James 2:13

Jam_2:13

Judgment without mercy

Judgment without mercy

I.

THE DIRECTION WHICH IS HERE GIVEN (Jam_2:12).

1. They were to be judged. The thing was future, but as real and certain as if it had been past or present. The testimonies to this great event are clear, varied, and irresistible. Even apart from revelation, the evidence of it is strong and conclusive. And when we do turn to the Bible, the truth is there taught, both directly and by implication, in a large number of passages. The judgment, then, is most certain. What we have to do is to realise it, to take it home to ourselves, to live under the impressions which it is fitted to produce.

2. They were to be judged by the law of liberty. The issue is not to turn on our natural ideas of right and wrong, on our partial, perverted, and often most erroneous views of duty. Neither is it to proceed on the maxims and customs of the world. Everything is to be done in righteousness; and here is the only complete, infallible criterion of righteousness. But mark how it is here designated. It is called the law of liberty. We are certainly not to understand by this that it grants liberty to do anything that is evil--that it allows liberty to be taken with its own requirements and sanctions. Its object is the very reverse. It is to restrain men from the commission of sin. In common with all law, it exists for the end of being kept, not of being broken. It is the law of liberty, because, in the case of Gods people, and they are spoken of here, its curse is taken away. The chains are broken and the believer walks forth emancipated; for, saith the apostle, there is no condemnation to them that are in Christ Jesus. He is no longer dependent on his own fulfilment of the law for the life everlasting; through the infinite mercy of God his transgressions of it are not marked against him, and he stands on the ground, not of a personal, but of a vicarious, obedience--that of his great substitute and surety. He is to be tried by it, not apart from the gospel of salvation, but, on the contrary, as incorporated with it--not in its original covenant form, but as thus magnified by the Son of God in our nature on behalf of all the redeemed, and then given to them to be the supreme rule of their character and conduct. And thus it obtains a ready, cordial acquiescence.

3. They were to live as about to be judged by this law of liberty. So speak ye--that is, as a habit; let this be your constant practice. Watch over your words; keep the door of your lips; guard against all transgression of the law in this respect. Avoid whatever it condemns, not merely everything profane and impure, but everything vain and unprofitable. And, in particular, remembering what is due to your neighbour according to the commandment, and what you need yourselves at the hand of God, be considerate and charitable, be just, be tender in the language you use both to and regarding your brethren of mankind, most of all your brethren in the faith of the gospel, whatever may be their earthly condition. And so do--so act, adds the apostle; speak, but not that only, act also as those whoare about to be judged by the law of liberty. It is not enough to make high professions, you must exhibit and maintain a corresponding practice. Fine speech will not suffice; there must be pure conduct. We must be doers of the Divine will, not hearers or talkers only.

II. THE REASON BY WHICH IT IS ENFORCED (Jam_2:13). James speaks here as from the day of doom itself, like one looking back to the transactions of life as over, as things of the past, not of the future or the present. His statement is to the effect that those persons who show no mercy, who work none in the case of their fellow creatures, shall find none at the Divine tribunal hereafter, but be dealt with in strict justice, according to its rigid, unmitigated requirements, apart from any modifying influence or mingling element of mercy. Having acted, not in the spirit of the law of liberty, but in opposition to it, they shall reap no benefit from it themselves at the great future assize. He adds, And mercy rejoiceth against judgment. It rejoiceth--literally, glorieth, boasteth. Well may one exclaim, Grand word, memorable axiom! Here we have the other side of the matter, the converse of the foregoing statement. Some sort of collision or contest is supposed between these two--mercy and judgment. They have their respective interests and claims; and these appear to be opposed, irreconcilable. They cannot have both absolutely their own way, and the one or the other must gain the ascendency. But mercy carries the day, it prevails in the conflict. How? Is it by trampling on judgment? Is it by robbing it of any of its lights, doing violence to any of its principles? No; it is by meeting its demands, and honouring it more than had it been allowed to hold undisputed sway and reign without a rival. This has been effected by the mission add mediation of the Lord Jesus. (John Adam.)

Mercy finds mercy

1. The condition of men under the covenant of works is very miserable. They meet with justice without any temper of mercy.

2. Unmerciful men find no mercy.

(1) It is a sin most unsuitable to grace. Kindness maketh us pity misery: Thou wast a stranger, be kind to strangers. Gods love to us melteth the soul, and affecteth us not only with contrition towards God, but compassion to our brethren. At Zurich, when the gospel was first preached, they gave liberty to their captives and prisoners, out of a sense of their own deliverance by Christ.

(2) It is unlike to God; He giveth and forgiveth. How will you look God in the face, if you should be so contrary to Him?

3. God usually retaliates and dealeth with men according to the manner and way of their wickedness.

4. God exercises acts of mercy with delight; His mercy rejoices over justice Mic_7:18; Jer_32:41).

5. Mercy in us is a sign of our interest in Gods mercy (Mat_5:7). It is manifested--

(1) In pitying miseries (Mat_15:32).

(2) In relieving wants by counsel or contribution.

(3) In forgiving injuries and offences(Mat_18:22). (T. Manton.)

