Eph 2:10, Jam 1:17-18, 1Jo 5:1 | JFB | e4.org | 10. workmanship —literally, "a thing of His making"; "handiwork." Here the spiritual creation, not the physical, is referred to ( ). created —having been created ( ). unto good works —" for good works." "Good works" cannot be performed until we are new "created unto" them. Paul never calls the works of the law "good works." We are not saved by, but created unto, good works. before ordained — Greek, "before made ready" (compare ). God marks out for each in His purposes beforehand, the particular good works, and the time and way which tie sees best. God both makes ready by His providence the opportunities for the works, and makes us ready for their performance ( ). that we should walk in them —not "be saved" by them. Works do not justify, but the justified man works ( ).

‏ Ephesians 2:10

10. workmanship—literally, "a thing of His making"; "handiwork." Here the spiritual creation, not the physical, is referred to (Eph 2:8, 9).

created—having been created (Eph 4:24; Ps 102:18; Isa 43:21; 2Co 5:5, 17).

unto good works—"for good works." "Good works" cannot be performed until we are new "created unto" them. Paul never calls the works of the law "good works." We are not saved by, but created unto, good works.

before ordained—Greek, "before made ready" (compare Joh 5:36). God marks out for each in His purposes beforehand, the particular good works, and the time and way which tie sees best. God both makes ready by His providence the opportunities for the works, and makes us ready for their performance (Joh 15:16; 2Ti 2:21).

that we should walk in them—not "be saved" by them. Works do not justify, but the justified man works (Ga 5:22-25).

‏ James 1:17-18

17. gift . . . gift—not the same words in Greek: the first, the act of giving, or the gift in its initiatory stage; the second, the thing given, the boon, when perfected. As the "good gift" stands in contrast to "sin" in its initiatory stage (Jas 1:15), so the "perfect boon" is in contrast to "sin when it is finished," bringing forth death (2Pe 1:3).

from above—(Compare Jas 3:15).

Father of lights—Creator of the lights in heaven (compare Job 38:28 [ALFORD]; Ge 4:20, 21; Heb 12:9). This accords with the reference to the changes in the light of the heavenly bodies alluded to in the end of the verse. Also, Father of the spiritual lights in the kingdom of grace and glory [BENGEL]. These were typified by the supernatural lights on the breastplate of the high priest, the Urim. As "God is light, and in Him is no darkness at all" (1Jo 1:5), He cannot in any way be the Author of sin (Jas 1:13), which is darkness (Joh 3:19).

no variableness . . . shadow of turning— (Mal 3:6). None of the alternations of light and shadow which the physical "lights" undergo, and which even the spiritual lights are liable to, as compared with God. "Shadow of turning," literally, the dark "shadow-mark" cast from one of the heavenly bodies, arising from its "turning" or revolution, for example, when the moon is eclipsed by the shadow of the earth, and the sun by the body of the moon. BENGEL makes a climax, "no variation—not even the shadow of a turning"; the former denoting a change in the understanding; the latter, in the will.

18. (Joh 1:13). The believer's regeneration is the highest example of nothing but good proceeding from God.

Of his own will—Of his own good pleasure (which shows that it is God's essential nature to do good, not evil), not induced by any external cause.

begat he us—spiritually: a once-for-all accomplished act (1Pe 1:3, 23). In contrast to "lust when it hath conceived, bringeth forth sin, and sin . . . death" (Jas 1:15). Life follows naturally in connection with light (Jas 1:17).

word of truth—the Gospel. The objective mean, as faith is the appropriating mean of regeneration by the Holy Spirit as the efficient agent.

a kind of first-fruits—Christ is, in respect to the resurrection, "the first-fruits" (1Co 15:20, 23): believers, in respect to regeneration, are, as it were, first-fruits (image from the consecration of the first-born of man, cattle, and fruits to God; familiar to the Jews addressed), that is, they are the first of God's regenerated creatures, and the pledge of the ultimate regeneration of the creation, Ro 8:19, 23, where also the Spirit, the divine agent of the believer's regeneration, is termed "the first-fruits," that is, the earnest that the regeneration now begun in the soul, shall at last extend to the body too, and to the lower parts of creation. Of all God's visible creatures, believers are the noblest part, and like the legal "first-fruits," sanctify the rest; for this reason they are much tried now.

‏ 1 John 5:1

1. Reason why our "brother" (1Jo 4:21) is entitled to such love, namely, because he is "born (begotten) of God": so that if we want to show our love to God, we must show it to God's visible representative.

Whosoever—Greek, "Everyone that." He could not be our "Jesus" (God-Saviour) unless He were "the Christ"; for He could not reveal the way of salvation, except He were a prophet: He could not work out that salvation, except He were a priest: He could not confer that salvation upon us, except He were a king: He could not be prophet, priest, and king, except He were the Christ [PEARSON, Exposition of the Creed].

born—Translate, "begotten," as in the latter part of the verse, the Greek being the same. Christ is the "only-begotten Son" by generation; we become begotten sons of God by regeneration and adoption.

every one that loveth him that begat—sincerely, not in mere profession (1Jo 4:20).

loveth him also that is begotten of him—namely, "his brethren" (1Jo 4:21).