that this old man being abolished by the virtue of Christ
crucified, Christ may live in them, and they may consecrate
themselves to God. Therefore if any man give himself to sin
after he hath received the Gospel, let him not accuse Christ
nor the Gospel, but himself, for that he destroyeth the work
of God in himself.
(s) He goeth from justification to sanctification, which is another benefit we receive by Christ, if we lay hold of him by faith.
(♣) Except ourselves be agreeable to our faith, we declare that we have not Christ.
(♠) For he caused them not to sin, but disclosed it, neither took he away the righteousness of the Law, but shewed their hypocrisy which were not able to perform that whereof they boasted.
18 For if I build again the things that I have destroyed, (*) I make myself a trespasser.
(*) For my doctrine is to destroy sin be faith in Christ and not to establish sin.
19 For I through the Law am dead to the (t) Law, that I might live unto God.
(t) The Law that terrifieth the conscience bringeth him to Christ, and he only causeth us to die to the Law indeed, because that by making us righteous, he taketh away from us the terror of conscience, and by sanctifying us, causeth through the mortifying of lust in us, so that it cannot take such occasion to sin by the restraint which the Law maketh, as it did before; Romans 7:10-11 .
20 I am (*) crucified with Christ, thus I live, yet (♣) not (u) I now, but Christ liveth in me; and in that which I now live in the (x) flesh, I live by the faith in the Son of God, who hath loved me, and given himself for me.
(*) And feel his strength in me which killeth sin.
(♣) Not as I was once, but regenerate, and changed into a new creature, in quality and not substance.
(u) The same that I was before.
(x) In this mortal body.
21 (5) I do not abrogate the (*) grace of God, for if righteousness be by the Law, then Christ died (♣) without a (y) cause.
(5) The second argument taken from an absurdity; If men may be justified by the Law, then it was not necessary for Christ to die.
(*) As did the false apostles which preached not the faith in Christ.
(♣) Or, for nothing.
(y) For there was no cause why he should do so.
1 Corinthians 14:8
And also if the trumpet give an uncertain sound, who shall prepare himself to battle?
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