---

Passage 1: Judges 2-3

(Jdg 2:1) And an Angel of the Lord came vp from Gilgal to Bochim, and sayd, I made you to go vp out of Egypt, and haue brought you vnto the land which I had sworne vnto your fathers, and sayd, I wil neuer breake my couenant with you.

(Notes Reference) And an (a) angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.

(a) That is, messenger, or prophet, as some think, Phinehas.

(Jdg 2:2) Ye also shall make no couenant with the inhabitants of this land, but shall breake downe their altars: but ye haue not obeyed my voyce. Why haue ye done this?

(Jdg 2:3) Wherefore, I sayd also, I wil not cast them out before you, but they shalbe as thornes vnto your sides, and their gods shalbe your destruction.

(Jdg 2:4) And when the Angel of the Lord spake these wordes vnto all the children of Israel, the people lift vp their voyce, and wept.

(Jdg 2:5) Therefore they called the name of that place, Bochim, and offered sacrifices there vnto the Lord.

(Jdg 2:6) Now when Ioshua had sent the people away, the children of Israel went euery man into his inheritance, to possesse the land.

(Notes Reference) And when Joshua had (b) let the people go, the children of Israel went every man unto his inheritance to possess the land.

(b) After that he had divided to every man his portion by lot, (Jos 24:28).

(Jdg 2:7) And the people had serued the Lord al the dayes of Ioshua, and all the dayes of the Elders that outliued Ioshua, which had seene all the great works of the Lord that he did for Israel.

(Notes Reference) And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great (c) works of the LORD, that he did for Israel.

(c) Meaning, the wonders and miracles.

(Jdg 2:8) But Ioshua the sonne of Nun the seruant of the Lord dyed, when he was an hundreth and ten yeeres olde:

(Jdg 2:9) And they buryed him in the coastes of his inheritance, in Timnath-heres in mount Ephraim, on the Northside of mount Gaash.

(Notes Reference) And they buried him in the border of his inheritance in (d) Timnathheres, in the mount of Ephraim, on the north side of the hill Gaash.

(d) Heres, by turning the letters backward is Sereh, as in (Jos 24:30).

(Jdg 2:10) And so all that generation was gathered vnto their fathers, and another generation arose after them, which neither knewe the Lord, nor yet the works, which he had done for Israel.

(Jdg 2:11) Then the children of Israel did wickedly in the sight of the Lord, and serued Baalim,

(Notes Reference) And the children of Israel did evil in the sight of the LORD, and served (e) Baalim:

(e) That is, all manner of idols.

(Jdg 2:12) And forsooke ye Lord God of their fathers, which brought them out of the lande of Egypt, and followed other gods, euen the gods of the people that were round about them, and bowed vnto them, and prouoked the Lord to anger.

(Jdg 2:13) So they forsooke the Lord, and serued Baal, and Ashtaroth.

(Notes Reference) And they forsook the LORD, and served Baal and (f) Ashtaroth.

(f) These were idols, which had the form of a ewe or sheep among the Sidonians.

(Jdg 2:14) And the wrath of the Lord was hote against Israel, and he deliuered them into the hands of spoylers, that spoyled them, and he sold them into the handes of their enemies rounde about them, so that they could no longer stande before their enemies.

(Jdg 2:15) Whithersoeuer they went out, the hand of the Lord was sore against them, as ye Lord had sayd, and as the Lord had sworne vnto them: so he punished them sore.

(Notes Reference) (g) Whithersoever they went out, the (h) hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed.

(g) In all their enterprises.

(h) The vengeance.

(Jdg 2:16) Notwithstanding, the Lord raysed vp Iudges, which deliuered them out of the hands of their oppressours.

(Jdg 2:17) But yet they would not obey their Iudges: for they went a whoring after other gods, and worshipped them, and turned quickly out of the way, wherein their fathers walked, obeying the commandements of the Lord: they did not so.

(Notes Reference) And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the (i) way which their fathers walked in, obeying the commandments of the LORD; [but] they did not so.

(i) Meaning, from the true religion.

(Jdg 2:18) And when the Lord had raysed them vp Iudges, the Lord was with the Iudge, and deliuered them out of the hande of their enemies all the dayes of the Iudge (for the Lord had compassion on their gronings, because of them that oppressed them and tormented them)

(Notes Reference) And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings (k) by reason of them that oppressed them and vexed them.

(k) Seeing their cruelty.

