Exegetical and Hermeneutical Commentary of James 3:18
And the fruit of righteousness is sown in peace of them that make peace.
18. And the fruit of righteousness is sown in peace ] It is commonly said that “the fruit of righteousness” means “the fruit which is righteousness.” The analogy of a like structure, however, in Luk 3:8 (“worthy fruits of repentance”), Eph 5:9 (“the fruit of the Spirit”), and other passages, is in favour of taking it as the fruit which righteousness produces. Every good deed is a fruit produced by the good seed sown in the good soil, and not choked by thorns. And every such deed is, in its turn, as the seed of a future fruit like in kind. It is “sown in peace” (we must remember all the fulness of meaning which the Hebrew mind attached to peace as the highest form of blessedness) either “by” or “for” (the former is, perhaps, meant, but the phrase may have been used to include both) those that make peace. We cannot fail to connect these words with the beatitude on the peace-makers in the Sermon on the Mount (Mat 5:9). We can as little fail to note the resemblance between this portraiture of the true wisdom and the picture which St Paul draws in 1 Corinthians 13 of the excellence of Charity or Love. Differing, as the two teachers did, in many ways, in their modes of thought and language, one fastening on the more practical, the other on the more spiritual, aspects of the Truth, there was an essential agreement in their standard of the highest form of the Christian character. A comparison of the two helps us to understand how the one teacher held out the right hand of fellowship to the other (Gal 2:9), and to hope for a like accord now among men who seem to differ in their conception of Christian Truth, if only they agree in their ultimate aim and standard, and feel, in the depth of their being, that Love is Wisdom, and that Wisdom is Love.
Fuente: The Cambridge Bible for Schools and Colleges
And the fruit of righteousness – That which the righteousness here referred to produces, or that which is the effect of true religion. The meaning is, that righteousness or true religion produces certain results on the life like the effects of seed sown in good ground. Righteousness or true religion as certainly produces such effects, as seed that is sown produces a harvest.
Is sown in peace – Is scattered over the world in a peaceful manner. That is, it is not done amidst contentions, and brawls, and strifes. The farmer sows his seed in peace. The fields are not sown amidst the tumults of a mob, or the excitements of a battle or a camp. Nothing is more calm, peaceful, quiet, and composed, than the farmer, as he walks with measured tread over his fields, scattering his seed. So it is in sowing the seed of the kingdom, in preparing for the great harvest of righteousness in the world. It is done by men of peace; it is done in peaceful scenes, and with a peaceful spirit; it is not in the tumult of war, or amidst the hoarse brawling of a mob. In a pure and holy life; in the peaceful scenes of the sanctuary and the Sabbath; by noiseless and unobtrusive laborers, the seed is scattered over the world, and the result is seen in an abundant harvest in producing peace and order.
Of them that make peace – By those who desire to produce peace, or who are of a peaceful temper and disposition. They are engaged everywhere in scattering these blessed seeds of peace, contentment, and order; and the result shall be a glorious harvest for themselves and for mankind – a harvest rich and abundant on earth and in heaven. The whole effect, therefore, of religion, is to produce peace. It is all peace – peace in its origin and in its results; in the heart of the individual, and in society; on earth, and in heaven. The idea with which the apostle commenced this chapter seems to have been that such persons only should be admitted to the office of public teachers. From that, the mind naturally turned to the effect of religion in general; and he states that in the ministry and out of it; in the heart of the individual and on society at large; here and hereafter, the effect of religion is to produce peace. Its nature is peaceful as it exists in the heart, and as it is developed in the world: and wherever and however it is manifested, it is like seed sown, not amid the storms of war and the contentions of battle, but in the fields of quiet husbandry, producing in rich abundance a harvest of peace. In its origin, and in all its results, it is productive only of contentment, sincerity, goodness, and peace. Happy he who has this religion in his heart; happy he who with liberal hand scatters its blessings broadcast over the world!
Fuente: Albert Barnes’ Notes on the Bible
Verse 18. And the fruit of righteousness is sown] The whole is the principle of righteousness in the soul, and all the above virtues are the fruits of that righteousness.
Is sown in peace] When the peace of God rules the heart, all these virtues and graces grow and flourish abundantly.
Of them that make peace.] The peace-makers are continually recommending this wisdom to others, and their own conduct is represented as a sowing of heavenly seed, which brings forth Divine fruit. Perhaps sowing in peace signifies sowing prosperously-being very successful. This is not only the proper disposition for every teacher of the Gospel, but for every professed follower of the Lord Jesus.
