James Chapter 1 verse 18 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 18. - Begat; literally, brought forth; ἀπεκύησεν. The word has been already used of sin in ver. 15. The recurrence of it here points to the connection of thought. The offspring of sin has been shown to be death. God, too, who is both Father and Mother (Bengel), has his offspring. But how different! Us (ημῦς). To whom does this refer? (1) To all Christians. (2) To Christians of the apostolic age. (3) To Jewish Christians, to whom the Epistle is specially addressed. . . .

Ellicott's Commentary

Ellicott's Commentary for English Readers(18) Of his own will begat he us with the word of truth.--There is a greater witness to God's goodness than that which is written upon the dome of heaven, even the regeneration of man. As the old creation was "by the Word" (John 1:3; John 1:10, et seq.), the new is by Him also, the Logos, the Word of Truth, and that by means of His everlasting gospel, delivered in the power of the Holy Ghost. So tenderly is this declared, that a maternal phrase is used--God brought us forth in the new birth; and though "a woman" may forget "the son of her womb" (Isaiah 49:15), yet will He "never leave, nor forsake" (Hebrews 13:5).That we should be a kind of firstfruit of his creatures.--And why this mercy and loving-kindness? for our own sakes, or for others and for His? Surely the latter; and "if the firstfruit be holy, the lump is also holy" (Romans 11:16). We know "Who is the firstborn of every creature" (Colossians 1:15) "the firstbegotten of the dead" (Revelation 1:5), nay, "the beginning of the creation of God" (Revelation 3:14); "and we are created in Christ Jesus" (Ephesians 2:10), become new in Him (comp. 2Corinthians 5:17; Galatians 6:15), made the firstfruits of His redemption; and, moreover, it would seem we are the sign of the deliverance promised to the brute creation "which waiteth for the manifestation of the sons of God" (Romans 8:19; Romans 8:21). The longing for a future perfection is shared by all created beings upon earth, and their discontent at present imperfection points to another state freed from evil (Romans 8:18-22). "The creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope" (Romans 8:20). And the fruition of this hope is foreshadowed in the words above. "The very struggles," it has been well observed by Dean Howson, "which all animated beings make against pain and death show that pain and death are not a part of the proper laws of their nature, but rather a bondage imposed upon them from without; thus every groan and fear is an unconscious prophecy of liberation from the power of evil." "The creature itself also shall be delivered" is the plain assertion of St. Paul (Romans 8:21); comparing his with that of St. James, we must conclude that they point to all nature, animate and inanimate as well. "We look for new heavens and a new earth, wherein dwelleth righteousness" (2Peter 3:13), and "there shall be no more death . . . nor any more pain" (Revelation 21:4). . . .