here is to religious controversy, or disputations concerning the Gospel. Α judicious Christian, while ready to give a reason for the hope he entertains, and in love to speak a word in season to the ignorant and the sorrow-stricken, will not be rash to reply to every accusation or imputation against himself or the truth, but will weigh well his words. Willingness to learn will lead to the implanting or cherishing the new life; haste to speak tends to heat the temper and excite wrath. V. 20:"Wrath of man." All intemperate zeal, undue excitement, quick resentment, or rash expression, even with regard to what we hold to be the truth-sometimes unpalatable truthexcite ill-will and inspire the language of uncharitableness or detraction; and unfounded statements provoke indignation, and suggest a bitter or unkind response. But all feeling of personal dignity, of vanity, or desire of contro versy, must be subordinated to a love of truth and the spiritual benefit of all. "Righteousness of God." This phrase, as used by Paul, means the divine method of salvation through faith in Jesus Christ. It may also designate an attribute of the Deity; here, it denotes the righteousness which God approves, and which is produced in man by the word of truth. The wrath of man works not that which is right before God." (Luther). "He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city." A true Christian spirit “suffereth long; is not easily provoked." V. 21: "Lay apart-and receive." The to the processes of agriculture, and probably to the parable of the sower. The ground must be cleaned and cleared of all weeds and rank growth, so that the seed may take root and attain maturity. So the heart must be freed from all the wickedness and malice which is polluting and abundant in us by nature; every root of bitterness, and all the rank, luxuriant growth of malignity, must be extirpated, so that the seed of the Word may bring forth the fruits of the Spirit in all holiness of heart and life. twofold injunction of this verse follows naturally and impressively upon the solemn statement which precedes. In order that the word of truth may have its designed effect on ourselves, or, through us, exert a happy influence on others, we must assiduously remove every obstacle arising from the wickedness and imperfection of our hearts, and give a hearty and docile reception to its teachings, since self-will and passion will exclude us alike from the love and the labor of God. The allusion is The words filthiness and abundance are both to be joined with malice. So that it is the vileness and rankness of malignity which is to be laid aside. The word naughtiness has now lost the meaning it formerly had, of wickedness, or sin, and does not adequately convey the idea of the word in the original, which denotes wickedness, and specially malice, which is the idea intended here. "Receive the engrafted word." The word rendered engrafted occurs only here in the New Testament, and means implanted, or sown. It does not here mean innate, nor simply as planted or preached in the world. It is an attribute or characteristic of the word of truth, that it can be planted or sown in the soul of man. This word is to be patiently and attentively heard and eagerly taken hold of by the heart, received gladly "with joy of the Holy Ghost," with meekness. This, in striking contrast with the malice which is to be laid aside, denotes not simply with a docile mind or a modest disposition, but with a heart gentle, loving, and well-disposed toward our neighbor. Avoiding all unchristian tempers and practices, and gladly receiving the truth in the love of it, we will find it to be the power of God to save the soul. The reception of the truth is the best means of eradicating malice; and as the heart is freed from the dominion of evil propensities, the truth will gain and maintain the ascendancy. (See 1 Pet. ii: 1; Acts xx: 32; Heb. iv: 12; 1 Pet. i: 23-25.) "Your souls," pvxas. "It is the φυχη which carries the personality of the man: which is between the лvεйμα, drawing it upward, and the 6ap, drawing it downward, and is saved at lastpasses into life or death, according to the choice between these two. And the λόγος ἔμφυτος, working through the πνευμα and by the divine πνευμα, is a spiritual agency able to save the ψυχή.” (Alford). Huther says: "Instead of τὰς ψυχὰς ὑμῶν, James might simply have written ὑμᾶς.” HOMILETICAL.-In the passage we are taught: With what dispositions we are to wait on the Word; with what spirit we are to receive the Word; and what is accomplished by the Word. I. WITH WHAT DISPOSITIONS WE SHOULD WAIT ON THE WORD. "Be swift to hear, slow to speak, slow to wrath." This language is universally applicable to all subjects of human inquiry or research; but, as used here, doubtless refers to the word of truththe Gospel of salvation-the subject in hand. It is not simply an excellent rule in relation to the civilities and courtesies of social intercourse, but an injunction with regard to the right manner of giving and receiving instruction in religious truth. We notice the injunction, and the argument by which it is enforced. 