Some render this verse, which is confessedly obscure, thus: And the peaceable fruits of righteousness are sown for the practisers of peace. He who labours to live peaceably shall have peace for his reward.
1. ALMOST the whole of the preceding chapter is founded on maxims highly accredited in the rabbinical writings, and without a reference to those writings it would have been impossible, in some cases, to have understood St. James’ meaning. There is one phrase, the rabbinical meaning and use of which I have reserved for this place, viz.. The wisdom that is from above. This is greatly celebrated among them by the terms chocmah elyonah, the supernal wisdom. This they seem to understand to be a peculiar inspiration of the Almighty, or a teaching communicated immediately by the angels of God. In Sohar, Yalcut Rubeni, fol. 19, Rabbi Chiya said: “The wisdom from above was in Adam more than in the supreme angels, and he knew all things.”
In Sohar Chadash, fol. 35, it is said concerning Enoch, “That the angels were sent from heaven, and taught him the wisdom that is from above.” Ibid. fol. 42, 4: “Solomon came, and he was perfect in all things, and strongly set forth the praises of the wisdom that is from above.” See more in Schoettgen. St. James gives us the properties of this wisdom, which are not to be found in such detail in any of the rabbinical writers. It is another word for the life of God in the soul of man, or true religion; it is the teaching of God in the human heart, and he who has this not is not a child of God; for it is written, All thy children shall be taught of the Lord.
2. To enjoy the peace of God in the conscience, and to live to promote peace among men, is to answer the end of our creation, and to enjoy as much happiness ourselves as the present state of things can afford. They who are in continual broils live a wretched life; and they who love the life of the salamander must share no small portion of the demoniacal nature. In domestic society such persons are an evil disease; therefore a canker in the Church, and a pest in the state.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And the fruit of righteousness; either the fruit we bring forth, which is righteousness itself, Luk 3:8,9; Ro 6:22; Phi 1:11; or the fruit we reap, which is the reward of righteousness, viz. eternal life.
Righteousness; metonymically here put for the heavenly wisdom before described, whereof it is the inseparable companion, or the effect, Job 28:28.
Is sown; either righteousness, as the good fruit, is wrought or exercised, Hos 10:12, (as wickedness is said to be sown when it is acted, Job 4:8), or it relates to the reward, which is the fruit, of which righteousness is the seed, Psa 97:11; and then it implies, either the sureness of that reward, that it is as certain as harvest after seed-time: or the non-enjoyment of it for the present, as they that sow their seed receive not the crop till long after.
In peace; either in a mild, peaceable, amicable way; or in peace is as much as with peace, viz. spiritual peace and comfort of conscience.
Of them that make peace; that follow after and are studious of peace; and so the words may have a two-fold sense: either the meaning is:
1. That they that exercise righteousnes must do it in a sweet and peaceable way: in particular, men may reprehend others, so they do it with moderation and gentleness, not as executioners, to torment them, but as physicians, to heal them; as, on the other side, they that are most peaceably disposed, yet must not make peace without sowing righteousness with it, which includes just reprehension, whereby righteousness is promoted. Or:
2. That they who sow righteousness in peace, i.e. join righteousness with their endeavours after peace, shall reap the reward, not only in comfort here, but in glory hereafter.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. “The peaceable fruit ofrighteousness.” He says “righteousness”; because it isitself the true wisdom. As in the case of the earthly wisdom, afterthe characteristic description came its results; so in thisverse, in the case of the heavenly wisdom. There the results werepresent; here, future.
fruit . . . sownComparePsa 97:11; Isa 61:3,”trees of righteousness.” Anticipatory, that is, the seedwhose “fruit,” namely, “righteousness,” shall beultimately reaped, is now “sown in peace.” “Righteousness,”now in germ, when fully developed as “fruit” shall beitself the everlasting reward of the righteous. As “sowingin peace” (compare “sown in dishonor,” 1Co15:43) produces the “fruit of righteousness,” soconversely “the work” and “effect of righteousness”is “peace.”
