02.03. Chapter 3 - Verse 18
James 3:18. And the fruit of righteousness is sown in peace of them that make peace.
These words are the conclusion of the whole discourse, intimating the happiness of them who have the wisdom formerly described. The words have been diversely expounded. Some thus: That peaceable men do sow a seed that afterward will yield sheaves of comfort into their bosoms; as if the meaning were, that in their peaceable endeavours they did sow the seed of the everlasting reward which afterwards they should receive in heaven. Others thus: That though they do with a great deal of modesty and sweetness bear with many evils, yet they do not leave off to sow the seed of righteousness. The first sense maketh it an argument of persuasion, the next an anticipation of an objection; the first noteth the happiness of the reward, the last the quality of their endeavours. Which is to be preferred? I answer—I suppose they may be compounded and drawn into one; their sowing implying the hope and expectation of the reward, and their ‘sowing the fruit of righteousness,’ the quality of their endeavours, which will appear by a fuller explication of the terms. The fruit of righteousness.—It is an expression elsewhere used; as Php 1:11, ‘Being filled with the fruits of righteousness, which are by Christ to the praise and glory of God;’ so Romans 6:22, ‘Having your fruit to holiness,’ &c.; and again, Hebrews 12:11, ‘Afflictions yield εἰρήνικον κάρπον δικαιοσύνης, the quiet fruit of righteousness.’ In short, ‘the fruit of righteousness,’ either that fruit which is of righteousness, to wit, eternal life, which is the reward that God hath promised to sanctification; or else it is put for holiness and sanctification itself, which is called fruit in scripture, and that in many regards:—(1.) In regard of the root, Christ, John 15:5, John 15:16. (2.) Because they are the free, native, and noble offspring of the Spirit in us; whereas lusts and sins are a servile drudgery: that is the reason why the apostle expresseth himself with such difference, Galatians 5:19, ἔργα σάρκος, ‘the works of the flesh;’ but Galatians 5:22, κάρπος πνεύματος, ‘the fruit of the Spirit.’ (3.) Because of the increase and growth; as fruits by degrees come to maturity and ripeness; so Php 1:11. Thus in the Canticles we read of buds and tender grapes. (4.) Because of its excellent and happy reward; it will be fruit, not an empty and dry tree; so Romans 6:22. (5.) In regard of the delay of this reward; it will be fruit, though now seed; therefore he saith, ‘the fruit of righteousness is sown,’ which is the next term. Is sown.—It implieth either their care of holiness—they have sown it or the sureness of the reward of grace; it is not as water spilt upon the ground, but as seed cast into the ground; you do not lose your labour, such endeavours will yield an increase; see Isaiah 32:17. Or, lastly, it implieth their non-enjoyment of the reward for the present; they do not reap, but sow: how the harvest1 of a peaceable righteousness is not so soon had. It is usual in scripture to express such effects and consequents of things as do not presently follow by sowing and ploughing.
1 Qu. ‘but sow now; the harvest’? ED. In peace.—The meaning is, either in a peaceable and sweet way; but that seemeth to be expressed in the last clause, ‘that make peace;’ or else with much spiritual tranquillity and comfort, much rest and peace in their souls for the present. So Hebrews 12:11, εἰρήνικον κάρπον, ‘the peaceable fruit of righteousness.’ Righteousness or sanctification bringeth peace with it. Of them that make peace.—So Christ saith, Matthew 5:9, ‘Blessed are the peacemakers,’ It implieth not the event and success, but the endeavour or care, conatum, non eventum; the notion of making in scripture phrase belonging to the bent of the soul; as to make a lie is to be given to lying. So 1 John 2:29, ‘Every one that doth or maketh righteousness,’ &c., ὁ ποιῶν τὴν δικαιοσύνην. So 1 John 3:8, ‘He that doth or maketh sin,’ ὁ ποιῶν τὴν ἁμαρτίαν, noteth the full bent and inclination of the soul. So to ‘make peace,’ is to have strong and hearty affections this way. So that you may take the words as a direction to duty, and the sense is, that they that are studious of peace ought to have a care of sowing righteousness; or as a promise of a blessing, and then thus: They that with their peaceable endeavours couple a care of righteousness, they shall have a threefold blessing, increase of grace with peace for the present, and shall reap the crop of all hereafter.
