Chapter 11:1-23
The saving grace of God instructs us to live righteously in the present age. It is far from all that He looks for in a saint. Sobriety He claims, and godliness also. But honesty in our dealings with men is indispensable, the lack of which wholly discredits any profession of piety. It betrays a covetous man, whom the Holy Spirit brands as an idolater (Eph. 5:55For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. (Ephesians 5:5)), and without inheritance in the kingdom of Christ and God. How hateful it was to Him of old, we see in the opening of our chapter.
"A false balance" is much more than an act of dishonesty; it implies the pretension to integrity, and withal deliberate purpose to cheat. It is therefore an abomination to Him whose eyes behold, whose eyelids try the children of men, as a just weight is His delight. Trickery in trade is a corroding evil, most of all fatal to such as gain a sullied or a seared conscience.
Pride readily comes in this poor world, where man poses as something when he is nothing and worse. But its shadow is close at hand; "shame cometh"; and this even here, before the judgment. For God resists the proud, and proclaims their abasement. But with the lowly is wisdom. He is not ever on the tenterhooks of self. He looks above the petty ways of men, and refuses to be irritated even if wronged. The wisdom that is from above is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality, without hypocrisy.
It is not only unworthy devices in trade, or a self-exalting spirit, that we need to watch against, but perverseness in our heart and ways. Christ could designate Himself as "the truth." He was absolutely what He also spoke. His ways and His words perfectly agreed. Are we begotten by the word of truth, and sanctified by the Spirit? Let us follow Him, finding it is our sin and shame if we turn aside in aught. How blessed to be truthful in love! "The integrity of the upright shall guide them; but the crookedness of the treacherous destroyeth them." A tortuous path ends in ruin.
Nor can "riches" avail to avert or stay God's displeasure, however they may shield and deliver in man's day. "Riches profit not in the day of wrath; but righteousness delivereth from death." The just have a special resurrection (Luke 14:1414And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. (Luke 14:14)). "Blessed and holy is he that hath part in the first resurrection: over these the second death hath no power." Death is now our servant (Rom. 8:3838For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, (Romans 8:38); 1 Cor. 3:2222Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; (1 Corinthians 3:22)).
Nor is it only that righteousness delivers from death; "the righteousness of the perfect shall direct his way; but the wicked shall fall by his own wickedness." The man to whom grace has given a single eye sees the way straight before him, while the wicked needs no executioner, as he shall die by his own evil.
Death ruins the flattering expectation of a wicked person. In hades he lifts up his eyes, being in torments; they had been closed before, save to the lie of the enemy. "When a wicked man dieth, expectation shall perish; and the hope of evil ones perisheth." "Thou fool" is then heard and felt in his despair.
How different is the lot of the just! "The righteous is delivered out of trouble, and the wicked cometh in his stead." Even here the believer proves that God is his great Deliverer; how much more when the morning dawns without clouds! The wicked even here are not without evidence that God's eye is on them, to let them taste the fruit of their own way. "In the net which they hid is their own foot taken."
"With the mouth a hypocrite (or, impious one) destroyeth his neighbor; but through knowledge are the righteous delivered." Violence is not so dangerous as deceit, and no deceit is so evil as that which clothes itself with the name of the Lord and His Word. But God causes all things to work together for those that love Him, and this "through knowledge," through that which faith is now to learn, because God gives it in His grace. Thus is the righteous kept, yea garrisoned, by God's power, whatever ill will may plot to destroy.
The use and abuse of the mouth has a large place in the verses which come into review. Yet how small is the circle pursued compared with the vast range which Scripture touches elsewhere! There is much in the Old Testament which sets forth its evil; but in the New Testament it is exposed more deeply still, and in no part so much as the epistle of James.
The impious person of verse 9 described as ruining his neighbor with his mouth must have been as deceitful as mischievous. We can understand therefore why it should be narrowed to "a hypocrite." ("Hypocrite" here and elsewhere seems defined unduly. The cognate verb is rendered to "profane," "defile," "pollute." Why should another force be given to the appellative?) Certainly he covers his neighbor with his defiling imputation so as to injure and destroy, as far as his intention could. But God takes care of the righteous in their unsuspecting simplicity, and gives knowledge, so that they are delivered.
Again, whatever may be the ill will of men provoked by a course of life which silently condemns them, conscience is forced to justify the truehearted. Hence, when it goes well with the righteous, the city rejoices. Compare Esther 8:15-1715And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad. 16The Jews had light, and gladness, and joy, and honor. 17And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them. (Esther 8:15‑17). Just so, when downfall comes to the notoriously wicked, men cannot disguise their loud satisfaction.
Further, good fruit is expected to others from the upright. "By the blessing of the upright the city is exalted, but it is overthrown by the mouth of the wicked." Here the public ruin is attributed to the same source as that which destroys private reputation. A veil of piety but adds to the iniquity and to the mischief.
