BLESSING GOD AND CURSING MEN.
“But the tongue can no man tame: it is an unruly evil, full of deadly poison.
Therewith bless we God, even the Father, and therewith curse we men
which are made after the similitude of God. Out of the same mouth
proceedeth blessing and cursing. My brethren, these things ought not so
to be.”-James 3:8-10.
THESE words of the
inspired Apostle are addressed to the “brethren”-not to the world. Indeed, the
entire Epistle is addressed to the Church: the fact that in opening it James
addresses “the twelve tribes which are scattered abroad,” is not to the
contrary of this. We are to remember that to the twelve tribes of Israel, the
natural seed of Abraham, pertained originally the great promise of God made to
Abraham. By natural heredity, then, God’s offer or proposition to bless the
world belonged to fleshly Israel, as the divine instruments, if they would
comply with the divine conditions. But one of the divine conditions was that
they should have the faith of Abraham, and should not be considered the
promised seed of Abraham without that faith, since Abraham was to be the Father
of the Faithful. Our Lord and the apostles, in the New Testament, set forth
clearly how and why natural Israel, as a nation, was broken off from
inheritance under that covenant: the Apostle representing the promise as an
olive root, describes all Israelites as branches, growing up out of that root,
and tells us that many of the natural branches were broken off, the vast
majority, and that only a remnant at the first advent were found possessed of
the faith of Abraham, and accepted by our Lord as members of the new house of
sons.-John 1:12.
The Apostle further explains that the rejection of the unbelieving of
natural Israel left the way open to engraft in the place of the broken-off
branches some from amongst the Gentiles, possessed of the faith of Abraham.
And this, we see, has been the work of this Gospel age,-grafting into the
original root of promise believers from amongst the Gentiles, who were once
without God and having no hope in the world, strangers from the commonwealth of
Israel, but are now brought nigh, united with Christ, and through him united
with the Abrahamic root of promise, and inheritors of all its richness and
fatness.-Eph. 2:12,13; Rom. 11.
Thus we see that these spiritual Israelites become the Israelites indeed,
from the divine standpoint, the actual inheritors of the Abrahamic promise:
altho we see also yet to be fulfilled certain gracious earthly promises to the
natural seed of Abraham, they nevertheless have missed, have lost, as a nation,
as a people, the great prize: as the Apostle declares, “Israel hath not
obtained that which he seeketh for: but the election hath obtained it, and the
rest were blinded.” -Rom. 11:7.
So then the “twelve tribes” of Israel had promises made to them which
apply not merely to themselves, but also and specially to Spiritual Israel,
whom they typified; while the original election or predestination of God,
respecting the Abrahamic seed, that it should be 144,000, or 12,000 from each
tribe, still stands; and consequently that each one accepted from amongst the
Gentiles, and engrafted into this root of Abrahamic promise, is counted as
taking the place of one of these broken-off branches of the various tribes. By
the time the Gospel age shall have finished its work, a Spiritual Israel will
have been found-“a royal priesthood, a holy nation, a peculiar people,”-showing
forth the praises of him who called them out of darkness into his marvelous
light-neither one more nor one less than the original, elect, predetermined
number,-a natural Israelite having been “broken off” for each one from the
Gentiles “grafted in.” The Church is thus referred to in Revelation 7:3-8: and
the sealing of the Church is spoken of as being so many from each of the
tribes, with the intimation that all of these will have been “sealed in their
foreheads” before the great time of trouble shall come upon the world.
So, then, the Epistle of James is to be understood as addressed to these
true Israelites, engrafted into the root of promise, and taking the place of
the natural Israelites. And to this agree the words of the Apostle Paul, “They
are not all Israel which are of Israel.” (Rom. 9:6,7.) And again, “He is not a
Jew which is a Jew outwardly, neither is that circumcision which is outward in
the flesh: but he is a Jew which is one inwardly, and circumcision is that of
the heart.” (Rom. 2:28,29.) And again, the words of our Lord in addressing his
Church: “I know the blasphemy of them which say they are Jews, and are not, but
are of the synagogue of Satan.”-Rev. 2:9; 3:9.
Our Lord recognized this same distinction between natural and true
Israelites: when receiving Nathaniel he declared, “Behold, an Israelite
indeed.” These two Israels, of the flesh and of the spirit, were
typified in Isaac and Ishmael, and again, as the Apostle declares, in Jacob and
Esau. (Rom. 9:8-13,22-33.) In each case the inheritor of the promise was the
younger brother; as illustrating that Spiritual Israel would be developed after
natural Israel, and take its place as heir of the chief blessings mentioned in
the Abrahamic Covenant. However, we are to remember that a blessing was
granted also in each case to the elder brother, in the types; and so it is in
the antitypes,-while God has appointed Christ to be the heir of all things, and
has called the Church as his Bride, to be his joint-heir in all things, he has
nevertheless provided that blessing shall flow from these to the earthly seed,
and in turn through the latter to all the families of the earth.- Rom.
11:26-33.