(Jdg 2:19) Yet when the Iudge was dead, they returned, and did worse then their fathers, in following other gods to serue them and worshippe them: they ceased not from their owne inuentions, nor from their rebellious way.

(Jdg 2:20) Wherfore the wrath of the Lord was kindled against Israel, and he sayd, Because this people hath transgressed my couenant, which I commaded their fathers, and hath not obeyed my voyce,

(Jdg 2:21) Therefore will I no more cast out before them any of the nations, which Ioshua left when he dyed,

(Notes Reference) I also will not henceforth drive out any from before them of the (l) nations which Joshua left when he died:

(l) As the Hivites, Jebusites, Amorites, etc.

(Jdg 2:22) That through them I may proue Israel, whether they wil keepe the way of the Lord, to walke therein, as their fathers kept it, or not.

(Notes Reference) That through them I may (m) prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep [it], or not.

(m) So that both outward enemies and false prophets are but a trial to prove our faith, (Deu 13:3; Jdg 3:1).

(Jdg 2:23) So the Lord left those nations, and droue them not out immediatly, neither deliuered them into the hand of Ioshua.

(Jdg 3:1) These nowe are the nations which the Lord left, that he might proue Israel by them (euen as many of Israel as had not knowen all the warres of Canaan,

(Notes Reference) Now these [are] the nations which the LORD left, to prove Israel by them, [even] as many [of Israel] as had not known all the (a) wars of Canaan;

(a) Which were achieved by the hand of God, and not by the power of man.

(Jdg 3:2) Only to make the generations of the children of Israel to know, and to teach them warre, which doutles their predecessors knew not)

(Notes Reference) Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew (b) nothing thereof;

(b) For they trusted in God and he fought for them.

(Jdg 3:3) Fiue princes of the Philistims, and all the Canaanites, and the Sidonians, and the Hiuites that dwelt in mount Lebanon, from mount Baal-hermon vntill one come to Hamath.

(Jdg 3:4) And these remayned to proue Israel by them, to wit, whether they would obey the commandements of the Lord, which he commanded their fathers by the hand of Moses.

(Jdg 3:5) And the children of Israel dwelt among the Canaanites, the Hittites, and the Amorites, and the Perizzites, and the Hiuites, and the Iebusites,

(Jdg 3:6) And they tooke their daughters to bee their wiues, and gaue their daughters to their sonnes, and serued their gods.

(Notes Reference) And they took (c) their daughters to be their wives, and gave their daughters to their sons, and served their gods.

(c) Contrary to God's commandment, (Deu 7:3).

(Jdg 3:7) So the children of Israel did wickedly in the sight of the Lord, and forgate the Lord their God, and serued Baalim, and Asheroth.

(Notes Reference) And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the (d) groves.

(d) Or Ashteroth, trees or woods erected for idolatry.

(Jdg 3:8) Therefore the wrath of the Lord was kindled against Israel, and he solde them into the hand of Chushan rishathaim King of Aram-naharaim, and the children of Israel serued Chushan rishathaim eyght yeeres.

(Jdg 3:9) And when the children of Israel cryed vnto the Lord, the Lord stirred vp a sauiour to ye children of Israel, and he saued them, euen Othniel the sonne of Kenaz, Calebs yonger brother.

(Jdg 3:10) And the spirite of the Lord came vpon him, and he iudged Israel, and went out to warre: and the Lord deliuered Chushan rishathaim king of Aram into his hand, and his hand preuailed against Chushan rishathaim.

(Notes Reference) And the (e) Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushanrishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushanrishathaim.

(e) He was stirred up by the Spirit of the Lord.

(Jdg 3:11) So the lande had rest fourtie yeeres, and Othniel the sonne of Kenaz dyed.

(Notes Reference) And the land had rest (f) forty years. And Othniel the son of Kenaz died.

(f) That is, 32 under Joshua and 8 under Othniel.

(Jdg 3:12) Then the children of Israel againe committed wickednesse in the sight of the Lord: and the Lord strengthened Eglon King of Moab against Israel, because they had committed wickednesse before the Lord.

(Notes Reference) And the children of Israel did evil again in the sight of the LORD: and the LORD (g) strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD.

(g) So that the enemies of God's people have no power over them, but by God's appointment.

(Jdg 3:13) And he gathered vnto him the children of Ammon, and Amalek, and went and smote Israel, and they possessed the citie of palme trees.

(Jdg 3:14) So the children of Israel serued Eglon king of Moab eighteene yeeres.

