Part 11

In the realm of morals what is merely indifferent soon gets to be bad. The Vulgate puts it _omne opus pravum_. So in John 3:20 we read: “For every one that doeth evil hateth the light.” Bugs and bats hate the light. There is a toboggan slide in sin. The easy way is the evil way. See per contra James 1:17. Anarchy brings moral chaos (Plummer) to the soul as to nations. The wiseacres of the world play havoc with the souls and bodies of men who follow their lead to hell. In every town there is a bunch of men who cling together in their evil life and profess a wisdom superior to that of the gospel. They know it is a lie, but they comfort each other and are too proud to break away from the gang. But the end will come. There are no happy old men save those that are Christians.

The Wisdom from Above (3:17)

There is wisdom from above, that is, from God, as James had already said (1:5). This is the true wisdom, God’s wisdom both in source and character. James had not, of course, seen Paul’s remarks on wisdom in 1 Corinthians 1 and 2, if he wrote his epistle by A.D. 50. But he had full opportunity to be familiar with Proverbs, the Wisdom of Jesus the Son of Sirach, and the Wisdom of Solomon. “For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding” (Prov. 2:6, AV). “Wisdom may praise herself, and glory in the midst of her people” (Sir. 24:1). “For wisdom is more mobile than any motion; and she also passeth and goeth through all things by reason of her pureness. For she is a breath of the power of God, and a pure effluence from the glory of the Almighty; therefore no defiled thing falls into her. For she is a reflection of the everlasting light, and an unspotted mirror of the efficiency of God, and image of his goodness” (Wisd. 7:24-26).

Once more: “For she is more beautiful than the sun, and above every position of stars, being compared with the light, she is found superior” (Wisd. 7:29). But while James is undoubtedly conversant with the wisdom literature of the Jews, he is no mere copyist. He has the Christian standpoint and makes his own contribution to the discussion of wisdom. His words are few, but they fit and strike right to the heart of the subject.

It is “first pure.” Purity is the inner characteristic of the wise. It is pretty nearly like the Latin _purus_ (pure) and means not so much cleansed (cf. Matt. 5:8, “the pure in heart”) as a combination of this idea and consecration as holiness. It is thus free from stain or defilement of any kind (not merely sexual purity), like a ray of light, “in holiness and sincerity of God” (2 Cor. 1:12). Christ himself is called pure (1 John 3:3), the ideal toward which we are to strive. We must learn to put first things first. In wisdom purity of character and motive is absolutely essential at any cost.

“Then peaceable.” Important as peace is, purity is paramount. Peaceableness is, to be sure, the outer characteristic of wisdom, and if one has the bright light of inner wisdom, he will have it. But wisdom does not desire peace at any price or at the cost of purity. “All her paths are peace” (Prov. 3:17), and the chastening of God’s hand yields “peaceable fruit unto them that have been exercised thereby” (Heb. 12:11). Plummer wisely notes that the order of James here is logical and not always strictly chronological.

One is not to compromise with evil and error, but all the same, if one is to have no peace till he has absolute purity of every sort in his environment, he must needs be always at war and never rest at all. An equation of common sense must, of course, be struck, though there is the constant temptation to get used to unpleasant surroundings and finally to make no protest at all. Plummer likewise observes that James places the emphasis on the spiritual and moral, not on the intellectual, just the opposite of modern ideals of culture and education. There is nothing in the position of James to justify the Spanish Inquisition, for instance. The persecutor has often consoled himself with the thought that he is doing his victim’s soul a real service by rescuing him from his error.

Certainly, if one is pure, it is easier for him to be peaceable, provided he also loves. “If it be possible, as much as in you lieth, be at peace with all men” (Rom. 12:18). There is a great deal in the New Testament on the subject of peace. It is true that Jesus said, “I came not to bring peace, but a sword” (Matt. 10:34), when men are wedded to sin and can only be shaken loose by the sword of truth. But there are those who let the peace of God rule in their hearts as umpire (Col. 3:15). We are to pursue the things of peace (Rom. 14:19) as men of peace but not to be afraid to stand up for truth and righteousness (purity), even if we have to fight.