Having thus definitely determined that the holy spirit, through the
Apostle, is addressing the Church, let us consider the astounding statement of
our text, and seek to ascertain in what sense it should be understood;
resolving that, should we find that in any sense or degree it applies to us
individually, we will assuredly quickly respond to the spirit’s teaching, and
correct so evil a condition.
BLESSING GOD WITH THE TONGUE.
We may readily see how the Apostle means that God’s people bless or praise
his name with their tongues. They do so in prayer; they do so in their hymns of
praise; they do so in declaring his truth, and in witnessing to his providences
on their behalf. In a word, we bless God with our tongues by showing forth his
praises, who called us out of darkness into his marvelous light.
CHRISTIANS WHO CURSE MEN WITH THEIR TONGUES.
But in what sense does the Apostle mean that Spiritual Israelites curse
men with their tongues?-and that so commonly, so generally prevalent as to
require public reproof? Surely no Christian curses his fellowman by oaths and
profane swearing! But are there not other ways in which our tongues may be a curse
and an injury to fellow-men? We are to remember that the meaning of our
English word “curse” has somewhat altered in common usage within the last
century, having very generally lost the sense of injury and assumed
wholly the sense of swearing, profanity. In the Greek language different words
are used when referring to a cursing oath (viz., anathema, and anathematiso,
used ten times in the New Testament), and when referring to a spoken
condemnation as a blight or curse (viz., katara and kataraomai,
which signify condemnation,-to speak against, to speak evil of, to injure).
The latter is the word used by the Apostle James: hence his language really
is-With the same tongue wherewith we praise and honor God, we do injury to
fellow-men, by evil-speaking, slandering, etc. Thus our Lord, using the same
word, said, “Bless them that curse [speak evil of] you.” The Apostle Paul,
using the same word, admonishes God’s people to “Bless and curse not”-speak
favorably of others, but do not speak injuriously of them. Again, we are told
that our Lord cursed (the same Greek word) the figtree, saying, “Let no
fruit grow on thee henceforth”-he injured it, he made a declaration unfavorable
to its future development. Thus also the Apostle declares that the Jews under
the Law were under a curse-not that the Law was evil, but that, because
of imperfections of the flesh, the Israelites came under the condemnation
(curse) of the Law. He declares also that “Christ hath redeemed us [formerly
Jews] from the curse [condemnation] of the Law, being made a curse for
us”-having suffered for us the full condemnation or blight which the Law
imposed upon the transgressor. (Gal. 3:10-13.) He illustrated the same thought
in connection with the word “curse,” when he declares that garden land which
had been overgrown with thorns and briars is “nigh unto cursing”-not ready for
profanity, but for condemnation, as unfit for tillage, until burned over
and its weeds exterminated.-Matt. 5:44; Rom. 12:14; Mark 11:21; Heb. 6:8.
Having thus before our minds the real word, and its signification as used
by the Apostle, we see that while curse is a proper enough translation
of the original, the whole difficulty is that present-day common usage and
common education have largely hidden from sight this signification of the
word. (Similarly the word evil has lost its original breadth of
meaning, and is almost invariably considered to signify immorality, badness,
wickedness; whereas in its breadth of meaning it may be used to refer to
anything that is undesirable, not good, such as calamities, etc.)
Looking at the Apostle’s statement from this stand-point, we see clearly
that his charge is applicable to Christian people of to-day to an alarming
extent. How many there are who do injury with their tongues to their
fellow-creatures, who use the same tongue in offering praise to God. We know
of no evil to which God’s consecrated people are more exposed than to this
one. With many it is as natural to gossip as to breathe: they do it
unconsciously. We have even known people who took cognizance of the Scriptural
injunction against slander and evil-speaking, who were so utterly confused on
the subject, and so unaware of their own conduct, that they would declare their
horror of speaking a slander in the very same breath in which they utter
slanders. We mention this in proof that this evil is so ingrained in fallen
human nature as to elude the notice of the new nature sometimes for years-and
thus escapes the correction in righteousness which the Lord’s Word directs, and
which all who are truly the Lord’s people desire.
Many are the peculiar subterfuges which the fallen nature will use, in its
attempt to stifle the voice of conscience and yet maintain the use of this
channel of evil,-long after it has been driven from evil practices which are
less common, less popular, more generally recognized as sinful.
(1) It will say, I mean no harm to anybody; but I must have something to
talk about, and nothing would be so interesting to friends and neighbors as
something which has more or less of a gossipy flavor (scandal) connected with
it. But is evil-speaking, slander, any the more proper on this account for the
children of the light? By no means. Hence it is that the Scriptures instruct
us, “Let your conversation be such as becometh saints;” “Let your speech be
with grace, seasoned with salt, that ye may know how ye ought to answer every
man;” “Let no corrupt communication proceed out of your mouth, but that which
is good, to the use of edifying,-that it may minister grace unto
the hearers.”-Phil. 1:27; Col. 4:6; Eph. 4:29.
