Text -- James 3:3-18 (NET)

3:3 And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. 3:4 Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. 3:5 So too the tongue is a small part of the body, yet it has great pretensions. Think how small a flame sets a huge forest ablaze. 3:6 And the tongue is a fire! The tongue represents the world of wrongdoing among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence– and is set on fire by hell. 3:7 For every kind of animal, bird, reptile, and sea creature is subdued and has been subdued by humankind. 3:8 But no human being can subdue the tongue; it is a restless evil, full of deadly poison. 3:9 With it we bless the Lord and Father, and with it we curse people made in God’s image. 3:10 From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. 3:11 A spring does not pour out fresh water and bitter water from the same opening, does it? 3:12 Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water.

True Wisdom

3:13 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. 3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such wisdom does not come from above but is earthly, natural, demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical. 3:18 And the fruit that consists of righteousness is planted in peace among those who make peace.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Jam 3:3

If we put ( ei ballomen ).

Condition of the first class assumed as true.

Robertson: Jam 3:3

The horses’ bridles ( tōn hippōn tous chalinous ).

Hippōn (genitive plural of hippos , horse, old word, in N.T. only here except in the Apocalypse), put first because the first of the several illustrations of the power and the peril of the tongue. This is the only N.T. example of chalinos , old word for bridle (from chalaō to slacken, let down), except Rev 14:20.

Robertson: Jam 3:3

That they may obey us ( eis to peithesthai autous hēmin ).

Present middle infinitive of peithō with eis to as a purpose clause with the dative hēmin after peithesthai and autous the accusative of general reference.

Robertson: Jam 3:3

We turn about ( metagomen ).

Present active indicative of metagō , late compound to change the direction (meta , agō ), to guide, in N.T. only here and Jam 3:4. The body of the horse follows his mouth, guided by the bridle.

Robertson: Jam 3:4

The ships also ( kai ta ploia ).

Old word from pleō , to sail (Mat 4:21). Another metaphor like "horses"(hippoi ). "There is more imagery drawn from mere natural phenomena in the one short Epistle of James than in all St. Paul’ s epistles put together"(Howson).

Robertson: Jam 3:4

Though they are so great ( tēlikauta onta ).

Concessive participle of eimi . The quantitative pronoun tēlikoutos occurs in the N.T. only here, 2Co 1:10; Heb 2:3; Rev 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Act 27:37).

Robertson: Jam 3:4

And are driven ( kai elaunomena ).

Present passive participle of elaunō , old verb, in this sense (2Pe 2:17) for rowing (Mar 6:48; Joh 6:19).

Robertson: Jam 3:4

Rough ( sklēron ).

Old adjective (from skellō , to dry up), harsh, stiff, hard (Mat 25:24).

Robertson: Jam 3:4

Are yet turned ( metagetai ).

Present passive indicative of the same verb, metagō , in Jam 3:3. James is fond of repeating words (Jam 1:13.; Jam 2:14, Jam 2:16; Jam 2:21, Jam 2:25).

Robertson: Jam 3:4

By a very small rudder ( hupo elachistou pēdaliou ).

For the use of hupo (under) with things see Luk 8:14; 2Pe 2:7. There is possibly personification in the use of hupo for agency in Jam 1:14; Jam 2:9; Col 2:18. Pēdaliou (from pēdon , the blade of an oar) is an old word, in N.T. only here and Act 27:40. Elachistou is the elative superlative as in 1Co 4:3 (from the Epic elachus for mikros ).

Robertson: Jam 3:4

The impulse ( hē hormē ).

Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Act 14:5 (rush or onset of the people).

Robertson: Jam 3:4

Of the steersman ( tou euthunontos ).

Present active genitive articular participle of euthunō , old verb, to make straight (from euthus , straight, level, Mar 1:3), in N.T. only here and Joh 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. "The twin figure of the control of horse and of ship are frequently found together in later Greek writers"(Ropes). As in Plutarch and Philo.

Robertson: Jam 3:4

Willeth ( bouletai ).

Present middle indicative of boulomai , common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder.

Robertson: Jam 3:5

A little member ( mikron melos ).

Melos is old and common word for members of the human body (1Co 12:12, etc.; Rom 6:13, etc.).

Robertson: Jam 3:5

Boasteth great things ( megala auchei ).

Present active indicative of aucheō , old verb, here only in N.T. The best MSS. here separate megala from aucheō , though megalaucheō does occur in Aeschylus, Plato, etc. Megala is in contrast with mikron .

Robertson: Jam 3:5

How much - how small ( hēlikon - hēlikēn ).

The same relative form for two indirect questions together, "What-sized fire kindles what-sized forest?"For double interrogatives see Mar 15:24. The verb anaptei is present active indicative of anaptō , to set fire to, to kindle (Luk 12:49, only other N.T. example except some MSS. in Act 28:2). Hulēn is accusative case, object of anaptei , and occurs here only in N.T., though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown.

Robertson: Jam 3:6

The tongue is a fire ( hē glōssa pur ).

So necessarily since there is no article with pur (apparently same word as German feuer , Latin purus , English pure, fire ). This metaphor of fire is applied to the tongue in Pro 16:27; Pro 26:18-22; Sirach 28:22.

Robertson: Jam 3:6

The world of iniquity ( ho kosmos tēs adikias ).

A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after pur instead of after adikias , then the phrase may be the predicate with kathistatai (present passive indicative of kathistēmi , "is constituted,"or the present middle "presents itself"). Even so, kosmos remains a difficulty, whether it means the "ornament"(1Pe 3:3) or "evil world"(Jam 1:27) or just "world"in the sense of widespread power for evil. The genitive adikias is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body.

Robertson: Jam 3:6

Which defileth the whole body ( hē spilousa holon to sōma ).

Present active participle of spiloō late Koiné , verb, to stain from spilos (spot, also late word, in N.T. only in Eph 5:27; 2Pe 2:13), in N.T. only here and Jdg 1:23. Cf. Jam 1:27 aspilon (unspotted).

Robertson: Jam 3:6

Setteth on fire ( phlogizousa ).

Present active participle of phlogizō , old verb, to set on fire, to ignite, from phlox (flame), in N.T. only in this verse. See anaptei (Jam 3:5).

Robertson: Jam 3:6

The wheel of nature ( ton trochon geneseōs ).

Old word for wheel (from trechō , to run), only here in N.T. "One of the hardest passages in the Bible"(Hort). To what does trochon refer? For geneseōs see note on Jam 1:23 apparently in the same sense. Vincent suggests "the wheel of birth"(cf. Mat 1:1, Mat 1:18). The ancient writers often use this same phrase (or kuklos , cycle, in place of trochos ), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, "the unending round of death and rebirth"(Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac.

Robertson: Jam 3:6

And is set on fire by hell ( kai phlogizomenē hupo gehennēs ).

Present passive participle of phlogizō , giving the continual source of the fire in the tongue. For the metaphor of fire with gehenna see Mat 5:22.

Robertson: Jam 3:7

Kind ( phusis ).

Old word from phuō , order of nature (Rom 1:26), here of all animals and man, in 2Pe 1:4 of God and redeemed men.

Robertson: Jam 3:7

Of beasts ( thēriōn ).

Old word diminutive from thēr and so "little beasts"originally, then wild animals in general (Mar 1:13), or quadrupeds as here. These four classes of animals come from Gen 9:2.

Robertson: Jam 3:7

Birds ( peteinōn ).

Old word for flying animals (from petomai , to word from herpō , to crawl (Latin serpo ), hence serpents.

Robertson: Jam 3:7

Things in the sea ( enaliōn ).

Old adjective (en , hals , sea, salt) in the sea, here only in N.T. The four groups are put in two pairs here by the use of te kai with the first two and the second two. See a different classification in Act 10:12; Act 11:6.

Robertson: Jam 3:7

Is tamed ( damazetai ).

Present passive indicative of damazō , old verb kin to Latin dominus and English tame, in N.T. only in this passage and Mar 5:4. The present tense gives the general picture of the continuous process through the ages of man’ s lordship over the animals as stated in Gen 1:28.

Robertson: Jam 3:7

Hath been tamed ( dedamastai ).

Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance).

Robertson: Jam 3:7

By mankind ( tēi phusei tēi anthrōpinēi ).

Instrumental case with repeated article and repetition also of phusis , "by the nature the human."For anthrōpinos see Act 17:25.

Robertson: Jam 3:8

No one ( oudeis ).

Especially his own tongue and by himself, but one has the help of the Holy Spirit.

Robertson: Jam 3:8

A restless evil ( akatastaton kakon ).

Correct reading, not akatascheton , for which see note on Jam 1:8. The tongue is evil when set on fire by hell, not evil necessarily.

Robertson: Jam 3:8

Full of deadly poison ( mestē iou thanatēphorou ).

Feminine adjective agreeing with glōssa , not with kakon (neuter). Iou (poison here, as in Rom 3:13, but rust in Jam 5:3, only N.T. examples), old word. Genitive case after mestē (full of). Thanatēphorou , old compound adjective (from thanatos , death, pherō , to bear or bring), death-bringing. Here only in N.T. Like the restless death-bringing tongue of the asp before it strikes.

Robertson: Jam 3:9

Therewith ( en autēi ).

This instrumental use of en is not merely Hebraistic, but appears in late Koiné writers (Moulton, Prol. , pp. 11f., 61f.). See also Rom 15:6.

Robertson: Jam 3:9

We bless ( eulogoumen ).

Present active indicative of eulogeō , old verb from eulogos (a good word, eu , logos ), as in Luk 1:64 of God. "This is the highest function of speech"(Hort).

Robertson: Jam 3:9

The Lord and Father ( ton kurion kai patera ).

Both terms applied to God.

Robertson: Jam 3:9

Curse we ( katarōmetha ).

Present middle indicative of the old compound verb kataraomai , to curse (from katara a curse), as in Luk 6:28.

Robertson: Jam 3:9

Which are made after the likeness of God ( tous kath' homoiōsin theou gegonotas ).

Second perfect articular participle of ginomai and homoiōsis , old word from homoioō (to make like), making like, here only in N.T. (from Gen 1:26; Gen 9:6), the usual word being homoiōma , resemblance (Phi 2:7). It is this image of God which sets man above the beasts. Cf. 2Co 3:18.

Robertson: Jam 3:10

Ought not ( ou chrē ).

The only use of this old impersonal verb (from chraō ) in the N.T. It is more like prepei (it is appropriate) than dei (it is necessary). It is a moral incongruity for blessing and cursing to come out of the same mouth.

Robertson: Jam 3:10

So to be ( houtōs ginesthai ).

"So to keep on happening,"not just "to be,"present middle infinitive of ginomai .

Robertson: Jam 3:11

The fountain ( hē pēgē ).

Old word for spring (Joh 4:14).

Robertson: Jam 3:11

Opening ( opēs ).

Old word for fissure in the earth, in N.T. only here and Heb 11:38 (caves).

Robertson: Jam 3:11

Send forth ( bruei ).

Present active indicative of bruō , old verb, to bubble up, to gush forth, here only in N.T. The use of mēti shows that a negative answer is expected in this rhetorical question.

Robertson: Jam 3:11

The sweet and the bitter ( to gluku kai to pikron ).

Cognate accusatives with bruei . Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. Glukus is an old adjective (in N.T. only here and Rev 10:9.), the opposite of pikron (from old root, to cut, to prick), in N.T. only here and Jam 3:14 (sharp, harsh).

Robertson: Jam 3:12

Can? ( mē dunatai̱ ).

Negative answer expected. See the same metaphor in Mat 7:16.

Robertson: Jam 3:12

Fig-tree ( sukē ).

Old and common word (Mat 21:19.).

Robertson: Jam 3:12

Figs ( suka ).

Ripe fruit of hē sukē .

Robertson: Jam 3:12

Olives ( elaias ).

Elsewhere in the N.T. for olive-trees as Mat 21:1.

Robertson: Jam 3:12

Vine ( ampelos ).

Old word (Mat 26:29).

Robertson: Jam 3:12

Salt water ( halukon ).

Old adjective from hals (halas salt), here only in N.T.

Robertson: Jam 3:13

Who ( Tis ).

Rhetorical interrogative like Luk 11:11. Common in Paul and characteristic of the diatribe. James here returns to the standpoint of Jam 3:1 about many teachers. Speech and wisdom are both liable to abuse (1Co 1:5, 1Co 1:17; 2:1-3:20).

Robertson: Jam 3:13

Wise and understanding ( sophos kai epistēmōn ).

Sophos is used for the practical teacher (Jam 3:1), epistēmōn (old word from epistamai , here only in N.T.) for an expert, a skilled and scientific person with a tone of superiority. In Deu 1:13, Deu 1:15; Deu 4:6, the two terms are practically synonyms.

Robertson: Jam 3:13

Let him shew ( deixatō ).

First aorist active imperative of deiknumi , old verb to show. As about faith in Jam 2:18. Emphatic position of this verb.

Robertson: Jam 3:13

By his good life ( ek tēs kalēs anastrophēs ).

For this literary Koiné word from anastrephomai (walk, conduct) see Gal 1:13. Actions speak louder than words even in the case of the professional wise man. Cf. 1Pe 1:15.

Robertson: Jam 3:13

In meekness of wisdom ( en prautēti sophias ).

As in Jam 1:21 of the listener, so here of the teacher. Cf. Mat 5:5; Mat 11:29 and Zec 9:9 of King Messiah quoted in Mat 21:5. Startling combination.

Robertson: Jam 3:14

Bitter jealousy ( zēlon pikron ).

Zēlos occurs in N.T. in good sense (Joh 2:17) and bad sense (Act 5:17). Pride of knowledge is evil (1Co 8:1) and leaves a bitter taste. See "root of bitterness"in Heb 12:14 (cf. Eph 4:31). This is a condition of the first class.

Robertson: Jam 3:14

Faction ( erithian ).

Late word, from erithos (hireling, from eritheuō to spin wool), a pushing forward for personal ends, partisanship, as in Phi 1:16.

Robertson: Jam 3:14

In your heart ( en tēi kardiāi humōn ).

The real fountain (pēgē , Jam 3:11).

Robertson: Jam 3:14

Glory not ( mē katakauchāsthe ).

Present middle imperative of katakauchaomai , for which see note on Jam 2:13. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom.

Robertson: Jam 3:14

Lie not against the truth ( pseudesthe kata tēs alētheias ).

Present middle imperative of pseudomai , old verb, to play false, with mē carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. Rom 1:18., Rom 2:18, Rom 2:20.

Robertson: Jam 3:15

This wisdom ( hautē hē sophia ).

All talk and disproved by the life, counterfeit wisdom, not real wisdom (Jam 1:5; Jam 3:17).

Robertson: Jam 3:15

Coming down from above ( katerchomenē anōthen ).

As in Jam 1:5, Jam 1:17. All true wisdom comes from God.

Robertson: Jam 3:15

Earthly ( epigeios ).

Old adjective, on earth (epi , gē ), as in Joh 3:12, then with earthly limitations (Phi 3:19), as here.

Robertson: Jam 3:15

Sensual ( psuchikē ).

Old adjective, belonging to the psuchē , the sensuous or animal life (1Co 2:14 and here).

Robertson: Jam 3:15

Devilish ( daimoniōdēs ).

Late adjective from daimonion (demon) and so demoniacal or demon-like, here only in N.T.

Robertson: Jam 3:16

Confusion ( akatastasia ).

Late word (from akatastatos ), Jam 1:8; Jam 3:8), a state of disorder (1Co 14:33).

Robertson: Jam 3:16

Vile ( phaulon ).

Kin to German faul , first slight, ordinary, then bad. The steps are cheap, paltry, evil. Opposed to agatha (good) in Joh 5:39.

Robertson: Jam 3:17

First pure ( prōton men hagnē ).

First in rank and time. Hagnos is from the same root as hagios (holy), old adjective, pure from fault, not half-good and half-bad, like that above.

Robertson: Jam 3:17

Then peaceable ( epeita eirēnikē ).

Old adjective from eirēnē (peace), loving peace here, bringing peace in Heb 12:11 (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil’ s peace of surrender.

Robertson: Jam 3:17

Gentle ( epieikēs ).

Old adjective (from eikos , reasonable, fair), equitable (Phi 4:5; 1Pe 2:18). No English word renders it clearly.

Robertson: Jam 3:17

Easy to be entreated ( eupeithēs ).

Old adjective (eu , peithomai ), compliant, approachable. Only here in N.T.

Robertson: Jam 3:17

Mercy ( eleous ).

Practical help (Jam 2:13, Jam 2:16).

Robertson: Jam 3:17

Good fruits ( karpōn agathōn ).

Kaloi karpoi in Mat 7:17. Good deeds the fruit of righteousness (Phi 1:11).

Robertson: Jam 3:17

Without variance ( adiakritos ).

Late verbal adjective (from alpha privative and diakrinō , to distinguish). "Unhesitating,"not doubting (diakrinomenos ) like the man in Jam 1:6. Here only in N.T. This wisdom does not put a premium on doubt.

Robertson: Jam 3:17

Without hypocrisy ( anupokritos ).

Late and rare verbal adjective (alpha privative and hupokrinō ). Not hypocritical, sincere, unfeigned (Rom 12:9).

Robertson: Jam 3:18

Is sown in peace ( en eirēnēi speiretai ).

Present passive indicative of speirō , to sow. The seed which bears the fruit is sown, but James catches up the metaphor of karpos (fruit) from Jam 3:17. Only in peace is the fruit of righteousness found.

Robertson: Jam 3:18

For them that make peace ( tois poiousin eirēnēn ).

Dative case of the articular participle of poieō . See Eph 2:15 for this phrase (doing peace), and Col 1:20 for eirēnopoieō , of Christ, and Mat 5:9 for eirēnopoioi (peacemakers). Only those who act peaceably are entitled to peace.

Vincent: Jam 3:3

Behold

Following the old reading, ἴδε . All the best texts read εἰ δὲ , now if. So Rev.

Vincent: Jam 3:3

Bits ( χαλινοὺς )

Only here and Rev 14:20. It may be rendered either bit, as A. V., or bridle, as Rev., but bridle is preferable because it corresponds with the verb to bridle (Jam 3:2) which is compounded with this noun.

Vincent: Jam 3:3

Horses

The position in the sentence is emphatic.

Vincent: Jam 3:3

We turn about ( μετάγομεν )

Used by James only.

Vincent: Jam 3:4

The ships

See Introduction, on James' local allusions. Dean Howson observes that " there is more imagery drawn from mere natural phenomena in the one short epistle of James than in all St. Paul's epistles put together."

Vincent: Jam 3:4

So great

As the ship which conveyed Paul to Malta, which contained two hundred and seventy-six persons (Act 27:37).

Vincent: Jam 3:4

Fierce ( σκληρῶν )

More literally, and better, as Rev., rough. The word primarily means hard, harsh

Vincent: Jam 3:4

Helm ( πηδαλίου )

Better, rudder, as Rev. The rudder was an oar worked by a handle. Helm and rudder were thus one. The word occurs only here and Act 27:40.

Vincent: Jam 3:4

The governor listeth ( ἡ ὁρμὴ τοῦ εὐθύνοντες βούλεται )

Lit., the impulse or desire of the steersman wisheth. Ὁρμὴ , impulse, only here and Act 14:5, of an assault, onset.

Vincent: Jam 3:4

The governor ( τοῦ εὐθύνοντος )

Rev., steersman. Lit., of him who is guiding. Only here and Joh 1:23. From εὐθύς straight.

Vincent: Jam 3:5

Boasteth great things ( μεγαλαυχεῖ )

The best texts separate the compound, and read μεγάλα αὐχεῖ , of course with the same meaning. Αὐχεῖ , boasteth, only here in New Testament.

Vincent: Jam 3:5

How great a matter a little fire kindleth ( ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει )

The word ὕλη (only here in New Testament) means wood or a forest, and hence the matter or raw material of which a thing is made. Later, it is used in the philosophical sense of matter - " the foundation of the manifold" - opposed to the intelligent or formative principle νοῦς , mind. The authorized version has taken the word in one of its secondary senses, hardly the philosophical sense it would seem; but any departure from the earlier sense was not only needless, but impaired the vividness of the figure, the familiar and natural image of a forest on fire. So Homer:

" As when a fire

Seizes a thick-grown forest, and the wind

Drives it along in eddies, while the trunks

Fall with the boughs amid devouring flames."

Iliad , xi., 155.

Hence, Rev., rightly, " Behold how much wood or how great a forest is kindled by how small a fire.

This, too, is the rendering of the Vulgate: quam magnam silvam.

Vincent: Jam 3:6

World of iniquity ( κόσμος τῆς ἀδικίας )

Κόσμος , primarily, means order, and is applied to the world or universe as an orderly system. A world of iniquity is an organism containing within itself all evil essence, which from it permeates the entire man. World is used in the same sense as in the latter part of Proverbs 17:6 (Sept.), which is not given in the A. V. " The trusty hath the whole world of things, but the faithless not a groat."

Vincent: Jam 3:6

Is the tongue ( καθίσταται )

This differs a little from the simple is, though it is not easy to render it accurately. The verb means to appoint, establish, institute, and is used of the tongue as having an appointed and definite place in a system (among our members). It might be rendered hath its place.

Vincent: Jam 3:6

Defileth ( σπιλοῦσα )

Lit., defiling. Only here and Jud 1:23. See on 2Pe 2:13.

Vincent: Jam 3:6

Setteth on fire ( φλογίζουσα )

Lit., setting on fire. Only in this verse in New Testament.

Vincent: Jam 3:6

The course of nature ( τροχὸν τῆς γενέσεως )

A very obscure passage. Τροχός , (only here in New Testament), from τρέχω , to run, applies generally to anything round or circular which runs or rolls, as a wheel or sphere. Hence, often a wheel. Used of the circuit of fortifications and of circles or zones of land or sea. From the radical sense, to run, comes the meaning course, as the course of the sun; and from this a place for running, a race-course. Γενέσεως rendered nature, means origin, beginning, birth, manner of birth, production, and is used by Plato for the creation, or the sum of created things. It also means a race, and a generation or age. In the New Testament it occurs but twice outside of this epistle, viz., at Mat 1:1, " the book of the generation of Jesus Christ," where the meaning is origin or birth; the birth-book of Jesus Christ. The other passage is Mat 1:18, according to the best texts, also meaning birth. In Jam 1:23, as we have seen, πρόσωπον τῆς γενέσεως , is the face of his birth. We may then safely translate τροχός by wheel; and as birth is the meaning of γένεσις in every New-Testament passage where it occurs, we may give it the preference here and render the wheel of birth - i.e., the wheel which is set in motion at birth and runs on to the close of life. It is thus a figurative description of human life. So Anacreon:

" The chariot-wheel, like life, runs rolling round,"

Tertullian says: " The whole revolving wheel of existence bears witness to the resurrection of the dead." The Rev., which gives nature, puts birth in margin. This revolving wheel is kindled by the tongue, and rolls on in destructive blaze. The image is justified by the fact. The tongue works the chief mischief, kindles the most baleful fires in the course of life.

Vincent: Jam 3:7

Kind ( φύσις )

Wrong. James is not speaking of the relation between individual men and individual beasts, but of the relation between the nature of man and that of beasts, which may be different in different beasts. Hence, as Rev., in margin, nature.

Vincent: Jam 3:7

Beasts ( θηρίων )

Quadrupeds. Not beasts generally, nor wild beasts only. In Act 28:4, Act 28:5, the word is used of the viper which fastened on Paul's hand. In Peter's vision (Act 10:19; Act 11:6) there is a different classification from the one here; quadrupeds being denoted by a specific term, τετράποδα , four-footed creatures. There θηρία includes fishes, which in this passage are classed as ἐναλίων , things in the sea.

Vincent: Jam 3:7

By mankind ( τῇ φύσει τῇ ἀνθρωπίνῃ )

Rather, by the nature of man, φύσις , as before, denoting the generic character. Every nature of beasts is tamed by the nature of man. Compare the fine chorus in the " Antigone" of Sophocles, 343-352:

" The thoughtless tribe of birds,

The beasts that roam the fields

The brood in sea-depths born,

He takes them all in nets,

Knotted in snaring mesh,

Man, wonderful in skill.

And by his subtle arts

He holds in sway the beasts

That roam the fields or tread the mountain's height

And brings the binding yoke

Upon the neck of horse with shaggy mane,

Or bull on mountain crest,

Untamable in strength."

Vincent: Jam 3:8

No man ( οὐδεὶς ἀνθρώπων )

A strong expression. Lit., no on of men.

Vincent: Jam 3:8

Unruly ( ἀκατάσχετον )

Lit., not to be held back. The proper reading, however, is ἀκατάστατον , unsettled. See on καθίσταται , hath its place, Jam 3:6. Rev., correctly, restless.

Vincent: Jam 3:8

Deadly ( θανατηφόρου )

Lit., death-bearing, or- bringing . Only here in New Testament.

Vincent: Jam 3:8

Poison ( ἰοῦ )

Rendered rust at Jam 5:3; and found only in these two passages and in Rom 3:13, in the citation of Psa 140:3.

Vincent: Jam 3:9

God, even the Father ( τὸν Θεὸν καὶ πατέρα )

The proper reading is τὸν Κύριον , the Lord, and the καὶ , and, is simply connective. Read, therefore, as Rev., the Lord and Father. This combination of terms for God is uncommon. See Jam 1:27.

Vincent: Jam 3:9

Which

Not who, which would designate personally certain men; whereas James designates them generically.

Vincent: Jam 3:11

Doth a fountain, etc

The interrogative particle, μήτι , which begins the sentence, expects a negative answer. Fountain has the article, " the fountain," generic. See Introduction, on James' local allusions. The Land of Promise was pictured to the Hebrew as a land of springs (Deu 8:7; Deu 11:11). " Palestine," says Dean Stanley, " was the only country where an Eastern could have been familiar with the language of the Psalmsist: 'He sendeth the springs into the valleys which run among the mountains.' Those springs, too, however short-lived, are remarkable for their copiousness and beauty. Not only not in the East, but hardly in the West, can any fountains and sources of streams be seen, so clear, so full-grown even at their birth, as those which fall into the Jordan and its lakes throughout its whole course from north to south" (" Sinai and Palestine" ). The Hebrew word for a fountain or spring is áyin , meaning an eye. " The spring," says the same author, " is the bright, open source, the eye of the landscape."

Vincent: Jam 3:11

Send forth ( βρύει )

An expressive word, found nowhere else in the New Testament, and denoting a full, copious discharge. Primarily it means to be full to bursting; and is used, therefore, of budding plants, teeming soil, etc., as in the charming picture of the sacred grove at the opening of the " Oedipus Coloneus" of Sophocles: " full (βρύων ) of bay, olive, and vine." Hence, to burst forth or gush. Though generally in-transitive, it is used transitively here.

Vincent: Jam 3:11

Place ( ὀπῆς )

Rather, opening or hole in the earth or rock. Rev., opening. Compare caves, Heb 11:38. The word is pleasantly suggestive in connection with the image of the eye of the landscape. See above.

Vincent: Jam 3:11

Sweet water and bitter

The readers of the epistle would recall the bitter waters of Marah (Exo 15:23), and the unwholesome spring at Jericho (2Ki 2:19-21).

Vincent: Jam 3:12

So can no fountain both yield salt water and fresh

The best texts omit so can no fountain, and the and between salt and fresh. Thus the text reads, οὔτε ἁλυκὸν γλυκὺ ποιῆσαι ὕδωρ . Render, as Rev., neither can salt water yield sweet. Another of James' local allusions, salt waters. The Great Salt Sea was but sixteen miles from Jerusalem. Its shores were lined with salt-pits, to be filled when the spring freshets should raise the waters of the lake. A salt marsh also terminated the valley through which the Jordan flows from the Lake of Tiberius to the Dead Sea, and the adjoining plain was covered with salt streams and brackish springs. Warm springs impregnated with sulphur abound in the volcanic valley of the Jordan. Ἁλυκὸν , salt, occurs only here in the New Testament.

Vincent: Jam 3:13

Wise and endued with knowledge ( σοφός καὶ ἐκπισπήμων )

A rendering needlessly verbose, yet substantially correct. Probably no very nice distinction was intended by the writer. It is somewhat difficult to fix the precise sense of σοφός , since there is no uniformity in its usage in the New Testament. In classical Greek it primarily means skilled in a handicraft or art. Thence it runs into the sense of clever, in matters of common life, worldly wise. Then, in the hands of the philosophers, it acquires the sense of learned in the sciences; and, ironically, abstruse, subtle, obscure, like the English cunning, which originally meant knowing or skilful, and is often used in that sense in the English Bible (see Gen 25:27; 1Sa 16:16).

In the New Testament σοφός is used - 1. In the original classical sense, skilled in handicraft (1Co 3:10). 2. Accomplished in letters, learned (Rom 1:14, Rom 1:22; 1Co 1:19, 1Co 1:26; 1Co 3:18). So of the Jewish theologians and doctors (Mat 11:25), and of Christian teachers (Mat 23:34). 3. In a practical sense, of the practice of the law of piety and honesty; so Eph 5:15, where it is joined with walking circumspectly, and 1Co 6:5, where it is represented as the quality adapted to adjust differences in the church. 4. In the higher, philosophical sense, of devising the best counsels and employing the best means to carry them out. So of God, Rom 16:27; 1Ti 1:17; Jud 1:25; 1Co 1:25. In this passage the word appears to be used in the sense of 3: practical wisdom in pious living.

Ἐπιστήμων occurs only here in the New Testament. In classical Greek it is often used like σοφός , in the sense of skilled, versed; and by the philosophers in the higher sense of scientifically versed, in which sense it is opposed by Plato to δοξαστής , a mere conjecturer. In this passage σοφός would seem to be the broader, more general, and perhaps more dignified term of the two, as denoting the habit or quality, while ἐπιστήμων indicates the special development and intelligent application of the quality to particular things. The Rev., wise and understanding, gives the distinction, on the whole, as nearly as is necessary.

Vincent: Jam 3:13

Conversation ( ἀναστροφῆς )

See on 1Pe 1:15.

Vincent: Jam 3:13

Meekness of wisdom

On meekness, see on Mat 5:5. The meekness which is the proper attribute of wisdom.

" Knowledge is proud that she has learned so much,

Wisdom is humble that she knows no more."

Vincent: Jam 3:14

Envying ( ζῆλον )

The word is used in the New Testament both in a bad and a good sense. For the latter, see Joh 2:17; Rom 10:2; 2Co 9:2. From it is our word zeal, which may be either good or bad, wise or foolish. The bad sense is predominant in the New Testament. See Act 5:17; Rom 13:13; Gal 5:20, and here, where the bad sense is defined and emphasized by the epithet bitter. It is often joined with ἔρις strife, as here with ἐρίθεια , intriguing or faction. The rendering envying, as A. V., more properly belongs to φθόνος , which is never used in a good sense. Emulation is the better general rendering, which does not necessarily include envy, but may be full of the spirit of self-devotion. Rev. renders jealousy.

Vincent: Jam 3:14

Strife ( ἐριθείαν )

A wrong rendering, founded on the mistaken derivation from ἔρις , strife. It is derived from ἔριθος , a hired servant, and means, primarily, labor for hire. Compare Tobit 2:11: My wife did take women's work to do (ἠριθεύετο ) . Thus it comes to be applied to those who serve in official positions for their own selfish interest, and who, to that end, promote party spirit and faction. So Rom 2:8 : them that are contentious (ἐξ ἐριθείας ) , lit., of faction. Rev., factious. Also, 2Co 12:20. Rev., here, rightly, faction.

Vincent: Jam 3:15

Wisdom ( σοφία )

See on σοφός , Jam 3:13.

Vincent: Jam 3:15

From above

Compare Jam 1:17.

Vincent: Jam 3:15

Sensual ( ψυχική )

See on Jud 1:19.

Vincent: Jam 3:15

Devilish ( δαιμονιώδης )

Or demoniacal, according to the proper rendering of δαίμων (see on Mat 4:1). Only here in New Testament. Devilish, " such," says Bengel, " as even devils have." Compare Jam 2:19.

Vincent: Jam 3:16

Confusion ( ἀκαταστασία )

See on restless, Jam 3:8.

Vincent: Jam 3:16

Evil ( φαῦλον )

An inadequate rendering, because it fails to bring out the particular phase of evil which is dominant in the word: worthlessness, good-for-nothingness. In classical Greek it has the meanings slight, trivial, paltry, which run into bad. In the New Testament it appears in this latest stage, and is set over against good. See Joh 3:20; Joh 5:29; Tit 2:8. Rev., vile, which, according to its etymology, Lat., vilis , follows the same process of development from cheap, or paltry, to bad.

Vincent: Jam 3:17

First

Emphasizing its inner quality, pure, as distinguished from its outward expressions. The idea is not first numerically, but first essentially. The other qualities are secondary as outgrowths of this primary quality.

Vincent: Jam 3:17

Gentle ( ἐπιεικής )

See on 1Pe 2:18.

Vincent: Jam 3:17

Easy to be intreated ( εὐπειθής )

Only here in New Testament.

Vincent: Jam 3:17

Without partiality ( ἀδιάκριτος )

Only here in New Testament and very rare in classical Greek. Rev., without variance or doubting. See on Jam 1:6.

Wesley: Jam 3:3

That is, men.

Wesley: Jam 3:5

Hath great influence.

Wesley: Jam 3:6

Containing an immense quantity of all manner of wickedness.

Wesley: Jam 3:6

As fire by its smoke.

Wesley: Jam 3:6

The whole man.

Wesley: Jam 3:6

All the passions, every wheel of his soul.

Wesley: Jam 3:7

The expression perhaps is not to be taken strictly.

Wesley: Jam 3:7

That is, creeping things.

Wesley: Jam 3:8

Of another; no, nor his own, without peculiar help from God.

Wesley: Jam 3:9

Indeed we have now lost this likeness; yet there remains from thence an indelible nobleness, which we ought to reverence both in ourselves and others.

Wesley: Jam 3:13

Let him show his wisdom as well as his faith by his works; not by words only.

Wesley: Jam 3:14

True Christian zeal is only the flame of love.

Wesley: Jam 3:14

Though it went no farther.

Wesley: Jam 3:14

As if such zeal could consist with heavenly wisdom.

Wesley: Jam 3:15

Which is consistent with such zeal.

Wesley: Jam 3:15

Not heavenly; not from the Father of Lights.

Wesley: Jam 3:15

Not spiritual; not from the Spirit of God.

Wesley: Jam 3:15

Not the gift of Christ, but such as Satan breathes into the soul.

Wesley: Jam 3:17

From all that is earthly, natural, devilish.

Wesley: Jam 3:17

True peace attending purity, it is quiet, inoffensive.

Wesley: Jam 3:17

Soft, mild, yielding, not rigid.

Wesley: Jam 3:17

To be persuaded, or convinced; not stubborn, sour, or morose.

Wesley: Jam 3:17

Both in the heart and in the life, two of which are immediately specified.

Wesley: Jam 3:17

Loving all, without respect of persons; embracing all good things, rejecting all evil.

Wesley: Jam 3:17

Frank, open.

Wesley: Jam 3:18

That labour to promote this pure and holy peace among all men.

JFB: Jam 3:3

The best authorities read, "but if," that is, Now whensoever (in the case) of horses (such is the emphatic position of "horses" in the Greek) we put the bits (so literally, "the customary bits") into their mouths that they may obey us, we turn about also their whole body. This is to illustrate how man turns about his whole body with the little tongue. "The same applies to the pen, which is the substitute for the tongue among the absent" [BENGEL].

JFB: Jam 3:4

Not only animals, but even ships.

JFB: Jam 3:4

Literally, "the impulse of the steersman pleaseth." The feeling which moves the tongue corresponds with this.

JFB: Jam 3:5

There is great moment in what the careless think "little" things [BENGEL]. Compare "a world," "the course of nature," "hell," Jam 3:6, which illustrate how the little tongue's great words produce great mischief.

JFB: Jam 3:5

The best manuscripts read, "how little a fire kindleth how great a," &c. ALFORD, for "matter," translates, "forest." But GROTIUS translates as English Version, "material for burning": a pile of fuel.

JFB: Jam 3:6

Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former [BENGEL].

JFB: Jam 3:6

Omitted in the oldest authorities.

JFB: Jam 3:6

Literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke).

JFB: Jam 3:6

"the orb (cycle) of creation."

JFB: Jam 3:6

Habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself.

JFB: Jam 3:6

That is, of the devil. Greek, "Gehenna"; found here only and in Mat 5:22. James has much in common with the Sermon on the Mount (Pro 16:27).

JFB: Jam 3:7

Rather, "every nature" (that is, natural disposition and characteristic power).

JFB: Jam 3:7

That is, quadrupeds of every disposition; as distinguished from the three other classes of creation, "birds, creeping things (the Greek includes not merely 'serpents,' as English Version), and things in the sea."

JFB: Jam 3:7

Is continually being tamed, and hath been so long ago.

JFB: Jam 3:7

Rather, "by the nature of man": man's characteristic power taming that of the inferior animals. The dative in the Greek may imply, "Hath suffered itself to be brought into tame subjection TO the nature of men." So it shall be in the millennial world; even now man, by gentle firmness, may tame the inferior animal, and even elevate its nature.

JFB: Jam 3:8

Literally, "no one of men": neither can a man control his neighbor's, nor even his own tongue. Hence the truth of Jam 3:2 appears.

JFB: Jam 3:8

The Greek, implies that it is at once restless and incapable of restraint. Nay, though nature has hedged it in with a double barrier of the lips and teeth, it bursts from its barriers to assail and ruin men [ESTIUS].

JFB: Jam 3:8

Literally, "death-bearing."

JFB: Jam 3:9

The oldest authorities read, "Lord." "Him who is Lord and Father." The uncommonness of the application of "Lord" to the Father, doubtless caused the change in modern texts to "God" (Jam 1:27). But as Messiah is called "Father," Isa 9:6, so God the Father is called by the Son's title, "Lord": showing the unity of the Godhead. "Father" implies His paternal love; "Lord," His dominion.

JFB: Jam 3:9

Not "men who"; for what is meant is not particular men, but men genetically [ALFORD].

JFB: Jam 3:9

Though in a great measure man has lost the likeness of God in which he was originally made, yet enough of it still remains to show what once it was, and what in regenerated and restored man it shall be. We ought to reverence this remnant and earnest of what man shall be in ourselves and in others. "Absalom has fallen from his father's favor, but the people still recognize him to be the king's son" [BENGEL]. Man resembles in humanity the Son of man, "the express image of His person" (Heb 1:3), compare Gen 1:26; 1Jo 4:20. In the passage, Gen 1:26, "image" and "likeness" are distinct: "image," according to the Alexandrians, was something in which men were created, being common to all, and continuing to man after the fall, while the "likeness" was something toward which man was created, to strive after and attain it: the former marks man's physical and intellectual, the latter his moral pre-eminence.

JFB: Jam 3:10

The tongue, says ÆSOP, is at once the best and the worst of things. So in a fable, a man with the same breath blows hot and cold. "Life and death are in the power of the tongue" (compare Psa 62:4).

JFB: Jam 3:10

An appeal to their consciences by their brotherhood in Christ.

JFB: Jam 3:10

A mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation.

JFB: Jam 3:11

An image of the heart: as the aperture (so the Greek for "place" is literally) of the fountain is an image of man's mouth. The image here is appropriate to the scene of the Epistle, Palestine, wherein salt and bitter springs are found. Though "sweet" springs are sometimes found near, yet "sweet and bitter" (water) do not flow "at the same place" (aperture). Grace can make the same mouth that "sent forth the bitter" once, send forth the sweet for the time to come: as the wood (typical of Christ's cross) changed Marah's bitter water into sweet.

JFB: Jam 3:12

Transition from the mouth to the heart.

JFB: Jam 3:12

Implying that it is an impossibility: as before in Jam 3:10 he had said it "ought not so to be." James does not, as Matthew (Mat 7:16-17), make the question, "Do men gather figs of thistles?" His argument is, No tree "can" bring forth fruit inconsistent with its nature, as for example, the fig tree, olive berries: so if a man speaks bitterly, and afterwards speaks good words, the latter must be so only seemingly, and in hypocrisy, they cannot be real.

JFB: Jam 3:12

The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing.

JFB: Jam 3:13

(Compare Psa 34:12-13). All wish to appear "wise": few are so.

JFB: Jam 3:13

"by works," and not merely by profession, referring to Jam 2:18.

JFB: Jam 3:13

By general "good conduct" manifested in particular "works." "Wisdom" and "knowledge," without these being "shown," are as dead as faith would be without works [ALFORD].

JFB: Jam 3:13

With the meekness inseparable from true "wisdom."

JFB: Jam 3:14

As is the case (this is implied in the Greek indicative).

JFB: Jam 3:14

Eph 4:31, "bitterness."

JFB: Jam 3:14

Rather, "emulation," or literally, "zeal": kindly, generous emulation, or zeal, is not condemned, but that which is "bitter" [BENGEL].

JFB: Jam 3:14

Rather, "rivalry."

JFB: Jam 3:14

From which flow your words and deeds, as from a fountain.

JFB: Jam 3:14

To boast of your wisdom is virtually a lying against the truth (the gospel), while your lives belie your glorying. Jam 3:15; Jam 1:18, "The word of truth." Rom 2:17, Rom 2:23, speaks similarly of the same contentious Jewish Christians.

JFB: Jam 3:15

In which ye "glory," as if ye were "wise" (Jam 3:13-14).

JFB: Jam 3:15

Literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom), Jam 1:17; through "the Spirit of truth," Joh 15:26.

JFB: Jam 3:15

Opposed to heavenly. Distinct from "earthy," 1Co 15:47. Earthly is what is IN the earth; earthy, what is of the earth.

JFB: Jam 3:15

Literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit" (Jud 1:19).

JFB: Jam 3:15

In its origin (from "hell," Jam 3:6; not from God, the Giver of true wisdom, Jam 1:5), and also in its character, which accords with its origin. Earthly, sensual, and devilish, answer to the three spiritual foes of man, the world, the flesh, and the devil.

JFB: Jam 3:16

So English Version translates the Greek, which usually means "zeal"; "emulation," in Rom 13:13. "The envious man stands in his own light. He thinks his candle cannot shine in the presence of another's sun. He aims directly at men, obliquely at God, who makes men to differ."

JFB: Jam 3:16

Rivalry [ALFORD].

JFB: Jam 3:16

Literally, "tumultuous anarchy": both in society (translated "commotions," Luk 21:9; "tumults," 2Co 6:5), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," Jam 3:17. James does not honor such effects of this earthly wisdom with the name "fruit," as he does in the case of the wisdom from above. Jam 3:18; compare Gal 5:19-22, "works of the flesh . . . fruit of the Spirit."

JFB: Jam 3:17

Literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jam 3:15). This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world," Jam 1:27; Jam 4:4, Jam 4:8, "purify . . . hearts"; 1Pe 1:22, "purified . . . souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men.

JFB: Jam 3:17

"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.

JFB: Jam 3:17

Literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.

JFB: Jam 3:17

As to a neighbor's MISERIES.

JFB: Jam 3:17

Contrasted with "every evil work," Jam 3:16.

JFB: Jam 3:17

Recurring to the warning against partial "respect to persons," Jam 2:1, Jam 2:4, Jam 2:9. ALFORD translates as the Greek is translated, Jam 1:6, "wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better.

JFB: Jam 3:17

Not as ALFORD explains from Jam 1:22, Jam 1:26, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."

JFB: Jam 3:18

"The peaceable fruit of righteousness." He says "righteousness"; because it is itself the true wisdom. As in the case of the earthly wisdom, after the characteristic description came its results; so in this verse, in the case of the heavenly wisdom. There the results were present; here, future.

JFB: Jam 3:18

Compare Psa 97:11; Isa 61:3, "trees of righteousness." Anticipatory, that is, the seed whose "fruit," namely, "righteousness," shall be ultimately reaped, is now "sown in peace." "Righteousness," now in germ, when fully developed as "fruit" shall be itself the everlasting reward of the righteous. As "sowing in peace" (compare "sown in dishonor," 1Co 15:43) produces the "fruit of righteousness," so conversely "the work" and "effect of righteousness" is "peace."

JFB: Jam 3:18

"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, but who work peace. "Cultivate peace" [ESTIUS]. Those truly wise towards God, while peaceable and tolerant towards their neighbors, yet make it their chief concern to sow righteousness, not cloaking men's sins, but reproving them with such peaceable moderation as to be the physicians, rather than the executioners, of sinners [CALVIN].

Clarke: Jam 3:3

Behold, we put bits in the horses’ mouths - In order to show the necessity of regulating the tongue, to which St. James was led by his exhortation to them who wished to thrust themselves into the teacher’ s office, supposing, because they had the gift of a ready flow of speech, that therefore they might commence teachers of Divine things; he proceeds to show that the tongue must be bridled as the horse, and governed as the ships; because, though it is small, it is capable of ruling the whole man; and of irritating and offending others.

Clarke: Jam 3:5

Boasteth great things - That is, can do great things, whether of a good or evil kind. He seems to refer here to the powerful and all commanding eloquence of the Greek orators: they could carry the great mob whithersoever they wished; calm them to peaceableness and submission, or excite them to furious sedition

Clarke: Jam 3:5

Behold, how great a matter - See what a flame of discord and insubordination one man, merely by his persuasive tongue, may kindle among the common people.

Clarke: Jam 3:6

The tongue is a fire - It is often the instrument of producing the most desperate contentions and insurrections

Clarke: Jam 3:6

A world of iniquity - This is an unusual form of speech, but the meaning is plain enough; World signifies here a mass, a great collection, an abundance. We use the term in the same sense - a world of troubles, a world of toil, a world of anxiety; for great troubles, oppressive toil, most distressing anxiety. And one of our lexicographers calls his work a world of words; i.e. a vast collection of words: so we also say, a deluge of wickedness, a sea of troubles; and the Latins, oceanus malorum , an ocean of evils. I do not recollect an example of this use of the word among the Greek writers; but in this sense it appears to be used by the Septuagint, Pro 17:6 : Του πιστου ὁλος ὁ κοσμος των χρηματων, του δε απιστου ουδε οβολος, which may be translated, "The faithful has a world of riches, but the unfaithful not a penny."This clause has nothing answering to it in the Hebrew text. Some think that the word is thus used, 2Pe 2:5 : And brought the flood, κοσμῳ ασεβων, on the multitude of the ungodly. Mr. Wakefield translates the clause thus: The tongue is the varnisher of injustice. We have seen that κοσμος signifies adorned, elegant, beautiful, etc., but I can scarcely think that this is its sense in this place. The Syriac gives a curious turn to the expression: And the tongue is a fire; and the world of iniquity is like a wood. Above, the same version has: A little fire burns great woods. So the world of iniquity is represented as inflamed by the wicked tongues of men; the world being fuel, and the tongue a fire

Clarke: Jam 3:6

So is the tongue among our members - I think St. James refers here to those well known speeches of the rabbins, Vayikra Rabba, sec. 16, fol. 159. "Rabbi Eleazar said, Man has one hundred and forty-eight members, some confined, others free. The tongue is placed between the jaws; and from under it proceeds a fountain of water, (the great sublingual salivary gland), and it is folded with various foldings. Come and see what a flame the tongue kindles! Were it one of the unconfined members, what would it not do?"The same sentiment, with a little variation, may be found in Midrash, Yalcut Simeoni, par. 2, fol. 107; and in Erachin, fol. xv. 2, on Psa 120:3 : What shall be given unto thee, or what shall be done unto thee, thou false tongue? "The holy blessed God said to the tongue: All the rest of the members of the body are erect, but thou liest down; all the rest are external, but thou art internal. Nor is this enough: I have built two walls about thee; the one bone, the other flesh: What shall be given unto thee, and what shall be done unto thee, O thou false tongue?