Judged without mercy

The usual mode of explaining these words is that judgment in the case of the merciless shall be merciless, yet in the case of the merciful mercy glories against judgment, so as to ward off its stroke, and deliver the merciful man, so that mercy does not fear judgment, but rather glories against it and over it. The whole lesson teaching us, in Bengels words, that judgment shall be to every one as every one shall have been. But this exposition seems to bring in another subject, quite foreign to the writers argument; he is not treating of mercy or the merciful man, but of the unjust man and of judgment. Surely, if the mode of deciding the verdict of the merciful man had been intended, some mention of that character would have found a place. It seems better to regard this clause as a sort of climax to the preceding statement: You are about to be judged by the law which enjoins liberty, and the judgment which will be passed by God according to that law will be unaccompanied by mercy against the man that did not show mercy, even though it is characteristic of Gods mercy to glory against judgment. His mercy often spares when we deserve the blow, but it shall not be so then. You have judged and rejected others, you shall be judged and rejected yourselves. As you have sown, so shall you reap. (F. T. Bussett, M. A.)

Mercy rejoiceth against judgment

Mercys triumphs

The history of this world lies in these few words; and you might go about with this key to unlock almost all the mysteries of Gods providence. Let us define the words. Mercy is love to the weak, the unhappy, and the bad. Judgment is punishment, or a severe sentence, or a condemnation. And the thought of the text is this--that in the Divine government mercy contends with judgment to overcome it, and then rejoices in her victory; and that, if it be so in Gods method, so it should be with us. There are four ways in which this may be done: Mercy may stop judgment--that it shall never fall; or mercy may mingle itself with the judgment--to qualify it; or mercy may balance and outweigh the judgment; or, best of all, mercy may turn the judgment into blessing. We will glance at all four, only remembering this--the mind of God is perfect unity. There is no clashing or division. We speak of His different attributes; but His Being is one and His work one--from everlasting to everlasting. He is carrying out one object, by one plan, on one principle, to one end. We divide the mercy from the judgment; but there is no difference. For God is all love. There is, then, the mercy which withholds the judgment altogether. There must be mercy in heaven itself, for since God charges His angels with folly, it is a mercy that He has not cast them down; and as the heavens are not clean in His sight, it is a mercy that they stand and that we can call them firmament. Look at this world. The sun rises and sets; the tide flows; the seasons return; all goes on its ancient round; and all is beautiful. Thousands and thousands go about and flourish. They laugh, and are happy. Yet on what a world does that sun each day rise and set! What a pestilence of sin broods upon this whole earth! What sounds, what sights go up to the Lord God of Sabaoth! And we--we know not at this moment what impending judgments are hanging over the head of anyone of us stayed only by the hand of mercy. Why are we all here so quiet? Why are we not in hell? Mercy--arresting mercy--mercy has rejoiced against judgment. Or mercy may rejoice against judgment by tempering. And which of us could not go back to many a time when that promise came to pass to us: In men, sure, when it shooteth forth, thou wilt debate with it: He stayeth His rough wind in the day of the east wind. The mitigations of Gods judgments are wonderful. One look, one sigh, one thought, can change all, and in a moment take away all the wrath and almost all the pain. Who could not say that never was his heavenly Father so fatherly to him as when he was chastened? And so it has been, and so it will be to the end. The sifting is to come; but God will make it plain. Death may come, but no terror. There will be a valley, but no darkness. There will be solitude, but no fear. This world will pale away, but a brighter one will be opening. If this be dying, said Bishop Beveridge, would that I could die for ever! So mercy rejoices against judgment. Or the compensations of our judgment may be the method in which mercy triumphs. Never does God take anything away but He has something better to put in its place. The pains of the body are the medicines of the soul. Sad changes come into our families, and make deep chasms; but Christ comes and sits in the empty seat. We can count our troubles by units, our mercies by millions. But now I have yet to trace Gods own, truer, far higher, better way, by which He is wont to turn the judgment into mercy, till the sorrow becomes itself the joy. See it thus. He made a free, responsible creature, and the free and responsible creature, in his freeness and responsibility, chose sin, and for sin he was expelled from paradise, and doomed to die. That was the judgment. Then mercy stood up, and defied the judgment; and mercy did her own work. And what is the result? We have lost a paradise, and find a heaven 1 We have lost a garden, but got glory! We have lost Gods visits at certain intervals, to have His presence for ever and ever. What have we not in the Second Adam--infinitely more precious than all which we could have inherited in the First Adam? Examine any of the great judgments which have ever come upon this earth, and look how they issued. That great beacon, the Flood--did not mankind need that exhibition of Gods power and holiness? Was not it the grand type of a flood of grace to cleanse and a flood of fire to restore and renew this earth again? And did not mercy more than hold its own over the Flood when Christ went and preached to those very spirits in prison; which sometime were disobedient, when once the long-suffering of God waited in the days of Noah? And Babels scattering--was not it to carry the knowledge of the true God, which else had remained confined to one spot, over the whole earth? and, like the blood of martyrs in every age, did not it become the seed of the Church? Or Israels seventy years captivity--do you not know that they went down to Babylon to unlearn, for the first time, their idolatry, that they have never been idolaters since? And their present dispersion and degradation--what a witness to truth it is to all the ages let every man see--what a testimony to prophecy, and what a preface to that grand comingchapter when their restoration shall be as life from the dead to the whole world! There is not a child of God who could not stand up and say that his judgments have been the elements which went to make his best happiness and his truest hopes. His tears have become his rainbow. And when the question goes round in heaven, How came you here? the greater part by far will make answer, My sorrows! my sorrows! So mercy entered the lists with judgment, and mercy won the day; and far above the clouds of wrath her banner floats, and she sits on high and chants her song of victory: Mercy reigneth and rejoiceth against judgment! Now, what measure has been meted to you measure again. Let mercy have her right place in your heart. Before you begin to speak of anybodys faults, or even look at them, look at three things. Look at their good points. It is such a poor talent to see faults; it is so high and Christlike to see excellences. Use your eyelids to mens failings, and open your eyes to their virtues. Secondly, see and make all allowance for circumstances. How different their circumstances from yours! How much more tempted than you! And how much less likely to resist! and how much of their sins, after all, may be accidental and circumstantial! how much purely physical I how much irresponsible! And then how little do you know what is going on in secret, in those very hearts that you are condemning!--what struggles! what hidden misery! what prayer! what repentance! what holy earnestness! what wrestlings with God! And above all, look at yourself. What have you done? How have you provoked God? How much heavier, if weighed in Gods balance, your sin would be than anybody elses! Never look at sin but with pity. Take care that you never smite those whom God hath not wounded. Never condemn I never speak harshly. Place yourself on the lower ground. Tell of pardon, tell of Jesus! tell of heaven, tell of mercy. (J. Vaughan, M. A.)

