In not the least degree of it, not the most distant approach to anything of the kind, for he is without even "the shadow of turning." There is not the slightest trace or vestige of such turning. The reference may be to the shadow caused by the revolutions of the celestial bodies, and which depends entirely on their movements. The idea of mutability to any extent, of any sort, is wholly excluded. these terms there may be, as is generally supposed, an implied contrast between the Father of lights and the lights themselves. They rise and set, they wax and wane, they are bright at one time and dark at another, they are hidden with clouds, they suffer eclipse, they vary in position and aspect. But there is nothing like this in their Divine parent. He is the same yesterday, to-day, and for ever. He is the Lord, and he changeth not. They have their revolutions, but with him there is no species of turning. Were it not that the astronomical cast of the language in the original favours this idea, we might think of resemblance rather than contrast. These great lights have a wonderful constancy and uniformity. They shine on ever the same, not disturbed, not darkened, not shaken by all the agitations and tumults of this lower region. Look up, and there they are, walking in brightness, as they did long centuries ago, and as they are now doing in the most remote quarters of the globe, unaffected by the fierce storms and flitting scenes of which our world is the theatre. They are far above the noise and dust, the traffic and turmoil of earth, with whatever is unstable and uncertain; and how much is so here below? Fitting emblems of the great Father, who, unlike creatures, is immutably good, holy and blessed! The orbs of heaven have not always the same appearance, but that arises mainly from our position, our relation to them, and not from any change in themselves. What can be more regular than their movements and influences? See how the time of eclipses can be calculated long before to the very minute. And so is it with God, whose dealings often seem to differ greatly, to be now bright, then gloomy, at one season radiant as the morning, at another dark as midnight. They are, however, regulated by the same principles, directed to the same ends, and they thus alternate in adaptation to the characters and circumstances, the doings and wants of the creatures. This would be It All good, then, comes from him, all kinds and degrees of it, natural and spiritual. Every blessing, great and small, whether for the body or the soul, is of his bestowal. There are many secondary causes; but he rises above them all, and is the one supreme, original author of our mercies. We may be under obligations to our brethren, and we actually are so in a multitude of respects; but we stop short of the great and, in some sense, exclusive benefactor, when we ascend not to "the Father of lights." And so nothing but good comes from him-no evil whatever. change of the completest, direst description. far more than the shadow, even the reality of turning. would be to contradict himself, to become a parent of darkness. It cannot be. He sends trials, troubles, no doubt, but these are often blessings in disguise, and the very best blessings. They do more for those who improve them aright than anything else. They yield the peaceable and precious fruits of righteousness. Night and storm have their beneficial influence in the natural world, and so have frowning providences in the spiritual. The judgments inflicted on the ungodly, the strokes of vengeance, are to be explained by the sins which call them forth, and must be traced back to man himself, rather than to the loving gracious author of his being. Even these, as they proceed from him, are often made to serve the most beneficent purposes in the case of those on whom they are sent, and others. At all events, and on the largest view of them, they conserve the highest principles and interests, the purity of the Divine character, the honour of the Divine government; and with these the greatest good of the universe is inseparably, eternally connected. II. The more special truth that God is the quickener of all the saved.-Ver. 18. This is brought forward as the highest example and strongest confirmation of the preceding statements, while it is designed to lead on to the practical application and appeal which follow. God originates all spiritual life in men, and what good is comparable to that, what so conclusively and directly opposed to the idea that evil, as temptation to sin, or in any other form, can proceed from him. How can he do anything to darken and defile, seeing that it is he who kindles the light of life and arrays in the beauty of holiness? The two are manifestly and wholly conflicting, and the author of the one cannot be also the author of the other. James speaks of regeneration. It is evident that "begat " here is to be understood, not in the natural sense, but the spiritual; for he adds, that it was effected by "the word of truth." And he views it with special reference to himself and his readers. There is something particular and emphatic in the "us" and the "we of the present verse. At the same time, the language is substantially applicable to all God's people, of every condition and period. There is no admission to his favour and family, no possibility of being one of his sons and daughters, but by being born again. Mark, 1. The origin of this regeneration. It "Of his own will begat he us." It is here attributed to God as its author. is effected by him, and him alone. Of this its nature is sufficient evidence. The change is a great and radical one, lying at the foundation of all life and holiness. It resembles our birth into the world, inasmuch as it introduces us to an entirely new sphere and state of being. We pass in it from the carnal to the spiritual, from the earthly to the heavenly. We are thenceforth actuated by wholly different views, feelings, desires, and motives. The conscience is awakened, so that it condemns us for our sin, and especially for our unbelief. The understanding is enlightened, enabling us to see divine things in their reality, excellence, and magnitude. The will is emancipated from the bondage of lust and passion, and, turning away from the vanities or the vices it once preferred, it chooses the good part, it embraces the offered salvation of the gospel. Christ begins to be the great central object of attraction. Implicit reliance is placed on him as the Lord our righteousness for acceptance with the Father. The influences of his Spirit are earnestly sought and cherished. His love is felt to be better than wine, and all is counted loss for the excellency of his knowledge. This is not a reformation, but a renovation. It is a work of creation. It is not the drawing forth or stimulating of a latent life, but the origination of a new life altogether, and that of the highest kind-spiritual, eternal, divine. And the testimony of the word on the subject is abundant and explicit. "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ." All who understand anything of its nature, see that it cannot possibly be otherwise. 1 But more is here stated. James says, "of his own will begat he us." It is literally having willed, or because he willed, he thus begat the parties intended. A man may perform a great work, and yet have borrowed the idea of it, or received the impulse to it, from another. He may have had it suggested to him, and have carried out what did not originate with himself. He may have yielded to influences 1 Ezek. xxxvi. 26; Eph. ii. 4, 5. It is otherwise in this instance. When he from without. regenerates, God acts according to the counsel of his own will, his own free, sovereign purpose. It is always a most spontaneous, gracious proceeding. It is wholly self-moved. The new birth is never necessitated or merited by the creature. There is nothing about us to deserve it, to draw down the Divine power and mercy for its accomplishment. Often is this important truth taught in Scripture. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God. Not of works, lest any man should boast." "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead." And here we have a circumstance of great consequence, one bearing closely, decisively on the apostle's argument; for he who, of his own free choice begets us, thereby imparting to us a new nature, a holy character, will not, cannot tempt us to sin-will not, cannot design to lead us into evil. The one shuts out the possi 1 bility of the other. 2. The instrument of this regeneration. The word of truth," the word which is truth-truth without mixture of error, truth the purest and highest, truth absolute, divine. Jesus prayed, "Sanctify them through thy truth; thy word is truth." It is the Spirit who is the efficient agent in working this change. Hence Nicodemus was told that "we must be born of water and of the Spirit;" and hence, too, we read of "the washing of regeneration and renewing of the Holy Ghost." But he ever operates by means of the lively oracles, inspired Scripture, the doctrine of the gospel. Through it, by it, he exerts his mighty, saving 1 Eph. ii. 8, 9; Tit. iii. 5; 1 Pet. i. 3. |