But the scandal-monger, however refined his methods and words, well knows
that so far from the scandal ministering grace to the hearer, it ministers
evil;-that the hearer is impelled by the forces of his fallen human nature to
go quickly and tell the scandal further, to others;-true or false, he knows not
and heeds not: it has kindled in his heart a flame of carnal sentiment which
issues from his lips to “set on fire the course of nature” in others, similarly
weak through the fall. The fallen nature feasts and revels in just such
things, feeling the more liberty to do so because they delude themselves that
thus they are moralizing-preaching against sin, and that in thus discussing and
impliedly denouncing the said-to-be transgressions of another, they are
mentioning matters abhorrent to their righteous souls. Alas! poor, weak, fallen
humanity’s reasonings are seriously defective when the Lord’s counsels in
righteousness are ignored.
As for the point that there would be little else to talk about if scandals
were thoroughly eliminated from Christian conversation, and were all to abide
strictly by the Apostle’s injunction, “Speak evil of no man,” we answer: Is
there not a wide scope for conversation amongst Christian people, on the
subject of the riches of God’s grace in Christ Jesus our Lord, expressed in the
exceeding great and precious promises of the divine Word? In these things we
have indeed that which not only ministers grace to the hearer, but which adds
also to the grace of the speaker. It showers blessing on every hand, so far as
the “new creature” is concerned, and assists in deadening the old nature with
its evil desires, tastes, appetites.
This is what the Apostle had in mind, evidently, when he said that the
Lord’s people should “show forth the praises of him who called us out of
darkness into his marvelous light.” And a heart filled with the spirit of
love, the spirit of God, the spirit of the truth, and overflowing with the same
at the mouth will be sure to overflow that which is within, for, “Out of the
abundance of the heart the mouth speaketh.” An evil mouth, therefore, a mouth
which does injury to others, either to fellow-members of “the body of Christ”
or to those that are without, indicates an evil heart,- implies that the heart
is not pure. “Blessed are the pure in heart, for they shall see God.”-1 Pet.
2:9; Matt. 12:34; 5:8.
(2) Another excuse for gossip about other men’s matters is offered by
others, who say: I can talk about religious matters to those who are
religiously inclined, but when I am with worldly people, or with professors of
religion who take no interest in religious themes, I must be agreeable and
accommodating, and must at least hear their gossip and news; and if I do
not share in such conversation I would be considered very peculiar, and my
company would not be desired. Yes, we answer; but this is to be one of the
peculiarities of the “saints:” they are not only to be different from the world,
but different also from the nominal professors of religion. Their religion is
not merely to be on the surface, and on one day of the week, and under a
certain suit of clothes; but is to be of the heart, related to all the affairs
of life, for every day and every moment. To follow strictly the divine
injunction will indeed separate you from some who are now your friends and who
love such evil things,-forbidden us who have become sons of God and who have
received of his spirit of sonship, the spirit of Love.
And that the Lord understood and meant this is evident from the fact that
he foretold to us that the way of discipleship would be a “narrow way.” If,
therefore, your failure to be an entertaining visitor, neighbor, friend, is
because of your fidelity as a “new creature” to the law of Christ, Love-which
“worketh no ill to his neighbor,” either in word or deed,-then indeed you have
cause for rejoicing, because you are suffering a little, experiencing a loss,
for Christ’s sake, for righteousness’ sake. The loss may at first seem heavy,
but if you endure it for Christ’s sake, in obedience to his righteous law of
Love, you will soon be able to say with the Apostle that such losses are “light
afflictions,” not worthy to be compared with the offsetting blessings.-Phil.
3:7,8; 2 Cor. 4:17.
Your cause for rejoicing is that you have the Lord’s promise that such
suffering shall work out for your good. Companionship with those who are not
seeking to walk according to the mind of the spirit, but according to the
common “course of this world,” is injurious to the saints, to those who are
seeking to walk in harmony with the new mind. They are far better off without
such worldly companions and friends, and in proportion as they are separated
from these will they find closer fellowship with the Lord himself and with his
Word, and with all who are true members of his Body, and under the direction of
his spirit. It is in harmony with this that the Scriptures declare, in so many
words, that the friendship of this world signifies enmity against God. (Jas.
4:4.) God has purposely placed the matter in such a
position that his people must take their choice, and lose either the divine
friendship and fellowship, or the worldly friendship and fellowship; because
those things which the Lord loves are distasteful to the worldly, and those
things which the worldly love, evil deeds and evil thoughts, evil-speaking, are
an abomination in the sight of the Lord, and those who love and practice such
things lose his fellowship-they are not of his spirit. “If any man have not
the spirit of Christ, he is none of his.”-Rom. 8:9.
(3) Another way by which some otherwise good Christian people avoid this
question, and justify themselves in this common fault of humanity, is by
confining themselves (as they think) to the truth: tho how frequently their
gossip-loving natures pervert their judgments and lead them to accept as truth
things respecting which they have little or no knowledge, they never know. Nor
are such anxious to know more, after they have circulated a slander with their
stamp of verity on it: to find it untrue would prove them “false witnesses” and
put them to trouble to correct the lie; the pride of the natural mind objects
and refuses to believe the truth under such circumstances. Thus one evil leads
to another.