Mercy rejoiceth against judgment

Far in the Empyrean heights, above the rolling spheres, is the Eternal City, the central seat of the great King. In its midst is a throne, all resplendent with celestial glories. There sits the Ancient of Days, the Creator and Ruler and Judge. Before the throne appears a personage of shining character, clothed in robes of light, celestial in her aspect, yet with bended knee, and with a tear upon her cheek. She appears there in supplication; not for herself, but for others; an intercessor for offenders. Sire Eternal, admit Thy humble creatures utterance. Down in far distant space is a speck of dust. There dwells a creature of humble grade, composed of dust himself in part, yet having a spark of intellectual being--a germ of immortality. That creature, though formed but last of all Thy works, has sinned. O Sovereign of the universe, suffer a plea to be presented for his pardon! While these words were being uttered another personage appeared, and approached the throne. She was shining, like the former, of heavenly mien, yet different in her aspect. She stood erect, and no tear was on her face. She came, as the other ceased, to present a counter-plea. Sovereign Judge, she said, the Just! the True! how can Mercys plea be granted? Justice has claims which cannot be dispensed with. Man, having sinned, must meet the due recompense. How can Justice be turned from her right? Mercy interposed, in her beseeching tones: But man is frail--a creature of flesh and ignorance, a creature of a day. He is as nothing compared with Thee, O Sovereign Judge! Yet his happiness is much to him. Turn from him the tokens of Thy displeasure, and let him live! Justice again presents her counter-plea. True, she says, compared with some other orders of being, man is frail; yet is he an appropriate subject of law. Insignificant, in himself, he may indeed be; yet have not his crimes given him consequence? He has knowingly transgressed, and continued to transgress. With the law in his hand--the law of universal love--he has disregarded alike its requisitions and its threatenings, and filled the world with idolatry and irreligion, corruption and crime. And has not the law threatened death to the transgressor? But Mercy, intent on her purpose, still finds an argument to urge in reply. Is not death, she says, the death threatened, an evil of too great magnitude? Can any creature endure it? Will the Infinite allow Himself to award to any creature, however far from righteousness, so dreadful a doom? Is not mercy one of Thy chief glories? Wilt Thou not, then, show Thyself merciful to man? To which Justice rejoined: The threatened punishment is no more than sin deserves. If it is great, it is only so because sin is a great evil, is committed against a great, an infinitely perfect, an infinitely glorious God, against boundless riches of goodness--infinite, eternal, and unceasing love. Moreover, the punishment, great as it may be, grows out of the very sin committed, as its natural consequence. If man take fire into his soul, can he complain if he be left to feel it burning there? But further Justice pleads: Has not the Infinite declared that sin shall be thus punished? How can the utterances of Thy lips be set aside? Who will believe again that Jehovah is true? Who again will tremble at His threatening, or fear to sin? If one sinner may escape a righteous recompense, and that in violation of a solemnly uttered sentence, then may another, and another; and the government of the Infinite, the Eternal Supreme, is undermined, and passes away for ever! So Justice reasoned. And Heaven saw and felt the cogency of her plea. Even Mercy can say no more. She bows in silence, though still sorrowing. Man is bound and delivered over to the executioners power, and the sword of Justice is lifted over him. At this awful moment another scene arrests attention. From the light inaccessible which surrounds the throne comes forth a Personage, unseen before, partaker in the Godhead. With infinite pity He approaches the Eternal Sire, and says: On Me be the wrong of man. On Me let Justice exact her utmost claims. By Me, descending to the world of sin, and dwelling in flesh like its lost inhabitants, and yielding up My life a sacrifice to Thee in their behalf, shall law be honoured and veracity and equity sustained, and man, accepting the preferred favour, shall live. Deep silence was in heaven. Rapt wonder and awe held its circling throngs. The Eternal Sire assented to the Son. Alight, a glory shone, such as heaven itself had not before seen. Mercy and Justice bowed together before the throne, and bowed together before the wondrous Deliverer, and owned Him for their Lord. Justice herself wept. And suddenly, bursting from all the lips of the blessed, there went up a song, in strains like the voice of many waters, and like many thunderings, and harpers harping with their harps, saying, Alleluia! O the depth of the riches, &c. Mercy and Truth are met together, &c. Tiros Mercy rejoiceth against judgment. (L. F. Dimmick, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2:13 James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Jas 2:13. Ἡ γὰρ κρίσις, for the judgment) That judgment of God respecting us, which no one shall escape, will be such towards every one, as every one shall have been: without mercy to him who hath showed no mercy.—ἔλεος, mercy) This is synonymous with love, Jas 2:8; one common misery being presupposed.—κατακαυχᾶται, rejoiceth against) An important word, and a memorable sentence. Judgment itself willingly bears this rejoicing. The apostles frequently omit the connecting particles. A proof of this is the great variety of particles which the copyists supply; as in this passage, some prefix καί, while others append δέ. The shorter reading, which stands midway between the two as their common starting point, is the genuine one. See App. Crit., Editio II., on this passage.[20]—ἜΛΕΟς, mercy) Divine mercy, answering to that on the part of man.

