An Exposition of the Epistle of James – James Chapter 3 – Thomas Manton

Commentary on Verse 1

Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly.

Here the apostle diverts to another matter, reinforcing what he had said in the first chapter about the evil of the tongue. However, this discourse is joined on to the previous one with good reason. People who vainly boast of their own faith are the most apt to censure others; and those who claim to be Christians are likely to take the greatest liberty in rigid and bitter reflections on the errors of their brothers.

Not many of you should presume to be teachers. The word translated teachers has various meanings. Sometimes it means absolute authority in the church. In this sense Christ alone is a teacher (Matthew 23:10); his word is law. Sometimes the word means a subordinate teaching and explanation of God’s truth; and those who have this task are called “Israel’s teacher[s]” (see John 3:10). Sometimes the word has the worst sense, that of a censorious reprover, one who occupies a chair of arrogance, magisterially inveighing against other people’s practices; and this is what it means here. Why does the apostle choose this expression?

(1) It shows that he is not talking about authorized reproof. God has set some people in the church to be masters of manners —for example, the teacher and ecclesiastical magistrate. But because God has allowed a few, do not let everyone be a teacher or turn censurer: Not many of you. We are all inclined, but this itch must be killed.

(2) It shows that he is not forbidding private, brotherly admonitions, such as proceed from Christian care and love, but the censorious sort of reproving that was managed with as much sharpness as a man would use to his slave.

My brothers. Though the term is familiar and usual with James, it has a special emphasis here.

(1) Good men are often surprised and are too free with the failings of others.

(2) He does not want to be too rigid himself, and therefore he tempers his reproof with sweetness.

(3) The word has the force of an argument: brothers should not affect mastery over each other.

Because you know that we who teach will be judged more strictly. This is the first reason the apostle gives against the pride of criticizing, which is based on a consideration of the danger of sin or the severity of judgment following it, either from men—critics usually have their own measure used against them (see Matthew 7:1-2)—or from God. Who can expect pardon from someone who is severe to others? See Matthew 18:32-33. I understand this to mean chiefly judgment and condemnation from God, which is all the more severe to critics, for three reasons:

(1) The justice of retaliation. We condemn others, and God condemns us. We are severe on their failings; how can we expect God to be merciful to ours?

(2) Because God is the avenger of injuries (Romans 12:19), and among them the greatest is blasting the reputation of other people.

(3) A critic’s sins are more aggravated because of the garb of indignation that he seems to put on against others: see Romans 2:1. In censuring others we only pronounce our own judgment, which the Scripture plainly represents to us in the well-known instances of David (2 Samuel 12), Ahab (1 Kings 20:39-42), etc.

Notes on Verse 1

Note 1. The best people need something to dissuade them from proud censuring. The apostle says, Not many of you should presume to be teachers, my brothers, and afterwards he includes himself in the number— we who teach. It is an attractive evil; it suits pride and self-love and feeds conceit. All these evils are in the best of God’s children. In 1 John 2:16 “boasting of what he has and does” is mentioned last because it is the last to be mortified; it grows with the decrease of other sins and thrives on their decay. So “bear with my word of exhortation” (Hebrews 13:22). We sin and are not aware of censuring; pride rages when it is crossed. Hear such matters patiently; James is speaking to brothers: Not many of you should presume to be teachers.

Note 2. To censure other people is to assume the role of teacher over them. All teaching, especially reproof, is an act of power; that is why the apostle forbids it to women (1 Corinthians 14:34), because they cannot have power over a man. So when you are about to censure someone, check it with this thought: “Who are you to judge someone else’s servant? To his own master he stands or falls” (Romans 14:4). It wrongs God if I put myself in his place; it wrongs my neighbor to claim a power over him that God never gave me.

Note 3. Christians should not affect this mastership over their brothers. You may admonish, reprove, warn, but it should not be in a masterly way. How is that?

(1) When we do it out of pride and self-conceit, as if we thought ourselves more just, holy, wise, etc. The Pharisee speaks as if he were above common weakness. Rather, “restore him gently. But watch yourself” (Galatians 6:1). We are all involved in the same state of frailty.

(2) When we do it as vaunting over their infirmities and frailties, to shame them rather than restore them. Ham laughed at Noah’s drunkenness. This does not suggest a hatred of sin but envy or malice against the person. Paul’s attitude was truly Christian: “I have often told you before and now say again even with tears, many live as enemies of the cross of Christ” (Philippians 3:18). Censures are full of passion, but Christian reproofs are full of compassion. This is the difference between reproving out of pride and out of love and charity.

(3) When the censure is unmerciful, and we remit nothing of extreme severity—when, indeed, we leave out extenuating circumstances. The censure should be extended no further than the facts. Jealousy collects more than is offered, but “love does not delight in evil” (1 Corinthians 13:6). It is against all law to be judge and accuser too and to hunt out an offense and then censure it.

(4) When we infringe Christian liberty and condemn others for things that do not matter. This indeed is to lay snares on the conscience and is a wrong not so much to our brothers as to God’s own law, which we judge as if it were an imperfect rule (see 4:11). There is great latitude in habits and in food, and as long as rules of sobriety and modesty are not violated, we cannot censure but must leave the heart to God.

(5) When people do not consider what goes with charity as well as what will agree with truth. There may be censure where there is no slander. Many religious people think they are safe if they speak of others only what is true. But this is not all. Every evil must not be divulged; some must be covered with the cloak of love. There may be malice in reporting the truth. If there is no ill intention, such prattle will come under the heading of idle words, for which we are responsible.

(6) When we do it to get ourselves a better reputation by reporting their scandals. In the whole matter we are to be motivated by love and to aim at the Lord’s glory. So, be careful that your reproofs are not censures; they must not be offered censoriously or magisterially, coming from pride rather than love. Envy often goes under the guise of zeal; we need to be careful, especially in times of public disagreement.

For remedies:

(1) Cherish a humble sense of your own frailty. Other people fall sadly and foully, but what are we? We were as bad (see Titus 3:2-3); we may even be worse (see 1 Corinthians 10:12). Bernard tells of a man who, hearing of a fallen brother, fell into a bitter weeping, crying out, “He is fallen today, and I may tomorrow.”

(2) Exchange a sin for a duty: “If anyone sees his brother commit a sin that does not lead to death, he should pray” (1 John 5:16). This will be a holy way to spend your zeal with the most profit.

Note 4. You know that we. A remedy for vain censure is to consider ourselves (see Galatians 6:1). How is it with us? Gracious hearts inquire most into themselves and are most severe against their own corruptions.

(1) They are most inquisitive into their own sins. The fool is always looking elsewhere; his eyes are like the windows of the temple, broad on the outside, narrow on the inside. He is curious to sift other people’s lives but does not care to reform his own. But with good people it is different; they find enough deceit in their own hearts to use up all their care and thoughts.

(2) They are most severe against themselves. A good heart is ready to throw the first stone against itself (see John 8:4-5). Others can inveigh with much heat against other people’s sins and indulgently cherish their own.

Note 5. Rash and undue judging of others, when we are guilty ourselves, makes us liable to greater judgment. The apostle works on this assumption. Sharp critics need to be careful or they will draw a hard law on themselves and in judging others will pronounce their own doom. Their sins are done knowingly, and the more they know, the more they will be punished. Ignorant people have the advantage that they have a cooler hell. So, do not carry on prescribing burdens for other people; that is a cheap zeal. The phrase about being judged more strictly is also applied to the Pharisees in Matthew 23:14, because of their hypocrisy. So those who criticize, whether because it is their job or out of love, need to look to themselves. Your first task should begin at your own hearts, and then you will carry on the duty more boldly and positively.

Commentary on Verse 2

We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check.

James goes on to dissuade his readers from being censorious. In this verse he uses two arguments.

The first is the frailty common to all of us, which may be thought of in two ways:

(1) Will you condemn them for something no one is exempt from? The excuse of weakness is the unhappy privilege of all mortal men.

(2) Will you not show them the tenderness that you need yourselves? You too may fail; we all stumble in many ways.

The next argument is the difficulty of not sinning with the tongue; anyone who can avoid that can do anything in Christianity.

We all stumble in many ways. He says we, including himself, even though he was an apostle of great holiness (Eusebius says he was surnamed “the Just” because of his great virtue). And indeed no one is exempt—not even the blessed Virgin, who is charged in Scripture for some slips (see Luke 2:49; John 2:3-4). It is useless to ask whether God can keep anyone totally free from sin in the bodily life; God’s pleasure is declared the other way. And as for the question whether some transient action of a renewed person may not be without actual sin, I answer in these propositions:

(1) In our deliberate actions, especially those who are moral, there is some mixture of sin. Ecclesiastes 7:20 says, “There is not a righteous man on earth who does what is right and never sins.” And Luther says the same, that the best works of the regenerate are sins if they are examined by God. And Gregory the Great says much the same, that man’s merit is but sin and his righteousness unrighteousness if it is examined strictly. Indeed, before either of them the prophet Isaiah said that “all our righteous acts are like filthy rags” (Isaiah 64:6). Nothing we do is so pure that there is not some taint of sin clinging to it that in the rigor of the law, without a mediator, would be damnable. So even if the essence of the action is good, there is no way it can undergo the strictness of divine judgment because of worldly things sticking to it. Man is partly holy and partly worldly; the effect cannot be greater than the cause.

(2) I imagine there may be an action so quick that there is no room for corruption; for example, in a sudden glance or holy thought we may conceive a spiritual desire that, though not perfectly holy, is purely holy. Besides, in some actions the force and vigor of corrupt nature may be wholly suspended by the power of God—as it is in conversion, in which theologians say we are wholly passive. I cannot but justly condemn that unnecessary rigor in some who say that a renewed person actually sins in every action, be it but the walking of two or three steps. This is a silly notion that, under the guise of a deeper humility, destroys true humility. We need not make people more guilty. But the devil loves to cheat people of true humility by what is affected; and when the imagination invents supposed crimes, conscience is less troubled about those that are real.

(3) Such actions are not acceptable to God for their own sake. Partly this is because though they are pure or free from sin, they are not perfect: they might be more holy yet. And partly it is because they are done by someone who has a corrupt nature and is stained with the guilt of other actual sins, the least of which renders him liable to the curse of the whole law (see 2:10). So these actions too need a mediator; as the apostle says, “my conscience is clear, but that does not make me innocent” (1 Corinthians 4:4). For one such innocent action, there are a thousand that are stained and polluted. Another question may be whether there are not some sins that in their own nature are so foul that a child of God cannot fall into them.

I answer:

(1) There are some gross corruptions that are very contrary to grace, “the corruption of the world” (2 Peter 2:20). Therefore the apostle says, “The acts of the sinful nature are obvious” (Galatians 5:19)—that is, obvious to sense and reason, such as adultery, drunkenness, etc., acts that nature has branded with marks of shame and contempt. Into these a child of God may fall, though rarely and very seldom. We have instances of Noah’s drunkenness, Lot’s incest, and David’s adultery. Therefore, we may conclude that the children of God do not only sin freely in thought, but sometimes foully in act—however, not usually, but only when specially tempted; they are not given to women or to wine. The usual practice is a note of God’s hatred: “The mouth of an adulteress is a deep pit; he who is under the LORD’S wrath will fall into it” (Proverbs 22:14). These sins, therefore, are not of usual incidence, as wrath and worldliness and pride are.

(2) There are other sins that are extremely contrary to nature itself, such as Sodom’s bestiality, into which a renewed person cannot fall—partly for the great dishonor such a fact would reflect on religion, partly because it is a note of God’s giving a person up to sin (Romans 1:26-27). These things are so far from being practiced by saints that they are not to be named among them (Ephesians 5:3).