Such will say,-Oh, I never tell anything for truth until I
positively know it to be true-of my own observation, my own personal
knowledge. Anything that I do not know of myself to be true I am always
careful to so state, and say, I have heard thus and so, or, I am told thus and
so; I do not vouch for the truth of it myself. Thus I am sure that I always
avoid speaking evil of anyone. Perhaps there is no more common delusion on
this subject than is thus expressed. The depraved
taste hedges itself behind conscience, and declares that it is always right to
speak the truth, and hence God cannot have meant that speaking the truth would
be slander, but that in condemning evil speaking and slander, as works of the
flesh and the devil, he must have meant the speaking of that which is false,
untrue.
This is a great mistake: a slander is equally a slander, whether it is
true or whether it is false, and is so
regarded, not only in the law of God, but also in the laws of civilized men.
True, in human law, if a suit were brought for slander, if it were proven that
the charges made by the slanderer had some basis of fact, that would probably
be considered by the Court and jury an extenuating circumstance, and would
probably very much reduce the amount of the verdict for damages. A slander is anything which is uttered with the intention of
injury to another, whether true or false, and the laws of men agree with the
law of God, that such injury to another is wrong.
In other words, divine and human laws agree that a first wrong does
not justify a second wrong. Human law says, If a wrong has been committed, the
Courts are open to the injured one to seek redress or the punishment of the
evil doer; but the injured one shall not be permitted to take the remedy into
his own hands, either by making an assault with physical force nor by the use
of the more subtle weapon, the tongue, to assassinate his character with the
poisoned stiletto of envy and malice. True, many slanderers are never
prosecuted; true also, the newspapers of the United States have sometimes escaped
heavy damages for libelous slander by the plea that they did not publish the
defamations as of malice, but simply as news, which, they claimed, properly
belonged to the public as in the cases of politicians who were seeking the
franchises of the people for positions of public trust. Then again, public men
knowing that much of the false statements by the opposition press will be
properly credited as falsehoods, consider it good policy to let any ordinary
slanders go unchallenged in the Courts. The effect is a gradual growth of
slander among the people-sure to work evil to themselves and to their
institutions;-for government officers and courts and everybody of influence
coming under such slanders (generally, we believe, untrue) lose their influence
for good over the lower classes, who are thus being helped along to greater
lawlessness day by day, and preparing for the period of anarchy which the
Scriptures tell us is near at hand.
But the Law of God, the Law of Christ, goes much further and deeper into
such matters, naturally, than do the laws of men; for it deals not with men,
but with the “new creatures in Christ Jesus”-transformed by the renewing of
their minds, and under special New Covenant relationship, and bound by the law
of that New Covenant-Love-which “worketh no ill to his neighbor,” under any
circumstances, under any provocation: which on the contrary returns “good for
evil”-“blessing for cursing.”
The Law of the New Covenant, Love, commands silence to all who
acknowledge that law and the Law-Giver, saying, “Speak evil of no man.”
(Titus 3:2.) It goes further than this and declares against evil thoughts, evil
suspicions, evil surmisings, against neighbors. It declares that love filling
our hearts will not only hinder evil conduct and injurious words, but will
prevent evil thoughts: “Love thinketh no evil,”- can only be convinced of evil
by indisputable proofs. Indeed, to impress this subject and its importance in
his sight, the Great Teacher declares to the pupils in his school-With what
judgment ye judge others, I will judge you. (Matt. 7:1.) And again he tells
them to pray to the Father-“Forgive us our trespasses, as we forgive those who
trespass against us.” (Matt. 6:12.) Again he declares, If at heart ye
treasure up resentment against others, the Heavenly Father will not forgive
you. (Matt. 18:35.) Ah! indeed, a Christian after the Lord’s pattern, a
graduate of the school of Christ and prepared to teach others, is one who not
only outwardly, but inwardly also, is clean-separated, washed by the water of
divine instruction, from the meanness, the filthiness of the flesh. He is no
longer the slave of sin, controlled by the desires and weaknesses of his fallen
flesh and its spirit of the world, bearing fruits unto unrighteousness,-anger,
malice, hatred, strife, slander, evil-speaking. (Col. 3:8; 1 Pet. 2:1,2.) From his high standpoint of appreciation of the divine law,
the advanced Christian sees that in the Lord’s sight hatred is murder,
slander is assassination, and the destruction of a neighbor’s good name
is robbery and rapine. And any of these things done in the Church,
among the professed people of God, is doubly evil-the assassination and robbery
of a brother.-Compare 1 John 3:15 and Matt. 5:21,22.
To utter a defamatory or injurious remark against another, and then to
add, “I do not know whether it is true or not,” is to show that the speaker is
exercised by an evil spirit and not by the spirit of Christ, the spirit of
love;-he wishes to injure or curse his fellow-creature, is anxious to do so.
He would feel restrained to some extent from telling what he knew to be
absolutely untrue, but he delights to speak evil, and glad to know of evil that
he may roll it as a sweet morsel over his tongue, and hence speaks of even
those scandals which he does not know to be true, and attempts to excuse
himself with such an apology as the above. Verily, it is with force that the
Scriptures declare that the natural heart is deceitful above all things and desperately
wicked. Those who thus speak, and thus attempt to justify their misconduct,
have either never entered the school of Christ, or are as yet only in the
infant-class, and do not know that theirs is the spirit of murder, and not the
spirit of brotherly-love. Oh! that all true Christians might learn the scope
of this law of Love, in its relationship not only to God, but also to
fellow-men; what a bridling of tongues it would mean, what a carefulness of
speech! As David said, “I will take heed to my ways, that I sin not with my
tongue.” And he who watches his tongue is putting a detective upon his
deceitful heart and can the better know it and master it, for “out of the
abundance of the heart the mouth speaketh.”-Jer. 17:9; Psa. 39:1; Matt. 12:34.