(Jdg 3:15) But when the children of Israel cried vnto the Lord, the Lord stirred them vp a sauiour, Ehud the sonne of Gera the sonne of Iemini, a man lame of his right hande: and the children of Israel sent a present by him vnto Eglon King of Moab.

(Jdg 3:16) And Ehud made him a dagger with two edges of a cubite length, and he did gird it vnder his rayment vpon his right thigh,

(Jdg 3:17) And he presented ye gift vnto Eglon King of Moab (and Eglon was a very fat man)

(Jdg 3:18) And when he had now presented the present, he sent away the people that bare ye present,

(Jdg 3:19) But he turned againe from the quarris, that were by Gilgal, and said, I haue a secret errand vnto thee, O King. Who said, Keepe silence: and all that stoode about him, went out from him.

(Notes Reference) But he himself turned again from the (h) quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep (i) silence. And all that stood by him went out from him.

(h) Or, as some read from the places of idols.

(i) Till all be departed.

(Jdg 3:20) Then Ehud came vnto him. (and he sate alone in a sommer parler, which he had) and Ehud said, I haue a message vnto thee from God. Then he arose out of his throne,

(Jdg 3:21) And Ehud put forth his left hand, and tooke the dagger from his right thigh, and thrust it into his bellie,

(Jdg 3:22) So that the hafte went in after the blade, and the fatte closed about the blade, so that he could not drawe the dagger out of his bellie, but the dirt came out.

(Jdg 3:23) Then Ehud gate him out into the porch, and shut the doores of the parler vpon him, and locked them.

(Jdg 3:24) And when he was gone out, his seruantes came: who seeing that the doores of the parler were locked, they sayd, Surely he doeth his easement in his sommer chamber.

(Jdg 3:25) And they taryed till they were ashamed: and seeing he opened not the doores of the parler, they tooke the key, and opened them, and behold, their lord was fallen dead on the earth.

(Jdg 3:26) So Ehud escaped (while they taried) and was passed the quarris, and escaped vnto Seirah.

(Jdg 3:27) And when he came home, he blew a trumpet in mount Ephraim, and the children of Israel went downe with him from the mountaine, and he went before them.

(Jdg 3:28) Then said he vnto them, Follow me: for the Lord hath deliuered your enemies, euen Moab into your hand. So they went downe after him, and tooke the passages of Iorden towarde Moab, and suffred not a man to passe ouer.

(Jdg 3:29) And they slewe of the Moabites the same time about ten thousand men, all fed men, and all were warriours, and there escaped not a man.

(Jdg 3:30) So Moab was subdued that daye, vnder the hand of Israel: and the land had rest fourescore yeeres.

(Notes Reference) So Moab was subdued that day under the hand of Israel. And the (k) land had rest fourscore years.

(k) Meaning, the Israelites.

(Jdg 3:31) And after him was Shamgar the sonne of Anath, which slewe of the Philistims sixe hundreth men with an oxe goade, and he also deliuered Israel.

(Notes Reference) And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox (l) goad: and he also delivered Israel.

(l) So that it is not the number, nor the means that God regards, when he will get the victory.

---

Passage 2: Isaiah 31

(Isa 31:1) Woe vnto them that goe downe into Egypt for helpe, and stay vpon horses, and trust in charets, because they are many, and in horsemen, because they be very strong: but they looke not vnto the holy one of Israel, nor seeke vnto the Lord.

(Notes Reference) Woe to them that (a) go down to Egypt for help; and rely on horses, and trust in chariots, because [they are] many; and in horsemen, because they are very strong; but they look not to the Holy One of Israel, neither (b) seek the LORD!

(a) There were two special reasons why the Israelites should not join with the Egyptians: first, because the Lord had commanded them never to return there, (Deu 17:16, Deu 28:68) lest they should forget the benefit of their redemption: and secondly, lest they should be corrupted with the superstition and idolatry of the Egyptians, and so forsake God, (Jer 2:18).

(b) Meaning, that they forsake the Lord, if they put their trust in worldly things: for they cannot trust in both.

(Isa 31:2) But he yet is wisest: therefore he wil bring euill, and not turne backe his worde, but he will arise against the house of the wicked, and against the helpe of them that worke vanitie.

(Notes Reference) Yet he also [is] (c) wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity.

(c) And knows their crafty enterprises, and will bring all to nought.