1. The injunction, which is threefold, and relates to the ear, the tongue, and the temper. (1) "Be swift to hear." Faith cometh by hearing; and hence, indirectly at least, hearing becomes a channel of salvation. The ear is one of the chief receptive organs of the mind, and it is obviously most important that we should be solicitous, not only how, but what, we hear. There is much which is erroneous, impure or profane; much that is vain, frivolous and unprofitable, which it were better not to hear at all, and in reference to which the less heed we give the better. Much also is said that is censorious, or calumnious, against which we should close our ears, or be slow to hear. But all that God has revealed-specially the truth, which when received is able to save the soul -demands a reverent, ready and docile attention. The mind should be kept open for the reception of the truth of God, from whatever source it may come. We should be swift to hear all voices which reveal to us the mind and will of God. But the Scriptures should be searched with special assiduity. God's law should be pondered day and night; and attendance, regular and punctual, on the services of the sanctuary and the ministry of the Word and ordinances, should be faithfully maintained. A dust-covered Bible on the shelf and a vacant pew in the church at one service on the Sabbath, and not infrequently at both, is sad proof that the owner of either is not swift to hear, and willfully neglects the divine injunction. Great stress is laid by the inspired writers on hearing. "He that hath an ear to hear, let him hear," is the injunction given to each of the seven churches of Asia. Our Lord Himself, during His ministry, frequently delivered the same precept. (Matt. xi: 15; xiii: 9, 43; Luke xiv: 35.) Obedience to the precept implies that we are to seize with alacrity on every opportunity of hearing, and take earnest heed how we hear. There is an art of hearing profitably, which should be cultivated. We should listen to the word of truth eagerly, attentively, intelligently, and prayerfully. "Hear, and your soul shall live." (2) "Be slow to speak." Words are sacred, serious things; winged agents of good or evil, and mighty in their influence. The words of Christ are spirit and life, and should be treated and used with respect and solemnity. The propriety of careful thought before speaking is embodied in the adage, “Silence is golden"; yet, "A word fitly spoken is like apples of gold in pictures of silver." "In the multitude of words there wanteth not sin; but he that refraineth his lips is wise." Every man may adopt the language of the Psalmist, and say: "I will take heed to my ways, that I sin not with my tongue." "Set a watch, O Lord, before my mouth; keep the door of my lips." (Compare Matt. xii: 36, 37; Prov. xxix: 20; xiii: 3; xv: 2; Eccl. v: 2.) Shakespeare says: "Be. checked for silence, but never taxed for speech." In the early days of the Christian Church, their public assemblies were conducted as a kind of conference, in which many were wont to take part in a conversational way, and there was danger lest some would speak when they had nothing to say, and seek to take the place of teachers when the seat of the learner was their appropriate place. Hence the peculiar suitability of the advice at that time; nor has it lost its force or appropriateness to-day. Even when we are called upon to speak in vindication of the character and claims of Christ, or for the advancement of His cause and kingdom; or when it becomes our duty to comfort the sorrowing, instruct the ignorant, or rebuke the erring, our words ought to be well weighed and deliberately chosen. We should listen and learn much before we assume the functions of a speaker or teacher. The injunction is specially applicable to every form of controversy or disputation on religious subjects, which is apt, through rashness of utterance on either side, to degenerate into vain wrangling or profitless logomachy. We should never be rash in judgment or hasty in speech in reference to the great doctrines of our holy faith, or the character or opinions of our brethren. a righteous anger and a legitimate indignation are natural and just, we must be thoughtfully circumspect, so that we may' "be angry and sin not," 2. The argument. "For the wrath of man evoketh not the righteousness of God." In this world of evil there are many things which are fitted to provoke anger and to throw the soul off its balance; and not infrequently party zeal, prejudice, or adherence to some dogma, run into