of them that make peace“by(implying also that it is for them, and to their good)them that work peace.” They, and they alone, are “blessed.””Peacemakers,” not merely they who reconcile others, butwho work peace. “Cultivate peace” [ESTIUS].Those truly wise towards God, while peaceable and tolerant towardstheir neighbors, yet make it their chief concern to sowrighteousness, not cloaking men’s sins, but reproving them with suchpeaceable moderation as to be the physicians, rather than theexecutioners, of sinners [CALVIN].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the fruit of righteousness,…. Which is either eternal life, which is the fruit of Christ’s righteousness, and shall be enjoyed by all those who are justified by it; and who, in consequence of it, through the grace of God, live soberly, righteously, and godly; see Ro 6:22 or else what is enjoyed in this life, as the fruit and effect of a righteous and holy conversation, which is peace of conscience; and may be truly called the peaceable fruit of righteousness; see Isa 32:17
is sown in peace of them that make peace; that is, either such as are possessed of that wisdom which is peaceable, and makes them so; that peace which they make, pursue after, exercise, and maintain, is a seed, which, being sown by them, will, in the issue, be followed with eternal happiness and felicity; see Mt 5:9 or such who live a godly life and conversation, and are filled with the fruits of righteousness, and, among the rest, with this of making and preserving peace among men, shall enjoy, as what will spring up from such good seed sown, much conscience peace and spiritual pleasure of mind: righteousness and peace promise a large and comfortable harvest both here and hereafter.
Fuente: John Gill’s Exposition of the Entire Bible
Is sown in peace ( ). Present passive indicative of , to sow. The seed which bears the fruit is sown, but James catches up the metaphor of (fruit) from verse 17. Only in peace is the fruit of righteousness found.
For them that make peace ( ). Dative case of the articular participle of . See Eph 2:15 for this phrase (doing peace), and Col 1:20 for , of Christ, and Mt 5:9 for (peacemakers). Only those who act peaceably are entitled to peace.
Fuente: Robertson’s Word Pictures in the New Testament
He who does not learn to control or bridle the tongue will never be able to bridle or control the passions of his body, the temperaments of his body, nor will be ever be able righteously to govern or control a home, a church, a school or a business. Tongue control is a priority to which every child of God should give primary attention in all his Christian cultivation, Pro 18:13; Pro 21:23; Pro 25:11.
TONGUE CONTROL
Unless we yield our tongues as instruments of righteousness unto God, Satan will use them to his advantage, and to our spiritual impoverishment. Some people pride themselves that they have the gift of gab. But one thing is certain – what little spirituality such people possess may soon dribble away via the mouth.
W. B. K.
Fuente: Garner-Howes Baptist Commentary
18 And the fruit of righteousness. This admits of two meanings, — that fruit is sown by the peaceable, which afterwards they gather, — or, that they themselves, though they meekly tolerate many things in their neighbors, do not yet cease to sow righteousness. It is, however, an anticipation of an objection; for they who are carried away to evil speaking by the lust of slandering, have always this excuse, “What! can we then remove evil by our courteousness?” Hence James says, that those who are wise according to God’s will, are so kind, meek, and merciful, as yet not to cover vices nor favor them; but on the contrary in such a way as to strive to correct them, and yet in a peaceable manner, that is, in moderation, so that union is preserved. And thus he testifies that what he had hitherto said tends in no degree to do away with calm reproofs; but that those who wish to be physicians to heal vices ought not to be executioners.
He therefore adds, by those who make peace; which ought to be thus explained: they who study peace, are nevertheless careful to sow righteousness; nor are they slothful or negligent in promoting and encouraging good works; but they moderate their zeal with the condiment of peace, while hypocrites throw all things into confusion by a blind and furious violence.
Fuente: Calvin’s Complete Commentary
(18) And the fruit of righteousness . . .Better thus slightly altered: And fruit of righteousness is sown in peace by them that make peace. They shall be called the children of God (Mat. 5:9). Their fruit is hidden in the precious seed, but the times of refreshing shall come, and the glorious plant bring forth her flower, and bear the golden fruit for the blessed ones to eat in the fadeless paradise of God. As whatsoever a man soweth that shall he also reap (Gal. 6:7)here is a harvest laid up for the righteous to enjoy for ever; and (comp. Heb. 12:11) Gods chastening of the truly penitent yields with it a like promise afterwards of the peaceable fruit of righteousnessso, in the tender mercy of our Saviour, they that sow in tears shall reap in joy (Psa. 126:6). Thus, in some words which well might mark the close of one whose quiet spirit slowly passeth by to some more perfect peace
Peace comes at length, though life be full of pain;
Calm in the faith of Christ 1 lay me down;
Pain for His sake is peace, and loss is gain:
For all who bear the cross shall wear the crown.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. Fruit is sown By fruit is meant the harvest, crop, or product; and this is virtually sown in the seed that produces it. Fruit, consisting in righteousness, not fruit produced by righteousness. And this fruit, namely, righteousness, springs from a seed-sowing in the soil of peace by them that make or enact peace. The man of holy peace sows that seed in peace which brings forth righteousness. Thus in holy eloquence does St. James appeal to his fellows of the twelve tribes, both Christians and those who should be Christians, among whom strifes of tongue arising from bitterness of heart were producing sin and ruin, to seek for righteousness in the paths of holy quietude and peace. In an angry age his warnings were slighted, and the ruin resulted in the destruction of their capital and the overthrow of their State.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jam 3:18. The fruit of righteousness is sown in peace “The word , rendered is sown, imports, says Parkhurst, the labour, attention, or pains employed upon any thing, whence are produced fruits or effects good or bad:” in which sense it must be understood in this place; as to sow fruit does not appear a very intelligible expression. The purport of this verse, says Dr. Heylin, is to shew what effect might be expected from a teacher endowed with the heavenly wisdom just before mentioned. Such a one would have learned virtue, before he took upon him to teach it; and as the fruits of one harvest are the seeds from which another is to be produced, so he, being full of those virtuous sentiments, which are the product of his own advanced state, the fruits of righteousness in himself will efficaciously sow the seed of virtue in minds rightly disposed to receive it. Now the right disposition on both sides,in the teacher, and those who are taught,is that eternal peace, and total silence of the passions, without which the still voice of wisdom cannot be hea
Inferences.Let the pathetic discourse of the apostle concerning the difficulty and importance of governing our tongues aright, engage us to the strictest care on this great article of practical religion, of which so many are careless, and in which the most are so far deficient, as to entitle those to the character of perfect men who do not here offend. Let us entreat the assistance of Divine grace, that we may keep our mouths as with a bridle; (Psa 39:1.) that we may steer this important helm aright, lest, by the mismanagement of it, we shipwreck even our eternal hopes. Let us be cautious of every spark, where there are so many combustible materials; and take heed, lest we, and others, be defiled, and infernal flames kindled and propagated. It is indeed a difficult, but in consequence of this a glorious toil, far more glorious than to subdue the fiercest animals, or the haughtiest enemies: let us therefore resolutely make the attempt, and learn to employ our tongues, as indeed the glory of our frame, to bless God even the Father. And let the remembrance of that similitude of God, in which men are formed, make us tender of all their interests; but especially careful, that we do not injure them by unkind reproaches, or detracting speeches; and so much the rather, that we may maintain a consistency between the words of devotion addressed to God, and those of converse with our fellow-creatures. So shall the well-spring of wisdom, rising up in our hearts, and streaming forth from our lips, be as a flowing brook. Let those, who are by Providence called to be teachers of others, set a double guard upon their words, not only in public, but in private too, as peculiar notice will be taken of them; and the honour of religion, one way or another, be greatly affected by the tenour of their discourses. And let the awful account which such are to give, and the greater judgment they are to expect, prevent any from intruding themselves into such an office, without suitable qualifications, and a Divine call. May God enable them to judge rightly concerning that call; and where it is indeed given, may his grace furnish them for their work, and his mercy cover those many imperfections which the best will see room to acknowledge and lament.
Again, if we desire the character of wisdom, let us learn from the oracles of eternal truth how it is to be obtainedby meekness and a good conversation. Let us avoid that infernal wisdom, here so severely and justly branded, which consists in knowing the most effectual methods to distress others. On the contrary, let us pray, and study, and labour for that which is from above, and of which so amiable a character is here given. And so far as it can be obtained without injuring conscience, let us cultivate universal peace; and let a gentle and placable temper, an impartial and sincere disposition, be ever inviolably preserved, even when we are obliged to contend with others about matters of the highest importance; remembering, that the more sacred the cause is, the more solicitous we should be that we do not injure it by a passionate or iniquitous management of it. Thus let us sow the fruits of righteousness in peace, and wait the promised harvest; leaving wars and contentions to others, lamenting them, and praying that God would cause them entirely to cease.
REFLECTIONS.1st, They who have the least pretensions to true godliness, are often the most talkative professors of it: to bridle the tongue is therefore among the proofs of living faith.
1. He warns them against a magisterial and censorious behaviour. My brethren, be not many masters; affect not to set up for teachers ( ), loving to hear yourselves talk, and liberally dealing out reproof and censure; knowing that we shall receive the greater condemnation, by being thus forward to pronounce sentence on others, when we do not truly first judge ourselves: for if we were duly sensible of our own faults, we should be less rigid in our judgment of others: seeing in many things we offend all; and the more we know of our own hearts, the more shall we be obliged to own, that our censure can no where so justly light as upon ourselves.
2. He enjoins them to bridle their tongues. If any man offend not in word, and has such a guard over himself, as to utter nothing rash, opprobrious, false, or sinful, the same is a perfect man, a finished Christian, and far advanced indeed in the divine life; and able also to bridle the whole body, and restrain the irregular appetites and passions which war against the soul. Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body, governing and directing thereby all their motions. Behold also the ships, which, though, they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor or pilot listeth. Even so the tongue is a little member, and boasteth great things; and, according as it is under government, or lawless, is capable of doing much good, or much evil.