Then “gentle,” “forbearing” (Hort). The word is used by Thucydides (viii. 93) of men who will listen to reason, and (i. 76) of moderation, like the Latin _clementia_. Originally the word meant what was fitting, fair, reasonable, but it was also associated with the idea of yielding, “implying one who does not stand on his rights, but is ready to give way to the wishes of others” (Mayor). Matthew Arnold gathered the idea into his phrase “sweet reasonableness.” Aristotle (vi. 11) uses it of the forgiving man, one who does not stand on strict justice but who listens to merciful consideration. Certainly gentleness is the true mark of the gentleman who does not stickle over little points, who, in a word, is considerate.

The Christian wisdom, therefore, does not like to give pain. Paul makes an appeal “by the meekness and gentleness of Christ” (2 Cor. 10:1). See also Acts 24:4; 1 Timothy 3:3; Titus 3:2; 1 Peter 2:18 (gentle masters); and in particular, Philippians 4:5: “Let your forbearance be known unto all men.” It means the very essence of fairness as opposed to unreasonableness (Ps. Sol. 5:14). Compare Paul’s panegyric on love (1 Cor. 13).

It is also “easy to be entreated,” “conciliatory” (Moffatt). The word is a common one for military discipline (4 Macc. 8:6; Jos. War ii. 20,7), though it does not occur elsewhere in the New Testament. As “gentle” refers usually to one in a superior position, so this word is used mainly of one in an inferior rank (Mayor). The good soldier is the one who has learned how to execute orders. Philo employs it as the opposite of the disobedient. It is _tractabilis_, not _morosa_. The Vulgate has _suadibilis_. It is a word in common use about children, pupils, all who obey laws. If preachers were always gentle, perhaps the church members would be more docile and teachable. This wisdom from above is _suaviter in modo, fortiter in re_.

It is also “full of mercy and good fruits.” This is just the reverse of the party feeling already condemned. Mercy is the active principle of compassionate love. One may note already 1:8, 27; 2:13 in contrast with 2:15. This wisdom bears good (“wholesome,” Moffatt) fruits, not mere leaves (empty boasting). The plural (fruits) shows that there is variety and abundance for all. It is not satisfied with abstract virtue but wishes to bless others.

This wisdom is likewise “without variance,” “unambiguous” (Moffatt). The word occurs nowhere else in the New Testament and has puzzled translators a great deal. It is rendered “without wrangling,” “without judging,” “without partiality,” “without distinctions,” “undoubted,” “without feigning,” “without doubtfulness,” “undecided,” “unhesitating,” “unwavering,” “single-minded.” The Vulgate has _non judicans_.

Something can be said for all these renderings. The context must decide.[82] If one considers the use of the verb in James 1:6 and 2:4, probably the idea of decision is the true one here. It is wholehearted conviction, positiveness in adherence to the truth, single-minded devotion rather than the wavering indecision of false wisdom. It is Principal Forsyth’s idea of “Positive Preaching” for the modern mind.

It is finally “without hypocrisy,”[83] “straightforward” (Moffatt). Here there is no ambiguity as to the import of the word. It is not the hypocritical wisdom of earth, the spurious invitation, but the genuine article. It is sincere, “without show or pretence” (Mayor). The word is used of love (Rom. 12:9; 2 Cor. 6:6), of faith (1 Tim. 1:5), of brotherly love (1 Peter 1:22). The idea here concerns our relations with men as the preceding adjective outlined our attitude toward God (Hort). This wisdom has the ring of pure gold and passes at par value with all men. Surely such wisdom as this will always be in demand by modern men who love reality and hate pretense.

The Harvest of Righteousness (3:18)

In this verse James gathers up the sum and substance of all that he has had to say so far. He has just spoken of peace and of good fruits. He has been insisting on righteous deeds and not mere words, upon a live faith, not a dead creed. “And the fruit of righteousness is sown in peace for them that make peace.” “And the peacemakers who sow in peace reap righteousness” (Moffatt). The fruit is righteousness (genitive of apposition). The figure of sowing is common enough. It is the slow process of soil, seed, plant, blossom, fruit, harvest.

