With chapter 3 a fresh series of exhortations commences. James turns
from the subject of the works of faith to exhort his brethren against
the very common failing of wishing to be a master of others when one
has in no sense learned to be master of oneself. The word translated
"masters" really signifies "teachers," and if we glance at Romans 2:
17-21 we shall see that the Jew especially fancied himself in this
direction, and when converted the same tendency would doubtless remain
in him. He would still be very inclined to pose as a teacher, and
correspondingly have a disinclination to be taught and to receive with
meekness the engrafted word.
Other Scriptures make it abundantly clear that God is pleased to
raise up teachers in the church, amongst other gifts, and all such
gifts are to be received with thankfulness. The verses before us do
not-in the least militate against that, but they do warn us against the
desire so natural to the flesh to be continually instructing and
legislating for other people. The fact that those who teach will
receive greater judgment, as compared with those who are taught, may
well make us pause.
James is here only enforcing that which the Lord Jesus Himself
taught in Matthew 23: 14, when addressing scribes and Pharisees, who
were the self-constituted religious teachers of that day. It is
evidently a fact, in the light of these words, that there are differing
degrees of severity in the Divine judgment, and that those who have
more light and intelligence will have more expected of them and be
judged by higher standards. It is also evident that we shall be judged
according to the place that we take, whether we have been called into
it by God or not. In the light of that let none of us rush into the
position of being a master or teacher. On the other hand if God has
really called any man to be a teacher, or to take up any other service,
woe betide him if he shirks the responsibility and ties up his pound m
a napkin.
The plain truth is that "in many things we offend all," i.e., we all
often offend. Moreover our most frequent offences are those connected
with our speech, and to offend against God in our words is especially
serious if we be teachers, since it is by words that we teach. This is
illustrated by the case of Moses. He was a teacher divinely raised up
and equipped, and hence his words were to be the words of God. When he
offended in word he had to meet severer judgment than would have been
meted out to an ordinary Israelite sinning just as he did.
How terribly common are sins of speech! Indeed we all do
often offend, and in respect of our words
very offer,. So much
so, that if a man does not offend in word he may be spoken of as a
perfect man-the finished article, so to speak. Further, he will be a
man able to control himself in all things. As we think of ourselves or
as we look at others we may well ask where this completely controlled
and perfect man is to be found? Where indeed? We do not know him. But
it should teach us to be slow in taking the place of a master, for it
is eminently right that he who aspires to be master of others should
first be master of himself.
The Apostle is going to speak to us very plainly about our tongues,
and he uses two very expressive figures of speech: first the bridle or
bit used for the direction of the horse; second the rudder which is
used for the steering of a ship.
The bit is a very small article when the large bulk of a horse is
considered, yet by this simple contrivance a man gains complete control
and, when once the animal is broken in and docile, it suffices to turn
about its whole body.
Ships are large and driven by fierce winds, or, in our days, by the
fierce force of steam or motor driven propellers, yet are they turned
about by means of a very small rudder as compared with the bulk of the
ship.
Even so the tongue is a little member. Yet it is an instrument of
very great things either for good or evil. If men's tongues are used
for the proclamation of the Glad Tidings, why then their very feet upon
the mountains are beautiful! Alas, as the tongue is ordinarily used
among men it is rightly declared by James to be "a fire, a world of
iniquity." Small as it is, it boasts great things. It may be like a
little spark of fire, but how many a ruinous conflagration has been
started by a little spark!
The Apostle had first alluded to the danger of the tongue in Jas. 1:
26. In Jas. 2 he contrasts the works of faith with the mere use of the
tongue in saying that one has faith. In the chapter before us he uses
the very strongest language as to it in verses 6 and 8. Yet who, that
knows the fearful havoc that the tongue has caused, will say that his
language is too strong? What mischief has been caused amongst Christian
people by the rash and foolish and wicked use of the tongue. When we
read, "so is the tongue among our members, that it defileth the whole
body," the context indicates that James was referring to the human
body, yet it would be equally true if we read it as referring to the
church which is the body of Christ and of which we are all members.
More defilement has been brought into the church of God by it than by
anything else.
Then again there is not only the direct mischief of the tongue, but
think of the indirect mischief! The whole course of nature may be set
on fire by it. Every instinct and faculty of man may be roused. The
deepest and basest passions stirred into action. And when the tongue is
thus used we may be quite sure that the tongue itself was originally
set on fire of hell. It has been enslaved by the devil to be used for
his ends. It was he who struck the spark which by means of the tongue
has fired the whole train of evil.
Another feature that marks the tongue is brought before us in verses
7 and 8, and that is its unruly character. Man can tame all kinds of
creatures but he cannot tame his own tongue. The reason for this is
fairly evident. Speech is the great avenue by which the heart of man
expresses itself, and hence the only way to really tame the tongue is
to tame the heart. But this is a thing impossible to man. The grace and
power of God are needed for it. In itself the tongue only gives
expression to the deadly poison which lurks in the human heart.
In verse 9 and onwards a still further feature is mentioned. There
is a strange inconsistency about the tongue when it is a question of
the people of God. Unconverted people do not bless God, even the
Father. They do not really know God at all, and much less do they know
Him as Father. Christians know Him and bless Him in this way, and yet
there are times when utterances of a very contrary sort come out of
their lips. Sometimes they even go so far as cursing men who are made
in the likeness of God; so that out of the same mouth goes forth both
blessing and cursing. No wonder that James so emphatically says, "My
brethren, these things ought not so to be."
