James Chapter 3 — Commentary on Verse 17

    Butthewisdomthatcomesfromheavenisfirstofallpure;thenpeaceloving,considerate, submissive, full or mercy and good fruit, impartial and sincere.

    James now comes to list the fruits of true wisdom. He calls it thewisdomthatcomesfrom 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

    Note1. 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, Washyourhands, yousinners,andpurifyyourhearts,youdouble-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 corruptsthewholeperson (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).

    Note2. True wisdom is peaceloving 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 peaceloving? 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 peaceloving, 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.

    Note4. We must have a high regard for peace—second only to purity. James does not just say, firstofallpure, but thenpeaceloving. 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).

    Note5. 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.

    Note6. True wisdom is easytobeentreated (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.

    Note7. The next qualification of wisdom is fullofmercy, 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.

    Note8. The next qualification is fullof…goodfruit, 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.

    Note10. 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.