Read Scripture In A Year: June 17

Passage 1: Judges 19

(Jdg 19:1) Also in those dayes, when there was no king in Israel, a certaine Leuite dwelt on the side of mount Ephraim, and tooke to wife a concubine out of Beth-lehem Iudah,

(Jdg 19:2) And his concubine played ye whore there, and went away from him vnto her fathers house to Beth-lehem Iudah, and there continued the space of foure moneths.

(Jdg 19:3) And her husband arose and went after her, to speake friendly vnto her, and to bring her againe: he had also his seruant with him, and a couple of asses: and she brought him vnto her fathers house, and when the yong womans father sawe him, he reioyced of his comming.

(Jdg 19:4) And his father in lawe, the yong womans father reteined him: and he abode with him three dayes: so they did eate and drinke, and lodged there.

(Jdg 19:5) And when the fourth day came, they arose earely in the morning, and he prepared to depart: then the yong womans father said vnto his sonne in lawe, Comfort thine heart with a morsel of bread, and then go your way.

(Jdg 19:6) So they sate downe, and did eate and drinke both of them together. And the yong womans father said vnto the man, Be content, I pray thee, and tary all night, and let thine heart be merie.

(Notes Reference) And they sat down, and did eat and drink both of them together: for the (a) damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry.

(a) That is, his concubines father.

(Jdg 19:7) And when the man rose vp to depart, his father in lawe was earnest: therefore he returned, and lodged there.

(Jdg 19:8) And he arose vp earely the fifth day to depart, and the yong womans father saide, Comfort thine heart, I pray thee: and they taryed vntill after midday, and they both did eate.

(Notes Reference) And he arose early in the morning on the fifth day to depart: and the damsel's father said, (b) Comfort thine heart, I pray thee. And they tarried until afternoon, and they did eat both of them.

(b) Meaning, that he should refresh himself with food, as in (Jdg 19:5).

(Jdg 19:9) Afterwarde when the man arose to depart with his concubine and his seruant, his father in lawe, the yong womans father said vnto him, Beholde nowe, the day draweth towarde euen: I pray you, tary all night: beholde, the sunne goeth to rest: lodge here, that thine heart may be merie, and to morowe get you earely vpon your way, and goe to thy tent.

(Notes Reference) And when the man rose up to depart, he, and his concubine, and his servant, his father in law, the damsel's father, said unto him, Behold, now the day draweth toward evening, I pray you tarry all night: behold, the day groweth to an end, lodge here, that thine heart may be merry; and to morrow get you early on your way, that thou mayest go (c) home.

(Jdg 19:10) But the man would not tarry, but arose and departed, and came ouer against Iebus, (which is Ierusalem) and his two asses laden, and his concubine were with him.

(Jdg 19:11) When they were neere to Iebus, the day was sore spent, and the seruant said vnto his master, Come, I pray thee, and let vs turne into this citie of the Iebusites, and lodge all night there.

(Jdg 19:12) And his master answered him, We will not turne into the citie of strangers that are not of the children of Israel, but we will goe forth to Gibeah.

(Notes Reference) And his master said unto him, (d) We will not turn aside hither into the city of a stranger, that [is] not of the children of Israel; we will pass over to Gibeah.

(d) Though in these days there were most horrible corruptions, even necessity could not compel them to associate with those who did not profess the true God.

(Jdg 19:13) And he said vnto his seruant, Come, and let vs drawe neere to one of these places, that wee may lodge in Gibeah or in Ramah.

(Jdg 19:14) So they went forward vpon their way, and the sunne went downe vpon them neere to Gibeah, which is in Beniamin.

(Jdg 19:15) Then they turned thither to goe in and lodge in Gibeah: and when he came, he sate him downe in a streete of the citie: for there was no man that tooke them into his house to lodging.

(Jdg 19:16) And beholde, there came an old man from his work out of the field at euen, and the man was of mount Ephraim, but dwelt in Gibeah: and the men of the place were the children of Iemini.

(Notes Reference) And, behold, there came an old man from his work out of the field at even, which [was] also of mount Ephraim; and he sojourned in Gibeah: but the men of the place [were] (e) Benjamites.

(e) Or, the children of Jamini.

(Jdg 19:17) And when he had lift vp his eyes, he sawe a wayfairing man in the streetes of the citie: then this olde man sayde, Whither goest thou, and whence camest thou?