(Isa 31:3) Now the Egyptians are men, and not God, and their horses flesh and not spirite: and when the Lord shall stretch out his hand, the helper shall fall, and hee that is holpen shall fall, and they shall altogether faile.

(Notes Reference) Now the Egyptians [are] men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that (d) helpeth shall fall, and he that is helped shall fall down, and they all shall fail together.

(d) Meaning, both the Egyptians and the Israelites.

(Isa 31:4) For thus hath the Lord spoken vnto me, As the lyon or lyons whelpe roareth vpon his praye, against whom if a multitude of shepheards be called, hee will not be afraide at their voyce, neither will humble him selfe at their noise: so shall the Lord of hostes come downe to fight for mount Zion, and for the hill thereof.

(Notes Reference) For thus hath the LORD spoken to me, As the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, [he] will not be afraid of their voice, nor abase himself for the noise of them: so shall the LORD of hosts come (e) down to fight for mount Zion, and for its hill.

(e) He shows the Jews that if they would put their trust in him, he is so able, that no one can resist his power and so care over them, as a bird over her young, which ever flies about them for their defence: which similitude the scripture uses in various places, as in (Deu 32:11; Mat 23:37).

(Isa 31:5) As birds that flie, so shall the Lord of hostes defend Ierusalem by defending and deliuering, by passing through and preseruing it.

(Isa 31:6) O ye children of Israel, turne againe, in as much as ye are sunken deepe in rebellion.

(Notes Reference) Turn ye to [him from] whom the children of Israel have (f) deeply revolted.

(f) He touches their conscience that they might earnestly feel their grievous sins, and so truly repent, for as much as now they are almost drowned and past recovery.

(Isa 31:7) For in that day euery man shall cast out his idoles of siluer, and his idoles of golde, which your handes haue made you, euen a sinne.

(Notes Reference) For in that day every man shall (g) cast away his idols of silver, and his idols of gold, which your own hands have made to you [for] a sin.

(g) By these fruits your repentance will be known, as in (Isa 2:20).

(Isa 31:8) Then shall Asshur fall by the sworde, not of man, neither shall the sworde of man deuoure him, and hee shall flee from the sworde, and his yong men shall faint.

(Notes Reference) (h) Then shall the Assyrian fall with the sword, not of man; and the sword, not of men, shall devour him: but he shall flee from the sword, and his young men shall be made vessels.

(h) When your repentance appears.

(Isa 31:9) And he shall go for feare to his towre, and his princes shall be afraide of the standart, sayeth the Lord, whose fire is in Zion, and his fornace in Ierusalem.

(Notes Reference) And he shall pass over to his (i) strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose (k) fire [is] in Zion, and his furnace in Jerusalem.

(i) This was accomplished soon after when Sennacherib's army was discomfited, and he fled to his castle in Nineveh for comfort.

(k) To destroy his enemies.

---

Passage 3: James 1

(Jam 1:1) Iames a seruant of God, and of the Lord Iesus Christ, to the twelue Tribes, which are scattered abroade, salutation.

(Notes Reference) James, a servant of God and of the Lord Jesus Christ, to the (a) twelve tribes which are (b) scattered abroad, greeting.

(a) That is, written to no one man, city, or country, but to all the Jews generally, being now dispersed.

(b) To all the believing Jews, whatever tribe they are from, dispersed throughout the whole world.

(Jam 1:2) My brethren, count it exceeding ioy, when ye fall into diuers tentations,

(Notes Reference) (1) My brethren, (c) count it all joy (2) when ye fall into divers temptations;

(1) The first place or part concerning comfort in afflictions, in which we should not be cast down and be faint hearted, but rather rejoice and be glad.

(c) Seeing their condition was miserable because of the scattering abroad, he does well to begin as he does. (2) The first argument, because our faith is tried through afflictions: which ought to be most pure, for so it suits us.

(Jam 1:3) Knowing that ye trying of your faith bringeth forth patience,

(Notes Reference) (3) Knowing [this], that the (d) trying of your faith worketh patience.

(3) The second, because patience, a surpassing and most excellent virtue, is brought about in us by this means.

(d) That by this your faith is tried, that is, those various temptations.

(Jam 1:4) And let patience haue her perfect worke, that ye may be perfect and entier, lacking nothing.

(Notes Reference) (4) But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing.

(4) The third argument, proposed in manner of an exhortation, that true and lasting patience may be discerned from false and temporary. Affliction is the instrument God uses to polish and refine us. Therefore through the work and effect of afflictions, we are perfected in Christ.

