1. The proclamation of the truth.

2. The favor of Almighty God, whose power is pledged to support His truth and holiness.

III. When shall this be secured?
1. In the fullness of the times.

2. When God's people are wholly in earnest and fully given to this work. IV. Reflections.

1. To be the bearer of glad tidings is a beautiful commission.*

2. We labor with greater confidence When we know that the issue will be glorious and eternal.

3. In the conflict with heathenism, and all forms of error, defeat is only temporary.

COMMENTARY ON THE EPISTLE OF
JAMES.
No. VII.

BY WILLIAM ORMISTON, D.D., LL.D.

ALL GOOD GIFTS FROM GOD. Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of His own will begat He us with the word of truth, that we should be a kind of first fruits of His creatures.-Jas. i: 16-18. DIFFERENT READINGS: V. 17. The Greek from πᾶσα to τέλειον forms & bexameter verse, and may be a quotation from some unknown source. (See Winer). Compare 1 Cor. xv: 33, Titus i: 12, and Heb. xii: 13. Karaßaivov is found for καταβαῖνον; for ἕνι, εστιν. It is a contraction for ἐνεστι, inest, "there is in Him;" for άлобиiασμα, αποσκίασματος—obumbrationis. V. 18, for avrov, éavrov, is placed in the margin by Westcott.

OTHER RENDERINGS: For "Do not err." Be not deceived, as the same Words are elsewhere translated: 1 Cor. ví: 9, xv: 33; Gal. vi: 7. "This formula

"The lovely harmony brought about in the Church by the glad tidings of Christ :

"1. In the messengers who start it; "2. In the doctrines that continue its sound; "3. In the hearts that re-echo it."-LAUXMANN'S OUTLINE OF THE CONTEXT.

is used in Scripture and by ancient Fathers, in order to introduce cautions against, and refutations of, some popular error, as here."- Wordsworth.

The word gift, which is repeated in v. 17, is a translation of two words δόσις and δώρημα which in the revised version are rendered gift and boon; literally the first word expresses the act of giving, donatio, and the second the gift bestowed, donum. Both are used, however, to designate a gift, and there is probably a kind of climax in the words, the last denoting the strictly gratuitous element in the gift. (Alford.) A similar gradation may be noticed in the adjectives employed.

Ανωθέν ἐστι κατα... appear to go together in construction, if we may judge from the similar case in iii: 15.. But the participle and substantive verb are not exactly equivalent to xaraßaivε. The participle brings out a quality of the gifts spoken of, and has almost the force of such as cometh." (Johnson.)

For "with whom, etc.," the Revised Version reads, with whom can be no variation, neither shadow that is cast by turning; and for "begat he us with," it reads, brought us forth by. The. word rendered begat or brought forth is a remarkable word. In N. T. found only in v. 15 and here. Used in 15 probably in the sense of parere, here as generare. Bengel says: "Deus nobis Ipse Patris et Matris loco est."

Tertullian on this word writes: "Christus primogenitus et unigenitus Dei proprie de vulva cordis ipsius."

COMMENTARY: The apostle having shown negatively that God, from His very nature, as infinitely good, cannot in any sense be the author or source of evil or sin, now proceeds positively to affirm that all good, and only good, comes from God, in consistency with His immaculate and immutable holiHe not only repels with indignation the idea that evil, or any incentive to it, can originate with God, but he emphatically declares that from Him alone comes down whatever is opposed to evil and destructive of it, alike in its origin and operation. In this passage

ness.

he tacitly refers to the language of the Master, "One there is who is God;" "How much more shall your Father which is in heaven give good things to them that ask Him." He introduces a further illustration of the subject by a solemn and affectionate warning