(Jdg 19:18) And hee answered him, Wee came from Beth-lehem Iudah, vnto the side of Mout Ephraim: from thence am I: and I went to Beth-lehem Iudah, and go now to the house of the Lord: and no man receiueth mee to house,

(Notes Reference) And he said unto him, We [are] passing from Bethlehemjudah toward the side of mount Ephraim; from thence [am] I: and I went to Bethlehemjudah, but I [am now] going to the (f) house of the LORD; and there [is] no man that receiveth me to house.

(f) To Shiloh of Mizpeh where the ark was.

(Jdg 19:19) Although we haue straw and prouader for our asses, and also bread and wine for me and thine handmayde, and for the boy that is with thy seruant: we lacke nothing.

(Jdg 19:20) And the olde man sayde, Peace bee with thee: as for all that thou lackest, shalt thou finde with me: onely abide not in the streete al night.

(Jdg 19:21) So he brought him into his house, and gaue fodder vnto the asses: and they washed their feete, and did eate and drinke.

(Jdg 19:22) And as they were making their hearts merie, beholde, the men of the citie, wicked men beset the house round about, and smote at the doore, and spake to this olde man the master of the house saying, Bring forth the man that came into thine house that we may knowe him.

(Notes Reference) [Now] as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, [and] (g) beat at the door, and spake to the master of the house, the old man, saying, Bring forth the man that came into thine house, that we may know him.

(g) In an attempt to break it.

(Jdg 19:23) And this man the master of ye house went out vnto the, and said vnto them, Nay my brethre, do not so wickedly, I pray you: seeing that this man is come into mine house, do not this villenie.

(Jdg 19:24) Behold, here is my daughter, a virgine, and his concubine: them wil I bring out nowe, and humble them, and doe with them what seemeth you good: but to this man doe not this villenie.

(Notes Reference) Behold, [here is] my daughter a maiden, and his concubine; them I will bring out now, (h) and humble ye them, and do with them what seemeth good unto you: but unto this man do not so vile a thing.

(h) That is, abuse them, as in (Gen 19:8).

(Jdg 19:25) But the men woulde not hearken to him: therefore ye man tooke his concubine, and brought her out vnto them: and they knewe her and abused her all the night vnto the morning: and when the day began to spring, they let her goe.

(Jdg 19:26) So the woman came in the dawning of the day, and fell downe at the doore of the mans house where her Lord was, till the light day.

(Notes Reference) Then came the woman in the dawning of the day, and (i) fell down at the door of the man's house where her lord [was], till it was light.

(i) She fell down dead, as in (Jdg 19:27).

(Jdg 19:27) And her lorde arose in the morning, and opened the doores of the house, and went out to goe his way, and beholde, the woman his concubine was dead at the doore of the house and her handes lay vpon the thresholde.

(Jdg 19:28) And hee said vnto her, Vp and let vs goe: but shee answered not. Then he tooke her vp vpon the asse, and the man rose vp, and went vnto his place.

(Notes Reference) And he said unto her, Up, and let us be going. But none answered. Then the man took her [up] upon an ass, and the man rose up, and gat him unto his (k) place.

(k) Meaning, home to mount Ephraim.

(Jdg 19:29) And whe he was come to his house, he took a knife, and laid hand on his concubine, and deuided her in pieces with her bones into twelue parts, and sent her through all quarters of Israel.

(Jdg 19:30) And all that saw it, said, There was no such thing done or seene since the time that the children of Israel came vp from the lande of Egypt vnto this day: consider the matter, consult and giue sentence.

(Notes Reference) And it was so, that all that saw it said, There was no (l) such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day: consider of it, take advice, and speak [your minds].

(l) For this was like the sin of Sodom for which God rained down fire and brimstone from heaven.

Passage 2: Isaiah 41

(Isa 41:1) Keep silence before mee, O ylands, and let the people renue their strength: let the come neere, and let them speake: let vs come together into iudgement.

(Notes Reference) Keep (a) silence before me, O isles; and let the people (b) renew [their] strength: let them come near; then let them speak: let us come near together to judgment.

(a) God as though he pleaded his cause with all nations requires silence, that he may be heard in his right.

(b) That is, gather all their power and supports.

(Isa 41:2) Who raised vp iustice from the East, and called him to his foote? and gaue the nations before him, and subdued the Kings? he gaue them as dust to his sword, and as scattered stubble vnto his bowe.

(Notes Reference) Who raised up the (c) righteous [man] from the east, called him to his foot, gave the nations before him, and made [him] rule over kings? he gave [them] as the dust to his sword, [and] as driven stubble to his bow.

