The fruit of righteousness is sown in peace— "The word σπειρεται, 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; (Psalms 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 obtained—by 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 (διδασκαλοι), 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.