“The implanted word” is probably a mistranslation. The common idea of
the word is “inborn” or “innate” (cf. Wisd. 12:10, “their wickedness is
inborn”). The word is occasionally used for second nature or secondary
ingrowth (Hort). The word is sown, not grafted, and so “rooted” seems to
be the meaning here (Mayor). See also Romans 6:5, “united with him in
the likeness of his death.” The figure is that of the seed sown in the
heart and taking root and growing there. So Jesus spoke of the man who
had no root in himself (Matt. 13:21).
Receive the rooted word; but before doing so, one must cleanse the heart
like a garden of all noxious weeds. The imagery is doubtless a mixed
metaphor, but never mind that, for the thought is clear. The “putting
away” suggests the laying aside of a garment, as in Hebrews 12:1 one
strips for the race. In Ephesians 4:21 Paul contrasts putting off the
old man with putting on the new (cf. also Col. 3:8 ff.). Mayor notes the
comparison between dress and character in the wedding garment (Matt.
22:11), the white robe of purity (Rev. 3:4, 18). In 1 Peter 2:1 we have
language similar to that of James, “putting away therefore all
wickedness.” But probably James means to carry the figure of the garden
all through the verse, as Moffatt has it: “So clear away all the foul
rank growth,” the weeds of “filthiness” and “overflowing of wickedness.”
The “filthiness” may mean impurity. Compare Paul’s phrase “corrupt
speech,” literally “rotten speech” in Ephesians 4:29. But in Revelation
22:11, “And he that is filthy let him be made filthy still,” the notion
is more general.
Another noxious weed that must be gotten out of the way is “wickedness,”
which here may have the narrower sense of malice. “What was called holy
anger was nothing better than spite” (Hort). It is even suggested that
the “overflowing” is a sort of overgrowth or excrescence (Hort), but
with no idea of admitting that a small amount of wickedness or malice is
not evil. The precise figure is an ebullition or effervescence of
malice. Surely one too often sees this picture in actual life. Malice
bubbles up and runs over into word and deed. “The evil man out of the
evil treasure bringeth forth that which is evil” (Luke 6:45). He speaks
out of the abundance of his heart. Surely evil runs riot unless it is
checked and taken out, root and branch. Per contra one loves to think of
the abundance of grace (Rom. 5:17, 21) and the abundance of joy (2 Cor.
8:2).
When once the weeds are out of the way, “make a soil of modesty for the
Word which roots itself inwardly” (Moffatt). Surely the repentant sinner
can only “receive with meekness.” Hort notes that the temper full of
harshness and pride destroys the faculty of perceiving the voice of God.
Jesus urged men to come to school to him, because he is meek and lowly
in heart (Matt. 11:29). Meekness is not a virtue that ranks high with
all men. Many of the ancients counted it a vice, as Nietzsche has taught
in our generation. But the spirit of Nietzsche’s superman is not the
spirit of Jesus or of the true gentleman. There can be no true culture
without gentleness and the grace of meekness.
If the seed of the Word gets root and is allowed to grow (compare the
wayside, stony-ground, thorny-ground hearers in Christ’s parable in
Matt. 13), the tree of life will flourish in the garden of the soul.
This word is “able to save your souls.” It brings a present salvation
here and now (John 5:34), a new life of purity. It helps in the
progressive salvation of the whole man in his battle with sin and growth
in grace (2 Tim. 3:15). It leads to final salvation in heaven with
Christ in God (1 Peter 1:9). The gospel is the power of God unto
salvation (Rom. 1:16); the very power of God pulses in it. See Hebrews
4:12 f. for a wonderful picture of the vital force of the Word of God,
quick and powerful, all electric with the energy of the Spirit of God.
Men may scoff at and scout the message of God, but it saves men’s souls.
What else does that?