This is the life of piety (wisdom) that James lays before his readers. The phraseology occurs elsewhere (Psalm 1:3). Thus Proverbs 11:30: “The fruit of the righteous is a tree of life.” So in Amos 6:12 we have “fruit of righteousness.” In the New Testament note Philippians 1:11, “filled with the fruits of righteousness,” and Hebrews 12:11, “peaceable fruit.” There is a difficulty here in the fact that the fruit instead of the seed is sown. But such a prolepsis of thought is not unknown, as in Psalm 97:11: “Light is sown for the righteous.” The sower sows in peace, and the harvest of righteousness is gathered in peace. The peacemaker has the rainbow promise of his harvest in due time if he does not faint nor grow weary. “They who make peace show likeness to God, the great maker of peace” (Hort).

X The Outer and the Inner Life

Oesterley thinks it inconceivable that 4:1-12 could have been addressed to Jewish churches at an early date, while they were still in the fresh glow of the new faith in Christ. He says, “These verses reveal an appalling state of moral depravity in these _Diaspora_ congregations; strife, self-indulgence, lust, murder, covetousness, adultery, envy, pride and slander are rife; the conception of the nature of prayer seems to have been altogether wrong among these people, and they appear to be given over wholly to a life of pleasure. It must have been terrible for the writer to contemplate such a sink of iniquity.”

Yes, but James does not say that _all_ the Christians were guilty of these sins. It was bad enough without overstating the situation. Besides, we have the state of affairs in the church at Corinth to guide us as to the possibility of sins in a young church, and the state of affairs among the Galatian churches is not much better (cf. “so soon departing”). Covetousness and strife early appear in the church in Jerusalem, as we know from Acts 4 and 5. Reaction comes only too swiftly, as is noted after all great revivals; for instance, the years following the Welsh revival. Within a year or two after Paul left Thessalonica discipline was sorely needed in the church there, as we know from 1 and 2 Thessalonians.

The Gentile world was given over to immorality of all sorts, and Judaism was deadened with formalism. It was no easy task to make real spiritual life grow in such an atmosphere. And yet this is precisely what Christianity undertakes to do. Jesus came that men might have life, spiritual vitality, and might have it abundantly (John 10:10; 20:31). James is chiefly concerned that his readers may share in this new life in Christ and may show the inner reality by the outward expression. He never gets away from this central conception of Christianity. The appearance of sin in hideous forms among the followers of Jesus stirs James to intense indignation. Mayor notes that the severity of tone in this paragraph is accented by the absence of “brothers.”

The Origin of War (4:1-2a)

James makes frequent use of the rhetorical question, as here when he boldly demands the origin of the strife among the churches of the Diaspora: “Whence come wars and whence come fightings among you?” This use of question gives life to style and is the mark of a good teacher. Note also the repetition of “whence,” which gives added piquancy. In the Epistle of Clement of Rome (xlvi) to the church at Corinth (about A.D. 97) he seems to refer to this passage in James, where he asks: “Wherefore are these strifes and wraths, and factions and divisions, and war among you?” Basically, ecclesiastical strife does not differ in origin and spirit from wars between nations. Sometimes there is even more bitterness. Certainly no wars have been fiercer than the so-called “religious” wars of history.

It does seem like irony that the two world wars should have come after so many years of growth of the peace sentiment in the world. But Christianity is on the side of peace, and Christians must keep up the fight for peace. Jesus left a legacy of peace for individuals and for nations who win it: “My peace I give unto you” (John 14:27). There has appeared one evidence of a better public opinion in the fact that in the war each nation sought to justify itself in the eyes of the world as not the aggressor but as being on the defensive. This apology is some concession, at least to enlightened Christian sentiment, which ultimately will banish war from the earth along with slavery, alcohol, the brothel, and other agencies of the devil.