Do not err, my beloved brethren." This expression occurs elsewhere in Scripture, and has always a reference to what has preceded, and at the same time introduces a new and impressive aspect of the truth declared, or an argument in support of it. It further intimate the grave importance of the matter under consideration, as one which should be clear as an axiom to Christian consciousness, and yet in which error is not only most pernicious, but even probable. Error is ever a source of sin and self-destruction; truth alone makes free and sanctifies and saves the soul. The logical connection of the passage is clear. Not only, as already evinced, is it impossible for God to tempt any one to what is evil, but His nature is love, and His disposition toward men is one of boundless benevolente. He is the source of light, and all holy life, and of whatever tends to strengthen and perfect it. It must, therefore, be not only foolish in the extreme, but heinously blasphemous to charge the origin of sin to Him, who is the only source of spiritual life and purity, and who is and must be ever consistent with Himself, since He changes not. There is also a very striking verbal connection which cannot fail to be observed, and which accounts for the somewhat singular phraseology employed. In the previous verse the origin of sin is vividly described as a generation and birth; hence God is spoken of as a Father, and His people as begotten of Him. 17: " Every good, every perfect gift." The two words rendered gift are scarcely synonymous. Yet they mainly emphasize the same idea, that all gifts, everything which influences the soul of man for good, are from God. The gifts of the giving God are not only excellent in themselves, but perfectly suited to

those on whom they are bestowed. It is not necessary, nor is it correct, to refer the first term used to natural gifts and blessings for the present life, and the second to spiritual graces and the blessedness of the future state. As a giver, God is good, and His gifts are perfect; they never fail either in quality or quantity. Plato says: "For the advantage of what the gods bestow is evident to every one, for there is no perfect gift which they do not bestow."

"Is from above." Heavenly in its origin, divine in its source. The antithesis is clear. Evil in all its formsits genesis and growth, its flower and fruition-is of the earth, and springs from the nature and will of man; but good in all its forms-its source and supply, its continuance and consummation--is from heaven, from the nature and will of God.

The Father of lights." The Creator of the lights, the great luminaries, which by day and night shed light and gladness on the earth. The term lights, φωτων, being used by metonymy for light-bearers, poornpwv. We do not think the term is here to be metaphorically interpreted as signifying spiritual light-as knowledge, purity and joy; nor as referring to the series of revelations God has given of Himself; nor as alluding in any way to the Urim and Thummim of the old economy.

"With whom is no variableness." It is not at all probable that James here uses the language of astronomy, or even alludes to any scientific theory, but simply to the recognized facts of ordinary observation. Indeed I know not that the terms were used in any technical sense at that time, though the terms tropics and parallax are so used now. The idea is that, while these lights, glorious as they are, are subject to obvious variations and frequent obscuration, God himself cannot be affected by either change or shadow. God is light, and in Him is no darkness at all.

V. 18. This verse not merely presents the highest illustration of the truth advanced, that all good and perfect gifts come from God, but also introduces a

Special thought of the highest moment -the regeneration of the human soul, so that it may cease to be the unclean fountain of evil, and become perfect and mature as a consecrated offering unto God. The statement in this verse is not a mere confirmation of the preceding statement, but a special inference from the general principle there laid down.

"Of His own will."-"Proprio motu," because he willed it. This is not expressed as opposed to the merit of human works, or to the self-righteousness of the Jew, but it is designated to present prominently the thought that the regeneration of the soul of man is wholly the work of God, and rests on His free and sovereign will, unconstrained by necessity and unaffected by any external influence whatever. It is no mere random impulse, but a deliberate purpose, based on His pure benevolence, His spontaneous goodpleasure.

*

By the word of truth." The Gospel of salvation, the ingrafted word." Peter states the same thing, as does also Paul: "Born again * by the word of God, which liveth and abideth forever." (1 Pet. 1:23. Compare Eph. i: 13; Col. i: 5, and Eph. v: 26; Titus iii: 5.) Some ancient expositors interpret the passage as referring to the Eternal Word who became incarnate. That the word logos was understood by James and his readers as often signifying a divine person, is not to be doubted; but it may be questioned whether it has such a reference here. It teaches us rather that the Word of God, which is the sword of the Spirit, is the divine instrument usually employed in the work of regeneration. While, with Tertullian, we can heartily

say,

"Adoro Scripturæ plenitudinem,” and rejoice in the fullness of meaning contained in the words of inspiration, yet it is best to determine, as nearly as possible, the exact sense in which the words are used by the writer in the passage where they are found.