If anyone is never at fault in what he says, he is a perfect man. Here is the second argument: bridling the tongue is a note of some perfection and effectual progress in grace. Never at fault in what he says—that is, he always says what is known to be true, and that charitably, without vanity or rash oaths, as Gregory of Nyssa fully expounds it. You may take the words as a supposition. If anyone avoids the evils of the tongue, I will make bold to call him a perfect man, such as is not found among mortals. We often say this sort of thing when we speak about an unlikely practice: “Anyone who could do this would indeed be a perfect man.” Or you may take it positively, and in this case it is another argument against censoriousness: “If you do not offend in word, you are perfect”— that is, upright, sincere. People who are like this because they do not argue with God are expressed by the term perfect. Or else perfect is used here for some growth in Christianity. In the Jewish discipline there were two sorts of people—beginners, who exercised themselves in virtuous actions and endeavors, and others, whom Philo calls perfect; they were those who had attained some progress in the matters learned. The same word is used in this sense in 1 Corinthians 2:6—“We … speak a message of wisdom among the mature.” However much the weak like toys, grown Christians will discern wisdom in the plain preaching of Christ crucified. And this sense may be read in this passage: “Anyone who bridles his tongue is not a beginner or learner, one who is experimenting in religion, but a perfect person, one who has made some progress.”

Able to keep his whole body in check. By body Grotius understands the church, which is called “the body” in 1 Corinthians 12:20 and Ephesians 4:12; and he makes the sense out thus: “Anyone who can keep himself in check in disputation is able to govern the church”—an intriguing exposition, but one alien to this context. By keeping his whole body in check is meant, then, governing all his other actions, which are here expressed by the term body because they are acted out by the members of the body—eyes, hands, feet, etc. Why he puts so much weight on this matter of governing the tongue, I shall show in the notes.

Notes on Verse 2

Note 1. No one is absolutely freed and exempted from sinning: “If we claim to be without sin, we deceive ourselves and the truth is not in us” (1 John 1:8). “Who can say, ‘I have kept my heart pure; I am clean and without sin’?” (Proverbs 20:9). Solomon challenges all the world. Many may say this very thing boldly, but who can say so truly? All of us offend in many things, and many of us in all things. There is in everyone a cursed root of bitterness that God mortifies but does not nullify; it is cast down but not cast out. Like the ivy on the wall, cut off from the stump, body, and branches, some tendrils will sprout again, until the wall gets pulled down. God chooses that it will continue like this until we come to heaven. So then:

(1) Walk with more caution; you carry a sinning heart within you. As long as there is fuel for a temptation, we cannot be secure; the man who has gunpowder with him will be afraid of sparks.

(2) Censure with all the more tenderness; allow for human frailty in every action (Galatians 6:1). We all need forgiveness; without grace you might fall into the same sins.

(3) Be all the more earnest with God in asking for grace; God will still keep you dependent on and beholden to his power.

(4) Magnify the love of God with all the more praise. Paul groans under his corruptions (see the end of Romans 7) and then admires the happiness of those who are in Christ (Romans 8:1); they had so many sins, and yet none were damnable.

Note 2. The sins of the best people are many. The apostle says, We all stumble. God would not abolish and destroy all of those sins at once. There is a prayer against outward enemies: “Do not kill them, O Lord our shield, or my people will forget. In your might make them wander about, and bring them down” (Psalm 59:11). He does not want them utterly destroyed, but for some to be left as a memorial. This is the way God deals in respect to sin. It is brought down but not wholly slain; something is left as a monument of divine grace. Peter of Alexandria, when he destroyed the rest of the idols, left one that was most monstrous and misshapen to remind the people of their former idolatry. God will still honor free grace. The condition of his own people is mixed, light checkered with darkness; those who walk in the light may stumble.

So then:

(1) Do not be altogether dismayed at the sight of failings. A godly person observed that Christians are usually to blame for three things: they seek in themselves what they can only find in Christ; they seek in the law what will only be found in the Gospel; and they seek on earth what will only be enjoyed in heaven. We complain of sin and ask, when will the earthly state be free? You should not complain but run to your Advocate. You complain, as do all those who have the firstfruits of the Spirit, that “your brothers throughout the world are undergoing the same kind of sufferings” (1 Peter 5:9). They are all troubled with a busy devil, a corrupt heart, and a wicked world.

(2) However, bewail these failings, the evils that abound in your hearts and in your duties, that you cannot serve God as entirely as you served Satan, that your evil works were merely evil, but your good works are not purely good.

Note 3. To be able to bridle the tongue shows that we have grown in grace. Not only James but the Scriptures everywhere make this a matter of great importance: “The tongue has the power of life and death” (Proverbs 18:21). A person’s safety depends on using it aright. And lest you should think the Scripture only means temporal safety or ruin, see Matthew 12:37, “by your words you will be acquitted, and by your words you will be condemned.” Your words are one of the prime things that will be brought to judgment. “He who guards his lips guards his soul [life], but he who speaks rashly will come to ruin” (Proverbs 13:3). Solomon implies that this is like a city besieged: opening the gates betrays its safety. In the same way, the tongue is the gate or door of the soul, as it goes out in conversation; keeping it open or loosely guarded lets the enemy in, which proves the death of the soul.

Similarly, in other passages this is the great sign of spiritual and holy prudence: “When words are many, sin is not absent, but he who holds his tongue is wise” (Proverbs 10:19). Empty vessels are full of sound; discreet silence, or a wise ordering of speech, is a token of grace. “A man of knowledge uses words with restraint, and a man of understanding is even-tempered” (Proverbs 17:27). The Spirit of God gives exhortation upon exhortation and devotes many Scriptures to this argument.

There were also special reasons why James should press this so much:

(1) This was the sin of that age, as appears from the frequent dissuasions from vain boasting of themselves and detracting from others in chapters 1 and 2. And it is a high point of grace not to be snared with the evils of our own times.

(2) This is the best revelation of the heart; speech is the express image of it: “out of the overflow of the heart the mouth speaks” (Matthew 12:34). When the heart is full, it overflows in speech. The story of blind Socrates is common, who said to a boy, “Speak, so that I can see you.” We know metals by the sound they make. “The mouth of the righteous man utters wisdom, and his tongue speaks what is just. The law of his God is in his heart” (Psalm 37:30-31). Good people will always be revealing themselves and giving vent to the fullness of their hearts.

(3) This is the hypocrites’ sin; they abstain from grosser actions but usually offend in their words, boasting professions, and proud censures: see 1:26.

(4) All of us are apt to offend with the tongue in many ways; most of a man’s sins are in his words. One writer lists twenty-four sins of the tongue, and yet the number may be increased—lying, railing, swearing, ribaldry, scoffing, quarreling, deceiving, boasting, gossiping, etc. At first, indeed, there was no other sin in society but lying; but now how many evils does this one part of the body perpetrate? When the apostle gives us the anatomy of wickedness in all the parts of the body, he stays longest on the organs of speech and goes over them all: “‘Their throats are open graves; their tongues practise deceit.’ ‘The poison of vipers is on their lips.’ ‘Their mouths are full of cursing and bitterness’” (Romans 3:13- 14). You see, this part of the body needs much reforming and polishing. “An evil man is trapped by his sinful talk” (Proverbs 12:13); that is, not only does he trap others by it, but he himself is trapped, to his own ruin and destruction.

(5) This is a sin into which we fall commonly and easily, partly because of the close connection between the tongue and the heart— we sin in an instant, and partly because we sin in that way without noticing.

So then, take care not only of your actions but of your words. “I said, ‘I will watch my ways and keep my tongue from sin’” (Psalm 39:1). He would take care with his whole life but would chiefly watch his tongue; it was in that way that iniquity and offense was likely to break out soonest. Next to keeping our hearts, Solomon tells us to keep our tongues: “Above all else, guard your heart”; then, “Put away perversity from your mouth” (Proverbs 4:23-24). First the heart, then the tongue, then the foot (verse 26). Consider:

(1) Your speeches are recorded (see 2:12). Xenophon recommended that all speech be written down, to make people more serious. Every idle word will be brought into judgment (see Matthew 12:36); light words weigh heavy in God’s balance.

(2) They are punished: “He will turn their own tongues against them” (Psalm 64:8). Better that a mountain should fall upon you than the weight of your own tongue. “A fool’s talk brings a rod to his back, but the lips of the wise protect them” (Proverbs 14:3). We boast and insult; God will make it a rod to scourge us. Our tongue is not a sword but a rod because God will punish contempt with contempt, both in this life and in that to come.

(3) Consider what a vile thing it is to abuse the tongue in strife, censure, or insult. God made the tongue to celebrate his own praise, to convey the holy conceptions of the soul to others. Human excellence should not be debased in this way; better be mute than speak wickedness.

(4) It is no small thing that God should show in nature that he has set bounds to the tongue: he has hedged it in with a row of teeth. Other organs are double; we have two eyes, two ears, but one tongue. Children cannot use their tongue naturally until they can reason; certainly, therefore, it was never intended to serve passion and pride and every idle humor.

For suitable remedies:

(1) Get a pure heart; there is the tongue’s treasury and store. A good person is always ready to talk, not forced by the company, but because the law of God is in his heart: “The lips of the wise spread knowledge; not so the hearts of fools” (Proverbs 15:7). Because of the parallel clause, it should be understood as “not so the tongues of fools”; whatever is in the tongue comes from the heart. Out of the heart come slander and evil thoughts (see Matthew 15:19).

(2) Watch and guard your speech: “I said, ‘I will watch my ways and keep my tongue from sin’” (Psalm 39:1). “I said” means, “I made a resolution.” The tongue needs to be restrained with force and watchfulness, for it is ready to bring forth every wicked thought. You must not only watch over it but bridle it; it is good to break the force of these constraints within us and to suffocate and choke them as soon as they arise. “If you have played the fool and exalted yourself, or if you have planned evil, clap your hand over your mouth!” (Proverbs 30:32)—that is, bridle and stifle those angry thoughts. Do not deal too softly with unruly evils but strongly resist them. This rule should especially be observed in worship: see Ecclesiastes 5:1.

(3) All our endeavors are nothing. Go to God: “Set a guard over my mouth, O Lord; keep watch over the door of my lips” (Psalm 141:3). David wants God to keep him from speaking amiss when he is in deep affliction. It is God alone who can tame the tongue: “From the LORD comes the reply of the tongue” (Proverbs 16:1). When the heart is not prepared, the tongue may falter. The saints sometimes desire God to open their mouth (see Ephesians 6:19; Psalm 51:15) and sometimes to shut it.

(4) So that you may not give offense with your words, use them in God’s service. It is not enough to abstain from speaking evil. “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up” (Ephesians 4:29). “Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving” (Ephesians 5:4)—that is, thankfully remembering your sweet experiences. We must avoid the evil of the tongue, and we must talk with one another about God’s blessings. “The tongue of the righteous is choice silver” (Proverbs 10:20)—not just because it is purged from vanity and lies, but because of its benefits. It is also called “a tree of life” (Proverbs 11:30) whose leaves are medicinal. So Proverbs 12:18 says, “The tongue of the wise brings healing.” This should shame us, because we are so backward in holy conversation, into refreshing and healing one another. And so we may learn that Christianity does not make us silent in conversation but gracious.

Commentary on Verses 3-4

When we put bits into the mouths of horses to make them obey us, we can turn the whole animal. Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go.

In these two verses are comparisons that need less comment. They show that little things can guide great bodies, as in the case of a bridle and a rudder. In the same way, the guiding of the tongue, a little part, may be of just as great consequence in moral matters. By the bridle we keep the horse from stumbling, and by the rudder we keep the ship from the rocks. So Solomon says, “He who guards his mouth and his tongue keeps himself from calamity” (Proverbs 21:23).

Notes on Verses 3-4

Note 1. It is good to illustrate divine truths by earthly examples.

(1) Our knowledge comes through the senses. From things known we understand better those that are unknown. From an earthly matter, with which we are acquainted, we get an idea of the worth of what is spiritual.

(2) In illustrations, the thing is portrayed twice over. If we use them more, we are more fit for occasional meditation, and we understand spiritual things more clearly.

Note 2. Nature, art, and religion show that the smallest things, wisely ordered, may be of great use. Do not neglect small things. He loses a great deal who “despises the day of small things” (Zechariah 4:10).

Note 3. God’s wisdom is much in evidence since man is endowed with the ability to invent. A wild creature such as the horse is tamed with a bridle; things so bulky as ships are steered against the violent winds with a small helm. Aristotle says this is a matter worthy of consideration. These skills are all from the Lord: “See, it is I who created the blacksmith who fans the coals into flame and forges a weapon fit for its work” (Isaiah 54:16). God left these inventions to human work, but he gave men the abilities. In the case of embroidery, “I have filled [Bezalel] with the Spirit of God” (Exodus 31:3). For farming, see Isaiah 28:24-26; for war, Psalm 144:1. So then, bless God for his various gifts for mankind’s welfare, and wait on him so that you may understand your calling: “Whoever gives heed to instruction prospers, and blessed is he who trusts in the LORD” (Proverbs 16:20). You must wait on the Lord for skill and for success. He teaches you how to tame the horse and how to steer the ship.