bigotry and fanaticism, which under the name of religion, exhibits a passionate and most reprehensible spirit, and prompt or approve the adoption of harsh, violent, or persecuting measures, with the professed object of advancing the cause of truth and the kingdom of God. But such a spirit necessarily fails. It misrepresents the Gospel of peace and good will, divides the friends of truth, hinders the spread of the Gospel, and gives the enemies of the Cross occasion to revile. Controversy may be unavoidable and useful; but angry feeling is never either necessary or helpful. Passion never nourishes piety, or aids in the perception of truth. (3) "Be slow to wrath." This applies to both hearers and speakers. In listening to what another says, we should restrain impatience and repress any feeling of hostility or indignation which his words may tend to excite. A pricked conscience, offended dignity, or wounded pride will sometimes glow with unEailowed fervor and prompt a rash reply. Stil more, however, is a man likely to be carried away by the heat of temper, who is hasty of speech and fond of debate and argument. We ought, there fore, to be on our great caution and self-restraint. Utterance often feeds the fire of unhallowed zeal, while silence tends to smother and extinguish it. Even on occasions where guard, and exercise II. WITH WHAT SPIRIT WE SHOULD RECEIVE THE WORD. The injunction is twofold, intimating, first, what must be avoided by way of preparation, and, next, what must be attained in order to the full fruition of the truth. The soil must be thoroughly prepared for the planting of the seed in order to its germination, growth and productiveness. So from the soul the rank, foul growth of passion, and anger, with all uncharitableness, must be laid aside, in order that with simplicity and mildness of temper, with docility and teachableness of disposition, it may receive and obey the truth, and grow up into the 'measure of the stature of the fulness of Christ." The meekness inculcated stands opposed to all angry irritation, haughty self-will, contentious wrangling, or self-asserting arrogance, and includes a childlike readiness to learn from any who can teach the truth, and a spirit of gentleness and submission to God who reveals the truth. A spirit of ingenuous tractableness which is pure, peaceable, gentle and easy to be entreated is the right attitude of mind toward the Word of God. "When the heart is meekened to obey a truth, the mind is soon opened to conceive of it." The Master saith that if any man is willing to do the will of God, he shall know of the doctrine whether it be of God. "The meek will He guide in judgment; and the meek will He teach His way." (Ps. XXV. 8, 9). God draws near the contrite, humble, trembling soul. The Savior says: "Learn of me, for I am meek and lowly, and ye shall find rest unto your souls." (Compare Ps. cxlix: 4; Isa. lxi: 1; Matt. v: 5; Gal. v: 23; Eph. iv: 2; 1 Tim, vi: 11; 2 Tim. ii: 25; 1 Pet. iii: 15.) III. WHAT THE WORD IS ABLE TO ACCOM PLISH. "Save your souls." The strongest reason why the Word should be meekly received, without cavilling or doubt, as the highest proof of its excellence, is that it is able to save the soul. The Gospel is the power of God unto salvation unto every one that believeth. The Word, the implanting of the Word, the meek reception of the Word, are all means to this great end-the salvation of the soul. "There was in the implanted word, taken in its widest sense, the promise and the potency of salvation. Yet it did not work as by compulsion or by a charm, but required the co-operation of man's will." (Plumtre.) Faith receives this saving truth, and lodges it in us, as an abiding treasure and power. Faith not only perceives and realizes, but accepts the truth, which, used by the Spirit, regenerates, renews, sanctifies and saves the soul. The truth saves from the darkness of ignorance, the serfdom of sensuality, the thraldom of sin, the burden of guilt, the tyranny of selfishness and the dread of death. It plants in us the seeds of holiness, and promotes their growth. It sanctifies our whole nature, and changes our entire character. In the hands of the Spirit it can subdue the hardest and cleanse the filthiest. It converts the vilest and fiercest rebels into the most loyal and devoted subjects, changes violent persecutors into valiant apostles, and brings back the wayward wanderer to his father's home. The Word of truth, the engrafted Word --the Gospel of Christ-the Gospel of the blessed God, is now, as it ever has been, able, fully, universally able to save your soul-to save all that believe. The salvation is a real, spiritual deliverance, and the truth, which is the means of this deliverance, must be personally received by our spirits ere we can enjoy the blessings which it brings. A constant daily reception of the truth is indispensable to our spiritual life and growth. "They that live above, or without ordinances, do not live at all spiritually, graciously. Painted fire needs no fuel. The Word, though it be an immortal seed, yet needs constant care and watering." (Manton). Hence the significance and reasonableness of the injunction, "Receive the word with meekness." 