(c) Who called Abraham (who was the pattern of God's justice in delivering his Church) from the idolatry of the Chaldeans to go to and fro at his commandment and placed him in the land of Canaan.

(Isa 41:3) He pursued them, and passed safely by the way that he had not gone with his feete.

(Isa 41:4) Who hath wrought and done it? he that calleth the generations from the beginning. I the Lord am the first, and with the last I am ye same.

(Notes Reference) Who hath wrought and done [it], calling the (d) generations from the beginning? I the LORD, the (e) first, and with the last; I [am] he.

(d) Who has created man and maintained his succession.

(e) Though the world set up many gods, yet they diminish nothing of my glory: for I am all one, unchangeable, which have ever been and will be for ever.

(Isa 41:5) The yles sawe it, and did feare, and the ends of the earth were abashed, drew neere, and came.

(Notes Reference) The isles saw [it], and (f) feared; the ends of the earth were afraid, drew near, and (g) came.

(f) Considering my excellent works among my people.

(g) They assembled themselves and conspired against me to maintain their idolatry.

(Isa 41:6) Euery man helped his neighbour, and saide to his brother, Be strong.

(Notes Reference) They helped every one his neighbour; and [every one] said to his brother, (h) Be of good courage.

(h) He notes the obstinacy of the idolaters to maintain their superstitions.

(Isa 41:7) So the workeman comforted the founder, and he that smote with ye hammer, him that smote by course, saying, It is ready for the sodering, and he fastened it with nayles that it shoulde not be mooued.

(Isa 41:8) But thou, Israel, art my seruant, and thou Iaakob, whom I haue chosen, the seede of Abraham my friend.

(Notes Reference) But thou, Israel, [art] my (i) servant, Jacob whom I have chosen, the seed of Abraham my friend.

(i) And therefore ought not to pollute yourself with the superstition of the Gentiles.

(Isa 41:9) For I haue taken thee from the endes of the earth, and called thee before the chiefe thereof, and saide vnto thee, Thou art my seruant: I haue chosen thee, and not cast thee away.

(Isa 41:10) Feare thou not, for I am with thee: be not afraide, for I am thy God: I will strengthen thee, and helpe thee, and will susteine thee with the right hand of my iustice.

(Notes Reference) Fear thou not; for I [am] with thee: be not dismayed; for I [am] thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the (k) right hand of my righteousness.

(k) That is, by the force of promise, in the performance of which I will show myself faithful and just.

(Isa 41:11) Beholde, all they that prouoke thee, shalbe ashamed, and confounded: they shalbe as nothing, and they that striue with thee, shall perish.

(Isa 41:12) Thou shalt seeke them and shalt not finde them: to wit, the men of thy strife, for they shall be as nothing, and the men that warre against thee, as a thing of nought.

(Notes Reference) Thou shalt seek them, and shalt not (l) find them, [even] them that contended with thee: they that war against thee shall be as nothing, and as a thing of naught.

(l) Because they will be destroyed.

(Isa 41:13) For I the Lord thy God will hold thy right hand, saying vnto thee, Feare not, I wil helpe thee.

(Isa 41:14) Feare not, thou worme, Iaakob, and ye men of Israel: I wil helpe thee, sayth the Lord and thy redeemer the holy one of Israel.

(Notes Reference) Fear not, thou (m) worm Jacob, [and] ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.

(m) Thus he calls them because they were contemned of all the world, and that they considering their own poor estate should seek him for help.

(Isa 41:15) Behold, I wil make thee a roller, and a newe threshing instrument hauing teeth: thou shalt thresh the mountaines, and bring them to pouder, and shalt make the hilles as chaffe.

(Notes Reference) Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the (n) mountains, and beat [them] small, and shalt make the hills as chaff.

(n) I will make you able to destroy all your enemies no matter how mighty, and this chiefly is referred to the kingdom of Christ.

(Isa 41:16) Thou shalt fanne them, and the winde shall carie them away, and the whirlewinde shall scatter them: and thou shalt reioyce in the Lord, and shalt glory in the holy one of Israel.

(Isa 41:17) When the poore and the needy seeke water, and there is none (their tongue faileth for thirst: I the Lord will heare them: I the God of Israel will not forsake them)

(Notes Reference) [When] (o) the poor and needy seek water, and [there is] none, [and] their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them.

(o) That is, they who will be afflicted in the captivity of Babylon.

(Isa 41:18) I will open riuers in the toppes of the hils, and fountaines in the middes of the valleis: I will make the wildernesse as a poole of water, and the waste land as springs of water.