[20] A, Vulg. and later Syr. read δέ. Rec. Text, without any very old authority, prefixes και. C omits both; and so Lachm. and Tisch. B reads either καταχαυχᾶτε, or καταχαυχᾶ τε, according as the Uncial letters, which flow on without divisions, are divided.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Jam_2:13 refers back to chap. Jam_1:27, and concludes the section, appending to διὰ νὸμου ἐλ. κρίνεσθαι a closer definition: for the judgment is unmerciful against those who exercise no mercy; mercy rejoices against judgment.

That which in the judgment passes sentence on Christians, who shall be judged διὰ νόμου ἐλευθερίας, is thus mercy. Against the unmerciful the judgment will be unmerciful. On the form ἀνέλεος, see critical notes; in Rom_1:31 it is ἀνελεήμων; thus also in LXX. Pro_5:9; Pro_11:17. Luther incorrectly translates it: it will pass an unmerciful judgment; ἀνέλεος is not an attribute, but a predicate.

Many expositors incorrectly explain ἔλεος = ἀγάπη; the former is a species of the latter, although James puts the chief stress upon it; see chap. Jam_1:27.

The concluding sentence is subjoined ἀσυνδέτως; see chap. Jam_3:2, Jam_4:12. Asyndeton dicti pondus auget. In the verb κατακαυχᾶται (only here and in chap. Jam_3:14 and Rom_11:18), κατα, on which the genitive κρίσεως depends, expresses the opposite tendency. Κρίσις according to its nature threatens to condemn the sinner (thus the believing Christian does not cease to be a sinner), but mercy has the joyful confidence (καυχᾶται) that it will overcome the threatening power of judgment.[130]

By a conversion of the abstract idea ἜΛΕΟς into the concrete, the merciful man, the peculiar impress is taken from the expression, and a lax interpretation is introduced. On the sentiment, see Mat_5:7; Pro_17:5; Tob_4:7-11. Several expositors (Calvin, Cappellus, Wolf, Laurentius, Baumgarten, Bengel) incorrectly supply the genitive ΘΕΟῦ to ἜΛΕΟς, by which a thought is introduced entirely foreign to the context.

[130] The explanation of Wiesinger, that James intends to say that mercy has nothing to fear, rather that she confounds the terrors of the judgment by her confidence with which she is assured of grace beforehand, and glories in it, is not entirely suitable, inasmuch as an objective idea (κρίσις) is thus converted into a subjective (the terrors of the judgment).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Jas 2:13 . ἡ γὰρ κρίσις ἀνέλεος , etc.: Cf. Mat 5:7 ; Mat 7:1 ; Mat 18:28 ff; Mat 25:41 ff. For the form ἀνέλεος see Mayor, in loc . The teaching occurs often in Jewish writings, e.g. , Sir 28:1-2 , ὁ ἐκδικῶν παρὰ Κυρίου εὑρήσει ἐκδίκησιν , καὶ τὰς ἁμαρτίας αὐτοῦ διαστηριῶν διαστηρίσει . ἄφες ἀδίκημα τῷ πλησίον σου , καὶ τότε δεηθέντος σου αἱ ἁμαρτίαι σου λυθήσονται . Test. of the Twelve Patriarchs , Zeb. viii. 1 3: “Have, therefore, yourselves also, my children, compassion towards every man with mercy, that the Lord also may have compassion and mercy upon you. Because also in the last days God will send His compassion on the earth, and wheresoever He findeth bowels of mercy He dwelleth in him. For in the degree in which a man hath compassion upon his neighbours, in the same degree hath the Lord also upon him” (Charles); cf. also vi. 4 6. Shabbath , 127 b : “He who thus judges others will thus himself be judged”. Ibid. , 151 b : “He that hath mercy on his neighbours will receive mercy from heaven; and he that hath not mercy on his neighbours will not receive mercy from heaven”. Cf. also the following from Ephraem Syrus, Opp. , 1. 30 E (quoted by Resch. op. cit. , p. 197): καὶ μακάριοι οἱ ἐλεήσαντες , ὅτι ἐκεῖ ἐλεηθήσονται · καὶ οὐαὶ τοῖς μὴ ἐλεήσασιν , ὅτι οὐκ ἐλεηθήσονται . ποιήσαντι : this use of ποιεῖν is common in the Septuagint and corresponds to the Hebrew עשׂה ; it is often used with חסד (“kindness”). κατακαυχᾶται : “triumphs over”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He that is hard and currish against his neighbor, or else helpeth him not, he shall find God an hard and rough Judge to himselfward.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The converse of, "Blessed are the merciful, for they shall obtain mercy" (Mat 5:7). Translate, "The judgment (which is coming on all of us) shall be without mercy to him who hath showed no mercy." It shall be such toward every one as every one shall have been [BENGEL]. "Mercy" here corresponds to "love," Jam 2:8.

mercy rejoiceth against judgment--Mercy, so far from fearing judgment in the case of its followers, actually glorifieth against it, knowing that it cannot condemn them. Not that their mercy is the ground of their acquittal, but the mercy of God in Christ towards them, producing mercy on their part towards their fellow men, makes them to triumph over judgment, which all in themselves otherwise deserve.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. For he shall have judgment] He who shows no mercy to man, or, in other words, he who does not exercise himself in works of charity and mercy to his needy fellow creatures, shall receive no mercy at the hand of God; for he hath said, Blessed are the merciful, for they shall obtain mercy. The unmerciful therefore are cursed, and they shall obtain no mercy.