The only exception to this rule, “Speak evil of
no man,” would come in where we might know of an absolute necessity for making
known an evil-where the relating of the evil would be contrary to our heart’s
wishes, and only mentioned because of necessity-because of love for others who,
if not informed, might be injured. For instance, the law of the land
demands that, if we know of murder having been committed, it shall not be
considered slander, but on the contrary be considered duty, to make known to
the proper officers of the law the facts (not suspicions) which have
come under our observation. Likewise, if we knew of some weakness in a brother
or sister, and realized that they were about to be placed in a dangerous
position, because of some other brother or sister not knowing of that weakness,
it might become our duty to make known, either to the individual or
congregation liable to be injured, so much of our knowledge of facts
(not suspicions) as might be necessary to guard them against injury through the
weakness mentioned. But this would not be speaking evil, but, on the contrary,
would be speaking with a good motive, with the intention of preserving the one
party from extraordinary temptation, and of preserving the other party from
injury. And before anything should be said on the subject we should most
positively satisfy our own consciences that our motive in speaking is a good
one, and not an evil one, that we are about to use our tongue to bless, and not
to injure. And even then, prompted by the spirit of love and kindness toward
the weak brother, as well as toward the others, we should avoid mentioning one
solitary item that would not be necessary to the object in view.
But some will object to limiting this liberty to cases of positive knowledge,
and urge that absolute knowledge generally being small little could be said. We
answer that this is in line with the Divine law,- “Love thy neighbor as
thyself.” You would not want your neighbor to use
brain and tongue in evil surmises and slanders against you; and you should not
do so to him. The law of the land does not demand that you should tell
one word more than you know (of personal knowledge) against your
neighbor-it does not ask your suspicions and evil surmisings. And on the
contrary, the law of the Lord commands that all under
the New Covenant shall not utter one solitary suspicion against a neighbor: and
that if suspicion beyond knowledge is forced
upon the mind by associated circumstances, the new mind shall promptly, with
its native benevolence, counterbalance the suspicions by suggestions of the
possibility of misinformation or misinterpretation and always give the
apparently guilty the benefit of the doubt.
Another will object,-Oh! I could never waste so much time in
getting at facts. Life is too short! Why, I would have no time at all
left for my own business, if I carefully hunted up the facts so as
always to speak from knowledge and never from hearsay!
Just so! and the lesson to you should be to follow the Scriptural rule-“Speak
evil of no man.”
(1) Because you have not the time to get at the facts, and quite probably
also lack the ability to judge impartially, if you had all the facts
before you.
(2) Because, if you have the spirit of Christ, love, dwelling in you richly,
you will prefer to tell no one the facts, even if you have the chain of
evidence complete: you will loathe the matter the more in proportion as the
known facts are unfavorable. What, then, must be the condition of those who
have itching ears for scandals and of those whose tongues delight in scandal as
a sweet morsel, and are anxious to scatter an evil report of which they have no
knowledge-only prejudiced hearsay? The most generous view possible of such is
that they have little of the spirit of Christ;- that they are deficient
in brotherly love and have never truly learned “the golden rule.”
The Apostle inquires, “Doth a fountain send forth at the same opening
bitter water and sweet?” The form of his question implies the answer, No; it
is either good water only or brackish water only. He evidently wishes to
suggest that we apply the same rule to our hearts and mouths: How is it
possible if our hearts have been renewed that our mouths utter loving sweetness
to God and bitter acrimony, envy, hatred, strife, towards or respecting our
fellow-men?
There is but one way of understanding this, and accounting for it
Scripturally. It is expressed by the Apostle Paul (2 Cor. 4:7): “We have this
treasure [the new heart-the new nature] in an earthen vessel.” Not that
Christians are of two natures, for that thought is contrary to the science of
the Bible. No mixture of natures can be recognized, hence it was that our
human natures were first justified through faith and a renouncement of sin, and
secondly were consecrated or sacrificed to death, that instead we might have
spiritual natures and become “new creatures in Christ Jesus.” The new
creature, however, is as yet only in embryo, only the new mind which dwells in
and proposes to regulate and govern the mortal bodies, which are reckoned dead
so far as the will of the flesh is concerned.
Hence, every Christian may properly use the language of the Apostle, and
speak of and think of himself and of other Christians from two different
standpoints-the new mind (the new creature) reckoned alive and given control,
and the old mind (the old creature) reckoned dead, and deposed from control.