(Notes Reference) I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry (p) land springs of water.

(p) God would rather change the order of nature than that they should want anything, who cry to him by true faith in their miseries: declaring to them by this that they will lack nothing by the way, when they return from Babylon.

(Isa 41:19) I will set in the wildernesse the cedar, the shittah tree, and the mirre tree, and the pine tree, and I will set in the wildernesse the firre tree, the elme and the boxe tree together.

(Isa 41:20) Therefore let them see and knowe, and let them consider and vnderstande together that the hand of the Lord hath done this, and the holy one of Israel hath created it.

(Notes Reference) That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel (q) hath created it.

(q) That is, has appointed and determined that it will come to pass.

(Isa 41:21) Stand to your cause, saith the Lord: bring forth your strong reasons, saith ye King of Iaakob.

(Notes Reference) (r) Produce your cause, saith the LORD; bring forth your strong [reasons], saith the King of Jacob.

(r) He bids the idolaters to prove their religion and to bring forth their idols, that they may be tried whether they know all things, and can do all things, which if they cannot do, he concludes that they are not gods, but vile idols.

(Isa 41:22) Let them bring foorth, and let them tell vs what shall come: let them shew the former things what they be, that wee may consider them, and knowe the latter ende of them: either declare vs things for to come.

(Isa 41:23) Shewe the things that are to come hereafter, that we may know that you are gods: yea, doe good or doe euill, that we may declare it, and beholde it together.

(Isa 41:24) Beholde, ye are of no value, and your making is of naught: man hath chosen an abomination by them.

(Notes Reference) Behold, ye [are] of nothing, and your work of naught: an abomination [is he that] (s) chooseth you.

(s) So that a man cannot make an idol, without doing that which God detests and abhors for he chooses his own devises and forsakes the Lords.

(Isa 41:25) I haue raised vp from the North, and he shall come: from the East sunne shall he cal vpon my Name, and shall come vpon princes as vpon clay, and as the potter treadeth myre vnder the foote.

(Notes Reference) I have raised up [one] from the north, (t) and he shall come: from the rising of the sun shall he (u) call upon my name: and he shall come upon (x) princes as [upon] morter, and as the potter treadeth clay.

(t) Meaning, the Chaldeans.

(u) That is, Cyrus, who will do all things in my name and by my direction: by which he means that both their captivity and deliverance will be ordered by God's providence and appointment.

(x) Both of the Chaldeans and others.

(Isa 41:26) Who hath declared from the beginning, that we may knowe? or before time, that we may say, He is righteous? Surely there is none that sheweth: surely there is none that declareth: surely there is none that heareth your wordes.

(Notes Reference) Who hath declared from the beginning, that we may know? and in times past, that we may say, [He is] righteous? verily, [there is] none that sheweth, verily, [there is] none that declareth, verily, [there is] none that heareth (y) your words.

(y) Meaning, that none of the Gentile gods can work any of these things.

(Isa 41:27) I am the first, that saieth to Zion, Beholde, beholde them: and I will giue to Ierusalem one that shall bring good tidings.

(Notes Reference) The first [shall say] to Zion, Behold, behold (z) them: and I will give to Jerusalem (a) one that bringeth good tidings.

(z) That is, the Israelites who return from the captivity.

(a) That is, a continual succession of prophets and ministers.

(Isa 41:28) But when I behelde, there was none, and when I inquired of them, there was no counsellor, and when I demaunded of them, they answered not a woorde.

(Notes Reference) For (b) I beheld, and [there was] no man; even among them, and [there was] no counsellor, that, when I asked of them, could answer a word.

(b) When I looked whether the idols could do these things, I found that they had neither wisdom nor power to do anything: therefore he concludes that all are wicked that trust in such vanities.

(Isa 41:29) Beholde, they are all vanitie: their worke is of nothing, their images are wind and confusion.

Passage 3: 1 John 3-4

(1Jo 3:1) Behold, what loue the Father hath giuen to vs, that we should be called the sonnes of God: for this cause this world knoweth you not, because it knoweth not him.

(Notes Reference) Behold, (1) (a) what manner of love the Father hath bestowed upon us, that we should be (b) called the sons of God: (2) therefore the world knoweth us not, because it knew him not.

(1) He begins to declare this agreement of the Father and the Son, at the highest cause, that is, at that free love of God towards us, with which he so loves us, that also he adopts us to be his children.

(a) What a gift of how great love.