Note 4. From the first simile, note that men, because of their natural fierceness, are like wild animals. Man aspired to be God but became “like the beasts that perish” (Psalm 49:12). The psalmist says, “Do not be like the horse or the mule, which have no understanding but must be controlled by bit and bridle” (Psalm 32:9). To keep them from doing harm, men’s tongues must be restrained. We possess a wantonness by which we kick against God’s precepts (see Deuteronomy 32:15). It is by God’s mercy that we are restrained. This natural fierceness is calmed through the control of the tongue.

Commentary on Verse 5

Likewise the tongue is but a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark.

Likewise the tongue is but a small part of the body, but it makes great boasts. Here the simile is repeated; the tongue is like a bridle and rudder, small in size and yet very useful. Makes great boasts is indeed the proper meaning of the Greek word. From the context James could have said, “does great things,” for what was shown was that someone who can control his tongue can control his whole body. To support such a proposition, James gives two illustrations that show that little things through good management may be very useful. From this he could have inferred that the small part of the body, the tongue, can do great things if it is under control. But James repeats the main proposition to support a different argument. It is as if he had said, “The tongue witnesses for itself; for by it people trumpet their presumptions and boast that they can do great things.” He gives the example of boasting because:

(1) It is the usual sin of the tongue. This is the part of the body that most serves pride.

(2) It is usually the sin of those who have no control over their spirits and actions. Hypocrites and vain men are proud boasters. “Flattering lips” and “every boastful tongue” are linked together (Psalm 12:3). And in Proverbs 14:3 we read, “A fool’s talk brings a rod to his back.” True grace humbles; false grace puffs up.

Consider what a great forest is set on fire by a small spark. Another simile, showing that great disasters come from the abuse of so small a thing. You would think that words, which pass away with the breath in which they are uttered, would not have such a deadly influence; but, says the apostle, a small spark kindles much wood. Small things should not be neglected in nature, art, religion, or providence. In nature, important things grow from small beginnings. Nature loves to have the seed of everything small; a little yeast works through the whole batch of dough.

Notes on Verse 5

Note 1. A frequent sin of the tongue is boasting. Sometimes the pride of the heart comes from the eyes; therefore we read about “haughty eyes” (Proverbs 6:17). But usually it is displayed in our speech. The tongue trumpets it in these ways:

(1) In bold boasting. See Isaiah 14:13, where the king of Babylon threatens to fight against God himself, and then against his people. See also Hannah’s resolve in 1 Samuel 2:3.

(2) In proud ostentation of our own worth. First we entertain our spirits with whispers of vanity and suppositions of applause; and then the rage of vainglory is so great that we trumpet out our own shame. It is wrong for a man to promote his own cause. In the Olympic Games the wrestlers did not put crowns on their own heads. What is justifiable praise on another’s lips is boasting on our own.

(3) In contemptuous challenges of God and man. Of God: as Pharaoh challenged in effect, “Who is the God of the Hebrews, that I should let you go?” Consider also Psalm 12:4, “We will triumph with our tongues; we own our lips—who is our master?” Of man: provocative speeches are recorded in the Word. Solomon says, “A fool’s lips bring him strife” (Proverbs 18:6).

(4) In bragging promises, as if they could accomplish great matters beyond the reach of their gifts and strength: “I will pursue, I will overtake them. I will divide the spoils” (Exodus 15:9).

Note 2. Take notice of small things. We must not consider only their beginning but their end. A little sin does a great deal of harm, and a little grace has great efficacy: “At the beginning his words are folly; at the end they are wicked madness” (Ecclesiastes 10:13). At first people argue for fun but later break out into furious passion, and so from folly go on to madness. “Starting a quarrel is like breaching a dam; so drop the matter before a dispute breaks out” (Proverbs 17:14). It is easy to let out the water, but who can call the floods back? Strife is sometimes compared to fire, sometimes to water; both are treacherous elements once they are let loose. At first heresy is a small matter, but it spreads like gangrene from one place to another until it has destroyed the whole body. Arius, a small Alexandrian spark, kindled all the world in a flame. Providence too begins great matters in a small way. Luther’s reformation was occasioned by opposing pardoners. Christ’s kingdom was despised at first as a poor, tender branch. Later it “filled the whole earth” (Daniel 2:35).

So then:

(1) Learn not to neglect evils that are small in their inception; resist sin early on (see Ephesians 4:27); give no place to Satan. Look out for the first sign of error. “We did not give in to them for a moment,” says the apostle (Galatians 2:5).

(2) Do not despise the humble beginnings of providence and deliverance; there is a “day of small things” (Zechariah 4:10). Philpot said the martyrs in England had kindled such a light in England as should not easily go out.

Commentary on Verse 6

The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell.

Here James applies the simile of a little fire to an evil tongue. I shall comment on the most difficult phrases.

A world of evil. “A world” is how we commonly express things that abound. It implies that the power of the tongue to hurt is very great; as the world is full of all kinds of things, so the tongue is full of all kinds of sin.

It corrupts the whole person. Ephraim Syrus thinks this is an allusion to the punishment of leprosy with which Miriam and Aaron were afflicted for the abuse of their tongues. But that does not fit the context. It means that it infects the whole man with sin and guilt. Sin, though it starts in the soul, is carried out by the body. One infected part of the body defiles another, and the tongue taints every part of the body.

Sets … on fire. James shows the effect of this tongue-fire: it not only blackens but devours and destroys. James uses the phrase sets … on fire because the effects of the tongue, which are usually unjust passion, anger, rage, and violence, are contrary to the “cool spirit” that Solomon says is in the prudent man. Be sure to watch over your spirit when it starts to be furious and inflamed.

The whole course of his life. Some translate this, “the wheel of our nativity,” meaning the whole course of our lives. There is no action, no age, no state that can escape its influence. The Syriac interpreter has, “all our generations,” as if the sense were that all ages of the world are conscious of the evils of the tongue and can produce instances of it. But the word means our natural course, or the wheel of human life.

Is itself set on fire in hell. James shows where the tongue gets all this malice and mischief: from hell, that is, from the devil, who is the father of lies, the author of malice, and by lies and slander sets the world on fire.

Notes on Verse 6

Note 1. There is a similarity between an evil tongue and fire:

(1) In its heat. It is the instrument of wrath and contention, which is the heat of a man—a boiling of the blood around the heart. Solomon says, “A man of understanding is even-tempered” (Proverbs 17:27). Hot water boils over, and passions in the heart overflow into words. Of the ungodly man it is said, “his speech is like a scorching fire” (Proverbs 16:27).

(2) In being dangerous. It kindles a great fire. The tongue is a powerful means to kindle divisions and strifes. You know we need to be careful with fire. It is a bad master and a good servant. Where it is let loose, it soon turns houses into a wilderness; and you have as great a need to watch the tongue. Solomon says, “Like a madman shooting firebrands or deadly arrows is a man who deceives his neighbor and says, ‘I was only joking!’” (Proverbs 26:18-19). We spread fire, scalding words, and do not think about the danger.

(3) It burns. Reproaches penetrate like fire. David compares them to “burning coals of the broom tree” (Psalm 120:4), which burn the hottest and the longest; they may be kept burning for a whole year. The Septuagint has, “desolating coals.” Fire is a most active element and leaves a great pain. So do reproaches.

(4) It is kindled from hell, as the end of the verse says. Zeal is a holy fire that comes from heaven, but this fire is from hell. Isaiah’s lips were touched “with a live coal … from the altar” (Isaiah 6:6); and the Holy Spirit descended in “tongues of fire” (Acts 2:3). But the fire in this verse is from below. So work for an even temper. A tongue that is set on fire by hell will be set on fire in hell. Hot words of wrath, strife, and censure come from Satan and lead to Satan. When you feel this heat on your spirit, remember from what hearth these coals were gathered. God’s Word was like fire in Jeremiah’s bones, and wrath is often like fire in ours. Even when wrath boils, keep anger from being a scorching fire in your tongues. See Psalm 39:3.

Note 2. There is a world of sin in the tongue. It is an instrument of many sins. By it we induce ourselves to evil; by it we seduce others.

Note 3. It corrupts. Sin is a defilement and a blot. Sin “contaminates [the] body” (2 Corinthians 7:1). Scandalous sinners are the stain of their society. When you hand yourselves over to sin, you defile yourself. It will be your own disgrace; it will be to your eternal disadvantage: “Nothing impure will ever enter [the heavenly city]” (Revelation 21:27). In short, sin is so impure that it is ashamed of itself. It seeks to hide itself from those who love it most, and it disguises itself as a virtue. No other argument is needed to make it odious but to see it in its own colors.

Note 4. Sins of the tongue defile greatly. We either spread evil to others by ungodly suggestions or provoke them to evil by our passion.

Note 5. The whole person. An evil tongue has great influence on other parts of the body. When someone speaks evil, he will commit it. When the tongue has the boldness to talk of sin, the rest of the body has the boldness to act it. First we think, then we speak, and then we act. People will say it is only talk. Do not be deceived; an evil tongue infects other parts of the body.

Note 6. The whole course (or “wheel”) of his life. Man’s life is like a wheel. It is always in motion; we are always turning and rolling to our graves. This also shows the uncertainty of any worldly state; the spokes are now up and then down, sometimes in the dirt and sometimes out of it. The bishops of Mentz have a wheel as their emblem. This is also the emblem of our lives; when you see a wheel, take the opportunity to meditate.

Note 7. The evils of the tongue have universal influence. There is no faculty that the tongue does not poison. No calling is exempt. The tradesman in his shop uses his tongue for gain: “A fortune made by a lying tongue is a fleeting vapor and a deadly snare” (Proverbs 21:6). Ministers in the pulpit often preach for gain (see Ecclesiastes 5:1). No one is so meek and humble that they may not be perverted. Holy Moses, the meekest man upon earth, was angry at the waters of Meribah and fell into a rage (“Rash words came from Moses’ lips,” Psalm 106:33). David prays well: “Set a guard over my mouth, O Lord” (Psalm 141:3). So, none of us should think these exhortations unnecessary.

Note 8. A wicked tongue originates in hell; the prophets’ fires were kindled from heaven. The devil is “a liar” (John 8:44), and he accuses the brothers and loves to make others like himself. Learn, then, to abhor reviling, contention, and reproach, as you would hellflames. These are just the eruptions of an infernal fire; slanderers are the devil’s slaves and instruments. Again, if blasted with rude contempt, learn to slight it; who takes notice of the suggestions of the father of lies? The murderer is a liar. In short, what comes from hell will go back there: “Anyone who says, ‘You fool!’ will be in danger of the fire of hell” (Matthew 5:22). Wrath is here expressed in a word of reproach, and you see how deadly and grievous it is.

Commentary on Verses 7-8

All kinds of animals, birds, reptiles and creatures of the sea are being tamed and have been tamed by man, but no man can tame the tongue. It is a restless evil, full of deadly poison.

Having shown the cursed influence of the tongue, James shows how difficult the cure is. Wild beasts are more tractable and may be brought to hand sooner than an evil tongue; it is wilder than the wildest beast.

All kinds of animals, birds, reptiles and creatures of the sea. The list is long so that he can show how far human skill has reached. Stories abound of how lions have been tamed and used to hunt like dogs or draw a chariot like horses (see Pliny in his Natural History) and about how birds have been tamed and so on. In short, nothing is so wild in nature that human skill and hard work has not made it serve human use. This is a fruit of the dominion God gave man over the creatures in the beginning. Through an instinct in their nature everyone obeyed him and served him. But man rebelled and lost his command over himself and over the creatures. Even over his tongue, a small part of his body, he has no dominion. That is the purpose of this illustration.

Are being tamed and have been tamed by man. It is as if he said, “It not only has been done in ancient times, but we still see it done today.” He uses this distinct expression to show that he not only means the subjection of the creatures before the fall, or some miracles such as the great fish not hurting Jonah (Jonah 2) or the lions and Daniel in their den (Daniel 6), but also what is ordinary and is frequently experienced.