Clarke: Jam 3:6

Setteth on fire the course of nature - Φλογιζουσα τον τροχον της γενεσεως· And setteth on fire the wheel of life. I question much whether this verse be in general well understood. There are three different interpretations of it

1.    St. James does not intend to express the whole circle of human affairs, so much affected by the tongue of man; but rather the penal wheel of the Greeks, and not unknown to the Jews, on which they were accustomed to extend criminals, to induce them to confess, or to punish them for crimes; under which wheels, fire was often placed to add to their torments. In the book, De Maccabaeis, attributed to Josephus, and found in Haverkamp’ s edition, vol. ii., p. 497-520, where we have the account of the martyrdom of seven Hebrew brothers, in chap. ix, speaking of the death of the eldest, it is said: Ανεβαλον αυτον επι τον τροχοι - περι ὁν κατατεινομενος· "They cast him on the wheel, over which they extended him; πυρ ὑπεστρωσαν και διηρεθισαν τον τροχον προσεπικατατεινοντες· they put coals under it, and strongly agitated the wheel."And of the martyrdom of the sixth brother it is said, cap. 11: Παρηγον επι τον τροχον, εφ ’ οὑ κατατεινομενος εκμελως και εκσφονδυλιζομενος ὑπεκαιετο, και οβελισκους δε οξεις πυρωσαντες, τοις νοτοις προσεφερον, και τα πλευρα διαπειραντες αυτου, και τα σπλαγχνα διεκαιον· They brought him to the wheel, on which, having distended his limbs, and broken his joints, they scorched him with the fire placed underneath; and with sharp spits heated in the fire, they pierced his sides, and burned his bowels

The fire and the wheel are mentioned by Achilles Tatius, lib. 7, p. 449. "Having stripped me of my garments, I was carried aloft, των μεν μαστιγας κομιζοντων, των δε πυρ και τροχον, some bringing scourges, others the fire and the wheel."Now as γενεσις often signifies life, then the wheel of life will signify the miseries and torments of life. To set on fire the wheel of life is to increase a man’ s torments; and to be set on fire from hell implies having these miseries rendered more active by diabolic agency; or, in other words, bad men, instigated by the devil, through their lies and calumnies, make life burdensome to the objects of their malicious tongues. The wheel and the fire, so pointedly mentioned by St. James, make it probable that this sort of punishment might have suggested the idea to him. See more in Kypke

2.    But is it not possible that by the wheel of life St. James may have the circulation of the blood in view? Angry or irritating language has an astonishing influence on the circulation of the blood: the heart beats high and frequent; the blood is hurried through the arteries to the veins, through the veins to the heart, and through the heart to the arteries again, and so on; an extraordinary degree of heat is at the same time engendered; the eyes become more prominent in their sockets; the capillary vessels suffused with blood; the face flushed; and, in short, the whole wheel of nature is set on fire of hell. No description can be more natural than this: but it may be objected that this intimates that the circulation of the blood was known to St. James. Now supposing it does, is the thing impossible? It is allowed by some of the most judicious medical writers, that Solomon refers to this in his celebrated portraiture of old age, particularly in Ecc 12:6 : "Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern."Here is the very wheel of life from which St. James might have borrowed the idea; and the different times evidently refer to the circulation of the blood, which might be as well known to St. James as the doctrine of the parallax of the sun. See on Jam 1:17 (note)

3.    It is true, however, that the rabbins use the term גלגל תולדות gilgal toledoth , "the wheel of generations,"to mark the successive generations of men: and it is possible that St. James might refer to this; as if he had said: "The tongue has been the instrument of confusion and misery through all the ages of the world."But the other interpretations are more likely.

Clarke: Jam 3:7

Every kind of beasts - That is, every species of wild beasts, πασα φυσις θηριων, is tamed, i.e. brought under man’ s power and dominion. Beasts, birds, serpents, and some kinds of fishes have been tamed so as to be domesticated; but every kind, particularly των εναλιων, of sea monsters, has not been thus tamed; but all have been subjected to the power of man; both the shark and whale become an easy prey to the skill and influence of the human being. I have had the most credible information, when in the Zetland Isles, of the seals being domesticated, and of one that would pass part of his time on shore, receive his allowance of milk, etc., from the servants, go again to sea, and return, and so on.

Clarke: Jam 3:8

But the tongue wan no man tame - No cunning, persuasion, or influence has ever been able to silence it. Nothing but the grace of God, excision, or death, can bring it under subjection

Clarke: Jam 3:8

It is an unruly evil - Ακατασχετον κακον· An evil that cannot be restrained; it cannot be brought under any kind of government; it breaks all bounds

Clarke: Jam 3:8

Full of deadly poison - He refers here to the tongues of serpents, supposed to be the means of conveying their poison into wounds made by their teeth. Throughout the whole of this poetic and highly declamatory description, St. James must have the tongue of the slanderer, calumniator, backbiter, whisperer, and tale-bearer, particularly in view. Vipers, basilisks; and rattlesnakes are not more dangerous to life, than these are to the peace and reputation of men.

Clarke: Jam 3:9

Therewith bless we God - The tongue is capable of rehearsing the praises, and setting forth the glories, of the eternal King: what a pity that it should ever be employed in a contrary work! It can proclaim and vindicate the truth of God, and publish the Gospel of peace and good will among men: what a pity that it should ever be employed in falsehoods, calumny, or in the cause of infidelity

Clarke: Jam 3:9

And therewith curse we men - In the true Satanic spirit, many pray to God, the Father, to destroy those who are objects of their displeasure! These are the common swearers, whose mouths are generally full of direful imprecations against those with whom they are offended

The consideration that man is made after the image of God should restrain the tongue of the swearer; but there are many who, while they pretend to sing the high praises of God, are ready to wish the direst imprecations either on those who offend them, or with whom they choose to be offended.

Clarke: Jam 3:10

Out of the same mouth - This saying is something like that, Pro 18:21 : Death and life are in the power of the tongue; and on this, for an illustration of St. James’ words, hear Vayikra Rabba, sec. 33: "Rabbi Simeon, the son of Gamaliel, said to his servant Tobias, Go and bring me some good food from the market: the servant went, and he bought tongues. At another time he said to the same servant, Go and buy me some bad food: the servant went, and bought tongues. The master said, What is the reason that when I ordered thee to buy me good and bad food, thou didst bring tongues? The servant answered, From the tongue both good and evil come to man: if it be good, there is nothing better; if bad, there is nothing worse.

A saying very like that of St. James as found in Rabbi Tanchum, fol. 10, 4: "The mouth desires to study in the law, and to speak good words; to praise God, to glorify him, and to celebrate him with hymns: but it can also slander, blaspheme, reproach, and swear falsely."See Schoettgen

To find a man who officiates in sacred things to be a common swearer, a slanderer, etc., is truly monstrous; but there have been many cases of this kind, and I have known several. Let me say to all such, My brethren, these things ought not so to be.

Clarke: Jam 3:11

Doth a fountain send forth - sweet water and bitter? - In many things nature is a sure guide to man; but no such inconsistency is found in the natural world as this blessing and cursing in man. No fountain, at the same opening, sends forth sweet water and bitter; no fig tree can bear olive berries; no vine can bear figs; nor can the sea produce salt water and fresh from the same place. These are all contradictions, and indeed impossibilities, in nature. And it is depraved man alone that can act the monstrous part already referred to.

Clarke: Jam 3:12

So can no fountain both yield salt water and fresh - For the reading of the common text, which is οὑτως ουδεμια πηγη ἁλυκον και γλυκυ ποιησαι ὑδωρ, so no fountain can produce salt water and sweet, there are various other readings in the MSS. and versions. The word οὑτως, so, which makes this a continuation of the comparison in Jam 3:11, is wanting in ABC, one other, with the Armenian and ancient Syriac; the later Syriac has it in the margin with an asterisk. ABC, five others, with the Coptic, Vulgate, one copy of the Itala, and Cyril, have ουτε ἁλυκον γλυκυ ποιησαι ὑδωρ, neither can salt water produce sweet. In the Syriac and the Arabic of Erpen, it is, So, likewise, sweet water cannot become bitter; and bitter water cannot become sweet. The true reading appears to be, Neither can salt water produce sweet, or, Neither can the sea produce fresh water; and this is a new comparison, and not an inference from that in Jam 3:11. This reading Griesbach has admitted into the text; and of it Professor White, in his Crisews, says, Lectio indubie genuina , "a reading undoubtedly genuine."There are therefore, four distinct comparisons here

1.    A fountain cannot produce sweet water and bitter

2.    A fig tree cannot produce olive berries

3.    A vine cannot produce figs

4.    Salt water cannot be made sweet. That is, according to the ordinary operations of nature, these things are impossible. Chemical analysis is out of the question.

Clarke: Jam 3:13

Who is a wise man - One truly religious; who, although he can neither bridle nor tame other men’ s tongues, can restrain his own

Clarke: Jam 3:13

And endued with knowledge - Και επιστημων· And qualified to teach others

Clarke: Jam 3:13

Let him show - Let him by a holy life and chaste conversation show, through meekness and gentleness, joined to his Divine information, that he is a Christian indeed; his works and his spirit proving that God is in him of a truth; and that, from the fullness of a holy heart, his feet walk, his hands work; and his tongue speaks. We may learn from this that genuine wisdom is ever accompanied with meekness and gentleness. Those proud, overbearing, and disdainful men, who pass for great scholars and eminent critics, may have learning, but they have not wisdom. Their learning implies their correct knowledge of the structure of language, and of composition in general; but wisdom they have none, nor any self-government. They are like the blind man who carried a lantern in daylight to keep others from jostling him in the street. That learning is not only little worth, but despicable, that does not teach a man to govern his own spirit, and to be humble in his conduct towards others.

Clarke: Jam 3:14

If ye have bitter envying and strife - If ye be under the influence of an unkind, fierce, and contemptuous spirit, even while attempting or pretending to defend true religion, do not boast either of your exertions or success in silencing an adversary; ye have no religion, and no true wisdom, and to profess either is to lie against the truth. Let all writers on what is called polemic (fighting, warring) divinity lay this to heart. The pious Mr. Herbert gives excellent advice on this subject: -

"Be calm in arguing, for fierceness make

Error a fault, and truth discourtesy

Why should I feel another man’ s mistake

More than his sickness or his poverty

In love I should; but anger is not love

Nor wisdom neither; therefore g-e-n-t-l-y m-o-v-e."

Clarke: Jam 3:15

This wisdom descendeth not from above - God is not the author of it, because it is bitter - not meek. See at the end of this chapter

Clarke: Jam 3:15

Is earthly - Having this life only in view

Clarke: Jam 3:15

Sensual - Ψυχικη· Animal - having for its object the gratification of the passions and animal propensities

Clarke: Jam 3:15

Devilish - Δαιμονιωδης· Demoniacal - inspired by demons, and maintained in the soul by their indwelling influence.

Clarke: Jam 3:16

For where envying and strife is - Ζηλος και εριθεια· Zeal - fiery, inflammatory passion, and contention - altercations about the different points of the law, of no use for edification, such as those mentioned, Tit 3:9. The Jews were the most intolerant of all mankind; it was a maxim with them to kill those who would not conform to their law; and their salvation they believed to be impossible. This has been the spirit of Popery, and of the Romish Church at large; in vain do they attempt to deny it; they have written it in characters of blood and fire even in this country, (England), when they were possessed of political power. With them it is still an established maxim, that out of their Church there is no redemption; and fire and faggot have been in that Church legal means of conversion or extinction. In the short popish reign of Mary in this country, besides multitudes who suffered by fine, imprisonment, confiscation, etc., two hundred and seventy-seven were burnt alive, among whom were one archbishop, four bishops, twenty-one clergymen, eight lay gentlemen, eighty-four tradesmen, one hundred husbandmen, fifty-five women, and four children! O earth! thou hast not drunk their blood; but their ashes have been strewed on the face of the field.

Clarke: Jam 3:17

The wisdom that is from above - The pure religion of the Lord Jesus, bought by his blood, and infused by his Spirit. See the rabbinical meaning of this phrase at the end of this chapter

Clarke: Jam 3:17

Is first pure - Ἁγνη· Chaste, holy, and clean

Clarke: Jam 3:17

Peaceable - Ειρηνικη· Living in peace with others, and promoting peace among men

Clarke: Jam 3:17

Gentle - Επιεικης· Meek, modest, of an equal mind, taking every thing in good part, and putting the best construction upon all the actions of others

Clarke: Jam 3:17

Easy to be entreated - Ευπειθης· Not stubborn nor obstinate; of a yielding disposition in all indifferent things; obsequious, docile

Clarke: Jam 3:17

Full of mercy - Ready to pass by a transgression, and to grant forgiveness to those who offend, and performing every possible act of kindness

Clarke: Jam 3:17

Good fruits - Each temper and disposition producing fruits suited to and descriptive of its nature

Clarke: Jam 3:17

Without partiality - Αδιακριτος· Without making a difference - rendering to every man his due; and being never swayed by self-interest, worldly honor, or the fear of man; knowing no man after the flesh. One of the Itala has it irreprehensible

Clarke: Jam 3:17

Without hypocrisy - Ανυποκριτος· Without dissimulation; without pretending to be what it is not; acting always in its own character; never working under a mask. Seeking nothing but God’ s glory, and using no other means to attain it than those of his own prescribing.

Clarke: Jam 3:18

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

Clarke: Jam 3:18

Is sown in peace - When the peace of God rules the heart, all these virtues and graces grow and flourish abundantly

Clarke: Jam 3:18

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 labors 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 חכמה עליונה 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.

Calvin: Jam 3:3

3.We put bits in the horses’ mouths. By these two comparisons he proves that a great part of true perfection is in the tongue, and that it exercises dominion, as he has just said, over the whole life. He compares the tongue, first, to a bridle, and then to a helm of a ship. Though a horse be a ferocious animal, yet he is turned about at the will of its rider, because he is bridled; no less can the tongue serve to govern man. So also with regard to the helm of a ship, which guides a large vessel and surmounts the impetuosity of winds. Though the tongue be a small member, yet it avails much in regulating the life of man.

Calvin: Jam 3:5

And boasteth great things. The verb μεγαλαυχεῖν means to boast one’s self, or to vaunt. But James in this passage did not intend to reprove ostentation so much as to show that the tongue is the doer of great things; for in this last clause he applies the previous comparisons to his subject; and vain boasting is not suitable to the bridle and the helm. He then means that the tongue is endued with great power.

I have rendered what Erasmus has translated the impetuosity, the inclination, of the pilot or guide; for ὁρμὴ means desire. I indeed allow that among the Greeks it designates those lusts which are not subservient to reason. But here James simply speaks of the will of the pilot.

Calvin: Jam 3:6

He now explains the evils which proceed from the neglect of restraining the tongue, in order that we may know that the tongue may do much good or much evil, — that if it be modest and well regulated, it becomes a bridle to the whole life, but that if it be petulant and violent, like a fire it destroys all things.

He represents it as a small or little fire, to intimate that this smallness of the tongue will not be a hindrance that its power should not extend far and wide to do harm.

6. By adding that it is a world of iniquity, it is the same as though he had called it the sea or the abyss. And he suitably connects the smallness of the tongue with the vastness of the world; according to this meaning, A slender portion of flesh contains in it the whole world of iniquity.

So is the tongue. He explains what he meant by the term world, even because the contagion of the tongue spreads through every part of life; or rather he shews what he understood by the metaphor fire, even that the tongue pollutes the whole man. He however immediately returns to the fire, and says, that the whole course of nature is set on fire by the tongue. And he compares human life to a course or a wheel: and γένεσις, as before, he takes for nature, (Jas 1:23.)

The meaning is, that when other vices are corrected by age or by the succession of time, or when at least then do not possess the whole man, the vice of the tongue spreads and prevails over every part of life; except one prefers to take setting on fire as signifying a violent impulse, for we call that fervid which is accompanied with violence. And thus Horace speaks of wheels, for he calls chariots in battle fervid, on account of their rapidity. The meaning then would be, that the tongue is like untamed horses; for as these draw violently the chariots, so the tongue hurries a man headlong by its own wantonness. ¹²¹

When he says that it is set on fire by hell, it is the same as though he had said, that the outrageousness of the tongue is the flame of the infernal fire. ¹²² For as heathen poets imagined that the wicked are tormented by the torches of the Furies; so it is true, that Satan by the fans of temptations kindles the fire of all evils in the world: but James means, that fire, sent by Satan, is most easily caught by the tongue, so that it immediately burns; in short, that it is a material fitted for receiving or fostering and increasing the fire of hell.

Calvin: Jam 3:7

7.For every kind of beasts. This is a confirmation of the last clause; for that Satan by the tongue rules most effectively he proves by this — that it can by no means be brought to due order; and he amplifies this by comparisons. For he says that there is no animal so savage or fierce, which is not tamed by the skill of man, — that fishes, which in a manner inhabit another world, — that birds, which are so quick and roving — and that serpents, which are so inimical to mankind, are sometimes tamed. Since then the tongue cannot be restrained, there must be some secret fire of hell hidden in it.

What he says of wild beasts, of serpents, and of other animals, is not to be understood of them all; it is enough that the skill of man should subdue and tame some of the most ferocious of them, and also that serpents are sometimes tamed. He refers to present and to past time: the present regards power and capacity, and the past, usage or experience. He hence justly concludes that the tongue is full of deadly poison.

Though all these things most suitably refer in the first place to the subject of this passage — that they claim an unreasonable command over others, who labor under a worse vice; yet a universal doctrine may be understood as taught here, — that if we desire to form our life aright, we must especially strive to restrain the tongue, for no part of man does more harm.

Calvin: Jam 3:9

9.Therewith, or, by it, bless we God. It is a clear instance of its deadly poison, that it can thus through a monstrous levity transform itself; for when it pretends to bless God, it immediately curses him in his own image, even by cursing men. For since God ought to be blessed in all his works, he ought to be so especially as to men, in whom his image and glory peculiarly shine forth. It is then a hypocrisy not to be borne, when man employs the same tongue in blessing God and in cursing men. There can be then no calling on God, and his praises must necessarily cease, when evil-speaking prevails; for it is impious profanation of God’s name, which the tongue is virulent towards our brethren and pretends to praise him. That he may therefore rightly praise God, the view of evil speaking as to our neighbor must especially be corrected.

Calvin: Jam 3:10

This particular truth ought also to be borne in mind, that severe censors discover their own virulence, which they suddenly vomit forth against their brethren whatever curses they can imagine, after having in sweet strains offered praises to God. Were any one to object and say, that the image of God in human nature has been blotted out by the sin of Adam; we must, indeed, confess that it has been miserably deformed, but in such a way that some of its lineaments still appear. Righteousness and rectitude, and the freedom of choosing what is good, have been lost; but many excellent endowments, by which we excel the brutes, still remain. He, then, who truly worships and honors God, will be afraid to speak slanderously of man.

Calvin: Jam 3:11

11.Doth a fountain. He adduces these comparisons in order to shew that a cursing tongue is something monstrous, contrary to all nature, and subverts the order everywhere established by God. For God hath so arranged things which are contrary, that inanimate things ought to deter us from a chaotic mixture, sure as is found in a double tongue. ¹²³

Calvin: Jam 3:13

13.Who is a wise man. As the lust of slandering arises mostly from pride, and as the false conceit of wisdom for the most part generates pride, he therefore speaks here of wisdom. It is usual with hypocrites to exalt and shew off themselves by criminating all others, as the case was formerly with many of the philosophers, who sought glory for themselves by a bitter abuse of all other orders. Such haughtiness as slanderous men swell with and are blinded by, James checked, by denying that the conceit of wisdom, with which men flatter themselves, has in it anything divine; but, on the contrary, he declares that it proceeds from the devil.

Then the meaning is, that supercilious censors, who largely indulge themselves, and at the same time spare none, seem to themselves to be very wise, but are greatly mistaken; for the Lord teaches his people far otherwise, even to be meek, and to be courteous to others. They, then, are alone wise in the sight of God, who connect this meekness with an honest conversation; for they who are severe and inexorable, though they may excel others in many virtues, do not yet follow the right way of wisdom. ¹²⁴

Calvin: Jam 3:14

l4But if ye have bitter envying. He points out the fruits which proceed from that extreme austerity which is contrary to meekness; for immoderate rigor necessarily begets mischievous emulations, which presently break forth into contentions. It is, indeed, an improper mode of speaking, to place contentions in the heart; but this affects not the meaning; for the object was to shew that the evil disposition of the heart is the fountain of these evils.

He has called envying, or emulation, bitter; for it prevails not, except when minds are so infected with the poison of malignity, that they turn all things into bitterness. ¹²⁵

That we may then really glory that we are the children of God, he bids us to act calmly and meekly towards our brethren; otherwise he declares that we are lying in assuming the Christian name. But it is not without reason that he has added the associate of envying, even strife, or contention, for contests and quarrels ever arise from malignity and envy.

Calvin: Jam 3:15

15.This wisdom descendeth not. As hypocrites with difficulty give way, he sharply checked their haughtiness, denying that to be true wisdom with which they were inflated, while they were extremely morose in searching out the vices of others. Conceding to them, however, the term wisdom, he shews by the words he applies to it its true character, and says that it is earthly, sensual, devilish, or demoniac, while true wisdom must be heavenly, spiritual, divine; which three things are directly contrary to the three preceding ones. For James takes it as granted, that we are not wise, except when we are illuminated by God from above through his Spirit. However, then, the mind of man may enlarge itself, all its acuteness will be vanity; and not only so, but being at length entangled in the wiles of Satan, it will become wholly delirious. ¹²⁶

Sensual, or animal, is in opposition to what is spiritual, as in 1Co 2:14, where Paul says that the sensual or animal man receives not the things of God. And the pride of man could not have been more effectually cast down, than when thus is condemned whatever wisdom he has from himself, without the Spirit of God; nay, when from himself a transition is made to the devil. For it is the same as though he had said, that men, following their own sense, or minds, or feelings, soon became a prey to the delusions of Satan.

Calvin: Jam 3:16

16.For where envying is. It is an argument from what is contrary; for envying, by which hypocrites are influenced, produces effects contrary to wisdom. For wisdom requires a state of mind that is calm and composed, but envying disturbs it, so that in itself it becomes in a manner tumultuous, and boils up immoderately against others.

Some render ἀκαταστασία inconstancy, and sometimes it means this, but as it signifies also sedition and tumult, perturbation seems the most suitable to this passage. For James meant to express something more than levity, even that the malignant and the slanderer does everything confusedly and rashly, as though he were beside himself; and hence he adds, every evil work

Calvin: Jam 3:17

17.But the wisdom which is from above. He now mentions the effects of celestial wisdom which are wholly contrary to the former effects. He says first that it is pure; by which term he excludes hypocrisy and ambition. ¹²⁷ He, in the second place, calls it peaceable, to intimate that it is not contentious. In the third place, he calls it kind or humane, that we may know that it is far away from that immoderate austerity which tolerates nothing in our brethren. He also calls it gentle or tractable; by which he means that it widely differs from pride and malignity. In the last place, he says that it is full of mercy, etc., while hypocrisy is inhuman and inexorable. By good fruits he generally refers to all those duties which benevolent men perform towards their brethren; as though he had said, it is full of benevolence. It hence follows, that they lie who glory in their cruel austerity.

But though he had sufficiently condemned hypocrisy, when he said that wisdom is pure or sincere; he makes it more clear by repeating the same thing at the end. We are hence reminded, that for no other reason are we beyond measure morose or austere, but this, because we too much spare ourselves, and connive at our own vices.

But what he says, without discerning ( sine dijudicatione ,) seems strange; for the Spirit of God does not take away the difference between good and evil; nor does he render us so senseless as to be so void of judgment as to praise vice, and regard it as virtue. To this I reply, that James here, by discerning or distinguishing refers to that overanxious and overscrupulous inquiry, such as is commonly carried on by hypocrites, who too minutely examine the sayings and doings of their brethren, and put on them the worst construction. ¹²⁸

Calvin: Jam 3:18

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.

Defender: Jam 3:5

The importance of controlling one's tongue is emphasized in the New Testament. Christians are commanded to keep their speech truthful (Eph 4:25), gracious (Eph 4:29), serious (Eph 5:4), relevant (Col 4:6), courageous (1Pe 3:15), corrective (Tit 1:9), always purposeful (Mat 12:36) and always in the context of a possible testimony for the Lord (2Ti 4:2). On the other hand, it should never be deceptive, abrasive, trivial, inane, fearful, compromising, idle or hurtful to our Christian witness in any way."

Defender: Jam 3:6

The word for "hell" here is gehenna, the "everlasting fire prepared for the devil and his angels" (Mat 25:41). This is the only one of its eleven occurrences in the New Testament which was not spoken by the Lord Jesus Himself. Since the tongue can be "a world of iniquity" if it is "set on fire of hell," this implies that hell itself may be a world of iniquity, where "their worm dieth not" and where "he that is unjust, let him be unjust still: and he which is filthy, let him be filthy still" (Mar 9:44; Rev 22:11). It may also be possible, since this final mention of gehenna in the Bible suggests that the "fire of hell" is what makes the tongue so iniquitous, that the fire of hell in these other references is a figurative description of the inconceivable horror of a world of nothing but eternal wickedness, hatred and violence, everlastingly separated from the holiness, peace and love of God. If men object to the concept of hell fire, they must realize that, if these fires are not to be taken literally, it is because the reality which they represent is so terrible that it can only be visualized as everlasting fire, where "the smoke of their torment ascendeth up forever and ever" (Rev 14:11). Those who will be its inhabitants will be there by choice, having refused to accept the eternal presence of God as made available only through His sacrificial love in Jesus Christ."

Defender: Jam 3:9

This is a reference to Gen 1:26, Gen 1:27. Even though scarred by thousands of years of sin and the curse, man is still made in the image of God and should be respected as such. If they will only come to Christ for regeneration, even the most depraved of men can be "renewed" in that image (Col 3:10)."

Defender: Jam 3:12

Each created plant or animal can only reproduce after its own kind. Its "seed [is] in itself" (Gen 1:12), and it can never generate any other kind of seed. "God giveth it a body as it hath pleased Him, and to every seed his own body" (1Co 15:38). This is sound biology as well as Scripture; macroevolution is impossible and does not occur. Thus, "the fruit of our lips" (Heb 13:15) should be praise to God, not the cursing of men."

Defender: Jam 3:15

The "wisdom" of this world will "come to nought" (1Co 2:6), for it is of the world, the flesh and the devil (earthly, sensual, devilish). It is humanistic, or man-centered and, therefore, inevitably leads to envy and strife between men (Jam 3:16). The man of true wisdom, centered in Christ (1Co 1:30; Col 2:3), will show his works in the context of godly behavior and with "meekness" (literally "gentleness") of wisdom (Jam 3:13; 2Ti 2:24-26)."

Defender: Jam 3:17

The "wisdom that is from above" answers to the seven pillars of wisdom of Pro 9:1. As Proverbs is the Old Testament book of wisdom, contrasting wisdom and folly, so James, in the New Testament, contrasts the wisdom from above and that of the world, the flesh and the devil. Thus, the seven pillars of the house of true wisdom are built on Christ, the one foundation (note Proverbs 8, adumbrating Christ, the Word, as the Creator of all things and, therefore, the only source of true wisdom) constituting the stability of genuine Christian character. These seven characteristics, as given in this verse, are thus the measure of genuine wisdom. They are:

(1) "Pure," a character made clean by the "washing of regeneration" (Tit 3:5); since this attribute is listed as "first," it may be considered as the central pillar, surrounded by the outer six. Without purity of life and doctrine, the other pillars will fall;

(2) "Peaceable" (2Ti 2:24-26);

(3) "Gentle" (or literally "appropriate;" a Christian should always be a gentleman, or gentlewoman);

(4) "Easy to be entreated" (that is, "reasonable");

(5) "Full of mercy and good fruits," always helpful and considerate;

(6) "Without partiality," that is, manifesting true humility;

(7) "Without hypocrisy," always sincere in both speech and action."

TSK: Jam 3:3

Jam 1:26; 2Ki 19:28; Psa 32:9, Psa 39:1; Isa 37:29

TSK: Jam 3:4

are driven : Psa 107:25-27; Jon 1:4; Mat 8:24; Acts 27:14-38

TSK: Jam 3:5

so : Exo 5:2, Exo 15:9; 2Ki 19:22-24; Job 21:14, Job 21:15, Job 22:17; Psa 10:3, Psa 12:2-4; Psa 17:10, Psa 52:1, Psa 52:2, Psa 73:8, Psa 73:9; Pro 12:18, Pro 15:2, Pro 18:21; Jer 9:3-8, Jer 18:18; Eze 28:2, Eze 29:3; Dan 3:15, Dan 4:30; 2Pe 2:18; Jud 1:16; Rev 13:5, Rev 13:6

matter : or, wood

TSK: Jam 3:6

the tongue : Jdg 12:4-6; 2Sa 19:43, 2Sa 20:1; 2Ch 10:13-16, 2Ch 13:17; Psa 64:3, Psa 140:3; Pro 15:1, Pro 16:27, Pro 26:20,Pro 26:21; Isa 30:27

a world : Jam 2:7; Gen 3:4-6; Lev 24:11; Num 25:2, Num 31:16; Deu 13:6; Jdg 16:15-20; 1Sa 22:9-17; 2Sa 13:26-29, 2Sa 15:2-6, 2Sa 16:20-23, 2Sa 17:1, 2Sa 17:2; 1Ki 21:5-15; Pro 1:10-14, Pro 6:19, Pro 7:5, Pro 7:21-23; Jer 20:10, Jer 28:16; Mat 12:24, Mat 12:32-36; Mat 15:11-20; Mar 7:15, Mar 7:20-22, Mar 14:55-57; Act 6:13, Act 20:30; Rom 3:13, Rom 3:14; Rom 16:17, Rom 16:18; Eph 5:3, Eph 5:4; Col 3:8, Col 3:9; 2Th 2:10-12; Tit 1:11; 2Pe 2:1, 2Pe 2:2; 2Pe 3:3; 3Jo 1:10; Jud 1:8-10,Jud 1:15-18; Rev 2:14, Rev 2:15, Rev 13:1-5, Rev 13:14, Rev 18:23; Rev 19:20

it is : Luk 16:24; Act 5:3; 2Co 11:13-15; 2Th 2:9; Rev 12:9

TSK: Jam 3:7

kind : Gr. nature

is tamed : Mar 5:4, Gr

mankind : Gr. the nature of man

TSK: Jam 3:8

an unruly : Jam 3:6; Psa 55:21, Psa 57:4, Psa 59:7, Psa 64:3, Psa 64:4

full : Deu 32:33; Psa 58:4, Psa 140:3; Ecc 10:11; Rom 3:13; Rev 12:9

TSK: Jam 3:9

Therewith : Psa 16:9, Psa 30:12, Psa 35:28, Psa 51:14, Psa 57:8, Psa 62:4, Psa 71:24, Psa 108:1; Act 2:26

bless : 1Ch 29:10,1Ch 29:20; Psa 34:1, Psa 63:4, Psa 145:1, Psa 145:21; Isa 29:13; Eph 1:3; 1Pe 1:3

therewith curse : Jdg 9:27; 2Sa 16:5, 2Sa 19:21; Psa 10:7, Psa 59:12, Psa 109:17, Psa 109:18; Ecc 7:22; Mat 5:44, Mat 26:74; Rom 3:14

made : Gen 1:26, Gen 1:27, Gen 5:1, Gen 9:6; 1Co 11:7

TSK: Jam 3:10

of : Psa 50:16-20; Jer 7:4-10; Mic 3:11; Rom 12:14; 1Pe 3:9

these : Gen 20:9; 2Sa 13:12; 1Co 3:3; 1Ti 5:13

TSK: Jam 3:11

place : or, hole, Jam 3:11

TSK: Jam 3:12

the fig tree : Isa 5:2-4; Jer 2:21; Mat 7:16-20, Mat 12:33; Luk 6:43, Luk 6:44; Rom 11:16-18

so : Exo 15:23-25; 2Ki 2:19-22; Eze 47:8-11

TSK: Jam 3:13

is a : Jam 3:1; Psa 107:43; Ecc 8:1, Ecc 8:5; Jer 9:12, Jer 9:23; Mat 7:24; 1Co 6:5; Gal 6:4

endued : 2Ch 2:12, 2Ch 2:13; Job 28:28; Isa 11:3; Dan 2:21

let : Jam 2:18; Isa 60:6; 2Co 8:24; 1Pe 2:9

a good : Phi 1:27; 1Ti 4:12; Heb 13:5; 1Pe 2:12, 1Pe 3:1, 1Pe 3:2, 1Pe 3:16

with meekness : Jam 3:17, Jam 1:21; Num 12:3; Psa 25:9, Psa 45:4, Psa 149:4; Isa 11:4, Isa 29:19, Isa 61:1; Zep 2:3; Mat 5:5, Mat 11:29, Mat 21:5; 2Co 10:1; Gal 5:23, Gal 6:1; Eph 4:2; Col 3:12; 1Ti 6:11; 2Ti 2:25; Tit 3:2; 1Pe 3:4, 1Pe 3:15

TSK: Jam 3:14

if : Jam 3:16, Jam 4:1-5; Gen 30:1, Gen 30:2, Gen 37:11; Job 5:2; Pro 14:30, Pro 27:4; Isa 11:13; Hab 1:3; Mat 27:18; Act 5:17, Act 7:9, Act 13:45; Rom 1:29, Rom 13:13; 1Co 3:3, 1Co 13:4; 2Co 12:20; Gal 5:15, Gal 5:21, Gal 5:26; Phi 1:15, Phi 2:3; 1Ti 6:4; Tit 3:3; 1Pe 2:1, 1Pe 2:2

glory : Rom 2:17, Rom 2:23-29; 1Co 4:7, 1Co 4:8, 1Co 5:2, 1Co 5:6; Gal 6:13

and lie : 2Ki 10:16, 2Ki 10:31; Joh 16:2; Act 26:9

TSK: Jam 3:15

wisdom : Jam 3:17, Jam 1:5, Jam 1:17; Joh 3:17; 1Co 3:3; Phi 3:19

but : 2Sa 13:3, 2Sa 15:31, 2Sa 16:23; Jer 4:22; Luk 16:8; Rom 1:22; 1Co 1:19, 1Co 1:20,1Co 1:27; 1Co 2:6, 1Co 2:7, 1Co 3:19; 2Co 1:12; Jud 1:19

sensual : or, natural, 1Co 2:14

devilish : Gen 3:1-5; Joh 8:44; Act 13:10; 2Co 11:3, 2Co 11:13-15; 1Jo 3:8-10; Jud 1:19; Rev 9:11, Rev 12:9

TSK: Jam 3:16

where : Jam 3:14; 1Co 3:3; Gal 5:20

there : Gen 11:9 *marg. Act 19:29; 1Co 14:33

confusion : Gr. tumult, or, unquietness

every : 1Jo 3:12

TSK: Jam 3:17

the wisdom : Jam 3:15, Jam 1:5, Jam 1:17; Gen 41:38, Gen 41:39; Exo 36:2; 1Ki 3:9, 1Ki 3:12, 1Ki 3:28; 1Ch 22:12; Job 28:12, Job 28:23, Job 28:28; Pro 2:6; Isa 11:2, Isa 11:3; Dan 1:17; Luk 21:15; 1Co 2:6, 1Co 2:7; 1Co 12:8

first : Jam 4:8; Mal 3:3; Mat 5:8; Phi 4:8; Tit 1:15; 1Jo 3:3

peaceable : 1Ch 22:9 *marg. Isa 2:4, Isa 9:6, Isa 9:7, Isa 11:2-9, Isa 32:15-17; Rom 12:18; Heb 12:14

gentle : Isa 40:11; 1Co 13:4-7; 2Co 10:1; Gal 5:22, Gal 5:23; Eph 5:9; 1Th 2:7; 2Ti 2:24; Tit 3:2

full : Joh 1:14; Act 9:36, Act 11:24; Rom 15:14; 2Co 9:10; Phi 1:11; Col 1:10

without : Jam 2:4; Mal 2:9; 1Ti 5:21

partiality : or, wrangling

hypocrisy : Isa 32:6; Mat 23:28; Luk 12:1, Luk 12:2; Joh 1:47; Rom 12:9; 1Pe 1:22, 1Pe 2:1; 1Jo 3:18

TSK: Jam 3:18

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jam 3:3

Behold, we put bits in the horses"mouths ... - The meaning of this simple illustration is, that as we control a horse by the bit - though the bit is a small thing - so the body is controlled by the tongue. He who has a proper control over his tongue can govern his whole body, as he who holds a bridle governs and turns about the horse.

Barnes: Jam 3:4

Behold also the ships - This illustration is equally striking and obvious. A ship is a large object. It seems to be unmanageable by its vastness, and it is also impelled by driving storms. Yet it is easily managed by a small rudder; and he that has control of that, has control of the ship itself. So with the tongue. It is a small member as compared with the body; in its size not unlike the rudder as compared with the ship. Yet the proper control of the tongue in respect to its influence on the whole man, is not unlike the control of the rudder in its power over the ship.

Which though they be so great - So great in themselves, and in comparison with the rudder. Even such bulky and unwieldy objects are controlled by a very small thing.

And are driven of fierce winds - By winds that would seem to leave the ship beyond control. It is probable that by the "fierce winds"here as impelling the ship, the apostle meant to illustrate the power of the passions in impelling man. Even a man under impetuous passion would be restrained, if the tongue is properly controlled, as the ship driven by the winds is by the helm.

Yet are they turned about with a very small helm - The ancient rudder or helm was made in the shape of an oar. This was very small when compared with the size of the vessel - about as small as the tongue is as compared with the body.

Whithersoever the governor listeth - As the helmsman pleases. It is entirely under his control.

Barnes: Jam 3:5

Even so the tongue is a little member - Little compared with the body, as the bit or the rudder is, compared with the horse or the ship.

And boasteth great things - The design of the apostle is to illustrate the power and influence of the tongue. This may be done in a great many respects: and the apostle does it by referring to its boasting; to the effects which it produces, resembling that of fire, Jam 3:6; to its untameableness, Jam 3:8-9; and to its giving utterance to the most inconsistent and incongruous thoughts, Jam 3:9-10. The particular idea here is, that the tongue seems to be conscious of its influence and power, and boasts largely of what it can do. The apostle means doubtless to convey the idea that it boasts not unjustly of its importance. It has all the influence in the world, for good or for evil, which it claims.

Behold, how great a matter a little fire kindleth! - Margin, "wood."The Greek word ὕλην hulēn , means a wood, forest, grove; and then fire-wood, fuel. This is the meaning here. The sense is, that a very little fire is sufficient to ignite a large quantity of combustible materials, and that the tongue produces effects similar to that. A spark will kindle a lofty pile; and a word spoken by the tongue may set a neighborhood or a village "in a flame."

Barnes: Jam 3:6

And the tongue is a fire - In this sense, that it produces a "blaze,"or a great conflagration. It produces a disturbance and an agitation that may be compared with the conflagration often produced by a spark.

A world of iniquity - A little world of evil in itself. This is a very expressive phrase, and is similar to one which we often employ, as when we speak of a town as being a world in miniature. We mean by it that it is an epitome of the world; that all that there is in the world is represented there on a small scale. So when the tongue is spoken of as being "a world of iniquity,"it is meant that all kinds of evil that are in the world are exhibited there in miniature; it seems to concentrate all sorts of iniquity that exist on the earth. And what evil is there which may not be originated or fomented by the tongue? What else is there that might, with so much propriety, be represented as a little world of iniquity? With all the good which it does, who can estimate the amount of evil which it causes? Who can measure the evils which arise from scandal, and slander, and profaneness, and perjury, and falsehood, and blasphemy, and obscenity, and the inculcation of error, by the tongue? Who can gauge the amount of broils, and contentions, and strifes, and wars, and suspicions, and enmities, and alienations among friends and neighbors, which it produces? Who can number the evils produced by the "honeyed"words of the seducer; or by the tongue of the eloquent in the maintenance of error, and the defense of wrong? If all men were dumb, what a portion of the crimes of the world would soon cease! If all men would speak only that which ought to be spoken, what a change would come over the face of human affairs!

So is the tongue among our members, that it defileth the whole body - It stains or pollutes the whole body. It occupies a position and relation so important in respect to every part of our moral frame, that there is no portion which is not affected by it. Of the truth of this, no one can have any doubt. There is nothing else pertaining to us as moral and intellectual beings, which exerts such an influence over ourselves as the tongue. A man of pure conversation is understood and felt to be pure in every respect; but who has any confidence in the virtue of the blasphemer, or the man of obscene lips, or the calumniator and slanderer? We always regard such a man as corrupt to the core.

And setteth on fire the course of nature - The margin is "the wheel of nature."The Greek word also ( τροχός trochos ) means "a wheel,"or any thing made for revolving and running. Then it means the course run by a wheel; a circular course or circuit. The word rendered "nature"( γένεσις genesis ), means "procreation, birth, nativity;"and therefore the phrase means, literally, the wheel of birth - that is, the wheel which is set in motion at birth, and which runs on through life. - Rob. Lex. sub voce γένεσεως geneseōs . It may be a matter of doubt whether this refers to successive generations, or to the course of individual life. The more literal sense would be that which refers to an individual; but perhaps the apostle meant to speak in a popular sense, and thought of the affairs of the world as they roll on from age to age, as all enkindled by the tongue, keeping the world in a constant blaze of excitement. Whether applied to an individual life, or to the world at large, every one can see the justice of the comparison. One naturally thinks, when this expression is used, of a chariot driven on with so much speed that its wheels by their rapid motion become self-ignited, and the chariot moves on amidst flames.

And it is set on fire of hell - Hell, or Gehenna, is represented as a place where the fires continually burn. See the notes at Mat 5:22. The idea here is, that that which causes the tongue to do so much evil derives its origin from hell. Nothing could better characterize much of that which the tongues does, than to say that it has its origin in hell, and has the spirit which reigns there. The very spirit of that world of fire and wickedness - a spirit of falsehood, and slander, and blasphemy, and pollution - seems to inspire the tongue. The image which seems to have been before the mind of the apostle was that of a torch which enkindles and burns everything as it goes along - a torch itself lighted at the fires of hell. One of the most striking descriptions of the woes and curses which there may be in hell, would be to portray the sorrows caused on the earth by the tongue.

Barnes: Jam 3:7

For every kind of beasts - The apostle proceeds to state another thing showing the power of the tongue, the fact that it is ungovernable, and that there is no power of man to keep it under control. Everything else but this has been tamed. It is unnecessary to refine on the expressions used here, by attempting to prove that it is literally true that every species of beasts, and birds, and fishes has been tamed. The apostle is to be understood as speaking in a general and popular sense, showing the remarkable power of man over those things which are by nature savage and wild. The power of man in taming wild beasts is wonderful. Indeed, it is to be remembered that nearly all those beasts which we now speak of as "domestic"animals, and which we are accustomed to see only when they are tame, were once fierce and savage races. This is the case with the horse, the ox, the ass, (see the notes at Job 11:12; Job 39:5), the swine, the dog, the cat, etc. The editor of the Pictorial Bible well remarks, "There is perhaps no kind of creature, to which man has access, which might not be tamed by him with proper perseverance. The ancients seem to have made more exertions to this end, and with much better success, than ourselves. The examples given by Pliny, of creatures tamed by men, relate to elephants, lions, and tigers, among beasts; to the eagle, among birds; to asps, and other serpents; and to crocodiles, and various fishes, among the inhabitants of the water. Natural History viii. 9, 16, 17; x. 5, 44. The lion was very commonly tamed by the ancient Egyptians, and trained to assist both in hunting and in war."Notes in loc. The only animal which it has been supposed has defied the power of man to tame it, is the hyena, and even this, it is said, has been subdued, in modern times. There is a passage in Euripides which has a strong resemblance to this of James:

Βραχὺ τοι σθένος ἀνέρος

Ἀλλὰ ποικιλίαις πραπίδων

Δαμᾷ φῦλα πόντου ,

Χθονίων τ ̓ ἀερίων τε παιδεύματα .

Brachu toi sthenos aneros

Alla poikiliais prapidōn

Dama phula pontou ,

Chthoniōn t' aeriōn te paideumata .

"Small is the power which nature has given to man; but, by various acts of his superior understanding, he has subdued the tribes of the sea, the earth, and the air."Compare on this subject, the passages quoted by Pricaeus in the Critici Sacri, in loc.

And of birds - It is a common thing to tame birds, and even the most wild are susceptible of being tamed. A portion of the leathered race, as the hen, the goose, the duck, is thoroughly domesticated. The pigeon, the martin, the hawk, the eagle, may be; and perhaps there are none of that race which might not be made subject to the will of man.

And of serpents - The ancients showed great skill in this art, in reference to asps and other venomous serpents, and it is common now in India. In many instances, indeed, it is known that the fangs of the serpents are extracted; but even when this is not done, they who practice the art learn to handle them with impunity.

And of things in the sea - As the crocodile mentioned by Pliny. It may be affirmed with confidence that there is no animal which might not, by proper skill and perseverance, be rendered tame, or made obedient to the will of man. It is not necessary, however, to understand the apostle as affirming that literally every animal has been tamed, or ever can be. He evidently speaks in a popular sense of the great power which man undeniably has over all kinds of wild animals - over the creation beneath him.

Barnes: Jam 3:8

But the tongue can no man tame - This does not mean that it is never brought under control, but that it is impossible effectually and certainly to subdue it. It would be possible to subdue and domesticate any kind of beasts, but this could not be done with the tongue.

It is an unruly evil - An evil without restraint, to which no certain and effectual check can be applied. Of the truth of this no one can have any doubt, who looks at the condition of the world.

