Procedure and Results of Sin. A. D. 61.
17 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. 18 Of his own will begat he us with the word of truth, that
we should be a kind of firstfruits of his creatures.
III. We are taught yet further that, while we are the authors and procurers
of all sin and misery to ourselves, God is the Father and fountain of all
good, v. 16, 17. We should take particular care not to err in our conceptions
of God: "Do not err, my beloved brethren, me lanasthe--do not wander, that
is, from the word of God, and the accounts of him you have there. Do not
stray into erroneous opinions, and go off from the standard of truth, the
things which you have received from the Lord Jesus and by the direction
of his Spirit." The loose opinions of Sinon, and the Nicolaitans (from
whom the Gnostics, a most sensual corrupt set of people, arose afterwards),
may perhaps, by the apostle here, be more especially cautioned against.
Those who are disposed to look into these may consult the first book of
Irenæus against heresies. Let corrupt men run into what notions they
will, the truth, as it is in Jesus, stands thus: That God is not, cannot
be, the author and patronizer of any thing that is evil; but must be acknowledged
as the cause and spring of every thing that is good: Every good and every
perfect gift is from above, and cometh down from the Father of lights,
v. 17. Here observe, 1. God is the Father of lights. The visible light
of the sun and the heavenly bodies is from him. He said, Let there be light,
and there was light. Thus God is at once represented as the Creator of
the sun and in some respects compared to it. "As the sun is the same in
its nature and influences, though the earth and clouds, oft interposing,
make it seem to us as varying, by its rising and setting, and by its different
appearances, or entire withdrawment, when the change is not in it; so God
is unchangeable, and our changes and shadows are not from any mutability
or shadowy alterations in him, but from ourselves."--Baxter. The Father
of lights, with whom there is no variableness, neither shadow of turning.
What the sun is in nature, God is in grace, providence, and glory; aye,
and infinitely more. For, 2. Every good gift is from him. As the Father
of lights, he gives the light of reason. The inspiration of the Almighty
giveth understanding, Job xxxii. 8. He gives also the light of learning:
Solomon's wisdom in the knowledge of nature, in the arts of government,
and in all his improvements, is ascribed to God. The light of divine revelation
is more immediately from above. The light of faith, purity, and all manner
of consolation is from him. So that we have nothing good but what we receive
from God, as there is no evil or sin in us, or done by us, but what is
owing to ourselves. We must own God as the author of all the powers and
perfections that are in the creature, and the giver of all the benefits
which we have in and by those powers and perfections: but none of their
darknesses, their imperfections, or their ill actions are to be charged
on the Father of lights; from him proceeds every good and perfect gift,
both pertaining to this life and that which is to come. 3. As every good
gift is from God, so particularly the renovation of our natures, our regeneration,
and all the holy happy consequences of it, must be ascribed to him (v.
18): Of his own will begat he us with the word of truth. Here let us take
notice, (1.) A true Christian is a creature begotten anew. He becomes as
different a person from what he was before the renewing influences of divine
grace as if he were formed over again, and born afresh. (2.) The original
of this good work is here declared: it is of God's own will; not by our
skill or power; not from any good foreseen in us, or done by us, but purely
from the good-will and grace of God. (3.) The means whereby this is affected
are pointed out: the word of truth, that is, the gospel, as Paul expresses
it more plainly, 1 Cor. iv. 15, I have begotten you in Jesus Christ through
the gospel. This gospel in indeed a word of truth, or else it could never
produce such real, such lasting, such great and noble effects. We may rely
upon it, and venture our immortal souls upon it. And we shall find it a
means of our sanctification as it is a word of truth, John xvii. 17. (4.)
The end and design of God's giving renewing grace is here laid down: That
we should be a kind of first-fruits of his creatures--that we should be
God's portion and treasure, and a more peculiar property to him, as the
first-fruits were; and that we should become holy to the Lord, as the first-fruits
were consecrated to him. Christ is the first-fruits of Christians, Christians
are the first-fruits of creatures.
On Suppressing Corrupt Affections. A. D. 61.
19 Wherefore, my beloved brethren, let every man be swift to hear,
slow to speak, slow to wrath: 20 For the wrath of man worketh not the righteousness
of God. 21 Wherefore lay apart all filthiness and superfluity of naughtiness,
and receive with meekness the engrafted word, which is able to save your
souls.
In this part of the chapter we are required,
I. To restrain the workings of passion. This lesson we should learn
under afflictions; and this we shall learn if we are indeed begotten again
by the word of truth. For thus the connection stands--An angry and hasty
spirit is soon provoked to ill things by afflictions, and errors and ill
opinions become prevalent through the workings of our own vile and vain
affections; but the renewing grace of God and the word of the gospel teach
us to subdue these: Wherefore, my beloved brethren, let every man be swift
to hear, slow to speak, slow to wrath, v. 19. This may refer, 1. To the
word of truth spoken of in the verse foregoing. And so we may observe,
It is our duty rather to hear God's word, and apply our minds to understand
it, than to speak according to our own fancies or the opinions of men,
and to run into heat and passion thereupon. Let not such errors as that
of God's being the occasion of men's sin ever be hastily, much less angrily,
mentioned by you (and so as to other errors); but be ready to hear and
consider what God's word teaches in all such cases. 2. This may be applied
to the afflictions and temptations spoken of in the beginning of the chapter.