(b) That we should be the sons of God, and so, that all the world may see that we are so. (2) Before he declares this adoption, he says two things: the one, that this so great a dignity, is not to be esteemed according to the judgment of the flesh, because it is unknown to the world, for the world knows not God the Father himself.

(1Jo 3:2) Dearely beloued, nowe are we the sonnes of God, but yet it is not made manifest what we shall be: and we know that when he shalbe made manifest, we shalbe like him: for we shall see him as he is.

(Notes Reference) (3) Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be (c) like him; for we shall see him (d) as he is.

(3) The other: This dignity is not fully revealed to us ourselves, much less to strangers, but we are sure of the accomplishment of it, in as much as we shall be like the Son of God himself and shall enjoy his sight indeed, such as he is now, but yet this is deferred until his next coming.

(d) For now we see as in a glass (1Co 13:12)

(1Jo 3:3) And euery man that hath this hope in him, purgeth himselfe, euen as he is pure.

(Notes Reference) (4) And every man that hath this hope in him purifieth himself, even (e) as he is pure.

(4) Now he describes this adoption (the glory which as yet consists in hope) by the effect that is, because whoever is made the Son of God, endeavours to resemble the Father in purity.

(e) This word signifies a likeness, but not an equality.

(1Jo 3:4) Whosoeuer committeth sinne, transgresseth also the Law: for sinne is the transgression of the Lawe.

(Notes Reference) (5) Whosoever (f) committeth sin transgresseth also the law: for (g) sin is the transgression of the law.

(5) The rule of this purity can from no where else be taken but from the law of God, the transgression of which is called sin.

(f) Does not give himself to pureness.

(g) A short definition of sin.

(1Jo 3:5) And ye knowe that hee was made manifest, that he might take away our sinnes, and in him is no sinne.

(Notes Reference) (6) And ye know that he was manifested to take away our sins; and in him is no sin.

(6) An argument taken from the material cause of our salvation: Christ in himself is most pure, and he came to take away our sins, by sanctifying us with the Holy Spirit, therefore whoever is truly a partaker of Christ, does not give himself to sin, and on the contrary, he that gives himself to sin does not know Christ.

(1Jo 3:6) Whosoeuer abideth in him, sinneth not: whosoeuer sinneth, hath not seene him, neither hath knowen him.

(Notes Reference) Whosoever abideth in him sinneth not: whosoever (h) sinneth hath not seen him, neither known him.

(h) He is said to sin, that does not give himself to purity, and in him sin reigns: but sin is said to dwell in the faithful, and not to reign in them.

(1Jo 3:7) Litle children, let no man deceiue you: he that doeth righteousnes, is righteous, as hee is righteous.

(Notes Reference) (7) Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

(7) Another argument of things joined together: He that lives justly, is just, and resembles Christ that is just, and by that is known to be the Son of God.

(1Jo 3:8) He that comitteth sinne, is of the deuil: for the deuill sinneth from the beginning: for this purpose was made manifest that Sonne of God, that he might loose the workes of the deuil.

(Notes Reference) (8) He that committeth sin is of the (i) devil; for the devil (k) sinneth from the (l) beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.

(8) An argument taken by contrast: the devil is the author of sin, and therefore he is that serves sin is of the devil, or is ruled by the inspiration of the devil: and if he is the devil's son, then is he not God's son: for the devil and God are so contrary to one another that the Son of God was sent to destroy the works of the devil. Therefore on the other side, whoever resists sin, is the son of God, being born again of his Spirit as of new seed, in so much, that by necessity he is now delivered from the slavery of sin.

(i) Resembles the devil, as the child does the father, and is governed by his Spirit.

(k) He says not "sinned" but "sins" for he does nothing else but sin.

(l) From the very beginning of the world.

(1Jo 3:9) Whosoeuer is borne of God, sinneth not: for his seede remaineth in him, neither can hee sinne, because he is borne of God.

(Notes Reference) Whosoever is born of God doth not commit sin; for his (m) seed remaineth in him: and he cannot sin, because he is born of God.

(m) The Holy Spirit is so called by the effect he works, because by his power and mighty working, as it were by seed, we are made new men.

(1Jo 3:10) In this are the children of God knowen, and the children of the deuil: whosoeuer doeth not righteousnesse, is not of God, neither he that loueth not his brother.

(Notes Reference) (9) In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, (10) neither he that loveth not his brother.

(9) The conclusion: by a wicked life they are known who are governed by the Sprit of the devil: and by a pure life who are God's children.

