Jam 1:21, 1Pe 2:2 | Barnes | STEP | Verse 21. Wherefore . In view of the fact that God has begotten us for his own service; in view of the fact that excited feeling tends only to wrong, let us lay aside all that is evil, and submit ourselves wholly to the influence of truth. Lay apart all filthiness . The word here rendered filthiness , occurs nowhere else in the New Testament. It means properly filth ; and then is applied to evil conduct considered as disgusting or offensive . Sin may be contemplated as a wrong thing; as a violation of law; as evil in its nature and tendency, and therefore to be avoided; or it may be contemplated as disgusting, offensive, loathsome . To a pure mind, this is one of its most odious characteristics; for, to such a mind, sin in any form is more loathsome than the most offensive object can be to any of the senses. And superfluity of naughtiness . Literally, "abounding of evil." It is rendered by Doddridge, "overflowing of malignity;" by Tindal, "superfluity of maliciousness;" by Benson, "superfluity of malice;" by Bloomfield, "petulance." The phrase " superfluity of naughtiness": or of evil, does not exactly express the sense, as if we were only to lay aside that which abounded , or which is superfluous , though we might retain that which does not come under this description; but the object of the apostle is to express his deep abhorrence of the thing referred to by strong and emphatic language. He had just spoken of sin in one aspect, as filthy, loathsome, detestable ; here he designs to express his abhorrence of it by a still more emphatic description, and he speaks of it not merely as an evil , but as an evil abounding, overflowing ; an evil in the highest degree. The thing referred to had the essence of evil in it, (κακια;) but it was not merely evil , it was evil that was aggravated, that was overflowing, that was eminent in degree, (περισσεια.) The particular reference in these passages is to the reception of the truth; and the doctrine taught is, that a corrupt mind, a mind full of sensuality and wickedness, is not favourable to the reception of the truth. It is not fitted to see its beauty, to appreciate its value, to understand its just claims, or to welcome it to the soul. Purity of heart is the best preparation always for seeing the force of truth. And receive with meekness . That is, open the mind and heart to instruction, and to the fair influence of truth. Meekness, gentleness, docility, are everywhere required in receiving the instructions of religion, as they are in obtaining knowledge of any kind. . The engrafted word . The gospel is here represented under the image of that which is implanted or engrafted from another source; by a figure that would be readily understood, for the art of engrafting is everywhere known. Sometimes the gospel is represented under the image of seed sown, (compare , seq.;) but here it is under the figure of a shoot implanted or engrafted, that produces fruit of its own, whatever may be the original character of the tree into which it is engrafted. . The meaning here is, that we should allow the principles of the gospel to be thus engrafted on our nature; that however crabbed or perverse our nature may be, or however bitter and vile the fruits which it might bring forth of its own accord, it might, through the engrafted word, produce the fruits of righteousness. Which is able to save your souls . It is not, therefore, a weak and powerless thing, merely designed to show its own feebleness, and to give occasion for God to work a miracle ; but it has power , and is adapted to save. ; ; . (a) "lay apart all filthiness" (*) "filthiness" or, "defilement" (+) "naughtiness" or, "abounding wickedness"

James 1:21

Verse 21. Wherefore. In view of the fact that God has begotten us for his own service; in view of the fact that excited feeling tends only to wrong, let us lay aside all that is evil, and submit ourselves wholly to the influence of truth.

Lay apart all filthiness. The word here rendered filthiness, occurs nowhere else in the New Testament. It means properly filth; and then is applied to evil conduct considered as disgusting or offensive. Sin may be contemplated as a wrong thing; as a violation of law; as evil in its nature and tendency, and therefore to be avoided; or it may be contemplated as disgusting, offensive, loathsome. To a pure mind, this is one of its most odious characteristics; for, to such a mind, sin in any form is more loathsome than the most offensive object can be to any of the senses.

