James Chapter 3 — Commentary on Verse 14

    Butifyouharborbitterenvyandselfishambition[strife,KJV]inyourhearts,donotboastabout 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.

    Butifyouharbor. 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.

    Bitterenvy. 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.

    Andselfishambition. This is the usual effect of envy. And he says inyourhearts 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.

    Donotboastaboutit—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.

    Ordenythetruth. 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

    Note1. 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).

    Note2. Selfishambitioninyourhearts. 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.

    Note3. 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.

    Note4. 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.

    Note5. 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).