Mercy rejoiceth against judgment.] These words are variously understood.

1. Mercy, the merciful man, the abstract for the concrete, exults over judgment, that is, he is not afraid of it, having acted according to the law of liberty, Thou shalt love thy neighbour as thyself.

2. Ye shall be exalted by mercy above judgment.

3. For he (God) exalts mercy above judgment.

4. A merciful man rejoices rather in opportunities of showing mercy, than in acting according to strict justice.

5. In the great day, though justice might condemn every man according to the rigour of the law, yet God will cause mercy to triumph over justice in bringing those into his glory who, for his sake, had fed the hungry, clothed the naked, ministered to the sick, and visited the prisoners. See what our Lord says, Mt 25:31-46.

In the MSS. and versions there is a considerable variety of readings on this verse, and some of the senses given above are derived from those readings. The spirit of the saying may be found in another scripture, I will have mercy and not sacrifice-I prefer works of charity and mercy to every thing else, and especially to all acts of worship. The ROYAL LAW, Thou shalt love thy neighbour as thyself, should particularly prevail among men, because of the miserable state to which all are reduced by sin, so that each particularly needs the help of his brother.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13 For he shall have judgment. This is an application of the last verse to the subject in hand, which confirms altogether the second explanation which I have mentioned: for he shews, that since we stand through God’s mercy alone, we ought to shew that to those whom the Lord himself commends to us. It is, indeed, a singular commendation of kindness and benevolence, that God promises that he will be merciful to us, if we be so to our brethren: not that our mercy, how ever great it may be, shewn towards men, merits the mercy of God; but that God would have those whom he has adopted, as he is to them a kind and an indulgent Father, to bear and exhibit his image on the earth, according to the saying of Christ,

“Be ye merciful, as your heavenly Father is merciful.” (Matthew 5:7.)

We must notice, on the other hand, that he could denounce nothing on them more severe or more dreadful than the judgment of God. It hence follows, that all they are miserable and lost who flee not to the asylum of pardon.

And mercy rejoiceth. As though he had said, “God’s mercy alone is that which delivers us from the dread and terror of judgment.” he takes rejoicing or glorying in the sense of being victorious or triumphant; for the judgment of condemnation is suspended over the whole world, and nothing but mercy can bring relief.

Hard and forced is the explanation of those who regard mercy as put here for the person, for men cannot properly be said to rejoice or glory against the judgment of God; but mercy itself in a manner triumphs, and alone reigns when the severity of judgment gives way; though I do not deny but that hence arises confidence in rejoicing, that is, when the faithful know that the wrath of God in a manner yields to mercy, so that being relieved by the latter, they are not overwhelmed by the former.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) For he shall have judgment without mercy, that hath shewed no mercy.—Better, For unmerciful judgment shall be to him that wrought not mercy. Here again are the clearest echoes of our Saviour’s words (Mat_6:1-2, et seq.), and a reference, we can hardly doubt, to His well-known parable (Mat_18:21-35); and we must remember, further, that “the unforgiving temper, apart from all outward wrong, constitutes the sin of the unmerciful servant;” opportunity only being lacking for its full effect. The pitiless are usually cowards, and may well be moved by fear, if they will not by love: “I will repay, saith the Lord” (Rom_12:19).

Mercy rejoiceth against judgment.—There can hardly be a fitter comment on this text than that which must be present in every reader’s mind—the speech of Portia in The Merchant of Venice,

“The quality of mercy is not strained;” &c.

—(Acts 4 scene 1.)

But let the words of the Greek, John the Golden Mouthed, be added, for their exceeding beauty also. “Mercy is dear to God, and intercedes for the sinner, and breaks his chains, and dissipates the darkness, and quenches the fire of hell, and destroys the worm, and rescues from the gnashing of teeth. To her the gates of Heaven are opened. She is the queen of virtues, and makes men like to God, for it is written, ‘Be ye merciful as your Father also is merciful’ (Luk_6:36). She has silver wings like the dove, and feathers of gold, and soars aloft, and is clothed with divine glory, and stands by the throne of God; when we are in danger of being condemned she rises up and pleads for us, and covers us with her defence, and enfolds us in her wings. God loves mercy more than sacrifice” (Mat_9:13).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. For he shall have judgment] There is something more emphatic in the actual structure of the sentence. For the judgment shall be merciless to him that wrought not mercy. The axiom presents one aspect of the great law of divine retribution, and, like so much of St James’s teaching, is an obvious reproduction of that of the Sermon on the Mount (Mat_7:1). The reference to that discourse suggests the thought that the “law of liberty” of which St James speaks is not the law given by Moses, but the new Law, full of grace and truth, which was given by Christ. See note on Jas_2:8. On this assumption the supposed contrast with St Paul dwindles into nothing.

mercy rejoiceth against judgment] The verb is found in Rom_11:18. The abruptness of the original, where the maxim stands with no connecting particle, is singularly forcible, mercy glories over judgment. The law holds good universally. It is true of man’s judgment, but also of God’s, that mercy triumphs over severity, when it finds a willing object. The truth has seldom found a nobler utterance than in the familiar words which remind us that

“Earthly power doth then shew likest God’s,

When mercy seasons justice.”

