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VERSE I.
"O foolish Galatians who did bewitch you, before whose eyes Jesus
Christ was openly set forth, crucified?"
Here he passes to another subject; in the former chapters he had shown
himself not to be an Apostle of men, nor by men, nor in want of
Apostolic instruction. Now, having established his authority as a
teacher, he proceeds to discourse more confidently, and draws a
comparison between faith and the Law. At the outset he said, "I
marvel that ye are so quickly removing;" (Gal. i: 6.) but
here, "O foolish Galatians;" then, his indignation was in its
birth, but now, after his refutation of the charges against himself,
and his proofs, it bursts forth. Let not his calling them "foolish"
surprise you; for it is not a transgression of Christ's command not
to call one's brother a fool, but rather a strict observance of it.
For it is not said simply, "Whosoever shall say to his brother,
Thou fool," (Mat. v: 22.) but, whosoever shall do so,
"without a cause." And who more fittingly than they could so be
called, who after so great events, adhered to past things, as if
nothing else had ever happened? If on this account Paul is to be
called a "reviler," Peter may likewise, on account of Annanias and
Sapphira, be called a homicide; but as it would be wildness to do so
in that case, much more in this. Moreover it is to be considered,
that this vehemence is not used at the beginning, but after these
evidences and proofs, which, rather than Paul himself, might now be
held to administer the rebuke. For after he had shown that they
rejected the faith, and made the death of Christ to be without a
purpose, he introduces his reproof, which, even as it is, is less
severe than they merited. Observe too how soon he stays his arm; for
he adds not, Who has seduced you? who has perverted you? who has
been sophistical with you? but, "Who hath cast an envious eye on
you?" thus tempering his reprimand with somewhat of praise. For it
implies that their previous course had excited jealousy, and that the
present occurrence arose from the malignity of a demon, whose breath
had blasted their prosperous estate.
And when you hear of jealousy in this place, and in the Gospel, of
an evil eye, which means the same, you must not suppose that the
glance of the eye has any natural power to injure those who look upon
it. For the eye, that is, the organ itself, cannot be evil; but
Christ in that place means jealousy by the term. To behold, simply,
is the function of the eye, but to behold in an evil manner belongs to
a mind depraved within. As through this sense the knowledge of visible
objects enters the soul, and as jealousy is for the most part generated
by wealth, and wealth and sovereignty and pomp are perceived by the
eye, therefore he calls the eye evil; not as beholding merely, but as
beholding enviously from some moral depravity. Therefore by the
words, "Who hath looked enviously on you," he implies that the
persons in question acted, not from concern, not to supply defects,
but to mutilate what existed. For envy, far from supplying what is
wanting, subtracts from what is complete, and vitiates the whole.
And he speaks thus, not as if envy had any power of itself, but
meaning, that the teachers of these doctrines did so from envious
motives.
Ver. I. "Before whose eyes Jesus Christ was openly set forth,
crucified."
Yet was He not crucified in Galatia, but at Jerusalem. His reason
for saying, " among you," is to declare the power of faith to see
events which are at a distance. He says not, "crucified," but,
"openly set forth crucified," signifying that by the eye of faith
they saw more distinctly than some who were present as spectators. For
many of the latter received no benefit, but the former, who were not
eye-witnesses, yet saw it by faith more clearly. These words convey
both praise and blame; praise, for their implicit acceptance of the
truth; blame, because Him whom they had seen, for their sakes,
stripped naked, transfixed, nailed to the cross, spit upon, mocked,
fed with vinegar, upbraided by thieves, pierced with a spear; (for
all this is implied in the words, "openly set forth, crucified,")
Him had they left, and betaken themselves to the Law, unshamed by
any of those sufferings. Here observe how Paul, leaving all mention
of heaven, earth, and sea, every where preaches the power of
Christ, bearing about as he did, and holding up His. cross: for
this is the sum of the Divine love. toward us.
Ver 2. "This only would I learn from you, Received ye the
Spirit by the works of the Law, or by the hearing of faith?"