(10) He begins to commend charity towards the brethren as another mark of the sons of God.

(1Jo 3:11) For this is the message, that ye heard from the beginning, that we should loue one another,

(Notes Reference) (11) For this is the message that ye heard from the beginning, that we should love one another.

(11) The first reason taken from the authority of God who gives the commandment.

(1Jo 3:12) Not as Cain which was of that wicked one, and slewe his brother: and wherefore slewe he him? because his owne workes were euill, and his brothers good.

(Notes Reference) (12) Not as Cain, [who] was of that wicked one, and slew his brother. (13) And wherefore slew he him? Because his own works were evil, and his brother's righteous.

(12) An amplification taken from the contrary example of Cain who slew his brother.

(13) A short digression: Let us not marvel that we are hated by the world for doing our duty, for such was the condition of Abel who was a just person: and who would not rather be like him than Cain?

(1Jo 3:13) Marueile not, my brethren, though this world hate you.

(1Jo 3:14) We know that we are translated from death vnto life, because we loue the brethren: he that loueth not his brother, abideth in death.

(Notes Reference) (14) We (o) know that we have passed from death unto life, because we love the brethren. He that loveth not [his] brother abideth in death.

(14) The second reason: Because charity is a testimony that we are translated from death to life: and therefore hatred towards the brethren is a testimony of death, and whoever nourishes it fosters death in his bosom.

(o) Love is a token that we are translated from death to life, for by the effects the cause is known.

(1Jo 3:15) Whosoeuer hateth his brother, is a manslayer: and ye know that no manslayer hath eternall life abiding in him.

(Notes Reference) (15) Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

(15) A confirmation: Whoever is a murderer, is in eternal death: he who hates his brother is a murderer, therefore he is in death. Thereupon follows the other side: He that loves his brother has passed to life, for indeed we are born dead.

(1Jo 3:16) Hereby haue we perceiued loue, that he layde downe his life for vs: therefore we ought also to lay downe our liues for the brethren.

(Notes Reference) (16) Hereby perceive we the love [of God], because he laid down his life for us: and we ought to lay down [our] lives for the brethren.

(16) Now he shows how far Christian charity extends, even so far, that according to the example of Christ every man forgets himself, to provide for and help his brethren.

(1Jo 3:17) And whosoeuer hath this worlds good, and seeth his brother haue neede, and shutteth vp his compassion from him, howe dwelleth the loue of God in him?

(Notes Reference) (17) But whoso hath this (p) world's good, and seeth his brother have need, and (q) shutteth up his bowels [of compassion] from him, how dwelleth the love of God in him?

(17) He reasons by comparisons: for if we are bound even to give our life for our neighbours, how much more are we bound to help our brothers' needs with our goods and substance?

(p) Wherewith this life is sustained.

(q) Opens not his heart to him, nor helps him willingly and cheerfully.

(1Jo 3:18) My litle children, let vs not loue in worde, neither in tongue onely, but in deede and in trueth.

(Notes Reference) (18) My little children, let us not love in word, neither in tongue; but in deed and in truth.

(18) Christian charity stands not in word but in deed, and proceeds from a sincere affection.

(1Jo 3:19) For thereby we know that we are of the trueth, and shall before him assure our hearts.

(Notes Reference) (19) And hereby we know that we are of the truth, (20) and shall assure our hearts before him.

(19) He commends charity, by three effects: for first of all, by it we know that we are indeed the sons of God, as he showed before.

(20) Therefore it comes that we have a quiet conscience, as on the opposite side he that thinks that he has God for a judge, because he is guilty to himself either he is never or else very rarely quiet, for God has a far sharper sight then we, and judges more severely.

(1Jo 3:20) For if our heart condemne vs, God is greater then our heart, and knoweth all things.

(Notes Reference) For (4) if our heart condemn us, God is greater than our heart, and knoweth all things.

(r) If an evil conscience convicts us, much more ought the judgment of God condemn us, who knows our hearts better than we ourselves do.

(1Jo 3:21) Beloued, if our heart condemne vs not, then haue we boldnes toward God.

(Notes Reference) (21) Beloved, if our heart condemn us not, [then] have we confidence toward God.

(21) A third effect also rises from the former, that in these miseries we are sure to be heard, because we are the sons of God: as we understand by the grace of sanctification which is only for the elect.

(1Jo 3:22) And whatsoeuer we aske we receiue of him, because we keepe his commandements, and do those things which are pleasing in his sight.

