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

If thou seeing thou art a Jew. Pauls Oration to Peter consisteth of two parts. in the first he doth expostulate for that he doth the Gentiles wrong because he doth drive them to keep the law, from which he himself would be free. For beside this that every man ought to keep that Law which he prescribeth unto other: in this yet he offended the more, for that he would compel the Gentiles to Judaism, and he being himself a Jew permitted to himself liberty. For the Law was given to the Jews and not to the Gentiles. Therefore he useth an Argument a minori ad mains frō the less to the more, furthermore this was an hard and a violent coaction, that he did renounce unto the Gentiles communion or partaking except they would receive the yoke of the law, which was an unjust offer & condition. And the whole force of the reprehending consisteth in this word^*: which of Chrysostom & Hierom was not perceived. for the use of ceremonies was free to edification: so that the faithful were not robbed of their liberty nor necessity laid upon them. from the which the gospel hath set them free. 15 We are by nature Jews.) I know that to some it seemeth to be a figure called Anthypophora in English an objection: as though Paul did prevent in the person of the adverse party ⟨p. 40⟩that which he mought object: that is, that the Jews have a greater privilege (as they commonly say). not that they might boast immunity or freedom from the law. for it should have been more then unlikely for them unto whom the law was given, to boast of that: but because they ought by certain notable tokens to be distinguished from the Gentiles. That, therefore I neither wholly reject, neither yet altogether allow, as by and by it shall appear. Some do understand this as spoken in the person of Paul, but in this sense: if thou wouldest lay the burden of the Law upon the Jews. it were more agreeable to reason, for it cometh unto them by inheritance. but this exposition doth not agree neither. It is rather, than, the second part of the sentence which beginneth with the figure Occupatio. ²for whereas there was a difference between the Jews and the Gentiles, for that the Gentiles were unholy and unclean, but the Jews holy, as far forth as God had adopted them for his people: the Jews might contend as touching this prerogative. But Paul by preventing doth wisely wrest it to the contrary.