As ye do not attend, says he, to long discourses, nor are willing to
contemplate the magnitude of this Economy, I am desirous, (seeing
your extreme ignorance,) to convince you by concise arguments and a
summary method of proof. Before, he had convinced them by what he
said to Peter; now, he encounters them entirely with arguments,
drawn not from what had occurred elsewhere, but from what had happened
among themselves. And his persuasives and proofs are adduced, not
merely from what was given them in common with others, but from what
was especially conferred on themselves. Therefore he says, "This
only would I learn from you, Received ye the Spirit by the works of
the Law, or by the hearing of faith." Ye have received, he says,
the Holy Spirit, ye have done many mighty works, ye have effected
miracles in raising the dead, in cleansing lepers, in prophesying, in
speaking with tongues,--did the LaW confer this great power upon
you? was it not rather Faith, seeing that, before, ye could do no
such things? Is it not then the height of madness for these who have
received such benefits from Faith, to abandon it, and desert back to
the Law which can offer you nothing of the same kind?
Ver. 3. "Are ye so foolish? having begun in the Spirit, are ye
now perfected in the flesh?"
Here again he seasonably interposes a rebuke; time, he says, should
have brought improvement; but, so far from advancing, ye have even
retrograded. Those who start from small beginnings make progress to
higher things; ye, who began with the high, have relapsed to the
low. Even had your outset been carnal, your advance should have been
spiritual, but now, after starting from things spiritual, ye have
ended your journey in that which is carnal; for to work miracles is
spiritual, but to be circumcised is carnal. And after miracles ye
have passed to circumcision, after having apprehended the truth ye have
fallen back to types, after gazing on the sun ye seek a candle, after
having strong meat ye run for milk. He says, "made perfect," which
means not "initiated" merely, but "sacrificed," signifying that
their teachers took and slew them like animals, while they resigned
themselves to suffer what those teachers pleased. As if some captain,
or distinguished man, after a thousand victories and trophies, were to
subject himself to infamy as a deserter, and offer his body to be
branded at the will of others.
Ver. 4. "Did ye suffer so many things in vain? if it be indeed in
vain."
This remark is far more piercing than the former, for the remembrance
of their miracles would not be so powerful as the exhibition of their
contests and endurance of sufferings for Christ's sake. All that you
have endured, says he, these men would strip you of, and would rob
you of your crown. Then, lest he should dismay and unnerve, he
proceeds not to a formal judgment, but subjoins, "if it be indeed in
vain;" if you have but a mind to shake off drowsiness and recover
yourselves, he says, it is not in vain. Where then be those who
would cut off repentance? Here were men who had received the Spirit,
worked miracles, become confessors, encountered a thousand perils and
persecutions for Christ's sake, and after so many achievements had
fallen from grace; nevertheless he says, if ye have the purpose, ye
may recover yourselves.
Ver. 5. "He therefore that supplieth to you the Spirit, and
worketh miracles among you, doeth he it by the works of the law, or by
the hearing of faith?"
Have ye been vouchsafed, he says, so great a gift, and achieved such
wonders, because ye observed the Law, or because ye adhered to
Faith? plainly on account of Faith. Seeing that they played this
argument to and fro, that apart from the Law, Faith had no force,
he proves the contrary, viz., that if the Commandments be added,
Faith no longer avails; for Faith then has efficacy when things from
the Law are not added to it. "Ye who would be justified by the
Law, ye are fallen away from grace:" (Gal. v: 4.) This he
says later, when his language has grown bolder, employing the
vantage-ground by. that time gained; meanwhile while gaining it, he
argues from their past experience. For it was when ye obeyed Faith,
he says, not the Law, that ye received the Spirit and wrought
miracles.
And here, as the Law was the subject of discuss;on, he moots
another special point of controversy, and very opportunely and with
much cogency introduces a notice of Abraham.
Ver. 6. "Even as Abraham believed God, and it was reckoned unto
him for righteousness. "
Even the miracles done by themselves, he says, declare the power of
Faith, but I shall attempt if you will suffer me to draw my proofs
from ancient narratives also. Then, as they made great account of the
Patriarch, he brings his example forward, and shows that he too was
justified by Faith. And if he who was before grace, was justified by
Faith, although plentiful in works, much more we. For what loss was
it to him, not being under the Law? None, for his faith sufficed
unto righteousness. The Law did not then exist, he says, neither
does it now exist, any more than then. In disproving the need of the
Law, he introduces one who was justified before the Law, lest an
objection should also be made to him; for as then it was not yet
given, so now, having been given, it was abrogated. And as they
made much of their descent from Abraham, and feared lest, abandoning
the Law, they should be considered strangers to his kin; Paul
removes this fear by turning their argument against themselves, and
proves that faith is especially concerned in connecting them with
Abraham. He draws out this argument more at length in the Epistle to
the Romans; however he urges it also here in, the words, Ver. 7.