Full of deadly poison - That is, it acts on the happiness of man, and on the peace of society, as poison does on the human frame. The allusion here seems to be to the bite of a venomous reptile. Compare Psa 140:3, "They have sharpened their tongues like serpent; adders"poison is under their lips."Rom 3:13, "with their tongues they have used deceit; the poison of asps is under their lips."Nothing would better describe the mischief that may be done by the tongue. There is no sting of a serpent that does so much evil in the world; there is no poison more deadly to the frame than the poison of the tongue is to the happiness of man. Who, for example, can stand before the power of the slanderer? What mischief can be done in society that can be compared with that which he may do?

- ’ Tis slander;

Whose edge is sharper than the sword; whose tongue

Outvenoms all the worms of Nile; whose breath

Rides on the posting winds, and doth belie

All corners of the world: kings, queens, and states,

Maids, matrons, nay, the secrets of the grave

This viperous slander enters.

Shakespeare in Cymbellna.

Barnes: Jam 3:9

Therewith bless we God - We men do this; that is, all this is done by the tongue. The apostle does not mean that the same man does this, but that all this is done by the same organ - the tongue.

Even the Father - Who sustains to us the relation of a father. The point in the remark of the apostle is, the absurdity of employing the tongue in such contradictory uses as to bless one who has to us the relation of a father, and to curse any being, especially those who are made in his image. The word bless here is used in the sense of praise, thank, worship.

And therewith curse we men - That is, it is done by the same organ by which God is praised and honored.

Which are made after the similitude of God - After his image, Gen 1:26-27. As we bless God, we ought with the same organ to bless those who are like him. There is an absurdity in cursing men who are thus made, like what there would be in both blessing and cursing the Creator himself.

Barnes: Jam 3:10

Out of the same mouth proceedeth blessing and cursing - The meaning here may be, either that out of the mouth of man two such opposite things proceed, not referring to the same individual, but to different persons; or, out of the mouth of the same individual. Both of these are true; and both are equally incongruous and wrong. No organ should be devoted to uses so unlike, and the mouth should be employed in giving utterance only to that which is just, benevolent, and good. It is true, however, that the mouth is devoted to these opposite employments; and that while one part of the race employ it for purposes of praise, the other employ it in uttering maledictions. It is also true of many individuals that at one time they praise their Maker, and then, with the same organ, calumniate, and slander, and revile their fellow-men. After an act of solemn devotion in the house of God, the professed worshipper goes forth with the feelings of malice in his heart, and the language of slander, detraction, or even blasphemy on his lips.

My brethren, these things ought not so to be - They are as incongruous as it would be for the same fountain to send forth both salt water and fresh; or for the same tree to bear different kinds of fruit.

Barnes: Jam 3:11

Doth a fountain send forth at the same place - Margin, "hole."The Greek word means "opening, fissure,"such as there is in the earth, or in rocks from which a fountain gushes.

Sweet water and bitter - Fresh water and salt, Jam 3:12. Such things do not occur in the works of nature, and they should not be found in man.

Barnes: Jam 3:12

Can the fig-tree, my brethren, bear olive-berries? - Such a thing is impossible in nature, and equally absurd in morals. A fig-tree bears only figs; and so the tongue ought to give utterance only to one class of sentiments and emotions. These illustrations are very striking, and show the absurdity of that which the apostle reproves. At the same time, they accomplish the main purpose which he had in view, to repress the desire of becoming public teachers without suitable qualifications. They show the power of the tongue; they show what a dangerous power it is for a man to wield who has not the proper qualifications; they show that no one should put himself in the position where he may wield this power without such a degree of tried prudence, wisdom, discretion, and piety, that there shall be a moral certainty that he will use it aright.

Barnes: Jam 3:13

Who is a wise man, and endued with knowledge among you? - This is spoken with reference to the work of public teaching; and the meaning of the apostle is, that if there were such persons among them, they should be selected for that office. The characteristics here stated as necessary qualifications, are wisdom and knowledge. Those, it would seem, on which reliance had been placed, were chiefly those which were connected with a ready elocution, or the mere faculty of speaking. The apostle had stated the dangers which would follow if reliance were placed on that alone, and he now says that something more is necessary, that the main qualifications for the office are wisdom and knowledge. No mere power of speaking, however eloquent it might be, was a sufficient qualification. The primary things to be sought in reference to that office were wisdom and knowledge, and they who were endowed with these things should be selected for public instructors.

Let him show out of a good conversation - From a correct and consistent life and deportment. On the meaning of the word "conversation,"see the notes at Phi 1:27. The meaning here is, that there should be an upright life, and that this should be the basis in forming the judgment in appointing persons to fill stations of importance, and especially in the office of teaching in the church.

His works - His acts of uprightness and piety. He should be a man of a holy life.

With meekness of wisdom - With a wise and prudent gentleness of life; not in a noisy, arrogant, and boastful manner. True wisdom is always meek, mild, gentle; and that is the wisdom which is needful, if men would become public teachers. It is remarkable that the truly wise man is always characterized by a calm spirit, a mild and placid demeanor, and by a gentle, though firm, enunciation of his sentiments. A noisy, boisterous, and stormy declaimer we never select as a safe counsellor. He may accomplish much in his way by his bold eloquence of manner, but we do not put him in places where we need far-reaching thought, or where we expect the exercise of profound philosophical views. In an eminent degree, the ministry of the gospel should be characterized by a calm, gentle, and thoughtful wisdom - a wisdom which shines in all the actions of the life.

Barnes: Jam 3:14

But if ye have bitter envying and strife in your hearts - If that is your characteristic. There is reference here to a fierce and unholy zeal against each other; a spirit of ambition and contention.

Glory not - Do not boast, in such a case, of your qualifications to be public teachers. Nothing would render you more unfit for such an office than such a spirit.

And lie not against the truth - You would lie against what is true by setting up a claim to the requisite qualifications for such an office, if this is your spirit. Men should seek no office or station which they could not properly seek if the whole truth about them were known.

Barnes: Jam 3:15

This wisdom descendeth not from above - Compare the notes at 1Co 3:3. The wisdom here referred to is that carnal or worldly wisdom which produces strife and contention; that kind of knowledge which leads to self-conceit, and which prompts a man to defend his opinions with over-heated zeal. In the contentions which are in the world, in church and state, in neighborhoods and families, at the bar, in political life, and in theological disputes, even where there is the manifestation of enraged and irascible feeling, there is often much of a certain kind of wisdom. There is learning, shrewdness, tact, logical skill, subtle and skilful argumentation - "making the worse appear the better reason;"but all this is often connected with a spirit so narrow, bigoted, and contentious, as to show clearly that it has not its origin in heaven. The spirit which is originated there is always connected with gentleness, calmness, and a love of truth.

But is earthly - Has its origin in this world, and partakes of its spirit. It is such as men exhibit who are governed only by worldly maxims and principles.

Sensual - Margin, "natural."The meaning is, that it has its origin in our sensual rather than in our intellectual and moral nature. It is that which takes counsel of our natural appetites and propensities, and not of high and spiritual influences.

devilish - Demoniacal ( δαιμονιώδης daimoniōdēs ). Such as the demons exhibit. See the notes at Jam 2:19. There may be indeed talent in it, but there is the intermingling of malignant passions, and it leads to contentions, strifes, divisions, and "every evil work."

Barnes: Jam 3:16

For where envying and strife is, there is confusion - Margin, tumult or unquietness. Everything is unsettled and agitated. There is no mutual confidence; there is no union of plan and effort; there is no co-operation in promoting a common object; there is no stability in any plan; for a purpose, though for good, formed by one portion, is defeated by another.

And every evil work - Of the truth of this no one can have any doubt who has observed the effects in a family or neighborhood where a spirit of strife prevails. All love and harmony of course are banished; all happiness disappears; all prosperity is at an end. In place of the peaceful virtues which ought to prevail, there springs up every evil passion that tends to mar the peace of a community. Where this spirit prevails in a church, it is of course impossible to expect any progress in divine things; and in such a church any effort to do good is vain.

"The Spirit, like a peaceful dove,

Flies from the realms of noise and strife."

Barnes: Jam 3:17

But the wisdom that is from above - Compare the notes at 1Co 2:6-7. The wisdom which has a heavenly origin, or which is from God. The man who is characterised by that wisdom will be pure, peaceable, etc. This does not refer to the doctrines of religion, but to its spirit.

Is first pure - That is, the first effect of it on the mind is to make it pure. The influence on the man is to make him upright, sincere, candid, holy. The word here used ( ἁγνη hagnē ) is that which would be applied to one who is innocent, or flee from crime or blame. Compare Phi 4:8; 1Ti 5:22; 1Jo 3:3; where the word is rendered, as here, "pure"; 2Co 7:11; where it is rendered clear, (in this matter); 2Co 11:2; Tit 2:5; 1Pe 3:2, where it is rendered chaste. The meaning here is, that the first and immediate effect of religion is not on the intellect, to make it more enlightened; or on the imagination, to make it more discursive and brilliant; or on the memory and judgment, to make them clearer and stronger; but it is to purify the heart, to make the man upright, inoffensive, and good. This passage should not be applied, as it often is, to the doctrines of religion, as if it were the first duty of a church to keep itself free from errors in doctrine, and that this ought to be sought even in preference to the maintenance of peace - as if it meant that in doctrine a church should be "first pure, then peaceable;"but it should be applied to the individual consciences of men, as showing the effect of religion on the heart and life.

The first thing which it produces is to make the man himself pure and good; then follows the train of blessings which the apostle enumerates as flowing from that. It is true that a church should be pure in doctrinal belief, but that is not the truth taught here. It is not true that the scripture teaches, here or elsewhere, that purity of doctrine is to be preferred to a peaceful spirit; or that it always leads to a peaceful spirit; or that it is proper for professed Christians and Christian ministers to sacrifice, as is often done, a peaceful spirit, in an attempt to preserve purity of doctrine. Most of the persecutions in the church have grown out of this maxim. This led to the establishment of the Inquisition; this kindled the fires of Smithfield; this inspirited Laud and his friends; this has been the origin of no small part of the schisms in the church. A pure spirit is the best promoter of peace, and will do more than anything else to secure the prevalence of truth.

(It is but too true that much unseemly strife has had the aegis of this text thrown over it. The "wrath of man"accounts itself zeal for God, and strange fire usurps the place of the true fire of the sanctuary. Yet the author’ s statement here seems somewhat overcharged; possibly his own personal history may have contributed a little to this result. Although the Greek word ἁγνη hagnē , here qualifying the σοφια sophia , or wisdom, refers to purity of heart, still it remains true that a pure heart will never relinquish its hold on God’ s truth for the sake of a peace that at such a price would be too dearly purchased. A pure heart cannot but be faithful to the truth; it could not otherwise be pure, provided conscientiousness and love of truth form any part of moral purity. Surely, then, an individual solicited to yield up what he believed to be truth, or what were cherished convictions, might properly assign this text as a reason why he could not, and ought not; and if an individual might, why not any number associated into a church?

It is true the Scriptures do not teach that "doctrinal purity"is to be preferred to a "peaceful spirit."However pure a man’ s doctrine may be, if he has not the peaceful spirit he is none of Christ’ s. But the common view of this passage is not chargeable with any such absurdity. It supposes only that there may be circumstances in which the spirit of peace, though possessed, cannot be exercised, except in meek submission to wrong for conscience sake; never can it turn traitor to truth, or make any compromise with error. The "first"of the apostle does not indicate even preference of the pure spirit to the peaceful spirit, but only the order in which they are to be exercised. There must be no attempts to reach peace by overleaping purity. The maxim that a pure heart ought not to sacrifice truth on any consideration whatever, never gave rise to persecution: it has made many martyrs, but never one persecutor; it has pined in the dungeon, but never immured any there; it has burned amid the flames, but never lighted the faggot; it has ascended scaffolds, but never erected them; it has preserved and bequeathed civil and religious liberty, but never assaulted them; it is a divine principle - the principle by which Christianity became strong, and will ultimately command the homage of the world. There is another principle, with which this has no brotherhood, that denies the right of private judgment, and enforces uniformity by the sword: its progeny are inquisitors, and Lauds and Sharpes; and let it have the credit of its own offspring.)

Then peaceable - The effect of true religion - the wisdom which is from above - will be to dispose a man to live in peace with all others. See the Rom 14:19 note; Heb 12:14.

Gentle - Mild, inoffensive, clement. The word here used ( ἐπιεικὴς epieikēs ) is rendered "moderation"in Phi 4:5; patient in 1Ti 3:3; and gentle in Tit 3:2; Jam 3:17, and 1Pe 2:18. It does not occur elsewhere in the New Testament. Every one has a clear idea of the virtue of gentleness - gentleness of spirit, of deportment, and of manners; and every one can see that that is the appropriate spirit of religion. Compare the notes at 2Co 10:1. It is from this word that we have derived the word "gentleman"; and the effect of true religion is to make everyone, in the proper and best sense of the term, a gentleman. How can a man have evidence that he is a true Christian, who is not such? The highest title which can be given to a man is, that he is a Christian gentleman.

And easy to be entreated - The word here used does not elsewhere occur in the New Testament. It means easily persuaded, compliant. Of course, this refers only to cases where it is right and proper to be easily persuaded and complying. It cannot refer to things which are in themselves wrong. The sense is, that he who is under the influence of the wisdom which is from above, is not a stiff, stern, obstinate, unyielding man. He does not take a position, and then hold it whether right or wrong; he is not a man on whom no arguments or persuasions can have any influence. He is not one who cannot be affected by any appeals which may be made to him on the grounds of patriotism, justice, or benevolence; but is one who is ready to yield when truth requires him to do it, and who is willing to sacrifice his own convenience for the good of others. See this illustrated in the case of the apostle Paul, in 1Co 9:20-22. Compare the notes at that passage.

Full of mercy - Merciful; disposed to show compassion to others. This is one of the results of the wisdom that is from above, for it makes us like God, the "Father of mercies."See the notes at Mat 5:7.

And good fruits - The fruits of good living; just, benevolent, and kind actions. Phi 1:11 note; 2Co 9:10 note. Compare Jam 2:14-26.

Without partiality - Margin, "or wrangling."The word here used ( ἀδιάκριτος adiakritos ) occurs nowhere else in the New Testament. It means, properly, "not to be distinguished."Here it may mean either of the following things:

(a)\caps1     n\caps0 ot open to distinction or doubt; that is, unambiguous, so that there shall be no doubt about its origin or nature;

(b)\caps1     m\caps0 aking no distinction, that is, in the treatment of others, or impartial towards them; or,

©\caps1     w\caps0 ithout strife, from διακρίνω diakrinō , to contend.

The second meaning here suggested seems best to accord with the sense of the passage; and according to this the idea is, that the wisdom which is from above, or true religion, makes us impartial in our treatment of others: that is, we are not influenced by a regard to dress, rank, or station, but we are disposed to do equal justice to all, according to their moral worth, and to show kindness to all, according to their wants. See Jam 2:1-4.

And without hypocrisy - What it professes to be; sincere. There is no disguise or mask assumed. What the man pretends to be, he is. This is everywhere the nature of true religion. It has nothing of its own of which to be ashamed, and which needs to be concealed; its office is not to hide or conceal anything that is wrong. It neither is a mask, nor does it need a mask. If such is the nature of the "wisdom which is from above,"who is there that should be ashamed of it? Who is there that should not desire that its blessed influence should spread around the world?

Barnes: Jam 3:18

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!

Poole: Jam 3:3

He illustrates the former proposition, that he that can rule his tongue may rule his whole body, by two similitudes: the first, of an unruly horse, which yet, as wanton as he is, being curbed in with a bit, may be easily managed; intimating, that even so, if a man’ s tongue be well governed, the rest of the man will be under command.

Poole: Jam 3:4

The other similitude, in which a man is compared to a ship, the tongue to the rudder, the governing the whole body to the turning about the ship. As the rudder is but a small thing, in comparison of the much greater bulk of a ship, and yet, being itself turned, turns the whole ship ( though so great, and driven of so fierce winds ) which way soever the steersman pleaseth: so likewise the tongue, though little to the whole man, (which may withal be driven, and acted by storms of furious passions), yet if it be itself under government, the rest of the man will be so too.

Poole: Jam 3:5

The accommodation of the former similitudes.

The tongue is a little member i.e. one of the lesser, in comparison of the body.

And boasteth great things the Greek word signifies, according to its derivation, the lifting up of the neck (as horses, mentioned Jam 3:3 , are wont to do in their pride) in a way of bravery and triumph; and hence it is used to express boasting and glorying, but here seems to imply something more, viz. not only the uttering big words, but doing great things, whether good and useful, as in the former similitudes, or evil, as in what follows; or its boasting how great things it can do: q.d. The tongue, though little, is of great force and efficacy, and it will tell you so itself; it not only boasts what its fellow members can do, but especially what itself can.

Behold, how great a matter a little fire kindleth! Another similitude, in which he sets forth the evil the tongue, as little as it is, doth, where it is not well governed, as in the former he had shown the good it may do, when kept under rule.

A matter the word signifies either any combustible stuff, or, as in the margin, wood, that being the ordinary fuel then in use.

A little fire kindleth even a spark, the smallest quantity or particle, which may do great mischief, when lighting in suitable matter.

Poole: Jam 3:6

The application of the similitude in the foregoing words.

The tongue is a fire i.e. hath the force of fire, and resembles it in the mischief it doth.

A world of iniquity a heap or aggregation of evils, (as the natural world is an aggregation of many several beings), as we say, an ocean, or a world, of troubles, meaning, a great multitude of them. And the words may be understood, earlier with an ellipsis of the word matter, expressed just before, and supplied here; and the pointing a little altered, they may be thus read, And the tongue is a fire, a world of iniquity (or an unrighteous world, viz. which lies in wickedness, 1Jo 5:19 ) is the matter, namely, which it inflames. A wicked world is fit fuel for a wicked tongue, and soon catcheth the fire which it kindles. Or rather, as they stand plainly, without any such defect: The tongue is a world of iniquity, i.e. a heap or mass of various sorts of sins; though it be but a little piece of flesh, yet it contains a whole world of wickedness in it, or is as full of evils as the world is of bodies.

It defileth the whole body infecteth the whole man with sin, Ecc 5:6 , as being the cause of sin committed by all the members of the body; for though sin begin in the soul, yet it is executed by the body, which therefore seems here put as Jam 3:2for the man.

And setteth on fire the course of nature or, setteth on fire the wheel of geniture, or nativity, (in allusion to a wheel set on fire by a violent, rapid motion), meaning the course of nativity, i.e. the natural course of life, as the face of nativity or geniture, Jam 1:23 , for the natural face: the sense is, it inflames with various lusts, wrath, malice, wantonness, pride, &c., the whole course of man’ s life, so that there is no state nor age free from the evils of it. Whereas other vices either do not extend to the whole man, or are abated with age, or worn away with length of time; the vices of the tongue reach the whole man, and the whole time of his life.

And it is set on fire of hell i.e. by the devil, the father of lies and slanders, and other tongue sins, Job 1:10 Joh 8:44 Rev 12:10 ; the tongue being the fire, the devil, by the bellows of temptations, inflames it yet more, and thereby kindles the fire of all mischiefs in the world.

Poole: Jam 3:7

Every kind some of every kind.

Of beasts wild beasts, such as are most fierce and untractable.

And of birds though so movable and wandering, the very vagabonds of nature.

And of serpents which are such enemies to mankind.

And of things in the sea the inhabitants, as it were, of another world, really of another element.

Is tamed, and hath been tamed of mankind either made gentle, or at least, brought into subjection to man by one means or other. He useth both tenses, the present and the past perfect, to note that such things not only have been, but still are; and that not as the effects of some miraculous providence, as in the case of Daniel, Dan 6:1-28 , and Paul, Act 28:1-31 , but as that which is usually experienced, and in man’ s power still to do.

Poole: Jam 3:8

But the tongue not only other men’ s tonges, but his own.

Can no man tame no man of himself, and without the assistance of Divine grace, can bring his tongue into subjection, and keep it in order; nor can any man, by the assistance of any grace promised in this life, so keep it, as that it shall never at all offend.

It is an unruly evil or, which cannot be restrained, and kept within bounds: wild beasts are kept in by grates and bars, but this by no restraint.

Full of dead poison the wickedness of the tongue is compared to poison, in respect of the mischief it doth to others. It seems to allude to those kinds of serpents which have poison under their tongues, Psa 140:3 , with which they kill those they bite. The poison of the tongue is no less deadly, it murders men’ s reputations by the slanders it utters, their souls by the lusts and passions it stirs up in them, and many times their bodies too by the contentions and quarrels it raiseth against men.

Poole: Jam 3:9

Therewith bless we God pray, and speak well of God.

Even the Father of Christ, and in him of all true believers.

And therewith curse we men rail on, revile, speak evil of, as well as wish evil to.

Which are made after the similitude of God either:

1. Saints in whom God’ s image is anew restored; or rather:

2. Men more generally, who, though they have lost that spiritual knowledge, righteousness, and true holiness in which that image of God, after which man was created, principally consists; yet still have some relics of his image continuing in them.

This is added to aggravate the sin; speaking evil of men made after God’ s image, is speaking evil of God obliquely, and by reflection.

Poole: Jam 3:10

He repeats here, by way of exaggeration, what he had said Jam 3:9 , to show how exceedingly absurd it is that two such contrary actions should proceed from the same agent.

These things ought not so to be there is a meiosis in the words; he means, things should be quite contrary. See the like expression, 1Ti 5:13 Tit 1:11 .

Poole: Jam 3:11

Ordinarily and naturally; if any such be, it is looked upon as uncouth and prodigious.

Poole: Jam 3:12

Can the tree, my brethren, bear olive berries? either a vine, figs? The same tree cannot ordinarily bring forth fruit of different kinds, (on the same branch, whatever it may on different, by ingrafting), much less contrary natures: see Mat 7:16-18 .

So can no fountain both yield salt water and fresh or, neither can a salt fountain yield fresh water; but the scope is still the same as in our reading. The apostle argues from what is impossible, or monstrous, in naturals, to what is absurd in manners: q.d. It is as absurd in religion, for the tongue of a regenerate man, which is used to bless God, to take a liberty at other times to curse man, as it would be strange in nature for the same tree, on the same branch, to bear fruits of different kinds; or the same fountain at the same place to send forth bitter water and sweet.

Poole: Jam 3:13

Who is a wise man and endued with knowledge among you? i.e. if there be a wise man, &c. See Psa 25:12 , and 1Pe 3:10 , where what David speaks by way of interrogation, Peter explains by way of assertion. The apostle having shown the disease of the tongue, comes now to remove the cause, viz. men’ s opinion of their own wisdom; (they censure others, because they take themselves to be wiser than others); and to point out the remedy, godly meekness, which is the truest wisdom. By wisdom and knoledge the same thing may be meant; or if they be taken for several things, (as sometimes there may be great knoledge where there is but little wisdom), yet these masterly censors he speaks of pretended to both, and were so rigid toward others because so well conceited of themselves: the sense is: You pretend to be wise and knowing, but if you would approve yourselves as such indeed,

show out of a good conversation & c.

His works let him show as the testimony of his wisdom, not his words in hard censures, but his works, viz. good ones, and those not done now and then, or on the by, but in the constant course and tenor of his life; or show his works to be good, by their being not casual, but constant, and his ordinary practice in his whole conversation.

With meekness of wisdom i.e. meek and gentle wisdom, which can bear, and answer, and teach, and admonish, and rebuke mildly and sweetly, with long-suffering, as well as doctrine, 2Ti 4:2 : and then it notes the quality of this wisdom, or such meekness as proceeds from wisdom, or is joined with it, there being some which is foolish, affected, carnal, viz. that which is opposed to zeal; whereas true meekness is only opposed to fierceness and rashness: and thus it notes the cause of meekness.

Poole: Jam 3:14

Bitter envying Greek, zeal, which he calls bitter, partly to distinguish it from that zeal which is good, whereas this he speaks of is evil, and though it pretends to be zeal, yet is really no other than envy; and partly because it commonly proceeds from an imbittered spirit. and tends to the imbittering it more.

Strife the usual effect of bitter zeal, or envy.

In your hearts the fountain whence it proceeds; or strife in the heart implies a heart propense and inclined to strife.

Glory not glory not of your zeal, or rather of your wisdom, as if you were so well able to reprehend others, but rather be humbled; what you make the matter of your glorying, being really just cause of shame.

And lie not against the truth viz. by professing yourselves wise, or zealous, when ye are really neither.

Poole: Jam 3:15

This wisdom which they pretended so much to, who so criticized on other men’ s actions, and inveighed against them, and which was accompanied with strife and envy.

Descendeth not from above i.e. from God the author of wisdom, from whom, though every good and perfect gift descends, Jam 1:17 , and even knowledge and skill in natural things, Isa 28:26,29 ; yet this wisdom, being sinful, is not from him, because it

is earthly of the earth, of no higher original than from the first Adam, who was of the earth, and earthly, 1Co 15:47 ; and likewise because it is employed, and fixeth men’ s minds, on earthly things.

Sensual this may be understood either:

1. According to the reading in the text, the word here used being so rendered, Jud 1:19 , agreeable to 1Th 5:23 , where soul, from whence the word is derived, is opposed to spirit, and taken for the sensitive powers, which men have in common with brutes, in distinction from the intellectual, which go under the name of spirit, and are proper to men: mere reason, without the Divine grace, being apt to degenerate into brutishness, and easily brought to serve the ends of sensual appetite, this wisdom may well be called sensual. Or:

2. According to Jud 1:19 , natural, in opposition to spiritual. The natural man 1Co 2:14 , where the same word, in the Greek, is used as hereis one that lives under the conduct of his own carnal reason, not enlightened, nor regenerated by the Spirit of God; a man of soul, (as the word imports), or that hath no better, no higher principle in him than his own soul. Accordingly, this wisdom here mentioned, is such as proceeds merely from a man’ s own soul, in its natural state, destitute of the light and grace of God’ s Spirit, and therefore may be termed natural.

Devilish because it is of the devil, or such as is in him, and makes men like him, who is a proud spirit, and envious, a liar and slanderer, Joh 8:44 , and who observes men’ s faults, not to amend them, but accuse them for them.

Poole: Jam 3:16

For where envying and strife is the usual companions of this devilish wisdom.

There is confusion or, inconsistency, viz. both with man’ s self and others; envy makes him unqniet in himself, and troublesome to others, by causing contentions and seditions among them, and breaking their peace, as well as his own.

And every evil work all manner of wickedness is ushered in by this confusion and sedition.

Poole: Jam 3:17

But the wisdom that is from above true wisdom, which is of God, opposed to that which descendeth not from above, Jam 3:15 .

Is first pure either excluding mixture, and then it is opposed to hypocritical; or rather excluding filthiness, and then it is opposed to sensual, Jam 3:15 , and implies freedom from the defilement of sin and error, it being the property of true wisdom to make men adhere both to truth and holiness.

Then peaceable disposeth men to peace, both as to the making and keeping it, in opposition to strife and contention, which is the fruit of the earthly wisdom. Peaceableness, which relates to man, is set after purity, which respects God in the first place, to intimate, that purity must have the preference to peace. Our peace with men must always be with a salvo to our respects to God and holiness.

Gentle or equal, or moderate, Phi 4:5 1Ti 3:3 Tit 3:2 . It implies that gentleness (as we translate it) whereby we bear with others’ infirmities, forgive injuries, interpret all things for the best, recede from our own right for peace sake; and is opposed to that austerity and rigidness in our practices and censures, which will bear with nothing in weak, dissenting, or offending brethren.

Easy to be entreated easily persuadable. True wisdom makes men yield to good admonitions, good counsel, good reason. This is opposed to implacableness, Rom 1:31 ; pride, and obstinacy in evil, Pro 12:1 13:1 .

Full of mercy a grace whereby we pity others that are afflicted, or that offend, and is opposed to inhumanity and inexorableness.

And good fruits beneficence, liberality, and all other offices of humanity, which proceed from mercy.

Without partiality or, without judging, i.e. either a curious inquiring into the faults of others, to find matter for censures, which many times infers wrangling, as our margin renders it; or a discerning between person and person, upon carnal accounts, which is partiality, as it is here translated, and Jam 2:4 .

And without hypocrisy or, counterfeiting, as they do that judge others, being guilty of the same things, or as bad, themselves: or hypocrisy may be here added, to show that sincerity is the perfection of all the rest before named; purity, peace, and gentleness, &c., may be counterfeit; hypocrisy spoils all; and therefore the wisdom that is from above is sincere, and without hypocrisy.

Poole: Jam 3:18

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.

Haydock: Jam 3:3

If we put bits, &c. By the help of a bridle, a skillful rider can turn and guide horses never so headstrong and unruly. An experienced pilot sitting at the helm, steers the course of the vessel in a storm, turns and guides the ship what way he thinks most proper; so must a man learn, and use his utmost endeavours to bridle and govern his tongue. (Witham)

Haydock: Jam 3:5-6

The tongue is indeed a little member, yet doth great things: [2] causeth great evils and mischiefs, when it is not carefully governed; as a little fire, [3] it kindleth and consumeth a great wood. It is a world of iniquity, the cause of infinite evils, dissensions, quarrels, seditions, wars, &c. It defileth the whole body, even the body politic of kingdoms. This fire, kindled by hell, sets all in a flame during the course of our lives, (literally, the wheel of our nativity ) from our cradle to our grave. (Witham)

Haydock: Jam 3:5

[BIBLIOGRAPHY]

Et magna exaltat, Greek: megalauchei; which is not only magnifice loqui et gloriari, but also magna facere.

===============================

[BIBLIOGRAPHY]

Quantus ignis, for quantulus by the Greek, Greek: oligon pur.

Haydock: Jam 3:7

Is tamed, &c. The wildest beasts may be tamed, lions and tigers, and the rest, [4] and so managed as to do no harm. (Witham)

===============================

[BIBLIOGRAPHY]

Et cæterorum, by which the ancient interpreter had read Greek: ton allon, though in the present Greek copies we read, Greek: kai enalion, et Marinorum.

Haydock: Jam 3:8

But the tongue no man can tame, without the special assistance of God. (Witham) ---

Wherefore we are to understand, says St. Augustine, that as no one is able of himself to govern his tongue, we must fly to the Lord for his assistance. (St. Augustine, ser. 4. de verb.; Matthew vi. ---

It is an unquiet evil, [5] which cannot be stopt [stopped]. It is full of deadly poison, which brings oftentimes death both to men's bodies and souls. (Witham)

===============================

[BIBLIOGRAPHY]

Inquietum malum; so in divers Greek manuscripts, Greek: akatastaton, though in others, Greek: akatacheton, quod coerceri non potest.

Haydock: Jam 3:9-13

By it we bless God, &c. Such different effects from the same cause, as of blessing God, and cursing men, created to the likeness of God, seem contrary to the ordinary course of nature; from a fountain from the same source doth not send forth both sweet and bitter streams. ---

Who is a wise man, and endued with knowledge among you? &c. This seems to be connected with the admonition given at the beginning of the chapter, be not many masters; let none pretend to this but who have wisdom and knowledge, which also may be known by their prudent and mild conversation.

Haydock: Jam 3:14-16

But if you have bitter zeal. He hints at that bitter, false zeal, which many teachers among the Jews, even after their conversion, were apt to retain against the converted Gentiles, pretending with lies, and against the truth of the Scriptures, that they are not to be made partakers of the blessings brought to all nations by the Messias. ---

Glory not, boast not in this pretended wisdom, which descendeth not from above, from God, but which is earthly, sensual, diabolical, from an evil spirit, which foments these jealousies and divisions; and where there are such emulations and divisions, there is nothing but inconstancy, and all kind of evils. (Witham)

Haydock: Jam 3:17-18

But the true wisdom, which is from above,...is chaste, and pure, peaceable, modest, free from such divisions, tractable, easy to be persuaded [6] of the truths foretold in the Scriptures, &c. Now the fruit and effect of such justice, piety, and sanctity, is sown in peace, with peaceable dispositions, in those who with sincerity seek true peace, and who hereby shall gain the reward of an eternal peace and happiness. (Witham) ---

St. Paul gives a similar character of charity. (1 Corinthians chap. xiii.) "Charity is patient, is kind,...is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil,...believeth all things, hopeth all things, endureth all things." ---

Easy to be persuaded. A good lesson for those devotees, who are not few in number, who are so obstinate and so wedded to their own opinions and ways, as to be unwilling to be controlled, even by those whom God has placed over them, for the direction of their souls. (Haydock) ---

Without judging. That is, it does not condemn a neighbour upon light grounds, or think evil of him. It puts the best construction upon every thing he says or does, and never intrudes itself into the concerns of others. (Calmet) ---

"Judge not, and you shall not be judged," says the Saviour of our souls; "condemn not, and you shall not be condemned." (St. Luke, vi. 37.) "No," says the holy apostle, (1 Corinthians iv. 5.) "judge not before the time until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart."

Haydock: Jam 3:17

[BIBLIOGRAPHY]

Suadibilis, Greek: eupeithes; which may either signify easy to be persuaded or who can easily persuade.

====================

Gill: Jam 3:3

Behold, we put bits in the horses' mouths,.... By this, and the following simile, the apostle not only expresses the smallness of that member of the body, which is like the bit in the horse's mouth, and the helm of a ship, but the good use of it, and the great influence it has over the whole body. Horses are without understanding, and need direction in what path to go, and are strong, and would be truly and ungovernable unless bits and bridles were put into their mouths:

that they may obey us; and go in the way we would have them:

and we turn about the whole body of the horse, this way, and that way, as is thought best, by the help of the bit and bridle; and of such use is the tongue to the natural body, that being bridled itself, bridles, directs, and governs the whole body; and its influence on bodies, and societies of men, and Christians, is like that of the bit in the horse's mouth; who, like horses, would be unruly and ungovernable, were it not for the force of language, the power of words, and strength of argument.

Gill: Jam 3:4

Behold also the ships, which though they be so great,.... Of so large a bulk, of such a prodigious size, and are such unwieldy vessels:

and are driven of fierce winds; with great vehemence, rapidity, and swiftness:

yet are they turned about with a very small helm, whithersoever the governor listeth; the helm, or tiller of a ship, is a beam or piece of timber fastened into the rudder, and so coming forward into the steerage, where he that stands at helm steers the ship ^e, who is here called the governor; or "he that directs", as the word may be rendered; that is, that steers; the word for "helm" is translated rudder in Act 27:40, and the helm or tiller is sometimes, though improperly, called the rudder itself ^f; and this is very small, in comparison of the bulk of the ship that is guided by it ^g. Aristotle calls it πηδαλιον μικρον, "a small helm", as the apostle here does, and accounts for it how large ships should be moved and steered by it. And so, though the tongue is to the rest of the body as a small helm to a large ship, yet, like that, it has great influence over the whole body, to check it when it is carrying away with the force of its appetites and passions; and so churches, societies, and bodies of Christians, which are large and numerous, and are like ships upon the ocean, tossed to and fro with tempests, driven by Satan's temptations and the world's persecution, and ready to be carried away with the wind of false doctrine, yet are influenced and directed aright by those that are at the helm, the faithful ministers of the word, who say to them, this is the way, walk in it.

Gill: Jam 3:5

Even so the tongue is a little member,.... Like the bit in the horse's mouth, or like the helm of a ship.

And boasteth great things: and does them; for this word may be taken in a good sense: a bridled and sanctified tongue, that is influenced by the grace of God, and directed by the Spirit of God, as it speaks great and good things, it has great power, weight, and influence: the tongue of the just is as choice silver, and the lips of the righteous feed many, Pro 10:20, the Gospel, as preached by Christ's faithful ministers, who are the church's tongue, when it comes not in word only, but in power, is the power of God unto salvation: faith comes by hearing it, and hearing by this word; by it souls are convinced, converted, and comforted, enlightened, quickened, and sanctified.

Behold, how great a matter a little fire kindleth; what vast quantities of wood, large forests, stately buildings, and populous towns and cities, are at once seized on by a little fire, a few sparks, and in a short time burnt down, and utterly destroyed. One of the proverbs of Ben Syra is,

"burning fire kindles great heaps;''

suggesting, that an evil tongue does great mischief, as did the tongue of Doeg the Edomite, as the gloss upon it observes: from hence the apostle passes to consider the abuse or vices of the tongue.

Gill: Jam 3:6

And the tongue is a fire,.... It is like to fire, very useful in its place, to warm and comfort; so is the tongue in Christian conversation, and in the ministry of the word; the hearts of God's children burn within them, while they are talking together, and while the Scriptures of truth are opening to them; but as fire should be carefully watched, and kept, so should men take heed to their ways, that they sin not with their tongue, and keep their tongue from evil, and their lips from speaking guile; for as fire kindles and rises up into a flame, so unchaste, angry, and passionate words, stir up the flame of lust, anger, envy, and revenge; and as fire is of a spreading nature, so are lies, scandal, and evil reports vented by the tongue; and as fire devours all that comes in its way, such are the words of an evil tongue; and therefore are called devouring words, Psa 52:4 they devour the good names of men, and corrupt their good manners, and destroy those who make use of them; and what wood is to fire, and coals to burning coals, that are whisperers, tale bearers, backbiters, and contentious persons to strife, Pro 26:20

a world of iniquity; that is, as the world is full of things, and full of sin, for it lies in wickedness, so is the tongue full of iniquity; there is a world of it in it; it abounds with it; it cannot well be said how much sin is in it, and done, or occasioned by it; as blasphemy against God, Father, Son, and Spirit; cursing of men, imprecations on themselves, their souls, and bodies, and on others, with a multitude of profane and dreadful oaths; obscene, filthy, and unchaste words; angry, wrathful, and passionate ones; lies, flatteries, reproaches, backbitings, whisperings, tale bearings, &c. And the Jews say, that he that uses an evil tongue multiplies transgression, and that it is equal to idolatry, adultery, and murder ^h, and the cause of all sin; and which they express by way of fable, in this manner ⁱ:

"when Adam sinned, God laid hold on him, and slit his tongue into two parts, and said unto him, the wickedness which is, or shall be in the world, thou hast begun with an evil tongue; wherefore I will make all that come into the world know that thy tongue is the cause of all this.''

The Syriac version renders this clause thus, "and the world of iniquity is as wood"; or the branch of a tree; the tongue is fire, and a wicked world is fuel to it.

So is the tongue amongst our members, that it defileth the whole body: the body politic, a whole nation, filling it with contention, strife, division, and confusion; and the ecclesiastical body, the church, by sowing discord, fomenting animosities, making parties, and spreading errors and heresies, whereby the temple of God is defiled; and the natural body, and the several members of it, even the whole person of a man, soul and body, bringing upon him a blot of infamy and reproach never to be wiped off; as for instance, the vice of the tongue, lying, does; and oftentimes through the tongue, the actions done in the body, which seem good, are quite spoiled:

and setteth on fire the course of nature, or "wheel of nature": the natural body, as before, in which there is a continual rotation or circulation of the blood, by which it is supported; this is the wheel broken at the cistern at death, in Ecc 12:6 or the course of a man's life and actions, yea, of all generations, and the vicissitudes and changes which have happened in them, on which the tongue has a great influence; and so the Syriac version renders it, "and sets on fire the series of our genealogies, or our generations, which run like wheels": or it may intend the frame of nature, the whole fabric of the universe, and the general conflagration of it, which will be owing to the tongue; or because men's tongues are against the Lord, to provoke the eyes of his glory, because of the hard speeches which ungodly sinners have spoken against Christ and his people, of which they will be convinced by flames of fire about them:

and it is set on fire of hell; that is, by the devil; for as heaven sometimes is put for God, who dwells in heaven, Mat 21:25 so hell is put for the devil, whose habitation it is; see Mat 16:18, and the sense is, that the tongue is influenced, instigated, and stirred up by Satan, to speak many evil things, and it will be hereafter set on fire in hell, as the tongue of the rich man in Luk 16:24. To which purpose are those words of the Talmud ^k;

"whoever uses an evil tongue, the holy blessed God says to hell, I concerning him above, and thou concerning him below, will judge him, as it is said, Psa 120:3. "What shall be done to thee, thou false tongue? sharp arrows of the mighty, with coals of juniper", there is no arrow but the tongue, according to Jer 9:8 and there is no mighty one but God, Isa 42:13 "coals of juniper", היינו גיהנם, these are hell.''

Gill: Jam 3:7

For every kind of beasts, and of birds,.... Or the "nature" of them, as it is in the Greek text; however fierce, as beasts of prey are, or shy, as the fowls of the air be:

and of serpents and things in the sea; the fishes there:

is tamed, and hath been tamed of mankind, or "by human nature": by the wit and industry of man; by the various ways, means, and methods devised by man. So Pliny ^l relates, that elephants lions and tigers among beasts, and the eagle among birds, and crocodiles, asps, and other serpents, and fishes of the sea, have been tamed: though some think this is only to be understood of their being mastered and subdued, by one means or another; or of their being despoiled of their power, or of their poison: and the Syriac and Ethiopic versions render it, "subjected to human nature".

Gill: Jam 3:8

But the tongue can no man tame,.... Either his own, or others; not his own, for the man that has the greatest guard upon himself, his words and actions; yet, what through pride or passion, or one lust or another in his heart, at one time or another, bolts out vain, idle, angry, and sinful words: and he that does not may be set down for a perfect man indeed: nor can he tame or restrain the tongues of others from detraction, calumnies, backbitings, and whisperings; who say, their lips are their own, and who is Lord over us? no man can, by his own power and strength, tame or subdue his tongue, or restrain it from evils it is habituated to, be it lying, cursing, swearing, or what else: God, by his Spirit, power, and grace, can, and often does, change the note of the curser, swearer, liar, and blasphemer; but no man can do this, though he can tame beasts, birds, serpents, and fishes; which shows the tongue to be worse than anything to be found in the whole compass of nature:

it is an unruly evil: an evil it is, for it is a world of iniquity; and an unruly one, being more so than the horse and mule, which are without understanding, who are kept in and governed, and turned any way by the bit and bridle: but though in nature the tongue is fenced by a double fence of the lips and teeth, this is not sufficient to restrain it; it breaks all bounds, and is not to be kept in by nature, art, or argument: nothing but the grace of God can in any measure govern it, or lay an embargo on it:

full of deadly poison, which, privately, secretly, and gradually, destroys the characters, credit, and reputation of men; and is of fatal consequence in families, neighbourhoods, churches, and states.

Gill: Jam 3:9

Therewith bless we God, even, the Father,.... Of Jesus Christ, and of spirits, and of mercies: this is the instrument that is used in blessing God daily every meal that is eaten; and in joining with the saints, though only verbally and outwardly, in blessing God for all spiritual blessings in Christ, both in prayer, and in singing psalms:

and therewith curse we men: make imprecations, and wish evils upon them:

which are made after the similitude of God as man was originally, Gen 1:26 and though sin has greatly defaced it, yet there are still some remains of it: and now, what an absurd and monstrous thing is this, that one and the same instrument should be used in blessing God, the Father of all creatures, and in cursing his children, his offering, as all men are by creation, and bear some resemblance to him.

Gill: Jam 3:10

Out of the same mouth proceedeth blessing and cursing,.... Which is not only a contradiction, but unnatural, as well as wicked and sinful:

my brethren, these things ought not so to be: in any, and much less in professors of religion: such things are unbecoming men, are a scandal upon human nature, and exceeding unworthy of the Christian name; see Psa 50:16.

Gill: Jam 3:11

Doth a fountain send forth at the same place,.... "Or hole"; for at divers places, and at different times, as Pliny ^m observes, it may send forth

sweet water and bitter: and it is reported ⁿ, there is a lake with the Trogloditae, a people in Ethiopia, which becomes thrice a day bitter, and then as often sweet; but then it does not yield sweet water and bitter at the same time: this simile is used to show how unnatural it is that blessing and cursing should proceed out of the same mouth.

Gill: Jam 3:12

Can the fig tree, my brethren, bear olive berries?.... Every tree bears fruit, according to its kind; a fig tree produces figs, and an olive tree olive berries; a fig tree does not produce olive berries, or an olive tree figs; and neither of them both:

either a vine, figs? or fig trees, grapes; or either of them, figs and grapes:

so can no fountain both yield salt water and fresh. The Alexandrian copy reads, "neither can the salt water yield sweet water"; that is, the sea cannot yield sweet or fresh water: the Syriac version renders it, "neither can salt water be made sweet": but naturalists say, it may be made sweet, by being strained through sand: the design of these similes is to observe how absurd a thing it is that a man should both bless and curse with his tongue.

Gill: Jam 3:13

Who is a wise man. Meaning, not in things natural and civil, or merely moral, but in things spiritual: and he is a wise man, who is both wise to do good, and wise unto salvation; who has learned to know his own ignorance, folly, and stupidity; for the first lesson in the school of spiritual wisdom is for a man to know that he is a fool: and he is a wise man who considers his latter end, thinks of a future state, and what will become of him in another world; and who builds his faith and hope of eternal salvation on the sure and only foundation, the rock Christ Jesus; and who takes up a profession of religion upon principles of grace, and with views to the glory of God, and, upon mature deliberation, reckoning the cost, and what he must expect to meet with; and which he holds fast, without wavering, and yet does not depend upon it; and who walks circumspectly, and with wisdom, towards them that are without; and who observes both providences and promises, for the encouragement of his faith; and keeps looking to the mark for the prize, preferring heavenly things to earthly ones.

And endued with knowledge amongst you? as he is, who is endued with the knowledge of himself; of the impurity of his nature, and the plague of his heart; and of his impotency and inability to do any thing that is spiritually good of himself; and of the imperfection and insufficiency of his righteousness to justify him before God; and of his lost state and condition by nature, how deserving of the wrath of God, and obnoxious to the curses of the law; and how miserable he must be without the grace of God and righteousness of Christ: and who is also endued with the knowledge of Christ, so as to see a fulness, suitableness, and ability in him as a Saviour; so as to love him, approve of him, as such, and trust in him; which knowledge is always practical and soul humbling; and the least degree of it saving; and though it is imperfect, it is growing, and will at last come to perfection: now such a man is a Gnostic, in the best sense; for this question is put with a view to the Gnostics of those times, who valued themselves upon their knowledge, and despised practical religion and godliness: hence it follows,

let him show out of a good conversation his works, with meekness of wisdom; such an one ought to perform good works, and he will perform them; and it is right in him to show them forth, that they may be a means of others glorifying God upon the sight of them; and that they may be evidences of the truth of faith in themselves to others; and that they may be for the imitation of others; and that they may put to silence, and stop the mouths of false accusers, and adorn the Gospel, and recommend religion: and these should be shown forth "out of a good conversation"; not in a single act or two, but in a series and course of living; which may be said to be good, when it is ordered aright, according to the word of God, and is honest among the Gentiles, and upright and holy; and is as becomes the Gospel of Christ, and is worthy of the calling of God to grace and glory; and when it is influenced by the grace of God: and the works shown out of it, and in it, are done in faith, from love in the strength of Christ, and are directed to the glory of God: and all this should be "with meekness of wisdom"; in a wise and humble manner, without trusting to, and depending upon, such works for justification and salvation; and without glorying in them, and boasting of them; acknowledging the deficiency and imperfection of them, and his own weakness in the performance of them; and ascribing them to the power and grace of God, by the assistance of which they are performed.