3. The evil of an unruly tongue is great. Behold how great a matter a little fire kindleth! what a conflagration blazes from a single spark! And the tongue, when let loose, is a fire, a world of iniquity, poureth forth the abominations of the heart: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature, in nations, churches, families; spreading sedition, treasons, heresies, blasphemies, divisions, enmity; in every age, in every station, its baleful influences appear: and it is set on fire of hell; infected with the old serpent’s venom, promoting the interests of Satan’s kingdom, by profaneness, rage, lying, lewdness, slander, and all the train of evils which flow from thence; the punishment of which will be, that in hell it shall be tormented in flames unquenchable. For every kind of beasts, the most savage, and of birds, however untractable in their nature; yea, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind, mastered by their power, and rendered gentle by human art: but the tongue can no man tame; nothing short of almighty power can restrain or cure its malignity: it is an unruly evil, full of deadly poison; deadly to the owner, and mortal as far as its influence extends. Therewith bless we God, even the Father, in prayer and praise speaking good of his name; and this is indeed the most excellent use of our tongues; but alas, how horrid is that perversion of speech, when therewith curse we men, which are made after the similitude of God. Yet such is the inconsistency of some professors of religion, that out of the same mouth proceedeth blessing and cursing; worship in one breath, and then reviling, slandering, and backbiting in the next. My brethren, these things ought not so to be; such behaviour is utterly incongruous, and contradictory to the faith of the gospel. Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree, my brethren, bear olive-berries; either a vine figs? so can no fountain both yield salt water and fresh: and as impossible is it for a heart, in which true grace is implanted, to be guilty habitually of such gross inconsistencies.
2nd, Nothing is more desirable than true wisdom. The apostle teaches us,
1. In what way that will shew itself. Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom, and prove his pretensions, not by arrogant boasts, but by his humility, meekness, holy conversation, and every good word and work, which may prove him a partaker of the grace of God in truth, and of the wisdom which maketh wise unto salvation.
2. A contrary conduct evidently demonstrates the folly and falsehood of pretended sophists. But if ye have bitter envying and strife in your hearts, live under the power of a contentious and disputing spirit, evident in the bitter words which proceed out of your mouths; glory not in any fancied attainments, or zeal for orthodoxy; and lie not against the truth, by pretending to contend for that, to which your temper proves you an utter stranger. This wisdom descendeth not from above, and never had God for its author; but is earthly, in its principle and end; sensual, the offspring of the fallen nature; and devilish, the image of Satan, and cultivated by him to advance the interests of his kingdom: for where envying and strife is, there is confusion, and every evil work, that tends to ruin both our own souls, and all that are around us.
3. How different and lovely are the effects and influence of true wisdom! But the wisdom that is from above, which cometh down from the Father of lights, and is the gift of his grace to his believing people, is first pure, engaging us to all purity in doctrine, manners, temper, speech, and conduct; then peaceable, breathing nothing but love and quietness, averse to noisy broils and hot disputes, maintaining peace where it subsists, and seeking to heal every breach at which division hath entered. It is gentle, affable, courteous, engaging, ready to recede from its own in matters of property to avoid litigation; and mild, where in sentiment any difference subsists; never urging its own opinion with violence, willing patiently to hear the judgment of others: easy to be entreated, and ready to forgive every offence; not rigidly obstinate, but flexible to the advice of the wiser and more experienced: full of mercy and good fruits; benevolent, generous, liberal, willing to the utmost to help and relieve the distresses of the afflicted: without partiality, in judging or censuring others; and without hypocrisy, speaking and acting always with simplicity and godly sincerity, without disguise or design. And the fruit of righteousness, even all the gracious produce above described, is sown in peace of them that make peace; they who are possessed of the peaceable wisdom above described, are the persons who go forth bearing the precious seed, and shall see in their own hearts, and under their ministry, the plenteous success of their labour both here and hereafter; for the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jas 3:18 . As in Jas 3:16 the fruit of , and thus of false wisdom on which it is founded, is named, so in this verse is the fruit of true wisdom, which is .
is a pregnant expression for: the seed, which yields the fruit of righteousness, is sown (Weisinger, Bouman, Lange). ] is not justification (Gebser, Schneckenburger), but righteousness or uprightness. The genitive is that of apposition, and announces wherein the consists. This forms the antithesis to , Jas 3:16 . is by various expositors incorrectly referred to the future life.