"Know therefore, that they which be of faith, the same are sons of
Abraham."
Which he proves by ancient testimony thus:
Ver. 8. "And the Scripture, foreseeing that God would justify
the Gentiles by faith, preached the Gospel Beforehand unto
Abraham, saying, In thee shall all the nations be blessed."
If then those were Abraham's sons, not, who were related to him by
blood, but who follow his faith, for this is the meaning of the
words, "In thee all the nations," it is plain that the heathen are
brought into kindred with him.
Hereby too is proved another important point. It perplexed them that
the Law was the older, and Faith afterwards. Now he removes this
notion by showing that Faith was anterior to the Law; as is evident
from Abraham's case, who was justified before the giving of the
Law. He shows too that late events fell out according to prophecy;
"The Scripture," says he, "fore-seeing that God would justify
the Gentiles by faith, preached the Gospel beforehand unto
Abraham." Attend to this point. He Himself who gave the Law,
had decreed, before He gave it, that the heathen should be justified
by Faith. And he says not "revealed," but, "preached the
Gospel," to signify that the patriarch was in joy at this method of
justification, and in great desire for its accomplishment.
Further, they were possessed with another apprehension; it was
written, "Cursed is every one that continueth not in all things that
are written in the book of the Law, to do them." (Deut. xxvii:
26.) And this he removes, with great skill and prudence, turning
their argument against themselves, and showing that those who
relinquish the Law are not only not cursed, but blessed; and they who
keep it, not only not blessed but cursed. They said that he who kept
not the Law was cursed, but he proves that he who kept it was cursed,
and he who kept it not, blessed. Again, they said that he who
adhered. to Faith alone was cursed, but he shows that he who adhered
to Faith alone, is blessed. And how does he prove all this? for it
is no common thing which we have promised; wherefore it is necessary to
give close attention to what follows. He had already shown this, by
referring to the words spoken to the Patriarch, "In thee shall all
nations be blessed," (Gen. xii: 4.) at a time, that is, when
Faith existed, not the Law; so he adds by way of conclusion, Ver.
9. "So then they which be of faith are blessed with the faithful
Abraham."
Then, that they might not turn round, and object that, true it was
Abraham was justified by Faith, for the Law was not then given, but
what instance would be found of Faith justifying after the delivery of
the Law? he addresses himself to this, and proves more than they
required: namely, not only that Faith was justifying, but that the
Law brought its adherents under a curse. To be sure of this, listen
to the very words of the Apostle.
Ver. 10. "For as many as are of the works of the Law are under a
curse."
This is what he lays down, before proving it; and what is the proof?
it is from the Law itself:- Ver. 10, 11. "For it is
written, Cursed is every one that continueth not in all things that
are written in the book of the Law to do them. Now that no man is
justified by the Law is evident."
For all have sinned, and are under the curse. However he does not
say this yet, lest he should seem to lay it down of himself, but here
again establishes his point by a text which concisely states both
points; that no man has fulfilled the Law, (wherefore they are under
the curse,) and, that Faith justifies. What then is the text? It
is in the book of the prophet Habakkuk, "The just shall live by
faith," (Hab. ii: 4.) which not only establishes the
righteousness that is of Faith, but also that there is no salvation
through the Law. As no one, he says, kept the Law, but all were
under the curse, on account of transgression, an easy way was
provided, that from Faith, which is in itself a strong proof that no
man can be justified by the Law. For the prophet says not, "The
just shall live by the Law," but," by faith:"
Ver. 12. "And the Law is not of faith; but He that doeth them
shall live in them."
For the Law requires not only Faith but works also, but grace saves
and justifies by Faith. (Eph. ii: 8.)