(Jam 1:5) If any of you lacke wisedome, let him aske of God, which giueth to all men liberally, and reprocheth no man, and it shalbe giuen him.

(Notes Reference) (5) If any of you lack (e) wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him.

(5) An answer to a private objection; It is easily said, but not so easily done. He answers that we need, in this case, a different type of wisdom than the wisdom of man, to determine those things that are best for us, since they are disagreeable to the flesh: but we shall easily obtain this gift of wisdom, if we ask correctly, that is, with a sure confidence in God, who is entirely bountiful and liberal.

(e) By wisdom he means the knowledge of that doctrine previously mentioned, that is, why we are afflicted by God, and the fruit we reap from affliction.

(Jam 1:6) But let him aske in faith, and wauer not: for hee that wauereth, is like a waue of the sea, tost of the winde, and caried away.

(Notes Reference) But let him ask in faith, (f) nothing wavering. (6) For he that wavereth is like a wave of the sea driven with the wind and tossed.

(f) Why then, what need is there of another mediator or priest? (6) A digression or going aside from his matter, as compared to prayers which are conceived with a doubting mind, but we have a trustworthy promise from God, and this is the second part of the epistle.

(Jam 1:7) Neither let that man thinke that hee shall receiue any thing of the Lord.

(Jam 1:8) A double minded man is vnstable in all his waies.

(Notes Reference) A double minded man [is] unstable in (g) all his ways.

(g) In all his thoughts and his deeds.

(Jam 1:9) Let the brother of lowe degree reioyce in that he is exalted:

(Notes Reference) (7) Let the brother of (h) low degree rejoice in that he is exalted:

(7) He returns to his purpose repeating the proposition, which is, that we must rejoice in affliction, for it does not oppress us, but exalt us.

(h) Who is afflicted with poverty, or contempt, or with any kind of calamity.

(Jam 1:10) Againe hee that is rich, in that hee is made lowe: for as the flower of the grasse, shall he vanish away.

(Notes Reference) (8) But the (i) rich, in that he is made low: (9) because as the flower of the grass he shall pass away.

(8) Before he concludes, he gives a doctrine contrasted to the former: that is, how we ought to use prosperity, that is, the abundance of all things: that is, so that no man pleases himself, but rather be humble.

(i) Who has all things at his will. (9) An argument taken from the very nature of the things themselves, for that they are empty and unreliable.

(Jam 1:11) For as when the sunne riseth with heate, then the grasse withereth, and his flower falleth away, and the goodly shape of it perisheth: euen so shall the rich man wither away in all his waies.

(Notes Reference) For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his (k) ways.

(k) Whatever he purposes in his mind or does.

(Jam 1:12) Blessed is ye man, that endureth tentation: for when he is tried, hee shall receiue the crowne of life, which the Lord hath promised to them that loue him.

(Notes Reference) (10) Blessed [is] the man that endureth (l) temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

(10) The conclusion: Therefore we must patiently bear the affliction: and he adds a fourth argument, which comprehends the sum of all the former, that is, we gain the crown of life in this way, yet by grace according to the promise.

(l) Affliction, by which the Lord tries him.

(Jam 1:13) Let no man say when hee is tempted, I am tempted of God: for God can not bee tempted with euill, neither tempteth he any man.

(Notes Reference) (11) Let no man say when he is (m) tempted, I am tempted of God: (12) for God cannot be tempted with evil, neither tempteth he any man:

(11) The third part of this epistle, in which he descends from outward temptations, that is, from afflictions by which God tries us: to inward, that is, to those lusts by which we are stirred up to do evil. The sum is this: Every man is the author of these temptations by himself, and not God: for we carry in our bodies that wicked corruption, which seeks opportunity forever, to stir up evil in us, from which eventually proceeds wicked behaviour, and in conclusion follows death, the just reward of them.

(m) When he is provoked to do evil.

(12) Here a reason is shown, why God cannot be the author of evil behaviour in us, since he does not desire evil behaviour.

(Jam 1:14) But euery man is tempted, when hee is drawen away by his owne concupiscence, and is entised.

(Jam 1:15) Then when lust hath conceiued, it bringeth foorth sinne, and sinne when it is finished, bringeth foorth death.

(Notes Reference) Then when lust hath conceived, it bringeth forth n) sin: and sin, when it is finished, bringeth forth death.

(n) By sin, in this place, he means actual sin.

(Jam 1:16) Erre not, my deare brethren.