But as the new mind is only living a reckoned existence by faith, so the old
mind is only dead in a reckoned sense through faith. And as the Apostle
declares, these two are contrary the one to the other. There cannot be
spiritual progress if the reign is divided. Hence, the new mind which is to us
the “treasure,” begotten of the spirit of the Lord, through the word of truth,
is to keep the old or natural mind, will, or disposition, tastes and appetites,
dead; that the new mind may thoroughly and completely control and exercise
these mortal bodies, in works and words and thoughts in harmony with the new
mind, in harmony with the new law of love, in harmony with the spirit of
righteousness and truth.
When, therefore, our mouths are speaking forth heart-felt praise to God,
who hath blessed us, lifted our feet from the horrible pit, and the miry clay,
and placed us upon the Rock, Christ Jesus, and has put a new song into our
mouth, our praise implies that the new mind is controlling at such a time, that
the treasure in the new heart is overflowing in the mortal body, and going
forth through the lips to the praise and edification, the comfort and
encouragement, of those who hear. Thus the fountain in our heart is sending
forth sweet waters, carrying with them life, blessing, refreshment. But when
our tongues speak evil of any, whether it be true or false, it implies that the
new nature is, temporarily at least, overcome by the old nature; it implies
that another fountain is now operating and using the tongue, the mouth, in
issuing forth the words of malice or hatred or envy or strife or reproach or
evil speaking of any kind,-cursing or injuring others in any degree, great or
small. This implies that the old nature, the old will, the will of the flesh,
is not being kept under, as the Apostle Paul expresses it,-kept dead, kept
buried, kept out of sight: there is either a truce between the new mind
and the old mind, by which the two use the mortal body between them, sometimes
for good and sometimes for evil, or a stupor and lethargy has come over the new
mind, which is taken advantage of by the mind of the flesh. Such a condition
therefore implies slow spiritual development or retrogression-falling away on
the part of the “new creature.” All such should remember, as the Apostle Paul
declares, “The time past of our lives sufficeth us to have wrought the will of
the Gentiles,” and again he says, “Yield not your members as instruments of
unrighteousness; but yield yourselves unto God, as those that are alive from
the dead, and your members as instruments of righteousness unto God.”-1 Pet.
4:3; Rom. 6:13.
From this point of view we may console ourselves if in looking backward,
we perceive that in our own cases from the same mouth has proceeded praise to
God and injury and defamation and slander and evil-speaking and malice and
hatred and strife, or any of these, toward our fellow-creatures. It does not,
therefore, prove that our hearts were not truly justified, and sanctified by
the holy spirit of adoption;-it does not prove that we are not sons of God and
partakers of his spirit. It does prove, however, that we are in a sadly improper
condition-spiritually sick and in need of taking a purgative, as the Apostle
expresses it, saying, “Purge out, therefore, the old leaven [malice, etc.],
that ye may be a new [unadulterated, pure] lump” or loaf,-proper
representatives of the Body of Christ.-1 Cor. 5:7.
We may know assuredly that, until the “new creature” gains a thorough
victory over the will of the flesh, we will not be winners of the great prize
which is promised only “to him that overcometh.” The overcoming, however, will
be not in the perfecting of the flesh, but in the perfecting
of the heart,-the will, the intentions. As for the blemishes of the flesh,
some of them, undoubtedly, despite every effort on our part to eradicate them,
will continue with us so long as we are in the flesh. The perfection which is
to be hoped for, and aimed at and expected and gained by the overcomers, is the
perfection of the will, heart, intentions. “Blessed are the pure in heart; they
shall see God.” Moreover, our physical weaknesses and defects not only vary in
kind but in intensity. Some are by nature more inclined to gentleness,
kindness, etc.; others, until accepted of Christ, may have very uncouth,
coarse, rude, rough earthen vessels: and while the influence of the treasure
within, the “new mind,” will be sure in any case to exercise a modifying and
transforming effect upon the earthen vessel, we cannot expect as much of a
change in some as in others. We cannot expect as complete a correction in
righteousness in the outward man where coarseness, rudeness, unkindness are, so
to speak, bred in the bone and fibre, as we might expect in one born to fine
sensibilities.
While recognizing this difference of “earthen vessels,” we of course must
use our best endeavors each to correct his own. We are to remember that our
relationship to one another in the Body of Christ is not according to the
flesh, but according to the spirit; hence, as the Apostle declares, we know one
another no longer according to the flesh, with its weaknesses, imperfections and
ungainly and ungraceful natural tendencies. We know each other only according
to the spirit, according to the intentions, according to the heart,-as “new
creatures,” not as old creatures. (2 Cor. 5:16.) This will lead us to be very
pitiful of one another’s imperfections of the flesh, so long as we have the
assurance that the flesh does not represent our brother’s real self, his mind,
his will. We are, therefore, to be gentle toward all, kindly affectioned one
toward another, so that so far from desiring to wound one another, or to injure
one another, or to devour one another with our tongues, we shall sympathize
with each other, do each other good, and by words of grace and comfort, or of
admonition and reproof spoken in love, may build one another up in the most
holy faith-in the likeness of our Lord and Master.
