Read Scripture In A Year: June 8

(Jdg 4:1) And the children of Israel began againe to do wickedly in the sight of the Lord when Ehud was dead.

(Jdg 4:2) And the Lord sold them into the hande of Iabin King of Canaan, that reigned in Hazor, whose chiefe Captaine was called Sisera, which dwelt in Harosheth of the Gentiles.

(Notes Reference) And the LORD sold them into the hand of (a) Jabin king of Canaan, that reigned in Hazor; the captain of whose host [was] Sisera, which dwelt in (b) Harosheth of the Gentiles.

(a) There was another Jabin, whom Joshua killed and burnt his city Hazor, (Jos 11:13).

(b) That is in a wood, or strong place,

(Jdg 4:3) Then the children of Israel cryed vnto the Lord: (for he had nine hundreth charets of yron, and twentie yeeres he had vexed the children of Israel very sore)

(Jdg 4:4) And at that time Deborah a Prophetesse the wife of Lapidoth iudged Israel.

(Notes Reference) And Deborah, a prophetess, the wife of Lapidoth, she (c) judged Israel at that time.

(Jdg 4:5) And this Deborah dwelt vnder a palme tree, betweene Ramah and Beth-el in mount Ephraim, and the children of Israel came vp to her for iudgement.

(Jdg 4:6) Then shee sent and called Barak the sonne of Abinoam out of Kadesh of Naphtali, and sayd vnto him, Hath not the Lord God of Israel commanded, saying, Goe, and drawe towarde mount Tabor, and take with thee ten thousande men of the children of Naphtali and of the children of Zebulun?

(Notes Reference) And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel (d) commanded, [saying], Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?

(d) And revealed to me by the spirit of prophecy.

(Jdg 4:7) And I wil drawe vnto thee to the riuer Kishon Sisera, the captaine of Iabins armie with his charets, and his multitude, and wil deliuer him into thine hand.

(Jdg 4:8) And Barak sayd vnto her, If thou wilt go with me, I will go: but if thou wilt not goe with me, I will not go.

(Notes Reference) And Barak said unto her, (e) If thou wilt go with me, then I will go: but if thou wilt not go with me, [then] I will not go.

(e) Fearing his own weakness and his enemies power, he desires the prophetess to go with him to assure him of God's will from time to time.

(Jdg 4:9) Then shee answered, I will surely goe with thee, but this iourney that thou takest, shall not be for thine honour: for the Lord shall sell Sisera into the hand of a woman. And Deborah arose and went with Barak to Kedesh.

(Jdg 4:10) And Barak called Zebulun and Naphtali to Kedesh, and he went vp on his feete with ten thousand men, and Deborah went vp with him.

(Jdg 4:11) (Now Heber the Kenite, which was of the children of Hobab the father in lawe of Moses, was departed from the Kenites, and pitched his tent vntill the playne of Zaanaim, which is by Kedesh)

(Notes Reference) Now Heber the Kenite, [which was] of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent (f) unto the plain of Zaanaim, which [is] by Kedesh.

(f) Meaning, that he possessed a great part of that country.

(Jdg 4:12) Then they shewed Sisera, that Barak the sonne of Abinoam was gone vp to mout Tabor.

(Jdg 4:13) And Sisera called for all his charets, euen nine hundreth charets of yron, and all the people that were with him from Harosheth of the Gentiles, vnto the riuer Kishon.

(Jdg 4:14) Then Deborah sayd vnto Barak, Vp: for this is the day that the Lord hath deliuered Sisera into thine hand. Is not the Lord gone out before thee? So Barak went downe from mount Tabor, and ten thousand men after him.

(Notes Reference) And Deborah said unto Barak, (g) Up; for this [is] the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.

(g) She still encourages him to this enterprise by assuring him of God's favour and aid.

(Jdg 4:15) And the Lord destroyed Sisera and all his charets, and al his hoste with the edge of the sword before Barak, so that Sisera lighted downe off his charet, and fled away on his feete.