Shakespeare. Merchant of Venice, iv. 1.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For he shall have judgment without mercy,.... Strict justice, and no mercy shown him:

that hath showed no mercy; to the poor brethren, and distressed members of Christ, but has shown respect of persons to the hurt of the poor, and has despised and oppressed them, instead of relieving and comforting them; so the rich man, that neglected Lazarus at his gates, is refused a drop of water to cool his tongue; and the servant that cruelly insisted on his fellow servant's paying him all he owed, justly incurred the displeasure of his Lord, and was by him delivered to the tormentors; and that servant that beats his fellow servants will be cut asunder, and, have his portion with hypocrites; and such who have seen any of the brethren of Christ hungry, thirsty, naked, sick, and in prison, and have showed no regard for them, will hear, "Go, ye cursed, into everlasting fire":

and mercy rejoiceth against judgment; that is merciful men, who have shown mercy to the poor saints, will not be afraid of the awful judgment, but rather rejoice or glory, as the word signifies, in the view of it, since they will obtain mercy at that day, and hear, Come, ye blessed of my Father, &c. Mat 25:34 so the Ethiopic version renders it, he only shall glory in the day of judgment, who hath showed mercy; the Alexandrian copy reads in the imperative, "let mercy glory", &c. and the Syriac version, "be ye exalted by mercy over judgment".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

Ver. 13. For he shall have mercy] {See Trapp on "Mat 5:7"}

And mercy rejoiceth against judgment] κατακαυχαται, {a} that is, the merciful man glorieth, as one that hath received mercy, and shall not come into condemnation; for God’s mercy rejoiceth against such a man’s sins, as against an adversary which he hath subdued and trampled on.

{a} from αυχην, cervus: treadeth on the neck of judgment.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For he shall have judgment without mercy, that hath showed no mercy - This is obviously an equitable principle, and is one which is everywhere found in the Bible. Pro 21:13. “Whoso stoppeth his ears at the cry of the poor, he also shall cry himself but will not be heard.” 2Sa 22:26-27, “with the merciful thou wilt show thyself merciful, and with the froward thou wilt show thyself unsavory.” Compare Psa 18:25-26; Mat 6:15; Mat 7:1-2. The idea which the apostle seems to design to convey here is, that there will certainly be a judgment, and that we must expect that it will be conducted on equitable principles; that no mercy is to be shown when the character is not such that it will be proper that it should be; and that we should habitually feel in our conduct that God will be impartial, and should frame our lives accordingly.

And mercy rejoiceth against judgment - Margin, “glorieth.” Greek Boasts, glories, or exults. The idea is that of glorying over, as where one is superior to another, or has gained a victory over another. The reference all along here is to the judgment, the trial of the great day; and the apostle is stating the principles on which the trial at that day will be conducted - on which one class shall be condemned, and the other acquitted and saved. In reference to one class, the wicked, he says that where there has been no mercy shown to others - referring to this as one evidence of piety - that is, where there is no true piety, there will be judgment without mercy; in the other case there will be, as it were, a triumph of mercy, or mercy will appear to have gained a victory over judgment. Strict justice would indeed plead for their condemnation, but the attribute of mercy will triumph, and they will be acquitted.

The attributes of mercy and justice would seem to come in conflict, but mercy would prevail. This is a true statement of the plan of salvation, and of what actually occurs in the redemption of a sinner. Justice demands, as what is her due, that the sinner should be condemned; mercy pleads that he may be saved - and mercy prevails. It is not uncommon that there seems to be a conflict between the two. In the dispensations of justice before human tribunals, this often occurs. Strict justice demands the punishment of the offender; and yet there are cases when mercy pleads, and when every man feels that it would be desirable that pardon should be extended to the guilty, and when we always rejoice if mercy triumphs. In such a case, for example, as that of Major Andre, this is strikingly seen. On the one hand, there was the undoubted proof that he was guilty; that he had been taken as a spy; that by the laws of war he ought to be put to death; that as what he had done had tended to the ruin of the American cause, and as such an act, if unpunished, would always expose an army to surprise and destruction, he ought, in accordance with the law of nations, to die.

On the other hand, there were his youth, his high attainments, his honorable connections, his brilliant hopes, all pleading that he might live, and that he might be pardoned. In the bosom of Washington, the promptings of justice and mercy thus came into collision. Both could not be gratified, and there seemed to be but one course to be pursued. His sense of justice was shown in the act by which he signed the death-warrant; his feelings of compassion in the fact that when he did it his eyes poured forth a flood of tears. How every generous feeling of our nature would have been gratified if mercy could have triumphed, and the youthful and accomplished officer could have been spared! In the plan of salvation, this does occur. Respect is done to justice, but mercy triumphs. Justice indeed pleaded for the condemnation of the sinner, but mercy interposed, and he is saved. Justice is not disregarded, for the great Redeemer of mankind has done all that is needful to uphold it; but there is the most free and full exercise of mercy, and, while the justice of God is maintained, every benevolent feeling in the breasts of all holy beings can be gratified in the salvation of countless thousands.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For judgment without mercy, &c. It is an admonition to them to fulfil, as he said before, the royal precept of the love of God and of our neighbour, which cannot be without being merciful to others. Blessed are the merciful, for they shall obtain mercy. (Matthew v. 7.) --- And mercy exalteth itself above judgment. Some understand this as a confirmation of God’s infinite mercies, out of Psalm cxliv. 9. where it is said that his "mercies are over all his works;" that is, though all his perfections be equally infinite, yet he is pleased to deal with sinners rather according to the multitude of his mercies than according to the rigour of his justice. Others expound these words of the mercy which men shew to one another, and that he exhorts them to mercy, as a most powerful means to find mercy; and the merciful works done to others will be beneficial to them, and make them escape when they come to judgment. (Witham) --- Similar to this are the words of old Tobias to his son: "Alms deliver from all sin, and from death, and will not suffer the soul to go into darkness. Alms shall be a great confidence before the most high God, to all them that give it." (Tobias iv. 11, 12.) "Blessed are the merciful," says our divine Judge, "for they shall obtain mercy." (Matthew v. 7.) (Calmet) --- And the definitive sentence of Christians, at the day of judgment will be favourable or not, as they have complied in life with the calls of charity. [Matthew xxv. 31-46.]