But no man can tame the tongue. The old Pelagians read this as a question, as if the sense were: “Man can tame all other things; can he not then tame himself?”—implying that man can surely do this. This is quite contrary to the apostle’s intention, which is to show how unruly the tongue is. Others, to avoid the apparent harshness of the sentence, say James is speaking about other men’s tongues —who can stop them?—as if it were a saying similar to Psalm 120:3, “What will he do to you, and what more besides, O deceitful tongue?” That is, how shall I stop it? But this also does not agree with the apostle’s intention; he does not say how we should bridle other men’s tongues but our own. The meaning is, then, that no one can do it by himself.

It is a restless evil. Some take this causally: it is the cause of sedition and unruliness. But I think it means what was formerly expressed: it is an evil that cannot be controlled. It is a metaphor taken from animals that are kept in cages or chained. God has, in the structure of the mouth, made a double barrier of teeth and lips and through grace laid many restraints upon the tongue, and yet it breaks out.

Full of deadly poison. This is an allusion to poisonous creatures. The tongue is as deadly, and has as much need to be tamed, as venomous beasts. Besides, some beasts carry their poison in their tongues, as the asp does in a sac under the tongue, which, when they bite, is broken, and then the poison comes out. That is why it is said, “They make their tongues as sharp as a serpent’s” (Psalm 140:3).

Notes on Verse 7

Note 1. Observe the tractableness of the animals to man, and the disobedience of man to God. Wild animals are tamed, snakes are charmed by our skill, but we are not charmed by all the enticements and allurements of heaven: “Their venom is like the venom of a snake, like that of a cobra that has stopped its ears, that will not heed the tune of the charmer, however skillful the enchanter may be” (Psalm 58:4-5). The ox, a creature of great strength, is obedient to man, a weaker creature; but we kick our heel against God, as the prophet says: “The ox knows his master, the donkey his owner’s manger, but Israel does not know, my people do not understand” (Isaiah 1:3). Fallen man may learn mildness and obedience from the animals, and yet God has more power to subdue, and we have more reason to obey.

Note 2. Observe the greatness of man’s folly and impotence in ruling his own soul. Though he tames other things, he does not tame himself. We seek to recover our loss of dominion over the creatures, but who seeks to recover the power that he once had over his own soul? How can w e look to have our dominion over inferior creatures when through our wrong desires we make ourselves like one of them? We all want sovereignty but not holiness. Men seek to conquer others but not themselves. Solomon says, “Better … a man who controls his temper than one who takes a city” (Proverbs 16:32); that is the nobler conquest, but we do not achieve it. It was Augustine’s complaint that we do not tame the beasts in our own hearts. The evil tongue is the worst snake.

Note 3. See the depth of human misery. Our own skill is able to tame the fiercest animals and make them useful—animals as strong as lions and elephants, as well as birds and snakes. But alas, there is more rebellion in our affections; sin is stronger, and our will cannot tame it. We may teach animals to do things contrary to their natural dispositions—elephants to crouch, horses to dance; but man is “a beast that will not easily come to hand,” as Plato said.

Note 4. Skill in subduing creatures is a relic of our old superiority. The heathen discerned that we once had dominion, and the Scriptures plainly assert it: “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground” (Genesis 1:26). Next to God’s glory, they were ordained for man’s service and benefit. All the animals were to come to Adam and receive their names, which was a kind of formal submission to his rule. To maintain this rule, God gave man wisdom, and instinct in the creatures through which they obeyed him. But ever since the fall this right was forfeited, and the creatures rebelled against obeying man. But the elect have a new right in Christ, which reinstates them to absolute rule over the creatures. Then the creation will be freed from the bondage of corruption and will be subject to the children of God (see Romans 8:19-22). But for the present this dominion is exercised in a much more inferior way than it was in innocency.

Notes on Verse 8

Note 1. The tongue is barely subdued for any good use. And in this life God does not give absolute grace to avoid every idle word. This refutes the idea of the power of free will alone; we cannot tame one part of the body. Consider the offenses of the tongue and you will see that you must walk humbly with God. If it cannot be tamed, what shall we do? Why do you tell us to bridle it? I answer:

(1) Though we have lost our power, God must not lose his right. Weakness does not exempt us from duty; we must bridle the tongue, though we cannot do this ourselves.

(2) Even if we cannot bridle it, God can. “It is hard for a rich man to enter the kingdom of heaven … but with God all things are possible” (Matthew 19:23, 26). Difficulty and impossibility as to the creature’s endeavors are established, that we may fly to God. The horse does not tame himself, nor the camel himself; man tames the beast, and God tames man. You tame a lion, and you did not make it; but God made you, and shall he not tame you?

(3) To those who attempt it and do what they are able, God will give grace; he never fails a diligent, waiting soul. Our first desires come from him, and so does their accomplishment; offer yourselves to do his work.

(4) Though we are not altogether without sin, we must not stop resisting sin. Sin reigns where it is not resisted; it only remains in you where it is opposed.

But you will say, what is our duty? I answer:

(1) Come before God humbly; bewail the depravity of your nature, manifested in this uncontrolled part of the body. This was one of the sins that Augustine confessed; he said his tongue was always an Etna throwing out fire. Tell God about it.

(2) Come earnestly. This was one of the occasions when Augustine in his Confessions sobbed, “Lord, give what you command, and command what you wish.” He said this about lust and about the evils of the tongue. Cry for help—“Set a guard over my mouth, O Lord” (Psalm 141:3).

Note 2. Restless evil. There is an unbridled license in the tongue. When the mind is full of ideas, the tongue is keen to utter them. Therefore, we should use not only spiritual care but a holy restraint: “I will put a muzzle on my mouth” (Psalm 39:1). You need to look to the heart. Humble the heart into sweet submission.

Note 3. Full of deadly poison. A wicked tongue is venomous and hurtful. As Bernard observes, it kills three things at once: the person who is slandered (his reputation, from bad reports) and the person to whom it is told (he believes a lie) and himself (with the sin of defamation). Bless God when you escape those deadly bites; nothing but innocence will keep you safe. But if this is your lot, bear it with patience; there is a resurrection of reputations as well as of persons.

Commentary on Verse 9

With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God’s likeness.

Here James shows the good and bad use of the tongue: the good, to bless God; and the bad, to curse men—as well as the absurdity of doing both with the same tongue. You use the same part of your body for the best and worst purposes.

I will explain the phrases in the notes.

Notes on Verse 9

Note 1. The correct use of the tongue is to bless God: “O Lord, open my lips, and my mouth will declare your praise” (Psalm 51:15). Since God gives the gift of speech, he must have the glory; we owe it to him. This is the advantage we have over creatures, that we can be explicit in praising God. “All you have made will praise you, O LORD; your saints will extol you” (Psalm 145:10). The whole creation is like a well-tuned instrument, but man makes the music. Speech, being the most excellent faculty, should be consecrated to divine uses: “Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving” (Ephesians 5:4). So then, go away and say, “I will extol the LORD at all times; his praise will always be on my lips” (Psalm 34:1). This brings heaven on earth. Some birds sing in winter as well as in spring. Stir up one another (Ephesians 5:19), just as one bird sets a whole flock singing.

Note 2. Our Lord and Father. That is, Christ (see 1:27). We bless God most cheerfully when we consider him as a father. Thoughts of God as a judge do not bring comfort. Our meditations on him are sweet when we look on him as a father in Christ. But not everyone can learn the Lamb’s new song (Revelation 14:3). Wicked men can howl, though they cannot sing. Pharaoh in his misery could say, “The LORD is in the right” (Exodus 9:27).

Note 3. And with it we curse men. The same tongue should not bless God and curse men; this is hypocrisy. Acts of piety are empty when acts of charity are neglected: “God says, ‘What right have you to recite my laws or take my covenant on your lips? … You use your mouth for evil and harness your tongue to deceit. You speak continually against your brother and slander your own mother’s son’” (Psalm 50:16, 19-20). Hypocrites are the most censorious, but true piety makes people meek and humble. Some people can curse and bless at the same time: “With their mouths they bless, but in their hearts they curse” (Psalm 62:4); other people curse, pretending to be pious. The evils of the tongue, where they are not restrained, are inconsistent with true piety. With this tongue I have been speaking to God, and shall it presently be set on fire by hell?

Note 4. Man is made after God’s own image: “Let us make man in our image, in our likeness” (Genesis 1:26). We may catch glimpses of God in his works, but in man we see God’s very image and likeness. God’s image in man consists in three things:

(1) In his nature, which was rational. God gave man a rational soul, simple, immortal, free in its choice; indeed, in the body there were some rays of divine glory and majesty.

(2) In those qualities of “knowledge” (Colossians 3:10), “upright[ness]” (Ecclesiastes 7:29), and “true righteousness and holiness” (Ephesians 4:24).

(3) In his state—all inward and outward blessings combined, as he enjoys God, exercises power over creatures, etc. But this image is defaced and can only be restored in Christ. This was the great privilege of our creation—to be made like God; the more we resemble him, the more happy we are. Remember your original height. We urge people to walk worthy of their origins. Plutarch says of Alexander that he used to strengthen his courage by remembering that he came from the gods. Remember that you were made in the image of God; do not deface it in yourselves or make it open to contempt by giving others opportunity to revile you.

Note 5. We are dissuaded from slandering and speaking evil of others when we consider that they are made in God’s image. I shall inquire how this can be a motive and wherein its force lies.

(1) How can this be a motive, since the image and likeness of God is defaced and lost by the fall? I answer:

a. He is speaking about new creatures especially, in whom Adam’s loss is repaired and made up again in Christ: “[You] have put on the new self, which is being renewed in knowledge in the image of its Creator” (Colossians 3:10). “Put on the new self, created to be like God in t r u e righteousness and holiness” (Ephesians 4:24). God is sensitive about his new creatures; intemperance of tongue against saints is dangerous. As the centurion asked, “What are you going to do? This man is a Roman citizen” (Acts 22:26), so take care what you say: these are Christians, created in God’s image, choice pieces whom God has restored out of the common ruins.

b. He may be speaking about all people, for there are a few relics of God’s image in everyone: “Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God has God made man” (Genesis 9:6). There would be no force in this reason if there were nothing of God left in man after sin, though much deformed. So this saying in James argues that there still remains in people some resemblance to God, such as the simplicity and immortality of the soul; some moral inclinations instead of true holiness; ordinary evidences of the nature and will of God instead of saving knowledge. Although these cannot make us happy, they serve to leave us without excuse. There is also some preeminence over other creatures, as we have a mind to know God, being capable of divine illumination and grace.

(2) Wherein lies the force of the argument—cursing man made in God’s image? I answer:

a. God has made man his deputy to receive love and common respect. Higher respect of trust and worship are to be reserved for God alone, but in other things Christians, even the poorest of them, are Christ’s receivers. “He who rejects you rejects me” (Luke 10:16). “Whatever you did not do for one of the least of these, you did not do for me” (Matthew 25:45).

b. God himself is wronged by the injury done to his image, just as among men contempt and spite for the king’s image or coin is done to the king himself. In Matthew 23:18 to swear by the altar, which was the symbol of God’s presence, was to swear by God.

c. This is the fence God has placed against injury: “for in the image of God has God made man” (Genesis 9:6). This is referred not to the murderer, as if he had sinned against those common ideas of justice and right in his conscience, but to the victim, who is the image of God. God has honored this lump of flesh by stamping his own image on him; and who would dare to violate the image of the great King? To speak evil against him is to wrong the image of God. All God’s works are to be looked on and spoken of with reverence, and much more his image.

So then, in your behavior toward people let this check any injury or impropriety of speech: this person is in God’s image. Though images are not to be worshiped, yet the image of God is not to be splattered with reproaches, especially if they are new creations: these are vessels of honor. Consider who the sin is against: it is spiting God himself, because it is done to his work and image. Solomon says, “He who mocks the poor shows contempt for their Maker” (Proverbs 17:5).

Commentary on Verse 10

Out of the same mouth come praise and cursing. My brothers, this should not be. James amplifies the absurdity by repeating it. Note his meekness: he might have reproved them sharply, but in dissuading them from the evils of the tongue he wants to give them a pattern of modesty and gentleness.

