Of his own will - Greek "willing." βουληθεὶς boulētheis. The idea is, that the fact that we are "begotten" to be his children is to be traced solely to his will. He purposed it, and it was done. The antecedent in the case on which all depended was the sovereign will of God. See this sentiment explained in the notes at John 1:13. Compare the notes at Ephesians 1:5. When it is said, however, that he has done this by his mere will, it is not to be inferred that there was no reason why it should be done, or that the exercise of his will was arbitrary, but only that his will determined the matter, and that is the cause of our conversion. It is not to be inferred that there are not in all cases good reasons why God wills as he does, though those reasons are not often stated to us, and perhaps we could not comprehend them if they were. The object of the statement here seems to be to direct the mind up to God as the source of good and not evil; and among the most eminent illustrations of his goodness is this, that by his mere will, without any external power to control him, and where there could be nothing but benevolence, he has adopted us into his family, and given us a most exalted condition, as renovated beings, among his creatures.

Begat he us - The Greek word here is the same which in James 1:15 is rendered "bringeth forth," - "sin bringeth forth death." The word is perhaps designedly used here in contrast with that, and the object is to refer to a different kind of production, or bringing forth, under the agency of sin, and the agency of God. The meaning here is, that we owe the beginning of our spiritual life to God.

With the word of truth - By the instrumentality of truth. It was not a mere creative act, but it was by truth as the seed or germ. There is no effect produced in our minds in regeneration which the truth is not fitted to produce, and the agency of God in the case is to secure its fair and full influence on the soul.

That we should be a kind of first-fruits of his creatures - Compare Ephesians 1:12. For the meaning of the word rendered "first-fruits," see the note at Romans 8:23. Compare Romans 11:6; Romans 16:5; 1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Revelation 14:4. It does not elsewhere occur in the New Testament It denotes, properly, that which is first taken from anything; the portion which was usually offered to God. The phrase here does not primarily denote eminence in honor or degree, but refers rather to time - the first in time; and in a secondary sense it is then used to denote the honor attached to that circumstance. The meaning here is, either.

(1) that, under the gospel, those who were addressed by the apostles had the honor of being first called into his kingdom as a part of that glorious harvest which it was designed to gather in this world, and that the goodness of God was manifested in thus furnishing the first-fruits of a most glorious harvest; or,

(2) the reference may be to the rank and dignity which all who are born again would have among the creatures of God in virtue of the new birth.

Of his own will begat he us - God's will here is opposed to the lust of man, James 1:15; his truth, the means of human salvation, to the sinful means referred to in the above verse; and the new creatures, to the sin conceived and brought forth, as above. As the will of God is essentially good, all its productions must be good also; as it is infinitely pure, all its productions must be holy. The word or doctrine of truth, what St. Paul calls the word of the truth of the Gospel, Colossians 1:5, is the means which God uses to convert souls.

A kind of first fruits - By creatures we are here to understand the Gentiles, and by first fruits the Jews, to whom the Gospel was first sent; and those of them that believed were the first fruits of that astonishing harvest which God has since reaped over the whole Gentile world. See the notes on Romans 8:19, etc. There is a remarkable saying in Philo on this subject, De Allegoris, lib. ii. p. 101: God begat Isaac, for he is the father of the perfect nature, σπειρων εν ταις ψυχαις, sowing seed in souls, and begetting happiness.