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For he shall have judgment without mercy; shall be judged according to the rigour of the law, by pure justice without any mixture of mercy.

That hath showed no mercy; that hath been cruel and unmerciful to his neighbour here.

And mercy rejoiceth against judgment; either,

1. The mercy of God rejoiceth and glorieth over judgment, being as it were superior and victorious in relation to those that show mercy, to whom the promise of obtaining. mercy is made, Mat 5:7. Or rather:

2. The mercy of men, i.e. of those that deal mercifully with others; their mercy having the mercy and promise of God on its side, need not fear, but rather may rejoice, and as it were glory against judgment, as not being like to go against them.

Objection. Is not this to make some ground of glorying to be in men themselves, contrary to Psa 143:2; Rom 4:2?

Answer. Mercy in believers is an evidence of their interest in God’s mercy, which prevails on their belief against his justice; and so its rejoicing against judgment, is not against it as overcome by itself, but by God’s mercy. Thus both senses are included.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. For—Deep and solemn motive for the so speak and do.

Mercy— Compassion or tenderness for the lowly, the unfortunate, or the guilty. This mercy would have inspired the Churches to honour and cherish, rather than to despise, the poor.

Judgment without mercy—The law of love will be a law of condemnation; and in the day of judgment pure retribution without mercy will be the order of the day. Mercy, if exercised by us, not only does not condemn us, but it triumphs over and rejoiceth against judgment, and brings us acquittal and salvation.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A clear reminiscence of our Lord"s teaching in the sermon on the mount: (Mat_7:1 Mat_5:7) Makarioi oiJ ejlehmonev oti aujtoisontai. jAneleov is certainly the right form of the word (a, A, B, C, K), not ajnilewv (Receptus with L), and the kai of the Textus Receptus is entirely wanting in manuscript authority, and should be deleted. The subject is ended by the abrupt declaration, almost like a cry of triumph, "Mercy glorieth against judgment.

The character of mercy.

The most suggestive commentary on this verse may be found in Shakespeare"s lines

The quality of mercy is not strain"d; It droppeth, as the gentle rain from heaven Upon the place beneath: it is twice bless"d; It blesseth him that gives, and him that takes: "Tis mightiest in the mightiest; it becomes The throned monarch better than his crown; His scepter shows the force of temporal power, The attribute to awe and majesty, Wherein doth sit the dread and fear of kings; But mercy is above this sceptered sway, It is enthroned in the heart of kings, It is an attribute to God himself; And earthly power doth then show likest God"s When mercy seasons justice. ("Merchant of Venice," act 4: Son 1:)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Judgment without mercy shall be to him - In that day. Who hath showed no mercy - To his poor brethren. But the mercy of God to believers, answering to that which they have shown, will then glory over judgment.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

That is, he that whilst he lived shewed no mercy, but had opportunity and ability to shew it, shall have judgment without mercy; that is, shall be very severely handled by God in the great day, and the sentence that shall pass upon him will be insupportable: but mercy rejoiceth against judgment, or triumpheth over judgment; that is, mercy in some degree of exaltation; such a mercy as has covetousness, hard-heartedness, and penuriousness, with all its enemies, under its feet: such mercy qualifies, strengthens, and enables the person in whom it is found, to be confidently secure that he shall receive no prejudice or hurt, by that judgment God shall pass upon the world at the great day.

Learn, from hence, that merciful men, whose hearts and hands are much exercised in doing good, and shewing mercy, by means of the consciousness of these God-like dispositions in themsleves, are, or may be, full of a joyful and blessed security, that they shall stand in the great judgment of the world, and find favour and acceptance in the eyes of the judge; when all unmerciful, covetous, and hard-hearted persons, shall fall under the sentence, and be ground to powder by it; He shall have judgment without mercy, that sheweth no mercy; but mercy rejoiceth against judgment.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

13. He shall have judgment without mercy. We must show mercy if we expect mercy. Our own spirit determines our manner of judgment. See Matt. 6:15. If we love our neighbor, God will love us.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13. The reading varies between ἀνέλεος אABCK, ἀνίλεως L and many other MSS. and Fathers, and ἀνέλεως and ἀνήλεως in a few codices.