Obs. 1. Whatever we do in this life is seed; as we sow, so we reap.2 See how the scripture followeth this metaphor both ways; in point of sin or duty. In sin, see Galatians 6:8, and Job 4:8; so Proverbs 22:8; Hosea 8:7. It may be long first, but the crop will be according to the seed: ‘They have sown the wind, they shall reap the whirlwind.’ The whirlwind is nothing but wind imprisoned in the bowels of the earth; and so it is an excellent allusion to note the damage and ruin which they receive who study nothing but vain things. In duty or good actions: Hosea 10:12, ‘Sow to yourselves in righteousness, and reap in mercy.’ &c.; that is, endeavour good works, and you will find God propitious; they are the way, not the cause. God showeth mercy according to works, though not for works. So in particular it is applied to charity: 2 Corinthians 9:6, ‘He that soweth sparingly shall reap sparingly.’ So to penitent tears: Psalms 126:5, ‘They shall sow in tears, and reap in joy.’ There is an intimate connection between our endeavours and the Lord’s recompenses. (1.) Let it press us to a care of our actions; they are seed; they fall upon the ground, not to be lost, but to grow up again; we may taste the fruits of them long after they be committed; be sure you sow good seed. To help you, consider there must be subactum solum, a ground prepared, Hosea 10:12. If you would reap mercy, ‘plough up your fallow ground;’ so Jeremiah 4:3-4. The heart is like waste ground, till it be prepared by breaking; then let the actions be good for principle, manner, and end. We must not only do good, but well; a man may sin in doing good, but not in doing well. Chiefly you must regard the end, God’s glory. A tree beareth fruit for the owner: Hosea 10:1, ‘Israel is an empty vine, that bringeth forth fruit to himself.’ Actions done with a carnal aim are not seed, they lose their fruit and reward with God, Matthew 6:1. (2.) Have a care of the season, it is the seed time;3 a husbandman would not lose that. Eternity dependeth upon this moment; now we sow our everlasting weal or woe. Take heed of sowing nothing, then you can expect nothing; he had not a drop that would not give a crumb. And take heed of sowing to the flesh; when others have their bosoms full of sheaves, you will be empty; the foolish virgins made a great cry when their vessels were empty, &c. (3.) Ground of hope to the children of God; their works are not lost, it is seed that will spring up again: Ecclesiastes 11:1, ‘Cast thy bread upon many waters, and after many days thou shalt find it,’ ‘Thy bread,’ that is, ‘thy bread corn.’ Faith, which is ‘the evidence of things not seen,’ can look for a crop out of the waters. If the reward were sure, men would act more uniformly and proportionably to their hopes. Oh! consider, whatever you do to God, or for God, it is seed. Wicked men count it lost, a vain profusion, or as foolish a course as ploughing the ocean, or scattering seed upon the sea. Ay! but you will find it again, there is no loss by serving God, Malachi 3:14. (4.) It is comfort to us. Here we are miserable; it is our seed-time that is usually in tears; you must expect the harvest: Psalms 97:11, ‘Light is sown for the righteous.’ 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. ‘The patient abiding of the righteous shall not perish for ever.’
2 The metaphor is used of all moral actions, either good or evil.
3 ‘Hieme non seminavit; venit æstas, et nihil messuit.’