Gill: Jam 3:14

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.

Gill: Jam 3:15

This wisdom descendeth not from above,.... If it must be called wisdom, as it ought not; an envious, quarrelsome, and contentious spirit, does not deserve such a name; yet if any will call it so, or can think that a man of such a disposition is a man possessed of wisdom; it is such wisdom as does not come from above, from heaven, from the Father of lights, from Christ, in whom are hid all the treasures of wisdom and knowledge, and from the spirit of wisdom and revelation: what the Jews say ^o of the wisdom of Egypt, may be said of this, that it is חכמה תתאה "wisdom from below", or inferior wisdom, as it follows:

but is earthly, sensual, and devilish; it is "earthly", or of the earth, and springs from thence; and it is only conversant about earthly things, and is only suitable to earthly minds: it is sensual, or natural; what a natural man, one destitute of the Spirit of God, and without the knowledge of the things of the Spirit, may have; it is what is acquired by the mere strength of nature, and only relates to natural things; and is only agreeable to corrupt nature, or to a natural and unregenerate man: yea, it is devilish, or such as the devil himself has; and which comes from him, and being used, serves only his kingdom and interest.

Gill: Jam 3:16

For where envying and strife is,.... Where these are cherished in the heart, and especially where they break out into action, in families, neighbourhoods, states, or churches:

there is confusion and every evil work; these occasion disturbances, raise uneasiness, make disquietude, and cause tumults whenever they appear; and put persons upon doing everything that is wicked, to gratify such insatiable lusts.

Gill: Jam 3:17

But the wisdom that is from above,.... Which has God for its author; which is infused into the soul by the Spirit of God; and leads into the knowledge of things that are above, of heavenly things; and which only is true wisdom and knowledge; and those who are possessed of it are the only true Gnostics; for which; see Gill on Jam 3:13 namely, the grace of God: this wisdom

is first pure; it is pure in itself, it is free from everything that is earthly, carnal, or sensual, or devilish; it produces purity of heart, of life, and conversation; and is the means of keeping persons pure and chaste, and free from impure lusts, lusts of uncleanness, pride, envy, wrath, &c. which prevail in carnal and unregenerate men:

and then peaceable; it inclines and engages those who have it to live in peace with the saints, and even with all men; with those of their own household, with their neighbours, yea, with their enemies: it is also "gentle"; or makes men gentle, moderate, and humane, so as that they bear, and forbear; they bear with the infirmities of the weak; readily forgive injuries done them; do not rigidly exact what is their due, but recede from their just right for the sake of peace and love; and do not bear hard upon others for their failings, but cover them with the mantle of love: and it is

easy to be treated; or those who have it readily yield to the superior judgments and stronger reasonings of others; and are easily induced to hope and believe all things, and entertain a good opinion of men, and their conduct; and are far from being proud, arrogant, obstinate, and overbearing:

full of mercy and good fruits; of compassion and beneficence to the poor; feeding the hungry, clothing the naked, visiting the widows and fatherless in their affliction; and doing all other good works and duties, both with respect to God and man, as fruits of grace, and of the Spirit:

without partiality: to one another; or making a difference between them; showing no respect to persons; bestowing upon the poor and indigent, without any distinction: and

without hypocrisy; either with respect to God or man; not making show of that which they have not, or do not intend.

Gill: Jam 3:18

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 Rom 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 Mat 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Jam 3:3

¹ tn Grk “their entire body.”

NET Notes: Jam 3:5

¹ tn Grk “a small member.”

² tn Grk “boasts of great things.”

³ tn Grk “Behold.”

NET Notes: Jam 3:6

¹ tn Grk “makes itself,” “is made.”

² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

NET Notes: Jam 3:7

¹ tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”

² tn Grk “the human species.”

NET Notes: Jam 3:8

¹ tc Most mss (C Ψ 1739^c Ï as well as a few versions and fathers) read “uncontrollable” (ἀκατασχετόν, akatasceton), while the most important witnesses (א A B K P 1739* latt) have “restless” (ἀκατάστατον, akatastaton). Externally, the latter reading should be preferred. Internally, however, things get a bit more complex. The notion of being uncontrollable is well suited to the context, especially as a counterbalance to v. 8a, though for this very reason scribes may have been tempted to replace ἀκατάστατον with ἀκατασχετόν. However, in a semantically parallel early Christian text, ἀκατάστατος (akatastato") was considered strong enough of a term to denounce slander as “a restless demon” (Herm. 27:3). On the other hand, ἀκατάστατον may have been substituted for ἀκατασχετόν by way of assimilation to 1:8 (especially since both words were relatively rare, scribes may have replaced the less familiar with one that was already used in this letter). On internal evidence, it is difficult to decide, though ἀκατασχετόν is slightly preferred. However, in light of the strong support for ἀκατάστατον, and the less-than-decisive internal evidence, ἀκατάστατον is preferred instead.

NET Notes: Jam 3:9

¹ tc Most later mss (Ï), along with several versional witnesses, have θεόν (qeon, “God”) here instead of κύριον (kurion, “Lord”). Such is a predictable variant since nowhere else in the NT is God described as “Lord and Father,” but he is called “God and Father” on several occasions. Further, the reading κύριον is well supported by early and diversified witnesses (̲⁰ א A B C P Ψ 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading.

² tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.

NET Notes: Jam 3:10

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

NET Notes: Jam 3:12

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

NET Notes: Jam 3:13

¹ tn Grk “works in the gentleness of wisdom.”

NET Notes: Jam 3:15

¹ tn Grk “This.”

² tn Grk “come down”; “descend.”

³ tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.

NET Notes: Jam 3:17

¹ tn Or “willing to yield,” “open to persuasion.”

² tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

³ tn Or “sincere.”

NET Notes: Jam 3:18

¹ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

² tn Grk “is sown.”

³ tn Or “for,” or possibly “by.”

Geneva Bible: Jam 3:3

^{( 4 )} Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.

^{( 4 )} He shows by two comparisons, the one taken from the bridles of horses, the other from the rudder of ships, how great matters may be brought to pass by the good control of the tongue.

Geneva Bible: Jam 3:5

Even so the tongue is a little member, and boasteth great things. ^{( 5 )} Behold, how great a matter a little fire kindleth!

^{( 5 )} On the contrary part he shows how great inconveniences arise by the excesses of the tongue, throughout the whole world, to the end that men may so much the more diligently give themselves to control it.

Geneva Bible: Jam 3:6

And the tongue [is] a fire, a ^{( b )} world of iniquity: so is the tongue among our members, that it defileth the whole body, and ^{( c )} setteth on fire the course of nature; and it is set on fire of hell.

^{( b )} A heap of all mischiefs.

^{( c )} It is able to set the whole world on fire.

Geneva Bible: Jam 3:9

^{( 6 )} Therewith bless we God, even the Father; and therewith curse we men, which are made after the ^{( 7 )} similitude of God.

^{( 6 )} Among other faults of the tongue, the apostle chiefly reproves slandering and speaking evil of our neighbours, even in those especially who otherwise will seem godly and religious. ^{( 7 )} He denies by two reasons, that God can be praised by the man who uses cursed speaking, or slandering: first because man is the image of God and whoever does not reverence him, does not honour God.

Geneva Bible: Jam 3:10

^{( 8 )} Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

^{( 8 )} Secondly, because the order of nature which God has set in things, will not allow things that are so contrary to one another, to stand with one another.

Geneva Bible: Jam 3:13

^{( 9 )} 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.

^{( 9 )} The eighth part, which goes with the former concerning meekness of mind, against which he sets envy and a contentious mind: in the beginning he shuts the mouth of the main fountain of all these mischiefs, that is, a false persuasion of wisdom, whereas nonetheless there is no true wisdom, but that which is heavenly, and shapes our minds to all types of true discipline and modesty.

Geneva Bible: Jam 3:17

But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of ^{( d )} mercy and good fruits, without partiality, and without hypocrisy.

^{( d )} He sets mercy against the fierce and cruel nature of man, and shows that heavenly wisdom brings forth good fruits, for he that is heavenly wise, refers all things to God's glory, and the profit of his neighbours.

Geneva Bible: Jam 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.

Commentary -- Verse Range Notes

TSK Synopsis: Jam 3:1-18

1 We are not rashly or arrogantly to reprove others;

5 but rather to bridle the tongue, a little member, but a powerful instrument of much good, and great harm.

13 They who are truly wise are mild and peaceable without envying and strife.

Maclaren: Jam 3:1-13

A Watch On The Door Of The Lips

My brethren, be not many masters, knowing that we shall receive the greater condemnation. 2. For in many things we offend all If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. 3. Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body. 4. 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 listeth. 5. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth ! 6. And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. 7. For every kind of beasts, and of birds, and of serpents, and of things m the sea. is tamed, and hath been tamed of mankind. 8. But the tongue can no man tame; it is an unruly evil, full of deadly poison. 9. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. 10. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. 11. Doth a fountain send forth at the same place sweet water and bitter! 12. Can the fig tree, my brethren, bear olive berries either a vine, figs? so can no fountain both yield salt water and fresh. 13. 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.'--James 3:1-13.

THERE is a recurrence to earlier teaching in James 1:19, 26, which latter verse suggests the figure of the bridle. James has drunk deep into Old Testament teaching as to the solemn worth of speech, and into Christ's declaration that by their words men will be justified or condemned.

No doubt, Eastern peoples are looser tongued than we Westerns are; but modern life, with its great development of cities and its swarm of newspapers and the like, has heightened the power of spoken and printed words, and made James's exhortations even more necessary. His teaching here gathers round several images m the bridle, the fire, the untamed creature, the double fountain. We deal with these in order.

I. No Doubt, In The Infant Church, With Its Flexible Organisation, There Were Often Scenes Very Strange To Our Eyes,

Such as Paul hints at in 1 Corinthians 14:26-33, where many voices of would-be teachers contended for a hearing. James would check that unwholesome eagerness by the thought that teachers who do not practice what they preach will receive a heavier judgment than those who did not set up to be instructors. He humbly classes himself with the teachers. The for' of James 3:2 introduces a reason for the advice in James 3:1--since it is hard to avoid falls, and harder in respect to speech than action, it is a dangerous ambition to be a teacher.

That thought leads on to the series of considerations as to the government of the tongue. He who can completely keep it under command is a perfect' man, because the difficulty of doing so is so great that the attainment of it is a test of perfection. James is like the Hebrew prophets, in that he does not so much argue as illustrate. His natural speech is imagery, and here he pours out a stream of it. The horse's bridle and the ship's rudder may be taken together as both illustrating the two points that the tongue guides the body, and that it is intended that the man should guide the tongue. These two ideas are fused together here. The bridle is put into the mouth, and what acts on the mouth influences the direction of the horse's course. The rudder is but a little bit of wood, but its motion turns the great ship, even when driven by wild winds. So the tongue is a little member, and boasteth great things,' which boasting is not false, for the whole point of the passage is that that little member has large power.

Is it true, as James says, that it governs our actions as the bridle does the horse, or the rudder the ship? No doubt, many sins go straight from the inner chambers of the heart's desires out into the world of action without going round by the way of speech; but still, if we think of the immense power of our own words and of others in setting our activities in motion, of the dreadful harvest of sin which has often sprung from one tempting word, of the ineffaceable traces of pollution which some vile book leaves in memory and heart, of the good and evil which have been wrought by spoken or printed words, and that never more truly than to-day, when a flood of talk all but drowns the world, we shall not think James exaggerating in the awful weight he gives to speech as the mother of action.

His other point is that this guiding power needs guidance. A firm yet gentle hand touches the rein, and the sensitive mouth yields to the light pressure. The steerman's hand pushes or draws the tiller an inch from or towards him, and the huge vessel yaws accordingly. Speech is often loose. Most men set less careful watch on the door of their lips than of their actions; but it would be wiser to watch the inner gate, which leads from thought to speech, than the outer one, which leads from speech to act. Idle words, rash words, unconsidered words, free-flowing words, make up much of our conversation. His tongue ran away with him' is too often true. It is hard but possible, and it is needful, to guide the helm, to keep a tight hand on the reins.

II. The Next Figure Is That Of The Fire, Suggested By The Illustration Of The Small Spark Which Sets A Great Forest Ablaze.

Drop a match or a spark from a locomotive or a pipe in the prairie grass, and we know what comes. The illustration was begun to carry on the contrast between the small member and its great results; but James catches fire, and goes off after the new suggestion, The tongue is a fire.'

Our space forbids discussing the interpretation of the difficult James 3:6, but the general bearing of it is clear. It reiterates under a fresh figure the thought of the preceding verses as to the power of the tongue to set the whole body in motion. Only the imagery is more lurid, and suggests more fatal issues from an unhallowed tongue's influence. It' defileth the whole body.' Foul speech, heard in schools or places of business, read in filthy books, heard in theatres, has polluted many a young life, and kindled fires which have destroyed a man, body and soul. Speech is like the axle which, when it gets heated, sets the wheel on fire. And what comes of the train then? And what set the axle ablaze? The sulphurous flames from the pit of Gehenna. No man who knows life, especially among young boys and young men, will think that James has lost the government of his tongue in speaking thus.

III. Next Comes The Figure Of The Untamable Wild Beast.

We need not pin James down to literal accuracy any more than to scientific classification in his zoology. His general statement is true enough for his purpose, for man has long ago tamed, and still continues to use as tamed, a crowd of animals of most diverse sorts, fierce and meek, noxious and harmless.

But, says James, in apparent contradiction to himself, there is one creature that resists all such efforts. Then what is the sense of your solemn exhortations, James, if the tongue can no man tame'? In that case he who is able to bridle it must be more than a perfect man. Yes, James believed that, though he says little about it. He would have us put emphasis on no man.' Man's impossibilities are Christ's actualities. So we have here to fall back on James's earlier word, If any of you lack, let him ask of God, and it shall be given him.' The position of man' in the Greek is emphatic, and suggests that the thought of divine help is present to the Apostle.

He adds a characterisation of the tongue, which fits in with his image of an untamable brute: It is a restless evil,' like some caged but unsubdued wild animal, ever pacing uneasily up and down its den; full of deadly poison,' like some captured rattlesnake. The venom spurted out by a calumnious tongue is more deadly than any snake poison. Blasphemous words, or obscene words, shot into the blood by one swift dart of the fangs, may corrupt its whole current, and there is no Pasteur to expel the virus.

IV. The Last Image, That Of The Fountain, Is Adduced To Illustrate The Strange Inconsistencies Of Men, As Manifested In Their Speech.

Words of prayer and words of cursing come from the same lips. No doubt these hot-tempered, and sometimes ferociously religious, Jewish Christians, to whom James speaks, had some among them whose portraits James is drawing here. Away with such a fellow from the earth!' is a strange sequel to Blessed be he, the God of our fathers.' But the combination has often been heard since. Te Deums and anathemas have succeeded one another m strange union, and religious controversy has not always been conducted with perfect regard to James's precepts.

Of course when the Apostle gibbets the grotesque inconsistency of such a union, he is not to be taken as allowing cursing, if it only keeps clear of blessing God.' Since the latter is the primary duty of all, and the highest exercise of the great gift of speech, anything inconsistent with it is absolutely forbidden, and to show the inconsistency is to condemn the act. Further, the assertion that salt water cannot yield sweet' implies that the cursing' destroys the reality of the verbal' blessing God.' If a man says both, the imprecation is his genuine voice, and the other is mere wind.

The fountain is deeper than the tongue. From the heart are the issues of life. Out of the abundance of the heart the mouth speaketh, and clear, pure waters will not well out thence unless the heart has been cleansed by Christ entering into it. Only when that tree of life is cast into the waters are they made sweet. When Christ governs us, we can govern our hearts and our lips, and through these our whole bodies and all their activities.

THE END

1 Peter

MHCC: Jam 3:1-12

We are taught to dread an unruly tongue, as one of the greatest evils. The affairs of mankind are thrown into confusion by the tongues of men. Every age of the world, and every condition of life, private or public, affords examples of this. Hell has more to do in promoting the fire of the tongue than men generally think; and whenever men's tongues are employed in sinful ways, they are set on fire of hell. No man can tame the tongue without Divine grace and assistance. The apostle does not represent it as impossible, but as extremely difficult. Other sins decay with age, this many times gets worse; we grow more froward and fretful, as natural strength decays, and the days come on in which we have no pleasure. When other sins are tamed and subdued by the infirmities of age, the spirit often grows more tart, nature being drawn down to the dregs, and the words used become more passionate. That man's tongue confutes itself, which at one time pretends to adore the perfections of God, and to refer all things to him; and at another time condemns even good men, if they do not use the same words and expressions. True religion will not admit of contradictions: how many sins would be prevented, if men would always be consistent! Pious and edifying language is the genuine produce of a sanctified heart; and none who understand Christianity, expect to hear curses, lies, boastings, and revilings from a true believer's mouth, any more than they look for the fruit of one tree from another. But facts prove that more professors succeed in bridling their senses and appetites, than in duly restraining their tongues. Then, depending on Divine grace, let us take heed to bless and curse not; and let us aim to be consistent in our words and actions.

MHCC: Jam 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.

Matthew Henry: Jam 3:1-12

The foregoing chapter shows how unprofitable and dead faith is without works. It is plainly intimated by what this chapter first goes upon that such a faith is, however, apt to make men conceited and magisterial in their tempers and their talk. Those who set up faith in the manner the former chapter condemns are most apt to run into those sins of the tongue which this chapter condemns. And indeed the best need to be cautioned against a dictating, censorious, mischievous use of their tongues. We are therefore taught,

I. Not to use our tongues so as to lord it over others: My brethren, be not many masters, etc., Jam 3:1. These words do not forbid doing what we can to direct and instruct others in the way of their duty or to reprove them in a Christian way for what is amiss; but we must not affect to speak and act as those who are continually assuming the chair, we must not prescribe to one another, so as to make our own sentiments a standard by which to try all others, because God gives various gifts to men, and expects from each according to that measure of light which he gives. "Therefore by not many masters "(or teachers, as some read it); "do not give yourselves the air of teachers, imposers, and judges, but rather speak with the humility and spirit of learners; do not censure one another, as if all must be brought to your standard."This is enforced by two reasons. 1. Those who thus set up for judges and censurers shall receive the greater condemnation. Our judging others will but make our own judgment the more strict and severe, Mat 7:1, Mat 7:2. Those who are curious to spy out the faults of others, and arrogant in passing censures upon them, may expect that God will be as extreme in marking what they say and do amiss. 2. Another reason given against such acting the master is because we are all sinners: In many things we offend all, Jam 3:2. Were we to think more of our own mistakes and offenses, we should be less apt to judge other people. While we are severe against what we count offensive in others, we do not consider how much there is in us which is justly offensive to them. Self-justifiers are commonly self-deceivers. We are all guilty before God; and those who vaunt it over the frailties and infirmities of others little think how many things they offend in themselves. Nay, perhaps their magisterial deportment, and censorious tongues, may prove worse than any faults they condemn in others. Let us learn to be severe in judging ourselves, but charitable in our judgments of other people.

II. We are taught to govern our tongue so as to prove ourselves perfect and upright men, and such as have an entire government over ourselves: If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. It is here implied that he whose conscience is affected by tongue-sins, and who takes care to avoid them, is an upright man, and has an undoubted sign of true grace. But, on the other hand, if a man seemeth to be religious (as was declared in the first chapter) and bridleth not his tongue, whatever profession he makes, that man's religion is vain. Further, he that offends not in word will not only prove himself a sincere Christian, but a very much advanced and improved Christian. For the wisdom and grace which enable him to rule his tongue will enable him also to rule all his actions. This we have illustrated by two comparisons: - 1. The governing and guiding of all the motions of a horse, by the bit which is put into his mouth: Behold, we put bits into the horses' mouths, that they may obey us, and we turn about their whole body, Jam 3:3. There is a great deal of brutish fierceness and wantonness in us. This shows itself very much by the tongue: so that this must be bridled; according to Psa 39:1, I will keep my mouth with a bridle (or, I will bridle my mouth ) while the wicked is before me. The more quick and lively the tongue is, the more should we thus take care to govern it. Otherwise, as an unruly and ungovernable horse runs away with his rider, or throws him, so an unruly tongue will serve those in like manner who have no command over it. Whereas, let resolution and watchfulness, under the influence of the grace of God, bridle the tongue, and then all the motions and actions of the whole body will be easily guided and overruled. 2. The governing of a ship by the right management of the helm: Behold also the ships, which though they are so great, and are driven of fierce winds, yet are they turned about with a very small helm whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things, Jam 3:4, Jam 3:5. As the helm is a very small part of the ship, so is the tongue a very small part of the body: but the right governing of the helm or rudder will steer and turn the ship as the governor pleases; and a right management of the tongue is, in a great measure, the government of the whole man. There is a wonderful beauty in these comparisons, to show how things of small bulk may yet be of vast use. And hence we should learn to make the due management of our tongues more our study, because, though they are little members, they are capable of doing a great deal of good or a great deal of hurt. Therefore,

III. We are taught to dread an unruly tongue as one of the greatest and most pernicious evils. It is compared to a little fire placed among a great deal of combustible matter, which soon raises a flame and consumes all before it: Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity, etc., Jam 3:5, Jam 3:6. There is such an abundance of sin in the tongue that it may be called a world of iniquity. How many defilements does it occasion! How many and dreadful flames does it kindle! So is the tongue among the members that it defileth the whole body. Observe hence, There is a great pollution and defilement in sins of the tongue. Defiling passions are kindled, vented, and cherished by this unruly member. And the whole body is often drawn into sin and guilt by the tongue. Therefore Solomon says, Suffer not thy mouth to cause thy flesh to sin, Ecc 5:6. The snares into which men are sometimes led by the tongue are insufferable to themselves and destructive of others. It setteth on fire the course of nature. The affairs of mankind and of societies are often thrown into confusion, and all is on a flame, by the tongues of men. Some read it, all our generations are set on fire by the tongue. There is no age of the world, nor any condition of life, private or public, but will afford examples of this. And it is set on fire of hell. Observe hence, Hell has more to do in promoting of fire of the tongue than men are generally aware of. It is from some diabolical designs, that men's tongues are inflamed. The devil is expressly called a liar, a murderer, an accuser of the brethren; and, whenever men's tongues are employed in any of these ways, they are set on fire of hell. The Holy Ghost indeed once descended in cloven tongues as of fire, Acts 2. And, where the tongue is thus guided and wrought upon by a fire from heaven, there it kindleth good thoughts, holy affections, and ardent devotions. But when it is set on fire of hell, as in all undue heats it is, there it is mischievous, producing rage and hatred, and those things which serve the purposes of the devil. As therefore you would dread fires and flames, you should dread contentions, revilings, slanders, lies, and every thing that would kindle the fire of wrath in your own spirit or in the spirits of others. But,

IV. We are next taught how very difficult a thing it is to govern the tongue: For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed, of mankind. But the tongue can no man tame, Jam 3:7, Jam 3:8. As if the apostle had said, "Lions, and the most savage beasts, as well as horses and camels, and creatures of the greatest strength, have been tamed and governed by men: so have birds, notwithstanding their wildness and timorousness, and their wings to bear them up continually out of our reach: even serpents, notwithstanding all their venom and all their cunning, have been made familiar and harmless: and things in the sea have been taken by men, and made serviceable to them. And these creatures have not been subdued nor tamed by miracle only (as the lions crouched to Daniel, instead of devouring him, and ravens fed Elijah, and a whale carried Jonah through the depths of the sea to dry land), but what is here spoken of is something commonly done; not only hath been tamed, but is tamed of mankind. Yet the tongue is worse than these, and cannot be tamed by the power and art which serves to tame these things. No man can tame the tongue without supernatural grace and assistance."The apostle does not intend to represent it as a thing impossible, but as a thing extremely difficult, which therefore will require great watchfulness, and pains, and prayer, to keep it in due order. And sometimes all is too little; for it is an unruly evil, full of deadly poison. Brute creatures may be kept within certain bounds, they may be managed by certain rules, and even serpents may be so used as to do not hurt with all their poison; but the tongue is apt to break through all bounds and rules, and to spit out its poison on one occasion or other, notwithstanding the utmost care. So that not only does it need to be watched, and guarded, and governed, as much as an unruly beast, or a hurtful and poisonous creature, but much more care and pains will be needful to prevent the mischievous outbreakings and effects of the tongue. However,

V. We are taught to think of the use we make of our tongues in religion and in the service of God, and by such a consideration to keep it from cursing, censuring, and every thing that is evil on other occasions: Therewith bless we God, even the Father; and therewith curse we men, who are made after the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not so to be, Jam 3:9, Jam 3:10. How absurd is it that those who use their tongues in prayer and praise should ever use them in cursing, slandering, and the like! If we bless God as our Father, it should teach us to speak well of, and kindly to, all who bear his image. That tongue which addresses with reverence the divine Being cannot, without the greatest inconsistency, turn upon fellow-creatures with reviling brawling language. It is said of the seraphim that praise God, they dare not bring a railing accusation. And for men to reproach those who have not only the image of God in their natural faculties, but are renewed after the image of God by the grace of the gospel: this is a most shameful contradiction to all their pretensions of honouring the great Original. These things ought not so to be; and, if such considerations were always at hand, surely they would not be. Piety is disgraced in all the shows of it, if there be not charity. That tongue confutes itself which one while pretends to adore the perfections of God, and to refer all things to him, and another while will condemn even good men if they do not just come up to the same words or expressions used by it. Further, to fix this thought, the apostle shows that contrary effects from the same causes are monstrous, and not be found in nature, and therefore cannot be consistent with grace: Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree bear olive-berries, or a vine, figs? Or doth the same spring yield both salt water and fresh? Jam 3:11, Jam 3:12. True religion will not admit of contradictions; and a truly religious man can never allow of them either in his words or his actions. How many sins would this prevent, and recover men fRom. to put them upon being always consistent with themselves!

Matthew Henry: Jam 3:13-18

As the sins before condemned arise from an affectation of being thought more wise than others, and being endued with more knowledge than they, so the apostle in these verses shows the difference between men's pretending to be wise and their being really so, and between the wisdom which is from beneath (from earth or hell) and that which is from above.

I. We have some account of true wisdom, with the distinguishing marks and fruits of it: Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom, Jam 3:13. A truly wise man is a very knowing man: he will not set up for the reputation of being wise without laying in a good stock of knowledge; and he will not value himself merely upon knowing things, if he has not wisdom to make a right application and use of that knowledge. These two things must be put together to make up the account of true wisdom: who is wise, and endued with knowledge? Now where this is the happy case of any there will be these following things: - 1. A good conversation. If we are wiser than others, this should be evidenced by the goodness of our conversation, not by the roughness or vanity of it. Words that inform, and heal, and do good, are the marks of wisdom; not those that look great, and do mischief, and are the occasions of evil, either in ourselves or others. 2. True wisdom may be known by its works. The conversation here does not refer only to words, but to the whole of men's practice; therefore it is said, Let him show out of a good conversation his works. True wisdom does not lie in good notions or speculations so much as in good and useful actions. Not he who thinks well, or he who talks well, is in the sense of the scripture allowed to be wise, if he do not live and act well. 3. True wisdom may be known by the meekness of the spirit and temper: Let him show with meekness, etc. It is a great instance of wisdom prudently to bridle our own anger, and patiently to bear the anger of others. And as wisdom will evidence itself in meekness, so meekness will be a great friend to wisdom; for nothing hinders the regular apprehension, the solid judgment, and impartiality of thought, necessary to our acting wisely, so much as passion. When we are mild and calm, we are best able to hear reason, and best able to speak it. Wisdom produces meekness, and meekness increases wisdom.

II. We have the glorying of those taken away who are of a contrary character to that now mentioned, and their wisdom exposed in all its boasts and productions: " If you have bitter envying and strife in your hearts, glory not, etc., Jam 3:14-16. Pretend what you will, and think yourselves ever so wise, yet you have abundance of reason to cease your glorying, if you run down love and peace, and give way to bitter envying and strife. Your zeal for truth or orthodoxy, and your boasts of knowing more than others, if you employ these only to make others hateful, and to show your own spite and heart-burnings against them, are a shame to your profession of Christianity, and a downright contradiction to it. Lie not thus against the truth."Observe, 1. Envying and strife are opposed to the meekness of wisdom. The heart is the seat of both; but envy and wisdom cannot dwell together in the same heart. Holy zeal and bitter envying are as different as the flames of seraphim and the fire of hell. 2. The order of things here laid down. Envying is first and excites strife; strife endeavours to excuse itself by vain-glorying and lying; and then (Jam 3:16) hereupon ensue confusion and every evil work. Those who live in malice, envy, and contention, live in confusion, and are liable to be provoked and hurried to any evil work. Such disorders raise many temptations, strengthen temptations, and involve men in a great deal of guilt. One sin begets another, and it cannot be imagined how much mischief is produced: there is every evil work. And is such wisdom as produces these effects to be gloried in? This cannot be without giving the lie to Christianity, and pretending that this wisdom is what it is not. For observe, 3. Whence such wisdom cometh: It descendeth not from above, but ariseth from beneath; and, to speak plainly, it is earthly, sensual, devilish, Jam 3:15. It springs from earthly principles, acts upon earthly motives, and is intent upon serving earthly purposes. It is sensual indulging the flesh, and making provision to fulfil the lusts and desires of it. Or, according to the original word, psuchikē , it is animal of human - the mere working of natural reason, without any supernatural light. And it is devilish, such wisdom being the wisdom of devils (to create uneasiness and to do hurt), and being inspired by devils, whose condemnation is pride (1Ti 3:6), and who are noted in other places of scripture for their wrath, and their accusing the brethren. And therefore those who are lifted up with such wisdom as this must fall into the condemnation of the devil.

III. We have the lovely picture of that wisdom which is from above more fully drawn, and set in opposition to this which is from beneath: But the wisdom that is from above is first pure, then peaceable, etc., Jam 3:17, Jam 3:18. Observe here, True wisdom is God's gift. It is not gained by conversing with men, nor by the knowledge of the world (as some think and speak), but it comes from above. It consists of these several things: - 1. It is pure, without mixture of maxims or aims that would debase it: and it is free from iniquity and defilements, not allowing of any known sin, but studious of holiness both in heart and life. 2. The wisdom that is from above is peaceable. Peace follows purity, and depends upon it. Those who are truly wise do what they can to preserve peace, that it may not be broken; and to make peace, that where it is lost it may be restored. In kingdoms, in families, in churches, in all societies, and in all interviews and transactions, heavenly wisdom makes men peaceable. 3. It is gentle, not standing upon extreme right in matters of property; not saying nor doing any thing rigorous in points of censure; not being furious about opinions, urging our own beyond their weight nor theirs who oppose us beyond their intention; not being rude and overbearing in conversation, nor harsh and cruel in temper. Gentleness may thus be opposed to all these. 4. Heavenly wisdom is easy to be entreated, eupeithēs ; it is very persuadable, either to what is good or from what is evil. There is an easiness that is weak and faulty; but it is not a blamable easiness to yield ourselves to the persuasions of God's word, and to all just and reasonable counsels or requests of our fellow-creatures; no, nor to give up a dispute, where there appears a good reason for it and where a good end may be answered by it. 5. Heavenly wisdom is full of mercy and good fruits, inwardly disposed to every thing that is kind and good, both to relieve those who want and to forgive those who offend, and actually to do this whenever proper occasions offer. 6. Heavenly wisdom is without partiality. The original word, adiakritos , signifies to be without suspicion, or free from judging, making no undue surmises nor differences in our conduct towards one person more than another. The margin reads it, without wrangling, not acting the part of sectaries, and disputing merely for the sake of a party; nor censuring others purely on account of their differing from us. The wisest men are least apt to be censurers. 7. That wisdom which is from above is without hypocrisy. It has no disguises nor deceits. It cannot fall in with those managements which the world counts wise, which are crafty and guileful; but it is sincere and open, steady and uniform, and consistent with itself. O that you and I may always be guided by such wisdom as this! that with Paul we may be able to say, Not with fleshly wisdom, but in simplicity and godly sincerity, by the grace of God, we have our conversation. And then, lastly, true wisdom will go on to sow the fruits of righteousness in peace, and thus, if it may be, to make peace in the world, Jam 3:18. And that which is sown in peace will produce a harvest of joys. Let others reap the fruits of contentions, and all the advantages they can propose to themselves by them; but let us go on peaceably to sow the seeds of righteousness, and we may depend upon it our labour will not be lost. For light is sown for the righteous, and gladness for the upright in heart; and the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.

Barclay: Jam 3:3-5

It might be argued against James' terror of the tongue that it is a very small part of the body to make such a fuss about and to which to attach so much importance. To combat that argument James uses two pictures.

(i) We put a bit into the mouth of a horse, knowing that if we can control its mouth, we can control its whole body. So James says that if we can control the tongue, we can control the whole body; but if the tongue is uncontrolled, the whole life is set on the wrong way.

(ii) A rudder is very small in comparison with the size of a ship; and yet, by exerting pressure on that little rudder, the steersman can alter the course of the ship and direct it to safety. Long before, Aristotle had used this same picture when he was talking about the science of mechanics: "A rudder is small and it is attached to the very end of the ship, but it has such power that by this little rudder, and by the power of one man--and that a power gently exerted--the great bulk of ships can be moved." The tongue also is small, yet it can direct the whole course of a man's life.

Philo called the mind the charioteer and steersman of man's life; it is when the mind controls every word and it itself is controlled by Christ that life is safe.

James is not for a moment saying that silence is better than speech. He is not pleading for a Trappist life where speech is forbidden. He is pleading for the control of the tongue. Aristippus the Greek had a wise saying, "The conqueror of pleasure is not the man who never uses it. He is the man who uses pleasure as a rider guides a horse or a steersman directs a ship, and so directs them wherever he wishes." Abstention from anything is never a complete substitute for control in its use. James is not pleading for a cowardly silence but for a wise use of speech.

Barclay: Jam 3:5-6

The damage the tongue can cause is like that caused by a forest fire. The picture of the forest fire is common in the Bible. It is the prayer of the Psalmist that God may make the wicked like chaff before the wind; and that his tempest may destroy them as fire consumes the forest and the flame sets the mountains ablaze (Psa 83:13-14). Isaiah says "wickedness burns like a fire, it consumes briers and thorns; it kindles the thickets of the forest" (Isa 9:18). Zechariah speaks of "a blazing pot in the midst of wood, like a flaming torch among sheaves" (Zec 12:6). The picture was one the Jews of Palestine knew well. In the dry season the scanty grass and low-growing thorn bushes and scrub were as dry as tinder. If they were set on fire, the flames spread like a wave which there was no stopping.

The picture of the tongue as a fire is also a common Jewish picture. "A worthless man plots evil, and his speech is like a scorching fire," says the writer of the Proverbs (Pro 16:27). "As pitch and tow, so a hasty contention kindleth fire" (Sir 28:11). There are two reasons why the damage which the tongue can do is like a fire.

(i) It is wide-ranging. The tongue can damage at a distance. A chance word dropped at one end of the country or the town can finish up by bringing grief and hurt at the other. The Jewish Rabbis had this picture: "Life and death are in the hand of the tongue. Has the tongue a hand? No, but as the hand kills, so the tongue. The hand kills only at close quarters; the tongue is called an arrow because it kills at a distance. An arrow kills at forty or fifty paces, but of the tongue it is said (Psa 73:9), 'They set their mouths against the heavens, and their tongue struts through the earth.' It ranges over the whole earth and reaches to heaven." That, indeed, is the peril of the tongue. A man can ward off a blow with the hand, for the striker must be in his presence. But a man can drop a malicious word, or repeat a scandalous and untrue story, about someone whom he does not even know or about someone who stays hundreds of miles away, and cause infinite harm.

(ii) It is uncontrollable. In the tinder-dry conditions of Palestine a forest fire was almost immediately out of control; and no man can control the damage of the tongue. "Three things come not back--the spent arrow, the spoken word and the lost opportunity." There is nothing so impossible to kill as a rumour; there is nothing so impossible to obliterate as an idle and malignant story. Let a man, before he speaks, remember that once a word is spoken it is gone from his control; and let him think before he speaks because, although he cannot get it back, he will most certainly answer for it.

Barclay: Jam 3:5-6

We must spend a little longer on this passage, because in it there are two specially difficult phrases.

(i) The tongue, says the Revised Standard Version is an unrighteous world. That ought to be the unrighteous world. In our bodies, that is to say, the tongue stands for the whole wicked world. In Greek the phrase is ho (3588) kosmos (2899) tes (3588) adikias (93), and we shall best get at its meaning by remembering that kosmos (2889) can have two meanings.

(a) It can mean adornment, although this is less usual. The phrase, therefore, could mean that the tongue is the adornment of evil. That would mean that it is the organ which can make evil attractive. By the tongue men can make the worse appear the better reason; by the tongue men can excuse and Justify their wicked ways; by the tongue men can persuade others into sin. There is no doubt that this gives excellent sense; but it is doubtful if the phrase really can mean that.

(b) Kosmos (2889) can mean world. In almost every part of the New Testament kosmos (2889) means the world with more than a suggestion of the evil world. The world cannot receive the Spirit (Joh 14:17). Jesus manifests himself to the disciples but not to the world (Joh 14:22). The world hates him and therefore hates his disciples (Joh 15:18-19). Jesus' kingdom is not of this world (Joh 18:36). Paul condemns the wisdom of this world (1Co 1:20). The Christian must not be conformed to this world (Rom 12:2). When kosmos (2889) is used in this sense it means the world without God, the world in its ignorance of, and often its hostility to, God. Therefore, if we call the tongue the evil kosmos (2889), it means that it is that part of the body which is without God. An uncontrolled tongue is like a world hostile to God. It is the part of us which disobeys him.

(ii) The second difficult phrase is what the Revised Standard Version translates the cycle of nature (trochos (5164) geneseos, 1083). It literally means the wheel of being.

The ancients used the picture of the wheel to describe life in four different ways.

(i) The wheel is a circle, a rounded and complete whole, and, therefore, the wheel of life can mean the totality of life.

(ii) Any particular point in the wheel is always moving up or down. Therefore, the wheel of life can stand for the ups and downs of life. In this sense the phrase very nearly means the wheel of fortune, always changing and always variable.

(iii) The wheel is circular; it is always turning back upon itself in exactly the same circle; therefore, the wheel came to stand for the cyclical repetition of life, the weary round of an existence which is ever repeating itself without advancing.

(iv) The phrase had one particular technical use. The Orphic religion believed that the human soul was continually undergoing a process of birth and death and rebirth; and the aim of life was to escape from this treadmill into infinite being. So the Orphic devotee who had achieved could say, "I have flown out of the sorrowful, weary wheel." In this sense the wheel of life can stand for the weary treadmill of constant reincarnation.

It is unlikely that James knew anything about Orphic reincarnation. It is not at all likely that any Christian would think in terms of a cyclical life which was not going anywhere. It is not likely that a Christian would be afraid of the chances and changes of life. Therefore, the phrase most probably means the whole of life and living. What James is saying is that the tongue can kindle a destructive fire which can destroy all life; and the tongue itself is kindled with. the very fire of hell. Here indeed is its terror.

Barclay: Jam 3:7-8

The idea of the taming of the animal creation in the service of mankind is one which often occurs in Jewish literature. We get it in the creation story. God said of man, "Let them have dominion over the fish of the sea, and over the birds of the air, and over every living thing that moves upon the earth" (Gen 1:28). It is, in fact, to that verse that James is very likely looking back. The same promise is repeated to Noah: "And the fear of you and the dread of you shall be upon every beast of the earth, and upon every bird of the air, upon everything that creeps on the ground and all the fish of the sea; into your hand they are delivered (Gen 9:2). The writer of Ecclesiasticus repeats the same idea: "God put the fear of man upon all flesh, and gave him dominion over beasts and fowls" (Sir 17:4). The Psalmist thought on the same lines: "Thou hast given him dominion over the works of thy hands; thou hast put all things under his feet; all sheep and oxen, and also the beasts of the field; the birds of the air, and the fish of the sea, whatever passes along the paths of the sea" (Psa 8:6-8). The Roman world knew of tame fish in the fish-ponds which were in the open central hall or atrium of a Roman house. The serpent was the emblem of Aesculapius, and in his temples tame serpents glided about and were supposed to be incarnations of the god. People who were ill slept in the temples of Aesculapius at night, and if one of these tame serpents glided over them, that was supposed to be the healing touch of the god.

Man's ingenuity has tamed every wild creature in the sense of controlling and making useful; that, says James, is what no man by his own unaided efforts has ever been able to do with the tongue.

Barclay: Jam 3:9-12

We know only too well from experience that there is a cleavage in human nature. In man there is something of the ape and something of the angel, something of the hero and something of the villain, something of the saint and much of the sinner. It is James' conviction that nowhere is this contradiction more evident than in the tongue.

With it, he says, we bless God. This was specially relevant to a Jew. Whenever the name of God was mentioned, a Jew must respond: "Blessed be he!" Three times a day the devout Jew had to repeat the Shemoneh Esreh, the famous eighteen prayers called Eulogies, every one of which begins, "Blessed be thou, O God." God was indeed eulogetos (2128), The Blessed One, the One who was continually blessed. And yet the very mouths and tongues which had frequently and piously blessed God, were the very same mouths and tongues which cursed fellowmen. To James there was something unnatural about this; it was as unnatural as for a stream to gush out both fresh and salt water or a bush to bear opposite kinds of fruit. Unnatural and wrong such things might be, but they were tragically common.

Peter could say, "Even if I must die with you, I will not deny you" (Mat 26:35), and that very same tongue of his denied Jesus with oaths and curses (Mat 26:69-75). The John who said, "Little children, love one another," was the same who had once wished to call down fire from heaven in order to blast a Samaritan village out of existence (Luk 9:51-56). Even the tongues of the apostles could say very different things.

John Bunyan tells us of Talkative: "He was a saint abroad and a devil at home." Many a man speaks with perfect courtesy to strangers and even preaches love and gentleness, and yet snaps with impatient irritability at his own family. It has not been unknown for a man to speak with piety on Sunday and to curse a squad of workmen on Monday. It has not been unknown for a man to utter the most pious sentiments one day and to repeat the most questionable stories the next. It has not been unknown for a woman to speak with sweet graciousness at a religious meeting and then to go outside to murder someone's reputation with a malicious tongue.

These things, said James, should not be. Some drugs are at once poisons and cures; they are benefits to a man when wisely controlled by his doctor but harmful when used unwisely. The tongue can bless or curse; it can wound or soothe; it can speak the fairest or the foulest things. It is one of life's hardest and plainest duties to see that the tongue does not contradict itself but speaks only such words as we would wish God to hear.

Barclay: Jam 3:13-14

James goes back, as it were, to the beginning of the chapter. His argument runs like this: "Is there any of you who wishes to be a real sage and a real teacher? Then let him live a life of such beautiful graciousness that he will prove to all that gentleness is enthroned as the controlling power within his heart. For, if he has a fanatical bitterness and is obviously controlled by selfish and personal ambition, then, whatever claims he makes in his arrogance, all he does is to be false to the truth which he professes to teach."

James uses two interesting words. His word for zeal is zelos (2205). Zelos (2205) need not be a bad word. It could mean the noble emulation which a man felt when confronted with some picture of greatness and goodness. But there is a very narrow dividing line between noble emulation and ignoble envy. The word he uses for selfish ambition is eritheia (2052) which was also a word with no necessarily bad meaning. It originally meant spinning for hire and was used of serving women. Then it came to mean any work done for pay. Then it came to mean the kind of work done solely for what could be got out of it. Then it entered politics and came to mean that selfish ambition which was out for self and for nothing else and was ready to use any means to gain its ends.

A scholar and a teacher is always under a double temptation.

(i) He is under the temptation to arrogance. Arrogance was the besetting sin of the Rabbis. The greatest of the Jewish teachers were well aware of that. In The Sayings of the Fathers we read, "He that is arrogant in decision is foolish, wicked, puffed up in spirit." It was the advice of one of the wise men: "It rests with thy colleagues to choose whether they will adopt thy opinion: it is not for thee to force it upon them." Few are in such constant spiritual peril as teachers and preachers. They are used to being listened to and to having their words accepted. All unconsciously they tend, as Shakespeare had it, to say,

"I am Sir Oracle,

And when I open my lips let no dog bark!"

It is very difficult to be a teacher or a preacher and to remain humble; but it is absolutely necessary.

(ii) He is under the temptation to bitterness. We know how easily "learned discussion can produce passion." The odium theologicum is notorious. Sir Thomas Browne has a passage on the savagery of scholars to each other: "Scholars are men of peace, they bear no arms, but their tongues are sharper than Actius' razor; their pens carry farther, and give a louder report than thunder: I had rather stand the shock of a basilisco, than the fury of a merciless pen." Philip Lilley reminds us that Dr. H. F. Stewart said that the arguments of Pascal with the Jesuits reminded him of Alan Breck's fight with the crew of the Covenant in Stevenson's Kidnapped: "The sword in his hand flashed like quicksilver into the middle of our flying enemies, and at every flash came the scream of a man hurt." One of the most difficult things in the world is to argue without passion and to meet arguments without wounding. To be utterly convinced of one's own beliefs without at the same time being bitter to those of others is no easy thing; and yet it is a first necessity for the Christian teacher and scholar.

We may find in this passage four characteristics of the wrong kind of teaching.

(i) It is fanatical. The truth it holds is held with unbalanced violence rather than with reasoned conviction.

(ii) It is bitter. It regards its opponents as enemies to be annihilated rather than as friends to be persuaded.

(iii) It is selfishly ambitious. It is, in the end, more eager to display itself than to display the truth; and it is interested more in the victory of its own opinions than in the victory of the truth.

(iv) It is arrogant. Its attitude is pride in its knowledge rather than humility in its ignorance. The real scholar will be far more aware of what he does not know than of what he knows.

Barclay: Jam 3:15-16

This bitter and arrogant wisdom, so-called, is very different from real wisdom. James first of all describes it in itself, and then in its effects. In itself it is three things.

(i) It is earthly. Its standards and sources are earthly. It measures success in worldly terms; and its aims are worldly aims.

(ii) It is characteristic of the natural man. The word James uses is difficult to translate. It is psuchikos (5591), which comes from psuche (5590). The ancients divided man into three parts--body, soul and spirit. The body (soma, 4983) is our physical flesh and blood; the soul (psuche, 5590) is the physical life which we share with the beasts; the spirit (pneuma, 4151) is that which man alone possesses, which differentiates him from the beasts, which makes him a rational creature and kin to God. This is a little confusing for us, because we are in the habit of using soul in the same sense as the ancient people used spirit. James is saying that this wrong kind of wisdom is no more than an animal kind of thing; it is the kind of wisdom which makes an animal snap and snarl with no other thought than that of prey or personal survival.