1. Search the Scriptures. Take heed how ye hear. 2. Cultivate a gentle, charitable, teachable disposition. 3. Secure a present, full, complete salvation, by acquiesence in, submission to, and obedience of, the truth. SELECTED OUTLINE. DIVINE LEGISLATION FOR MAN IN A WORLD OF EVIL. James i: 19-21. I. Legislation for the ear. "Swift to hear." Teachableness is the state of mind required. And it includes1. Freedom from prejudice. 2. Eagerness to learn. II. Legislation for the tongue. "Slow to speak." This does not mean-1. Unsocial taciturnity; 2. A drawling utterance. But cautiousness, because of the danger of speaking-1. The wrong thing; 2. At the wrong time. III. Legislation for the temper. "Slow to wrath." 1. Men in the world of evil are in danger of being provoked to wrath. 2. That wrath in no case tends to excellence of character. IV. Legislation for the life. "Lay apart," etc. 1. Renunciation of all evil. 2. Appropriation of good. Receive with meekness (1) The thing received-its essential vitality-its fitness to human nature; (2) The manner of receiving it; (3) The reason for receiving it. (W. R. Thomas.) MISQUOTED SCRIPTURES. BY TALBOT W. CHAMBERS, D.D. 1. Is Genesis iv: 23 we read, "For I have slain a man to my wounding," which is a very obscure utterance. Nor is the darkness removed by the margin, "I would slay a man in my wound.' If we follow the oldest versions the little poem, the earliest on record, becomes clearer. Lamech has killed a youth in self-defence, and informs his wives that, in case he should suffer for it, he would be avenged tenfold more than Cain would be, according to the Lord's promise. Adah and Zillah, hear my voice; Te wives of Lamech, hearken unto my speech; priest should be omitted, both because it is wrong, there being none in the Hebrew, and because it is misleading, as if Melchizedek were the only priest then existing. As it stands in the original, the text, with some others (e. g., Reuel in Exodus ii.: 16; iii: 1), is a pleasing evidence of the fact that God had at least some genuine followers outside the line of the patriarchs, and that acceptable worship was offered by some who had only the traditions in the family of Shem. 4. In the ratification of the covenant with Abram (Gen. xv: 17), it is said that after dark "a smoking furnace and a burning lamp" passed between the pieces of the divided victims. Now, while it is true that lamps were and are common in the East (candles never being found there, unless brought by foreigners), yet here the original word means a torch, and should be so rendered. The same term is used in the account of Gideon's three hundred men (Jud. vii: 16), who carried in their pitchers not "lamps," but torches, and also in the description of the crocodile in Job xli: 19, out of whose mouth go flaming torches. The furnace and the flame in Genesis are of course symbols of the Divine presence, and indicated the acceptance of the sacrifice. 2. In Gen. xiii: 18, Abraham is said to bave dwelt in "the plain of Mamre," a phrase which is repeated in xiv: 13 and xviii: 1. Mamre was an Amorite chieftain who became a friend and ally of the patriarch. But, in the judgment of all scholars, Mamre's abode was not a plain-there is no plain in the vicinity of Hebron--but a grove, and the phrase should be rendered "the oaks (or terebinths) of Mamre." It was the custom to pitch tents under the shade of one or more lofty trees. shown, not far from Hebron, what is called "Abraham's oak;" but though it is very large and venerable, one may well doubt whether its boughs ever sheltered the father of the faithful. 3. In the next chapter, it is said of Melchizedek, "He was the priest of the most high God." But the article before There is still 5. According to the authorized version of Gen. xviii: 19, God assigns as His reason for making known to Abraham His purpose to destroy Sodom and Gomorrah the fact that the patriarch will command his children and his household after him. But the original will not bear this interpretation. Strictly rendered the passage runs thus: "For I have known him to the end that he may command his children, etc., that they may keep the way of Jehovah, to do justice and judgment; to the end that Jehovah may bring upon Abraham that which He hath spoken of him." According to this the reason is God's previous knowledge of Abraham, in the intense sense that word has in Scripture (e. g., Amos iii: 2: "You only have I known of all the families in the earth." Gal. iv: 9: |