(Notes Reference) (22) And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

(22) The conclusion, that faith in Christ and love one towards another are things joined together, and therefore the outward testimonies of sanctification must and do answer that inward testimony of the Spirit given to us.

(1Jo 3:23) This is then his commandement, That we beleeue in the Name of his Sonne Iesus Christ, and loue one another as hee gaue commandement.

(1Jo 3:24) For hee that keepeth his commandements, dwelleth in him, and he in him: and hereby we knowe that hee abideth in vs, euen by that Spirit which he hath giuen vs.

(Notes Reference) And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the (f) Spirit which he hath given us.

(f) He means the Spirit of sanctification, whereby we are born again and live to God.

(1Jo 4:1) Dearely beloued, beleeue not euery spirit, but trie the spirits whether they are of God: for many false prophets are gone out into this worlde.

(Notes Reference) (1) Beloved, believe not every (a) spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

(1) Taking occasion by the name of the Spirit, lest love and charity should be separated from the worship of God, which chiefly depends on his true knowledge, he returns to that which he spoke of in the second chapter concerning the taking heed of antichrists: He will have us here take heed of two things, the one is, that seeing there are many false prophets, we should not trust every man: the other is, that because many men teach false things, we should not therefore believe any. We must then observe, that we may be able to discern the spirits of God which are to be followed, from impure spirits which are to be avoided.

(a) This is spoken by metonymy and it is as if he had said, Believe not every one who says that he has a gift of the Holy Spirit to do the office of a prophet.

(1Jo 4:2) Hereby shall ye know the Spirit of God, Euery spirit which confesseth that Iesus Christ is come in the flesh, is of God.

(Notes Reference) (2) Hereby know ye the Spirit of God: (b) Every spirit that confesseth that (c) Jesus Christ is come in the (d) flesh is of God:

(2) He gives a certain and perpetual rule to know the doctrine of antichrist, that is, if either the divine or human nature of Christ, or the true uniting of them together is denied: or if the least jot that may be, be detracted from his office who is our only king, prophet and everlasting high priest.

(b) He speaks simply of the doctrine, and not of the person.

(d) Is true man.

(1Jo 4:3) And euery spirit that confesseth not that Iesus Christ is come in the flesh, is not of God: but this is the spirit of Antichrist, of whome ye haue heard, how that he should come, and nowe already he is in this world.

(1Jo 4:4) Litle children, ye are of God, and haue ouercome them: for greater is he that is in you, then he that is in this world.

(Notes Reference) (3) Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.

(3) He comforts the elect with a most sure hope of victory: but yet so, that he teaches them that they fight not with their own power, but with the virtue and power of God.

(1Jo 4:5) They are of this worlde, therefore speake they of this world, and this world heareth them.

(Notes Reference) (4) They are of the world: therefore speak they of the world, and the world heareth them.

(4) He brings a reason why the world receives these teachers more willingly than the true: that is, because they speak nothing but that which is worldly: which is another note also to know the doctrine of antichrist by.

(1Jo 4:6) We are of God, he that knoweth God, heareth vs: he that is not of God, heareth vs not. Heereby knowe wee the spirit of trueth, and the spirit of errour.

(Notes Reference) (5) We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the (e) spirit of truth, and the spirit of error.

(5) He testifies to them that his doctrine and the doctrine of his companions, is the assured word of God which of necessity we have boldly to set against all the mouths of the whole world, and thereby discern the truth from falsehood.

(e) True prophets, against whom are false prophets, that is, those who err and lead others into error.

(1Jo 4:7) Beloued, let vs loue one another: for loue commeth of God, and euery one that loueth, is borne of God, and knoweth God.

(Notes Reference) (6) Beloved, let us love one another: (7) for love is of God; and every one that loveth is born of God, and knoweth God.

(6) He returns to the commending of brotherly love and charity. (7) The first reason: because it is a very divine thing, and therefore very fitting for the sons of God: so that whoever is missing it cannot be said to know God correctly.

(1Jo 4:8) Hee that loueth not, knoweth not God: for God is loue.

(Notes Reference) He that loveth not knoweth not God; (8) for God is love.

(8) A confirmation: for it is the nature of God to love men, of which we have a most manifest proof above all other, in that of his only free and infinite good will towards us his enemies, he delivered to death, not a common man, but his own Son, indeed his only begotten Son, to the end that we being reconciled through his blood might be partakers in his everlasting glory.

(1Jo 4:9) Herein was that loue of God made manifest amongst vs, because God sent that his onely begotten sonne into this world, that we might liue through him.