You see how he proves that they are under the curse who cleave to the
Law, because it is impossible to fulfill it; next, how comes Faith
to have this justifying power? for to this doctrine he already stood
pledged, and now maintains it with great force of argument. The Law
being too weak to lead man to righteousness, an effectual remedy was
provided in Faith, which is the means of rendering that possible which
was "impossible by the Law." (Rom. viii: 3.) Now as the
Scripture says, "the just shall live by faith," thus repudiating
salvation by the Law, and moreover as Abraham was justified by
Faith, it is evident that its efficacy is very great. And it is also
clear, that he who abides not by the Law is cursed, and that he who
keeps to Faith is just. But, you may ask me, how I prove that this
curse is not still of force?
Abraham lived before the Law, but we, who once were subject to the
yoke of bondage, have made ourselves liable to the curse; and who
shall release us therefrom? Observe his ready answer to this; his
former remark was sufficient; for, if a man be once justified, and
has died to the Law and embraced a novel life, how can such a one be
subject to the curse? however, this is not enough for him, so he
begins with a fresh argument, as follows :- Ver. 13. "Christ
redeemed us from the curse of the Law, having become a curse for us:
for it is written, Cursed is every one that hangeth on a tree."
In reality, the people were subject to another curse, which says,
"Cursed is every one that continueth not in the things that are
written in the book of the Law." (Deut. xxvii: 26.) To this
curse, I say, people were subject, for no man had continued in, or
was a keeper of, the whole Law; but Christ exchanged this curse for
the other, "Cursed is every one that hangeth on a tree." As then
both he who hanged on a tree, and he who transgresses the Law, is
cursed, and as it was necessary for him who is about to relieve from a
curse himself to be free from it, but to receive another instead of
it, therefore Christ took opon Him such another, and thereby
relieved us from the curse. It was like an innocent man's undertaking
to die for another sentenced to death, and so rescuing him from
punishment. For Christ took upon Him not the curse of
transgression, but the other curse, in order to remove that of
others. For, "He had done no violence neither was any deceit in
His mouth." (Isa. liii: 9; 1 Peter ii: 22.) And as by
dying He rescued from death those who were dying, so by taking upon
Himself the curse, He delivered them from it.
Ver. 14. "That upon the Gentiles might come the blessing of
Abraham."
How on the Gentiles? It is said, "In thy seed shall all the
nations of the earth be blessed:" (Gen. xxii: 18; xxvi: 4.)
that is to say, in Christ. If this were said of the Jews, how
would it be reasonable that they who were themselves subject to the
curse, on account of transgression, should become the authors of a
blessing to others? an accursed person cannot impart to others that
blessing of which he is himself deprived. Plainly then it all refers
to Christ who was the Seed of Abraham, and through whom the
Gentiles are blessed. And thus the promise of the Spirit is added,
as Paul himself declares, "that we might receive the promise of the
Spirit through faith." As the grace of the Spirit could not
possibly descend on the graceless and offending, they are first blessed
the curse having been removed; then being justified by faith, they
draw unto themselves the grace of the Spirit. Thus the Cross removed
the curse, Faith brought in righteousness, righteousness drew on the
grace of the Spirit.
Ver. 15. "Brethren, I speak after the manner of men; Though
it be but a man's covenant, yet when it hath been confirmed, no one
maketh it void or addeth thereto."
"To speak after the manner of men" means to use human examples.
Having founded his argument on the Scriptures, on the miracles
wrought among themselves, on the sufferings of Christ, and on the
Patriarch, he proceeds to common usages; and this he does
invariably, in order to sweeten his discourse, and render it more
acceptable and intelligible to the duller sort. Thus he argues with
the Corinthians, "Who feedeth a flock, and eateth not of the milk
of the flock? Who planteth a vineyard, and eateth not the fruit
thereof?" (1 Cor. ix: 7.) and again with the Hebrews, "For
a testament is of force where there hath been death; for doth it ever
avail while he that made it liveth?" ( Heb. ix: 17. ) One may
find him dwelling with pleasure on such arguments. In the Old
Testament God does the same thing in many instances, as, "Cab a
woman forget her sucking child?" (Isa. xlix: 15.) and again,
"Shall the clay say to him that fashioneth it, What makest thou?"
