(17) Every good gift and every perfect gift is from above.--This beautiful sentence, more musical still in the Greek, is thought to be the fragment of some Christian hymn. Two words are translated by our one "gift"; the first is rather the act of giving, the second the gift itself, and the effect of both together is a climax to the statement of God's benevolence. The difference between the two is observed in the Genevan version of 1557. "There are diversities of gifts" (1 Corinthians 12:4), even as "one star differeth from another star in glory" (1 Corinthians 15:41), but "the same Spirit" is the giver of all. Where in St. John's Gospel (John 3:1) we read, "Except a man be born again," the most probable meaning is "from above," expressed exactly as in the present case; and thus we know whence is the true birth of the soul.
Cometh down from the Father of lights.--Great difference of opinion is found concerning these "lights," whether the term be figurative, as of goodness or wisdom; or a reference to the mysterious Urim (Exodus 28:30, et seq.) which flamed on the breast of Aaron; or spiritual, as of grace and glory; or material, viz., the "lights" set "in the firmament of heaven" (Genesis 1:14-15) "when the morning stars sang together" (Job 38:7). It were not amiss to take the whole of these interpretations, for they, and perhaps others, the purport of which we as yet can barely guess, are included in this Scripture. "God," remarks Bishop Wordsworth, "is the Father of all lights--the light of the natural world, the sun, the moon, and stars, shining in the heavens; the light of reason and conscience; the light of His Law; the light of prophecy, shining in a dark place; the light of the gospel shining throughout the world; the light of apostles, confessors, martyrs, bishops, and priests, preaching that gospel to all nations; the light of the Holy Ghost shining in our hearts; the light of the heavenly city; God is the Father of them all. He is the everlasting Father of the everlasting Son, who is the Light of the world." But that the mind of the sacred writer was mainly on the lights of the material universe may be seen from his next thought.
With whom is no variableness, neither shadow of turning.--The phraseology is almost scientific. There are changes, literally "parallaxes," of the heavenly bodies themselves, and eclipses one of another by shadows projected through space, but no such variableness with God, nor changing of faintest shade. And even further, the greatest and most marvellous of His works on high "must be dissolved" (2 Peter 3:11), "the sun darkened, the moon not give her light, the stars fall from heaven" (Matthew 24:29), and the heavens themselves "be rolled together as a scroll" (Isaiah 34:4). But if "the things which are seen are temporal, the things which are not seen are eternal" (2 Corinthians 4:18). "I am the Lord," is the burden of His latest prophet; "I change not" (Malachi 3:6).
Verse 17. - Every good gift, etc. The words form a hexameter verse, though this is probably accidental, and no sign that they are a quotation. Δόσις and δώρημα should be distinguished. "Every kind of gift that is good, and every one that is perfect in its kind" (Dean Scott). Δόσις and δῶρον occur together in the LXX. in Proverbs 21:14. They are expressly distinguished by Philo, who says that the latter involves the idea of magnitude and fullness, which is wanting to the former (see Lightfoot on 'Revision,' p. 77) "Every good gift and every perfect boon, R.V. The Father of lights (ἀπὸ τοῦ Πατρὸςτῶν φώτων). The word must refer to the heavenly bodies, of which God may be said to be the Father, in that he is their Creator (for "Father," in the sense of Creator, cf. Job 38:28). From him who "made the stars also" comes down every good and perfect gift, and with him "there can be no variation, neither shadow that is cast by turning." These last words appear to fix the meaning of φῶτα, as τροπή is used in the LXX. as in classical writers for the changes of the heavenly bodies (see Job 38:33; Deuteronomy 33:14; Wisd. 7:18). Οὐκἔνι, "there is no room for." It negatives, not only the fact, but the possibility also (cf. Galatians 3:28; Colossians 3:11).
1:12-18 It is not every man who suffers, that is blessed; but he who with patience and constancy goes through all difficulties in the way of duty. Afflictions cannot make us miserable, if it be not our own fault. The tried Christian shall be a crowned one. The crown of life is promised to all who have the love of God reigning in their hearts. Every soul that truly loves God, shall have its trials in this world fully recompensed in that world above, where love is made perfect. The commands of God, and the dealings of his providence, try men's hearts, and show the dispositions which prevail in them. But nothing sinful in the heart or conduct can be ascribed to God. He is not the author of the dross, though his fiery trial exposes it. Those who lay the blame of sin, either upon their constitution, or upon their condition in the world, or pretend they cannot keep from sinning, wrong God as if he were the author of sin. Afflictions, as sent by God, are designed to draw out our graces, but not our corruptions. The origin of evil and temptation is in our own hearts. Stop the beginnings of sin, or all the evils that follow must be wholly charged upon us. God has no pleasure in the death of men, as he has no hand in their sin; but both sin and misery are owing to themselves. As the sun is the same in nature and influences, though the earth and clouds, often coming between, make it seem to us to vary, so God is unchangeable, and our changes and shadows are not from any changes or alterations in him. What the sun is in nature, God is in grace, providence, and glory; and infinitely more. As every good gift is from God, so particularly our being born again, and all its holy, happy consequences come from him. A true Christian becomes as different a person from what he was before the renewing influences of Divine grace, as if he were formed over again. We should devote all our faculties to God's service, that we may be a kind of first-fruits of his creatures.