This should not be. That is, it should be quite different. This is a phrase savoring of apostolic meekness: see 1 Timothy 5:13 and Titus 1:11.

Notes on Verse 10

Note 1. Blessings and cursings do not suit the same mouth. This is like the person in Aesop who blew hot and cold with the same breath. A good person should be constant. The same heart cannot be occupied by God and the devil, nor the same tongue be used for such different purposes. The Pharisee prayed and censured at the same time (Luke 18:11). When the tongue is employed in prayer, it is as it were hallowed and consecrated, and therefore must not be used for vile purposes.

Note 2. Should not be. We must look not to what we desire to do but what ought to be done. Lust, or the bent of the spirit, is not the rule of duty. Many people advise with no other counselor but their own hearts; worldly constraints are a poor warrant. Animals are led by strength of instinct and natural impulse; man is to be governed by an outward rule. There is a higher Lord than your own will. Look, then, not at what you want to do, but at what you should do.

Commentary on Verses 11-12

Can both fresh water and salt water flow from the same spring? My brothers, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water.

Here are several illustrations taken from the same aspect of nature, to show that one cause can give birth to only one sort of thing. He reasons from what is impossible in nature to what is absurd in manners.

Notes on Verses 11-12

Nature abhors hypocrisy; contrary effects from the same cause are against the way God orders matters in creation. It is true that a Christian has a double principle—flesh and spirit—but not a double heart. Hate the double-dealing that occurs when you profess religion and live in sin. See how contrary this is to the whole course of nature; say, “Surely this cannot come from a uniform and good heart.” Especially use these illustrations to check the deformities of your speech. When you are inclined to both bless and curse, to pray and revile, say, “This would be monstrous in nature; is there anything else in the world with such different uses as the tongue?”

Commentary on Verse 13

Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom.

James now diverts to another matter, though it is closely related to the previous one—an exhortation to meekness as opposed to envy and strife.

Who is wise and understanding among you? He speaks about wisdom and understanding because all the former evils come from thinking that we have greater ability than others or because they affect the reputation of prudent Christians. Now, says the apostle, if you would indeed be like this, you must have a meek godliness.

Let him show it by his good life. The first requisite of true wisdom is to honor knowledge i n practice, that being the point of all information; and the understanding person has a greater obligation to duty than do other people.

By deeds done in the humility that comes from wisdom. Here is the second requisite: prudent meekness in behavior, wisdom being most able to consider frailties and to bridle anger.

Notes on Verse 13

Note 1. Wisdom and understanding go well together; one informs, the other directs. Good apprehension and good judgment make a complete Christian. Where there is heavenly wisdom, there will also be prudence, a practical application of our light to the occurrences of life. So do n o t rest in “the embodiment of knowledge” (Romans 2:20); couple it with wisdom. A Christian is better known by his life than by his speech. Mere “knowledge puffs up” (1 Corinthians 8:1). People who speculate sublimely are just wise fools, like the lark that soars high and peers and peers but falls into the fowler’s net. Knowledge without wisdom may soon be discerned; it is usually curious and censorious.

Note 2. True wisdom ends in good behavior. Surely the practical Christian is the most wise: in others, knowledge is only like a jewel in a toad’s head. “Observe [God’s laws] carefully, for this will show your wisdom” (Deuteronomy 4:6). This is saving knowledge; the other is mere curiosity. The point of all this is to examine those who please themselves with a false wisdom.

(1) The worldly wise. People are cunning and spin a web of vanity in achieving their worldly aims. Alas, this is the greatest folly! “Since they have rejected the word of the LORD, what kind of wisdom do they have?” (Jeremiah 8:9). Who would dig for iron with picks of gold? Similarly, your spirits and your deepest concerns are worth more than vanity; they are tools that God uses for more than mere iron.

(2) Those who content themselves with human knowledge. Some can almost unravel nature but do not know God or themselves. Some of the heathen were well endowed with intelligence, but “although they claimed to be wise, they became fools” (Romans 1:22).

(3) People who hunt for ideas and sublime speculations, knowing only in order that they may know. A poor soul that looks to heaven has more true wisdom than all the great rabbis of the world: “The statutes of the LORD are trustworthy, making wise the simple” (Psalm 19:7).

(4) Those who are sinfully crafty have enough wit to brew wickedness. It is better to be a fool in that craft: “In regard to evil be infants, but in your thinking be adults” (1 Corinthians 14:20). Happy are those whose souls never enter into sin’s secrets! “I want you to be wise about what is good, and innocent about what is evil” (Romans 16:19).

Note 3. The more true wisdom is, the more it is meek. Wise men are less angry and more humble.

(1) They are less angry. Much is spoken about a fool’s wrath: “Stone is heavy and sand a burden, but provocation by a fool is heavier than both” (Proverbs 27:3). He lacks judgment to moderate its rage. The more wisdom a person has, the more he can check passion. “A man’s wisdom gives him patience” (Proverbs 19:11).

(2) They are more humble. “With humility comes wisdom” (Proverbs 11:2). Pride and folly always go together, and so do humility and wisdom. The world often looks on meekness as folly, but it is heavenly wisdom. Moses is renowned in Scripture for wisdom and meekness. Those who are morally wise are the most humble. “The unfading beauty of a gentle and quiet spirit … is of great worth in God’s sight” (1 Peter 3:4). The world counts this an effeminate softness; God counts it as beautiful. This is the best Christian temper. There are excellent fruits of meekness that reveal its use (see, for example, 2 Timothy 2:25 and Proverbs 15:1).

Note 4. Let him show it. A Christian must not only have a good heart but a good life, and must in his behavior show the graces of his spirit: see Matthew 5:16. We must study to honor God and honor our profession of faith. It is one thing to do works that can be seen and another to do them in order that they shall be seen.

Commentary on Verse 14

But if you harbor bitter envy and selfish ambition [strife, KJV] in your hearts, do not boast about it or deny the truth.

Having shown the effect of true wisdom, James infers that if the contrary were found in them, they would have little cause to glory; and he mentions two opposites to the double effect of wisdom: envy and selfish ambition.

But if you harbor. The apostle’s modesty in reproving is noticeable. He does not positively indict them but speaks hypothetically, as he does in 1:25 and 2:15. In reproofs it is wiser to proceed hypothetically than by direct accusation.

Bitter envy. He notes the root of tongue-evils. We say it is zeal and justice, but the true cause is envy. He calls it bitter envy to distinguish it from holy emulation. It is bitter to ourselves and others. It makes us unpleasant to those with whom we have dealings.

And selfish ambition. This is the usual effect of envy. And he says in your hearts because although it is managed with the tongue or hand, it is first contrived in the heart, and because this aggravates the matter. There may be unintended breaches between Christians, but where they are cherished they are abominable.

Do not boast about it—that is, either your Christianity (allowing an evil so contrary to it) or your zeal (which is so culpable) or any special wisdom and ability, as if you were able to reprove others (this is the most probable meaning, for the main drift is against opinionated wisdom). You have no reason to boast of your intelligence and zeal in censuring or contention, as people often do in such cases, unless you want to glory in your own shame; rather, you have cause to be humbled, that you may get these vile affections mortified.

Or deny the truth. Some say this means by a worldly profession of faith. Hypocrisy is a practical lie. Some speak lies, others do them. But “he who does what is true comes to the light” (John 3:21, RSV). Beware of false pretenses of zeal and wisdom: see Romans 11:1 and 1 John 1:6.

Notes on Verse 14

Note 1. Envy is the mother of strife. They are often coupled. In Romans 1:29 “full of envy” is followed by “murder, strife …”; see also Romans 13:13; 1 Corinthians 3:3; 2 Corinthians 12:20; Galatians 5:20. There are two sins that were Christ’s sorest enemies: covetousness and envy. Covetousness sold Christ, and envy delivered him. These two sins are still enemies to Christian profession. Covetousness makes us sell religion, and envy makes us persecute it. So “do nothing out of selfish ambition or vain conceit” (Philippians 2:3).

Note 2. Selfish ambition in your hearts. There is nothing in a person’s life that was not first in his heart (see Matthew 15:19); that is the source of sin and the fountain of folly. So look to the heart; keep that clean if you want to have your life free from wrong. “Above all else, guard your heart, for it is the wellspring of life” (Proverbs 4:23). If you want to have a public life that is holy, let your heart be pure before God; especially cleanse your heart from envy and selfish ambition.

Note 3. Envious or contentious people have little reason to be proud. Envy suggests either an absence or poverty of grace. Where there is an absence of grace, envy reigns; and where envy is resisted but not overcome, grace is weak. “Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires” (Galatians 5:24). “I saw,” says Augustine, “a little child looking pale with envy.” This is natural but odious; it is an attack on God and his dispensations, as if he had distributed his gifts unequally. It also hurts others; we malign the good that is in them, and so come hatred and persecution. This is also painful to ourselves, and so Proverbs 14:30 says that “envy rots the bones.” In short, it arises from pride, is carried out in covetousness and evil desire, and ends in discontent. “Get rid of all bitterness, rage and anger” (Ephesians 4:31). It is hateful to God, prejudicial to others, troublesome to ourselves; it is its own punishment.

Envy reveals its presence:

(1) By grief at others’ enjoyment. In Genesis 4 Cain was sad because Abel’s sacrifice was accepted. Other people’s having something does not cause our lack of it, but we envy it.

(2) In rejoicing at their evils, disgrace, and ruin: see Psalm 22:7.

(3) By lack of sharing. People want everything enclosed within their boundary and are vexed at the most common gifts of others, because they want to shine alone. Moses, on the contrary, said, “I wish that all the LORD’S people were prophets” (Numbers 11:29). Consider these things, and how inappropriate they are to your professed faith. The same applies to strife: it does not become those who should be cemented with the same blood of Christ. All strife is bad; your heart is never better for it. But envious strife is worst of all. Paul said that some people preached the Gospel out of “envy” (Philippians 1:15), and in this way religion, which is the best thing, is made to serve the vilest desires.

Note 4. Envy and strife often go under the guise of zeal. It is easy to assume a pretense of religion. One faction at Corinth called their sect by the name of Christ: “I follow Christ” (1 Corinthians 1:12). They are listed among the rest of the factions; “I follow Christ,” in the apostle’s sense, is as bad as “I follow Paul,” “I follow Apollos,” and “I follow Cephas.” So then, examine those desires that appear under the guise of religion; there may be zeal in the pretense, and bitter envy at the bottom.

There are two shrewd presumptions upon which, if you cannot absolutely condemn this sort of thing, you may have cause to be suspicious. One is when it boils up into odd and peculiar actions. True zeal, though it may increase the stream, does not usually make it overflow the banks and break one rule to vindicate another. The other is when we are inclined to glory and boast, as in this passage. We usually boast of graces of our own making. “Come with me and see my zeal for the LORD” (2 Kings 10:16) was in effect simply, “Come and discern my pride and hypocrisy.” Hypocrites have so little of the power of religion that they adore their own form.

Note 5. Hypocrisy is the worst kind of lie. The practical lie is worst of all. By other lies we deny the truth, but by this we abuse it; and sometimes it is worse to abuse an enemy than to destroy him. The practical lie is little better than blasphemy: “I know the slander [KJV, blasphemy—Ed. note] of those who say they are Jews and are not” (Revelation 2:9).

Commentary on Verse 15

Such “wisdom” does not come down from heaven but is earthly, unspiritual, of the devil.

To right the truth against whose glory they had lied, James adds these words, showing that though they had a pretense of zeal and wisdom, it was not heavenly wisdom but the sort that comes from the devil or the corrupt human heart. There is a great deal of difference between cunning and holy wisdom.

Such “wisdom” does not come down from heaven—that is, from God (as in 1:17), whose glory chiefly shines in the heavens; true wisdom comes from there. Some people see a criticism in the Greek word translated come down, which strictly speaking means “returns”; we lost it in Adam, and we receive it again from heaven. The sense, then, is that this is no wisdom of God’s giving. But, you will say, all common knowledge comes from God, even that which concerns earthly matters. I answer: the apostle is not just speaking about skill but worldly wisdom and shows it is not the sort the Holy Spirit gives, but is inspired by the spirit of darkness.