(iii) It is devilish. Its source is not God, but the devil. It produces the kind of situation which the devil delights in, not God.

James then describes this arrogant and bitter wisdom in its effects. The most notable thing about it is that it issues in disorder. That is to say, instead of bringing people together, it drives them apart. Instead of producing peace, it produces strife. There is a kind of person who is undoubtedly clever, with acute brain and skilful tongue; but his effect, nevertheless, in any committee, in any church, in any group, is to cause trouble and to disturb personal relationships. It is a sobering thing to remember that the wisdom he possesses is devilish rather than divine.

Barclay: Jam 3:17-18

The Jewish sages were always agreed that the true wisdom came from above. It was not the attainment. of man but the gift of God. Wisdom describes this wisdom as "the breath of the power of God, and a pure influence flowing from the glory of the Almighty" (Wis 7:25). The same book prays, "Give me the wisdom that sitteth by thy throne" (Wis 9:4); and again, "O send her from Thy holy heavens, and from the throne of thy glory" (Wis 9:8). Ben Sirach began his book with the sentence, "All wisdom cometh from the Lord, and is with him for ever" (Sir 1:1); and he makes Wisdom say, "I came out of the mouth of the Most High" (Sir 24:3). With one voice the Jewish sages agreed that wisdom came to men from God.

James uses eight words to describe this wisdom, and every one has a great picture in it.

(i) The true wisdom is pure. The Greek is hagnos (53) and its root meaning is pure enough to approach the gods. At first it had only a ceremonial meaning and meant nothing more than that a man had gone through the right ritual cleansings. So, for instance, Euripides can make one of his characters say, "My hands are pure, but my heart is not." At this stage hagnos (53) describes ritual, but not necessarily moral, purity. But as time went on the word came to describe the moral purity which alone can approach the gods. On the Temple of Aesculapius at Epidaurus there was the inscription at the entrance: "He who would enter the divine temple must be pure (hagnos, 53); and purity is to have a mind which thinks holy thoughts." The true wisdom is so cleansed of all ulterior motives and of self that it has become pure enough to see God. Worldly wisdom might well wish to escape God's sight; the true wisdom is able to bear his very scrutiny.

(ii) The true wisdom is eirenikos (1516). We have translated this peaceable but it has a very special meaning. Eirene (1515) means peace, and when it is used of men its basic meaning is right relationships between man and man, and between man and God The true wisdom produces right relationships. There is a kind of clever and arrogant wisdom which separates man from man, and which makes a man look with superior contempt on his fellows. There is a kind of cruel wisdom which takes a delight in hurting others with clever, but cutting, words. There is a kind of depraved wisdom which seduces men away from their loyalty to God. But the true wisdom at all times brings men closer to one another and to God.

(iii) The true wisdom is epieikes (1933). Of all Greek words in the New Testament this is the most untranslatable. Aristotle defined it as that "which is just beyond the written law" and as "justice and better than justice" and as that "which steps in to correct things when the law itself becomes unjust." The man who is epieikes (1933) is the man who knows when it is actually wrong to apply the strict letter of the law. He knows how to forgive when strict justice gives him a Perfect right to condemn. He knows how to make allowances, when not to stand upon his rights, how to temper justice with mercy, always remembers that there are greater things in the world than rules and regulations. It is impossible to find an English word to translate this quality. Matthew Arnold called it "sweet reasonableness" and it is the ability to extend to others the kindly consideration we would wish to receive ourselves.

Barclay: Jam 3:17-18

(iv) The true wisdom is eupeithes (2138). Here we must make a choice between two meanings. (a) Eupeithes (2138) can mean ever ready to obey. The first of William Law's rules for life was, "To fix it deep in my mind that I have but one business upon my hands, to seek for eternal happiness by doing the will of God." If we take the word in this sense, it means that the truly wise man is for ever ready to obey whenever God's voice comes to him. (b) Eupeithes (2138) can mean easy to persuade, not in the sense of being pliable and weak, but in the sense of not being stubborn and of being willing to listen to reason and to appeal. Coming as it does after epieikes (1933), it probably bears this second meaning here. The true wisdom is not rigid but is willing to listen and skilled in knowing when wisely to yield.

(v) We take the next two terms together. The true wisdom is full of mercy (eleos, 1656) and good fruits. Eleos (1656) is a word which acquired a new meaning in Christian thought. The Greeks defined it as pity for the man who is suffering unjustly; but Christianity means far more than that by eleos (1656). (a) In Christian thought eleos (1656) means mercy for the man who is in trouble, even if the trouble is his own fault. Christian pity is the reflection of God's pity; and that went out to men, not only when they were suffering unjustly, but when they were suffering through their own fault. We are so apt to say of someone in trouble, "It is his own fault; he brought it on himself," and, therefore, to feel no responsibility for him. Christian mercy is mercy for any man who is in trouble, even if he has brought that trouble on himself. (b) In Christian thought eleos (1656) means mercy which issues in good fruits, that is, which issues in practical help. Christian pity is not merely an emotion; it is action. We can never say that we have truly pitied anyone until we have helped him.

(vi) The true wisdom is adiakritos (87), undivided. This means that it is not wavering and vacillating; it knows its own mind, chooses its course and abides by it. There are those who think that it is clever never to make one's mind up about anything. They speak about having an open mind and about suspending judgment. But the Christian wisdom is based on the Christian certainties which come to us from God through Jesus Christ.

(vii) The true wisdom is anupokritos (505), without hypocrisy. That is to say, it is not a pose and does not deal in deception. It is honest; it never pretends to be what it is not; and it never acts a part to gain its own ends.

Finally, James says something which every Christian Church and every Christian group should have written on its heart. The Revised Standard Version correctly translates the Greek literally: "The harvest of righteousness is sown in peace by those who make peace." This is a highly compressed sentence. Let us remember that peace, eirene (1515), means right relationships between man and man. So, then, what James is saying is this, "We are all trying to reap the harvest which a good life brings. But the seeds which bring the rich harvest can never flourish in any atmosphere other than one of right relationships between man and man. And the only people who can sow these seeds and reap the reward are those whose life work it has been to produce such right relationships."

That is to say, nothing good can ever grow in an atmosphere where men are at variance with one another. A group where there is bitterness and strife is a barren soil in which the seeds of righteousness can never grow and out of which no reward can ever come, The man who disturbs personal relationships and is responsible for strife and bitterness has cut himself off from the reward which God gives to those who live his life.

Constable: Jam 3:1-12

A. Controlling the Tongue 3:1-12

One of the most important aspects of our works, which James had been discussing, is our words. We conduct much of our work with words. James next gave his readers directions concerning their words to help them understand and apply God's will to this area of their lives. However it is particularly the misuse of the tongue in Christian worship that James addressed (cf. 1 Cor. 12:3; 14:27-39).

". . . in his usual rondo' manner [James] returns to the theme of speech (1:19, 26) and warns his true Christians of the dangers of the tongue . . ."¹²⁸

"It [this chapter] is also connected with that overvaluation of theory as compared with practice which formed the subject of the last chapter."¹²⁹

"Those in his line of sight are evidently leaders who are summoned to control and guide the course of the church's life and destiny. Hence the twin imagery of the horse's bit (v 3) and the ship's rudder (v 4)."¹³⁰

Constable: Jam 3:3-6

3. Examples of the danger 3:3-6

3:3 It is the same with horses as it is with humans. If we can control the tongue, we can bring the whole animal under control.

3:4 This second illustration adds another element. The controlled tongue can overcome great obstacles. James had observed many ships on the Sea of Galilee and probably on the Mediterranean driven by strong winds.

3:5 The two previous illustrations share a characteristic that James pointed out next. Though small and comparatively insignificant, the tongue can affect great change out of all proportion to its size. The bit, the rudder, and the tongue, even though they are small, all have power to direct. This interpretation seems preferable to the one that takes verse 5a as a statement that the tongue can make pretentious claims. James did not state that idea previously, but this sentence claims a connection with what precedes.

The tongue has as much destructive power as a spark in a forest.

3:6 Fire is a good illustration of the tongue's effect. It is a "world of iniquity."

". . . all the evil characteristics of a fallen world, its covetousness, its idolatry, its blasphemy, its lust, its rapacious greed, find expression through the tongue."¹³⁴

"From the context it seems best to accept that James thinks of the tongue as a vast system of iniquity."¹³⁵

The tongue is the gate through which the evil influences of hell can spread like fire to inflame all the areas of life that we touch.¹³⁶ Here the body (Gr. soma) represents the whole person. However it may also allude to the church as well.¹³⁷

Constable: Jam 3:7-8

4. The uncontrollable nature of the tongue 3:7-8

3:7 Human beings have brought all the major forms of animal life under control. For example, people have taught lions, tigers, and monkeys to jump through hoops. They have taught parrots and canaries to speak and sing. They have charmed snakes. They have trained dolphins and whales to perform various tricks and tasks. The ancients took pride in the ability of humans to tame and control the animal kingdom.¹³⁸ "Tamed" is perhaps too strong a word. "Subdued" might be a better translation of the Greek word (damazo).

3:8 Apart from the Holy Spirit's help no human being has ever been able to tame his or her own tongue. It is much more dangerous than any deadly animal because it never rests, and it can destroy simply with words. Fire, animals, and the tongue all have power to destroy (cf. v. 5).

Constable: Jam 3:9-12

5. The inconsistency of the tongue 3:9-12

3:9 We honor God with our words, but then we turn right around and dishonor other people with what we say. This is inconsistent because man is the image of God (Gen. 1:27).

"To bless God is the sublimest function of the human tongue; thrice daily the devout Jew recited the Eighteen Benedictions,' with their ending Blessed art Thou, O God.'"¹³⁹

"It was the pious practice among the Jews, both in speaking and in writing, to add Blessed [be] He' after each utterance of the name of God. No doubt, the readers of this epistle still continued this practice whenever God was mentioned."¹⁴⁰

3:10 Not only is this phenomenon contrary to the will of God, it is also contrary to the natural order of things.

"Although the believer has in the indwelling Holy Spirit the potential for controlling the tongue, he may not be appropriating this potential."¹⁴¹

"To the person who speaks praise to God in the worship service and then abuses people verbally at home or at work, James commands, Purify your speech through the week.' With the person who says, Oh, I know I talk too much,' and laughs it off, James is not amused. He insists, Be quick to listen, slow to speak.' By the person who boasts, I always speak my mind, no matter who gets hurt,' James is not impressed. He commands, Discipline your speaking.' Of the person who says, I know I gossip too much, but I just can't help it,' James still requires, Control your tongue.' Of the person who is in the habit of speaking with insults, ridicule or sarcasm, James demands, Change your speech habits.' He expects discipline to be happening in the life of a Christian. Any Christian can ask for the grace needed, for God gives good gifts (1:17) and gives them generously (1:5). There is, then, no justification for corrupt habits of speech in our churches today."¹⁴²

". . . the Bible nowhere places much value on knowledge that remains merely cerebral or credal [sic]. Nothing is known until it also reshapes the life."¹⁴³

"The reference is not to the use of profanity in vulgar speech but apparently seems to envision angry disputes and slanderous remarks in inner-church party strife (cf. 4:1-2, 11-12)."¹⁴⁴

3:11-12 Illustrations highlight this natural inconsistency (cf. Matt. 7:16). One water source can yield only one kind of water. A tree can only produce fruit of its own kind. A salt spring cannot produce fresh water any more than a fallen human nature can naturally produce pure words. A fountain, a tree, and the tongue all have power to delight (cf. vv. 5, 8).

James was dealing, as in the preceding chapters, with root causes of human behavior that is out of harmony with God's will. He contrasts strongly with the religious teachers that Jesus rebuked for their superficiality and hypocrisy. He was, of course, picturing human behavior as it is naturally apart from the sanctifying influence of the Holy Spirit.

Constable: Jam 3:13-18

B. Controlling the Mind 3:13-18

As in the previous chapters, James began his discussion of human speech with a practical exhortation and continued to deal with increasingly basic issues. He spoke of the importance of controlling one's mind next to enable his readers to understand how to control their tongues. Wisdom in the mind affects one's use of his or her tongue. Note the key words "wise" and "wisdom" (vv. 13, 17), which bracket the thought of this section, as well of the prominence of "peaceable" and "peace" that conclude it (vv. 17, 18).

Constable: Jam 3:13

1. The importance of humility 3:13

The real qualifications of a teacher (v. 1) are wisdom (the ability to view life from God's perspective) and understanding (mental perception and comprehension).¹⁴⁵ We can perceive understanding in others quite easily, but wisdom is more difficult to identify. James said to look at a person's behavior if you want to see if he or she is wise. The wisdom James had in mind did not result so much in what one thinks or says but in what one does.¹⁴⁶ One of the marks of wisdom is gentleness, meekness, humility. The Greek word prauteti ("gentleness") occurs in non-biblical literature to describe a horse that someone had broken and had trained to submit to a bridle.¹⁴⁷ It pictures strength under control, specifically the Holy Spirit's control. The evidence of this attitude is a deliberate placing of oneself under divine authority. The only way to control the tongue is to place one's mind deliberately under the authority of God and to let Him control it (cf. Matt. 11:27; 2 Cor. 10:1). James' concept of wisdom was Hebraic rather than Greek, moral more than intellectual (cf. 1:5).

"The problem seems to be that some self-styled chief people, thinking they were endowed with superior wisdom and understanding, had divided the church because of their teaching, which betrayed a misuse of the tongue."¹⁴⁸

Constable: Jam 3:14-16

2. The importance of graciousness 3:14-16

3:14 "Bitter jealousy" and "selfish ambition" are motives that must not inhabit the heart of a teacher or he will find himself saying things he should not. These are attitudes toward others and self that are the antithesis of graciousness that seeks the welfare of others before self. Jealousy and ambition are manifestations of arrogance, and they result in promoting self rather than the truth the teacher is responsible to communicate. Lying against the truth means teaching untrue things, things that oppose the truth. Those who boast of wisdom are not of God because humility does not mark their lives.

3:15 This type of so-called "wisdom," which springs from jealousy and ambition, does not have its source in the fear of the Lord. It comes from the spirit (philosophy) of this world (cf. 2:1-7). It consists of only what is natural excluding the supernatural influence of God's Spirit. Furthermore it is demon-like in its deception, hypocrisy, and evil.

3:16 God is not the God of disorder but of order and peace (1 Cor. 14:33). He opposes every evil thing (1 John 1:5). Therefore ungracious jealousy and personal ambition are not part of the wisdom He provides.

Constable: Jam 3:17-18

3. The importance of loving peace 3:17-18

3:17 In contrast, the wisdom God gives has several characteristics. It is pure, meaning free of the defilements mentioned. It is peaceable, namely, peace-loving, peace-practicing, and peace-yielding. It is gentle or considerate of others. It is reasonable, that is, open to reason and willing to yield to reasonable requests. It is full of mercy in that it is actively sympathetic to the needy. It is full of good fruits (good works). It is unwaveringly singleminded in its devotion to God rather than double-minded. It is, finally, without hypocrisy, namely, true to appearances.

"Thus purity' is not just one quality among others but the key to them all."¹⁴⁹

3:18 People committed to preserving peace must teach the Word of God peacefully to reap a harvest of righteousness (cf. 1:20). That good fruit will not come if teachers sow it in words and ways that inflame and antagonize people (cf. 1 Tim. 5:1-2; 2 Tim. 2:14, 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."¹⁵⁰

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 (1:25-26), unfruitful faith (2:26), and unfruitful wisdom (3:17-18).

College: Jam 3:1-18

JAMES 3

IX. TAMING THE TONGUE (3:1-12)

¹ Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly. ² We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check.

³ When we put bits into the mouths of horses to make them obey us, we can turn the whole animal. ⁴ Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go. ⁵ Likewise the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark. ⁶ The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell.

⁷ All kinds of animals, birds, reptiles and creatures of the sea are being tamed and have been tamed by man, ⁸ but no man can tame the tongue. It is a restless evil, full of deadly poison.

⁹ With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God's likeness. ¹⁰ Out of the same mouth come praise and cursing. My brothers, this should not be. ¹¹ Can both fresh water and salt ^a water flow from the same spring? ¹² My brothers, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water.

^a 11 Greek bitter (see also verse 14)

In 1:19 James says one should be slow to speak and in 1:26 he states that one cannot have true religion without reining in the tongue. In this section he returns to that theme. As with his other strong words of exhortation, James softens the blow by addressing his readers warmly as "brothers" three times in this section (3:1,10,12).

3:1 Not many of you should presume to be teachers, my brothers,

He begins with a curt instruction: "Not many of you become teachers." The teacher or rabbi was an honored position in ancient Judaism and early Christianity. Jesus himself was often called "Teacher" (didaskolo" , didaskolos ) by the scribes as well as by his disciples (Matthew 8:19; 23:8-10; Mark 4:38; Luke 9:38; John 13:13-14). Certain leaders in the early church were also called teachers (Acts 13:1; 1 Corinthians 12:28-29; Romans 12:7; Ephesians 4:11; 1 Timothy 2:7; 2 Timothy 1:11). The role of teacher overlapped with other types of leaders in the early church such as preachers, missionaries, elders, and apostles. It is, therefore, hard to define precisely the office of teacher, but it was a position of influence.

Because of the prominence given to teachers, one might be tempted to aspire to the position out of a desire for recognition instead of a calling to serve. Jesus condemns those who love to be seen by others and greeted as "Rabbi" (Matthew 23:5-7). It is difficult, even today, for teachers or ministers to keep a proper humility when hundreds or even thousands of people are hanging on their every word. The temptation for teachers to say what people want to hear in order to be popular is also not a new one (2 Timothy 4:3; compare Paul's insistence that he had not hesitated to proclaim the whole will of God to the Ephesians, Acts 20:27). The NIV thus translates, "Not many of you should presume to be teachers."

because you know that we who teach will be judged more strictly.

The teacher's role in the church is not to be taken hastily for it carries with it a peculiar danger; the teacher uses the unruly tongue. While all Christians can sin with the tongue, teachers are particularly vulnerable for several reasons. First, they simply have more opportunities for speaking. Teachers by definition must speak and not be silent; because they use many words, they are more likely to be at fault in their speech.

Second, teachers are often tempted to use their pulpits or classrooms to boast of their own knowledge and speak derisively of those who disagree with them. Discussion of positions and issues easily degenerates into character assassination. Teachers may have the desire to set people straight or even to tell them off. It is right for scholars to be hard on ideas but easy on people. Unfortunately, the opposite often is the case. There are still those who "preach Christ out of selfish ambition, not sincerely, supposing they can stir up trouble . . ." (Philippians 1:17).

What teachers say can do damage to others, even if they speak with kindness. There is such a thing as false teaching that can cost listeners their salvation if they follow it (cf. Matthew 5:19; 18:6). Sincerity in itself is no guarantee that what a teacher says is healthy teaching. Teachers must be certain they are teaching the truth and not deceiving themselves and their students. Even if they believe the truth themselves, teachers must be careful to communicate it clearly and not inadvertently to lead others astray . Lack of serious preparation for teaching can result in as much harm as intentionally spreading false doctrine. The teacher is always in danger of falling in love with his own voice, claiming knowledge he does not have and so turning to "meaningless talk" (1 Timothy 1:6).

Finally, a teacher of the Bible cannot easily claim ignorance of God's commands. The one who knows more has a greater responsibility to serve as a moral example. To do otherwise is hypocrisy (cf. Romans 2:17-24) Although no teacher is perfect, "Do what I say, not what I do" will not convince many of the truth. As Jesus said, "That servant who knows his master's will and does not get ready or does not do what his master wants will be beaten with many blows. But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked" (Luke 12:47-48).

James also says teachers (including himself by using "we") "will be judged more strictly." This may mean that a higher standard (literally, "a greater judgment") will be applied to them. Everyone will be responsible on the day of judgment for every careless word spoken (Matthew 12:36). Since teachers have more opportunity for careless words, their responsibility will be greater on that day.

The words "will be judged more strictly" can also be translated "will be punished more severely." The idea of degrees of punishment in the afterlife may be strange to some but is supported by the "many blows, few blows" passage above and by other sayings of Jesus (Matthew 23:13 in some manuscripts; Luke 20:47). In most of these passages, the stricter punishment is specifically directed against the teachers of the law. It is likely then, that James also threatens teachers with more severe punishment. This verse is not an invitation to speculate on the exact shape of the afterlife but rather the strongest warning possible against hastily becoming a teacher.

3:2 We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check.

The high calling of teacher does not demand sinless perfection, for "we all stumble in many ways" (cf. James 2:10; Romans 3:23; 1 John 1:8). It does demand that one strive to control the tongue. If one could avoid all mistakes in speech, then he would be perfect (tevleio" , teleios , perfection here understood as maturity as in James 1:4; cf. Matthew 5:48). This seems at first like a strange statement from James. After all, he has said repeatedly that religious speech is not enough; action is required (2:12,14,16,18).

To James, however, controlling speech is itself an act of faith. If one can control the tongue, then one can control the body. This self-control is necessary for true ethical action. Just as there should be no separation between faith and deeds, so also there should be no separation between speech and life. Teachers should both practice what they preach and preach what they practice. This requires controlling the tongue.

3:3 When we put bits into the mouths of horses to make them obey us, we can turn the whole animal.

Although he does not leave his concern for teachers behind, verses 2-12 have application to all the brothers. Not just teachers, but all must fight to control the tongue. James shows the difficulty of that task by illustrating the power of the tongue with examples of large objects controlled by very small parts. In 1:26 James spoke of "keeping a tight rein" on the tongue. Here, in verse 2b, using a different form of the Greek word, he returns to the image of the bit and the horse: "he is able to rein in his whole body" (NIV, "keep his whole body in check"). A large horse is turned by a small bit in its mouth. This was a common illustration in the ancient world, used by Plato and Sophocles in other contexts. In the same way, a human being also can control his whole body by controlling his mouth (v. 2). Not just control, but restraint is pictured by the horse's bit. We must say "whoa" to our words before we speak them too hastily.

3:4 Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go.

The second example, a ship controlled by a rudder, was also well-known, having been used by Aristotle and others. The difference between the large object and the small controller is even greater here. The largest ship is turned by a relatively tiny rudder under the control of a pilot. Strong winds are mentioned to show the danger of misusing a rudder. One small slip can sink the ship. One small slip of the tongue can also destroy lives. As the rider's will controls the horse through the small bit in its mouth, so the pilot's will controls the huge ship through a small rudder.

3:5 Likewise the tongue is a small part of the body, but it makes great boasts.

Yet the human will cannot control the tongue. Instead, the small tongue makes great boasts (aujcevw , aucheô ) and controls one's entire life. "Boasting" may be a reference to those who hastily proclaim themselves teachers and brag of their intellectual and spiritual attainments.

Consider what a great forest is set on fire by a small spark. 3:6 The tongue also is a fire,

The most lengthy illustration is that the tongue is like a fire. This illustration begins with another large-small contrast, a large forest can be destroyed by the smallest of sparks. There is a play on words here, since the same Greek word (hJlivko" , hçlikos, which points to size in either direction) is used for the largeness of the forest and the smallness of the spark. Words that seem small and insignificant can spread rapidly like wildfire, destroying countless relationships (cf. Proverbs 16:27; 26:20-21). No wonder James extends this illustration by saying that the tongue is not simply like a fire, but it is a fire.

a world of evil among the parts of the body.

The next phrase in Greek is difficult to translate, but the NIV reading is a good one: "a world of evil among the parts of the body." The use of "world" (kovsmo" , kosmos ) reflects the command "to keep oneself from being polluted by the world" (James 1:27) and anticipates the discussion of friendship of the world in 4:4. The world is any aspect of human culture that keeps one from God. "World" also implies the vast extent of the damage done by the tongue.

Some have suggested that "the whole body" (NIV, "the whole person") here refers to the church; thus James is warning against teachers who lead the church astray and so corrupt the body of Christ. This seems unlikely. James instead is talking about controlling the self by controlling the tongue, as in v. 2.

It corrupts the whole person, sets the whole course of his life on fire,

Failure to control the tongue will corrupt (or "pollute," spilovw , spiloô ) the "whole person" (as the NIV translates). This is the opposite of the pure and faultless religion that keeps one unpolluted by the world (James 1:27).

"The course (or circle) of life" was a significant phrase in Orphic religion, a type of paganism begun several centuries before Christ. Originally it expressed the doctrine of eternal recurrence, that humans are at the mercy of the turns of the wheel of fate, and what has been will be again. By the time James writes, it had lost most of its religious flavor and simply meant the changing fortunes of life. The point is that the fire of the tongue affects every aspect of life.

and is itself set on fire by hell.

James locates the origin of the fire of the tongue in hell itself. Significantly, this is the only time the word "hell" (gevenna , gehenna ) is used outside of the Gospels. Gehenna is literally the Valley of Hinnom near Jerusalem where pagan sacrifices were offered in the Old Testament (Joshua 15:8; 18:16; 2 Kings 16:3; 21:6; 23:10). Jeremiah calls it "the Valley of Slaughter" (Jeremiah 7:32; 19:6) because of God's judgment against paganism. By the intertestamental period, the valley had become a symbol of the punishment of the last judgment.

James's use of gehenna reflects the sayings of Jesus, particularly in the Sermon on the Mount. Jesus connects speech (saying "You Fool!") to punishment in hell (Matthew 5:22). He warns that it is better to lose one part of the body, an eye or a hand, than for the whole body to be thrown into hell (Matthew 5:29-30). James uses the same Greek word (mevlo" , melos , "part of the body") for the tongue (v. 5). Just as an eye or hand can lead one to hell, according to Jesus, so the tongue is a fire from hell, according to James.

Since James began this section on the tongue with a warning to teachers, he might also be influenced by Jesus' words to the teachers of the Law that they convert someone only "to make him twice a son of hell as you are" (Matthew 23:15). Jesus implies their teaching is from hell, and they are headed there. James warns teachers of stricter punishment and states the tongue has its origin in hell. Since Satan is associated with hell, this is another way of saying that the evil of the tongue is not just the result of human desire (as in James 1:14-15) but of Satan's influence.

3:7 All kinds of animals, birds, reptiles and creatures of the sea are being tamed and have been tamed by man,

Since the evil power of the tongue is from hell or Satan, the tongue is not completely natural. God gave Adam (Genesis 1:26-28) and later Noah (Genesis 9:2) power over nature, that is, over the animals God created. The four classes of creatures here are the same as in Genesis 9:2; they stand for the entire animal kingdom (cf. Deuteronomy 4:17-18; 1 Kings 4:33). God has given humans the ability to tame all kinds of these creatures (cf. Psalm 8:6-8), yet even the wildest beast is easier to control than one's own tongue. The lion tamer in the center ring of the circus is in less danger than anyone who has a tongue.

3:8 but no man can tame the tongue. It is a restless evil, full of deadly poison.

The only other time the word "tame" (damavzw , damazô ) is used in the New Testament is in the story of the demon-possessed man whom no one was strong enough to tame (Mark 5:4). In the same way, one cannot tame the tongue because its evil was not made by God. It is not God's creation but Satan's. This is hyperbole. James is not saying the physical tongue was not made by God, but rather, if left unrestrained, the evil of the tongue becomes even demonic. To use an Old Testament example, the tongue is like the poison of a snake (Psalms 58:3-4; 140:3; cf. Romans 3:13).

The tongue can be used for good; one can even use it to praise God. The problem is that the tongue is not consistently good. One of the greatest evils of the tongue is inconsistency. James calls it "a restless evil." The Greek word translated "restless" (ajkatavstato" , akatastatos ) is used in James 1:8 to describe the double-minded man as "unstable." Just as the doubter in chapter one is unsure in his prayers to God, so the tongue is inconsistent in praise.

3:9 With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God's likeness.

By using "we" James includes himself as one prone to inconsistency: we praise "our Lord and Father" (a phrase found only here in the Bible) and curse people with the same tongue. This is equivalent to both praising and cursing God, since humans bear God's image or likeness (Genesis 1:26-28). "Praise" (eujlogevw , eulogeô ) is literally "to bless." "Blessed be the Lord" is the typical Old Testament phrase for praise. The phrase was also used by the early church (Romans 1:25; 9:5; 2 Corinthians 1:3; 11:31; Ephesians 1:3; 1 Peter 1:3).

3:10 Out of the same mouth come praise and cursing. My brothers, this should not be.

Cursing here does not refer to the biblical practice of calling on God to punish others, as the Psalmist frequently does or like Paul handing over certain ones to Satan (1 Corinthians 5:5; 1 Timothy 1:20). Paul can even say, "If anyone does not love the Lord - a curse be on him" (1 Corinthians 16:22). Rather, James has in mind the personal curse that displays hatred toward the brother, as in Jesus' warning that calling a brother "fool" is as punishable as murder (Matthew 5:21-22).

The Bible affirms that one who claims to love and serve God while hating a fellow human is a liar (1 John 4:19). Few Christians would admit hatred for others, but their speech betrays them. They sing God's praises loud in church on Sunday then wound others, even those closest to them, with their words the rest of the week. Such inconsistency is unthinkable to James: "My brothers, this should not be."

3:11 Can both fresh water and salt water flow from the same spring? 3:12 My brothers, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water.

Inconsistency is also unnatural. Sweet and bitter waters do not come from the same source. This is an interesting example in light of Israel's experience in the wilderness. At Marah, it took a miracle from God to turn bitter water to sweet (Exodus 15:23-25). God's power is also needed to make our speech consistent. Plants produce only after their kind (cf. Matthew 7:16-17). God made nature to be consistent. The tongue is inconsistent. It does not keep to its proper place in the creation but partakes of another, evil nature, that of hell itself.

Section Summary and Application:

James's portrait of the evils of the tongue seems relentlessly gloomy. Teachers in particular are subject to the dangers of the tongue, but they are not alone. The small tongue controls the whole person. It is a fire from hell. Unlike nature, it is inconsistent. It cannot be tamed.

If all this is true, why should we even try to control the tongue? It seems a hopeless cause. Yet James expects us to make every effort to be slow to speak (1:19), to rein in the tongue (1:26), and to avoid slander (4:11). How is this possible? The answer is found in a brief phrase in 3:8, "No man can tame the tongue." No man can, but God can. If the tongue is set on fire of hell, there is One who is greater than hell, One who has triumphed over Satan. James later will urge submission to God (4:7). God alone has the power to subdue the unruly tongue if we will only trust in him.

What is at stake here is not just watching our words but being controlled by God. "For out of the overflow of the heart the mouth speaks" (Matthew 12:34b). James is not pointing so much to self-improvement but to character. Whether or not we are teachers, the real question is, "Who controls our speech?" or rather, "Who controls our life?" James reminds us that the true answer to this question is not seen in our intentions but in our speech and actions.

X. WISDOM, EARTHLY AND HEAVENLY (3:13-18)

¹³ Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom. ¹⁴ But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. ¹⁵ Such "wisdom" does not come down from heaven but is earthly, unspiritual, of the devil. ¹⁶ For where you have envy and selfish ambition, there you find disorder and every evil practice.

¹⁷ But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. ¹⁸ Peacemakers who sow in peace raise a harvest of righteousness.

James returns to the theme of wisdom, first found in 1:5-8. See the comments there on the nature of wisdom and its Old Testament background. Wisdom is also a virtue in the New Testament (Matthew 23:34; Romans 16:19; 1 Corinthians 6:5; Ephesians 5:15). Some suggest that James is still directing his words at the teachers whom he warned in 3:1. Teachers claimed wisdom and might be tempted toward envy and ambition, which James condemns below. While this focus on teachers is possible, this is, more likely, a general admonition from James to all his readers. They should follow true wisdom, not the "wisdom" of the age.

3:13 Who is wise and understanding among you?

James begins this section with a question, characteristic of the diatribe form he likes so well: "Who is wise and understanding among you?" Wisdom is linked with understanding (ejpisthvmwn , epistçmôn , a word found only here in the Greek New Testament). "Understanding" is a synonym for "wisdom" (sofiva , sophia ) that emphasizes the intellectual aspect of knowledge. The two words were so frequently linked in the Old Testament (Deuteronomy 1:13; 4:6; 1 Kings 4:29; Job 28:28; Daniel 1:4) that they had become a single term: "wise and understanding."

Let him show it by his good life, by deeds done in the humility that comes from wisdom.

If one is truly wise, he will show it by his conduct, just as one shows faith by deeds (James 2:18). A merely verbal claim to wisdom is no better than a verbal claim to faith. Biblical wisdom is never intellectual attainment alone; it is a way of living in harmony with God and others. Jesus said, "Wisdom is proved right by her actions" (Matthew 11:19).

The actions of true wisdom display humility or meekness. Ancient Greek moralists thought meekness was a virtue that could easily become a weakness, making one a victim. In the New Testament, however, the word is always positive. Jesus blesses the meek (Matthew 5:5) and describes himself as meek (Matthew 11:29). Christians are exhorted to follow his example (1 Corinthians 4:21; 2 Corinthians 10:1; Galatians 5:23; 6:1; Ephesians 4:2; Colossians 3:12; 2 Timothy 2:25; Titus 3:2; 1 Peter 3:15).

In regard to people, meekness includes a warm and gentle friendliness that James earlier contrasted with anger (1:20-21). As describing one's relation to God, it implies a humble acceptance of his will. Thus, the word that saves must be humbly accepted (1:21). One who is truly wise will not boast of his knowledge and insight, as if he had gained wisdom by his own power. Instead, true wisdom is the gift of the one who gives generously (James 1:5). Christians must receive that gift with gratitude and humility.

3:14 But if you harbor bitter envy and selfish ambition in your hearts,

James contrasts this true, meek wisdom that comes from God with a so-called "wisdom" that is worldly, focused solely on this life. The argument here is similar to his argument on the two types of faith (2:14-26). Faith without deeds is dead. It is no faith at all. So a wisdom that is not humble is really no wisdom at all. Such a wisdom springs not from humility before God and meekness before neighbor but from bitter envy and selfish ambition.

The word translated "envy" (zh'lo" , zelos ) is sometimes used positively in the New Testament for enthusiastic commitment: "zeal" (John 2:17; Romans 10:2; 2 Corinthians 7:11; 9:2; Philippians 3:6). Many times the term is used for those who are enthusiastically committed to their own advancement at the expense of others: "envy" or "jealousy" (Acts 5:17; 13:45; Romans 13:13; 1 Corinthians 3:3; 2 Corinthians 12:20; Galatians 5:20). Sometimes even zeal for God can be perverted into personal rivalry with others. James calls this envy "bitter," (pikrov" , pikros ), the same word he used to describe the salt or bitter water in v. 11. Envy embitters and poisons relationships. Like bitter water, it promises life but brings death.

Coupled with envy is selfish ambition (ejriqeiva , eritheia ). This word is used by Aristotle to refer to partisan political fights. Here it points to the attitude of unrestrained self-promotion that gathers a group of admirers around oneself and so leads to division in the church (cf. Romans 2:8; 1 Corinthians 1:11-12; 2 Corinthians 12:20; Galatians 5:20; Philippians 1:17). "Ambition" is a positive word to most contemporary people. James reminds his readers that one realizes personal ambition often at the expense of others.

do not boast about it or deny the truth.

Bitter envy and selfish ambition find their home in the heart, the seat of emotion, purpose, and character (Genesis 6:5; Exodus 4:21; Deuteronomy 6:6; Psalm 11:2; cf. James 1:26; 4:8). Such inner attitudes cannot be hidden for long. Soon they show themselves in boasting (see v. 5) and in denying the truth (literally, "lie against the truth"). The last phrase may be a redundant phrase, or may be a reference to opposing the word of truth that gives new birth (James 1:18).

3:15 Such "wisdom" does not come down from heaven

There is "wisdom" or common sense in ambition and self-promotion. "Looking out for number one" seems to work well in the world. Such wisdom, however, does not come down from heaven (in Greek, "from above"). It is not one of the good and perfect gifts of the Father above (James 1:17). Instead, it progresses (or rather, digresses) from earthly to unspiritual to demonic.

but is earthly, unspiritual, of the devil.

"Earthly" (ejpivgeio" , epigeios ) means this so-called wisdom is merely human, not from God above (cf. John 3:12; 1 Corinthians 15:40; 2 Corinthians 5:1; Philippians 3:19). This description is similar to Paul's discussion of "the wisdom of the world" in 1 Corinthians 1:18-2:5.

This "wisdom" is also unspiritual. In Greek (yucikov" , psychikos) , it is literally "of the soul." It is a wisdom of the natural person (cf. 1 Corinthians 15:44,46), not the spiritual person. Ambitious, envious wisdom is not from the Holy Spirit. To one who has such "wisdom," the words and ways of the Spirit seem foolish (1 Corinthians 2:13-14). Such men "follow mere natural instincts and do not have the Spirit" (Jude 19).

Finally, such wisdom is demonic. It is not just a lower form of wisdom but is in direct opposition to God. As the tongue is set on fire by hell (James 3:6), so this wisdom has its source in the realm of Satan. Demons have a type of faith (James 2:19); they also have a type of wisdom. However, Christians should avoid such wisdom at all costs since they are to have nothing to do with the works of demons (1 Corinthians 10:20-21; 1 Timothy 4:1).

3:16 For where you have envy and selfish ambition, there you find disorder and every evil practice.

Envy and selfish ambition lead to disorder. This is a different form of the word used to describe the "unstable" double-minded man (James 1:8) and the "restless" evil of the tongue (James 3:8). Envy and ambition cause instability and restlessness in human relationships. They can split and completely destroy a church (2 Corinthians 12:20), resulting in every kind of mean and underhanded practice. As Thomas Campbell said, "That division among the Christians is a horrid evil, fraught with many evils."

3:17 But the wisdom that comes from heaven

James contrasts this worldly wisdom with the wisdom from above by giving a list of virtues that come from heavenly wisdom. Such virtue lists were common among Greek moralists and are found elsewhere in the New Testament. This list is quite similar to a description of wisdom in the Apocrypha (Wisdom of Solomon 7:22-30). It also resembles the Beatitudes (Matthew 5:3-12) and the fruit of the Spirit (Galatians 5:22-23). Indeed, in James, wisdom functions as the Holy Spirit does in the rest of the New Testament. It is the gift of God (James 1:5) that produces fruit, the "harvest of righteousness" (James 3:18).

is first of all pure;

Wisdom calls for purity. Pure implies moral and spiritual virtue as well as singleness of will. The double-minded person cannot receive wisdom from God because he lacks that purity of will (James 1:6-8). Later, James will exhort the double-minded to purify their hearts (James 4:8). Since the character of God is described as pure (1 John 3:3), then only those pure in heart will see him (Matthew 5:8).

then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere.

True wisdom works for peace (cf. Matthew 5:9; Galatians 5:22; Romans 12:18; Ephesians 6:15; Hebrews 12:11,14). The biblical idea of peace is more than the absence of war or conflict. It describes harmonious relations within an individual and between members of a society. In Hebrew, peace ( shalom ) is used as a greeting and also as a way of inquiring after someone's state of being. To be at peace is to be happy, to be whole, to be right with God, fellow humans, and creation. Peace is the opposite of the rivalry, instability, and division brought by envy and ambition.

Wisdom is also considerate and submissive (cf. 2 Corinthians 10:1; Philippians 4:5; 1 Timothy 3:3; Titus 3:2). These two words both point to an attitude that thinks of others instead of self. True wisdom does not insist on its own way but is open to persuasion from others. The wise person is compliant and reasonable, not a know-it-all. He "listens carefully to the other instead of attacking him."

Wisdom is shown by actions, good fruit, that stem from mercy (cf. Matthew 5:7). As true religion cares for widows and orphans (James 1:27), and true faith clothes the naked and feeds the hungry (James 2:15-17), so true wisdom produces acts of mercy and compassion for those in need.

Wisdom is impartial. This may mean the wise avoid favoritism. They do not prefer certain persons over others on the basis of their appearance or position (James 2:1-11). However, this Greek word (ajdiavkrito" , adiakritos ) for impartial can also be translated, "unwavering." Wisdom does not have the restless inconsistency of the evil tongue (James 3:9-12) but is wholehearted in its devotion to God.

Finally wisdom is sincere (ajnupovkrito" , anypokritos , cf. Romans 12:9; 2 Corinthians 6:6; 1 Timothy 1:5; 2 Timothy 1:5). True wisdom does not have to show off. It does not have the pretentious display of the ambitious. Jesus constantly denounced the hypocrisy of those who claimed to be wise but did not obey God (Matthew 6:2, 5, 16; 7:5; 15:7; Mark 12:15; Luke 12:56; 13:15). The truly wise are not hypocritical. They have a consistency between what they say and how they live.

3:18 Peacemakers who sow in peace raise a harvest of righteousness.

James ends his list with what sounds like a proverb: the one who sows peace reaps righteousness (for similar phrases, see Proverbs 11:30; Isaiah 32:16-17; Amos 6:12; 2 Corinthians 9:10; Galatians 5:22; Philippians 1:11; Hebrews 12:11). The repetition of different forms of "peace" shows that this is the central characteristic of wisdom to James. Wisdom from above always strives for harmony. Worldly wisdom, marked by envy and ambition, always disrupts relationships.

Section Summary and Application:

This section on two types of wisdom has great relevance for Christians today. What passes for wisdom or common sense in our world is shaped by the entertainment media, self-help books, and success seminars. This "wisdom" tells us that positive thinking, self-promotion, and tapping into hidden internal resources will bring happiness, excellence, and success. Such thinking is not just "out there" in the world; it is taken for granted in the church. Like the original readers of James, we "have not traded in worldly views of power and importance for God's viewpoint."

James talks of another type of wisdom, a heavenly common sense that is in direct opposition to the thinking of our age. This wisdom seeks peace, not success. It desires purity, not happiness. It shows itself in a willingness to yield to others, a sharp contrast to ambitious self-promotion.

Great courage is called for to reject worldly wisdom. To question the value of ambition and self-promotion marks one as strange and perhaps even irrational in the minds of most people. Some may call Christians lazy, critical, or even subversive to American ideals. Still, we must stand against this earthly, unspiritual, demonic "wisdom."

But how in the world can we achieve true wisdom if it is so foreign to natural common sense? James reminds us that such wisdom is not the result of human effort. It is from above, a gift of God that comes only through faithful prayer (James 1:5-8).

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Jam 3:6

JAMES 3:6 —Does the “course of nature” refer to reincarnation?

PROBLEM: James makes reference to the “course of nature,” which has been translated “wheel of beginning.” Some take this to be a reference to reincarnation, since they believe life goes around in cycles of birth, death, and rebirth (into another body). Is this a correct interpretation of the passage?

SOLUTION: James is not writing about reincarnation. This is evident for several reasons. First, the context is speaking about the power and persuasiveness of the human “tongue,” with its far reaching effects. Second, the “course of nature” refers to the ongoing of life in general, not the recycling of individual souls. Third, James affirmed forgiveness of sins (cf. 5:20 ) and petitionary prayer ( 5:15-17 ), both of which are contrary to the doctrine of Karma behind reincarnation, which affirms that whatever is sown in this life, must be reaped in the next life (no exceptions). Finally, even if there were some question as to how this verse should be interpreted, an unclear passage should always be understood in the light of a clear one. And the Bible clearly opposes reincarnation (see Heb. 9:27 ; John 9:2 ).   

Evidence: Jam 3:6

The tongue weighs practically nothing, but so few people are able to hold it.

Here we are told that the tongue is set on fire by hell. At Pentecost, God gave man a new tongue set on fire by heaven. The mouths of men reveal their wicked hearts. See Rom 3:13-14 .

Evidence: Jam 3:10

What can be wiser than in the highest sense to bless our fellow men—to snatch a soul from the gulf that yawns, to lift it up to the heaven that glorifies, to deliver an immortal from the thralldom of Satan, and to bring him into the liberty of Christ? CHARLES SPURGEON

Evidence: Jam 3:17

This is the spirit in which we should share our faith. See Pro 15:1 . Beware of " religious" types. They tend to gravitate toward the evangelistic enterprise. They will contend with you about doctrine and steal your time from the work of evangelism. You will recognize them by their lack of gentleness, mercy, and willingness to yield to reason.

Introduction / Outline

Robertson: James (Book Introduction)

THE EPISTLE OF JAMES

BEFORE a.d. 50

By Way of Introduction

The Author

He claims to be James, and so the book is not anonymous. It is either genuine or pseudonymous. He does not claim to be the brother of the Lord Jesus, as one might expect. James the brother of John was put to death by Herod Agrippa I about a.d. 44 (Act_12:2). But James the brother of Jesus (Gal_1:19) was still alive and became a leader of the church in Jerusalem (Act_12:17), presiding over the Conference in Jerusalem (Act_15:13-21) and apparently writing the message from the Conference to the Gentile churches (Act_15:22-29), and was still the leading elder in Jerusalem on Paul’s last visit (Act_21:18-25). James does not claim here to be an apostle and he was not one of the twelve apostles, and the dispute about accepting it of which Eusebius spoke was about its apostolicity since James was only an apostle by implication (Gal_1:19) in the general sense of that term like Barnabas (Act_14:14), perhaps Silas and Timothy (1Th_2:7), certainly not on a par with Paul, who claimed equality with the twelve. James, like the other brothers of Jesus, had once disbelieved his claims to be the Messiah (Joh_7:6.), but he was won by a special vision of the Risen Christ (1Co_15:7) and was in the upper room before the great pentecost (Act_1:14). It is plain that he had much to overcome as a zealous Jew to become a Christian, though he was not a mere cousin of Jesus or a son of Joseph by a former marriage. He was strictly the half-brother of Jesus, since Joseph was not the actual father of Jesus. There is no reason to believe that he was a Nazirite. We know that he was married (1Co_9:5). He came to be called James the Just and was considered very devout. The Judaizers had counted on him to agree with them against Paul and Barnabas, but he boldly stood for Gentile freedom from the ceremonial law. The Judaizers still claimed him at Antioch and used his name wrongly to frighten Peter thereby (Gal_2:12). But to the end he remained the loyal friend to Paul and his gospel rightly understood (Act_21:18-25). Clement of Alexandria ( Hypot . vii) says that, when he bore strong testimony to Jesus as the Son of man, they flung him down from the gable of the temple, stoned him, and beat him to death with a club. But Josephus ( Ant . XX. ix. I) says that the Sadducees about a.d. 62 had James and some others brought before the Sanhedrin (Ananus presiding) and had them stoned as transgressors of the law. At any rate he won a martyr’s crown like Stephen and James the brother of John.