(Isa. xlv: 9.) and in Hosea, He represents a husband set at
nought by his wife. (Hos. ii: 5, f.) This use of human
examples frequently occurs in types also, as when the prophet takes the
girdle, (Jer. xiii 1-9.) and goes down to the potter's house
(Jer. xviii:
1-6.) The meaning of the present example is, that Faith is more
ancient than the Law, which is later and only temporary, and
delivered in order to pave the way for Faith. Hence he says,
"Brethren, I speak after the manner of men;" above he had called
them "foolish," now he calls them "brethren," at once chiding and
encouraging them. "Though it be but a man's covenant, yet when it
hath been confirmed." If a man, says he, makes a covenant, does
any one dare to come afterwards and overturn it, or subjoin aught to
it? for this is the meaning of "or addeth thereto." Much less then
when God makes a covenant; and with whom did God make a covenant?
Ver. 16, 17, 18. "Now to Abraham were the promises spoken
and to his seed. He saith not, And to seeds, as of many; but as of
One, And to thy seed, which is Christ. Now this I say, A
covenant, confirmed before hand by God the Law, which came four
hundred and thirty years after, doth not disannul, so as to make the
promise of none effect. For if the inheritance is of the Law, it is
no more of promise: but God hath granted it to Abraham by promise."
Thus God made a covenant with Abraham, promising that in his seed
the blessing should come upon the heathen; and this blessing the Law
cannot turn aside. As this example was not in all respects appropriate
to the matter in hand, he introduces it thus, "I speak after the
manner of men," that nothing might be deduced from it derogatory to
the majesty of God. But let us go to the bottom of this
illustration. It was promised Abraham that by his seed the heathen
should be blessed; and his seed according to the flesh is Christ;
four hundred and thirty years after came the Law; now, if the Law
bestows the blessings even life and righteousness, that promise is
annulled. And so while no one annuls a man's covenant, the covenant
of God after four hundred and thirty years is annulled; for if not
that covenant but another instead of it bestows what is promised, then
is it set aside, which is most unreasonable.
Ver. 19. "What then is the Law? it was added because of
transgressions."
This remark again is not superfluous; observe too how he glances round
at every thing, as if he had an hundred eyes. Having exalted Faith,
and proved its eider claims, that the Law may not be considered
superfluous, he sets right this side of the doctrine also, and proves
that the Law was not given without a view, but altogether profitably.
"Because of transgressions;" that is to say, that the Jews might
not be let live carelessly, and plunge into the depth of wickedness,
but that the Law might be placed upon them as a bridle, guiding,
regulating, and checking them from transgressing, if not all, at
least some of the commandments. Not slight then was the advantage of
the Law; but for how long?
Ver. 19. "Till the seed should come to whom the promise hath been
made."
This is said of Christ; if then it was given until His advent, why
do you protract it beyond its natural period?
Ver. 19. "And it was ordained through Angels by the hand of a
Mediator."
He either calls the priests Angels, or he declares that the Angels
themselves ministered to the delivery of the Law. By Mediator here
he means Christ, and shows that He was before it, and Himself the
Giver of it.
Ver. 20. "Now a mediator is not a mediator of one, but God is
one."
What can the heretics say to this? for as, according to them, the
expression "the Only True God" excludes the Son from being true
God, so here the phrase "God is One," excludes Him from being
God in any sense. But if, although the Father is called "One
God," the Son is nevertheless God, it is very plain that though
the Father is called "Very God," the Son is very God likewise.
Now a mediator, says he, is between two parties; of whom then is
Christ the Mediator? plainly of God and of men. Observe, he
says, that Christ also gave the Law; what therefore it was His to
give, it is His to annul.
Ver. 21. "Is the Law then against the promises of God?"
For if the blessing is given in the seed of Abraham, but the Law
brings in the curse, it must be contrary to the promises. This
objection he meets, first, by a protest, in the words, Ver. 21.
"God forbid:" And next he brings his proof; Ver. 21. "For
if there had been a law given which could make alive. verily
righteousness would have been of the Law."
His meaning is as follows; If we had our hope of life in the Law,
and our salvation depended on it, the objection might be valid. But
if it save you, by means of Faith, though it brings you under the
curse, you suffer nothing from it, gain no harm, in that Faith comes
and sets all right. Had the promise been by the Law, you had
reasonably feared lest, separating from the Law, you should separate
from righteousness, but if it was given in order to shut up all, that
is, to convince all and expose their individual sins, far from
excluding you from the promises, it now aids you in obtaining them.
This is shown by the words, Ver. 22. "Howbeit the scripture
hath shut up all things trader sin, that the promise by faith in Jesus
Christ might be given to them that believe."