(Jdg 4:16) But Barak pursued after the charets, and after the hoste vnto Harosheth of the Gentiles: and all the hoste of Sisera fel vpon the edge of the sworde: there was not a man left.

(Jdg 4:17) Howbeit Sisera fled away on his feete to the tent of Iael the wife of Heber the Kenite: (for peace was betweene Iabin the king of Hazor, and betweene the house of Heber the Kenite)

(Notes Reference) Howbeit Sisera fled away on his feet to the tent of Jael the wife of (h) Heber the Kenite: for [there was] peace between Jabin the king of Hazor and the house of Heber the Kenite.

(h) Whose ancestors were strangers, but worshipped the true God, and therefore were joined with Israel.

(Jdg 4:18) And Iael went out to meete Sisera, and sayd vnto him, Turne in, my lord, turne in to me: feare not. And when he had turned in vnto her into her tent, she couered him with a mantell.

(Jdg 4:19) And he said vnto her, Giue me, I pray thee, a litle water to drinke: for I am thirstie. And shee opened a bottel of milke, and gaue him drinke, and couered him.

(Jdg 4:20) Againe he sayde vnto her, Stande in the doore of the tent, and when any man doth come and enquire of thee, saying, Is any man there? thou shalt say, Nay.

(Notes Reference) Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and enquire of thee, and say, (i) Is there any man here? that thou shalt say, No.

(i) That is, Sisera.

(Jdg 4:21) Then Iael Hebers wife tooke a nayle of the tent, and tooke an hammer in her hande, and went softly vnto him, and smote the nayle into his temples, and fastened it into the grounde, (for he was fast a sleepe and weary) and so he dyed.

(Notes Reference) Then Jael Heber's wife took a (k) nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died.

(k) That is, the pin or stake, by which it was fastened to the ground.

(Jdg 4:22) And behold, as Barak pursued after Sisera, Iael came out to meete him, and sayd vnto him, Come, and I wil shewe thee the man, whome thou seekest: and when he came into her tent, behold, Sisera lay dead, and the nayle in his temples.

(Notes Reference) And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will shew thee the man whom thou seekest. And when he came into her [tent], behold, Sisera lay (l) dead, and the nail [was] in his temples.

(l) So he saw that a woman had the honour, as Deborah prophesied.

(Jdg 4:23) So God brought downe Iabin the King of Canaan that day before the children of Israel.

(Jdg 4:24) And the hande of the children of Israel prospered, and preuailed against Iabin the King of Canaan, vntill they had destroyed Iabin King of Canaan.

(Jdg 5:1) Then sang Deborah, and Barak the sonne of Abinoam the same day, saying,

(Jdg 5:2) Praise ye the Lord for the auenging of Israel, and for the people that offred themselues willingly.

(Notes Reference) Praise ye the LORD for the avenging of Israel, when the (a) people willingly offered themselves.

(a) That is, the two tribes of Zebulun and Naphtali.

(Jdg 5:3) Heare, ye Kings, hearken ye princes: I, euen I will sing vnto the Lord: I will sing praise vnto the Lord God of Israel.

(Jdg 5:4) Lord, when thou wentest out of Seir, when thou departedst out of the field of Edom, the earth trembled, and the heauens rained, the cloudes also dropped water.

(Jdg 5:5) The mountaines melted before the Lord, as did that Sinai before the Lord God of Israel.

(Jdg 5:6) In the dayes of Shamgar the sonne of Anath, in the dayes of Iael the hie wayes were vnoccupied, and the trauelers walked through by wayes.

(Notes Reference) In the days of Shamgar the son of Anath, in the days of Jael, the highways were (b) unoccupied, and the travellers walked through byways.

(b) For fear of the enemies.

(Jdg 5:7) The townes were not inhabited: they decayed, I say, in Israel, vntill I Deborah came vp, which rose vp a mother in Israel.

(Notes Reference) [The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a (c) mother in Israel.

(Jdg 5:8) They chose new gods: then was warre in the gates. Was there a shielde or speare seene among fourtie thousand of Israel?