Of his own will begat he us,.... The apostle instances in one of those good and perfect gifts, regeneration; and he pitches upon a very proper and pertinent one, since this is the first gift of grace God bestows upon his people openly, and in their own persons; and is what involves other gifts, and prepares and makes meet for the gift of eternal life; and therefore may well be reckoned a "good" one, and it is also a "perfect one"; it is done at once; there are no degrees in it, as in sanctification; a man is born again, at once, and is born a perfect new man in all his parts; no one is more regenerated than another, or the same person more regenerated at one time than at another: and this comes from above; it is called a being born from above, in John 3:3 as the words there may be rendered; and it comes from God the Father, even the Father of our Lord Jesus, as well as of all lights, 1 Peter 1:3 and who in it produces light, in darkness, and whose gifts of grace bestowed along with it are without repentance. And since this comes from him, he cannot be the author of evil, or tempt unto it. This is a settled and certain point, that all the good that is in men, and is done by them, comes from God; and all the evil that is in them, and done by them, is of themselves. This act of begetting here ascribed to God, is what is elsewhere called a begetting again, that is, regeneration; it is an implantation of new principles of light and life, grace and holiness, in men; a quickening of them, when dead in trespasses and sins; a forming of Christ in their souls; and a making them partakers of the divine nature; and this is God's act, and not man's. Earthly parents cannot beget in this sense; nor ministers of the word, not causally, but only instrumentally, as they are instruments and means, which God makes use of; neither the ministry of the word, nor the ordinance of baptism, can of themselves regenerate any; nor can a man beget himself, as not in nature, so not in grace: the nature of the thing shows it, and the impotent case of men proves it: this is God's act, and his only; see John 1:13 and the impulsive or moving cause of it is his own will. God does not regenerate, or beget men by necessity of nature, but of his own free choice; Christ, the Son of God, is begotten of him by necessity of nature, and not as the effect of his will; he is the brightness of his glory necessarily, as the beams and rays of light are necessarily emitted by the sun; but so it is not in regeneration: nor does God regenerate men through any consideration of their will, works, and merits: nor have these any influence at all upon it; but he begets of his own free grace and favour, and of his rich and abundant mercy, and of his sovereign will and pleasure, according to his counsels and purposes of old. And the means he makes use of, or with which he does it, is

with the word of truth; not Christ, who is the Word, and truth itself; though regeneration is sometimes ascribed to him; and this act of begetting is done by the Father, through the resurrection of Christ from the dead; but the Gospel, which is the word of truth, and truth itself, and contains nothing but truth; and by this souls are begotten and born again; see Ephesians 1:13 and hence ministers of it are accounted spiritual fathers. Faith, and every other grace in regeneration, and even the Spirit himself, the Regenerator, come this way: and the end is,

that we should be a kind of firstfruits of his creatures; either of his new creatures, and so it has respect to such, as James, and others; who received the firstfruits of the Spirit, who first hoped and trusted in Christ, and were openly in him, and converted to him before others; or of his creatures, of mankind in general, who, with the Jews, are usually called creatures; See Gill on Mark 16:15, and designs those who are redeemed from among men, and are the firstfruits to God, and to the Lamb, as their regeneration makes appear: and this shows that such as are begotten again, or regenerated, are separated and distinguished from others, as the firstfruits be; and that they are preferred unto, and are more excellent than the rest of mankind, being made so by the grace of God; and that they are by regenerating grace devoted to the service of God, and are formed for his praise and glory.

Begat (ἀπεκύησεν)

Rev., brought forth. See on James 1:15, and compare 1 John 3:9; 1 Peter 1:23.

A kind of first-fruits (ἀπαρχήν τινα)

A kind of indicates the figurative nature of the term. Time figure is taken from the requirement of the Jewish law that the first-born of men and cattle, and the first growth of fruits and grain should be consecrated to the Lord. The point of the illustration is that Christians, like first-fruits, should be consecrated to God. The expression "first-fruits" is common in the New Testament. See Romans 8:23; Romans 16:5; 1 Corinthians 15:20, 1 Corinthians 15:23; Revelation 14:4.

{14} Of his own {q} will begat he us with the word of truth, that we should be a kind of {r} firstfruits of his creatures.

(14) The fourth part concerning the excellency and fruit of the word of God, The sum is this: we must listen to the word of God most carefully and diligently, seeing it is the seed, through which God by his free favour and love has begotten us to himself, picking us out of the number of his creatures. The apostle condemns two faults, which greatly trouble us in this matter. For we so please ourselves, that we would rather speak ourselves, than hear God speaking. Indeed, we are angry when we are reproached and ignore it. Opposed to these faults, he sets a peaceable and quiet mind, and such as desires purity.

(q) This is what Paul calls gracious favour, an good will, which is the fountain of our salvation.

(r) As it were an holy type of offering, taken out of the remnant of men.

1:18 Of his own will begat he us. Not in caprice, but our birth as children of God was due to his eternal will.

That we should be a kind of firstfruits of his creatures. The early converts are often called first fruits of the gospel.

1:18 Of his own will - Most loving, most free, most pure, just opposite to our evil desire, Jas 1:15. Begat he us - Who believe. By the word of truth - The true word, emphatically so termed; the gospel. That we might be a kind of first - fruits of his creatures - Christians are the chief and most excellent of his visible creatures; and sanctify the rest. Yet he says, A kind of - For Christ alone is absolutely the first - fruits.

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.

1:12-18 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.