(Notes Reference) (13) Do not err, my beloved brethren.

(13) Another reason taken from opposites: God is the author of all goodness, and so, since he is always like himself; how then can he be thought to be the author of evil?

(Jam 1:17) Euery good giuing, and euery perfect gift is from aboue, and commeth downe from the Father of lights, with whome is no variablenes, neither shadow of turning.

(Notes Reference) Every good gift and every perfect gift is from above, and cometh down from the (o) Father of lights, with whom is no variableness, neither (p)shadow of turning.

(o) From him who is the fountain and author of all goodness.

(p) He goes on in the metaphor: for the sun by his many and various kinds of turning, makes hours, days, months, years, light and darkness.

(Jam 1:18) Of his owne will begate hee vs with the woorde of trueth, that we shoulde be as the first fruites of his creatures.

(Notes Reference) (14) Of his own (q) will begat he us with the word of truth, that we should be a kind of (r) firstfruits of his creatures.

(14) The fourth part concerning the excellency and fruit of the word of God, The sum is this: we must listen to the word of God most carefully and diligently, seeing it is the seed, through which God by his free favour and love has begotten us to himself, picking us out of the number of his creatures. The apostle condemns two faults, which greatly trouble us in this matter. For we so please ourselves, that we would rather speak ourselves, than hear God speaking. Indeed, we are angry when we are reproached and ignore it. Opposed to these faults, he sets a peaceable and quiet mind, and such as desires purity.

(q) This is what Paul calls gracious favour, an good will, which is the fountain of our salvation.

(r) As it were an holy type of offering, taken out of the remnant of men.

(Jam 1:19) Wherefore my deare brethren, let euery man be swift to heare, slowe to speake, and slowe to wrath.

(Jam 1:20) For the wrath of man doeth not accomplish the righteousnesse of God.

(Notes Reference) For the wrath of man worketh not the (s) righteousness of God.

(s) That which God appoints.

(Jam 1:21) Wherefore lay apart all filthinesse, and superfluitie of maliciousnesse, and receiue with meekenes the word that is graffed in you, which is able to saue your soules.

(Notes Reference) Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with (t) meekness the engrafted word, which is able to save your souls.

(t) By meekness he means modesty, and anything that is contrary to a haughty and proud spirit.

(Jam 1:22) And be ye doers of the word, and not hearers onely, deceiuing your owne selues.

(Notes Reference) (15) But be ye doers of the word, and not hearers only, (16) deceiving your own selves.

(15) Another admonition: therefore God's word is heard, that we may model our lives according to the laws it contains. (16) He adds reasons, and those most weighty: first, because they that do otherwise seriously harm themselves.

(Jam 1:23) For if any heare the woorde, and doe it not, he is like vnto a man, that beholdeth his naturall face in a glasse.

(Notes Reference) (17) For if any be a hearer of the word, and not a doer, he is like unto a man beholding his (u) natural face in a glass:

(17) Secondly: because they lose the most important use of God's word, if they do not use it to correct the faults that they know.

(u) He alludes to that natural stain, which is contrary to the purity that we are born again into, the living image which we see in the law.

(Jam 1:24) For when he hath considered himselfe, hee goeth his way, and forgetteth immediately what maner of one he was.

(Jam 1:25) But who so looketh in the perfect Lawe of libertie, and continueth therein, hee not being a forgetful hearer, but a doer of the woorke, shalbe blessed in his deede.

(Notes Reference) But whoso looketh into the perfect law of liberty, and continueth [therein], he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his (x) deed.

(x) Behaviour: for works show faith.

(Jam 1:26) If any man amog you seeme religious, and refraineth not his tongue, but deceiueth his owne heart, this mans religion is vaine.

(Notes Reference) (18) If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his (y) own heart, this man's religion [is] vain.

(18) The third admonition: the word of God lays down a rule to not only do well, but also to speak well.

(y) The fountain of all babbling, cursed speaking, and impudence is this, that men do not know themselves.

(Jam 1:27) Pure religion and vndefiled before God, euen the Father, is this, to visite the fatherlesse, and widdowes in their aduersitie, and to keepe himselfe vnspotted of the world.

(Notes Reference) (19) Pure religion and undefiled before God and the Father is this, To (z) visit the fatherless and widows in their affliction, [and] to keep himself unspotted from the world.

(19) The fourth: the true service of God exists in charity towards our neighbours, especially those who need the help of others (fatherless and widows), and purity of life.

(z) To care for them and to help them as much as we can.