Meanwhile, James occupies the standpoint of the Christian optimist, who fights for the highest and the best. So Simon Peter writes: “Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul” (1 Peter 2:11). We need not press the distinction between wars and fightings, though the first means a state of war and the lasting resentment connected with it, while the second refers to battles or outbursts of passion which occur during a state of war. James does not, of course, here refer to wars between nations but to the factional bickerings in the churches, the personal wrangles that embitter church life. “Among you,” he adds, to drive the question home.

James answers his first question by a second. “Come they not hence, even of your pleasures that war in your members?” James sees an intimate connection between strife and laxity of life. The case of the church at Corinth is a point where factional divisions and gross immorality flourished together. Plato (Phaedo 66) says: “Wars and factions, and fightings have no other source than the body and its lusts. For it is for the getting of wealth that all our wars arise, and we are compelled to get wealth because of our body, to whose service we are slaves.”

James and Plato agree therefore in finding the origin of war in the lusts of the body, but they differ in their opinion as to how to treat the body. Plato exhorts neglect and scorn of the body, while James urges the victory of the spirit over the body. “Plato has no idea that the body may be sanctified here and glorified hereafter; he regards it simply as a necessary evil, which may be minimized by watchfulness, but which can in no way be turned into a blessing” (Plummer).

The source of all war (private and public) is “the pleasures that war in your members.” The same word for “war” between the fleshly desires occurs in 1 Peter 2:11, and in Romans 7:23 Paul uses it of the conflict between the two laws of his nature. The word for “pleasure” does not necessarily mean sensual pleasures but that which is sweet and leads to sinful strife (like ambition, love of money or power). In Titus 3:3 Paul combines both words, “lusts and pleasures.”[84] “The potential pleasure seated in each member constitutes a hostile force, a foe lying in ambush against which we have continually to be on our guard” (Mayor).

In the _Letter of Aristeas_[85] the question is asked: “Why do not the majority of men receive virtue?” The answer is given: “Because all are naturally without self-control and are bent on pleasures.” It must be said that the philosophy of hedonism in this sense of the term has a powerful hold upon the average man. Buddha said trouble came of desire.

It is not an inspiring picture that James here draws, and one would like to believe that he has a wider outlook than the Christian community when he names his bill of particulars. “Ye lust, and have not: ye kill, and covet, and cannot obtain: ye fight and war.” Here Westcott and Hort make a full stop in their text, and this is probably correct.

The presence of “kill” before “covet” gives a great deal of trouble to the commentators, who find it an anticlimax. Mayor urges the substitution of “envy” for “kill,” but there is no manuscript authority for it, and the difficulty is not really mended. Hort has the most probable solution by this punctuation: “Ye covet, and have not: ye commit murder. And ye envy, and cannot attain: ye fight and war.” At any rate, the humiliating fact remains that lust, covetousness, envy, fighting, and murder are here charged against some of the readers of the epistle.

It looks as if some of them held to the view that they were entitled to all that they could grasp, that Providence was on the side of the heaviest battalions, that might constituted right. “Lust” is here used in the most general sense, like “covet.” The failure to find satisfaction leads to jealousy, fighting, war, and even murder. Covetousness leads to fights with individuals and nations. Lust in the narrow sense and murder are common partners. The fight is on in every man’s life against all that is low and mean. He can keep a pure life only by living the victorious life. There is also the common oppression of the poor by the greedy and grasping in all the ages. “No man shall take the mill or the upper millstone to pledge: for he taketh a man’s life to pledge” (Deut. 24:6). So Sirach (34:21 f.) says: “He that taketh away his neighbour’s living slayeth him; and he that defraudeth the labourer of his hire is a blood-shedder.” The opposite of all this pitiful business is seen in the nobility of love as portrayed in 1 Corinthians 13.

Asking Amiss (4:2b-3)

The latter part of verse 2 is a puzzle to the commentators: “Ye have not, because ye ask not.” Oesterley (following Carr) thinks that we have a string of poetical quotations (_stromateis_), “not very skilfully strung together.” Mayor takes it as a mere repetition of “ye lust, and have not” and says that it is not a further step. But surely James does not mean to say that the one reason why the impulses to lust, covetousness, envy, fighting, and murder are not gratified is that men do not pray so as to carry their point with God and man! That would make prayer a travesty and God a puppet of man’s evil desires.

