James 3
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
James 3
Bridling the Tongue
1My brethren, be not many masters, knowing that we shall receive the greater condemnation.
Jamieson-Fausset-Brown
CHAPTER 3
Jas 3:1-18. Danger of Eagerness to Teach, and of an Unbridled Tongue:
True Wisdom Shown by Uncontentious Meekness.
1. be not--literally, "become not": taking the office too hastily, and of your own accord.
many--The office is a noble one; but few are fit for it. Few govern the tongue well (Jas 3:2), and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many.
masters--rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works (Jas 2:14-26) was all that is required, prompted "many" to set up as "teachers," as has been the case in all ages of the Church. At first all were allowed to teach in turns. Even their inspired gifts did not prevent liability to abuse, as James here implies: much more is this so when self-constituted teachers have no such miraculous gifts.
knowing--as all might know.
we ... greater condemnation--James in a humble, conciliatory spirit, includes himself: if we teachers abuse the office, we shall receive greater condemnation than those who are mere hearers (compare Lu 12:42-46). Calvin, like English Version, translates, "masters" that is, self-constituted censors and reprovers of others Jas 4:12 accords with this view.
CHAPTER 3
Jas 3:1-18. Danger of Eagerness to Teach, and of an Unbridled Tongue:
True Wisdom Shown by Uncontentious Meekness.
1. be not--literally, "become not": taking the office too hastily, and of your own accord.
many--The office is a noble one; but few are fit for it. Few govern the tongue well (Jas 3:2), and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many.
masters--rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works (Jas 2:14-26) was all that is required, prompted "many" to set up as "teachers," as has been the case in all ages of the Church. At first all were allowed to teach in turns. Even their inspired gifts did not prevent liability to abuse, as James here implies: much more is this so when self-constituted teachers have no such miraculous gifts.
knowing--as all might know.
we ... greater condemnation--James in a humble, conciliatory spirit, includes himself: if we teachers abuse the office, we shall receive greater condemnation than those who are mere hearers (compare Lu 12:42-46). Calvin, like English Version, translates, "masters" that is, self-constituted censors and reprovers of others Jas 4:12 accords with this view.
The Pulpit Commentary
WARNING AGAINST OVER-READINESS TO TEACH, LEADING TO A DISCOURSE ON THE IMPORTANCE OF GOVERNMENT OF THE TONGUE.
(1) Warning. Be not many teachers. The warning is parallel to that of our Lord in Mat_23:8, seq., "Be not ye called Rabbi; for one is your Teacher [διδάσκαλος, and not, as Textus Receptus, καθηγητής], and all ye are brethren." Comp. also 'Pirqe Aboth,' 1.11, "Shemaiah said, Love work and hate lordship (תונברה)." The readiness of the Jews to take upon them the office of teachers and to set up as "guides of the blind, teachers of babes," etc., is alluded to by St. Paul in Rom_2:17, seq., and such a passage as 1Co_14:26, seq., denotes not merely the presence of a similar tendency among Christians, but also the opportunity given for its exercise in the Church.
(2) Reason for the warning. Knowing that we shall receive heavier judgment (ληψόμεθα). By the use of the first person, St. James includes himself, thus giving a remarkable proof of humility. (The Vulgate, missing this, has wrongly sumitis) Comp. verses 2, 9, where also he uses the first person, with great delicacy of feeling not separating himself from those whose conduct he denounces. Μεῖζον κρίμα. The form of expression recalls our Lord's saying of the Pharisees, "These shall receive greater condemnation (περισσότερον κρίμα) " (Mar_12:40; Luk_20:47).
WARNING AGAINST OVER-READINESS TO TEACH, LEADING TO A DISCOURSE ON THE IMPORTANCE OF GOVERNMENT OF THE TONGUE.
(1) Warning. Be not many teachers. The warning is parallel to that of our Lord in Mat_23:8, seq., "Be not ye called Rabbi; for one is your Teacher [διδάσκαλος, and not, as Textus Receptus, καθηγητής], and all ye are brethren." Comp. also 'Pirqe Aboth,' 1.11, "Shemaiah said, Love work and hate lordship (תונברה)." The readiness of the Jews to take upon them the office of teachers and to set up as "guides of the blind, teachers of babes," etc., is alluded to by St. Paul in Rom_2:17, seq., and such a passage as 1Co_14:26, seq., denotes not merely the presence of a similar tendency among Christians, but also the opportunity given for its exercise in the Church.