But is earthly. Here he shows the properties of worldly wisdom; he lists three, matching the three sorts of lusts mentioned in 1 John 2:16. It is called earthly because it suits earthly minds and is used for earthly things, for a worldly or earthly purpose. In the same way Paul speaks about some people who are only wise for this world (1 Corinthians 3:18).

Unspiritual. The Greek word can be translated “animal.” It is elsewhere rendered “natural”—“the natural man” (1 Corinthians 2:14, KJV; the NIV has, “the man without the Spirit”—Ed. note), one guided by worldly reason; he is opposed to “the spiritual man” in 1 Corinthians 2:15, one who has divine illumination. This word is used again in Jude 19. The word strictly means those who have a soul or something that arises from the soul, and it is usually contrasted with the light and saving work of the Spirit. It is good to know on what grounds it was translated sensual [in the KJV]. I suppose the reason is partly the passage in 1 Thessalonians 5:23 where the apostle distinguishes “spirit, soul and body” as the three parts of the sanctifying work of the Holy Spirit. By “spirit” he understands the intellectual or rational part; by “soul,” the mere animal part, which has the senses, the sensual appetite, what we have in common with animals; by “body” he means what we commonly understand by the word, the body as the organ and instrument of the soul. So as “spirit” is seen by James to mean our mere animal part, the translators render it sensual [KJV; unspiritual in the NIV—Ed. note].

Of the devil. This is the third characteristic of false wisdom. It is called this because:

(1) Satan is the author; worldly men are taught by hell. “The god of this age has blinded the minds of unbelievers” (2 Corinthians 4:4; see also Ephesians 2:2).

(2) It is the sort of wisdom that is in the devil; he is wise, so to speak, to do harm. He appeared in the form of the serpent, a subtle creature. Pride, ambition, envy, wrath, revenge—these are Satan’s lusts. There are some sins that the Scripture calls “fleshly and beastly lusts,” and there are other sins that are called “Satan’s lusts” (see John 8:44). Man has something in common with the animals and something in common with the angels. Adultery, riot, etc., make a man brutish; envy, pride, malice, slander, etc., make a man devilish. The devil does not commit adultery, steal, etc., but he is proud, envious, and slanderous. Pride is his original sin, and so Paul says that a person “may become conceited and fall under the same judgment as the devil” (1 Timothy 3:6). Envy and slander are his actual sins. He envies lost man. He intelligently devises calumnies and reproaches; it is his work to be accusing and making public the sins and faults of others. This latter sense is the best.

Notes on Verse 15

Note 1. We should study the source of what we conceive to be wisdom. Is it from heaven or from the devil? The quality is often to be determined by reference to the source. True wisdom is inspired by God and taught out of the Word. See, for both, Job 32:8 and Proverbs 2:6; it is prayed for in 1 Kings 3:9 and Psalm 25:4-5. People have a natural ability to understand and discuss, but without the assistance and counsel and illumination of the Spirit we can do nothing in divine matters; we have this from God, from his Word and Spirit, after waiting and prayer. God’s mind is revealed in Scripture, but we can see nothing without the spectacles of the Holy Spirit. The quickest, sharpest eye needs light: “He gives wisdom to the wise and knowledge to the discerning” (Daniel 2:21). So you who lay claim to wisdom in religion may know from this what sort it is, whether you were indeed wise. Prayer will be a great part of your duty, and the Word will be your rule and the Spirit your Counselor; and then there only needs to be one more thing, which is thankfulness to your Teacher. Wisdom, as it comes from God, will carry the soul to God, just as the rivers return to the sea from which they came.

Note 2. Human wisdom is corrupt. “Those who live according to the sinful nature have their minds set on what that nature desires” (Romans 8:5). All the discussions of the understanding, until it is sanctified, are only foolish. If wisdom is merely natural, it will soon be devilish. How vain are people without the Spirit of God in their worship! How wrongheaded in their conversations! The heathen, “although they claimed to be wise … became fools” (Romans 1:22). So do not rely on your own understanding. Soul-light is not enough; there must be spirit-light. The whole man is corrupted— head and heart and feet and all.

Note 3. Worldly wisdom is either earthly or sensual or devilish. It is a perfect distribution, like that in 1 John 2:16—“For everything in the world—the cravings of sinful man, the lust of his eyes and the boasting of what he has and does—comes not from the Father but from the world.” The evils of the world may be reduced to these three heads—sensuality, covetousness, and pride, matching the treble bait that is in the world—pleasures, honors, profits, which pierce the hearts of all worldly people. Thus the devil assaulted our first ancestors (Genesis 3:6): it was for “fruit” (there is “the cravings of sinful man”); it was for the eyes (there is “the lust of his eyes”); it was for “wisdom” (there is “boasting”). Thus the devil assaulted Christ. He tempted him (Matthew 4) to turn stones into bread to satisfy his appetite; he showed him the glory of the world to tempt his eyes: “Throw yourself down”—there is presumption and indiscreet confidence. This is contrary to the three graces commended by the Gospel—being self-controlled, upright, and godly: “the grace of God … teaches us to … live self-controlled, upright and godly lives in this present age” (Titus 2:11-12). Selfcontrolled in contrast to the lusts of the flesh; upright in contrast to the lust of the eyes; and godly to check boasting. In short, the three great ends of our creation are our salvation, the good of others, and the glory of God. When people waste their days in pleasure, they neglect this great salvation. Covetousness is the bane of love, and pride and self-seeking turns us away from serving God’s glory. All sins, you see, grow on these roots.

Note 4. Earthly. Wisdom that you find to be earthly should be suspect. A Christian should be wise for the kingdom of heaven: “The people of this world are more shrewd in dealing with their own kind than are the people of the light” (Luke 16:8). It is sad to be a fool for duty and wise for the world, to be serious in trifles and to trifle in serious matters. To the children of God it is said, “Set your minds on things above” (Colossians 3:2).

Note 5. Sensual wisdom, the sort that tends to gratify the senses and is spent on outward pleasures, is mere folly. Animals, which are not chosen by God, excel us in temperance; they are content with as much as natural instinct requires, and yet they enjoy pleasures without remorse. Vain men rack their wits and use their understandings to nurture their lusts; and they make provocation worse by sacrificing their time, care, and precious thoughts to so vain an interest as that of the stomach. Certainly our spite against the Lord is great; when we dethrone him we set up the basest things in his place: “their god is their stomach” (Philippians 3:19).

Note 6. Of the devil. Fallen man not only has something of the beast in him, but something of the devil. Christ had only twelve disciples, and one of those was a devil (see John 6:70). It was said of Judas when he plotted against Christ, “Then Satan entered Judas” (Luke 22:3); and then, says Luther, “there was a devil in a devil.” All wicked people are Satan’s slaves. Some are like devils themselves in contriving mischief, hatching wickedness, slandering the godly, envying the gracious state of their brothers, etc.

Commentary on Verse 16

For where you have envy and selfish ambition, there you find disorder and every evil practice.

James proves that such devilish wisdom as serves envy and selfish ambition cannot be good wisdom, for it brings about quite contrary effects—the one for holiness and meekness, the other for confusion and profanity. This sentence may be understood to apply either publicly or privately.

(1) If it is understood to refer to private individuals, the sense is that in whatever heart envy and selfish ambition reign, there is also great disorder and wickedness.

(2) If it is understood in a public sense, it means that in a society where envy and selfish ambition reign, there will be unrest and all licentiousness. Selfish ambition follows envy, and sedition follows selfish ambition, and all manner of wickedness is the fruit of sedition.

Notes on Verse 16

Note 1. If the verse refers to private individuals, then note that a spirit of envy and selfish ambition is an unquiet and wicked spirit.

(1) It is an unquiet and disorderly spirit; nothing unsettles the mind more. Other people’s contentment and happiness proves our sorrow. An envious person “brings himself harm” (Proverbs 11:17).

(2) An envious spirit is a wicked spirit; there is no wickedness such a person will not undertake and carry out. The devil works on nothing so much as envy and discontent; such a spirit is fit for Satan’s lure. So then, watch for the first stirrings of this, and check it as soon as the soul begins to look sour upon another person’s happiness and betterment; you do not know how far the devil may carry you. The first instances that we have of sin are Adam’s pride and Cain’s envy; the first man was undone by pride, and the second debauched by envy. The whole world, even if there were no other people in it, could not contain two brothers when one was envied. Pride gave us the first merit of death and envy the first instance of it; the one was the mother, the other the midwife of human ruin. Adam was a sinner, but Cain a murderer; there envy tasted blood, and ever since it has been glutted with it. Cain’s envy tasted the blood of Abel, but Saul’s thirsted for David’s, and Joab’s gorged itself with that of Abner and Amasa. And still, if the severity of laws restrain envy from blood, it pines if it is not fed with injury.

Note 2. If this verse refers to society, then note that where there is envy and selfish ambition, there will be tumults and confusions. Disaffection divides as much as disagreement. Desire is the great breeder of strife. An envious and proud spirit may undo a commonwealth. Watch your hearts then. We also learn from this that religion is a friend to civil peace; it strikes not only at disorder in life but at desire in the heart, at envy and pride, the private roots of contention. Why should the world hate such religion? It represents a God who is “not a God of disorder but of peace” (1 Corinthians 14:33). It holds out a Gospel that is “the good news of peace” (Acts 10:36). It establishes a wisdom that prescribes the ways of peace (Hebrews 12:14; Romans 12:18). It increases the number of godly people, who are best in any community; mortified spirits are the most peaceable. Pride, envy, and self-seeking hustle other people into unrest, and they move all to serve their own desires and interests.

Note 3. Through unrest and contention every evil work abounds. Wickedness then takes heart and acts without restraint. Today this Scripture is fulfilled before our eyes; we need no other comment but our own experience. Envy makes us quarrel with one another, and quarreling gives opportunity for all loose behavior.

Commentary on Verse 17

But the wisdom that comes from heaven is first of all pure; then peace loving, considerate, submissive, full or mercy and good fruit, impartial and sincere.

James now comes to list the fruits of true wisdom. He calls it the wisdom that comes from heaven because all wisdom is known by where it comes from. He gives it several properties; they will be best explained in the notes.

Notes on Verse 17

Note 1. True wisdom is a pure and holy wisdom. The word that we translate pure means “chaste,” “modest.” There are two sorts of purity: that which excludes mixture (so we say wine is pure when it is not adulterated) and that which excludes dirt (so we say water is pure when it is not muddy). In the former sense purity is contrasted with hypocrisy, and in the latter it is contrasted with uncleanness, which is the correct meaning in this passage, since the word means “chaste.” But you will say, “Who can say, ‘I have kept my heart pure; I am clean and without sin’?” (Proverbs 20:9). The answer will be best given in looking at the meaning of the term. I will do it by six pairs:

(1) True wisdom is a cleanness in heart and life. Christ says, “Blessed are the pure in heart” (Matthew 5:8); and David says, “Blessed are they whose ways are blameless [undefiled, KJV]” (Psalm 119:1). The heart must be pure and the way undefiled. See also 4:8, Wash your hands, you sinners, and purify your hearts, you double-minded. Scandalous people (whom he means by sinners) must wash their hands; hypocrites (double-minded) must purify their hearts. The first care must be for the heart; a pure spirit will not brook filthy thoughts. Christ condemns the lustful glance (Matthew 5:28); and Peter speaks about some people who had “eyes full of adultery” (2 Peter 2:14), implying the impure rollings of the imagination. True Christians “abstain from sinful desires” (1 Peter 2:11) and also “put to death the misdeeds of the body” (Romans 8:13). Then after this we must look to the life and see that it is empty of scandals, so that as we do not incur blame from inward guilt, we do not give just cause for shame from outward behavior either. Then the good conscience may be a feast to give for a cheerful heart, and the good reputation will be an ointment to give a cheerful face. As in the soul there should not be “passionate lust,” so the body must be kept “in a way that is holy and honorable” (1 Thessalonians 4:4). This is the first pair: a pure spirit and a pure life.