Proceeding with this subject, the Apostle points out that there are two
kinds of wisdom, a heavenly and an earthly, and that all of the Lord’s people
should discern these, and should see to it that theirs is the heavenly. The
Apostle’s intimation is that there may be some with the Church, who may have
counted themselves in the Church, who may have associated themselves with the
Church from worldlywise motives -some who have caught sight of the fact that
there is a reasonableness and a wisdom in the teachings of the Scriptures,
which they admire and which they can turn perhaps to their own advantage.
These, he implies, will be inclined to be heady and to make a show of their
wisdom, and to be “puffed up” by it, and while outwardly acknowledging the
propriety of the Christian graces, brotherly-kindness, gentleness, meekness,
patience, love, they have in their hearts bitter envyings and strife-strife to
have name and fame-envying those who may seem to them to have more of these.
These, the Apostle intimates, will find it difficult, yea, impossible, to
avoid cursing (speaking evil of, injuring) the brethren. It will be so
natural to them to do so that they cannot avoid it, because they have not pure
hearts-they have not regenerated hearts. If their hearts ever were
regenerated, they have returned like the sow to wallowing in the mire-like the
dog to his vomit. The Apostle’s advice to such as find that they have in their
hearts envious and bitter feelings, is that they have no cause to glory or to
boast, but on the contrary should acknowledge that, having these evil
conditions in the heart, they are not Christians at all, and they should cease
to lie against the truth-cease to act fraudulently, hypocritically-cease to
continue to claim to have renewed hearts, sanctified in Christ Jesus.
He tells such plainly that their wisdom, their knowledge, is not of God,
is not of the holy spirit,- “This wisdom descendeth not from above, but is
earthly, sensual, devilish; for, where envy and strife are, there is confusion
and every evil work [to be anticipated].”-Jas. 3:15,16.
It seems evident that, altho the Apostle’s denunciation applies to any
professing to be Israelites indeed, he nevertheless is specially aiming his
remarks at those who profess to be teachers in the Church, to have wisdom
to a considerable degree. And his words remind us of the words of the Apostle
Paul, when speaking of the various gifts distributed to the Church, he seemingly
points out the dangers of those of large knowledge, and as an illustration of
this principle which James presents, he says:-
Tho I could speak with the tongues of men and of angels, and have not
Love, it would imply that I had become as a sounding brass or a tinkling
cymbal, making a noise indeed, but having no feeling respecting the matter
myself,-I have neither part nor lot with those who possess the spirit of
Christ. Altho I have the gift of prophecy, and understand all mysteries and
all knowledge, and tho I have all faith, and have not Love, I am nothing; and
tho I bestow all my goods to feed the poor, and give my body to be burned, and
have not Love, it profiteth me nothing.-1 Cor. 13:1-8.
Thus the Apostle points out distinctly that knowledge and oratory are not
the most vital tests, but that Love permeating the heart and extending out
through all the course of life, and actuating and operating our mortal bodies,
is the real test-the real proof of our divine relationship. He points out that
those who had received gifts of God before they had come into a proper
relationship to God might become sounding brass and tinkling cymbals, and thus
become “nothing,” if they lose the love, if they lose the spirit of Christ; for
“if any man have not the spirit of Christ, he is none of his.”
It is well for the Lord’s people to take particular note of these divine
instructions from two of the chiefest of the Apostles, and to remember that
valuable tho they be, neither oratory nor knowledge are to be
considered amongst the “brethren” as sure proofs of their being in the right
way, nor that their influence might not be injurious instead of helpful. The leading
characteristic to be looked for in everyone accepted as a servant of the
Church, to minister in holy things, should be first of all the spirit of love.
We do not mean to say that knowledge and ability should be entirely ignored,
but we do mean to say that these should be considered of secondary and not of
primary importance, as is always the tendency. Look out from among yourselves
holy men, full of the holy spirit, that they may have the charge of the
spiritual interests of the different companies of the Lord’s people. And for a
divine explanation of how this holy spirit will manifest itself, of the
qualities therefore that are to be looked for in the servants of the Church,
see 1 Cor. 13:4-8; also 1 Pet. 1:22,23; 2 Pet. 1:1-13. For their own good, as
well as for the good of the Church, all who, having other qualifications, give
evidence of being puffed up and of desiring to lord it over God’s heritage, the
Church, or who manifest envy, strife, bitterness, evil-speaking-these should be
passed by, as giving evidence of having the wrong spirit that cometh not from
above, but is earthly, sensual, devilish. They are unsafe teachers, and are
likely to do more harm than good, with whatever knowledge they may possess.