Every good gift and every perfect gift,.... Whether of nature, providence, or grace, and especially the latter; spiritual gifts given along with Christ, or spiritual blessings in him; every such gift is; as the Vulgate Latin version reads, the "best" gift; better than those which only relate to the present life: and is "perfect" such as the gifts of righteousness, remission of sins, adoption, regeneration, and eternal life. The Jews say (k), that the good things of this world are not truly good, in comparison of the good things of the world to come, and are not , "a perfect good." And every such an one is from above; is not from a man's self, from the creature, or from below, but from heaven, and from God who dwells there:
and cometh down from the Father of lights; or author of lights; of all corporeal light; as the sun, moon, and stars; of all natural, rational, and moral light, in angels and men; of all spiritual light, or the light of grace in regenerate persons; and of eternal light, the light of glory in the spirits of just then made perfect:
with whom is no variableness, nor shadow of turning: as there is in that great luminary, the sun in the firmament, which has its parallaxes, eclipses, and turnings, and casts its shadow; it rises and sets, appears and disappears every day; and it comes out of one tropic, and enters into another at certain seasons of the year: but with God, who is light itself, and in him is no darkness at all, there is no change, nor anything like it; he is changeable in his nature, perfections, purposes, promises, and gifts; wherefore he being holy, cannot turn to that which is evil; nor can he, who is the fountain of light, be the cause of darkness, or admit of any in him; and since every good and perfect gift comes from him, evil cannot proceed from him, nor can he tempt any to it.
Cometh down from the Father of lights.--Great difference of opinion is found concerning these "lights," whether the term be figurative, as of goodness or wisdom; or a reference to the mysterious Urim (Exodus 28:30, et seq.) which flamed on the breast of Aaron; or spiritual, as of grace and glory; or material, viz., the "lights" set "in the firmament of heaven" (Genesis 1:14-15) "when the morning stars sang together" (Job 38:7). It were not amiss to take the whole of these interpretations, for they, and perhaps others, the purport of which we as yet can barely guess, are included in this Scripture. "God," remarks Bishop Wordsworth, "is the Father of all lights--the light of the natural world, the sun, the moon, and stars, shining in the heavens; the light of reason and conscience; the light of His Law; the light of prophecy, shining in a dark place; the light of the gospel shining throughout the world; the light of apostles, confessors, martyrs, bishops, and priests, preaching that gospel to all nations; the light of the Holy Ghost shining in our hearts; the light of the heavenly city; God is the Father of them all. He is the everlasting Father of the everlasting Son, who is the Light of the world." But that the mind of the sacred writer was mainly on the lights of the material universe may be seen from his next thought.
With whom is no variableness, neither shadow of turning.--The phraseology is almost scientific. There are changes, literally "parallaxes," of the heavenly bodies themselves, and eclipses one of another by shadows projected through space, but no such variableness with God, nor changing of faintest shade. And even further, the greatest and most marvellous of His works on high "must be dissolved" (2 Peter 3:11), "the sun darkened, the moon not give her light, the stars fall from heaven" (Matthew 24:29), and the heavens themselves "be rolled together as a scroll" (Isaiah 34:4). But if "the things which are seen are temporal, the things which are not seen are eternal" (2 Corinthians 4:18). "I am the Lord," is the burden of His latest prophet; "I change not" (Malachi 3:6).
and cometh down from the Father of lights; or author of lights; of all corporeal light; as the sun, moon, and stars; of all natural, rational, and moral light, in angels and men; of all spiritual light, or the light of grace in regenerate persons; and of eternal light, the light of glory in the spirits of just then made perfect:
with whom is no variableness, nor shadow of turning: as there is in that great luminary, the sun in the firmament, which has its parallaxes, eclipses, and turnings, and casts its shadow; it rises and sets, appears and disappears every day; and it comes out of one tropic, and enters into another at certain seasons of the year: but with God, who is light itself, and in him is no darkness at all, there is no change, nor anything like it; he is changeable in his nature, perfections, purposes, promises, and gifts; wherefore he being holy, cannot turn to that which is evil; nor can he, who is the fountain of light, be the cause of darkness, or admit of any in him; and since every good and perfect gift comes from him, evil cannot proceed from him, nor can he tempt any to it.
(k) Tzeror Hammor, fol. 23. 2, 3.