(2) True wisdom will not brook filthiness either of error or of sin; error is a blot, as is sin. The way of God is called the holy commandment, and the way of the Gentiles is called “the corruption of the world” (2 Peter 2:20). Jude 8 says false teachers are “dreamers” who “pollute their own bodies.” They are “dreamers” because of the folly and dotage which is found in error, and they “pollute” because of its defilement; therefore true wisdom must be made up of truth and holiness. It is said of deacons, “They must keep hold of the deep truths of the faith with a clear conscience” (1 Timothy 3:9). Precious wines are best kept in clean vessels. Some people are zealous against errors, yet are slaves to their own lusts. It is as great a judgment to be delivered up to vile affections as to a vain mind. Jerome speaks of some people who were “heathens not in opinion but in behavior.” It is said of Julian the Apostate that he was a very just, temperate, strict man, but a bitter enemy to Christ. It is excellent when we can see truth and holiness matched. Sound in faith, fervent in love—how well these go together.

(3) In word and deed. We read of the pure life, “I will purify the lips” (Zephaniah 3:9). Many sin complacently with their tongues but do not want to be seen as bad as they appear in their talk. But the tongue corrupts the whole person (3:6). The apostle condemns “foolish talk” and “unwholesome talk” (Ephesians 5:4 and 4:29).

(4) There must be both an evangelical and a moral cleanness; that is, there must be not only an abstinence from grosser sins, but the heart must be washed in the blood of Christ, cleansed from unbelieving thoughts. The pure are principally those who believe (rightly) that their sins are pardoned in Christ and are renewed by the Holy Spirit. There is not only an abstinence from sin but a purging of their consciences and a washing of their hearts in the “fountain … opened … to cleanse them from sin and impurity” (Zechariah 13:1; see also 1 John 1:7). Many take little thought for this; they are civilly moral and lead a fair life in the world, but they are not “washed … sanctified … in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11). Others look for salvation but not moral cleanness; they exalt justification to exclude sanctification. True purity is when the spirit is purged from both guilt and filth, the conscience being cleansed from “acts that lead to death” (Hebrews 9:14) and the heart from “a guilty conscience” (Hebrews 10:22).

(5) True wisdom must be in our interior life as well as in our behavior. People love to divide what God has joined; purity of heart and purity of ordinances must go together. Many people want pure behavior, and yet have an unclean spirit, as if outward reformation were enough. When the conscience is purged, then it is fit to “serve the living God” (Hebrews 9:14). Public care should not excuse private care; our first task is to attend to our own spirits. But there are other people who think all reform is confined to a person’s own heart: look to yourself, and everything will be all right. Satan is busy everywhere. When external endeavor is perilous, then we think it is enough to watch ourselves. But as we are to watch ourselves, so we are also to watch others: “See to it, brothers, that none of you has a sinful, unbelieving heart” (Hebrews 3:12). “See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many” (Hebrews 12:15). The whole person is polluted not only by the infection and contagion, but by the guilt of the part that sins; scandalous sins are a blot on the body, until effectual remedies are used. True purity shows itself uniformly in public and private reformation.

(6) True wisdom avoids real defilement and apparent defilement: “Since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit” (2 Corinthians 7:1). What does this mean? To keep the body pure from the appearance of sin and to keep the heart pure from the guilt of sin. The case in question concerned being present at idol feasts, though they knew the idol to be nothing. The apostle dissuaded them by the promises of God’s dwelling among them and then said, “Since we have these promises, let us purify ourselves from everything that contaminates body and spirit”—that is, from all that defiles the body with such an external presence, the idolatrous rites, as well as with “spirit-contamination”—that is, contaminating the soul with idolatry itself. So in Jude 23 we read: “hating even the clothing stained by corrupted flesh.” This is a phrase taken from legal uncleanness, which was contracted by touching the houses, the vessels, or the garments of unclean people; they were to detest the appearance of sharing with people in their uncleanness. The true Christian avoids “every kind of evil” (1 Thessalonians 5:22). Bernard explains this as “whatever is of evil appearance: that he may wound neither conscience nor reputation; this is pure wisdom indeed.”

All this is required of those who want to be truly pure; and “this will show your wisdom” (Deuteronomy 4:6), however troublesome it may be to the body and inconvenient in the world. The body may think it foolish, and the world may think this ridiculously scrupulous, but it is a high point of wisdom to be one of the world’s fools (see 1 Corinthians 3:18). The wisdom required in the world is a holy innocence, not a Machiavellian guile (see Matthew 10:19). It is the glory of a man to be a fool in sin and wise in grace. Be careful, then, to pursue the great plan of holiness. This will make you conform to God, which is man’s excellence; it will bring you to enjoy God, which is man’s happiness (see Matthew 5:8 and Hebrews 12:14).

Note 2. True wisdom is peace loving and entirely lacking in contention. Solomon, the wisest king, got his name from peace; Christ, who is the wisdom of the Father, is also our peace. God is honored with the title “the Lord of peace” (2 Thessalonians 3:16; see also 1 Corinthians 14:33). Peace is the purchase of Christ and the work of the Spirit. Heaven’s great plan was to make peace between two of the greatest enemies—God and sinful man. To be at peace with God is one of the great privileges of heaven. There is a sweet connection between peace and wisdom. Moses was renowned for wisdom and meekness—the wisest and yet the meekest man upon earth in his time. The cooler the spirit, the more freedom there is for wise debate. Holiness is a Christian’s ornament, and loving peace is the ornament of holiness. Even the Qur’an says God created the angels of light and the devils of the flame; certainly God’s children are children of the light, but Satan’s instruments are furious, wrathful, all of a flame.

But you will say, in what ways must we be peace loving? I answer: we are to practice true peace and to make peace; to preserve it where it is, and to create it where it is lost; they are peace lovers and peacemakers.

(1) They are peace loving, neither offering wrong to others, nor avenging wrong when it is done to themselves—which indeed are the two things that preserve human societies in any quietness, whereas violence and rigorous austerities disturb them. This is your wisdom, then: to be harmless and innocent. The world may count this an effeminate softness, but it is the truest prudence, the ready way to a blessing. Matthew 5:5 says, “The meek … will inherit the earth.” Others remain in a frenzy, invading other people’s rights and property; yet when all is done, the meek have the earth. You would think they would lose their patrimony, and yet they hold it by the safest and surest tenure. Just as they offer no wrong, so they pardon it when it is done to them; people who see they need God’s pardon so much will pardon others.

God is not inexorable. How often he overcomes evil with good! And truly since God is so ready to hear, men should be more generous and lenient. People think it is noble to keep up their anger; alas, it is a sorry weakness. Augustine calls this “the weakness of strength of pride.” God, the injured party, loved us first (1 John 4:19); and Jesus Christ, “on the night he was betrayed” (1 Corinthians 11:23), instituted the Supper, consigning to man the highest mysteries when man did him the most spite. Similarly, when Christ was crucified, he prayed for his enemies. Christians have little reason to think of recompensing evil for evil. There is no spirit more inappropriate to your profession of faith than revenge; it is sweet to you but very odious to God. And as the children of God take care over civil peace, so do they over church peace. True wisdom looks not only at what may be done, but what should be done in any given situation; it will do anything but sin, that we may not give ground for offense. Basil, when his adversaries were prevailing, abstained from offensive words in the doctrine of the Holy Spirit. Rash spirits make the most of their liberty, and in things that do not matter one way or the other they take the course that will offend; there is little wisdom from heaven in such a spirit. True wisdom, as it is careful not to offend Christ by a sin, also takes care not to offend the brothers by a scandal; just as it will not sin against faith by error, so it will not sin against love by schism. By faith we are united to Christ, and by love we are united to one another; we should take care not to break either bond. The question of separation is obscure, while the commands to love are clear and open. Withdrawal from the rest of the church is a very serious matter; so we should be careful about it. The modesty of Zanchy is well worth noticing; he wrote, “I, Jerome Zanchy, testify to the church of God to all eternity, that I separated from the Church of Rome with no other intention but to return to communion with it as soon as I may with a good conscience; and I pray to the Lord Jesus with all my heart that this may be possible.”

(2) They are peacemakers, striving to bring about peace where it is lost. It is a thankless task to be a reconciler, but there is a blessing promised: “Blessed are the peacemakers, for they will be called sons of God” (Matthew 5:9). They have the greater encouragement from heaven because they meet with so much scorn on earth. Those who desire to repair breaches meet with the displeasure of both sides, just as those who interpose between two fencers receive the blows. So then, people who love to live in the fire and cherish contention are far from true wisdom.

Note 3. First of all pure; then peace loving. True wisdom demands that the greatest care be taken to be pure. In Matthew 5:8-9 we read first “Blessed are the pure in heart” and then “Blessed are the peacemakers.” In 2 Kings 20:19 we read, “Will there not be peace and security [KJV, truth] in my lifetime?” That was the sum of Hezekiah’s wish; truth must be in first place. Of all blessings, purity in religion is the best. As God is the best of beings, so religion is the best of blessings. A nation may be miserable in peace but not in purity. A wilderness with God is better than the plenty of Egypt with idols. Troubles and distractions far excel a sinful peace. When the devil possessed the nations they had great peace: “When a strong man, fully armed, guards his own house, his possessions are safe [are in peace, KJV]” (Luke 11:21). All true peace is founded on purity and holiness. It may be civil peace—“When a man’s ways are pleasing to the LORD, he makes even his enemies live at peace with him” (Proverbs 16:7). The best way is to make peace with God, and then he can bend and dispose hearts to every purpose. It is the same with ecclesiastical peace: holiness makes the spirit meek, and the purest and surest agreement is in the truth. First there is pure language, and then you can serve God “shoulder to shoulder” (Zephaniah 3:9).

There are two corollaries:

(1) If the greatest care must be taken for purity, then peace may be broken in truth’s quarrel. As Luther zealously said, “Heaven and earth should be blended together in confusion rather than one jot of truth perish.” It is a sleepy zeal that lets errors slip away quietly without conviction.

(2) Truth must never be violated for the sake of peace, lest while we make peace with man we make a breach with God. The world wants its commotions ended, but the peace it desires does not stem from holiness. “Have salt in yourselves, and be at peace with each other” (Mark 9:50). Doctrine must be kept wholesome and truth retain its savor, and then we are to look after peace.

Note 4. We must have a high regard for peace—second only to purity. James does not just say, first of all pure, but then peace loving. Truth is to be given the first place; yet peace is not to be neglected. We are told to “make every effort to live in peace” (Hebrews 12:14). There are many commendations of such peace in Scripture; it is “good and pleasant” (Psalm 133:1). It is a sign of religion; by this “all men will know …” (John 13:35). The curtains of the tabernacle were to be looped together; Christians should be, too. Try your best to purchase this great blessing. See how it is pressed home: “If it is possible, as far as it depends on you, live at peace with everyone” (Romans 12:18). Deal with God; treat, yield, comply with men as much as you can with religion and a good conscience: “May the Lord of peace himself give you peace at all times and in every way” (2 Thessalonians 3:16). We must be earnest with the Lord and use all ways and means with men. You should not stick to your own interest. Usually we do stick here: “For everyone looks out for his own interests, not those of Jesus Christ” (Philippians 2:21). Remember that the Lord himself has given us a good pattern; one reason he abolished the ceremonial law was for the sake of peace (Ephesians 2:15-17).

Note 5. True wisdom is considerate. Beza renders this, “just with moderation” (compare Philippians 4:5, “Let your moderation be known unto all men” [KJV] and 1 Timothy 3:3, “gentle”). When people insist on every detail of their rights, it gives rise to contention, and all patience is lost. This gentleness, then, is opposite to strictness, to criticizing rigorously, and to intemperate argument. And so a truly wise Christian is moderate:

(1) In his criticism. He is not always making the worst of matters but judges charitably and favorably where things are capable of being interpreted without censure. People who examine everything by very strict rules and use harder terms than the nature of human actions requires may seem to be more wise and perceptive than others, but they show they lack this true wisdom that the apostle commends. Austerity is the sign of folly. Wise Christians, in weighing actions, always allow for human frailty.

(2) In his opinions. He does not urge his own too much or wrest those of his adversaries beyond what they intended to odious consequences that they disclaim—a fault that has much disturbed the peace of Christendom. Charity should consider not what follows of itself from any other opinion, but what follows in the conscience of those who hold it. A person may err in logic without erring in faith; and though you may show him the consequences of his opinion, you must not make him responsible for them. To make anyone worse than he is, is the way to disgrace an adversary, not reclaim him.