Continuing, the Apostle leaves no doubt respecting his meaning, for he
distinctly outlines the course and fruitage of heavenly wisdom, saying,-“The
wisdom that is from above is first pure”-(truthful, honest, sincere, not put
on, not used as a garment of light to deceive and to cover up selfishness,
malice, hatred, strife; it makes no compromises with sin, impurity, in any
shape or form.) It is “peaceable.” (So far from being a quarrelsome,
bickering disposition, the “new mind” desires peace-it will contend earnestly
for the faith once delivered unto the saints, but it will not contend simply
from a love of contention, a love of strife; on the contrary, the new mind is
peaceably inclined, would prefer, so far as possible, to yield a non-essential
point in a controversy; it loves its opponents and sympathizes with their
difficulties.) It is “gentle” (not rude nor coarse, not rough, in action or
word or tone; and if the earthen vessel through which it speaks have these
rudenesses by nature ingrained, the “new nature” regrets them, strives against
them, and seeks to conquer them; and where they do injury to others is ready,
willing, glad to apologize, and to remove the smart). It is “easy to be
entreated” (easy of approach, not haughty, not disdainful, not hard or cruel;
yet it is firm on matters of principle-principles cannot be bended or modified;
they belong to God. But while affirming the principles, this spirit of wisdom
points out its own willingness to moderation, by acknowledging any good
features in its opponent, and by pointing out the reason why no modification is
possible in relation to divine laws and principles). It is “full of mercy and
good fruits.” (It delights in all things prompted by love and kindness; it
takes pleasure in doing for others; it takes pleasure, not only in showing
mercy to dumb animals under its care, but it especially delights in mercy in
dealing with brethren in respect to their faults. It is merciful also in the
family,-not over-exacting, but generous, kind, benevolent. It is generous also
with opponents, and those who are contentious,-not wishing to push a victory,
even for the truth, to such a point as would be injurious, hurtful, unmerciful
to the antagonist.) It is “without partiality.” (It loves the good, the true,
where these are found; and opposes the untrue, the impure and the unholy,
whether found amongst friends or enemies. Its justice is of the strictest
kind, tempered with mercy; it will not approve a fault in a brother, because he
is a brother, but would reprove the same with gentleness and meekness,
remembering the liability of all to the assaults of the world, the flesh and
the devil. It will not fail to see a virtue in an enemy, nor hesitate to
acknowledge it. Truth is its standard, not prejudice, not partyism, not
sectarianism.) It is “without hypocrisy.” (It is thoroughly candid; it needs
not to feign love, because it is love; it needs not to put on a kindly exterior
and to smother feelings of wrath and envy and strife, for it is without envy,
without strife. Such works of the flesh and of the devil have, by the grace of
God, been seen to be earthly, sensual, devilish, and have been repudiated, and
the heart has been justified, cleansed, sanctified to God, renewed in thought,
intention, will, and is now full of the treasure of the holy spirit.)
With these thoughts before our minds, let us all, dear readers, more
earnestly than ever, guard against the old nature, and its insidious attempts
to gain control over our tongues. Let us, more and more, seek to appreciate,
in ourselves and in others, this heavenly wisdom, whose operation is so
forcefully presented by the Apostle. The more important our members, the more
influential, the more earnestly ought we to strive to keep them in full
subjection to the Lord, as his servants. Our feet are useful members,
consecrated to the Lord; we may use them in many errands of mercy, to the glory
of his name and to the profit of his people. Our hands are likewise useful, if
thoroughly consecrated to the Lord’s service. Our ears are also useful in his
service, to hear for him, to refuse to hear the evil, and thus to approve evil,
and to set a good example to others. Our eyes are a great blessing from the
Lord, and they also are to be kept from evil, from the lust of the eye and the
pride of life, and are to be instruments or servants of righteousness, in
seeing the good, in appreciating the good, and in assisting the good, and in
helping us to know the will of our God.
But of all our members the most influential is the tongue. The tongue’s influence exceeds that of all our other members
combined: to control it, therefore, in the Lord’s service, is the most
important work of the Lord’s people in respect to their mortal bodies and the
service of these rendered to the Lord. A few words of love, kindness,
helpfulness,-how often have such changed the entire course of a human
life!-nay; how much they have had to do with moulding the destiny of nations!
And how often have evil words, unkind words, slanderous words, done gross
injustice, assassinated reputations, etc.!-or, as the Apostle declares, “set on
fire the course of nature”-awakening passions, strifes, enmities, at first
unthought of. No wonder he declares such tongues “set on fire of Gehenna”-the
Second Death!
The public servants of the Church are to some extent specially its “tongues,”
and what an influence they wield for good or for evil, in the blessing and
upbuilding of the Lord’s people, or for their injury-cursing! How necessary
that all the tongue-servants of the Lord’s Body be such, and such only, as are
of his spirit! Their influence not only extends to those who are in the Church,
but in considerable measure they are mouthpieces heard outside. And the same
principle applies to every individual member of the Church, in his use of his
member, his tongue. He may use it wisely or unwisely, with heavenly wisdom or
with earthly wisdom. He may use it for strife, and tearing down the faith and
character of the brethren, in overthrowing love and confidence, or he may use
it in building up these graces of the spirit. How many have proved the truth
of the Apostle’s words, that the tongue has great possibilities, either for
defiling the whole body, the Church, and setting on fire the course of nature,
by stirring up the evil poisons and propensities of the fallen nature! How few
amongst the Lord’s people have conquered the tongue to the extent of bringing
it into subjection to the will of God, that they may minister good, and only
good, to all with whom they come in contact! Let us, dearly beloved, be fully
resolved that by divine grace (promised to assist us) the present year shall
witness great progress in our control of this most important member of our
bodies, bringing the same into full subjection and obedience and service to the
King of kings and Lord of lords-to him who hath called us out of darkness into
his marvelous light.