Obs. 2. That a care of righteousness bringeth peace with it. All good actions cause an ἐνθυμίαν, serenity in the mind. The kingdom of grace yieldeth ‘joy unspeakable,’ 1 Peter 1:8, though not glory unspeakable. We have ‘songs in our pilgrimage,’ Psalms 119:54. God will have us to enter upon our possession by degrees; joy entereth into us before we enter into our master’s joy. We have first the day-star, then the sun. What a good master do we serve, that giveth us a part of our wages ere we have done our work! Whilst we are sowing we have peace, the conscience and contentment of a good action. There is no work like God’s: ‘In the keeping of his commands there is reward,’ Psalms 19:11. Sin bringeth shame and horror, but gracious actions leave a savour of sweetness, and diffuse a joy throughout the soul. There is no feast to that of a good conscience: Jeremiah 2:5, ‘What iniquity did your fathers find in me?’ Did you ever lose by communion with God? A man cannot do an ill action without blame. But how quietly do we enjoy ourselves when we have enjoyed our God! Conscience of duty giveth the purest contentment to the mind. Base comforts and sinful satisfactions are bought with clamour of conscience, and then they are bought very dear. What a great reward may we expect, since we have so much joy and peace in the expectation of it? How great are the joys of heaven, since the very interest in them casteth such a lightsome brightness upon the soul! If the taste be such, what is the fulness? If the morning glances and forerunning beams be so glorious, what will the high noon be? If there be songs in your pilgrimage, you will have hallelujahs in your country.
Obs. 2. It is the duty of God’s children to sow the fruit of righteousness in peace. The oil of grace and the oil of gladness do well together. That you may not lose the comfort of grace, live socially with God and sweetly with men. (1.) Socially with God. Maintain a constant and intimate communion and commerce between you and heaven, that ‘your fellowship may indeed be with the Father and the Son,’ 1 John 1:3. Neglect of God maketh the conscience restless and clamorous: ‘Acquaint thyself with God, and be at peace,’ Job 22:21. When David had discontinued his intercourse and communion, he lay a-roaring, Psalms 32:1-11. Things can never be quiet out of their centre; after gross neglects and strangeness, conscience will scourge you. (2.) Sweetly with men. An austere man troubleth his own flesh; there is a holy amiableness, as well as a strict righteousness. It is said of Jesus Christ: Luke 2:52, ‘He increased in favour with God and man.’ We should walk in his steps in a holy strictness, and an amiable sweetness. Athanasius was magnes and adamas—an adamant and a loadstone; neither of a loose easiness, nor of an uncivil austerity. Do this, and you will increase in comfort and grace; couple a sweet goodness with a severe righteousness.
Obs. 4. From that them that make peace. That true lovers of peace are and must be also lovers of righteousness. Peace without righteousness is but a sordid compliance; righteousness without peace is but a rough austerity. They are not true friends to peace that can enhaunt with wicked men, digest violations of God’s law, truth, and worship, because ease is good, and go on with a sleepy and careless silence; can violate truth, debase it; stupidly bear with errors with out witnessing against them. These, whilst they seek to knit with men, they disjoin themselves from God; and whilst they would make up a strife with others, they make a greater between God and their own souls. So, on the other side, they are not true friends to righteousness that have no care of making peace. Hypocrites carry on all things with a blind and brawling violence. It is true God’s children cannot choose but speak warmly; but I intend those that care not what ruptures they make, how they disadvantage the cause of religion, so as they may discharge or disgorge their rage and passion: John 13:35, ‘By this shall ye know that ye are my disciples, if ye love one another.’ As to men, that is the badge or note; sons of God are not usually sons of the coal. Oh! that we could learn this holy art of coupling righteousness with peace, that we could reprove with faithfulness, and yet bear with meekness; that we might not do the office of an executioner, but a chirurgeon. Be zealous, and yet with temperateness and moderation. But of this before.
Obs. 5. That a righteous peaceableness is blessed with grace here, and glory hereafter. This verse is a promise, as well as a direction. This is our comfort against all the difficulties and inconveniences that holy and peaceable endeavours meet with in the world; your reward is with God, you have a pledge of it in your own souls; while strifes lessen grace in others, you grow and thrive and; you shall reap in glory.