The Date

If the Epistle is genuine and James was put to death about a.d. 62, it was clearly written before that date. There are two theories about it, one placing it about a.d. 48, the other about a.d. 58. To my mind the arguments of Mayor for the early date are conclusive. There is no allusion to Gentile Christians, as would be natural after a.d. 50. If written after a.d. 70, the tone would likely be different, with some allusion to that dreadful calamity. The sins condemned are those characteristic of early Jewish Christians. The book itself is more like the Sermon on the Mount than the Epistles. The discussion of faith and works in chapter James 2 reveals an absence of the issues faced by Paul in Rom 4; Gal 3 after the Jerusalem Conference (a.d. 49). Hence the date before that Conference has decidedly the better of the argument. Ropes in his Commentary denies the genuineness of the Epistle and locates it between a.d. 75 and 125, but Hort holds that the evidence for a late date rests " on very slight and intangible grounds." So we place the book before a.d. 49. It may indeed be the earliest New Testament book.

The Readers

The author addresses himself " to the twelve tribes which are of the Dispersion" (Jam_1:1). Clearly, then, he is not writing to Gentiles, unless he includes the spiritual children of Abraham in the term Diaspora as Paul does for believers (Gal_3:29; Rom_9:6.). The word diaspora occurs elsewhere in the N.T. only in Joh_7:35; 1Pe_1:1. It apparently has the spiritual significance in 1Pe_1:1, but in Joh_7:35 the usual meaning of Jews scattered over the world. The use here of " the twelve tribes" makes the literal sense probable here. Clearly also James knew nothing of any " lost" tribes, for the Jews of the Dispersion were a blend of all the twelve tribes. It is probable also that James is addressing chiefly the Eastern Dispersion in Syria, Mesopotamia, and Babylonia as Peter writes to five provinces in the Western Dispersion in Asia Minor. It is possible that James has in mind Christian and non-Christian Jews, not wholly non-Christian Jews as some hold. He may have in mind merely Christian Jews outside of Palestine, of whom there were already many scattered since the great pentecost. The use of synagogue as a place of worship (Jam_2:2) like church (Jam_5:14) argues somewhat for this view. He presents the Mosaic law as still binding (Jam_2:9-11; Jam_4:11). As the leading elder of the great church in Jerusalem and as a devout Jew and half-brother of Jesus, the message of James had a special appeal to these widely scattered Jewish Christians.

The Purpose

If James is writing solely to non-Christian Jews, the purpose is to win them to Christ, and so he puts the gospel message in a way to get a hearing from the Jews. That is true, whether he has them in mind or not, though he does not do it by the suppression of the deity of Jesus Christ. In the very first verse he places him on a par with God as " the Lord Jesus Christ." In Jam_2:1 he presents Jesus as the object of faith: " as you believe in our Lord Jesus Christ, who is the Glory" (Moffatt’s Translation), where Jesus is termed the Shekinah Glory of God. It is true that there is no discussion in the Epistle of the cross and the resurrection of Jesus, but there is an allusion to the murder of Jesus in Jam_5:6 and the second coming in Jam_5:8. The chief aim of the Epistle is to strengthen the faith and loyalty of the Jewish Christians in the face of persecution from rich and overbearing Jews who were defrauding and oppressing them. It is a picture of early Christian life in the midst of difficult social conditions between capital and labor which also exist today. So then it is a very modern message even if it is the earliest New Testament book. The glory of the New Testament lies precisely at this point in that the revelation of God in Christ meets our problems today because it did meet those of the first century a.d. Christian principles stand out clearly for our present-day living.

The Style

James assumes the doctrinal features of Christianity, but he is concerned mainly with the ethical and social aspects of the gospel that Jewish followers of Christ may square their lives with the gospel which they believe and profess. But this fact does not justify Luther in calling the Epistle of James " a veritable Epistle of straw." Luther imagined that James contradicted Paul’s teaching of justification by faith. That is not true and the criticism of Luther is unjust. We shall see that, though James and Paul use the same words (faith, works, justify), they mean different things by them. It is possible that both Paul and Peter had read the Epistle of James, though by no means certain. M. Jones ( New Testament in the Twentieth Century , p. 316) thinks that the author was familiar with Stoic philosophy. This is also possible, though he may have learned it only indirectly through the Wisdom of Solomon and Philo. What is true is that the author writes in the easy and accurate Koiné Greek of a cultivated Jew (the literary Koiné , not the vernacular), though not the artificial or stilted language of a professional stylist. Principal Patrick ( James the Lord’s Brother , p. 298) holds that he " had a wide knowledge of Classical Greek." This does not follow, though he does use the manner " of the Hellenistic diatribe" (Ropes, Int. and Crit. Comm ., p. 19) so common at that time. Ropes (pp. 10-22) points out numerous parallels between James and the popular moral addresses of the period, familiar since the days of Socrates and at its height in Seneca and Epictetus. The use of an imaginary interlocutor is one instance (Jam_2:18.; Jam_5:13.) as is the presence of paradox (Jam_1:2, Jam_1:10; Jam_2:5; etc.). But the style of James is even more kin to that seen in the Jewish wisdom literature like Proverbs, the Wisdom of Solomon, etc. It is thus both tract and Epistle, a brief Christian sermon on a high plane for a noble purpose. But it is all natural and not artificial. The metaphors are many, but brief and remind one constantly of the Master’s use of them in the Sermon on the Mount. Did not Mary the mother of Jesus and James make frequent use of such homely parables? The author shows acquaintance with the lxx, but there are few Hebraisms in the language, though the style is Hebraic, as is the whole tone of the book (Hebraic and Christian). " The style is especially remarkable for constant hidden allusions to our Lord’s sayings, such as we find in the first three Gospels" (Hort).

JFB: James (Book Introduction)

THIS is called by EUSEBIUS ([Ecclesiastical History, 2.23], about the year 330 A.D.) the first of the Catholic Epistles, that is, the Epistles intended for general circulation, as distinguished from Paul's Epistles, which were addressed to particular churches or individuals. In the oldest manuscripts of the New Testament extant, they stand before the Epistles of Paul. Of them, two only are mentioned by EUSEBIUS as universally acknowledged (Homologoumena), namely, the First Epistle of Peter, and the First Epistle of John. All, however, are found in every existing manuscript of the whole New Testament.

It is not to be wondered at that Epistles not addressed to particular churches (and particularly one like that of James, addressed to the Israelite believers scattered abroad) should be for a time less known. The first mention of James' Epistle by name occurs early in the third century, in ORIGEN [Commentary on John 1:19, 4.306], who was born about 185, and died A.D. 254. CLEMENT OF ROME ([First Epistle to the Corinthians, 10]; compare Jam 2:21, Jam 2:23; [First Epistle to the Corinthians, 11]; compare Jam 2:25; Heb 11:31) quotes it. So also HERMAS [Shepherd] quotes Jam 4:7. IRENÆUS [Against Heresies, 4.16.2] is thought to refer to Jam 2:23. CLEMENT OF ALEXANDRIA commented on it, according to CASSIODORUS. EPHREM THE SYRIAN [Against the Greeks, 3.51] quotes Jam 5:1. An especially strong proof of its authenticity is afforded by its forming part of the old Syriac version, which contains no other of the disputed books (Antilegomena, [EUSEBIUS, Ecclesiastical History, 3.25]), except the Epistle to the Hebrews. None of the Latin fathers before the fourth century quote it; but soon after the Council of Nicea it was admitted as canonical both by the East and West churches, and specified as such in the Councils of Hippo and Carthage (397 A.D.). This is just what we might expect; a writing known only partially at first, when subsequently it obtained a wider circulation, and the proofs were better known of its having been recognized in apostolic churches, having in them men endowed with the discernment of spirits, which qualified them for discriminating between inspired and uninspired writings, was universally accepted. Though doubted for a time, at last the disputed books (James, Second Peter, Second and Third John, Jude, and Revelation) were universally and undoubtingly accepted, so that no argument for the Old Testament Apocrypha can be drawn from their case: as to it the Jewish Church had no doubt; it was known not to be inspired.

LUTHER'S objection to it ("an Epistle of straw, and destitute of an evangelic character") was due to his mistaken idea that it (Jam 2:14-26) opposes the doctrine of justification by faith, and not by works, taught by Paul. But the two apostles, while looking at justification from distinct standpoints, perfectly harmonize and mutually complement the definitions of one another. Faith precedes love and the works of love; but without them it is dead. Paul regards faith in the justification of the sinner before God; James, in the justification of the believer evidently before men. The error which James meets was the Jewish notion that their possession and knowledge of the law of God would justify them, even though they disobeyed it (compare Jam 1:22 with Rom 2:17-25). Jam 1:3; Jam 4:1, Jam 4:12 seem plainly to allude to Rom 5:3; Rom 6:13; Rom 7:23; Rom 14:4. Also the tenor of Jam 2:14-26 on "justification," seems to allude to Paul's teaching, so as to correct false Jewish notions of a different kind from those which he combatted, though not unnoticed by him also (Rom 2:17, &c.).

Paul (Gal 2:9) arranges the names "James, Cephas, John," in the order in which their Epistles stand. James who wrote this Epistle (according to most ancient writers) is called (Gal 1:19), "the Lord's brother." He was son of Alpheus or Cleopas (Luk 24:13-18) and Mary, sister of the Virgin Mary. Compare Mar 15:40 with Joh 19:25, which seems to identify the mother of James the Less with the wife of Cleopas, not with the Virgin Mary, Cleopas' wife's sister. Cleopas is the Hebrew, Alpheus the Greek mode of writing the same name. Many, however, as HEGESIPPUS [EUSEBIUS, Ecclesiastical History, 23.1], distinguish the Lord's brother from the son of Alpheus. But the Gospel according to the Hebrews, quoted by JEROME, represents James, the Lord's brother, as present at the institution of the Eucharist, and therefore identical with the apostle James. So the Apocryphal Gospel of James. In Acts, James who is put foremost in Jerusalem after the death of James, the son of Zebedee, is not distinguished from James, the son of Alpheus. He is not mentioned as one of the Lord's brethren in Act 1:14; but as one of the "apostles" (Gal 1:19). He is called "the Less" (literally, "the little," Mar 15:40), to distinguish him from James, the son of Zebedee. ALFORD considers James, the brother of the Lord, the author of the Epistle, to have been the eldest of the sons of Joseph and Mary, after Jesus (compare Mat 13:55), and that James the son of Alpheus is distinguished from him by the latter being called "the Less," (that is, junior). His arguments against the Lord's brother, the bishop of Jerusalem, being the apostle, are: (1) The Lord's brethren did not believe on Jesus at a time when the apostles had been already called (Joh 7:3, Joh 7:5), therefore none of the Lord's brethren could be among the apostles (but it does not follow from Joh 7:3 that no one of them believed). (2) The apostles' commission was to preach the Gospel everywhere, not to be bishops in a particular locality (but it is unlikely that one not an apostle should be bishop of Jerusalem, to whom even apostles yield deference, Act 15:13, Act 15:19; Gal 1:19; Gal 2:9, Gal 2:12. The Saviour's last command to the apostles collectively to preach the Gospel everywhere, is not inconsistent with each having a particular sphere of labor in which he should be a missionary bishop, as Peter is said to have been at Antioch).

He was surnamed "the Just." It needed peculiar wisdom so to preach the Gospel as not to disparage the law. As bishop of Jerusalem writing to the twelve tribes, he sets forth the Gospel in its aspect of relation to the law, which the Jews so reverenced. As Paul's Epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James's Epistle has a close connection with His teaching during His life on earth, especially His Sermon on the Mount. In both, the law is represented as fulfilled in love: the very language is palpably similar (compare Jam 1:2 with Mat 5:12; Jam 1:4 with Mat 5:48; Jam 1:5; Jam 5:15 with Mat 7:7-11; Jam 2:13 with Mat 5:7; Mat 6:14-15; Jam 2:10 with Mat 5:19; Jam 4:4 with Mat 6:24; Jam 4:11 with Mat 7:1-2; Jam 5:2 with Mat 6:19). The whole spirit of this Epistle breathes the same Gospel-righteousness which the Sermon on the Mount inculcates as the highest realization of the law. James's own character as "the Just," or legally righteous, disposed him to this coincidence (compare Jam 1:20; Jam 2:10; Jam 3:18 with Mat 5:20). It also fitted him for presiding over a Church still zealous for the law (Act 21:18-24; Gal 2:12). If any could win the Jews to the Gospel, he was most likely who presented a pattern of Old Testament righteousness, combined with evangelical faith (compare also Jam 2:8 with Mat 5:44, Mat 5:48). Practice, not profession, is the test of obedience (compare Jam 2:17; Jam 4:17 with Mat. 7:2-23). Sins of the tongue, however lightly regarded by the world, are an offense against the law of love (compare Jam 1:26; Jam. 3:2-18 with Mat 5:22; also any swearing, Jam 5:12; compare Mat 5:33-37).

The absence of the apostolic benediction in this Epistle is probably due to its being addressed, not merely to the believing, but also indirectly to unbelieving, Israelites. To the former he commends humility, patience, and prayer; to the latter he addresses awful warnings (Jam 5:7-11; Jam 4:9; Jam 5:1-6).

James was martyred at the Passover. This Epistle was probably written just before it. The destruction of Jerusalem foretold in it (Jam 5:1, &c.), ensued a year after his martyrdom, A.D. 69. HEGESIPPUS (quoted in EUSEBIUS [Ecclesiastical History, 2.23]) narrates that he was set on a pinnacle of the temple by the scribes and Pharisees, who begged him to restrain the people who were in large numbers embracing Christianity. "Tell us," said they in the presence of the people gathered at the feast, "which is the door of Jesus?" James replied with a loud voice, "Why ask ye me concerning Jesus the Son of man? He sitteth at the right hand of power, and will come again on the clouds of heaven." Many thereupon cried, Hosanna to the Son of David. But James was cast down headlong by the Pharisees; and praying, "Father, forgive them, for they know not what they do," he was stoned and beaten to death with a fuller's club. The Jews, we know from Acts, were exasperated at Paul's rescue from their hands, and therefore determined to wreak their vengeance on James. The publication of his Epistle to the dispersed Israelites, to whom it was probably carried by those who came up to the periodical feasts, made him obnoxious to them, especially to the higher classes, because it foretold the woes soon about to fall on them and their country. Their taunting question, "Which is the door of Jesus?" (that is, by what door will He come when He returns?), alludes to his prophecy, "the coming of the Lord draweth nigh . . . behold the Judge standeth before the door" (Jam 5:8-9). Heb 13:7 probably refers to the martyrdom of James, who had been so long bishop over the Jewish Christians at Jerusalem, "Remember them which have (rather, 'had') the rule (spiritually) over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation."

His inspiration as an apostle is expressly referred to in Act 15:19, Act 15:28, "My sentence is," &c.: "It seemed good to the Holy Ghost, and to us," &c. His episcopal authority is implied in the deference paid to him by Peter and Paul (Act 12:17; Act 21:18; Gal 1:19; Gal 2:9). The Lord had appeared specially to him after the resurrection (1Co 15:7). Peter in his First Epistle (universally from the first received as canonical) tacitly confirms the inspiration of James's Epistle, by incorporating with his own inspired writings no less than ten passages from James. The "apostle of the circumcision," Peter, and the first bishop of Jerusalem, would naturally have much in common. Compare Jam 1:1 with 1Pe 1:1; Jam 1:2 with 1Pe 1:6; 1Pe 4:12-13; Jam 1:11 with 1Pe 1:24; Jam 1:18 with 1Pe 1:3; Jam 2:7 with 1Pe 4:14; Jam 3:13 with 1Pe 2:12; Jam 4:1 with 1Pe 2:11; Jam 4:6 with 1Pe 5:5-6; Jam 4:7 with 1Pe 5:6, 1Pe 5:9; Jam 4:10 with 1Pe 5:6; Jam 5:20 with 1Pe 4:6. Its being written in the purest Greek shows it was intended not only for the Jews at Jerusalem, but also for the Hellenistic, that is, Greek-speaking, Jews.

The style is close, curt, and sententious, gnome following after gnome. A Hebraic character pervades the Epistle, as appears in the occasional poetic parallelisms (Jam 3:1-12). Compare "assembly": Greek, "synagogue," Jam 2:2, Margin. The images are analogical arguments, combining at once logic and poetry. Eloquence and persuasiveness are prominent characteristics.

The similarity to Matthew, the most Hebrew of the Gospels, is just what we might expect from the bishop of Jerusalem writing to Israelites. In it the higher spirit of Christianity is seen putting the Jewish law in its proper place. The law is enforced in its everlasting spirit, not in the letter for which the Jews were so zealous. The doctrines of grace, the distinguishing features of Paul's teaching to the Hellenists and Gentiles, are less prominent as being already taught by that apostle. James complements Paul's teaching, and shows to the Jewish Christians who still kept the legal ordinances down to the fall of Jerusalem, the spiritual principle of the law, namely, love manifested in obedience. To sketch "the perfect man" continuing in the Gospel law of liberty, is his theme.

JFB: James (Outline)

• INSCRIPTION: EXHORTATION ON HEARING, SPEAKING, AND WRATH. (Jam. 1:1-27)
• THE SIN OF RESPECT OF PERSONS: DEAD, UNWORKING FAITH SAVES NO MAN. (Jam. 2:1-26)
• DANGER OF EAGERNESS TO TEACH, AND OF AN UNBRIDLED TONGUE: TRUE WISDOM SHOWN BY UNCONTENTIOUS MEEKNESS. (Jam. 3:1-18)
• AGAINST FIGHTINGS AND THEIR SOURCE; WORLDLY LUSTS; UNCHARITABLE JUDGMENTS, AND PRESUMPTUOUS RECKONING ON THE FUTURE. (Jam. 4:1-17)
• WOES COMING ON THE WICKED RICH: BELIEVERS SHOULD BE PATIENT UNTO THE LORD'S COMING: VARIOUS EXHORTATIONS. (Jam. 5:1-20)

TSK: James (Book Introduction)

James, the son of Alphaeus, the brother of Jacob, and the near relation of our Lord, called also James the Less, probably because he was of lower stature, or younger, than the other James, the son of Zebedee, is generally allowed to be the writer of this Epistle; and the few that have doubted this have assigned very slight reasons for their dissent, and advanced very weak arguments on the other side. It is recorded in ecclesiastical history, and the book of the Acts of the Apostles confirms the fact, that he generally resided at Jerusalem, superintending the churches in that city, and in the neighbouring places, to the end of his life, which was terminated by martyrdom about ad 62. This epistle appears to have been written but a short time before his death; and it is probable that the sharp rebukes and awful warnings given in it to his countrymen excited that persecuting rage which terminated his life. It is styled Catholic, or General, because it was not addressed to any particular church, but to the Jewish nation throughout their dispersions. Though its genuineness was doubted for a considerable time, yet its insertion in the ancient Syriac version, which was executed at the close of the first, or the beginning of the second century, and the citation of, or allusion to it, by Clement of Rome, Hermas, and Ignatious, and its being quoted by Origen, Jerome, Athanasius, and most of the subsequent ecclesiastical writers, as well as its internal evidence, are amply sufficient to prove the point.

TSK: James 3 (Chapter Introduction)

Overview

Jam 3:1, We are not rashly or arrogantly to reprove others; Jam 3:5, but rather to bridle the tongue, a little member, but a powerful instrument of much good, and great harm; Jam 3:13, They who are truly wise are mild and peaceable without envying and strife.

Poole: James 3 (Chapter Introduction)

CHAPTER 3

MHCC: James (Book Introduction)

This epistle of James is one of the most instructive writings in the New Testament. Being chiefly directed against particular errors at that time brought in among the Jewish Christians, it does not contain the same full doctrinal statements as the other epistles, but it presents an admirable summary of the practical duties of all believers. The leading truths of Christianity are set forth throughout; and on attentive consideration, it will be found entirely to agree with St. Paul's statements concerning grace and justification, while it abounds with earnest exhortations to the patience of hope and obedience of faith and love, interspersed with warnings, reproofs, and encouragements, according to the characters addressed. The truths laid down are very serious, and necessary to be maintained; and the rules for practice ought to be observed in all times. In Christ there are no dead and sapless branches, faith is not an idle grace; wherever it is, it brings forth fruit in works.

MHCC: James 3 (Chapter Introduction)

(Jam 3:1-12) Cautions against proud behaviour, and the mischief of an unruly tongue.

(Jam 3:13-18) The excellence of heavenly wisdom, in opposition to that which is worldly.

Matthew Henry: James (Book Introduction)

An Exposition, with Practical Observations, of The General Epistle of James

The writer of this epistle was not James the son of Zebedee; for he was put to death by Herod (Acts 12) before Christianity had gained so much ground among the Jews of the dispersion as is here implied. But it was the other James, the son of Alpheus, who was cousin-german to Christ, and one of the twelve apostles, Mat 10:3. He is called a pillar (Gal 2:9), and this epistle of his cannot be disputed, without loosening a foundation-stone. It is called a general epistle, because (as some think) not directed to any particular person or church, but such a one as we call a circular letter. Others think it is called general, or catholic, to distinguish it from the epistles of Ignatius, Barnabas, Polycarp, and others who were noted in the primitive times, but not generally received in the church, and on that account not canonical, as this is. Eusebius tells us that this epistle was " generally read in the churches with the other catholic epistles." His. Eccles. page 53. Ed. Val. Anno 1678. James, our author, was called the just, for his great piety. He was an eminent example of those graces which he presses upon others. He was so exceedingly revered for his justice, temperance, and devotion, that Josephus the Jewish historian records it as one of the causes of the destruction of Jerusalem, " That St. James was martyred in it." This is mentioned in hopes of procuring the greater regard to what is penned by so holy and excellent a man. The time when this epistle was written is uncertain. The design of it is to reprove Christians for their great degeneracy both in faith and manners, and to prevent the spreading of those libertine doctrines which threatened the destruction of all practical godliness. It was also a special intention of the author of this epistle to awaken the Jewish nation to a sense of the greatness and nearness of those judgments which were coming upon them; and to support all true Christians in the way of their duty, under the calamities and persecutions they might meet with. The truths laid down are very momentous, and necessary to be maintained; and the rules for practice, as here stated, are such as ought to be observed in our times as well as in preceding ages.

Matthew Henry: James 3 (Chapter Introduction)

The apostle here reproves ambition, and an arrogant magisterial tongue; and shows the duty and advantage of bridling it because of its power to do mischief. Those who profess religion ought especially to govern their tongues (Jam 3:1-12). True wisdom makes men meek, and avoiders of strife and envy: and hereby it may easily be distinguished from a wisdom that is earthly and hypocritical (Jam 3:13 to the end).

Barclay: James (Book Introduction)

INTRODUCTION TO THE LETTER OF JAMES

James is one of the books which bad a very hard fight to get into the New Testament. Even when it did come to be regarded as Scripture, it was spoken of with a certain reserve and suspicion, and even as late as the sixteenth century Luther would gladly have banished it from the New Testament altogether.

The Doubts Of The Fathers

In the Latin-speaking part of the Church it is not until the middle of the fourth century that James emerges in the writings of the fathers. The first list of New Testament books ever to be compiled is the Muratorian Canon, which dates to about A.D. 170, and James is absent from it. Tertullian, writing in the middle of the third century, is an immense quoter of Scripture; he has 7,258 quotations from the New Testament, but never one from James. The first appearance of James in Latin is in a Latin manuscript called the Codex Corbeiensis, which dates to about A.D. 350. This manuscript attributes the authorship of the book to James the son of Zebedee; and includes it, not with the universally acknowledged New Testament books, but with a collection of religious tracts written by the early fathers. James has now emerged, but it is accepted with a certain reservation. The first Latin writer to quote James verbatim is Hilary of Poitiers in a work On the Trinity, written about A.D. 357.

If, then, James was so late in emerging in the Latin Church and if, when it did emerge, it was still regarded with some uncertainty, how did it become integrated into the New Testament? The moving influence was that of Jerome, for he unhesitatingly included James in his Vulgate version of the New Testament. But even then there is an accent of doubt. In his book On Famous Men, Jerome writes, "James, who is called the brother of the Lord...wrote only one epistle, which is one of the seven catholic epistles, and which, some people say, was issued by someone else under Jamesame." Jerome fully accepted the letter as Scripture, but he felt that there was some doubt as to who the writer was. The doubt was finally set at rest by the fact that Augustine fully accepted James, and was not in doubt that the James in question was the brother of our Lord.

James was late in emerging in the Latin Church; for long there was a kind of question mark against it; but Jeromeinclusion of it in the Vulgate and Augustinefull acceptance of it, brought it in the end, albeit after a struggle, full recognition.

The Syrian Church

One would have thought that the Syrian Church would have been the first to accept James, if it was really written in Palestine and was really the work of the brother of our Lord; but in the Syrian Church there was the same oscillation. The official New Testament of the Syrian Church is called the Peshitto. This was to the Syrian Church what the Vulgate was to the Latin Church. It was made by Rabbula, the Bishop of Edessa, about A.D. 412 and in it for the first time James was translated into Syriac. Up to that time there was no Syriac version of the book, and up to A.D. 451 there is no trace of James in Syriac religious literature. After that James was widely enough accepted, but as late as A.D. 545 Paul of Nisibis was still questioning its right to be in the New Testament. It was not, in fact, until midway through the eighth century that the great authority of John of Damascus did for James in the Syrian Church what Augustine had done for it in the Latin.

The Greek Church

Although James emerged sooner in the Greek-speaking Church than it did in the Latin and Syrian, it was none the less late in making a definite appearance. The first writer to quote it by name is Origen, head of the school of Alexandria. Writing almost midway through the third century, he says, "If faith is called faith, but exists apart from works, such a faith is dead, as we read in the letter which is currently reported to be by James." It is true that in other works he quotes it as being without doubt by James and shows that he believes James to be the brother of our Lord; but once again there is the accent of doubt. Eusebius, the great scholar of Caesarea, investigated the position of the various books in the New Testament or on its fringe midway through the fourth century. He classes James amongst the books which are "disputed"; and he writes of it: "The first of the epistles called Catholic is said to be his (James but it must be noted that some regard it as spurious; and it is certainly true that very few of the ancient writers mention it." Here again is the accent of doubt. Eusebius himself accepted James but he was well aware that there were those who did not. The turning-point in the Greek-speaking Church came in A.D. 367. In that year Athanasius issued his famous Easter Letter in Egypt. Its purpose was to inform his people what books were Scripture and what were not, because apparently their reading had become too wide, or at least, too many books were being regarded as Holy Writ. In that Letter James was included without qualification; and its position was thenceforth safe.

So, then, in the early church no one really questioned the value of James; but in every branch of it it was late in emerging and had to go through a period when its right to be considered a New Testament book was under dispute.

In fact the history of James is still to be seen in its position in the Roman Catholic Church. In 1546 the Council of Trent once and for all laid down the Roman Catholic Bible. A list of books was given to which none could be added and from which none could be subtracted, and which had to be read in the Vulgate Version and in no other. The books were divided into two classes; those which were proto-canonical, that is to say, those which had been unquestioningly accepted from the beginning; and those which were deutero-canonical, that is to say, those which only gradually won their way into the New Testament. Although the Roman Catholic Church never had any doubts about James, it is none the less in the second class that it is included.

Luther And James

In our own day it is true to say that James, at least for most people, does not occupy a position in the forefront of the New Testament. Few would mention it in the same breath as John or Romans, or Luke or Galatians. There is still for many a kind of reservation about it. Why should that be? It cannot have to do with the doubt about James in the early church, for the history of the New Testament books in these distant days is not known to many people in the modern Church. The reason lies in this. In the Roman Catholic Church the position of James was finally settled by the Edict of the Council of Trent; but in the Protestant Church its history continued to be troubled, and indeed, became even more troubled, because Luther attacked it and would have ejected it from the New Testament altogether. In his printing of the German New Testament Luther had a contents page with the books set out and numbered. At the end of the list there was a little group, separate from the others and with no numbers assigned to them. That group comprised James, Jude, Hebrews and Revelation. These were books which he held to be secondary.

Luther was specially severe on James, and the adverse judgment of a great man on any book can be a millstone round its neck for ever. It is in the concluding paragraph of his Preface to the New Testament that there stands Lutherfamous verdict on James:

In sum: the gospel and the first epistle of St. John, St. Paul/p>

epistles, especially those to the Romans, Galatians and Ephesians;

and St. Peterfirst epistle, are the books which show Christ to

you. They teach everything you need to know for your salvation,

even if you were never to see or hear any other book or hear any

other teaching. In comparison with these the epistle of James is

an epistle full of straw, because it contains nothing evangelical.

But more about this in other prefaces.

As he promised, Luther developed this verdict in the Preface to the Epistles of St. James and St. Jude. He begins: "I think highly of the epistle of James, and regard it as valuable although it was rejected in early days. It does not expound human doctrines, but lays much emphasis on Godlaw. Yet to give my own opinion, without prejudice to that of anyone else, I do not hold it to be of apostolic authorship." He then goes on to give his reasons for this rejection.

First, in direct opposition to Paul and the rest of the Bible, it ascribes justification to works, quoting Abraham wrongly as one who was justified by his works. This in itself proves that the epistle cannot be of apostolic origin.

Second, not once does it give to Christians any instruction or reminder of the Passion, Resurrection, or Spirit of Christ. It mentions Christ only twice. Then Luther goes on to state his own principle for testing any book: "The true touchstone for testing any book is to discover whether it emphasises the prominence of Christ or not.... What does not teach Christ is not apostolic, not even if taught by Peter or Paul. On the other hand what does preach Christ is apostolic, even if Judas, Annas, Pilate, or Herod does it." On that test James fails. So Luther goes on: "The epistle of James however only drives you to the law and its works. He mixes one thing to another to such an extent that I suspect some good and pious man assembled a few things said by disciples of the apostles, and put them down in black and white; or perhaps the epistle was written by someone else who made notes of a sermon of his. He calls the law a law of freedom (Jam_1:25 ; Jam_2:12 ), although St. Paul calls it a law of slavery, wrath, death, and sin" (Gal_3:23 .; Rom_4:15 ; Rom_7:10 .).

So Luther comes to his conclusion: "In sum: he wishes to guard against those who depended on faith without going on to works, but he had neither the spirit, nor the thought, nor the eloquence equal to the task. He does violence to Scripture, and so contradicts Paul and all Scripture. He tries to accomplish by emphasising law what the apostles bring about by attracting man to love. I therefore refuse him a place among the writers of the true canon of my Bible; but I would not prevent anyone else placing him or raising him where he likes, for the epistle contains many excellent passages. One man does not count as a man even in the eyes of the world; how then shall this single and isolated writer count against Paul and all the rest of the Bible?"

Luther does not spare James; and it may be that once we have studied the book we may think that for once he allowed personal prejudice to injure sound judgment.

Such, then, is the troubled history of James. Now we must try to answer the questions it poses regarding authorship and date.

The Identity Of James

The author of this letter gives us practically no information about himself He calls himself simply: "James, a servant of God and of the Lord Jesus Christ" (Jam_1:1 ). Who then is he? In the New Testament there are apparently at least five people who bear that name.

(i) There is the James who was the father of the member of the Twelve called Judas, not Iscariot (Luk_6:16 ). He is no more than a name and cannot have had any connection with this letter.

(ii) There is James, the son of Alphaeus, who was a member of the Twelve (Mat_10:3 ; Mar_3:18 ; Luk_6:15 ; Act_1:13 ). A comparison of Mat_9:9 with Mar_2:14 makes it certain that Matthew and Levi were one and the same person. Levi was also a son of Alphaeus, and therefore Matthew and this James must have been brothers. But of James, the son of Alphaeus, nothing else is known; and he also can have had no connection with this letter.

(iii) There is the James who is called James the Younger and is mentioned in Mar_15:40 (compare Mat_27:56 ; Joh_19:25 ). Again nothing is known of him, and he cannot have had any connection with this letter.

(iv) There is James, the brother of John, and the son of Zebedee, a member of the twelve (Mat_10:2 ; Mar_3:17 ; Luk_6:14 ; Act_1:13 ). In the gospel story James never appears independently of his brother John (Mat_4:21 ; Mat_17:1 ; Mar_1:19 ; Mar_1:29 ; Mar_5:37 ; Mar_9:2 ; Mar_10:35 , Mar_10:41 ; Mar_13:3 ; Mar_14:33 ; Luk_5:10 ; Luk_8:51 ; Luk_9:28 ; Luk_9:54 ). He was the first of the apostolic band to be martyred, for he was beheaded on the orders of Herod Agrippa the First in the year A.D. 44. He has been connected with the letter. The fourth century Latin Codex Corbeiensis at the end of the epistle, has a note quite definitely ascribing it to James the son of Zebedee. The only place where this ascription of authorship was taken seriously was in the Spanish Church, in which, down to the end of the seventeenth century, he was often hold to be the author. This was due to the fact that St. James of Compostella, the patron saint of Spain, is identified with James the son of Zebedee; and it was natural that the Spanish Church should be predisposed to wish that their countrypatron saint should be the author of a New Testament letter. But the martyrdom of James came too early for him to have written the letter, and in any event there is nothing beyond the Codex Corbeiensis to connect him with it.

(v) Finally, there is James, who is called the brother of Jesus. Although the first definite connection of him with this letter does not emerge until Origen in the first half of the third century, it is to him that it has always been traditionally ascribed. The Roman Catholic Church agrees with this ascription, for in 1546 the Council of Trent laid it down that James is canonical and is written by an apostle.

Let us then collect the evidence about this James. From the New Testament we learn that he was one of the brothers of Jesus (Mar_6:3 ; Mat_13:55 ). We shall later discuss in what sense the word brother is to be taken. During Jesusinistry it is clear that his family did not understand or sympathize with him and would have wished to restrain him (Mat_12:46-50 ; Mar_3:21 ; Mar_3:31-35 ; Joh_7:3-9 ). John says bluntly, "For even his brothers did not believe in him" (Joh_7:5 ). So, then, during Jesusarthly ministry James was numbered amongst his opponents.

With Acts there comes a sudden and unexplained change. When Acts opens, Jesusother and his brothers are there with the little group of Christians (Act_1:14 ). From there onwards it becomes clear that James has become the leader of the Jerusalem Church although how that came about is never explained. It is to James that Peter sends the news of his escape from prison (Act_12:17 ). James presides over the Council of Jerusalem which agreed to the entry of the Gentiles into the Christian Church (Ac 15 ). It is James and Peter whom Paul meets when he first goes to Jerusalem; and it is with Peter, James and John, the pillars of the Church, that he discusses and settles his sphere of work (Gal_1:19 ; Gal_2:9 ). It is to James that Paul comes with his collection from the Gentile Churches on the visit to Jerusalem which is destined to be his last and which leads to his imprisonment (Act_21:18-25 ). This last episode is important, for it shows James very sympathetic to the Jews who still observe the Jewish law, and so eager that their scruples should not be offended, that he actually persuades Paul to demonstrate his loyalty to the law by assuming responsibility for the expenses of certain Jews who are fulfilling a Nazirite vow.

Plainly, then, James was the leader of the Jerusalem Church. As might be expected, this was something which tradition greatly developed. Hegesippus, the early historian, says that James was the first bishop of the Church at Jerusalem. Clement of Alexandria goes further and says that he was chosen for that office by Peter and John. Jerome in his book, On Famous Men, says, "After the Passion of the Lord, James was immediately ordained bishop of Jerusalem by the apostles.... He ruled the Church of Jerusalem for thirty years, that is, until the seventh year of the reign of Nero." The Clementine Recognitions take the final step in the development of the legend, for they say that James was ordained Bishop of Jerusalem by none other than Jesus himself. Clement of Alexandria relates a strange tradition: "To James the Just, and John and Peter, after the Resurrection, the Lord committed knowledge; they committed it to the other apostles; and the other apostles to the seventy." The later developments arc not to be accepted but the basic fact remains that James was the undisputed head of the Church at Jerusalem.

James And Jesus

Such a change must have some explanation. It may well be that we have it in a brief sentence in the New Testament itself. In 1Cor 15 Paul gives us a list of the Resurrection appearances of Jesus and includes the words: "Then he appeared to James" (1Co_15:7 ). It so happens that there is a strange reference to James in the Gospel according to the Hebrews, which was one of the early gospels which did not gain admittance to the New Testament but which, to judge from its surviving fragments, had much of value in it. The following passage from it is handed down by Jerome:

Now the Lord, when he had given the linen cloth unto the servant

of the High Priest, went unto James and appeared to him (for James

had sworn that he would not eat bread from that hour, wherein he

had drunk the Lordcup, until he should see him risen again from

among them that sleep). And again after a little, "Bring ye," saith

the Lord, "a table and bread," and immediately it is added: "He

took bread and blessed and brake it and gave it unto James the Just

and said unto him, brother, eat thy bread, for the Son of Man

is risen from among them that sleep./p>

That passage is not without its difficulties. The beginning seems to mean that Jesus, when he rose from the dead and emerged from the tomb, handed the linen shroud, which he had been wearing in death, to the servant of the High Priest and went to meet his brother James. It also seems to imply that James was present at the Last Supper. But although the passage has its obscurities, one thing is clear. Something about Jesus in the last days and hours had fastened on Jameseart and he had vowed that he would not eat until Jesus had risen again; and so Jesus came to him and gave him the assurance for which he waited. That there was a meeting of James and the Risen Christ is certain. What passed at that moment we shall never know. But we do know this, that after it the James who had been hostile and unsympathetic to Jesus became his servant for life and his martyr in death.

James The Martyr Of Christ

That James died a martyrdeath is the consistent statement of early tradition. The accounts of the circumstances vary, but the fact that he was martyred remains constant. Josephus ccount is very brief (Antiquities 20: 9.1):

So Ananus, being that kind of man, and thinking that he had got

a good opportunity because Festus was dead and Albinus not yet

arrived, holds a judicial council; and he brought before it the

brother of Jesus, who was called Christ--James was his name--and

some others, and on the charge of violating the Law he gave them

over to be stoned.

Ananus was a Jewish High Priest; Festus and Albinus were procurators of Palestine, holding the same position as Pilate had held. The point of the story is that Ananus took advantage of the interregnum between the death of one procurator and the arrival of his successor to eliminate James and other leaders of the Christian Church. This, in fact, well fits the character of Ananus as it is known to us and would mean that James was martyred in A.D. 62.

A much longer account is given in the history of Hegesippus. Hegesippusistory is itself lost, but his account of the death of James has been preserved in full by Eusebius (Ecclesiastical History 2: 23). It is lengthy, but it is of such interest that it must be quoted in its entirety.

To the government of the Church in conjunction with the apostles

succeeded the Lordbrother, James, he whom all from the time

of the Lord to our own day call the Just, as there were many

named James. And he was holy from his motherwomb; wine and

strong drink he drank not, nor did he eat flesh; no razor touched

his head, he anointed himself not with oil, and used not the bath.

To him alone was it permitted to enter the Holy Place, for neither

did he wear wool, but linen clothes. And alone he would enter the

Temple, and be found prostrate on his knees beseeching pardon

for the people, so that his knees were callous like a camelin

consequence of his continual kneeling in prayer to God and

beseeching pardon for the people. Because of his exceeding

righteousness he was called the Just, and Oblias, which is in

Greek Bulwark of the People, and Righteousness, as the prophets

declare concerning him.

Therefore, certain of the seven sects among the people, already mentioned by me in the Memoirs, asked him: "What is the door of Jesus?" and he said that He was the Saviour--of whom some accepted the faith that Jesus is the Christ. Now the aforesaid sects were not believers either in a Resurrection or in One who should come to render to every man according to his deeds; but as many as believed did so because of James. So, since many of the rulers, too, were believers, there was a tumult of the Jews and Scribes and Pharisees, for they said there was danger that all the people would expect Jesus the Christ. Accordingly they said, when they had met together with James: "We entreat thee restrain the people since it has gone astray unto Jesus, holding him to be the Christ. We entreat thee to persuade concerning Jesus all those who come to the day of the Passover, for we all listen to thee. For we and all the people testify to thee that thou art just and that thou respectest not persons. So thou, therefore, persuade the people concerning Jesus, not to go astray, for all the people and all of us listen to thee. Take thy stand, therefore, on the pinnacle of the Temple, that up there thou mayest be well seen, and thy words audible to all the people. For because of the Passover all the tribes have come together and the gentiles also."

So the aforesaid Scribes and Pharisees set James on the pinnacle of the Temple and called to him: "O thou, the Just, to whom we all ought to listen, since the people is going astray after Jesus the crucified, tell us what is the door of Jesus?" And with a loud voice he answered: "Why do you ask me concerning the Son of Man? He sitteth himself in heaven on the right hand of the great Power, and shall come on the clouds of heaven." And when many were convinced and gave glory for the witness of James, and said, "Hosanna to the Son of David," then again the same Scribes and Pharisees said to one another, "We were wrong to permit such a testimony to Jesus; but let us go up and cast him (James) down, that through fear they may not believe him." And they cried out saying, "Ho, Ho! even the Just has gone astray," and they fulfilled the Scriptures written in Isaiah: "Let us away with the Just, because he is troublesome to us; therefore they shall eat the fruits of their doings."

Accordingly they went up and cast the Just down. And they said to one another, "Let us stone James the Just," and they began to stone him, since he was not killed by the fall, but he turned and knelt down saying, "I beseech thee, Lord God Father, forgive them, for they know not what they do." And so, as they were stoning him, one of the Priests of the sons of Rechab, the son of Rechabim. mentioned by Jeremiah the prophet, cried out saying, "Stop! what are ye doing? The Just prays for you." And a certain one of them, one of the fullers, taking the club with which he pounds clothes, brought it down on the head of the Just; and so he suffered martyrdom.

And they buried him there on the spot, near the Temple. A true witness has he become both to Jews and Greeks that Jesus is Christ. And immediately Vespasian besieges them.

The last sentence shows that Hegesippus had a different date for the death of James. Josephus makes it A.D. 62; but, if this happened just before the siege of Vespasian, the date is perhaps about A.D. 66.

Much in the story of Hegesippus may well be legendary but from it two things emerge. First, it is again evidence that James died a martyrdeath. Second, it is evidence that, even after James became a Christian, he remained in complete loyalty to the orthodox Jewish Law. So loyal that the Jews regarded him as one of themselves. This would fit well with what we have already noted of James ttitude to Paul when he came to Jerusalem with the collection for the Jerusalem Church (Act_21:18-25 ).

The Brother Of Our Lord

There is one other question about the person of James which we must try to solve. In Gal_1:19 Paul speaks of him as the Lordbrother. In Mat_13:55 and in Mar_6:3 he is named among the brothers of Jesus; and in Act_1:14 , although no names are given, the brothers of Jesus are said to be amongst his followers in the earliest Church. The question of the meaning of brother is one which must be faced, for the Roman Catholic Church attaches a great deal of importance to the answer, as does the Anglo-Catholic section of the Anglican Church. Ever since the time of Jerome there has been continuous argument in the Church on this question. There are three theories of the relationship of these "brothers" to Jesus; and we shall consider them one by one.

The Hieronymian Theory

The Hieronymian Theory takes its name from Jerome, who in Greek is Hieronymos (G0). It was he who worked out the theory which declares that the "brothers" of Jesus were in fact his cousins; and this is the settled belief of the Roman Catholic Church, for which it is an article of faith. It was put forward by Jerome in A.D. 383 and we shall best grasp his complicated argument by setting it out in a series of steps.

(i) James the brother of our Lord is included among the apostles. Paul writes: "But I saw none of the other apostles except James the Lordbrother" (Gal_1:19 ).

(ii) Jerome insists that the word apostle can be used only of the Twelve. If that be so, we must look for James among them. He cannot be identified with James, brother of John and son of Zebedee, who apart from anything else was martyred by the time of Gal_1:19 , as Act_12:2 plainly tells us. Therefore he must be identified with the only other James among the Twelve, James the son of Alphaeus.

(iii) Jerome proceeds to make another identification. In Mar_6:3 we read: "Is not this the carpenter, the son of Mary, brother of James and Joses?"; and in Mar_15:40 we find beside the Cross Mary the mother of James the Younger and of Joses. Since James the Younger is the brother of Joses and the son of Mary, he must therefore be the same person as the James of Mar_6:3 , who is the brother of our Lord. Therefore, according to Jerome, James the brother of the Lord, James the son of Alphaeus and James the Younger are the same person under different descriptions.

(iv) Jerome bases the next and final step of his argument on a deduction made from the lists of the women who were there when Jesus was crucified. Let us set down that list as given by the three gospel writers.

In Mar_15:40 it is:

Mary Magdalene, Mary the mother of James and Joses, and Salome.

In Mat_27:56 it is:

Mary Magdalene, Mary the mother of James the Younger and of Joses, and the mother of the sons of Zebedee.

In Joh_19:25 it is:

Jesusother, his mothersister, Mary the wife of Cleopas, and Mary Magdalene.

Now let us analyse these lists. In each of them Mary Magdalene appears by name. It is safe to identify Salome and the mother of the sons of Zebedee. But the real problem is how many women are there in Johnlist? Is the list to be read like this:

(i) Jesusother;

(ii) Jesusothersister;

(iii) Mary the wife of Cleopas;

(iv) Mary Magdalene.

Or is the list to be read like this:

(i) Jesusother;

(ii) Jesusothersister, Mary the wife of Cleopas;

(iii) Mary Magdalene.

Jerome insists that the second way is correct and that Jesusp>

Jerome insists that the second way is correct and that Jesusp>

mothersister and Mary, the wife of Cleopas, are one and the

mothersister and Mary, the wife of Cleopas, are one and the

same person. If that be so, she must also be the Mary who in the

same person. If that be so, she must also be the Mary who in the

other lists is the mother of James and Joses. This James who is

other lists is the mother of James and Joses. This James who is

her son is the man who is variously known as James the Younger

her son is the man who is variously known as James the Younger

and as James the son of Alphaeus and as James the apostle who is

and as James the son of Alphaeus and as James the apostle who is

known as the brother of our Lord. This means that James is the

known as the brother of our Lord. This means that James is the

son of Marysister and therefore is Jesusousin.

son of Marysister and therefore is Jesusousin.

There, then, is Jeromeargument. Against it at least four criticisms can be levelled.

(i) Again and again James is called the brother of Jesus or is numbered amongst the brothers of Jesus. The word used in each case is adelphos (G0), the normal word for brother. True, it can describe people who belong to a common fellowship, just as the Christians called each other brother. True, it can be used as a term of endearment and we may call someone with whom we enjoy personal intimacy a brother. But when it is used of those who are kin, it is, to say the least of it, very doubtful that it can mean cousin. If James was the cousin of Jesus, it is extremely unlikely--perhaps impossible--that he would be called the adelphos (G0) of Jesus.