Nature teaches us this. Fountains of sweet fresh water can be found,
and also fountains of water that is salt or bitter. But never a
fountain that produces both out of the same opening. Fruit trees of
various kinds may be found each producing its proper fruit. But never a
tree violating the fundamental laws of nature by bearing fruit not of
its own kind. Why then do we behold this strange phenomenon in
Christian people?
The answer of course is twofold. First, they to begin with were
sinful creatures, possessing an evil nature, just as the rest. Second,
they have now been born again, and consequently they now possess a new
nature, without the old nature having been eradicated from them.
Consequently within them there are, if we may so speak, two fountains:
the one capable only of producing evil, the other capable only of
producing good. Hence this strange mixture which the Apostle so
strongly condemns.
Someone may feel inclined to remark that, if the case of a believer
is thus, he hardly ought to be so strongly condemned if his tongue acts
as an opening from whence may flow the bitter waters of the old nature.
Ah, but any who think this are forgetting that the flesh, our old
nature, has been judged and condemned at the cross. "Sin in the flesh,"
as Romans 8: 3 puts it, has been condemned, and the believer, knowing
this, is responsible to treat it as a judged and condemned thing, which
consequently is not allowed to act. The believer therefore IS to be
reprimanded if his tongue acts as an outlet for the evil of the flesh.
The Apostle James does not unfold to us the truth concerning the
cross of Christ. This ministry was committed not to him but to the
Apostle Paul. He does however say things that are in full agreement
with what the Epistle to the Romans unfolds. The wise man is to display
his wisdom in meekness which shall control both his works and manner of
life. If the contrary is manifested-bitter envying and strife, out of
which spring all the evils connected with the tongue-such an one is in
the position of boasting and lying against the truth.
What is this truth, against which we all far too often are found
lying? Every outbreaking of the flesh, whether by the tongue, or
whether in some other way, is a practical denial of the fact that sin
in the flesh was condemned in the cross of Christ. Which is truth?-the
cross of Christ, or my bitter strife and fiery tongue? They cannot
possibly
both be truth. The cross of Christ is TRUTH, and my evil is a
lie against the truth.
It is also a lie against the truth that we are born of God, and that
He now recognizes us as identified with that new nature which is ours
as born of Him and not with the old nature which we derived from Adam
by natural descent.
In verse 15 the two wisdoms are plainly distinguished. If we wish to
find the two natures plainly distinguished we must thoughtfully read
Romans 7. The two natures lie at the root respectively of the two
wisdoms. The wisdom which is of God brings into display the
characteristics of the new nature, and like the nature which it
displays it is from above. The other wisdom brings into display the
characteristics of the old nature, and like the nature which it
displays it is from the earth; it is sensual or natural, it is even
devilish, for alas! poor human nature has fallen under the power of the
devil, and has taken on characteristics which belong to him.
Its character is summed up in verse 16. At the root of it lies envy
or emulation. This was the original sin of the devil. By aspiring to
exalt himself, as envying that which was above him, he fell. When this
is found there is bound to be strife, and strife in its turn results in
confusion and every kind of evil work. Many of these evil things,
perhaps all of them, would be counted as wisdom by fallen men. It looks
wise enough to the average man to scheme and fight for oneself-to be
always out for "number one" as it is called.
How great the contrast in the wisdom from above, as detailed in
verse 17! Its features may not be of the kind which make for a great
success in this world, but they are delightful to God, and to the
renewed heart; and he who manifests them may count upon having God upon
his side. Notice that purity comes first upon the list, before peace
even. If we reflect we shall at once realize that this must be so,
since all is of God. He never compromises with evil, and hence there
can be no peace except in purity. Again and again this was the burden
of the prophets. See for instance, Isaiah 48: 22; Isaiah 57: 21;
Jeremiah 6: 14; Jeremiah 8: 11 ; Ezekiel 13: 10, 16.
Peace and gentleness, yieldingness and mercy should indeed mark us
but always as the handmaidens of purity and never as compromising with
evil.
There is however another side to the question even in this matter.
Though the wisdom from above is first of all pure, and only then is
peaceable and gentle, it always proceeds upon the lines of making
peace. It is never marked by the pugnacious spirit. The last verse of
our chapter makes this very plain. Those who are making peace are
faithfully sowing that which will make for a harvest of the fruit of
righteousness. Peace and righteousness are not disconnected, and much
less antagonistic, in Christianity. Rather they go hand in hand.
Ancient prophecy declared that, "The work of righteousness shall be
peace; and the effect of righteousness, quietness and assurance for
ever" (Isa. 32: 17). This will be fulfilled in the day of Christ's
kingdom, yet the Gospel today brings us peace on exactly the same
principle. Romans 3 peaks of righteousness manifested, and established
in the death of Christ. Romans 4 speaks of righteousness imputed, or
reckoned, to the believer. Romans 5 consequently opens with, "Therefore
being justified by faith we have peace with God through our Lord Jesus
Christ."
This being so, peace-making is on the part of the Christian simply
practical righteousness which will produce the fruit of righteousness
in due season. Purity must be first always, but even purity must be
pursued in a spirit not of pugnacity but of peace-making.