(Notes Reference) They chose new gods; then [was] war in the gates: was there a (d) shield or spear seen among forty thousand in Israel?

(d) They had no heart to resist their enemies.

(Jdg 5:9) Mine heart is set on the gouernours of Israel, and on them that are willing among the people: praise ye the Lord.

(Jdg 5:10) Speake ye that ride on white asses, yee that dwel by Middin, and that walke by the way.

(Notes Reference) Speak, ye that ride on (e) white asses, ye that sit (f) in judgment, and walk by the way.

(e) You governors.

(f) Or by Middin, as in danger of your enemies.

(Jdg 5:11) For the noyse of the archers appaised among the drawers of water: there shall they rehearse the righteousnesse of the Lord, his righteousnesse of his townes in Israel: then did the people of the Lord goe downe to the gates.

(Jdg 5:12) Vp Deborah, vp, arise, and sing a song: arise Barak, and leade thy captiuitie captiue, thou sonne of Abinoam.

(Notes Reference) Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead (h) thy captivity captive, thou son of Abinoam.

(h) That is, they who kept your people in captivity.

(Jdg 5:13) For they that remaine, haue dominio ouer the mightie of the people: the Lord hath giuen me dominion ouer the strong.

(Jdg 5:14) Of Ephraim their roote arose against Amalek: and after thee, Beniamin shall fight against thy people, O Amalek: of Machir came rulers, and of Zebulun they that handle the pen of the writer.

(Notes Reference) Out of Ephraim (i) [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer.

(i) Joshua first fought against Amalek, and Saul destroyed him.

(Jdg 5:15) And the Princes of Issachar were with Deborah, and Issachar, and also Barak: he was set on his feete in the valley: for the diuisions of Reuben were great thoughts of heart.

(Notes Reference) And the princes of Issachar [were] with Deborah; even (l) Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great (m) thoughts of heart.

(l) Even the whole tribe.

(m) They marvelled that they did not cross the Jordan to help them.

(Jdg 5:16) Why abodest thou among the sheepefolds, to heare the bleatings of the flockes? for the diuisions of Reuben were great thoughts of heart.

(Jdg 5:17) Gilead abode beyonde Iorden: and why doeth Dan remayne in shippes? Asher sate on the sea shoare, and taryed in his decayed places.

(Notes Reference) (n) Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his (o) breaches.

(n) She reproves all those who did not come to help their brethren in their time of need.

(o) Either by hearing of the sea, or by mining,

(Jdg 5:18) But the people of Zebulun and Naphtali haue ieopard their liues vnto the death in the hie places of the field.

(Jdg 5:19) The Kings came and fought: then fought the Kings of Canaan in Taanach by the waters of Megiddo: they receiued no gaine of money.

(Notes Reference) The kings came [and] fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of (p) money.

(p) They won nothing, but lost all.

(Jdg 5:20) They fought from heauen, euen the starres in their courses fought against Sisera.

(Jdg 5:21) The Riuer Kishon swepe them away, that ancient riuer the riuer Kishon. O my soule, thou hast marched valiantly.

(Notes Reference) The river of Kishon (q) swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength.

(q) As a broom does to the filth of the house.

(Jdg 5:22) Then were the horsehooues broken with the oft beating together of their mightie men.

(Jdg 5:23) Curse ye Meroz: (sayd the Angel of the Lord) curse the inhabitantes thereof, because they came not to helpe the Lord, to helpe the Lord against the mighty.

(Notes Reference) Curse ye (r) Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty.

(r) It was a city near Tabor, where they fought.

(Jdg 5:24) Iael the wife of Heber the Kenite shall be blessed aboue other women: blessed shall she be aboue women dwelling in tentes.

(Jdg 5:25) He asked water, and shee gaue him milke: she brought forth butter in a lordly dish.

(Notes Reference) He asked water, [and] she gave [him] milk; she brought forth (s) butter in a lordly dish.

(s) Some read churned milk in a great cup.

