Emphutos can hardly mean the grafting of one branch on to another, for

a word was in use to indicate that process, as is found in Romans 11:17 -24.

In James 1:21 we have the sequence to the rebirth brought about by the

'incorruptible seed'.  The seed has not only germinated, but it has begun to

send out shoots.  There will be 'first the blade, then the ear, then the full

corn in the ear'.  Much of our future growth in grace depends on how we

receive this emplanted Word.  It is possible for a believer to be inclined to

disputation and contention which if arising from any other spirit than that

of 'meekness' can act like a canker upon the young growth, as 2 Timothy

2:16,17 indicates.  If James 1:21 is speaking of the Christian grace of

'meekness' and if the 'Word' has been engrafted or rather implanted, then the

sequel 'Able to save your souls' can hardly refer to the initial salvation

from sin of an unconverted person.  That the term can mean that, James 5:20

makes clear.  The salvation of the soul however, goes beyond initial

salvation or conversion, it looks to the end.  Take for example the Lord's

words to His disciples, men who were already believers:

'If any man will come after Me, let him deny himself, and take up his

cross, and follow Me.  For whosoever will save his life (soul) shall

lose it: and whosoever will lose his life (soul) for My sake shall find

it ... what shall a man give in exchange for his soul?' (Matt.

Here we have suffering and enduring now, with the reward that shall be given

at the Lord's return.  This is not initial salvation.  In Hebrews 10 we have

the words 'We are not of them that draw back unto perdition; but of them that

believe to the saving (or acquisition) of the soul' (Heb. 10:39).  This

passage also is placed in a context of suffering and endurance with the

Second Coming of the Lord in view, and a 'great recompense of reward' (Heb.

10:32 -35).  Moreover, to draw back unto perdition, is set over against

'going on unto perfection' (Heb. 6:1) in the structure of the epistle, and so

reveals that initial salvation is not in view.  In 1 Peter 1:9 we meet the

expression once again 'Receiving the end of your faith, even the salvation of

your souls'.  Once again the context speaks of 'the trial of faith' in view

of the 'appearing of Jesus Christ' (1 Pet. 1:7).  Moreover, this salvation is

'the end' of faith, a salvation to be revealed 'in the last time' (1 Pet.

That James is not speaking to an unconverted man is further made clear

by his injunction 'to lay apart all filthiness and superfluity of

naughtiness'.  For this injunction involves the possession of life.  It is

found in Romans 13:12 where the believer is called upon 'to cast off' the

works of darkness, a command that the flesh can never obey.  It is the

command of Ephesians 4:22-25 where 'the former conversation' of the old man,

and where 'the lie' is repudiated.  It is the 'laying aside' of every weight

while running the race set before us, as in Hebrews 12:1.

Closest of all to James 1:21 is 1 Peter 2:1.  After revealing that new

birth comes from the incorruptible seed of the Word of truth the apostle goes

on to subsequent growth under the figure of the newborn babe desiring the

sincere milk of the Word.  But this is preceded as in James, by the

injunction 'to lay apart' something: 'Wherefore laying aside all malice, and

all guile, and hypocrisies, and envies, and all evil speakings' (1 Pet. 2:1),

which injunctions are meaningless to men unsaved and without the Spirit of

God.  Peter assumes that those to whom he speaks have already 'tasted that

the Lord is gracious' (1 Pet. 2:3).