(14) But if ye have bitter envying and strife in your hearts.--Rather, it should be, bitter zeal and party-spirit. "Above all no zeal" was the worldly caution of an astute French prelate. But that against which the Apostle inveighed had caused Jerusalem to run with blood, and afterwards helped in her last hour to add horror upon shame. The Zealots were really assassins, pledged to any iniquity; such were the forty men "who bound themselves under a curse, saying they would neither eat nor drink till they had killed Paul" (Acts 23:12; see Note there). Some of these desperadoes unluckily escaped the swords of the Romans, and fled to the fastnesses of Mount Lebanon. They were probably the nucleus of a still more infamous society, known in the middle ages as that of the Old Man of the Mountain; in fact, our word "assassin" comes from "Hassan," their first sheik. Happily for humanity they were at length exterminated by the Turks.

Glory not.--Boast not yourselves as partakers of this accursed zeal; behold already what ruin it is bringing on us as a nation and a Church. And it were well to take care even in these milder days of religious factions, that the strife of creeds be wholly different in kind from the old zealot feuds, and not merely in degree. Able only to rend and overthrow, party-spirit will, if it be gloried and exulted in, lay down the walls of Zion "even to the ground." But "if any man defile the temple of God, him shall God destroy" (1Corinthians 3:17), and the words must be translated much more sternly, "If any man destroy . . ."

Lie not against the truth.--This is not tautology, nor a Hebraism, but of far deeper import. "What is truth?" said jesting Pilate (John 18:38), and, as Bacon remarks in his Essay on Truth, he would not stay for an answer. Probably he put a question familiar to himself, learned in a certain school of knowledge whose wise conclusion was that mankind could not tell; and the inquirer turned away, unwitting that before him stood the incarnate Truth itself. The world of unbelief repeats the careless utterance of the Roman Governor, and holds with him in its new Agnosticism; and to its self-assurance and pride of life He, Who can only be learned in the doing of His will (John 7:17), is alike unknowable and unknown. But the words of the Apostle have a mournful significance for the ignorant of God; and a terrible one for the Christian who knows and sins against the Light. Falsehood is not the hurt of some abstract virtue, or bare rule of right and wrong, but a direct blow at the living Truth (John 14:6), Who suffered and still "endures such contradiction of sinners against Himself" (Hebrews 12:3). As the fault of Judas was double--personal treachery against his Friend and Master, and a wider attack on Christ, the Truth manifest in the flesh--so in a like two-fold manner we smite at once God and our brother when we speak or act a lie. All faintest shades of falsehood tend to the dark one of a fresh betrayal of the Son of Man if they be conceived against others, while if they be wrought only to shield ourselves, we are. as Montaigne observed, "brave before God, and cowards before men," who are as the dust of His feet.

Verse 14. - Bitter envying, Ζῆλος in itself may be either good or bad, and therefore πικρόν is added to characterize it. Bishop Lightfoot (on Galatians 5:20) points out that "as it is the tendency of Christian teaching to exalt the gentler qualities and to depress their opposites, ζῆλος falls in the scale of Christian ethics (see Clem. Romans, §§ 4-6), while ταπεινότης, for instance, rises." It may, perhaps, be an incidental mark of early date that St. James finds it necessary to characterize ζῆλος as πικρόν. Where St. Paul joins it with ἐριθείαι and ἔρις there is no qualifying adjective (Romans 13:13; 1 Corinthians 3:3; 2 Corinthians 12:20; Galatians 5:20). (On the distinction between ζῆλος and φθόνος, both of which are used by St. James, see Archbishop Trench on 'Synonyms,' § 26.). Strife (ἐριθείαν); better, party spirit, or faction (cf. Romans 2:8; 2 Corinthians 12:20; Galatians 5:20; Philippians 1:17; Philippians 2:3). The A.V. "strife" comes from a wrong derivation, as if ἐριθεία were connected with ἔρις, whereas it really comes from ἔριθος, a hired laborer, and so signifies

(1) working for hire;

(2) the canvassing of hired partisans; and

(3) factiousness in general (see Lightfoot on Galatians 5:20). Glory not; i.e. glory not of your wisdom, a boast to which your whole conduct thus gives the lie.

3:13-18 These verses show the difference between men's pretending to be wise, and their being really so. He who thinks well, or he who talks well, is not wise in the sense of the Scripture, if he does not live and act well. True wisdom may be know by the meekness of the spirit and temper. Those who live in malice, envy, and contention, live in confusion; and are liable to be provoked and hurried to any evil work. Such wisdom comes not down from above, but springs up from earthly principles, acts on earthly motives, and is intent on serving earthly purposes. Those who are lifted up with such wisdom, described by the apostle James, is near to the Christian love, described by the apostle Paul; and both are so described that every man may fully prove the reality of his attainments in them. It has no disguise or deceit. It cannot fall in with those managements the world counts wise, which are crafty and guileful; but it is sincere, and open, and steady, and uniform, and consistent with itself. May the purity, peace, gentleness, teachableness, and mercy shown in all our actions, and the fruits of righteousness abounding in our lives, prove that God has bestowed upon us this excellent gift.But if ye have bitter envying and strife in your hearts,.... Though these may not be expressed by words, or actions: envy at the happiness of others, whether at the external blessings of Providence, as riches and honours, or at the internal endowments of their minds, as their wisdom and knowledge, their parts and abilities, is a root of bitterness in the heart, which bears wormwood and gall, and produces bitter effects in the persons in whom it is; it embitters their minds against their neighbours and friends; it is rottenness in their bones, and slays and destroys those who are so silly as to be governed by it; and also in the persons the objects of it; for who can stand before it? and strife in the mind, or an intention to strive end quarrel with others, who are the objects of envy, is very sinful, and of pernicious consequence: and if these be fomented and cherished in the minds and breasts of men, though they may not outwardly show themselves, yet

glory not; let not such boast of their being Gnostics, wise men, and endued with knowledge; they are far from deserving such a character; and such boasting is contrary to truth, yea, is lying against it, as follows:

and lie not against the truth; for, for a man to assert himself to be a wise and knowing man, and yet cherishes bitterness in his heart, and quarrelling and contention in his mind, arising from envy, at the equal or superior knowledge of others, he lies both against the truth of God's word and his own conscience, which condemn such things as ignorance, folly, and madness.