(Jdg 5:26) She put her hand to the naile, and her right hand to the workemans hammer: with the hammer smote she Sisera: she smote off his head, after she had wounded, and pearsed his temples.

(Jdg 5:27) He bowed him downe at her feete, he fell downe, and lay still: at her feete hee bowed him downe, and fell: and when he had sunke downe, he lay there dead.

(Jdg 5:28) The mother of Sisera looked out at a windowe, and cryed thorowe the lattesse, Why is his charet so long a comming? why tary the wheeles of his charets?

(Jdg 5:29) Her wise ladies answered her, Yea. Shee answered her selfe with her owne wordes,

(Notes Reference) Her wise ladies answered her, yea, (t) she returned answer to herself,

(t) That is, she comforted herself.

(Jdg 5:30) Haue they not gotten, and they deuide the spoyle? euery man hath a mayde or two. Sisera hath a praye of diuers coloured garmentes, a pray of sundry colours made of needle worke: of diuers colours of needle worke on both sides, for the chiefe of the spoyle.

(Notes Reference) Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] (u) for the necks of [them that take] the spoil?

(u) Because he was chief of the army.

(Jdg 5:31) So let all thine enemies perish, O Lord: but they that loue him, shall be as the Sunne when he riseth in his might, and the lande had rest fourtie yeres.

(Notes Reference) So let all thine enemies perish, O LORD: but [let] them that love him [be] as the (x) sun when he goeth forth in his might. And the land had rest forty years.

(x) Shall grow daily more and more in God's favour.

Passage 2: Isaiah 32

(Isa 32:1) Behold, a King shall reigne in iustice, and the princes shall rule in iudgement.

(Notes Reference) Behold, (a) a king shall reign in righteousness, and princes shall (b) rule in judgment.

(a) This prophecy is of Hezekiah, who was a figure of Christ, and therefore it should chiefly be referred to him.

(b) By judgment and justice is meant an upright government, both in policy and religion.

(Isa 32:2) And that man shall bee as an hiding place from the winde, and as a refuge for the tempest: as riuers of water in a drie place, and as the shadowe of a great rocke in a weary land.

(Notes Reference) And a man shall be as an hiding place from the wind, and a covert from the tempest; as streams of water in a dry place, as the shadow of a great rock in (c) a weary land.

(Isa 32:3) The eyes of the seeing shall not be shut, and the eares of them that heare, shall hearken.

(Notes Reference) And the eyes of (d) them that see shall not be dim, and the ears of them that hear shall hearken.

(d) He promises to give the true light which is the pure doctrine of God's word, and understanding, and zeal of the same, are contrary to the threatenings against the wicked, (Isa 6:9, Isa 29:10).

(Isa 32:4) And the heart of the foolish shall vnderstand knowledge, and the tongue of the stutters shalbe ready to speake distinctly.

(Isa 32:5) A nigard shall no more be called liberall, nor the churle riche.

(Notes Reference) The (e) vile person shall be no more called noble, nor the churl said [to be] bountiful.

(e) Vice will no more be called virtue, nor virtue esteemed by power and riches.

(Isa 32:6) But the nigarde will speake of nigardnesse, and his heart will worke iniquitie, and do wickedly, and speake falsely against the Lord, to make emptie the hungrie soule, and to cause the drinke of the thirstie to faile.

(Isa 32:7) For the weapons of the churle are wicked: hee deuiseth wicked counsels, to vndoe the poore with lying words: and to speake against the poore in iudgement.

(Isa 32:8) But the liberall man will deuise of liberall things, and he will continue his liberalitie.

(Isa 32:9) Rise vp, ye women that are at ease: heare my voyce, ye carelesse daughters: hearken to my wordes.

(Notes Reference) Rise up, ye women that are at ease; hear my voice, ye (f) careless daughters; give ear to my speech.

(f) He prophecies of such calamity to come that they will not spare the women and children, and therefore wills them to take heed and provide.

(Isa 32:10) Yee women, that are carelesse, shall be in feare aboue a yeere in dayes: for the vintage shall faile, and the gatherings shall come no more.