(3) In his behavior. He gives up his own rights for the sake of peace. Otherwise, while we seek to get maximum rights for ourselves, we do ourselves the greatest wrong. Revenge proves our own trouble: “Do not be overrighteous, neither be overwise—why destroy yourself?” (Ecclesiastes 7:16). That rule applies widely in the affairs of human life. Among other things, it means forbidding complete innocence and strict prosecution. When magistrates go to extremes all the time, the name of justice becomes a cover for cruelty. The severity of the laws must be mitigated, not in an indulgence for sin, but for good reasons; and equity must still be preferred to the letter of the law. So also this applies to individual Christians when they stand upon their rights and will not give them up for anything, however conducive it may be to the glory of God and our peace with others. David says, “I am forced to restore what I did not steal” (Psalm 69:4), and our Lord paid tax to avoid scandal, though otherwise he would not have been obliged to do so (Matthew 17:25-27). We are not only to consider what is lawful but what is judicious.

Note 6. True wisdom is easy to be entreated (KJV; the NIV has submissive—Ed. note)—that is, of a generous readiness either to be persuaded to what is good or dissuaded from what is evil. People think it is a disgrace to change their mind and therefore are headstrong, willful, unpliable to all suggestions and applications that are made to them. But there is no greater piece of folly than not to give place to right reason. Being easily entreated must be shown:

(1) In giving in to all honest requests. If we find God’s ear so ready to hear, it does not become us to be unmoved by other people’s pleas. The crying of the poor is so like our addresses to God that I wonder how those who expect mercy can be so uncompassionate; the unjust judge was won by the widow’s importunity (Luke 18:1-5).

(2) In yielding to the persuasions of the Word. This is what is meant by the promise of “a heart of flesh” (Ezekiel 36:26), a heart that is docile and tractable. Some people harden their hearts to the fear of God and will not be persuaded to good; the apostle calls such people “wicked and evil men” (2 Thessalonians 3:2).

(3) In yielding to the counsel of others when better arguments are advanced. Job would not deny the desires of the poor (Job 31:16). Naaman allowed himself to be persuaded by his servants (2 Kings 5:12-14). David was persuaded by Abigail (1 Samuel 25:33).

(4) In matters of dispute, not being intemperately argumentative. Many people, out of pride, will hold fast to their first conclusion, even when it is clearly disproved: “The sluggard is wiser in his own eyes than seven men who answer discreetly” (Proverbs 26:16). Usually we find that people will not let go of their prejudices, and what is lacking in argument is made up in obstinacy, as if matters were to be decided by strength of will rather than by reason.

Note 7. The next qualification of wisdom is full of mercy, which is shown either to those who offend or to those who are in need.

(1) To those who offend: “it is to his glory to overlook an offense” (Proverbs 19:11). People think this is a disgrace, as if clemency were evidence of a lack of courage and spirit. But according to the judgment of the Word it is to your honor; there is more generosity in pardon than revenge.

(2) To those who are in need: “as God’s chosen people … clothe yourselves with compassion” (Colossians 3:12). That is a good garment for a Christian, and without it he is naked and filthy before God.

Note 8. The next qualification is full of … good fruit, by which James understands all human actions that go with good nature and grace. Religion is not a barren tree. The godly are the best neighbors; everyday actions are done out of a spirit of grace. It the great fault of some people that when they begin to be religious, they leave off being human, as if the only tree that grew in Christ’s garden was the crab apple.

Note 9. Another property of true wisdom is that it is impartial; in the KJV margin this is without wrangling, and the word can also mean “without suspicion” or “without judging.” All these meanings fit the context well enough: “without partiality”—that is, not treating people differently because of outward things, which indeed is a high point of wisdom. Fools are dazzled by outward splendor and, like children, count nothing good unless it is flamboyant and showy. This is what the apostle calls regarding people “from a worldly point of view” (2 Corinthians 5:16). True wisdom does not weigh anything in worldly scales. If you render it “without wrangling,” the sense is: true wisdom is an enemy to brawling disputes; passion lives at the fool’s house. If you render it “without suspicion” it means: true wisdom does not suspiciously inquire about other people’s faults; when we want to make others worse than they are, we make ourselves worse than they, for we show malice. “Do not pay attention to every word people say, or you may hear your servant cursing you” (Ecclesiastes 7:21). When people insist on listening to every word that is spoken, they often hear how nasty they are. Or you can render this, “without judging or censuring.” Fools are the greatest censurers; what they lack in worth is made up in pride. And because they cannot raise themselves to an equality with others, they try to bring others down by criticizing them, so that they become as low as themselves.

Note 10. The last characteristic is sincere. In true wisdom there is much light but no guile. The Christian must try most of all to be what he seems to be. The hypocrite is the greatest fool and in effect cheats himself most of all; all he gains is what hell pays: “He will … assign him a place with the hypocrites” (Matthew 24:51). So then, reckon sincerity as the highest point of wisdom: “Now this is our boast: Our conscience testifies that we have conducted ourselves in the world … in the holiness and sincerity that are from God. We have not done so according to worldly wisdom but according to God’s grace” (2 Corinthians 1:12). Avoid hypocrisy in all the actions of life, not only in addressing God but in relation to other people. The Scriptures, which require “sincere faith” (1 Timothy 1:5; 2 Timothy 1:5), also require “sincere love” (1 Peter 1:22; 2 Corinthians 6:6). “Let us not love with words or tongue but with actions and in truth” (1 John 3:18). We should be as willing to do others good as to proffer it.

Commentary on Verse 18

Peacemakers who sow in peace raise a harvest of righteousness. [And the fruit of righteousness is sown in peace of them that make peace, KJV.]

These words are the conclusion of the whole discourse, suggesting the happiness of those who have the wisdom just described. The words have been expounded in different ways. Some people explain them as meaning that peace-loving people sow a seed that afterwards will yield sheaves of comfort in their hearts—as if by their attempts at peace they sowed the seeds of the everlasting reward that they will afterwards receive in heaven. Others explain these words as meaning that though these people bear many evils with a great deal of modesty and sweetness, they do not stop sowing the seed of righteousness. Which explanation is to be preferred? I think they may be combined; their sowing implies expectation of the reward, and their sowing the fruit of righteousness [KJV] shows the quality of their endeavors, which will appear as we explain the terms more fully.

Peacemakers. Christ says the same: “Blessed are the peacemakers” (Matthew 5:9). This implies not the successful outcome but the endeavor, for the notion of “making” in Bible phraseology means the bent of the soul—“he who does [or makes] what is right” (1 John 3:7), and “he who does [or makes] what is sinful” (1 John 3:8), showing the full inclination of the soul. So to “make peace” is to have strong and heartfelt desires for it.

Who sow. This implies either that they care about holiness—they have sown it—or the sureness of the reward of grace. It is not like water spilt on the ground but like seed cast into the ground. You do not lose your labor, but rather these efforts will yield an increase: see Isaiah 32:17. Or, lastly, it implies their non-enjoyment of the reward for the present; they do not reap but sow now; the harvest of righteousness is not realized so soon. It is common in Scripture to use the language of sowing and plowing for any consequences that do not follow immediately.

In peace. The meaning is either “in a peace-loving way” (but that seems to be expressed in the last clause [in the KJV, that make peace], or else “with much spiritual tranquillity and peace in their souls in the present.” Compare Hebrews 12:11. Righteousness or sanctification brings peace with it.

A harvest of righteousness. This expression is used elsewhere—for example, “filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God” (Philippians 1:11); “fruit unto holiness” (Romans 6:22, KJV); and “discipline … later on … produces a harvest of righteousness” (Hebrews 12:11). In short, the harvest of righteousness is either the harvest that comes from righteousness—namely eternal life, which is the reward that God has promised for sanctification—or else it means sanctification itself, which is called “fruit” in Scripture in many respects:

(1) In respect of the root, Christ (John 15:5, 16).

(2) Because this is the free offspring of the Spirit in us, whereas sins are a servile drudgery. That is why the apostle uses such different expressions: “the acts of the sinful nature” (Galatians 5:19), but “the fruit of the Spirit” (verse 22).

(3) Because of the growth, as fruits gradually come to maturity and ripeness (compare Philippians 1:11).

(4) Because of its excellent and happy reward. It will be fruit, not an empty and dry tree; compare Romans 6:22 (KJV).

(5) In respect to the delay of this reward—it will be fruit, though now it is seed.

Those who combine care for righteousness with their attempts at making peace will have a multiple blessing and increased grace with peace in the present and will reap the crop of it all hereafter.

Notes on Verse 18

Note 1. Whatever we do in this life is seed; what we sow, we reap. (This metaphor is used of all moral actions, whether good or evil.) See how Scripture follows this metaphor both regarding sin (see Galatians 6:8; Job 4:8; Hosea 8:7)—the crop may take a long time coming, but it will be according to the seed: “He who sows wickedness reaps trouble” (Proverbs 22:8)—and regarding duty or good actions (“Sow for yourselves righteousness, reap the fruit of unfailing love,” Hosea 10:12)—that is, try to do good works and you will find God to be propitious. Such deeds are the way, not the cause. God shows mercy according to works, though not for works. In particular this is applied to loving giving: “Whoever sows sparingly will also reap sparingly” (2 Corinthians 9:6). So also with penitent tears: “Those who sow in tears will reap with songs of joy” (Psalm 126:5).

There is an intimate connection between our efforts and the Lord’s rewards.

(1) Let this make us take care with our actions. They are seed; they fall on the ground, not to be lost, but to grow up again. We may taste the fruits of them long after they are committed; be sure you sow good seeds. To help you, think how the ground must be prepared (Hosea 10:12). If you want to reap mercy, plow up your fallow ground (see Jeremiah 4:3-4). The heart is like waste ground until it is prepared by breaking.

(2) Note the season: it is seed-time. Eternity depends on this moment. Take heed of sowing to the worldly nature; when others have their arms full of sheaves, you will be empty-handed. The foolish virgins made a great to-do when their lamps were empty.

(3) Note the ground of hope to God’s children: their works are not lost; they are seed that will spring up again. “Cast your bread upon the waters, for after many days you will find it again” (Ecclesiastes 11:1). Think: whatever you do to God or for God is seed. The wicked regard it as lost, but you will find it again; you do not lose by serving God (see Malachi 3:4).

(4) This is a comfort to us. Here we are miserable. In our seedtime we are usually in tears; we must look forward to the harvest: “Light is shed upon the righteous” (Psalm 97:11). It is buried out of sight, but it will spring up again. The corn must first die in the ground; you cannot sow and reap in a day.

Note 2. Caring about righteousness brings peace. All good actions cause serenity in the mind. The kingdom of grace yields “inexpressible … joy” (1 Peter 1:8), even if it does not bring inexpressible glory. Joy enters into us before we enter into our Master’s joy. First we get the morning star, then the sun. If there are songs in your pilgrimage, you will have hallelujahs in your heavenly country.

Note 3. It is the duty of God’s children to sow in peace. The oil of grace and the oil of gladness go well together. So that you do not lose the comfort of grace, live socially with God and sweetly with men.

(1) Socially with God. Maintain a constant and intimate communion between you and heaven, so that your fellowship may indeed be “with the Father and with his Son” (1 John 1:3). Neglecting God makes the conscience restless and clamorous: “Submit to God and be at peace with him” (Job 22:21).

(2) Sweetly with men. There is a holy amiableness, as well as a strict righteousness. “Jesus grew in … favor with God and men” (Luke 2:52). Athanasius was adamant and a magnet—having neither a loose easiness, nor an uncivil austerity. Do this and you will increase in comfort and grace; couple a sweet goodness with a severe righteousness.

Note 4. Peacemakers. True lovers of peace are and must be also lovers of righteousness. Peace without righteousness is just sordid compliance; righteousness without peace is just rough austerity.

Note 5. Righteous peacemaking is blessed with grace here and glory hereafter. This verse is a promise as well as an instruction. This is our comfort against all the difficulties and inconveniences that holy efforts at peace meet with in the world. Your reward is with God, and you have a pledge of it in your own souls. While conflict lessens grace in other people, you grow and thrive; and you shall reap in glory.