] is to be retained in its literal meaning, from which there is no reason to depart, when the pregnant form of the expression is kept in view. Brckner converts the idea without justification into that of dispersing, i.e. of profuse spending; Pott falsely explains by . The sower is not to be considered as God (Brckner), for from the whole context the discourse is not concerning the conduct of God, but of the Christian. The addition is not to be combined with (Rauch) or with (Kern: righteousness before God, which manifests itself in peace with God) as one idea, but it belongs to the verb, and announces the condition by which only the seed sown yields the fruits of righteousness; it is in antithesis to , Jas 3:16 .
De Wette incorrectly takes = , in hope of peace.
] (= , Mat 5:9 ) is either the Dativus actionis (Wiesinger, de Wette, formerly in this commentary; Lange uncertainly) announcing who are the sowers, or Dativus commodi (Brckner, Bouman) announcing for whose use the . is sown; in the latter case the are likewise to be considered as sowers (de Wette considers it possible that the Dativus commodi may by its importance have supplanted . . .). The latter explanation is more corresponding to the context, as it is already indicated in that the sowing can only be by such as are in possession of , and it was particularly brought forward that the righteousness springing from the seed is only imparted to those who make peace. Accordingly, the meaning of the sententious expression is: that the seed of righteousness sown in peace yields righteousness only to the peaceable. This explanation agrees in essentials with that of Wiesinger and Bouman, also of Lange, who, however, blends with it something foreign to it, and thinks on the future harvest of righteousness. Deviating from this, de Wette renders it: “The fruit (conduct, moral action) of righteousness is in hope of peace, as the seed of the heavenly harvest sown by them who practise peace.” Brckner: “The fruit (the produce) of righteousness is in peace dispersed (namely, by God) for them who practise peace.” Kern: “That which springs up for the peaceable as the fruit of their sowing, that is, of their peaceful conduct, is righteousness before God, which manifests itself in peace with God.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
REFLECTIONS
Precious Lord Jesus! how sweetly doth this Chapter bring to my recollection thy tender, and endearing precept, to call no man master upon earth! for One is our Master, even Christ! Yes! truly, Lord, thou art, both by right and by purchase, by conquest, and by the voluntary surrender of my soul, in the day which made me willing, the day of thy power; thou art my lawful right, and highly honored Master, Sovereign, and Lord! And oh! for grace, everlastingly in willing homage, to bow my knee to the sceptre of thy grace. And as all creatures in nature have been, and are tamed and governed, let it never be said, that any of thy redeemed ones arose at any time in disobedience against thee!
And do thou, blessed and Wonderful Counselor! in whom are hid all the treasures of wisdom and knowledge, grant me daily portions, from thyself, in that wisdom which is from above. Lord! be it my happiness to be distinguished, in all my dealings with men, from that worldly wisdom which begets envying, and strife, and every evil work; but out of a good conversation, by the in-dwelling power of God, the Holy Ghost, may I be enabled to show forth all the practical fruits of godliness, with meekness of wisdom.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
18 And the fruit of righteousness is sown in peace of them that make peace.
Ver. 18. Is sown in peace ] Only we must not think to sow and reap all in a day. By the fruit of righteousness may be meant the crown of righteousness,2Ti 4:82Ti 4:8 , which Christ (the Prince of peace) shall put upon all the sons of peace,Luk 10:6Luk 10:6 ; as, in the mean time, they shall be called the sons of God, Mat 5:9 , have not only the comfort, but the credit, the name and note of such.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18 .] Before, in Jas 3:16 , after the characterization came the statement of the result : and so now here. That result was designated as a present one, . : this is a future one, but beautifully anticipated by the pregnant expression : see below. But ( passes from the subjective character to the objective result) fruit (or, the fruit , being in the emphatic place and therefore losing its article) of righteousness (genitive of apposition: that fruit which is righteousness: see ref. Heb. and cf. Isa 32:17 ; righteousness in its wider sense: in themselves and in others; in practice and in reward; in time and in eternity) is sown (in saying the Apostle uses a prolepsis, as if a husbandman should this autumn be said to sow next year’s bread) in peace (not as De W., for , but betokening the spirit and mode in which the sowing takes place, as opposed to . ) by them who work (better than “make,” which seems to confine the meaning to the reconciling persons at variance. So also in ref. Matt. The dative participle is not a ‘dativus commodi,’ but the dat. of the agent: the former view would leave out of the proposition that which is in fact its necessary and most important feature, viz. that the peace-workers themselves are the sowers of the fruit) peace .