(Notes Reference) Many days and years shall ye be troubled, (g) ye careless women: (h) for the vintage shall fail, the gathering shall not come.

(g) Meaning that the affliction would continue long and when one year was past, yet they should look for new plagues.

(h) God will take from you the means and opportunities, which made you contemn him: that is, abundance of worldly goods.

(Isa 32:11) Yee women, that are at ease, be astonied: feare, O yee carelesse women: put off the clothes: make bare, and girde sackcloth vpon the loynes.

(Isa 32:12) Men shall lament for the teates, euen for the pleasant fieldes, and for the fruitefull vine.

(Notes Reference) They shall lament for the (i) breasts, for the pleasant fields, for the fruitful vine.

(i) By the breasts he means the plentiful fields, by which men are nourished as children with the breast: or, the mothers for sorrow and heaviness will lack milk.

(Isa 32:13) Vpon the lande of my people shall growe thornes and briers: yea, vpon all the houses of ioye in the citie of reioysing,

(Isa 32:14) Because the palace shalbe forsaken, and the noise of the citie shalbe left: the towre and fortresse shalbe dennes for euer, and the delite of wilde asses, and a pasture for flockes,

(Isa 32:15) Vntill the Spirit be powred vpon vs from aboue, and the wildernes become a fruitfull fielde, and the plenteous fielde be counted as a forest.

(Notes Reference) Until the (k) spirit shall be poured upon us from on high, and the wilderness shall be a fruitful field, and the (l) fruitful field shall be counted for a forest.

(k) That is, when the Church will be restored, thus the prophets after they have denounced God's judgments against the wicked, used to comfort the godly, lest they should faint.

(l) The field which is now fruitful, will be but as a barren forest in comparison to what it will be then as in (Isa 29:17) which will be fulfilled in Christ's time, for then they who were before as the barren wilderness, being regenerate will be fruitful and they who had some beginning of godliness, will bring forth fruit in such abundance, that their former life will seem but as a wilderness where no fruit was.

(Isa 32:16) And iudgement shall dwel in the desert, and iustice shall remaine in the fruitfull fielde.

(Isa 32:17) And the worke of iustice shall bee peace, euen the worke of iustice and quietnesse, and assurance for euer.

(Isa 32:18) And my people shall dwell in the tabernacle of peace, and in sure dwellings, and in safe resting places.

(Isa 32:19) When it haileth, it shall fall on the forest, and the citie shall be set in the lowe place.

(Notes Reference) When it shall hail, coming down on the forest; and the (m) city shall be low in a low place.

(m) They will not need to build it in high places for fear of the enemy: for God will defend it, and turn away the storms from hurting their conveniences.

(Isa 32:20) Blessed are ye that sowe vpon all waters, and driue thither the feete of the oxe and the asse.

(Notes Reference) Blessed [are] ye (n) that sow beside all waters, that (o) send forth [there] the feet of the ox and the donkey.

(n) That is, upon fat ground and well watered, which brings forth in abundance, or in places which before were covered with waters, and now made dry for your uses.

(o) The fields will be so rank, that they will send out their cattle to eat up the first crop, which abundance will be signs of God's love and favour toward them.

Passage 3: James 2

(Jam 2:1) My brethren, haue not the faith of our glorious Lord Iesus Christ in respect of persons.

(Notes Reference) My (1) brethren, have not the faith of our Lord Jesus Christ, [the Lord] of (a) glory, with respect of persons.

(1) The first: charity which proceeds from a true faith, cannot exist with the respecting of people: which he proves plainly by using the example of those who, while having reproach or disdain for the poor, honour the rich.

(a) For if we knew what Christ's glory is, and esteemed it as we should, there would not be the respecting of people that there is.

(Jam 2:2) For if there come into your company a man with a golde ring, and in goodly apparell, and there come in also a poore man in vile raiment,

(Jam 2:3) And ye haue a respect to him that weareth the gaie clothing; and say vnto him, Sit thou here in a goodly place, and say vnto the poore, Stand thou there, or sit here vnder my footestoole,

(Notes Reference) And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a (b) good place; and say to the poor, Stand thou there, or sit here under my footstool:

(b) In a worshipful and honourable place.