"A kind of first fruits." The word kind indicates that the expression is figurative. The allusion is to the ceremonial law of the Jews, according to which the first fruits of the ground were to be presented as an offering to God. (Lev. xxiii: 10; Deut. xxvi: 1-10.) The ideas implied in the metaphor are those of special consecration, dignity and preciousness. The term may be applied with peculiar appropriateness to the early believers in apostolic times, as the word seems to be used in a limited sense in Rom, xvi: 5. But we cannot think that James limited the application of the term either to the first Jewish believers or to the first Christians generally, but used it of all Christians in every land and age. "It appears to me altogether unnatural to regard the 'we' as having any other sense than believers in Christ generally." (Johnson.) The figure suggests also the full harvest which is to follow, and the terms may have even a wider reference; the entire ransomed Church being the first fruits of all creatures. (Rom. viii: 19-29.) The figure had special significance in the first age of the Church, is full of hope still, and will be till the consummation of all things.

HOMILETICAL.-We are here taught, generally, that all good things are the gift of God; and, specially, that regeneration is the work of God.

I. ALL GOOD THINGS ARE THE GIFT OF GOD.

In a previous passage God is spoken of as "the giving God;" in this, His giving is declared to be good, and His gifts perfect. It is His nature to give "according to the good pleasure of His will," and His gifts are all designed as boons and blessings. His benevolence is as boundless as His resources are exhaustless. He stretches forth His hand and satisfieth the wants of everything

is also pre-eminent in His mode of giv ing. As the giving God, He giveth to all liberally, and upbraideth not; as the Father of Lights, unchangeable and undimmed, His gifts are continuous and undiminished, without stint or defect, and adequate to the accomplishment of the purpose intended; and, unless abused, will work out alike the good of the recipient and the glory of the munificent donor. However diversified in kind, or through whatever channel they may reach us, our gifts have all a celestial origin. Mediately or immediately they are from God. Whether temporal or spiritual, under the reign of natural law or according to the dispensation of grace, from the most common mercy of our daily lives to the highest joy of a complete salvation; whether procured by the diligent use of our own faculties or received through the love and kindness of others; whether the product of personal skill and industry, or the result of the affection and bounty of others; the labor of our own hands, or the love of another's heart-everything we have or enjoy bears the impress of the Father of Lights, and is a token of the paternal benignity and royal munificence of Him, the outgoings of whose loving kindness, like the radiance of the sun, stream forth from heaven on earth, to brighten, gladden and enrich the lives of needy, but undeserving, men. In the highly figurative and symbolic language of the East, light is a favorite image of every desirable blessing, of knowledge, holiness, and gladness; of all excellencies of mind and heart; of all that is estimable, enjoyable, and elevating in life. (Ps. iv: 6; xxvii: 1: xcvii: 11; Isa. ix: 2.) Every other source of light and help may vary or fail; our best human friends may change; even the orbs in the sky become obscured; but our Father in

heaven is perfect. His majestic purity and immutability is ever unclouded. "God is always in the meridian." II. REGENERATION IS THE ACT OF GOD.

The greatest and most perfect of all God's gifts to man is spiritual life. He alone originates life in the soul. He is the quickener of every saved soul. (Eph. ii: 5.) The regeneration of the soul is of God alone: "Of His own will;" "the good pleasure of His goodness." This free, spontaneous act of God testifies most emphatically to His goodness, and refutes most conclusively the allegation that He could tempt man to evil.

Among men, the impulse to deeds of self-sacrifice and beneficence often comes from others: from their timely suggestion, cogent argument, or the strong claims of the object on account of its merits. But it is not so with God. 'According to His mercy He saves us, by the washing of regeneration." "After the kindness and love of God toward man, appeared;" "According to His abundant mercy He hath begotten us again;" "He hath chosen us before the foundation of the world;" "God so loved the world that He gave His only begotten Son." (Tit. iii: 4-7; 1 Pet. i: 3; Eph. i: 3-6; John iii: 16.) The work of Christ even was not the inciting cause, but the wondrous expression of the Father's love-the divinely devised means by which His redemptive and regenerative work might be carried out. Mark the nature, the means, the design of this divine work on the soul of man.