Fuente: Henry Alford’s Greek Testament
Jas 3:18 . The keynote of this verse is peace , as contrasted with the jealousy, faction and confusion mentioned above; peace and righteousness belong together, they are the result of true wisdom, the wisdom that is from above; on the other hand, strife and “every vile deed” belong together, and they are the result of the wisdom that is “earthly, , demoniacal”.
Fuente: The Expositors Greek Testament by Robertson
righteousness. App-191.
of = by, or for. No preposition. Dative case.
Fuente: Companion Bible Notes, Appendices and Graphics
18.] Before, in Jam 3:16, after the characterization came the statement of the result: and so now here. That result was designated as a present one, . : this is a future one, but beautifully anticipated by the pregnant expression : see below. But ( passes from the subjective character to the objective result) fruit (or, the fruit, being in the emphatic place and therefore losing its article) of righteousness (genitive of apposition: that fruit which is righteousness: see ref. Heb. and cf. Isa 32:17; righteousness in its wider sense: in themselves and in others; in practice and in reward; in time and in eternity) is sown (in saying the Apostle uses a prolepsis, as if a husbandman should this autumn be said to sow next years bread) in peace (not as De W., for , but betokening the spirit and mode in which the sowing takes place, as opposed to . ) by them who work (better than make, which seems to confine the meaning to the reconciling persons at variance. So also in ref. Matt. The dative participle is not a dativus commodi, but the dat. of the agent: the former view would leave out of the proposition that which is in fact its necessary and most important feature, viz. that the peace-workers themselves are the sowers of the fruit) peace.
Fuente: The Greek Testament
Jam 3:18. , but the fruit of righteousness [is] in peace) So Heb 12:11, note. The fruit of righteousness is most abundant; although that fruitfulness does not immediately appear at the beginning. Righteousness is peaceable; peace is fruitful.- , is sown in peace) The expression, is sown, is in accordance with the word, fruit. Peace is described, Jam 3:17. Respecting the sowing and the righteous, see Psa 97:11, in the Hebrew.- , for them that make peace) The dative expressing an advantage, with the force of limitation. See the opposite, Jam 4:1-2.- , to put forth peace; as , to send forth water; Jam 3:12.
Fuente: Gnomon of the New Testament
righteousness
(See Scofield “1Jn 3:7”).
Fuente: Scofield Reference Bible Notes
the fruit: Jam 1:20, Pro 11:18, Pro 11:28, Pro 11:30, Isa 32:16, Isa 32:17, Hos 10:12, Mat 5:9, Joh 4:36, Phi 1:11, Heb 12:11
make: Mat 5:9
Reciprocal: Gen 13:8 – Let 1Ki 6:7 – neither hammer Ezr 7:25 – the wisdom Psa 18:35 – gentleness Psa 34:14 – seek Psa 119:73 – that I may Psa 122:7 – Peace Pro 6:19 – that soweth Pro 14:29 – slow Pro 17:27 – an excellent spirit Ecc 9:17 – General Isa 11:2 – the spirit of wisdom Isa 32:20 – Blessed Zec 8:12 – prosperous Mat 7:17 – every Mar 4:26 – as Luk 10:6 – the Son Joh 15:16 – bring Act 6:3 – full Rom 1:14 – both to 1Co 7:15 – but 1Co 14:33 – but 2Co 13:11 – live Gal 5:22 – love Gal 6:8 – soweth to his Eph 1:17 – the spirit Eph 4:3 – General Phi 1:27 – in one Phi 4:2 – that Col 3:12 – mercies 1Th 5:13 – and be Heb 12:14 – Follow 1Pe 3:11 – seek
Fuente: The Treasury of Scripture Knowledge
Jas 3:18. If a man possesses good fruit he usually wishes to reproduce it by sowing or planting it. Hence he will sow it righteously by conforming to the rules of peace that have been formed in harmony with the pure wisdom.
Fuente: Combined Bible Commentary
Jas 3:18. And the fruit of righteousness. This does not mean the reward of righteousness, nor the fruit which springs from righteousness, but the fruit which consists in righteousness. So in the Epistle to the Hebrews we read, that chastisement yieldeth the peaceable fruit of righteousness (Heb 12:11). As bitter emulation and party-strife are the fruits of earthly wisdom, so righteousness is the fruit of heavenly wisdom. And by righteousness here is not meant the imputed righteousness of Christ, but moral goodnessrighteousness in ourselves and in others, in habit and in practice.
is sown; the fruit being supposed to be contained in the seed. The sower is not God; but, as is evident from the context, the peacemakers.
in peace. Some render the words into peace, meaning that they who are of a peaceful disposition will reap a harvest of peace both in this world and in the next; but this is giving a wrong meaning to the preposition. In peace denotes the spirit with which the seed or fruit is sown.
of them that make peace. Some render this on behalf of them, or, for the good of them that make peace. But it gives a better meaning to regard the peacemakers as the sowers of righteousness, hence by them that make peace. The meaning of the whole verse is: The seed of righteousness is sown by the peacemakers in a spirit of peace. Only those who are actuated by the spirit of peace are the true sowers of righteousness; whereas the wrath of man worketh not the righteousness of God.
