A commentary of M. I. Calvin upon the Epistle to the GalatiansA commentarie of M. I. Caluine vpon the Epistle to the Galathians

25 Hagar Sinai is a mount.) I will not stay in confuting the exposition of others. for vain is the gloss of Hierome, that the mount Sinai had two names: nor less childish is the device of Chrysostom taking on like a Philosopher about the agreement of the names. for Hagar is called Sinai, because it is a type or figure, as the Passover was Christ. he also setteth out the situation of the Mount by contempt. In Arabia, saith he, that is to say, without the limits of the holy land, which is the symbol or pledge of the everlasting heritage. it is marvellous that men shot so far wide in so familiar an application. And representeth that.) In stead of which the old interpreter hath set down on this manner, Is joined unto, & Erasmus hath set down bordereth. but I to avoid obscurity, have translated it as you see. For certain it is that the Apostle meant not here of the nighness, nor of that situation of the places: but of the similitude in the figure whereof be treateth. for among the Greeks those things are called [Greek or Hebrew] which are so placed in order that the one have respect or look toward the other. and [Greek or Hebrew] is a row, as well in trees as other things set after a just proportion. I• the same sense he said the mount Sinai was proportio••• or had respect to that, which now is Jerusalem, in whi•• Aristotle writeth the rhetoric is in likelihood to […], by a metaphor taken from minstrels, who use to set ii. parts ⟨p. 108⟩one against another, whereof the one answereth the other in tune. In sum [Greek or Hebrew], is no other thing but to be brought into one order or if I may so speak coordered. But wherefore doth he compare the present Jerusalem with the mount Sinai? Although I was somewhile of a contrary opinion, yet now I assent unto Chrysostom and Ambros, who expound it to be the earthly Jerusalem: and even so, as then it was, degenerate or gone out of kind to servile doctrine & worshipping. & therefore he saith, Which now is, for it should have been a lively Image of the heavenly Jerusalem, and should have expressed the disposition thereof. But such as now it is, saith he, it hath respect unto the mount Sinai. although they are far off the one from the other, yet are they utterly like, and have between themselves a perfect concordance.

25 Agar Sina is a mount.) I will not stay in confuting the exposition of others. for vayn is the glose of Hierome, yt the mount Sina had two names: nor lesse childish is the deuice of Chrisostome taking on like a Philosopher about the agreement of the names. for Agar is called Sina, because it is a tipe or figure, as the Passouer was Christ. he also setteth out the situation of the Mount by contempt. In Arabia, saith he, that is to say, without the limits of the holy land, which is the symbol or pledge of the euerlasting heritage. it is marueilous that men shot so far wide in so familiar an application. And representeth that.) In stead of which the old interpreter hath set down on this maner, Is ioined vnto, & Erasmus hath set down bordereth. but I to auoyd obscuritie, haue translated it as you see. For certaine it is that the Apostle meant not here of the nighnesse, nor of yt situation of the places: but of the similitude in ye figure whereof be treateth. for among the Greekes those thinges are called which are so placed in order that the one haue respect or looke toward the other. and is a row, as wel in trees as other things set after a iust proportion. I the same sence he sayd the mount Sina was proportio or had respect to yt, which now is Ierusalē, in whi Aristotle writeth ye rethorick is in likelyhoode to , by a metaphor takē frō minstrels, who vse to set ii. parts