13. ἡ γὰρ κρίσις κ.τ.λ. The judgment implied by κρίνεσθαι διὰ νόμ. ἐλευθ. is pitiless to him who shews no pity. But neglect of the poor, or absence of ἔλεος, is implied in deference to the rich or προσωπολημψία. The law of liberty condemns such distinction. Therefore the προσωπολήμπτης will find no mercy under that law the principle of which is ἔλεος. But even divine compassion does not extend to him who has no compassion on his fellow-creatures, the lesson of the parable of the unmerciful servant, Mat 18:23-35. ἔλεος the contrary principle rejoiceth over judgment because there is nothing for judgment to condemn, ἔλεος like ἀγάπη being the fulfilling of the law. ἐλεημοσύνη indeed is nearly equivalent to δικαιοσύνη, see the various readings St Mat 6:1 and comp. Dan 4:27 τὰς ἁμαρτίας σου ἐν ἐλεημοσύναις (כְּצִדְקָה) λύτρωσαι καὶ τὰς ἀδικίας ἐν οἰκτιρμοῖς πενήτων. ἀνέλεος for the classical ἀνελεής or the more purely Attic form ἀνηλεής, in Homer νηλεής, see Lob. Phryn. 711. For the reading here see crit. notes.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13.] Concluding and summary exhortations, to speak and act as subject to the law of liberty and love.

13.] Reason why we should be careful thus to speak and do: viz. that if we do not, we cast ourselves out of that merciful judgment at God’s hands which is promised to the merciful: Mat 5:7, μακάριοι οἱ ἐλεήμονες· ὅτι αὐτοὶ ἐλεηθήσονται, which is the key to our verse. For the judgment (which is coming)(shall be) unmerciful (Luther makes ἀνέλεος an epithet, es wird ein unbarmherziges Gericht ergeben, which would require the absence of the article) to him who wrought not (the aor. is proleptical, the Writer standing at the day of the judgment and looking back over life) mercy: mercy boasteth over judgment (without a copula, the sentence is introduced more emphatically and strikingly. The meaning is, the judgment which would condemn any and all of us, is, in the case of the merciful, overpowered by the blessed effect of mercy, and mercy prevails over it. The saying is abstract: to turn it into a concrete, ‘the merciful man,’ or to appropriate the ἔλεος, ‘the mercy of God,’ is to limit that which is purposely and weightily left unlimited as an universal truth).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. γάρ introduces the reason why the sin of respect of persons will be punished with special severity. It involves a breach of the law of mercy, and that has as its consequence unmerciful punishment.

ἀνέλεος. Found only here for the usual ἀνηλεής, ἀνελεής, but regularly formed from the noun ἔλεος; see Moulton and Milligan, Vocabulary of the Greek Testament.

L minnpermu read ἀνίλεως.

On the thought, cf. Mat 5:7, Mat 6:14, Mat 7:1, Mat 18:23-35, Psa 18:25, Psa 18:26, Ecclus. 28:2 ff., Test. XII Patr. Zab. 5 and 8. Jer. Baba q. viii, 10, “Every time that thou art merciful, God will be merciful to thee; and if thou art not merciful, God will not show mercy to thee,” Rosh hash. 17 a, “To whom is sin pardoned? to him who forgives injury.”

κατακαυχᾶται ἔλεος κρίσεως, “mercy boasts over (or against)judgment.” ἔλεος is human mercy shown in practise, κρίσεως is God’s condemnatory judgment, cf. Jas 5:12, Joh 5:24. This gives the converse of the previous sentence. As the unmerciful will meet with no mercy, so a record of mercy will prevent condemnation. Cf. 5:20 and Ecclus. 3:30, 40:17, Tob. 4:9-11. The doctrine (and need) of God’s forgiving mercy is here assumed in regular Jewish fashion.

On the great importance ascribed to mercy as a virtue in Jewish thought, see Bousset, Religion des Judentums2, pp. 162 f.

The contrast of God’s opposing attributes of mercy and justice does not seem to be in mind here. The contrast of ἔλεος and κρίσις is a natural one, and is found in both Greek and Jewish sources, cf. Diog. Laert. ii, 3:9, references to Bereshith r. in Wetstein, and the references in Spitta, p. 70, note 6.

κατακαυχᾶται is found elsewhere only in Jas 3:14, Rom 11:18, Zec 10:12, Jer_50[27]11 κατεκαυχᾶσθε διαρπάζοντες τὴν κληρονομίαν μου, 50[27]38. It does not occur in secular writers. 1Co 15:55 well illustrates the meaning of this word.

κατακαυχᾶται] B (—τε)אKñ minnpler ff m vg Aug boh.

κατακαυχάσθω] A 33 minnpauc.

κατακαυχᾶσθε] C2 syrpesh.

κατακαυχᾶσθε is insufficiently attested and is probably due to an error. κατακαυχάσθω is the harder reading, but the group A 33 points to an emendation.

ἔλεος κρίσεως] CKL minn read ἔλεον κρίσεως. Since the accusative yields no sense, this must have been understood as τὸ ἔλεον, attested by Ps.-Herodian, Epimerismoi, ed. Boissonade, 1819, p. 235, and not found elsewhere.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

He shall have judgment without mercy that hath shewed no mercy [η γαρ κρισις ανιλεως τω μη ποιησαντι ελεος] . Lit., as Rev., judgment is without mercy to him that hath shewed no mercy. Both A. V. and Rev. omit the article "the judgment," that, namely, which is coming. Hath shewed, or, lit., shewed (aorist tense). The writer puts himself at the stand - point of the judgment, and looks backward.

Rejoiceth [κατακαυχαται] . The simple verb kaucaomai means to speak loud, to be loud - tongued; hence, to boast. Better, therefore, as Rev., glorieth. Judgment and mercy are personified. While judgment threatens condemnation, mercy interposes and prevails over judgment. "Mercy is clothed with the divine glory, and stands by the throne of God. When we are in danger of being condemned, she rises up and pleads for us, and covers us with her defense, and enfolds us with her wings" (Chrysostom, cited by Gloag).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.