(ii) Jerome was quite wrong in assuming that the term apostle could be used only of the Twelve. Paul was an apostle (Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ). Barnabas was an apostle (Act_14:14 ; 1Co_9:6 ). Silas was an apostle (Act_15:22 ). Andronicus and Junia were apostles (Rom_16:7 ). It is impossible to limit the word apostle to the Twelve; since, therefore, it is not necessary to look for James the Lordbrother among the Twelve, the whole argument of Jerome collapses.

(iii) It is on the face of it much more likely that Joh_19:25 is a list of four women, not three, for, if Mary the wife of Cleopas were the sister of Mary, Jesusother, it would mean that there were two sisters in the same family both called Mary, which is extremely unlikely.

(iv) It must be remembered that the Church knew nothing of this theory until A.D. 383 when Jerome produced it; and it is quite certain that it was produced for no other reason than to conserve the doctrine of the perpetual virginity of Mary.

The theory that those called Jesusrothers were, in fact, his cousins must be dismissed as rendered quite untenable by the facts of the case.

The Epiphanian Theory

The second of the great theories concerning the relationship of Jesus and his "brothers" holds that these "brothers" were, in fact, his half-brothers, sons of Joseph by a previous marriage. This is called the Epiphanian Theory after Epiphanius who strongly affirmed it about A.D. 370. He did not construct it. It existed long before this and may indeed be said to be the most usual opinion in the early church.

The substance of it already appears in an apocryphal book called the Book of James or the Protevangelium which dates back to the middle of the second century. That book tells how there was a devout husband and wife called Joachim and Anna. Their great grief was that they had no child. To their great joy in their old age a child was born to them, and this too, apparently, was regarded as a virgin birth. The child, a girl, was called Mary and was to be the mother of Jesus. Joachim and Anna vowed their child to the Lord; and when she reached the age of three they took her to the Temple and left her there in the charge of the priests. She grew up in the Temple; and when she reached the age of twelve the priests took thought for her marriage. They called together the widowers of the people, telling each man to bring his rod with him. Among them came Joseph the carpenter. The High Priest took the rods, and Josephwas last. To the other rods nothing happened; but from the rod of Joseph there flew a dove which came and settled on Josephhead. In this way it was revealed that Joseph was to take Mary to wife. Joseph at first was very unwilling. "I have sons," he said, "and I am an old man, but she is a girl: lest I become a laughing-stock to the children of Israel" (Prolevangelium 9: 1). But in the end he took her in obedience to the will of God, and in due time Jesus was born. The material of the Protevangelium is, of course, legendary; but it shows that by the middle of the second century the theory which was one day to bear the name of Epiphanius was widely held.

There is no direct evidence for this theory whatsoever and all the support adduced in its favour is of an indirect character.

(i) It is asked: would Jesus have committed his mother to the care of John, if she had other sons besides himself? (Joh_19:26-27 ). The answer is that, so far as we know, Jesusamily were quite out of sympathy with him and it would hardly have been possible to commit his mother to their care.

(ii) It is argued that the behaviour of Jesusbrothers" to him is that of elder brothers to a younger brother. They questioned his sanity and wished to take him home (Mar_3:21 ; Mar_3:31-35 ); they were actively hostile to him (Joh_7:1-5 ). But it could just as well be argued that their conduct was due to the simple fact that they found him an embarrassment to the family in a way that had nothing to do with age.

(iii) It is argued that Joseph must have been older than Mary because he vanishes completely from the gospel story and, therefore, probably had died before Jesusublic ministry began. The mother of Jesus was at the wedding feast at Cana of Galilee, but there is no mention of Joseph (Joh_2:1 ). Jesus is called, at least sometimes, the son of Mary, and the implication is that Joseph was dead and Mary was a widow (Mar_6:3 ; but compare Mat_13:55 ). Further, Jesusong stay in Nazareth until he was thirty years of age (Luk_3:23 ), is most easily explained by the assumption that Joseph had died and that Jesus had become responsible for the support of the household. But the fact that Joseph was older than Mary does not by any means prove that he had no other children by her; and the fact that Jesus stayed in Nazareth as the village carpenter in order to support the family would much more naturally indicate that he was the eldest, and not the youngest, son.

To these arguments Lightfoot would add two more of a general nature.

First, he says that this is the theory of Christian tradition; and, second, he claims that anything else is "abhorrent to Christian sentiment."

But basically this theory springs from the same origin as the Hieronymian theory. Its aim is to conserve the perpetual virginity of Mary. There is no direct evidence whatsoever for it; and no one would ever have thought of it had it not been for the desire to think that Mary never ceased to be a virgin.

The Helvidian Theory

The third theory is called the Helvidian Theory. It states quite simply that the brothers and sisters of Jesus were in the full sense of the term his brothers and sisters, that, to use the technical term, they were his uterine brothers and sisters. Nothing whatever is known of the Helvidius with whose name this theory is connected except that he wrote a treatise to support it which Jerome strongly opposed. What then may be said in favour of it?

(i) No one reading the New Testament story without theological presuppositions would ever think of anything else. On the face of it that story does not think of Jesusrothers and sisters as anything else but his brothers and sisters in the full sense of the term.

(ii) The birth narratives both in Matthew and Luke presuppose that Mary had other children. Matthew writes: "When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, but knew her not till she had borne a son" (Mat_1:24-25 ). The clear implication is that Joseph entered into normal married relationships with Mary after the birth of Jesus. Tertullian, in fact, uses this passage to prove that both virginity and the married state are consecrated in Christ by the fact that Mary was first a virgin and then a wife in the full sense of the term. Luke in writing of the birth of Jesus says: "She gave birth to her first-born son" (Luk_2:7 ). To call Jesus a first-born son is plainly to indicate that other children followed.

(iii) As we have already said, the fact that Jesus remained in Nazareth as the village carpenter until the age of thirty is at least an indication that he was the eldest son and had to take upon himself the responsibility of the support of the family after the death of Joseph.

We believe that the brothers and sisters of Jesus were in truth his brothers and sisters. Any other theory ultimately springs from the glorification of asceticism and from a wish to regard Mary as for ever a virgin. It is surely a far more lovely thing to believe in the sanctity of the home than to insist that celibacy is a higher thing than married love.

So, then, we believe that James, called the Lordbrother, was in every sense the brother of Jesus.

James As The Author

Can we then say that this James was also the author of this letter? Let us collect the evidence in favour of that view.

(i) If James wrote a letter at all, it would most naturally be a general epistle, as this is. James was not, like Paul, a traveller and a man of many congregations. He was the leader of the Jewish section of the Church; and the kind of letter we would expect him to write would be a general epistle directed to all Jewish Christians.

(ii) There is scarcely anything in the letter that a good Jew could not accept. So much so that there are those who think that it is actually a Jewish ethical tract which has found its way into the New Testament. A. H. McNeile has pointed out that in instance after instance there are phrases in James which can be read equally well in a Christian or a Jewish sense. The Twelve Tribes of the Dispersion (Jam_1:1 ) could be taken either of the exiled Jews scattered all over the world or of the Christian Church, the new Israel of God. "The Lord" can again and again in this letter be understood equally well of Jesus or of God (Jam_1:7 ; Jam_4:10 , Jam_4:15 ; Jam_5:7-8 ; Jam_5:10-11 ; Jam_5:14-15 ). Our bringing forth by God by the word of his truth to be the first fruits of his creation (Jam_1:18 ) can equally well be understood of Godfirst act of creation or of his re-creation of men in Jesus Christ. The perfect law and the royal law (Jam_1:25 ; Jam_2:8 ), can equally well be understood of the ethical law of the Ten Commandments or of the new law of Christ. The elders of the Church, the ekklesia (G0) (Jam_5:14 ), can equally well be understood as meaning the elders of the Christian Church or the Jewish elders, for in the Septuagint ekklesia (G0) is the title of the chosen nation of God. In Jam_2:2 "your assembly" is spoken of. The word there used for assembly is sunagoge (G0), which can mean the synagogue even more readily than it can mean the Christian congregation. The habit of addressing its readers as brothers is thoroughly Christian, but it is equally thoroughly Jewish. The coming of the Lord and the picture of the Judge standing at the door (Jam_5:7 , Jam_5:9 ) are just as common in Jewish thought as in Christian thought. The accusation that they have murdered the righteous man (Jam_5:6 ) is a phrase which occurs again and again in the prophets, but a Christian could read it as a statement of the Crucifixion of Christ. There is nothing in this letter which an orthodox Jew could not heartily accept, if he read it in his own terms.

It could be argued that all this perfectly suits James. He was the leader of what might be called Jewish Christianity; he was the head of that part of the Church which remained centred in Jerusalem. There must have been a time when the Church was very close to Judaism and it was more a reformed Judaism than anything else. There was a kind of Christianity which had not the width or the universality which the mind of Paul put into it. Paul himself said that the sphere of the Gentiles had been allocated to him and the sphere of the Jews to Peter, James and John (Gal_2:9 ). The letter of James may well represent a kind of Christianity which had remained in its earliest form. This would explain two things.

First, it would explain the frequency with which James repeats the teaching of the Sermon on the Mount. We may, out of many instances, compare Jam_2:12-13 and Mat_6:14-15 ; Jam_3:11-13 and Mat_7:16-20 ; Jam_5:12 and Mat_5:34-37 . Any Jewish Christian would be supremely interested in the ethical teaching of the Christian faith.

Second, it would help to explain the relationship of this letter to the teaching of Paul. At a first reading Jam_2:14-26 reads like a direct attack on Paulinism. "A man is justified by works and not by faith alone" (Jam_2:24 ) seems a flat contradiction of the Pauline doctrine of justification by faith. But what James is attacking is a so-called faith which has no ethical results and one thing is quite clear--anyone who charges Paul with preaching such a faith cannot possibly have read his letters. They are full of ethical demands, as, for instance, a chapter like Rom 12 illustrates. Now James died in A.D. 62 and, therefore, could not have read Paulletters which did not become the common property of the Church until at least A.D. 90. Therefore what James is attacking is either a misunderstanding of what Paul said or a perversion of it; and nowhere was such a misunderstanding or perversion more likely to arise than in Jerusalem, where Paulstress on faith and grace and his attack on the law were likely to be regarded with more suspicion than anywhere else.

(iii) It has been pointed out that James and the letter of the Council of Jerusalem to the Gentile Churches have at least two rather curious resemblances. Both begin with the word Greeting (Jam_1:1 ; Act_15:23 ). The Greek is chairein (G0). This was the normal Greek beginning to a letter, but nowhere else in all the New Testament is it found other than in the letter of Claudius Lysias, the military officer, to the governor of the province quoted in Act_23:26-30 . Second, Act_15:17 has a phrase in the letter of the Council of Jerusalem in which it speaks of the Gentiles who are called by my name. This phrase occurs nowhere else in the New Testament other than in Jam_2:7 where it is translated the name by which you are called. Although the Revised Standard Version translations differ slightly, the Greek is exactly the same. It is curious that the letter of the Council of Jerusalem presents us with two unusual phrases which recur only in James, when we remember that the letter of the Council of Jerusalem must have been drafted by James.

There is then evidence which lends colour to the belief that James was the work of James, the Lordbrother and head of the Jerusalem Church.

On the other hand there are facts which make us a little doubtful if he was, after all, the author.

(i) If the writer was the brother of our Lord, we would have expected him to make some reference to that fact. All he calls himself is "a servant of God and of the Lord Jesus Christ" (Jam_1:1 ). Such a reference would not have been in any sense for his own personal glory, but simply to lend authority to his letter. And such authority would have been specially useful outside Palestine, in countries where James could hardly have been known. If the author was indeed the Lordbrother, it is surprising that he makes no reference, direct or indirect, to that fact.

(ii) Failing a reference to his relationship to Jesus, we would have expected a reference to the fact that he was an apostle. It was Paulregular custom to begin his letters with a reference to his apostleship. Again it is not a question of personal prestige but simply a guarantee of the authority by which he writes. If this James was indeed the Lordbrother and the head of the Jerusalem Church, we should have expected some reference at the beginning of the letter to his apostolic status.

(iii) The most surprising fact of all is that which made Luther question the right of this letter to a place in the New Testament--the almost complete absence of any references to Jesus Christ. Only twice in the whole letter is his name mentioned and these mentions are almost incidental (Jam_1:1 ; Jam_2:1 ).

There is no reference at all to his Resurrection. We know well that the early church was built on faith in the Risen Christ. If this letter is the work of James, it is contemporary, with the events of Acts in which the Resurrection is mentioned no fewer than twenty-five times. What makes it still more surprising is that James had a personal reason for writing about the appearance of Jesus which may well have been what changed the direction of his life. It is surprising that anyone writing at such a time in the Churchhistory should write without reference to the Resurrection of Jesus; and it is doubly surprising if the writer should be James the brother of our Lord.

Further, there is no reference to Jesus as Messiah. If James, the leader of the Jewish Church, was writing to Jewish Christians in these very early days, one would have thought his main aim would have been to present Jesus as Messiah or that at least he would have made his belief in that fact plain; but the letter does not mention it.

(iv) It is plain that the writer of this letter is steeped in the Old Testament; it is also plain that he is intimately acquainted with the Wisdom Literature; and that in James is only to be expected. There are in his letter twenty-three apparent quotations from the Sermon on the Mount; that too is easy to understand, because from the very beginning, long before the gospels were written, compendiums of Jesuseaching must have circulated. It is argued by some that he must have known Paulletters to the Romans and to the Galatians in order to write as he does about faith and works, and it is argued rightly that a Jew who had never been outside Palestine and who died in A.D. 62 could not have known these letters. As we have seen, this argument will not stand, because the criticism of Pauldoctrine in James is criticism which could have been offered only by someone who had not read the letters of Paul at first hand and who is dealing with a misunderstanding or a perversion of Pauline doctrine. But the phrase in Jam_1:17 : "Every good endowment and every perfect gift," is an hexametre line and clearly a quotation from some Greek poet; and the phrase in Jam_3:6 : "the cycle of nature" may be an Orphic phrase from the mystery religions. How could James of Palestine pick up quotations like these?

There are things which are difficult to account for on the assumption that James, the brother of our Lord, was the author of this letter.

The evidence for and against James uthorship of this letter is extraordinarily evenly balanced. For the moment we must leave the matter in suspense and turn to certain other questions.

The Date Of The Letter

When we turn to the evidence for the date of the letter we find this same even balance. It is possible to argue that it is very early, and equally possible to argue that it is rather late.

(i) When James was writing, it is clear that the hope of the Second Coming of Jesus Christ was still very real (Jam_5:7-9 ). Now the expectation of the Second Coming never left the Christian Church, but it did to some extent fade from the foreground of its thought as it was unexpectedly long delayed. This would suggest an early date.

(ii) In the early chapters of Acts and in the letters of Paul, there is a continuous background of Jewish controversy against the accepting of the Gentiles into the Church on the basis of faith alone. Wherever Paul went the Judaizers followed him, and the acceptance of the Gentiles was not a battle which was readily won. In James there is not even a hint of this Jewish-Gentile controversy, a fact which is doubly surprising when we remember that James, the Lordbrother, took a leading part in settling it at the Council of Jerusalem. That being so, this letter could be either very early and written before that controversy emerged; or, it could be late and written after the last echo of the controversy had died away. The fact that there is no mention of the Jewish-Gentile controversy can be used as an argument either way.

(iii) The evidence from the Church order reflected in the letter is equally conflicting. The meeting place of the Church is still called the sunagoge (G0) (Jam_2:2 ). That points to an early date; later an assembly of Christians would definitely be called the ekklesia (G0), for the Jewish term was soon dropped. The elders of the Church are mentioned (Jam_5:14 ), but there is no mention of either deacons or bishops. This again indicates an early date, and possibly a Jewish connection, for the eldership was a Jewish institution before it was a Christian one. James is worried about the existence of many teachers (Jam_3:1 ). This could well indicate a very early situation, before the Church had systematized its ministry and introduced some kind of order; or, it could indicate a late date, when many false teachers had arisen to plague the Church.

There are two general facts which seem on the whole to indicate that James is late. First, as we have seen there is hardly any mention of Jesus at all. The subject of the letter is, in fact, the inadequacies and the imperfections, the sins and the mistakes of the members of the Church. This seems to point to a fairly late date. The early preaching was ablaze with the grace and the glory of the Risen Christ; later preaching became, as it so often is today, a tirade against the imperfections of the members of the Church. The second general fact is the condemnation of the rich (Jam_2:1-3 ; Jam_5:1-6 ). The flattery of the rich and the arrogance of the rich seem to have been real problems when this letter was written. Now in the very early church there were few, if any, rich men (1Co_1:26-27 ). James seems to indicate a later time when the once poor Church was being threatened with a spirit of worldliness in its members.

The Preachers Of The Ancient World

It will help us to date this so-called letter of James and may also help us to identify its author, if we place it in its context in the ancient world.

The sermon is identified with the Christian Church, but it was by no means its invention. It had roots in both the Hellenistic and the Jewish world; and when we set James beside the Hellenistic and the Jewish sermons we cannot fail to be struck by the resemblances.

1. Let us look first at the Greek preachers and their sermons. The wandering philosopher was a common figure in the ancient world. Sometimes he was a Stoic; far more often he was a Cynic. Wherever men were gathered together you would find him there calling them to virtue. You would find him at the street comer and in the city squares; you would find him at the vast concourses which gathered for the games: you would even find him at the gladiatorial games, sometimes, even directly addressing the emperor, rebuking him for luxury and tyranny, and calling him to virtue and justice. The ancient preacher, the philosopher-missionary, was a regular figure in the ancient world. There was a time when philosophy had been the business of the schools, but now its voice and its ethical demands were to be heard daily in the public places.

These ancient sermons had certain characteristics. The method was always the same; and that method had deeply influenced Paulpresentation of the gospel, and James was in the same line of descent. We list some of the tricks of the trade of these ancient preachers, noting bow they occur in James and bearing in mind the way in which Paul writes to his Churches. The main aim of these ancient preachers, it must be remembered, was not to investigate new truth; it was to awaken sinners to the error of their ways and compel them to look at truths, which they knew but were deliberately neglecting or had forgotten. Their aim was to confront men with the good life in the midst of the looseness of their living and their forgetfulness of the gods.

(i) They frequently carried on imaginary conversations with imaginary opponents, speaking in what has been called a kind of "truncated dialogue." James also uses that method in Jam_2:18 . and Jam_5:13 .

(ii) They habitually effected their transition from one part of the sermon to another, by way of a question which introduced the new subject. Again James does that in Jam_2:14 and Jam_4:1 .

(iii) They were very fond of imperatives in which they commanded their hearers to right action and to the abandoning of their errors. In James
08 verses there are almost 60 imperatives.

(iv) They were very fond of the rhetorical question flung out at their audience. James frequently employs such questions (compare Jam_2:4-5 ; Jam_2:14-16 ; Jam_3:11-12 ; Jam_4:4 ).

(v) They frequently dealt in apostrophes, vivid direct addresses to particular sections of the audience. So James apostrophizes the merchants out for gain and the arrogant rich (Jam_4:13 ; Jam_5:6 ).

(vi) They were fond of personifying virtues and vices, sins and graces. So James personifies sin (Jam_1:15 ); mercy (Jam_2:13 ); rust (Jam_5:3 ).

(vii) They sought to awaken the interest of their audience by pictures and figures from everyday life. The figure of the bridle, the rudder and the forest fire are standard figures in the ancient sermons (compare Jam_3:3-6 ). Amongst many others James vividly uses the picture of the farmer and his patience (Jam_5:7 ).

(viii) They frequently used the example of famous men and women to point their moral. So James uses the examples of Abraham (Jam_2:21-23 ); Rahab (Jam_2:25 ); Job (Jam_5:11 ); Elijah (Jam_5:17 ).

(ix) It was the custom of the ancient preachers to begin their sermon with a paradox which would arrest the attention of their hearers. James does that by telling a man to think it all joy when he is involved in trials (Jam_1:2 ). In the same way the ancient preachers often pointed out how true goodness meant the reversal of all popular verdicts on life. So James insists that the happiness of the rich lies in their being brought low (Jam_1:10 ). They used the weapon of irony as James does (Jam_2:14-19 ; Jam_5:1-6 ).

(x) The ancient preachers could speak with harshness and with sternness. So James addresses his reader as: "Foolish fellow!" and calls those who listen to him unfaithful creatures (Jam_2:20 ; Jam_4:4 ). The ancient preachers used the lash and so does James.

(xi) The ancient preachers had certain standard ways of constructing their sermons.

(a) They often concluded a section with a vivid antithesis, setting the right beside the wrong way. James follows the same custom (compare Jam_2:13 ; Jam_2:26 ).

(b) They often made their point by means of a searching question fired at the hearer; and so does James (Jam_4:12 ).

(c) They often used quotations in their preaching. This also James does (Jam_5:20 ; Jam_1:11 , Jam_1:17 ; Jam_4:6 ; Jam_5:11 ).

It is true that we do not find in James the bitterness, the scolding, the frivolous and often broad humour that the Greek preachers used; but it is plain to see that he uses all the other methods which the wandering Hellenistic preachers used to win their way into the minds and hearts of men.

2. The Jewish world also had its tradition of preaching. That preaching was done mainly by the Rabbis at the services of the synagogue. It had many of the characteristics of the preaching of the Greek wandering philosophers. It had its rhetorical questions and its imperatives and its pictures taken from life, and its quotations and its citations of the heroes of the faith. But Jewish preaching had one curious characteristic. It was deliberately disconnected. The Jewish masters instructed their pupils never to linger for any length of time on any one subject, but to move quickly from one subject to another in order to maintain the interest of the listener. Hence one of the names for preaching was charaz (G0), which literally means stringing beads. The Jewish sermon was frequently a string of moral truths and exhortations coming one after another. This is exactly what James is. It is difficult, if not impossible, to extract from it a continuous and coherent plan. Its sections follow each other with a certain disconnectedness. Goodspeed writes: "The work has been compared to a chain, each link related to the one before and the one after it. Others have compared its contents to beads on a string.... And, perhaps, James is not so much a chain of thoughts or beads as it is a handful of pearls dropped one by one into the hearermind."

James, whether looked at from the Hellenistic or from the Jewish point of view, is a good example of an ancient sermon. And here is, perhaps, the clue we need to its authorship. With all this in mind, let us now turn to ask who the author is.

The Author Of James

There are five possibilities.

(i) We begin with a theory worked out in detail by Meyer more than half a century ago and revived by Easton in the new InterpreterBible. One of the commonest things in the ancient world was for books to be published in the name of some great figure of the past. Jewish literature between the Testaments is full of writings like that, ascribed to Moses, the Twelve Patriarchs, Baruch, Enoch, Isaiah, and people of like standing in order that the added authority might give greater encouragement to their readers. This was an accepted practice. One of the best-known books in the Apocrypha is the Wisdom of Solomon, in which the later Sage attributes new wisdom to the wisest of the kings.

Let us remember three things about James. (a) There is nothing in it which an orthodox Jew could not accept, if the two references to Jesus in Jam_1:1 and Jam_2:1 are removed, as they easily may be. (b) The Greek for James is in fact Iakobos (G0) which of course is the Old Testament Jacob. (c) The book is addressed to "the twelve tribes who are scattered abroad." This theory holds that James is nothing other than a Jewish writing, written under the name of Jacob and meant for the Jews who were scattered throughout the world to encourage them in faith and belief amidst the trials through which they might be passing in Gentile lands.

This theory is further elaborated in this way. In Gen 49 we have Jacoblast address to his sons. The address consists of a series of short descriptions in which each son is in turn characterized. Meyer professed to be able to find in James allusions to the descriptions of each of the patriarchs and, therefore, of each of the twelve tribes, in Jacobaddress. Here are some of his identifications.

Asher is the worldly rich man; Jam_1:9-11 ; Gen_49:20 .

Issachar is the doer of good deeds; Jam_1:12 ; Gen_49:14-15 .

Reuben is the first fruits; Jam_1:18 ; Gen_49:3 .

Simeon stands for anger; Jam_1:19-20 ; Gen_49:5-7 .

Levi is the tribe which is specially connected with religion and is alluded to in Jam_1:26-27 .

Naphtali is characterized by peace; Jam_3:18 ; Gen_49:21 .

Gad stands for wars and fightings; Jam_4:1-2 ; Gen_49:19 .

Dan represents waiting for salvation; Jam_5:7 ; Gen_49:18 .

Jo

Barclay: James 3 (Chapter Introduction)

The Teacher's Peril (Jam_3:1)

The Universal Danger (Jam_3:2)

Little But Powerful (Jam_3:3-5)

A Destructive Fire (Jam_3:5-6)

The Corruption Within (Jam_3:5-6 Continued)

Beyond All Taming (Jam_3:7-8)

Blessing And Cursing (Jam_3:9-12)

The Man Who Ought Never To Be A Teacher (Jam_3:13-14)

The Wrong Kind Of Wisdom (Jam_3:15-16)

The True Wisdom (1) (Jam_3:17-18)

The True Wisdom (2) (Jam_3:17-18 Continued)

Constable: James (Book Introduction)

Introduction

Historical background

The writer of this epistle was evidently the half-brother of our Lord Jesus Christ (Gal. 1:19) and the brother of Jude, the writer of the epistle that bears his name (cf. Matt. 13:55). This was the opinion of many of the early church fathers and writers.¹ This James was not the brother of the Apostle John, the son of Zebedee, who suffered martyrdom early in the history of the church (Mark 1:19; Acts 12:2). Neither was he the son of Alphaeus (Mark 3:18) or the father of Judas (Luke 6:16). He was the leading man in the Jerusalem church who spoke at the Jerusalem Council (Acts 15:13-21; cf. 12:17; 21:18; 1 Cor. 15:7). Some commentators believed that the similarities in the Greek of this epistle and James' speech in Acts 15 support his identification as the writer.² The fact that the writer wrote this epistle in very good Greek should not rule this James out. He would have been fluent in both Aramaic and Greek as a gifted Galilean.

The recipients of this letter were the Jewish Christians of the Diaspora, Jews who had scattered from Palestine and had come to faith in Christ (1:1). Several Jewish references in the book support the claim that a Jew wrote it to other Jews (e.g., 1:18; 2:2, 21; 3:6; 5:4, 7).

Josephus said that James died in A.D. 62³ so he wrote the letter before that date. Many commentators believed that James' lack of reference to the Jerusalem Council (A.D. 49) suggests he wrote before that meeting. This is a very tenuous argument, however, since the issues James dealt with in this epistle are different from those the Jerusalem Council discussed. Reference to the Jerusalem Council in this letter would have been unnecessary. Traditionally James wrote early, however. It seems that his epistle was probably the first divinely inspired one and that James composed it in the middle or late 40s, perhaps A.D. 45-48. Many scholars have taken James' lack of references or allusions to other inspired New Testament epistles as additional support for this position. I believe there is no substantial reason to doubt the traditional early date.⁴

Since James lived in Jerusalem most if not all of his Christian life, that city seems to be the most likely place of writing.

Special Features

There are several unique features of this epistle. It contains no references to specific individuals who were the original recipients. There is no concluding benediction. There is a large number of imperatives in the letter, about one for every two verses. There are many figures of speech and analogies. James also alluded to over 20 Old Testament books. He referred to many Old Testament characters including Abraham, Rahab, Job, and Elijah as well as the Ten Commandments and the Law of Moses. One commentator observed that this book "has a more Jewish cast than any other writing of the New Testament."⁵ There are many references to nature. This was characteristic of the Jewish rabbis' teaching in James' day and the teaching of the Lord Jesus Christ. There are also many allusions to Jesus' teaching in the Sermon on the Mount.⁶ Leading themes in James include perfection, wisdom, and the piety of the poor.⁷

"As soon as we read through the letter of James we say to ourselves, This man was a preacher before he was a writer.'"⁸

"In style it reminds one now of the Proverbs, now of the stern denunciations of the prophets, now of the parables in the Gospels."⁹

"The Epistle of James is without doubt the least theological of all NT books, with the exception of Philemon. . . .

"Three doctrines come to the surface more often than any others, and of these the most prominent is the doctrine of God. In keeping with the ethical nature of the epistle is the repeated stress on the doctrine of sin. And, surprisingly, the third most prominent theological theme is eschatology."¹⁰

"The epistle of James is no more anti-Pauline than is the Sermon on the Mount."¹¹

"The design of the Epistle is on the one hand to encourage those to whom it is addressed to bear their trials patiently, and on the other hand to warn them against certain errors of doctrine and practice."¹²

Message¹³

The Book of James teaches us that faith in God should result in behavior that is in harmony with God's will. The theme of the book is "living by faith" or "spiritual maturity."

James' concern was Christian behavior (ethics) as expressive of Christian belief (doctrine). James hardly mentioned most of the fundamental Christian doctrines in this book. His preeminent concern was the practice of Christianity, the manifestation of salvation in shoe leather.

The teaching of this epistle has its roots in Jesus' teaching in the Sermon on the Mount. That was, of course, His great ethical discourse. James made no fewer than 15 references or allusions to Matthew 5-7 in his epistle. James is an exposition of the main ideas in this passage.

Jesus presented three great revelations in the Sermon on the Mount that James expounded in this book.

First, Jesus spoke of the behavior of believers. Matt. 5:20: "Unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter the kingdom of heaven." Jesus was speaking of how righteous behavior manifests itself. James commented on five behaviors in which his readers needed to demonstrate their righteousness. (I'll explain what these were in a minute.)

Second, Jesus clarified the believer's goal. Matt. 5:48: "You are to be perfect, as your heavenly Father is perfect." This maturity into the image of Christ is God's goal for every Christian (cf. Eph. 4:13: "Until we all come . . ."). In dealing with each of the five behaviors he selected, James clarified the goal the believer should bear in mind and to which he or she should press. (I'll identify these too.)

Third, Jesus illuminated the method by which the believer can realize maturity (perfection) as he or she behaves. Matt. 6:1: "Beware of practicing your righteousness before men to be noticed by them." Jesus taught that believers should live to obtain God's approval, not the approval of their fellowmen. James explained what that means in the case of the five behaviors he dealt with in this epistle. He showed how to live for God's approval rather than for man's.

These three great revelations in the Sermon on the Mount contribute the hidden framework on which James hung his challenges to his readers. All of these challenges deal with spiritual immaturity. (See the chart on the next page.)

In chapter one the behavior dealt with is trials, the difficult experiences that every believer encounters in life.

James revealed that God's goal for believers in allowing us to experience trials is personal maturity. He also explained that the method by which we attain this goal is by patiently accepting our trials from God.

In chapter two the behavior in view is prejudice.

God's goal for believers that prejudice tends to thwart is love for all people. The method by which we can reach this goal in God's plan is by exercising genuine faith in God. James explained the relationship of prejudice and faith in this chapter.

In chapter three the behavior is our speech.

God's goal is our blessing of others: God and all other people. The method is to receive and use wisdom from God.

In chapter four the behavior is interpersonal and inner personal relationships.

God's goal is peace. His method is submission to God.

In chapter five the behavior is using money.

The goal is that we use money to serve others rather than ourselves. The method of attaining this goal is two-fold: patience with God and prayer to God.

James' Emphases
	Ch. 1	Ch. 2	Ch. 3	Ch. 4	Ch. 5
Area of Behavior	Trials	Prejudice	Speech	Conflicts	Money
God's Goal	Personal Maturity	Love for Others	Blessing of Others	Peace with Others	Service of Others
God'sMethod	Acceptancefrom God	Faith in God	Wisdomfrom God	Submissionto God	Patience with & Prayer to God

I could state the application of this epistle in the following two affirmations.

First, the life of faith is a life of peril. If we would achieve God's goal of righteous behavior we must overcome the obstacles that stand in our way. Our opposition comes from three sources each of which James dealt with in his exposition of each behavior. (See the chart on the next page.)

We must challenge the spirit (popular philosophy) of our world.

The world system says avoid trials (ch. 1). Give preference to those who can help you (ch. 2). Promote yourself by what you say (ch. 3). Demand your rights (ch. 4). Grab all the money you can (ch. 5).

James said we must also deny the lusts of our flesh. The flesh is the second source of peril we face.

The flesh says indulge yourself and give in to the temptations that often accompany trials (ch. 1). Love yourself rather than others (ch. 2). Glorify yourself rather than promoting others and God (ch. 3). Assert yourself rather than submitting to God (ch. 4). Serve yourself rather than serving others (ch. 5).

James also cautioned us to resist the devil, the third source of opposition to God's work of producing righteousness in our conduct.

Satan says God hates you and your trials are an evidence of that (ch. 1). He says God is withholding what is good from you that you could get if you show favoritism to those who are able to favor you (ch. 2). He says God has abandoned you so you need to speak up for yourself (ch. 3). He says God will not defend you so you must be more self-assertive (ch. 4). He also says God will not provide for you so you must hoard your money rather than distributing it as a good steward (ch. 5).

Perils to the Life of Faith
Concerning...	The World says...	The Flesh says...	The Devil says...
Trials (ch. 1)	Avoid them.	Indulge yourself.	God hates you.
Prejudice (ch. 2)	Favor those who can help you.	Love yourself.	God is withholding something from you.
Speech (ch. 3)	Promote yourself.	Glorify yourself.	God has abandoned you.
Conflicts (ch. 4)	Demand your rights.	Assert yourself.	God will not defend you.
Money (ch. 5)	Grab all you can get.	Serve yourself.	God will not provide for you.

The second affirmation that summarizes the application of the teaching of this epistle is this. The life of faith is a life of power as well as a life of peril. In each of the five major problems James dealt with we can see that the life of faith is more powerful than the life of unbelief.

It is superior to the spirit (philosophy) of our world. It is stronger than the lusts of our flesh. It is stubborn against the attacks of the devil. Therefore we should continue to live by faith. Keep trusting and obeying God.

Constable: James (Outline)

Outline

I. Introduction 1:1

II. Trials and true religion 1:2-27

A. The value of trials 1:2-11

1. The proper attitude toward trials 1:2

2. The end product of trials 1:3-4

3. Help in adopting this attitude 1:5-8

4. The larger view of circumstances 1:9-11

B. The options in trials 1:12-18

1. The ultimate end of trials 1:12

2. The source of temptation 1:13-14

3. The progress of temptation 1:15

4. The goodness of God 1:16-18

C. The proper response to trials 1:19-27

1. The improper response 1:19-20

2. The essential response 1:21

3. The complete response 1:22-25

4. The external behavior 1:26-27

III. Partiality and vital faith 2:1-26

A. The problem of favoritism 2:1-13

1. The negative command 2:1

2. The present improper practice 2:2-4

3. The inconsistency of favoritism 2:5-7

4. The Christian's duty 2:8-9

5. The importance of partiality 2:10-11

6. The implication of our own judgment 2:12-13

B. The importance of vital faith 2:14-26

1. James' assertion 2:14

2. James' illustration 2:15-16

3. James' restatement of his point 2:17

4. An objection 2:18

5. James' rebuttal 2:19-23

6. James' final argument 2:24-26

IV. Speech and divine wisdom 3:1-18

A. Controlling the tongue 3:1-12

1. The negative warning 3:1

2. The reason for the warning 3:2

3. Examples of the danger 3:3-8

4. The uncontrollable nature of the tongue 3:7-8

5. The inconsistency of the tongue 3:9-12

B. Controlling the mind 3:13-18

1. The importance of humility 3:13

2. The importance of graciousness 3:14-16

3. The importance of loving peace 3:17-18

V. Conflicts and humble submission 4:1-17

A. Interpersonal and inner personal tensions 4:1-10

1. The source of conflict 4:1

2. The explanation of the conflict 4:2-3

3. The nature of the choice 4:4-5

4. The resources to choose right 4:6-10

B. Self-exaltation 4:11-12

C. Self-reliance 4:13-17

1. The self-centered person 4:13-16

2. The concluding exhortation 4:17

VI. Money and patient endurance 5:1-20

A. Warnings for the rich 5:1-6

1. The introduction of the problem 5:1

2. The corrosive effect of wealth 5:2-3

3. The misuse of wealth 5:4-6

B. The proper attitude 5:7-12

1. The exhortation to be patient 5:7-9

2. Examples of endurance 5:10-11

3. The evidence of patience 5:12

C. The proper action 5:13-18

1. The way of release 5:13

2. The prescription for help 5:14-16

3. The power of prayer 5:17-18

VII. The way back to living by faith 5:19-20

Constable: James

James

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Copyright 2003 by Thomas L. Constable

Haydock: James (Book Introduction)

THE

CATHOLIC EPISTLE OF ST. JAMES,

THE APOSTLE.

__________

ON THE CATHOLIC EPISTLES.

INTRODUCTION.

The seven following Epistles have been called Catholic or general, not being addressed to any particular Church or person, if we except the Second and Third of St. John. They are called also Canonical, having been received by the Church as part of the canon of the New Testament, and as writings of divine authority. It is a matter of fact allowed by every one, that five of these epistles, to wit, this of St. James, the Second of St. Peter, the Second and Third of St. John, that of St. Jude, as also the Epistle of St. Paul to the Hebrews, and the Apocalypse or Revelation of St. John, were doubted of , and not received always and every where in the three first ages [centuries], till the canon and catalogue of Scripture books was examined by tradition, and determined by the authority of the Catholic Church, the supreme judge of all controversies in matters of faith and religion, according to the appointment of our Saviour, Christ, expressed in many places in the holy Scriptures. But I could never learn upon what grounds they who deny the Catholic Church and General Councils to be of an infallible authority, and who deny Christ's promises to guide his Church in all truth to the end of the world, can be certain which Scriptures or writings are canonical, and which are not. I could never understand what construction to put on the sixth of the Thirty-nine Articles of Religion of the Church of England. We there meet with this declaration: In, or by the name of the holy Scripture we understand those canonical books of the Old and New Testament of whose authority was never any doubt in the Church. These I have mentioned were certainly for some time doubted of; they are still doubted of by some of the late reformers: Luther, the great doctor of the reformation, is not ashamed to say that this epistle of St. James is no better than straw, and unworthy of an apostle. These writings therefore, according to the said declaration, ought not to be accounted and received as canonical; and yet before the end of the said sixth article, it is again declared, that all the books of the Old and New Testament, as they are commonly received, we do receive and account canonical. And in all New Testaments of the Church of England, all these are received for canonical in the same manner as the four gospels, without any remark or advertisement to the contrary. --- The first of the seven epistles was written by St. James, surnamed the lesser, and James of Alpheus, (Matthew x. 3.) one of the twelve apostles, called the brother of our Lord, (Galatians i. 19.) who was made bishop of Jerusalem. His mother is thought to have been Mary, sister to the blessed Virgin Mary, and to have been married first to Alpheus, and afterwards to Cleophas; to have had four sons, James, Joseph, Simon, (or Simeon) and Jude, the author of the last of these epistles. All these four being cousins-german, are called brothers of our Lord, Matthew xiii. 55. How great a veneration the Jews themselves had for this apostle and bishop of Jerusalem, see not only Hegisippus apud Eusebius, lib. ii. hist. chap. 23. and St. Jerome de viris illustribus, also the same St. Jerome in Galatians i. 19. (tom. iv, p. 237, lib. 1. cont. Jovin. tom. iv, part 2, p. 182.) but even Josephus, (lib. xxviii. Jewish Antiquities, chap. 8.) where he calls him the brother of Jesus, surnamed the Christ. This epistle was written about the year 62. The chief contents are: 1. To shew that faith without good works will not save a man, as St. Augustine observed, lib. de fid. et oper. chap. iv.; 2. He exhorts them to patience, to beg true wisdom, and the divine grace; 3. He condemns the vices of the tongue; 4. He gives admonitions against pride, vanity, ambition, &c.; 5. To resist their disorderly lusts and desires, which are the occasions and causes of sin, and not Almighty God; 6. He publisheth the sacrament of anointing the sick with oil; 7. He recommends prayer, &c. St. Jerome, in a letter to Paulinus, (t. iv. part 2, p. 574.) recommends all these seven epistles in these words: James, Peter, John, and Jude, published seven epistles....both short and long, short in words, long as to the content; Jacobus, Petrus, Joannes, Judas, septem epistolas ediderunt....breves pariter et longas, breves in verbis, longas in sententiis. (Witham) --- St. Gregory of Nazianzus remarks, that the faithful were not agreed as to the number of these epistles; some admitted seven and some only three, viz. this of St. James, the first of St. John, and the first of St. Peter:

Greek: Katholikon Epistolon

Tines men epta phasin, oi de treis monas

Chrenai dechesthai ten Iakobou mian,

Mian de Petrou, tente Ioannou mian. --- Naz. Carm. de Script. Canon.

We shall state at the beginning of each epistle, the reason why they have been adopted into the canon of Scripture. (Calmet) --- The object of these epistles was, according to the remark of St. Augustine, to refute the rising errors of Simon Magus, the Nicolaites, and other such heretics, who abusing the liberty of the gospel, and perverting the meaning of St. Paul's words in his epistle to the Romans, pretended that faith alone, without good works, was sufficient for salvation; although St. Paul expressly requires Christians, a faith working by charity, Galatians v. 6. and 1 Corinthians xiii. where he uses these emphatic words: "If I should have all faith, so as to remove mountains, and have not charity, I am nothing." (St. Augustine, lib. de fide et operibus, chap. xiv. (Calmet) --- As to what regards the authenticity of St. James' epistle, although Luther with his usual boldness asserts that many with good reason denied this epistle to be canonical, and affirmed that it was unworthy the pen of an apostle, yet, admitting that some individuals in the first ages [centuries] of the Church doubted of its authority, we are nevertheless assured from certain monuments that it was always considered as sacred and inspired both by the Latin and Greek Churches. This is evident from the sixtieth canon of the council of Laodicea; from the forty-seventh of the council of Carthage, in 397; from Origen, hom. vii. in Josue; from St. Athanasius in synopsi, Epiphanius hæresi 76; from St. Jerome, ad Paulinum Epis.; from St. Augustine, lib. ii. de Doc. Chris. chap. viii; from St. Gregory of Nazianzus, tom. iii, p. 98; from Amphilochus, apud St. Gregory of Nazainzus, tom. ii. p. 194; from Innocent I. Epis. ad Decentium; from Rufinus, Exposit. Symboli; and from Gelasius I. who in the fifth age [century], in a council of seventy bishops, at Rome, settled the canon of the genuine books of the holy Scripture, and distinguished them from what are spurious. (Cal. et Habert de Sacr. Ext. Un.) --- St. Jerome and St. Augustine quote frequently this epistle as the undoubted work of this apostle; and since their time, its authenticity has never been called in question by Catholics. It is believed St. James wrote this epistle in Greek, as he quotes the Scripture according to the version of the Septuagint, as Chap. iv. 6; and as this language was commonly spoken in the East by the dispersed Jews, to whom he wrote. his style is concise and sententious, like that of Solomon in his proverbs, and like the maxims of the Orientals even to the present day. (Calmet)

====================

Gill: James (Book Introduction)

INTRODUCTION TO JAMES

This epistle is called "general", because not written to any particular person, as the epistles to Timothy, Titus, and Philemon are; nor to any particular churches, as the epistles to the Romans, Corinthians, &c. but to the believing Jews in general, wherever they were. The author of it is James; and whereas there were two of this name, who were the apostles of Christ; some have thought it was written by one, and some by another: some think it was written by James the son of Zebedee, and brother of John, which is favoured by the Syriac version, which to this epistle, and the following, premises these words;

"the three epistles of the three apostles, before whose eyes our Lord transfigured himself, that is, James, and Peter, and John.''

Now, that James, who was present at the transfiguration of Christ, was James the son of Zebedee: but neither the time, nor occasion, nor matter of this epistle, seem to agree with him, for he was put to death by Herod, about the year 44, Act 12:1, whereas this epistle was written, as some think, about the year 60, or as others, 63; and it seems pretty manifest that it must be written after the Gospel had been spread in the Gentile world, and was received by the Jews, who were scattered abroad in it; and after many hypocrites had crept into the churches, and many false teachers, and vain boasters, and wicked men, had arisen among them: it seems therefore more agreeable to ascribe this epistle to James, the son of Alphaeus, sometimes called the brother of our Lord, and who was present at the assembly at Jerusalem, when the necessity of the Gentiles' circumcision was debated, Act 15:1 and is the same whom Eusebius ^a calls James the just, and Oblias; and who seems to have resided at Jerusalem, and to have been the bishop, or overseer of the church there; and therefore in character writes this epistle to the Jews, in the several parts of the world: nor need there be any doubt of the authenticity of it. Eusebius indeed says ^b, that it had been accounted spurious by some, and that not many of the ancient writers had made mention of it: but he himself says, that it was publicly read in most churches; and certain it is, that some very early writers have respect unto it. Irenaeus ^c manifestly refers to it, and so does Tertullian ^d; and it is expressly mentioned by Origen ^e among the canonical books of Scripture. The objections against it are of no weight, which are taken from the seeming disagreement between the Apostle Paul, and the writer of this epistle, concerning the doctrine of justification; and from his calling the law the perfect law of liberty, and insisting so much on the doctrine of works; all which will be seen to be agreeable to the other parts of Scripture, and easily reconciled with them; nor is there anything in it unworthy of an apostle and an inspired writer. The occasion of it seems to be partly the troubles and persecutions which attended the saints for the sake of Christ and the Gospel; and the design of it is to encourage them to patience under them, and to wait and hope for the speedy coming of Christ; and partly the evil practices of some that boasted of their faith and knowledge, though they lived very dissolute lives: and the view of the apostle is to show, that faith, without the fruits of righteousness, is not genuine; and he very largely in it exhorts to several duties very becoming Christians, and inveighs against several vices, which were scandalous to them.

Gill: James 3 (Chapter Introduction)

INTRODUCTION TO JAMES 3

In this chapter the apostle cautions against censoriousness, and reproving others with a magisterial air; advises to bridle the tongue, and guard against the vices of it; and shows what true wisdom is, and from whence it comes. He advises the saints not to arrogate too much to themselves, and take upon them to be the censorious reprovers of others; which he dissuades from, by the consideration of the greater damnation such shall receive, and by the frailty of all men, and a common proneness to offend by words; for he must be a very singular man indeed that does not offend by words, Jam 3:1 wherefore he exhorts them to watch over their words, and bridle their tongues; which he illustrates by the methods used with horses to keep them in subjection, and with ships, to turn them as occasion serves, and the master pleases, Jam 3:3 and though the tongue is a little member, and not comparable to a horse, or ship, for its bulk; yet it boasts of great things, has a world of iniquity in it, and much mischief is done by it, being influenced by the powers of hell; therefore care, and all possible means, should be used to restrain it, Jam 3:5 though it is not tameable by man, only by the Lord, when all sorts of creatures are, even the most fierce and savage, and therefore are worse than they, being an unruly evil, and full of deadly poison, Jam 3:7. And what is the most monstrous and shocking, blessing and cursing come out of the same mouth, are pronounced by the same tongue, which is used in blessing God, and cursing men made after his image, which by no means ought to be done, Jam 3:9 and which is not to be paralleled in nature; no instance like it can be given, no fountain sending forth, in the same place, water sweet and bitter, salt and fresh, or any fig tree bearing olives, or vine figs, Jam 3:11. And because all this evil springs from a vain opinion men have of their own wisdom, the apostle proceeds to give an account of true wisdom; and observes, that that shows itself in good works, in a holy conversation, attended with meekness and humility, and not in envying, strife, and lies, Jam 3:13. Such sort of wisdom is not from heaven, but of the earth; it is not rational; it is no better than that of brutes; yea, no other than that of devils, since where the above sins prevail, it is a hell on earth, there is nothing but confusion, and everything that is vile and wicked, Jam 3:15 but, on the other hand, true wisdom is of an heavenly original, of a pure, peaceable, gentle, and tractable nature, and is full of good fruits or works in its effects, particularly mercy, and is clear of partiality and hypocrisy, Jam 3:17 and as one of its fruits is righteousness, that is sown in peace by the peacemaker, and produces it, Jam 3:18.