Fuente: A Popular Commentary on the New Testament
Our apostle here concludes his discourse, by shewing the happiness of those who are possessed of that wisdom from above, which is pure and peaceable, &c. They sow a seed which will yield them present fruit, and bring sheaves of joy and comfort into their bosoms, and also entitle them to an everlasting reward in that kingdom wherein dwelleth righteousness.
Learn hence, 1. That all the actions of this life are as seed sown for the life to come; and every one’s harvest hereafter will be according to his seed-time here; our rewards shall be according to our works.
Learn, 2. That the rewards of righteousness and peaceableness are reaped and received here initially, and shall be ere long enjoyed perfectly: The fruit of righteousness is sown in peace of them that love peace.
Learn, 3. That true lovers of righteousness ought to be lovers of peace, and peaceable persons lovers of righteousness; mercy and truth must meet together, righteousness and peace must kiss each other. Peace without righteousness is but a sordid compliance; righteousness without peace is but a rough austerity; our duty is to couple a sweet goodness with a severe righteousness.
Fuente: Expository Notes with Practical Observations on the New Testament
Jas 3:18. And the fruit of righteousness, &c. The principle productive of this righteousness, is sown, like good seed, in the peace of a believers mind, and brings forth a plentiful harvest of happiness, (which is the proper fruit of righteousness,) for them that make peace That labour to promote this pure and holy peace among all men. Or, the meaning may be, they that endeavour to make peace among men, (which is a fruit or work of righteousness,) do thereby sow to themselves in peace; that is, they take that course which will produce to them happiness in the end.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 18
Of them; by them. The meaning is, that disputes and contentions are not the measures by which the cause of God is, to be promoted; the seed from which the fruits of righteousness are to be produced is sown in peace, by peaceable laborers.
Fuente: Abbott’s Illustrated New Testament
And the fruit of righteousness is sown in peace of them that make peace.
If you are a peacemaker, you sow peace and the fruit of peace is righteousness. The reverse of this is also true, if you are the center of discord, you sow uneasiness and the fruit will be unrighteousness.
The Israeli/Palestinian conflict in 2005 saw the Jewish people extend olive branches to their enemies. They desired a peace that was acceptable to both parties. They withdrew many of the Israeli settlers from occupied territories as a gesture of peace. This was certainly the right thing to do. However, on the Palestinian side we saw the disrupters, the trouble makers that would take this gesture of peace and twist it into something ugly for their own gain.
Constantly, as in this passage, we see good and evil compared – with the obvious “good” of good, why would anyone choose the “evil” of evil? Because their nature is evil, might be the answer.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
3:18 {10} And the fruit of righteousness is sown in peace of them that make peace.
(10) Because the world persuades itself that they are miserable who live peaceably and simply: on the contrary, the apostle states that they shall eventually reap the harvest of peaceable righteousness.
Fuente: Geneva Bible Notes
People committed to preserving peace must teach the Word of God peacefully to reap a harvest of righteousness (cf. Jas 1:20). That good fruit will not come if teachers sow it in words and ways that inflame and antagonize people (cf. 1Ti 5:1-2; 2Ti 2:14; 2Ti 2:24-26).
"To ’raise a harvest of righteousness’ demands a certain kind of climate. A crop of righteousness cannot be produced in the climate of bitterness and self-seeking. Righteousness will grow only in a climate of peace." [Note: Burdick, pp. 191-92.]
"Winsome speech comes from a wise spirit. A controlled tongue is possible only with cultured thought. A mouth filled with praise results from a mind filled with purity." [Note: Blue, p. 829.]
To restate James’ thought in this chapter, our words are very important as we seek to carry out the ministry God has called us to fulfill. We cannot control our tongues easily. Therefore we should not be too quick to take on a teaching ministry. The only One who can control our tongues is God, who can give us wisdom. The marks of the wisdom He provides are humility, graciousness, and peace.
James warns against anything that does not bear the fruit of good works: unfruitful religion (Jas 1:25-26), unfruitful faith (Jas 2:26), and unfruitful wisdom (Jas 3:17-18).