(Jam 2:4) Are yee not partiall in your selues, and are become iudges of euill thoughts?

(Notes Reference) Are ye not then partial in (c) yourselves, and are become judges of evil thoughts?

(c) Have you not within yourselves judged one man to be preferred over another (which you should not do) by means of this?

(Jam 2:5) Hearken my beloued brethren, hath not God chosen the poore of this worlde, that they should be rich in faith, and heires of the kingdome which he promised to them that loue him?

(Notes Reference) (2) Hearken, my beloved brethren, Hath not God chosen the (d) poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

(2) He shows that those who prefer the rich over the poor are wicked and disobedient judges, since God on the other hand prefers the poor (whom he has enriched with true riches) over the rich.

(d) The needy and wretched, and (if we measure it after the opinion of the world) the most degraded of all men.

(Jam 2:6) But ye haue despised the poore. Doe not the riche oppresse you by tyrannie, and doe not they drawe you before the iudgement seates?

(Notes Reference) But ye have despised the poor. (3) Do not rich men oppress you, and draw you before the judgment seats?

(3) Secondly, he proves them to be fools: since the rich men are rather to be held detestable and cursed, considering that they persecute the church, and blaspheme Christ: for he speaks of wicked and profane rich men, as most of them have always been, beside whom he contrasts the poor and degraded.

(Jam 2:7) Doe nor they blaspheme the worthie Name after which yee be named?

(Notes Reference) Do not they blaspheme that worthy name by the which ye are (e) called?

(e) Literally, "which is called upon of you".

(Jam 2:8) But if yee fulfill the royall Lawe according to the Scripture, which saith, Thou shalt loue thy neighbour as thy selfe, yee doe well.

(Notes Reference) (4) If ye fulfil the (f) royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:

(4) The conclusion: charity which God prescribes cannot agree with the respecting of people, seeing that we must walk in the king's highway.

(f) The law is said to be royal and like the king's highway, in that it is simple and without changes, and that the law calls everyone our neighbour without respect, whom we may help by any kind of duty.

(Jam 2:9) But if yee regarde the persons, yee commit sinne, and are rebuked of the Lawe, as transgressours.

(Jam 2:10) For whosoeuer shall keepe the whole Lawe, and yet faileth in one poynt, hee is guiltie of all.

(Notes Reference) (5) For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of (g) all.

(5) A new argument to prove the same conclusion: Those who neglect some and ambitiously honour others do not love their neighbours. For they do not obey God if they remove from the commandments of God those things that are not convenient for them. Rather they are guilty of breaking the whole law, even though they observe part of it.

(g) Not that all sins are equal, but because he who breaks one small part of the law, offends the majority of the given law.

(Jam 2:11) For he that saide, Thou shalt not commit adulterie, saide also, Thou shalt not kill. Nowe though thou doest none adulterie, yet if thou killest, thou art a transgressour of the Lawe.

(Notes Reference) (6) For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.

(6) A proof: because the Lawmaker is always one and the same, and the contents of the law cannot be divided.

(Jam 2:12) So speake ye, and so doe, as they that shall be iudged by the Lawe of libertie.

(Notes Reference) (7) So speak ye, and so do, as they that shall be judged by the law of liberty.

(7) The conclusion of the whole treatise: we are upon this condition delivered from the curse of the law by the mercy of God, that in the same way we should maintain and cherish charity and good will towards one another, and whoever does not do so, shall not taste of the grace of God.

(Jam 2:13) For there shalbe condemnation merciles to him that sheweth not mercie, and mercie reioyceth against condemnation.

(Notes Reference) For he shall have judgment without mercy, that hath shewed no (h) mercy; and mercy rejoiceth against judgment.

(h) He that is harsh and short with his neighbour, or else does not help him, he shall find God a hard and rough judge to him.