(1Jo 4:10) Herein is that loue, not that we loued God, but that he loued vs, and sent his Sonne to be a reconciliation for our sinnes.

(1Jo 4:11) Beloued, if God so loued vs, we ought also to loue one another.

(Notes Reference) (9) Beloved, if God so loved us, we ought also to love one another.

(9) An other reason by comparison: if God so loved us, shall not we his children love one another?

(1Jo 4:12) No man hath seene God at any time. If we loue one another, God dwelleth in vs, and his loue is perfect in vs.

(Notes Reference) (10) No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is (g) perfected in us.

(10) A third reason: Because God is invisible, therefore by this effect of his Spirit, that is, by charity, he is understood to be not out of us, but united with us and in us, in whom he is so effectually working.

(g) Is surely in us indeed, and in truth.

(1Jo 4:13) Hereby know we, that we dwell in him, and he in vs: because he hath giuen vs of his Spirit.

(1Jo 4:14) And we haue seene, and doe testifie, that the Father sent that Sonne to be ye Sauiour of the world.

(Notes Reference) (11) And we have seen and do testify that the Father sent the Son [to be] the Saviour of the world.

(11) He underlays this charity with another foundation, that is, faith in Jesus, which joins us indeed with him, even as charity witnesses that we are joined with him. Furthermore he testifies of Christ, as who had seen him with his eyes.

(1Jo 4:15) Whosoeuer confesseth that Iesus is the Sone of God, in him dwelleth God, and he in God.

(Notes Reference) Whosoever shall (h) confess that Jesus is the Son of God, God dwelleth in him, and he in God.

(h) With such a confession as comes from true faith, and is accompanied with love, so that there is an agreement of all things.

(1Jo 4:16) And we haue knowen, and beleeued ye loue that God hath in vs. God is loue, and he that dwelleth in loue, dwelleth in God, and God in him.

(Notes Reference) And we have known and believed the love that God hath to us. (12) God is love; and he that dwelleth in love dwelleth in God, and God in him.

(12) A fourth reason: God is the fountain and wellspring of charity indeed charity itself: therefore whoever abides in it, has God with him.

(1Jo 4:17) Herein is that loue perfect in vs, that we should haue boldnes in the day of iudgement: for as he is, euen so are we in this world.

(Notes Reference) (13) Herein is our love made perfect, that we may have boldness in the day of judgment: because (i) as he is, so are we in this world.

(13) Again (as before) he commends love, seeing that by our agreement with God in this thing, we have a sure testimony of our adoption, it comes to pass by this that without fear we look for that latter day of judgment, so that trembling and torment of conscience is cast out by this love.

(i) This signifies a likeness, not an equality.

(1Jo 4:18) There is no feare in loue, but perfect loue casteth out feare: for feare hath painefulnesse: and he that feareth, is not perfect in loue.

(Notes Reference) There is no (k) fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

(k) If we understand by love, that we are in God, and God in us, that we are sons, and that we know God, and that everlasting life is in us: he concludes correctly, that we may well gather peace and quietness by this.

(1Jo 4:19) We loue him, because he loued vs first.

(Notes Reference) (14) We love him, because he first loved us.

(14) Lest any man should think that that peace of conscience proceeds from our love as the cause, he goes back to the fountain, that is, to the free love with which God loves us although we deserved and do deserve his wrath. From this springs another double charity, which both are tokens and witnesses of that first, that is, that we love God who loved us first, and then for his sake our neighbours also.

(1Jo 4:20) If any man say, I loue God, and hate his brother, he is a liar: for how can he that loueth not his brother whom he hath seene, loue God whom he hath not seene?

(Notes Reference) (15) If a man say, I love God, and hateth his brother, he is a liar: (16) for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

(15) As he showed that the love of our neighbour cannot be separate from the love with which God loves us because this last gives rise to the other: so he denies that the other kind of love with which we love God, can be separate from the love of our neighbour: of which it follows, that they who say they worship God, and yet do not regard their neighbours lie shamelessly.

(16) The first reason taken from comparison: why we cannot hate our neighbour and love God, that is, because he that cannot love his brother whom he sees, how can he love God whom he cannot see?

(1Jo 4:21) And this commandement haue we of him, that he that loueth God, should loue his brother also.

(Notes Reference) (17) And this commandment have we from him, That he who loveth God love his brother also.

(17) A second reason, why God cannot be hated and our neighbour loved, because this same lawmaker commanded us both to love him and our neighbour.