1. The nature. "He begat us." This word denotes the change which is wrought in the heart of a sinner when he is brought out of darkness into light; and becomes a child of God. This change consists in no mere external rite, religious principle, or increase of Scriptural knowledge. It is an inward and radical change of feelings, affections, desires, and purposes. It is likened to our birth, because by it we are introduced to an entirely new state of being; we are created anew, and made "partakers of the divine nature" (2 Pet. i: 4), and sustain different relations to God. Formerly, aliens from the

Commonwealth of Israel, and strangers to the covenant of promise: now, the sons of God and heirs of the covenant of grace. Once at enmity with God, and following after the imaginations of their own wicked hearts, the regenerate are now reconciled to God, renewed in the spirit of their minds, conformed to the image of Christ, and follow after holiness and righteousness. New principles are awakened within them, which control their lives and mould their character. A living faith which looks on the unseen, rests on Christ, realizes the future, purifies the heart and overcomes the world; a sincere love to both God and man-strong, ardent, self-sacrificing and consistent; a lively, wellfounded hope enters within the veil and lays hold on everlasting life. In the experience of the renewed man, the conscience is awakened and cleansed, the understanding is enlightened and strengthened, the will is emancipated and subdued, the affections are purified and elevated. Christ becomes to him the central object of attraction, and the guidance of the Spirit an earnest and constant desire. This work is not a reformation, but a renovation; not an amendment, but a renewal.

In it man

is the subject, not the agent. In its very nature it is divine. (Ezek. xxxvi: 26, 27; Eph. ii: 5; Col. ii: 13.) The production and maintenance of religion in the soul is God's own peculiar work. The glory of our second creation, as of our first, belongs wholly to Him. Our redemption originated in the love of God, was devised by His wisdom, and executed by His power. "O the depth of the riches of the wisdom of God!" (Rom. xi: 33; Ps. cxv: 1.)

2. The means. "By the word of truth"-the Gospel of Christ-the glorious Gospel of the blessed God. This designation is frequently given the glad tidings of salvation. (2 Cor. vi: 7; Col. i: 5.) The Gospel is styled emphatically the word of truth, as well on account of its inherent dignity, intrinsic excellence, and sublime grandeur, a a revelation from God, the Fountain of eternal truth, as on account of the ab

"Is

solute certainty of its promises, the infallibility of its doctrines and its entire harmony, with the nature of things. It is the truth, to which all that is opposed is falsehood and imposture, and compared with which all else is relatively trivial and insignificant. This word of truth is the sword of the Spirit, by which the mind of man is awakened and renewed. This word read, or heard and received, is the grand instrumentality employed for the conversion of men. The law of the Lord is perfect, converting the soul. The word of God is quick and powerful. The Gospel is the power of God unto salvation. not my word like a fire, saith the Lord of Hosts, and like a hammer that breaketh the rock in pieces?" Jesus says: The words that I have spoken unto you are spirit and are life." (John vi: 63.) The word of truth introduced into the heart reveals alike its own great need and Christ's all-satisfying fullness. It humbles, convinces, convicts and points the soul to Christ for light, for life, for all, and thus it is begotten again into eternal life. It is when the word of truth, as a heavenly dew, falls not beside, or around, or merely upon the heart, but into it, that it awakens a new life of beauty and gladness and fruitfulness. And God has ever borne ample testimony to the word of His grace, by the Spirit's power accompanying its proclamation. Everywhere have men been constrained to confess that by the foolishness of preaching, the wisdom and power of God have been manifest in the salvation alike of Jew and Greek. Nor does the efficacy of the word depend on the ability or acquirements of the preacher. Whether the seed be sown by a skillful or unskillful hand, it is still the seed of the word. Nay, suppose the very worst, that the hand which scatters it is foul, yet does the seed contract no pollution, and God may bless it for His own word's sake. May the word come today with power and with demonstration of the Spirit!

3. The design. "That we should be a kind of first fruits of His creatures."