Next, we are told where silence is golden, both by contrast and directly: "He that despiseth his neighbor is void of heart." Where is his sense, where is propriety, to say nothing of the love and fear of God? It is certain that the Highest despises not any. What can a creature's state be who forgets either the body made of dust, or the soul from the inbreathing of Jehovah Elohim? Least of all does it suit Him who died to save the lost. "A man of understanding holdeth his peace" in such a case, unless there be a divine obligation to speak out. "He that is of a faithful spirit concealeth the matter; whereas he that goeth about as a slanderer revealeth secrets." To receive nothing so said, and to reprove the talebearer, will soon check and put such to shame; to repeat slanderous tales is to share the guilt and the mischief.
On the other hand there are those whom God sets as watchmen, and who are therefore bound to warn; as again the humble rejoice to be helped in their difficulties, instead of decrying those who have more discernment than themselves. "Where no advice is, the people fall; but in the multitude of counselors there is safety." Whatever the haughty spirit of independence may aspire to, there are chief men, or guides, among God's people; and none can ignore or slight them but to their own loss. The Holy Spirit does not lead to self-conceit, but to unfeigned humility and to cordial value for fellowship.
But to be surety for another is quite another thing from either giving or taking counsel. "It goeth ill with him that is surety for a stranger; but he that hateth suretyship is secure." Yet He who was best and wisest deigned to be surety for us where suffering followed to the uttermost; but as He knew beforehand, so He endured it all for us to God's glory. In our way and measure we too may incur the risk; but we should do it only where we are prepared to stand the forfeit, and can do it considerately and honorably. Otherwise it is right as well as safe to refuse. But speculation without or beyond means is wholly unjustifiable; it is not kindness, but rather dishonesty.
The next verses open with a contrast, a gracious rather than graceful woman, and violent men; but in verse 22 it is the very different image of a fair woman without discretion with its painful incongruity.
The spirit that is "virtuous" is quite distinct from "gracious"; but the picture given in the latter part of chapter 31 is of a woman of whom the latter might be predicated as the former is. They are but different aspects of the same person. How can there be found a more vivid answer to one who seeks the meaning of her retaining honor? In fact it is well illustrated in the history of Abigail the Carmelite, as her husband Nabal shows how the violent retain riches. For the one a meek and quiet spirit is not only of great price in God's sight, but a blessing that endures; whereas what are the stoutest in holding their wealth before death? There is no discharge in that war.
It is obvious to everyone how blessed mercy is to the needy and wretched. Here is shown the good it does to the man's own soul. Who that reflects can dispute this, or its moral importance? On the other hand, equally certain it is that the cruel person does trouble not only his victims but his own flesh. Far from meaning it, he becomes in divine retribution a self-tormentor even now.
The force of verse 18 seems to be not only the deceitful work that the wicked man does, but the kindred and disappointing wages he earns. It deceives himself as much or more than those he injures. But he that walks consistently with his relationship to God and man sows and reaps accordingly. He has a sure reward. How fully the New Testament bears both out, is evident from Romans 8 and Galatians 6.
This is carried farther in terms still more general but no less sure and weighty in the verse that follows. Righteousness certainly tends to life, as he that pursues evil to his own death. The devil is not only a liar but a murderer from the beginning till his end come; and those who are swayed by him must share his doom, as they reject the Righteous One who alone gives life to those that believe.
Then we hear of a class whose aggravated evil makes them offensive to God. For the froward or perverse in heart are declared to be "an abomination to Jehovah." But it is a comfort to know from Himself that such as are perfect (or, upright) in way are His delight. It was man, independent and rebellious, that departed from Jehovah Elohim, before He drove him from the earthly paradise. Yet does His goodness lead the guilty to repentance, and by revealed grace render him upright and guileless, but this only through His Son becoming not only the pattern man, but the sacrifice for our sins. What a joy to the believer that His complacency in man is beyond doubt, and according to His Word! Yes, He delights in those whose way is marked by integrity.
"Hand to hand," here and in chapter 16, is a phrase open to a variety of explanations. Even, to all generations, and certainly, have been suggested by some, while another refers it to terms in making a bargain. Whichever it be, an evil person shall not be scatheless in one version; in the other, not only the righteous but their seed shall be delivered. Israel, as they have been, attest the one; Israel, as they shall be, will be the plain proof of the other. Jehovah can by redemption forget iniquities, but will remember and bless for the fathers' sake; in Christ He can afford to do so.
But how unseemly a sight is a fair woman without that discretion which the weaker vessel needs in the world and the race as they are! Truly a jewel of gold in a swine's snout—a phrase purposely framed to convey incongruity and disgust.
Again, the desire of the righteous is only good. Begotten as they are of incorruptible seed through God's ward, their affections flow from that new life. They have another nature prone to evil; but this they judge before God who watches over His husbandry for good and the repression of evil. The expectation of the wicked is according to their unremoved evil and their deadly opposition to God, which only vexes them to wrath, and must end in outer darkness with its weeping and gnashing of teeth. Who can wonder that in chapter 11 we read, "the hope of the righteous shall be granted," and that the fear of the wicked shall come upon him no less than his expectation?