College: James (Book Introduction)

FOREWORD

I owe a debt of gratitude to many for assistance with this volume. John York and John Hunter are responsible for making me a part of the College Press NIV Commentary project. The Institute for Christian Studies, Austin, Texas, allowed me a sabbatical to complete this project. St. Deiniol's Library, Hawarden, Wales, afforded me a generous scholarship to use their considerable resources during my sabbatical. I particularly appreciate the advice and encouragement of my colleague, Jeff Peterson. Most of all, I thank my wife, Deb, for her helpful comments on the manuscript and her constant good humor.

My prayer is that this volume will guide you to a fuller understanding of James and Jude and through them to a closer walk with Jesus, their brother and ours.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

My first introduction to the book of James was in a Bible class at a Christian school my sophomore year of high school. For much of the school year we studied James. The next year, the Bible curriculum was changed, new teachers were hired, and somehow we ended up studying James again. It is a compliment to the power of the book of James that I was not discouraged by that double introduction. Instead, I found the book interesting and challenging both years. Since then James has profoundly shaped my preaching, teaching, and my Christian walk. The book of James is maligned by some and neglected by many. My prayer is that this commentary will help others discover the call to radical discipleship, to rejection of the values of the world, and to friendship with God made by this faithful leader in the apostolic age.

AUTHORSHIP

The writer identifies himself as "James, a servant of God and of the Lord Jesus Christ" (James 1:1). The name "James" (Greek Iakobos ) comes from the Hebrew name "Jacob." It was a popular name for Hebrew men, recalling the rich heritage of Jacob, the founder of Israel. There are five persons named James in the New Testament who could have written this letter.

1. James the brother of Jesus. Some think this is the same James as the son of Alphaeus or "the less" (see below), but that is unlikely.

2. James the apostle, the son of Zebedee. Not only was he an apostle but (along with Peter and John) was part of the inner circle of Jesus who witnessed the Transfiguration and the agony in Gethsemane. However, this James was beheaded by Herod Agrippa I around A.D. 44 (Acts 12:2), making it unlikely he wrote the letter (unless it is by far the earliest New Testament book). Also, if this James wrote the letter, it is strange he did not call himself "an apostle" but only "a servant."

3. James the apostle, the son of Alphaeus (Matthew 10:3; Acts 1:13). The same objection, the author does not call himself an apostle, applies here. Although this James was an apostle, little is known about him.

4. James "the less" (or "the younger," Mark 15:40). Little is known of this James also, making it unlikely that he would write a letter accepted as authoritative. This may be the same James as #3.

5. James, the father of Judas (Luke 6:16; Acts 1:13). He too is obscure.

There are two other possibilities for authorship.

6. It is written by another unknown James.

7. It is written by someone who uses the name James to increase the authority of his letter. This practice of pseudonymous authorship, that is, of writing in the name of a famous teacher, was known in the ancient world. The central argument for this position is that the Greek of the letter of James is too elegant to have been written by a Palestinian peasant such as the brother of Jesus. It must, therefore, have been written by a more literate writer who used his name. However, recent scholarship has shown that Palestine was quite cosmopolitan in the first century. So, it is impossible to say how fluent a Palestinian Jew might be in Greek.

Others claim that James 2:14-26 is reacting to the teaching of Paul's epistles on faith and works. Thus, it must be written after Paul's letters and so after the lifetime of James the Lord's brother. If this is the case, some argue, then the letter is pseudonymous. However, it is not clear that James reacts to Paul (see the commentary on James 2:14-26 below). Even if he is, he could be responding to Paul before Romans and Galatians are penned.

It is likely then that the letter was written by a well-known James. The son of Zebedee and the brother of Jesus were the two most famous persons with this name in the early church. James the son of Zebedee was martyred too early to have written this letter. Therefore, James, the brother of Jesus and Jude, is most likely the author. This has been the traditional consensus of the church through the ages.

The content of the letter is consistent with the view that James the brother of the Lord is its author. The writer is well-known and speaks authoritatively. He knows the teachings of Jesus. He knows the climate, vegetation, and social setting of Palestine. Specifically he mentions the scorching wind (1:11), good and bad water (3:11), figs, olives and grapes (3:12) and the need for early and late rain (5:7). Such knowledge does not prove that the book was written by someone from Palestine but does make it plausible.

THE BROTHERS OF JESUS

The brothers of Jesus, including James and Jude, were prominent leaders in the early church. There is some disagreement over the meaning of "brothers." Some scholars, particularly Roman Catholics who believe in the perpetual virginity of Mary, think the word refers to cousins or other relatives of Jesus. However, the Greek word rarely permits this meaning but is used just as our English word "brother." It is possible that these are Joseph's sons by a previous marriage but more likely that these are the younger children of Joseph and Mary.

These brothers are named in Matthew 13:55 (also Mark 6:3): "Isn't this the carpenter's son? Isn't his mother's name Mary, and aren't his brothers James, Joseph, Simon, and Judas? Aren't all his sisters with us?" Since Matthew and Mark were written several years later than the events they portray, it is likely they mention the brothers of Jesus by name because they were well-known in the early church. James is the first name on this list in both Matthew and Mark, so we assume he is the oldest brother next to Jesus. Judas (or Jude) is last in Matthew but next to last in Mark; thus, he is one of the youngest brothers.

John plainly says the brothers of Jesus did not believe in him during his ministry (John 7:5). On one occasion they actively opposed him: "When his family heard about this, they went to take charge of him, for they said, 'He is out of his mind'" (Mark 3:21). Thinking Jesus was crazy, they sought to have him committed. No wonder Jesus later disclaims his mother and brothers when they come to see him. "'Who are my mother and my brothers?' he asked. Then he looked at those seated in a circle around him and said, 'Here are my mother and my brothers! Whoever does God's will is my brother and sister and mother" (Mark 3:32b-35). His brothers' lack of faith may explain why Jesus on the cross committed his mother to John's care, not to theirs (John 19:26-27). The memory of their unbelief may also be behind the refusal of James and Jude to call themselves brothers of Jesus in their letters, preferring the title "slave of Jesus Christ" (James 1:1; Jude 1).

However after the resurrection and ascension of Jesus, his brothers were with the apostles and others at prayer in the upper room (Acts 1:14). What changed them into believers? They had seen the risen Lord. Paul tells us Jesus appeared to James after the resurrection (1 Corinthians 15:7), and although we are not specifically told, it seems likely he appeared to his other brothers, perhaps as part of the five hundred who saw him at the same time (1 Corinthians 15:6).

James was the best known of the brothers and a leader of the Jerusalem church. When Peter is miraculously released from prison, he wants it reported to "James and the brothers" (Acts 12:17). The judgment given by James wins the day at the Jerusalem council of Acts 15. As leader of the Jewish believers in Jerusalem, James persuades Paul to perform a purification rite in the temple to prove his loyalty to the law (Acts 21:17-26).

The unity between Paul and James in Acts is less evident in Galatians, where Paul calls James one of those in Jerusalem "who seemed to be important" and "reputed to be pillars" (Galatians 2:6,9), perhaps implying that James was not as important as he thought himself to be. Later, men come from James and lead Peter and Barnabas into hypocrisy over refusing to eat with Gentiles (Galatians 2:12). However, the differences between James and Paul should not be overstated. James is concerned that Jewish believers continue to obey the Law as they should. Paul does not want the Law to be forced on Gentiles. In both Acts and Galatians, James and Paul agree that God has called one to minister to the Jews, the other to the Gentiles (Acts 15; Galatians 2:9).

Although James was the best known, the other brothers of Jesus were also Christian leaders. Paul claims the right to take a believing wife along on his journeys as do "the Lord's brothers" (1 Corinthians 9:5). Thus, the brothers of Jesus, including James and Jude, were traveling missionaries in the early church, and so were known and respected by many. Because of their childhood memories of growing up with Jesus and their later experiences of serving the risen Lord, James and Jude are uniquely qualified to speak to Christians in the letters that bear their names.

DATE AND OCCASION

The question of the date of James is connected with the discussion of its authorship. Some who think it is pseudonymous would date it quite late in the first century. However, if it is by James the brother of the Lord, then it must date somewhere between the time he became a leader of the Jerusalem church (about A.D. 40) and his death (about A.D. 62). If it is before the Jerusalem meeting of A.D. 50 (Acts 15), then the dispersion he refers to in v.1 might be the scattering of the church during the persecution by Saul (Acts 8:1). If it is dated that early, it is chronologically the first book of the New Testament. However, James refers often to quotations from the Sermon on the Mount in his letter. He most likely is quoting from an oral tradition of the Sermon but possibly is familiar with Matthew's account. If he indeed knew Matthew's Gospel, then James wrote his letter toward the end of his life.

There are few hints in James of its setting or destination. James the Lord's brother was a leader of the church in Jerusalem. Many scholars thus find a Palestinian setting for the letter. As shown above, the content of the letter is consistent with a Palestinian setting. It is addressed to "the twelve tribes scattered among the nations" ( v. 1). This broad address makes it impossible to define the situation of the recipients of the letter. James is truly a general or catholic (that is, universal) epistle. Since we do not know the specific circumstances of the original readers, this commentary will not speculate on that subject but will focus on the universal application of James' teaching for the church throughout the ages.

STRUCTURE, THEMES, AND STYLE

James is a letter in form; it has a greeting, refers to its readers often as "brothers," and identifies its author by name. However, it is a letter in form only; there are no greetings to persons by name and no mention of the circumstances of author or readers.

James is thus a letter in form, but in essence it is another type of literature, paraenesis or ethical instruction. The Greek philosophers gave such moral instruction in the ancient world. Proverbs is an Old Testament book of morals. Even earlier, Leviticus gives moral instruction to Israel, especially in the "Holiness Code" of Leviticus 19. James often refers to that chapter in his book:

James Quotation from Leviticus James 2:1 Lev 19:15 James 2:8 Lev 19:18 James 2:9 Lev 19:15 James 4:11 Lev 19:16 James 5:4 Lev 19:13 James 5:9 Lev 19:18 James 5:12 Lev 19:12 James 5:20 Lev 19:17 James was also influenced by certain Apocryphal books that taught similar moral maxims. The Apocrypha refers to those books found in certain Greek and Latin translations of the Old Testament that are not accepted as Scripture by Jews or by Protestants. As is seen in the following chart, two of those books, Ecclesiasticus (also known as Sirach, written c. 180 B.C.) and the Wisdom of Solomon (written c. 30 B.C.), have passages that are strikingly similar to certain verses in James:

Topic James Ecclesiasticus Wisdom Patience James 1:2-4 Sirach 1:23 Wisdom James 1:5 Sirach 1:26 Doubt James 1:6-8 Sirach 1:28 Trials James 1:12 Sirach 2:1-5 Temptation James 1:13 Sirach 15:11-12 Hearing James 1:19 Sirach 5:11 Rich and Poor James 2:6 Sirach 13:19 Wis 2:10 Mercy James 2:13 Wis 6:6 Brevity of life James 4:13-16 Wis 5:8-14 Money Rusts James 5:3 Sirach 29:10 Righteous Killed James 5:6 Wis 2:12, 20 Pray for Sick James 5:14 Sirach 38:9 Comparing these passages, it is obvious that James knew and used these books. However, he does not quote them as inspired Scripture. He is following in the same tradition of passing on moral wisdom. Thus, like these and other books of moral teaching, James is loosely organized, tying together related ethical teachings by use of repeated terms. It is difficult to find an overarching theme to the book or divide it into major sections. Instead, James continues to come back to a few important subjects. Although this commentary will proceed verse-by-verse through James, another profitable way of studying the book is to look at it topically. James addresses six major themes in the book:

1. Waiting for the Lord (James 1:2-4, 12-18; 5:7-12).

2. Wisdom (James 1:5-8; 3:13-18).

3. Rich and Poor (James 1:9-11; 2:1-13; 4:13-16; 5:1-6).

4. The Tongue (James 1:19-21,26; 3:1-12; 4:11-12).

5. Prayer (James 1:6-8; 4:1-10; 5:13-20).

6. Faith and Action (James 1:22-27; 2:14-26).

James has a vigorous and fresh writing style. He generally uses short and vivid sentences. He is fond of making comparisons to nature-waves, sun, flowers, planets, animals-to give his teaching concrete expression. He asks his readers short, penetrating questions to cause them to reflect. Sometimes he uses the form of the diatribe, a scathing denunciation of immoral behavior. All these literary uses are common in moral literature.

JAMES AND THE SERMON ON THE MOUNT

There are so many parallels between James and the teaching of Jesus in Matthew 5-7 and Luke 6 and 11 that James can best be thought of as a commentary on the Sermon on the Mount. There are more parallels between James and Matthew, but the language of the allusions is more similar to Luke. This could mean that James knew the Gospels of Matthew and Luke. However, it is more likely that James knew the sermon through oral tradition, since the early church would be sure to preserve the ethical teaching of Jesus. The following chart shows that every section of James has an echo of the Sermon:

Topic in James Sermon on the Mount Trials (1:2-4) Matthew 5:10-12, 48; Luke 6:23 Asking (1:5-8) Matthew 7:7-8; Luke 11:9-10 Riches (1:9-11) Matthew 6:19-21 God's Gifts (1:12-18) Matthew 7:11; Luke 11:13 Listening (1:19-27) Matthew 5:22; 7:21-27; Luke 6:46-49 Judging (2:1-13) Matthew 5:3,5,7,19-22; 7:1-5; Luke 6:20 Faith and Works (2:14-26) Matthew 7:21-23 The Tongue (3:1-12) Matthew 7:16; Luke 6:44-45 Wisdom (3:13-18) Matthew 5:5-9 The World or God (4:1-10) Matthew 5:4, 8; 6:7-8, 24; 7:7-8; Luke 6:25 Slander (4:11-12) Matthew 5:21-22; 7:1; Luke 6:37 Tomorrow (4:13-17) Matthew 6:25-34 The Rich (5:1-6) Matthew 6:19-21; Luke 6:24-25; 12:33 Patience (5:7-11) Matthew 5:11-12; 7:1; Luke 6:22-23 Swearing (5:12) Matthew 5:33-37 Prayer (5:13-18) Matthew 6:12-15; 7:7-11 These parallels are discussed in the commentary. Some are near verbatim quotations from the Sermon on the Mount; some are clear references; some are only vague allusions. However, the recognition that James is intentionally relating the teachings of Jesus to the situation of his readers increases one's appreciation for the book. As we will see below, James is no legalist but one who serves the church by calling it back to what Jesus intended it to be, a community that practices a higher righteousness (Matthew 5:20).

THE VALUE OF JAMES

There are two widespread misunderstandings of James that must be avoided to appreciate its value. One is that James is a legalistic book. Martin Luther (1483-1546) called it "an epistle of straw," meaning it had little value because he could not find the gospel there. Luther and many after him misunderstood the teaching of James on faith and works. As we will show below in the commentary, James did not believe in works righteousness but, like Paul, taught that Christians are saved by an active faith.

A more recent version of "James the legalist" is held by scholars who say James only repeats Jewish moral instruction, so there is nothing specifically Christian in his teaching. It is true that much of James is Jewish moral teaching. So is most of the moral teaching of Jesus. Since Jesus came to fulfill the Law and Prophets (Matthew 5:17), how can it be otherwise? James repeats the moral teaching from the Sermon on the Mount. However, James (like Jesus) takes conventional moral wisdom (both Jewish and Greek) and redefines it in light of the incarnation and the sure return of Christ. James's ethic is thus eschatological (from the Greek word e[scato", eschatos, "last," that is the last days). He tells Christians how to live as they wait for Christ's return. Thus, James is a thoroughly Christian book.

The second misunderstanding is that James is a practical book; it deals with people where they are and gives concrete steps on how they can improve. Of course, James is practical if one means he is concerned with Christian living. His words are certainly relevant to contemporary Christians. To show that relevance, every section of the commentary will end with a summary and application of James's teaching to Christian living today.

However, by calling James "practical" some mean it simply enforces our own cultural values. Such could not be farther from the truth. James is a thoroughly impractical book in that he challenges our assumptions at every turn. He condemns human wisdom and is pessimistic of the ability of humans to reform themselves. He is hopeful, however, of God's transcendent power in the believer. By calling on his readers to receive "wisdom from above" (James 3:17), he fights worldliness in the church by calling Christians to wait patiently for the Lord's return. If we feel comfortable with the teaching of James (or rather, with the teaching of Jesus, since he is the original source of James's teaching), then we have probably misunderstood it. It is a radical, counter-cultural message that the church today needs to hear and do.

-College Press New Testament Commentary: with the NIV

APPENDIX

PREACHING AND TEACHING FROM JAMES

This material is adapted from presentations given at the Minister's Sermon Seminar at the Institute for Christian Studies, Austin, Texas, and at the Biblical Preaching Seminar at Lipscomb University, Nashville, Tennessee. Although intended primarily as guides for preaching from James, these suggestions have also been used as source material for topical classes in Bible school settings.

The following repeats in outline form much of what is found in the Introduction to James in the Commentary. The exegetical considerations also reflect the Commentary, but the sermon suggestions are designed to aid application in preaching and teaching.

CONSIDERATIONS ON PREACHING JAMES.

I. What kind of literature is James?

1. A Letter?

In form only: Begins as a letter, but no specific audience, setting, or greetings.

2. Paraenesis.

Ethical exhortation.

Similar to Proverbs, Ecclesiasticus, Wisdom of Solomon, 1 Peter, Hermas, and traditional Hellenistic moral instruction.

3. Challenge of preaching paraenetic material.

Dangers of moralism and of baptizing conventional wisdom.

4. Lack of central organization. Repeated topics. Lends itself to topical preaching from different passages.

II. Misunderstandings of James.

1. Too Jewish. Emphasizes a works righteousness. Legalistic. No distinctive Christian teaching. "Epistle of Straw" (Luther). Answer: James' ethic is eschatological. He takes conventional moral wisdom (both Jewish and Greek) and redefines it in light of the incarnation and return of Christ, the end (limit and goal) of time. 2. A Practical Book. Deals with people where they are and answers their questions. Gives concrete steps on how people can improve. Answer: James is a thoroughly impractical book. He condemns human wisdom. He is pessimistic of human ability, but hopeful of God's transcendent power in the believer. He challenges worldliness in the church with his eschatological perspective. Exegetical Considerations: James 1:2-4, 12-18; 5:7-12.

Theme: Waiting.

James 1:2-4.

1. "Brothers" (v. 2) used 14 times in James. Pastoral tone. Family implies closeness and responsibility.

2. All joy. "All" implies sincerity, not putting best face on trouble. Joy here is not pleasure, but "eschatological anticipated joy" [Davids].

3. "Trials" (v. 2) is an ambiguous word that may refer to trouble, persecution, or temptation (1:12-13). Many kinds ("multicolored") may refer to all three.

4. Trials are also tests (v. 3, see 1 Peter 1:7). Reminds one of Abraham, Job, and others. The effects of trials, not the trials themselves, are described.

5. Tests produce "heroic endurance" (v. 4), steadfastness, fortitude, constancy, strong consistency, staying power.

6. Heroic endurance is not an end in itself, but should be allowed to grow into perfection (a word James uses more often than any N.T. writer). The concern here is for maturity and completeness, not just a static lack of error. Perfection in James is eschatological, that is, brought by God and the end of steadfast obedience (Matthew 5:48).

James 1:12-16.

1. "Blessed" (v. 12) like the Beatitudes (Matthew 5:1-12) with their theme of reversal.

2. "Trial" (v. 12) is the same word as in vv. 3 and 4, and here implies persecution, since temptation should be resisted, not just endured.

3. The crown of life (see Revelation 2:10) refers to eschatological blessedness.

4. "Tempted" (v. 13) is the same word as in v. 12, but the context here implies temptation, not testing. God may test, but he does not tempt. We are to blame for our temptations and sins.

5. Desire births sin that grows into death. Contrast with trials that produce endurance that grows into perfection (v. 4). Death vs. the crown of life.

James 5:7-12.

1. Patience (vv. 7,8,10) in this passage is synonymous with endurance (v. 11).

2. "Until the coming" = as you wait for the coming or in light of the coming.

3. Early and late rain (v. 7) perhaps implies waiting for the Lord's current and future coming.

4. Do not grumble (v. 9). Patience is not just waiting for the Lord, but also bearing with others.

5. "Blessed" (v. 11) ties this passage with James 1:12-18.

6. Job may seem a strange example of patience, since he was bold enough to blame God for his troubles. However, he did show heroic endurance (better than "patience") by maintaining his relation to God and calling on God to appear.

Preaching Challenge: Preaching to an age of activity.

Homiletic Suggestion: "Those Who Stand and Wait": Preaching Text: James 1:12-18.

Introduction: We live in an age where activity is prized. We feel ashamed if we are not overworked. In the church, activity is usually given as the solution to our problems: "We need to be excited, on fire, out doing for the Lord." To stand by and wait for something to happen is thought to show a lack of devotion. But at times of illness when we cannot work, or times of reflection when we are thinking straight, we realize that God does not need our efforts.

In reflecting on his own inability to serve, John Milton in his sonnet "On His Blindness" reminds us:

"God doth not need

Either man's work or his own gifts. Who best

Bear his mild yoke, they serve him best. His state

Is kingly: thousands at his bidding speed,

And post o'er land and ocean without rest;

They also serve who only stand and wait."

I. Stand the Test of Pain and Persecution. (James 1:2-4; 5:10-11).

We may not be persecuted, but we still face "multicolored trials": pain, sickness, grief, and doubt. What should we do in the face of trials? Not look for easy solutions, but grit our teeth and stand the pain. Like Job, we face trials not with a false, accepting "patience," but with heroic endurance, refusing to break relation with God.

II. Wait For Endurance to Produce Character. (James 1:2-4). Heroic endurance is not an end in itself; by standing the pain of trials, we are being transformed, even perfected by God. Standing the test produces a character of maturity.

III. Stand Against Temptation. (James 1:12-16). Temptation comes not from God, but from our own desires. We cannot get off the hook for temptation and sin. Instead of rationalizing our behavior by blaming others (God, Satan, family, society), we should fight temptation with the help of God. Here standing is not heroic endurance, but an active war against sin.

IV. Wait for the Coming of the Lord. (James 5:7-8). This is more than "pie in the sky," or "farther along we'll know more about it." The Lord comes in the present as well as the future. As the farmer stands and waits for rain, so we wait for Christ to act. But Christ's timetable may not be ours. We need patience. Waiting for Christ to act is a long process; it may take our whole life. But our whole existence as Christians is based on our confidence that he will come, that he will act on our behalf. Our task is to stand and wait.

Exegetical Considerations: James 1:5-8; 3:13-18.

Theme: Wisdom.

James 1:5-8.

1. Setting: after section on trial and endurance.

2. To lack nothing (v. 4) is the goal of endurance, but if one lacks wisdom, one should ask God for it.

3. Wisdom reminds one of O.T. parallels, particularly the Wisdom books of Proverbs, Ecclesiastes, and Job.

4. God gives "generously" (the word is found only here in the N.T.), which is better translated "straightforwardly" (with no strings attached) or without hesitation (contrast with "double-minded").

5. He also gives ungrudgingly or "without insult." Thus God is no reluctant, critical Giver.

6. So wisdom here is a gift of grace, unlike O.T. wisdom which can to some extent be "searched out."

7. James 1:6-8 will be discussed in a later sermon on prayer.

James 3:13-18.

1. Wisdom is displayed by good deeds and meekness.

2. True wisdom is contrasted with jealousy or rivalry and with a party spirit or selfish ambition or greedy politics or self-promotion. This second wisdom is not heavenly, but progresses from earthly to sensual (unspiritual) to demonic. It leads to all kinds of wickedness. James' readers ". . . have not traded in worldly views of power for God's viewpoint" (Perkins).

3. Verse 17 is a list of virtues, called "the fruit of righteousness," similar to other N.T. passages. Particularly "fruit" reminds one of Galatians 5:22-23. J.A. Kirk ( NT Studies 16 [1969], 24-38), suggests that in James wisdom functions as the Holy Spirit does in the rest of the N.T.

Preaching challenge: Preaching against "what everyone knows" to be true.

Homiletic Suggestion: Uncommon Sense.

Preaching Text: James 1:5-8; 3:13-18.

Introduction:

What does it take to be a winner, achieve excellence, or find happiness in the world? What passes for common sense today (as shaped by entertainment, self-help books, and success seminars) tells us that positive thinking, self-promotion, and tapping into hidden internal resources ("the inner child") will bring us happiness. Is this true or is there a better way?

I. James talks of an earthly wisdom or "common sense" that is based in ambition and self-promotion (3:14). Such wisdom is not only earthly, but unspiritual and even demonic. It promises much, but leads to all sorts of evil (3:16).

II. In contrast, there is a wisdom from above that produces good behavior and true happiness and success. This wisdom expresses itself in purity, peace, gentleness, mercy, and a willingness to yield to others (a sharp contrast to self-promotion, 3:17).

III. Great courage is called for to reject the first type of common sense. To even question the value of ambition and self-promotion marks one as strange and perhaps even irrational in the eyes of most. Some may call us lazy, critical, or even unAmerican. Still we must stand firm against such a view.

IV. But how in the world can one achieve the second kind of wisdom, if it is so foreign to natural common sense? How can we, on our own, catch the vision of happiness and success this vision promises? We cannot. Not on our own. This wisdom is from above (3:15, 17). It is a gift of God that comes only through faithful prayer (1:5-8).

V. Do you lack wisdom? Are you caught in the "common sense" of this age? Then ask God and he will generously and gladly give.

Exegetical Considerations: James 1:9-11; 2:1-13; 5:1-6.

Theme: Rich and poor.

James 1:9-11.

1. The great reversal of rich and poor is a theme found in the O.T. and the N.T. (particularly Luke). There are also echoes here of the Beatitudes. The "humiliation" of the rich is not an inner feeling, but a transformation (reversal) in status.

2. "Grass" is a popular Jewish image of the transitoriness of life (See Isaiah 40:6-8).

3. "In the midst of pursuits" may be translated "in the middle of his travels." James may have traveling merchants in mind.

James 2:1-13.

1. 2:1-4 is a diatribe against partiality, literally "judging by the face."

2. Verses 2-4 provide a hypothetical example (diatribes have theoretical sparring partners) with a sharp, stylized contrast between rich and poor.

3. Two asides: Does the use of the term "synagogue" for a Christian assembly imply a Jewish context for James? Is the setting here worship or a legal assembly?

4. Verse 4 is difficult to translate, but probably means "Have you not made distinctions among yourselves?"

5. Verses 5-13 is a homily against partiality. The move is from the specific to the general: generally the rich have oppressed the poor and opposed Christ. By contrast, the poor have a special place in God's heart: they are chosen to inherit his riches (a prominent O.T. theme, particularly in the Psalms).

6. Partiality or prejudice may seem a minor sin, a mere human foible, but it is a sin against love of neighbor (the royal law) and as such is as bad as adultery or murder (compare Matthew 5:21-26).

7. This entire section is parallel to Matthew 7:1-14.

James 5:1-6.

1. Again the rich are generally unrighteous. Their riches will not last ("rust" in Matthew 6:19-21) and will even testify against them (cf. "treasure" in Matthew 6:19).

2. The poor cry to the Lord of Hosts (a term of power and vengeance) for vindication (compare Abel's blood and Deuteronomy 24:14ff.) "Fattened for slaughter," see Jeremiah 12:13.

SUMMARY: In James the poor are always righteous and the rich are always evil. This is a generalization and is not always true. However, we should resist the temptation to spiritualize these passages by making "poor" merely a term for the community of the faithful. James's warning is clear: riches are to be viewed not as a sign of grace or a benign blessing, but as at best a snare and a temptation and at worst a sign of judgment.

Preaching challenge: Preaching to people who see themselves as neither rich, nor poor.

Homiletic Suggestion: Face Value.

Preaching Text: James 2:1-13.

Introduction:

What kind of people does it take to build a stable church? At face value, it would seem a church of affluent professional people would provide the kind of social and financial stability a church needs. Given a choice, would we not prefer to have well-off church members, instead of those on the brink of poverty?

Wouldn't such a church be more successful?

I. James calls this preference for the rich "favoritism" or "partiality" and he condemns it in no uncertain terms. To prefer the rich makes us ungodly judges who violate the royal law, a sin as bad as adultery or murder (James 2:1-13).

II. Is not James himself partial to the poor? In a sense, yes. He does not say "never judge between rich and poor," but rather gives new standards for judgment. The gospel turns our values upside down.

The rich will lose their riches (1:9-11). Their wealth will count against them in judgment, because they have lived in luxury, cheated the workers, blasphemed Christ (2:7), and even murdered the righteous (5:1-6).

The poor by contrast have been chosen to be rich in faith and inherit the kingdom.

III. As we saw in the last sermon, "common sense" will not always work as a biblical standard for church building. James calls for conversion, for reversing our standards. If the church should target anyone, it should reach out with good news to the poor. Perhaps one reason our churches have failed to grow is that we try to build churches on those who are self-sufficient, instead of on those in need.

Exegetical Considerations: James 1:19,26; 3:1-12.

Theme: The Tongue.

James 1:19-20.

This passage may be against hasty utterances generally, or against setting oneself up as a teacher (thus "slow to speak" the word of God, vv. 18,22).

James 1:26-27.

"Claims to be religious" may again refer to religious teachers. If the teacher does not bridle the tongue (a phrase used only in James in the N.T.), he deceives himself. Religious talk is no good without action to back it up.

James 3:1-12.

1. Teachers were important leaders in the early church (1 Corinthians 12:28; Acts 13:1; Romans 12:7; Ephesians 4:11). One desiring the authority and prestige of a teacher should also beware of the strict judgment (or harsher penalties) they face, stricter because of their influence and understanding. Those who teach are accountable for those who are taught (1 Corinthians 3:10-15).

2. Verses 2-12 is a traditional diatribe against the tongue. James draws from Jewish sources (Proverbs) and from Hellenistic moral thought and literature. Examples: "bridle" - Sophocles; "rudder" - Aristotle, Plutarch, Philo; "fire" - Proverbs 16:27, Sirach 28:22, Greek moralists; "fig" - Epictetus.

3. Verse 6, "stains the whole body," contrast with pure "unstained" religion (1:27).

4. Verses 9-12, the tongue's "doubleness" is one of James' pet peeves. Compare the double-minded man (1:7-8), and the one who says, but does not do (2:14-17).

Preaching challenge: Avoiding a legalistic morality on one hand and "cheap grace" on the other by calling for a change of heart.

Homiletic Suggestion: We Need Fewer Teachers.

Preaching Text: James 3:1-12.

Introduction.

We need fewer teachers! Such an announcement has probably never been made in our churches. Usually we must beat the bushes for teachers. If you've ever been in charge of recruiting teachers for Bible school, you know how difficult it can be.

I. Yet James says clearly, "Not many of you should become teachers." Why would one not want to be a teacher? There is authority, prestige, and honor in the role. We all like to be experts. But a great responsibility is on the shoulder of a teacher. He can influence for good or evil. Thus he faces stricter judgment and harsher penalties. Why is the teacher in such a dangerous position? Because he uses the uncontrollable tongue.

II. But what if you're not a teacher and don't plan to be? Can you relax and let this sermon pass you by? No. Because even if you do not teach, you have a tongue. Your small tongue rules your body as a bridle rules a horse or a rudder rules a ship. It is an out-of-control fire that cannot be tamed.

III. What sins are committed by the tongue? Anger (1:19), slander (4:11), swearing (5:12), and inconsistency (3:9-12). To James, the last is the worst. One must not praise God and then curse his brother or sister.

IV. So what do we do with our tongues? At one level, the answer is clear: "be slow to speak," watch what you say, think before you speak, work on controlling your tongue. But if the tongue is untamable, why try? Because God can tame it and us. What is at stake here is not just watching your words, but being controlled by God. It's not so much about self-improvement, but about character.

V. So, whether we teach or not, the real question is "Who controls our speech?" or rather "Who controls our life?" The answer to this question is seen not in our intention, but in our speech and actions.

Exegetical Considerations: James 5:13-19.

Theme: Prayer.

1. Verses 13-16 is a saying dealing with various life situations; these are introduced not by conditional clauses (If . . . Then), but as independent sentences (One is . . . Let him), perhaps implying the universality of suffering, cheerfulness, and sickness. Sickness is particularly singled out.

2. Oil here has been understood as medicinal, ceremonial (as in an exorcism), or symbolic of prayer. The reference here is to healing through the miraculous power of Jesus ("in the name of the Lord"), however, v. 15 ascribes this power not to the elders themselves, but to the prayer of faith.

3. The prayer of faith will "save" the sick and the Lord will "raise them up." These terms refer to both cure and resurrection.

4. Verse 15b introduces forgiveness of sins. Here sin is associated with illness. Verse 16 continues the themes of sin, confession, and intercession, and introduces Elijah as an example of one who prays righteously and effectively.

5. Verses 19-20 are a commentary on the admonition in v. 16 to "pray for one another."

Sermon challenge: Preaching to people who believe in "providence," not the power of God through prayer.

Homiletic Suggestion: Pain, Pleasure, Sickness, Sin.

Preaching Text: James 5:13-19.

I. Some of us are hurting. It may be the pain of grief, the agony of defeat and failure, the ache of depression, the strain of worry, or the frustration of life in general. Our pain is real and must not be denied. What do we do when we are in pain? We pray.

II. Some of us are happy. Ecstatic. All goes well with us. We had a week of triumph and accomplishment. We feel good. How do we express our joy? We sing. We sing praise to the God who gives us blessings.

III. Some of us are sick. Some have minor, but nagging illnesses. Some face life-threatening disease. What do we do? We ask for prayer. We ask spiritual leaders to pray for us. Yet it is not the elders or the oil that heals; it is God who hears the prayer of faith and who saves and raises us.

We are not here promised healing from all disease, but we should be bold enough to ask. God is a good and generous God. He can and he will heal. Yet his will is greater than ours. If he does not save us now and raise us from the sick bed, he will save and raise us from the grave.

IV. Some of us are sinful. Some? Don't you mean all? Well, yes and no. All sin. No one has perfect spiritual health, just as no one has perfect physical health. Yet just as some are sick enough to need special help, so too some of us are spiritually sick, caught in a sin and unable to get out. What should we do? Confess our sins to one another. Pray for one another. God will forgive, and heal, and save our soul from death.

Conclusion:

Prayer is for all situations of life: joy and sorrow, pain and pleasure, health and sickness, righteousness and sin. Prayer is effective when nothing else is. It can stop or bring the rain. It can heal, and save, and raise up. Faithful prayer is effective, not because of the way it makes us feel, but because of the God to whom we pray.

Exegetical Considerations: James 1:6-8; 4:1-10.

Theme: Prayer.

James 1:6-8.

1. Faith is connected with the granting of prayer requests in many N.T. passages (Mark 2:5; 4:40; 5:34, 36; 9:23f.; 11:23f.; Matthew 8:10; 9:28; Romans 4:20-21). In v. 6, faith is not a general term, but refers to the certainty that the request will be fulfilled.

2. The sea metaphor (v. 6) is common in ancient literature.

3. Double-minded is a term for indecision, doubt, and unbelief. Specifically here it is doubt that God will grant wisdom. Such a person is unsettled and unstable in faith. Double-minded may be contrasted with loving God with all your heart.

James 4:1-10.

1. "Wars and conflicts" refers to church fights. These spring not from defense of truth, but from desires or cravings ( hedonai, a different word than in 1:14-15) that fight in our members (probably referring to our individual bodies, not church members).

2. Murder (v. 2) does not seem to fit the context. Some (beginning with Erasmus) have suggested the text was originally "you are jealous," but there is no textual evidence for this reading. Desire leading to murder is not an unbelievable concept (Cain and Abel, Matthew 5:21ff., 1 John 3:15).

3. Unmade prayers will not be answered, but selfish prayer will also not be answered.

4. Verses 4-6 condemn such prayers as examples of double-mindedness, pride and hypocrisy (the attempt to befriend God and the world). Such selfishness is apostasy ("Adulterers!").

5. Verses 7-10 call for repentance. Note the descriptions of repentance: submit, draw near, cleanse, purify, lament, mourn, weep, humble. Only such repentance can allow God to restore relationship ("he will exalt you"), including prayer.

Challenge: Preaching to those who separate prayer and life.

Homiletic Suggestion: How Not to Pray.

Preaching Text: James 4:1-10.

Introduction.

How often do we pray? Most will answer "not often enough." When do you pray? Regularly, only when we think of it, only when you're in trouble? Many of us neglect our prayer life and feel guilty for doing so. But if we fail to pray, we are not only guilty, but foolish. God wants to give and we will not ask! But God is not just concerned with how often we pray; he also cares how we pray. This is why James warns us how not to pray.

I. Don't forget to pray! (4:2). "You do not have because you do not ask." How often do we rely on our own power instead of God's? We do not pray because we think we can handle things ourselves, or conversely, because we think our request is too great even for God. We don't pray for headaches (we take aspirin), but we don't pray for the terminally ill (there's no hope for him).

II. Don't pray with selfish desires! (4:1-3). First, don't pray against a brother (4:1-2). Church fights are usually based on personalities, not principles. We insist on our own way, but we dare not ask God to give us our will, but his. Secondly, don't ask for gifts that are purely selfish, that will not benefit others.

III. Don't pray with worldly motives! (4:4-10). "Worldly" conjures up pictures of "don't dance, drink, smoke" sermons. What James condemns is "trying to have it all." We cannot have it all. We cannot be a friend of the world, enjoy its wealth, status and power, and also be a friend of God. We cannot pray for success and faithfulness. Repentance and humility are needed to restore relation to God.

IV. Don't doubt God's goodness in prayer! (1:6-8). Do we sometimes pray thinking, "I hope God does this for me," but deep down we think he won't? James calls this being "double-minded." We believe, but we don't. Like a storm-tossed ship, we go back and forth in our faith. True, at times we do not know God's will for us. But we know he wants to give us wisdom and other spiritual gifts. For those we can (and must) pray with no doubts, believing in the goodness and power of our God.

Conclusion:

How to pray: Continually, with concern for others, humbly, in a relationship with God, with full assurance of faith.

Exegetical Considerations: James 1:22-27; 2:14-26.

Theme: Faith as active obedience.

James 1:22-27.

1. The heart of this passage is the mirror analogy: one who looks in a mirror, sees the need for improvement, but doesn't change is like the one who hears, but doesn't act. One who looks into the law of liberty (a significant term for James's understanding of morality) is called to a new character, one requiring perseverance in action. "Mirror" may also refer to an ideal image of moral exempla [Plutarch].

2. "Doing" is given concrete meaning in self-control and compassion for those in need. Widows and orphans, see Exodus 22:22; Deuteronomy 10:18; Psalm 68:5; Isaiah 1:10-17; Jeremiah 5:8.

3. Mere hearers practice self-deception. They are convinced they have true religion because they have heard the words of salvation.

James 2:14-26.

1. Note that James says "you say you have faith" (v. 14). Such "faith" can only be claimed, not shown.

2. Good intentions and warm feelings do no practical good, and so are not true faith (2:15-16).

3. Examples:

"Faith" without works: demons (who can recite the Shema , Deuteronomy 6:4) v. 19; a dead body, v. 26.

Faith shown by works: Abraham, vv. 21-24; Rahab, v. 25. Both show faith by works of hospitality.

4. James would agree with Paul that Abraham was justified by faith, but not by merely a spoken or claimed faith, but by a tested faith. Paul also uses the language of "working faith" (see 1 Thessalonians 1:3; 2 Thessalonians 1:11).

5. James may be fighting the idea that salvation by faith is purely personal and does not require obligation to others. He too, like us, may have known uninvolved church members.

Preaching Challenge: Preaching to people who have left legalism for an easy "faith" that does not demand obedience.

Homiletic Suggestion: Preaching What You Practice.

Preaching Text: James 2:14-26.

Introduction: What makes one a Christian? What gives true religion?

I. Going to church? (James 1:22-25). If you're 50 years old, have gone to church all your life, four services per week, then you've heard over 10,000 sermons and Bible lessons in your life. 10,000!

So, are you truly religious? Most would say, "You bet." Most would call you a religious nut (10,000 lessons!). But Christianity is not a spectator sport. Hearing and knowing are no good unless acted upon.

If you look in a mirror and see a smudge on your face, it does you no good if you walk away and forget. So too, if you go to church and see yourself in the perfect law of freedom and do nothing to change, it does you no good.

II. Do good intentions make one religious? (James 1:27; 2:14-17). We are all nice people here who wouldn't hurt a fly and who feel strongly for those in need. But if I'm hungry, it does me no good to know you have warm feelings for me. I need food. Intending to do right and even feeling compassion do no good unless they result in action.

III. Faith makes one a Christian. Surely that is true; we have many Scriptures that prove that's true. But what is faith? Believing in the one God? Demons do that. Is it talking the right talk? Confessing Christ? Claiming faith? No, faith is an active verb, it's something you do.

But wasn't Abraham made right by faith (Romans 4:3)? Surely all we have to do to be like him is to confess, "Yes, I believe." But Abraham did his faith; he put it into action by offering Isaac. His faith was not faith until tested.

Faith includes caring for those in need. It implies obligation.

Conclusion:

We often talk of practicing what we preach, as if Christianity was a verbal message that must be acted upon. But Christian faith is first of all something that is done. The gospel is the message of what God has done. Faith is our response to his action in Christ. Christianity is a life, not a recitation of doctrine. Teaching follows the life of faith. We preach what we practice.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

JAMES

Adamson, James. The Epistle of James. New International Commentary. Grand Rapids: Eerdmans, 1976.

. James: The Man and His Message . Grand Rapids: Eerdmans, 1989.

Davids, Peter H. The Epistle of James. New International Greek Testament. Grand Rapids: Eerdmans, 1982.

Dibelius, Martin. James. Hermeneia. Philadelphia: Fortress, 1976.

Hort, F.J.A. The Epistle of St. James. London: Macmillan, 1909.

Johnson, Luke Timothy. The Letter of James. Anchor Bible. New York: Doubleday, 1995.

Kistemaker, Simon J. James and I-III John. New Testament Commentary. Grand Rapids: Baker, 1986.

Knowling, R.J. The Epistle of St. James. Westminster Commentaries. London: Methuen and Co., 1904.

Kugelman, Richard. James & Jude . New Testament Message. Wilmington, DE: Michael Glazier, 1980.

Laws, Sophie. A Commentary on the Epistle of James. Harper New Testament Commentary. New York: Harper, 1980.

Martin, R.A. James . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1982.

Martin, Ralph P. James. Word Biblical Commentary. Waco: Word, 1988.

Mayor, Joseph B. The Epistle of St. James . London: Macmillan, 1897.

McDonnell, Rea. The Catholic Epistles and Hebrews. Wilmington, DE: Michael Glazier, 1986.

Mitton, C. Leslie. The Epistle of James. Grand Rapids: Eerdmans, 1966.

Moo, Douglas J. James. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1985.

Motyer, Alec. The Message of James. The Bible Speaks Today. Downers Grove: IVP, 1988.

Perkins, Pheme. 1,2 Peter, James, Jude. Interpretation. Louisville: John Knox, 1995.

Plummer, Alfred. The General Epistles of St. James and St. Jude. London: Hodder and Stoughton, 1891.

Reicke, Bo. The Epistles of James, Peter, and Jude. Anchor Bible. New York: Doubleday, 1964.

Roberts, J.W. The Letter of James. Living Word Commentary. Abilene: ACU Press, 1963.

Ropes, James Hardy. James. International Critical Commentary. Edinburgh: T&T Clark, 1916.

Ross, Alexander. The Epistles of James and Jude. New International Commentary. Grand Rapids: Eerdmans, 1954.

Sidebottom, E.M. James, Jude, 2 Peter. New Century Bible. Grand Rapids: Eerdmans, 1967.

Stulac, George M. James. IVP New Testament Commentary. Downers Grove: IVP, 1993.

Tasker, R.V.G. The General Epistle of James. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1957.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

DSB Daily Study Bible

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of the New Testament

KJV King James Version

LWC Living Word Commentary

LXX Septuagint

MNTC Moffatt New Testament Commentary

NAC New American Commentary

NCB New Clarendon Bible

NCBC New Century Bible Commentary

NEB New English Bible

NIBC New International Bible Commentary

NIGTC New International Greek Testament Commentary

NRSV New Revised Standard Version

NTC New Testament Commentary

NTS New Testament Studies

PNTC Pelican New Testament Commentary

REB Revised English Bible

RSV Revised Standard Version

TBC Torch Bible Commentaries

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

-College Press New Testament Commentary: with the NIV

College: James (Outline)

OUTLINE

I. GREETING - 1:1

II. ENDURING TRIALS - 1:2-4

III. ASK FOR WISDOM - 1:5-8

IV. RICHES TEMPORARY - 1:9-11

V. TEMPTATION NOT FROM GOD - 1:12-18

VI. SPEAKING, LISTENING, DOING - 1:19-27

VII. JUDGING BY APPEARANCE - 2:1-13

A. Favoritism - 2:1-7

B. The Royal Law - 2:8-13

VIII. FAITH THAT WORKS - 2:14-26

A. Faith Without Works - 2:14-17

B. Faith With Works - 2:18-26

IX. TAMING THE TONGUE - 3:1-12

X. WISDOM, EARTHLY AND HEAVENLY - 3:13-18

XI. FRIENDS OF THE WORLD OR OF GOD - 4:1-10

XII. DON'T SPEAK AGAINST A BROTHER - 4:11-12

XIII. DON'T COUNT ON TOMORROW - 4:13-17

XIV. WARNING TO THE RICH - 5:1-6

XV. WAITING FOR THE LORD - 5:7-11

XVI. DON'T SWEAR - 5:12

XVII. PRAYER, CONFESSION, AND SAVING THE SINNER - 5:13-20

-College Press New Testament Commentary: with the NIV