And then we may observe, It is our duty rather to hear how God explains
his providences, and what he designs by the, than to say as David did in
his haste, I am cut off; or as Jonah did in his passion, I do well to be
angry. Instead of censuring God under our trials, let us open our ears
and hearts to hear what he will say to us. 3. This may be understood as
referring to the disputes and differences that Christians, in those times
of trial, were running into among themselves: and so this part of the chapter
may be considered without any connection with what goes before. Here we
may observe that, whenever matters of difference arise among Christians,
each side should be willing to hear the other. People are often stiff in
their own opinions because they are not willing to hear what others have
to offer against them: whereas we should be swift to hear reason and truth
on all sides, and be slow to speak any thing that should prevent this:
and, when we do speak, there should be nothing of wrath; for a soft answer
turneth away wrath. As this epistle is designed to correct a variety of
disorders that existed among Christians, these words, swift to hear, slow
to speak, slow to wrath, may be very well interpreted according to this
last explication. And we may further observe from them that, if men would
govern their tongues, they must govern their passions. When Moses's spirit
was provoked, he spoke unadvisedly with his lips. If we would be slow to
speak, we must be slow to wrath.
II. A very good reason is given for suppressing: For the wrath of man
worketh not the righteousness of God, v. 20. It is as if the apostle had
said, "Whereas men often pretend zeal for God and his glory, in their heat
and passion, let them know that God needs not the passions of any man;
his cause is better served by mildness and meekness than by wrath and fury."
Solomon says, The words of the wise are heard in quiet, more than the cry
of him that ruleth among fools, Eccl. ix. 17. Dr. Manton here says of some
assemblies, "That if we were as swift to hear as we are ready to speak
there would be less of wrath, and more of profit, in our meetings. I remember
when a Manichee contested with Augustine, and with importunate clamour
cried, Hear me! hear me! the father modestly replied, Nec ego te, nec tu
me, sed ambo audiamus apostolum--Neither let me hear thee, nor do thou
hear me, but let us both hear the apostle." The worst thing we can bring
to a religious controversy is anger. This, however it may pretend to be
raised by a concern for what is just and right, is not to be trusted. Wrath
is a human thing, and the wrath of man stands opposed to the righteousness
of God. Those who pretend to serve the cause of God hereby show that they
are acquainted neither with God or his cause. This passion must especially
be watched against when we are hearing the word of God. See 1 Pet. ii.
1, 2.
III. We are called upon to suppress other corrupt affections, as well
as rash anger: Lay aside all filthiness and superfluity of naughtiness,
v. 21. The word here translated filthiness signifies those lusts which
have the greatest turpitude and sensuality in them; and the words rendered
superfluity of naughtiness may be understood of the overflowings of malice
or any other spiritual wickednesses. Hereby we are taught, as Christians,
to watch against, and lay aside, not only those more gross and fleshly
dispositions and affections which denominate a person filthy, but all the
disorders of a corrupt heart, which would prejudice it against the word
and ways of God. Observe, 1. Sin is a defiling thing; it is called filthiness
itself. 2. There is abundance of that which is evil in us, to be watched
against; there is superfluity of naughtiness. 3. It is not enough to restrain
evil affections, but they must be cast from us, or laid apart. Isa. xxx.
22, Thou shalt cast them away as a menstruous cloth; thou shalt say, Get
you hence. 4. This must extend not only to outward sins, and greater abominations,
but to all sin of thought and affection as well as speech and practice;
pasan rhyparian--all filthiness, every thing that is corrupt and sinful.
5. Observe, from the foregoing parts of this chapter, the laying aside
of all filthiness is what a time of temptation and affliction calls for,
and is necessary to the avoiding of error, and the right receiving and
improving of the word of truth: for,
IV. We are here fully, though briefly, instructed concerning hearing
the word of God.
1. We are required to prepare ourselves for it (v. 21), to get rid of
every corrupt affection and of every prejudice and prepossession, and to
lay aside those sins which pervert the judgment and blind the mind. All
the filthiness and superfluity of naughtiness, before explained, must,
in an especial manner, be subdued and cast off, by all such as attend on
the word of the gospel.
2. We are directed how to hear it: Receive with meekness the engrafted
word, which is able to save your souls. (1.) In hearing the word of God,
we are to receive it--assent to the truths of it--consent to the laws of
it; receive it as the stock does the graft; so as that the fruit which
is produced may be, not according to the nature of the sour stock, but
according to the nature of that word of the gospel which is engrafted into
our souls. (2.) We must therefore yield ourselves to the word of God, with
most submissive, humble, and tractable tempers: this is to receive it with
meekness. Being willing to hear of our faults, and taking it not only patiently,
but thankfully, desiring also to be molded and formed by the doctrines
and precepts of the gospel. (3.) In all our hearing we should aim at the
salvation of our souls. It is the design of the word of God to make us
wise to salvation; and those who propose any meaner or lower ends to themselves
in attending upon it dishonour the gospel and disappoint their souls. We
should come to the word of God (both to read it and hear it), as those
who know it is the power of God unto salvation to every one that believeth,
Rom. i. 16.