(Jam 2:14) What auaileth it, my brethren, though a man saith he hath faith, when he hath no workes? can that faith saue him?

(Notes Reference) (8) What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him?

(8) The fifth place which follows very well with the former treatise, concerning a true and living faith. The proposition of the place is this: Faith which does not bring forth works is not that faith by means of which we are justified, but an false image of that faith, or else this: they who do not show the effects of faith are not justified by faith.

(Jam 2:15) For if a brother or a sister bee naked and destitute of daily foode,

(Notes Reference) (9) If a brother or sister be naked, and destitute of daily food,

(9) The first reason taken from a comparison: if a man says to one who is hungry "Fill your belly" and yet gives him nothing, this is not true charity. If a man says he believes and does not bring forth works of his faith, this is not true faith, but truly a dead thing called with the name of faith, of which no man has room to brag, unless he will openly incur reprehension, since the cause is understood by the effects.

(Jam 2:16) And one of you say vnto them, Depart in peace: warme your selues, and fil your bellies, notwithstading ye giue them not those things which are needefull to the body, what helpeth it?

(Jam 2:17) Euen so the faith, if it haue no woorkes, is dead in it selfe.

(Jam 2:18) But some man might say, Thou hast the faith, and I haue woorkes: shewe me thy faith out of thy woorkes, and I will shewe thee my faith by my woorkes.

(Notes Reference) Yea, (i) a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.

(i) No, by this every man will be eaten up with pride.

(Jam 2:19) Thou beleeuest that there is one God: thou doest well: the deuils also beleeue it, and tremble.

(Notes Reference) (10) Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

(10) Another reason taken from an absurdity: if such a faith were the true faith by means of which we are justified, the demons would be justified, for they have that, but nonetheless they tremble and are not justified, therefore neither is that faith a true faith.

(Jam 2:20) But wilt thou vnderstand, O thou vaine man, that the faith which is without workes, is dead?

(Notes Reference) (11) But wilt thou know, O vain man, that faith without works is dead?

(11) The third reason from the example of Abraham, who no doubt had a true faith: but he in offering his son, showed himself to have that faith which was not without works, and therefore he received a true testimony when it was laid, that faith was imputed to him for righteousness.

(Jam 2:21) Was not Abraham our father iustified through workes, when he offred Isaac his sonne vpon the altar?

(Notes Reference) Was not Abraham our father (k) justified by works, when he had offered Isaac his son upon the altar?

(k) Was he not by his works known and found to be justified? For he speaks not here of the causes of justification, but by what effects we may know that a man is justified.

(Jam 2:22) Seest thou not that the faith wrought with his workes? and through the workes was the faith made perfect.

(Notes Reference) Seest thou how faith (l) wrought with his works, and by works was faith made (m) perfect?

(l) Was effectual and fruitful with good works.

(m) That the faith was declared to be a true faith, through works.

(Jam 2:23) And the Scripture was fulfilled which sayeth, Abraham beleeued God, and it was imputed vnto him for righteousnesse: and hee was called the friende of God.

(Notes Reference) And the scripture was (n) fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.

(n) Then the Scripture was fulfilled, when it appeared plainly how truly it was written about Abraham.

(Jam 2:24) Ye see then howe that of workes a man is iustified, and not of faith onely.

(Notes Reference) (12) Ye see then how that by works a man is (o) justified, and not by (p) faith only.

(12) The conclusion: Only he who has faith that has works following it is justified.

(o) Is proved to be just.

(p) Of that dead and fruitless faith which you boast of.

(Jam 2:25) Likewise also was not Rahab the harlot iustified through workes, when she had receiued ye messengers, and sent them out another way?

(Notes Reference) (13) Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?

(13) A forth reason taken from a similar example of Rahab the harlot, who was proved by her works that she was justified by a true faith.

(Jam 2:26) For as the body without ye spirit is dead, euen so the faith without workes is dead.

(Notes Reference) (14) For as the body without the spirit is dead, so faith without works is dead also.

(14) The conclusion repeated again: faith does not bring forth fruits and works is not faith, but a dead carcass.