This scripture hath been much vexed with the several
expositions of those that have dealt in it, because it doth not easily appear
of what scripture or of what spirit the apostle speaketh. Two opinions are most
worthy of regard. Some interpret it of the Spirit of God, others of the corrupt
spirit of man. Those that refer it to the Spirit of God read it with a double
interrogation, thus: 'Doth the scripture speak in vain? doth the Spirit that
dwelleth in us lust to envy?' And they interpret it thus: Do the scriptures
speak in vain to this drift and purpose to which I have spoken to you? meaning
the sentences last spoken, which are everywhere scattered throughout the word:
'Doth the Spirit that is in us lust to envy?' that is, the Spirit of God, doth
it lust in such a carnal manner? Their reasons are three: -
(1.) Because
the sentence supposed to be in the latter part of the text is nowhere found in
scripture, and therefore some are forced to fly to the shift of some ancient
book of piety now lost.
(2.) The next is, because of that phrase, 'The
Spirit which dwelleth in us.' which is most properly and most usually applied
to the Spirit of God, who is given to us that he may dwell in us; but is not so
proper to our corruption, which usually is not called 'a spirit.' or, at least,
not 'a spirit dwelling in us.'
(3.) The third is taken from the first
clause of the next verse, 'But he giveth more grace;' which he being a
relative, must have an antecedent, and that is the Spirit of God here intended.
These are the arguments.
The other opinion, that referreth it to the wicked
spirit of man, expoundeth the place thus: 'Doth the scripture say in vain?'
that is, it is not for nothing that the scripture saith: what doth it say? That
'the spirit dwelling in us;' that is, our corrupt nature. Some say Satan -more
probably the former - 'lusteth to envy?' that is, is mightily carried forth
that way. To this opinion I do incline, and my reason is, the easiness and
commodiousness of the sense. The other is more harsh and intricate: as also the
suitableness of it with the scope of the apostle, which is to prove that carnal
lusts are natural to us, and do not become him that would be a friend of God;
those that are wholly carried to evil cannot be his friends. And so both text
and context runneth smoothly.
But how shall we answer the contrary
arguments?
I answer thus - (1.) The first is, that this saying, 'The spirit
that dwelleth in us lusteth to envy,' is nowhere found in scripture. To which I
reply, that the sense of it is found in scripture, though not the to
rhèton, the express words; and when scripture is quoted generally, the
sense is sufficient. The apostle, writing to Jews who were versed in scripture,
quoteth it generally, and at large. As also doth Peter in many places, and so
Paul: 1 Cor. xiv. 21, 'In the law it is written, With men of other tongues and
other lips will I speak unto this people.' So ver. 34, 'Women are to be under
obedience, as also saith the law.' Now these words are nowhere in terminis, but
are the drift of many scriptures. So Eph. v. 14, 'Wherefore he saith, Awake
thou that sleepest,' &c., where there is a general citation. So here it is
the drift of many scriptures to speak of the corrupt nature of man, and a
wicked spirit dwelling in us; though I conceive there is a special allusion to
one place, as there is in all those other citations mentioned; and the place
alluded to here is Gen. viii. 21, 'The imagination of man's heart is evil, only
evil, and that continually.' And though there be no mention of envy, yet with
good reason the apostle might apply a general place to his particular purpose.
(2.) The second argument is taken from the property of the phrases, spirit,
and katooikèsan, dwelleth, or hath taken up his habitation in us; but
this may be very fitly applied to that natural and corrupt spirit which now we
have. I have observed, that it is usual in the scripture to call the bent and
strong propension of the soul, either to good or evil, spirit; as 'we have not
received the spirit of the world,' 1 Cor. ii. 12. And the phrase of dwelling in
us is used by the apostle, and applied to sin, Rom. vii. 17. Neither is there
any emphasis in the word to cause it to be peculiar to the gift of the Holy
Ghost; for it only noteth promiscuously any intimate abode. (3.) The third
argument is taken from the beginning of the next verse. I answer - If you
render it but 'it giveth more grace,' it is referred to the scriptures; if 'he
giveth more grace,' it is referred to God, mentioned in ver. 4. But we shall
examine that passage when we come to ver. 6.
The points are these:-
Obs. 1. Though sin be natural to us, it is not therefore the less evil. It is
the apostle's argument against envy and lust. 'The spirit that is in us lusteth
to it.' Poison by nature is more than poison by accident. We pity that which is
poisoned, we hate that which is poisonous; as we pity a dog that is poisoned by
chance, but hate a toad that is poisonous by nature. We use it as an excuse. We
are sinners, and so are all by nature. Ah! this is the greatest aggravation. So
David, Ps. li. 5, 'In sin was I born, and conceived in iniquity.' Lord, I have
committed adultery, and I have an adulterous heart and nature! We should set
against those sins with the more care, and be humbled for them with the more
grief, that are natural to us.
Obs. 2. From that doth the scripture say
in vain? Yet it is nowhere in the same terms and words. The scripture saith
that which may be inferred from the scope of it and by just consequence.
Immediate inferences are as valid as express words. Christ proveth the
resurrection not by direct testimony, but by argument, Mat. xxii. 32. What the
scripture doth import, therefore, by good consequence, should be received as if
it were expressed.
Obs. 3. Carnal persons make the scriptures speak in
vain as to them: 2 Cor. vi. 1, 'We beseech you, receive not the grace of God in
vain;' that is, the offers of the gospel. When the word of God hath not an
answerable effect, it is to us a vain and dead letter. Oh! do not let the
scriptures, by way of comfort, counsel, or reproof, speak in vain to you. When
you meet with any moving passage, ask within yourselves: Wherefore was this
spoken in the word of God? was it spoken in vain? or shall I make it so?
&c.
Obs. 4. From that the spirit that dwelleth in us. Some
understand it of Satan, as we hinted, 'who worketh in the children of
disobedience,' Eph. ii. 2, but more properly of our own spirit, the bent of our
carnal hearts. Naturally we have all a wicked spirit that dwelleth in us. We
commit sin, as heavy bodies move downward, not from an impression without, but
from our own spirit and nature. Oh! be the more earnest to partake of the
divine nature, and be more watchful over yourselves. Your own spirit is the
cause of sin; inward concupiscence is the worst enemy, James i. 14.
Obs. 5. From that pros fthonon epipothei, lusteth to envy, or desireth towards
envy. A carnal spirit is strongly carried out in the ways of sin; it desireth
after it. Suspect such desires as are too vehement; pan tings after earthly
matters come from lust.
Obs. 6. From that to envy. Natural corruption
doth most of all bewray itself by envy. We have it as soon as we come into the
world, and it is a hard matter to leave it ere we go out of it again; children
suck it in with their milk. The devil first envied us the favour of God, and
ever since we have envied one another. The children of God are often surprised.
So Joshua, Num. xi. 29. So Peter envied John, as excelling him in the love of
Christ, John xxi. 20, 21. It is a sin that breaketh both tables at once; it
beginneth in discontent with God, and endeth in injury to man; it is the root
of hatred against godliness. They that are at the bottom of the hill fret at
those that are at the top, and men malign what they will not imitate. Wicked
men would have all upon the same level. Abel's sacrifice was better than
Cain's, and therefore Cain murdered him. Man would have his own weaknesses lie
hid under the common defects; or else out of self-love, like the sun, he would
shine alone; and thence come outrages in the world: Prov. xxvii. 4, 'Wrath is
cruel, and anger outrageous; but who is able to stand before envy?' The heat of
anger is soon spent, but envy is a settled, crooked malice, that doth but watch
advantage to destroy.
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