I must believe that this sentence belongs to verse 3 in thought and should be so punctuated. We must always bear in mind that the original Greek text had no punctuation and that we are at liberty to punctuate _de novo_ if the context demands it. There is, no doubt, a backward look in “ye have not,” but in reality James here starts a new topic, that of prayer. There is a delicate hint in the use of the middle voice here that they had not put their hearts into their prayers.[86] “Ye ask” with the mere form of words and naturally “receive not,” “because ye ask amiss,” “wrongly,” as in John 18:23.

Their prayers are vitiated by the evil purpose, “that ye may spend it in your pleasures,” “with the wicked intention of spending it on your pleasures” (Moffatt). Even Epictetus (Cod. Vat. 3) says of the gods: “And then shall they give to thee the good things when thou rejoicest not in pleasure, but in virtue.” How often we all miss it in prayer! We ask for what we should not, staking our judgment against that of God. We ask with a spirit of rebellion and not of subjection to the will of God (4:7). We ask, not for the glory of God nor for the blessing of others, but for the gratification of our own selfish pleasures, even when the things asked for are good in themselves.

We may even get to the point where we dare ask God for what is not good in itself. “No asking from God which takes place in a wrong frame of mind towards him or towards the object asked has anything to do with prayer. It is an evil asking” (Hort). God cannot be made a private asset to further our own selfish interests or to serve the wicked world (cf. 1 Tim. 6:4 f.). “If we ask anything according to his will, he heareth us” (1 John 5:14). The word in James for “spend” means to consume, to waste, to dissipate. It is used of the prodigal son who “spent all” (Luke 15:14).

Prayer is probably the poorest of all our spiritual exercises. It should be the most constant and the most helpful. It calls for searching of heart and all sincerity. It is right and proper to pray for our daily bread (Matt. 6:11), provided we do our daily tasks so as to earn our daily bread. God does not mean prayer to be a substitute for work. Trust is not anxiety (Matt. 6:31), but it is also not presumption. The use of the name of Jesus does not cause the door of grace to spring open for us unless we first put ourselves under the rule of Jesus.

The Friendship of the World (4:4)

The words “adulterers and” of the Authorized Version are not genuine, occurring in late documents. The sudden outburst of “ye adulteresses,” “wanton creatures” (Moffatt), leaves one in doubt whether James is singling out one special form of sin so common in the world (Hort) or is using the word in the figurative sense (Mayor) so frequent in the Old Testament for the sin of idolatry (cf. Psalm 73:27; Ezek. 23:27; Hos. 2:2; Isa. 57). Jesus denounced his age in Palestine as “an evil and adulterous generation” (Matt. 12:39). It will make good sense with either interpretation.

Oesterley argues that “the depraved state of morals to which the whole section bears witness must, in part at least, have been due to the wickedness and co-operation of the women, so that there is nothing strange in their being specifically mentioned in connection with that form of sin with which they would be more particularly associated.” Such a sin ought not, to be sure, to be found among Christians, but 1 Corinthians 5 shows how early it appeared in the church in Corinth, a peculiarly licentious city.

The pressure of the easygoing, laissez-faire life of the world on this point is hard upon true Christians in all the ages. It is not merely that a double standard of morals is claimed by men of the world for themselves, though denied to their own wives, but they are aggressive against the virtue of the daughters and wives of other men. This agelong evil is condoned even by women of the world who are clean themselves, in a blind surrender to the fact that men seem to be hopelessly evil.

If the word “adulteresses” is here taken literally, as is probable, James makes a bold appeal to women of pleasure to cease from sin and to let God rule in their lives. It is surely worthwhile to make such an appeal even to those who seem to be hopelessly abandoned to the evil world. But it is pre-eminently worthwhile to seek to warn, and to prevent from ruin, the young men and women of our day. “Know ye not,” says James with heat, “that the friendship of the world is enmity with God?” Pastors sometimes find men and women living in adultery and complacently keeping up their church connections. James means to show the utter inconsistency of such a course of conduct.