As the Jews were not even conscious of their own sins, and in
consequence did not even desire remission; the Law was given to probe
their wounds, that they might long for a physician. And the word
"shut up" means "convinced" and conviction held them in fear. You
see then it is not only not against, but was given for the promises.
Had it arrogated to itself the work and the authority, the objection
would stand; but if its drift is something else, and it acted for
that, how is it against the promises of God? Had the Law not been
given, all would have been wrecked upon wickedness, and there would
have been no Jews to listen to Christ; but now being given, it has
effected two things; it has schooled its followers in a certain degree
of virtue, and has pressed on them the knowledge of their own sins.
And this especially made them more zealous to seek the Son, for those
who disbelieved, disbelieved from having no sense of their own sins,
as Paul shows; "For being ignorant of God's righteousness, and
seeking to establish their own righteousness, they did not subject
themselves to the rightousness of God." (Rom. x: 3.)
Ver. 23. "But before faith came, we were kept inward under the
Law, shut up unto the faith which should afterwards be revealed."
Here he clearly puts forward what I have stated: for the expressions
"we were kept" and "shut up," signify nothing else than the
security given by the commandments of the Law; which like a fortress
fenced them round with fear and a life conformable to itself, and so
preserved them unto Faith.
Ver. 24. "So that the Law hath been our tutor to bring us unto
Christ, that we might be justified by faith."
Now the Tutor is not opposed to the Preceptor, but cooperates with
him, ridding the youth from all vice, and having all leisure to fit
him for receiving instructions from his Preceptor. But when the
youth's habits are formed, then the Tutor leaves him, as Paul
says.
Ver. 25, 26. "But now that faith is come which leads to
perfect manhood we are no longer under a tutor. For ye are all sons of
God through faith in Christ Jesus."
The Law then, as it was our tutor, and we were kept shut up under
it, is not the adversary but the fellow-worker of grace; but if when
grace is come, it continues to hold us down, it becomes an adversary;
for if it confines those who ought to go forward to grace, then it is
the destruction of our salvation. If a candle which gave light by
night, kept us, when it became day, from the sun, it would not only
not benefit, it would injure us; and so doth the Law, if it stands
between us and greater benefits. Those then are the greatest traducers
of the Law, who still keep it, just as the tutor makes a youth
ridiculous, by retaining him with himself, when time calls for his
departure. Hence Paul says, "But after faith is come, we are no
longer under a tutor." We are then no longer under a tutor, "for ye
are all sons of God." Wonderful! see how mighty is the power of
Faith, and how he unfolds as he proceeds! Before, he showed that it
made them sons of the Patriarch, "Know therefore," says he,
"that they which be of faith, the same are sons of Abraham;" now he
proves that they are sons of God also, "For ye are all," says he,
"sons of God through faith, which is in Christ Jesus;" by
Faith, not by the Law. Then, when he has said this great and
wonderful thing, he names also the mode of their adoption, Ver.
27. "For as many of you as were baptized into Christ, did put on
Christ."
Why does he not say, "For as many of you as have been baptized into
Christ, have been born of God?" for this was what directly went to
prove that they were sons;--because he states it in a much more awful
point of view; If Christ be the Son of God, and thou hast put on
Him, thou who hast the Son within thee, and art fashioned after His
pattern, hast been brought into one kindred and nature with Him.
Ver. 28. "There can be neither Jew nor Greek, there can be
neither bond nor free, there can be no male and female: for ye all are
one in Christ Jesus."
See what an insatiable soul! for having said, "We are all made
children of God through Faith," he does not stop there, but tries
to find something more exact, which may serve to convey a still closer
oneness with Christ. Having said, "ye have put on Christ," even
this does not suffice Him, but by way of penetrating more deeply into
this union, he comments on it thus: "Ye are all One in Christ
Jesus," that is, ye have all one form and one mould, even
Christ's. What can be more awful than these words! He that was a
Greek, or Jew, or bond-man yesterday, carries about with him the
form, not of an Angel or Archangel, but of the Lord of all, yea
displays in his own person the Christ.
Ver. 29. "And if ye are Christ's, then are ye Abraham's
seed, heirs according to promise."
Here, you observe, he proves what he had before stated concerning the
seed of Abraham,--that to him and to his seed the promises were
given.
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