And superfluity of naughtiness. Literally, "abounding of evil." It is rendered by Doddridge, "overflowing of malignity;" by Tindal, "superfluity of maliciousness;" by Benson, "superfluity of malice;" by Bloomfield, "petulance." The phrase "superfluity of naughtiness": or of evil, does not exactly express the sense, as if we were only to lay aside that which abounded, or which is superfluous, though we might retain that which does not come under this description; but the object of the apostle is to express his deep abhorrence of the thing referred to by strong and emphatic language. He had just spoken of sin in one aspect, as filthy, loathsome, detestable; here he designs to express his abhorrence of it by a still more emphatic description, and he speaks of it not merely as an evil, but as an evil abounding, overflowing; an evil in the highest degree. The thing referred to had the essence of evil in it, (κακια;) but it was not merely evil, it was evil that was aggravated, that was overflowing, that was eminent in degree, (περισσεια.) The particular reference in these passages is to the reception of the truth; and the doctrine taught is, that a corrupt mind, a mind full of sensuality and wickedness, is not favourable to the reception of the truth. It is not fitted to see its beauty, to appreciate its value, to understand its just claims, or to welcome it to the soul. Purity of heart is the best preparation always for seeing the force of truth. And receive with meekness. That is, open the mind and heart to instruction, and to the fair influence of truth. Meekness, gentleness, docility, are everywhere required in receiving the instructions of religion, as they are in obtaining knowledge of any kind. Mt 18:2-3.

The engrafted word. The gospel is here represented under the image of that which is implanted or engrafted from another source; by a figure that would be readily understood, for the art of engrafting is everywhere known. Sometimes the gospel is represented under the image of seed sown, (compare Mk 6:14, seq.;) but here it is under the figure of a shoot implanted or engrafted, that produces fruit of its own, whatever may be the original character of the tree into which it is engrafted. Rom 11:17. The meaning here is, that we should allow the principles of the gospel to be thus engrafted on our nature; that however crabbed or perverse our nature may be, or however bitter and vile the fruits which it might bring forth of its own accord, it might, through the engrafted word, produce the fruits of righteousness.

Which is able to save your souls. It is not, therefore, a weak and powerless thing, merely designed to show its own feebleness, and to give occasion for God to work a miracle; but it has power, and is adapted to save.

Rom 1:16; 1Cor 1:18; 2Ti 3:15.

(a) "lay apart all filthiness" Col 3:5-8; Heb 12:1; 1Pet 2:1-2 (*) "filthiness" or, "defilement" (+) "naughtiness" or, "abounding wickedness"

1 Peter 2:2

Verse 2. As new-born babes. The phrase here used would properly denote those which were just born, and hence Christians who had just begun the spiritual life. See the word explained 2Ti 3:15. It is not uncommon, in the Scriptures, to compare Christians with little children. Mt 18:3 for the reasons of this comparison. Comp. 1Cor 3:2 Heb 5:12,14.

Desire the sincere milk of the word. The pure milk of the word, On the meaning of the word sincere, Eph 6:24. The Greek word here (αδολον) means, properly, that which is without guile or falsehood; then unadulterated, pure, genuine. The Greek adjective rendered "of the word," (λογικον,) means properly rational, pertaining to reason, or mind; and, in the connexion here with milk, means that which is adapted to sustain the soul. Rom 12:1. There is no doubt that there is allusion to the gospel in its purest and most simple form, as adapted to be the nutriment of the new-born soul. Probably there are two ideas here; one, that the proper aliment of piety is simple truth; the other, that the truths which they were to desire were the more elementary truths of the gospel, such as would be adapted to those who were babes in knowledge.

That ye may grow thereby. As babes grow on their proper nutriment. Piety in the heart is susceptible of growth, and is made to grow by its proper element, as a plant or a child is, and will grow in proportion as it has the proper kind of nutriment, from this verse we may see,

(1.) the reason of the injunction of the Saviour to Peter, to "feed his lambs," Jn 21:15, 1Pet 2:1,2. Young Christians strongly resemble children, babes; and they need watchful care, and kind attention, and appropriate aliment, as much as new-born infants do. Piety receives its form much from its commencement; and the character of the whole Christian life will be determined in a great degree by the views entertained at first, and the kind of instruction which is given to those who are just entering on their Christian course. We may also see,

(2.) that it furnishes evidence of conversion, if we have a love for the simple and pure truths of the gospel, It is evidence that we have spiritual life, as really as the desire of appropriate nourishment is evidence that an infant has natural life. The new-born soul loves the truth. It is nourished by it. It perishes without it. The gospel is just what it wants; and without that it could not live. We may also learn from this verse,

(3.) that the truths of the gospel which are best adapted to that state, are those which are simple and plain. Heb 5:12, seq. It is not philosophy that is needed then; it is not the profound and difficult doctrines of the gospel; it is those elementary truths which he at the foundation of all religion, and which can be comprehended by children: Religion makes every one docile and humble as a child; and whatever may be the age at which one is converted, or whatever attainments he may have made in science, he relishes the same truths which are loved by the youngest and most unlettered child that is brought into the kingdom of God.

(b) "babes" Mt 18:3 (*) "sincere" "pure" (c) "milk" 1Cor 3:2