(2) Reason for the warning. Knowing that we shall receive heavier judgment (ληψόμεθα). By the use of the first person, St. James includes himself, thus giving a remarkable proof of humility. (The Vulgate, missing this, has wrongly sumitis) Comp. verses 2, 9, where also he uses the first person, with great delicacy of feeling not separating himself from those whose conduct he denounces. Μεῖζον κρίμα. The form of expression recalls our Lord's saying of the Pharisees, "These shall receive greater condemnation (περισσότερον κρίμα) " (Mar_12:40; Luk_20:47).
2For 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.
Jamieson-Fausset-Brown
2. all--The Greek implies "all without exception": even the apostles.
offend not--literally "stumbleth not": is void of offence or "slip" in word: in which respect one is especially tried who sets up to be a "teacher."
2. all--The Greek implies "all without exception": even the apostles.
offend not--literally "stumbleth not": is void of offence or "slip" in word: in which respect one is especially tried who sets up to be a "teacher."
The Pulpit Commentary
Γὰρ gives the reason for this κρίμα. We shall be judged because in many things we all stumble, and it is implied that teachers are in danger of greater condemnation, because it is almost impossible to govern the tongue completely. With the thought comp. Ecc_7:20, "There is not a just man upon earth that doeth good and sinneth not." Πολλά is adverbial, as in Mat_9:14, and may be either
(1) "in many things," or
(2) "oft." Ἅπαντες.
"No se ipsos quidem excipiunt apostoli" (Bengel). If any stumbleth not in word (R.V). "Control of speech is named, not as in itself constituting perfection, but as a crucial test indicating whether the man has or has not attained unto it" (Plumptre). Τέλειος (see Jas_1:4). Χαλιναγωγεῖν (cf. Jas_1:26). It is only found in these two passages; never in the LXX.
Γὰρ gives the reason for this κρίμα. We shall be judged because in many things we all stumble, and it is implied that teachers are in danger of greater condemnation, because it is almost impossible to govern the tongue completely. With the thought comp. Ecc_7:20, "There is not a just man upon earth that doeth good and sinneth not." Πολλά is adverbial, as in Mat_9:14, and may be either
(1) "in many things," or
(2) "oft." Ἅπαντες.
"No se ipsos quidem excipiunt apostoli" (Bengel). If any stumbleth not in word (R.V). "Control of speech is named, not as in itself constituting perfection, but as a crucial test indicating whether the man has or has not attained unto it" (Plumptre). Τέλειος (see Jas_1:4). Χαλιναγωγεῖν (cf. Jas_1:26). It is only found in these two passages; never in the LXX.
3Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.
Jamieson-Fausset-Brown
3. Behold--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].
3. Behold--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].
The Pulpit Commentary
Illustration of the last statement of Jas_3:2. The bit in the horse's mouth enables us to turn about the whole body. So the man who can govern his tongue has the mastery over the whole body. A remarkable parallel is afforded by Sophocles, 'Antigone,' 1. 470, Σμικρῷ χαλινῷ δ οἷδα τοὺς θυμουμένους ἵππους καταρτυθέιτας. So also Philo, 'De Op. Mundi,' p. 19, Τὸ θυμικώτατον ζῶον ἵππος ῥᾳδίως ἄγεται χαλινωθείς. The manuscript; authority is overwhelming in favor of εἰ δὲ (A, B, K, L; א, εἰδε γάρ, etc.; and Vulgate, si autem) instead of ἰδού of the Received Text (C has ἴδε, and the Syriac ecce): thus the apodosis is contained in the words, καὶ ὅλον κ.τ.λ. Translate, with R.V., now if we put the horses' bridles into their mouths that they may obey us, we turn about their whole body also. (For a similar correction of ἰδέ to εἰ δέ, see Rom_2:17)
Illustration of the last statement of Jas_3:2. The bit in the horse's mouth enables us to turn about the whole body. So the man who can govern his tongue has the mastery over the whole body. A remarkable parallel is afforded by Sophocles, 'Antigone,' 1. 470, Σμικρῷ χαλινῷ δ οἷδα τοὺς θυμουμένους ἵππους καταρτυθέιτας. So also Philo, 'De Op. Mundi,' p. 19, Τὸ θυμικώτατον ζῶον ἵππος ῥᾳδίως ἄγεται χαλινωθείς. The manuscript; authority is overwhelming in favor of εἰ δὲ (A, B, K, L; א, εἰδε γάρ, etc.; and Vulgate, si autem) instead of ἰδού of the Received Text (C has ἴδε, and the Syriac ecce): thus the apodosis is contained in the words, καὶ ὅλον κ.τ.λ. Translate, with R.V., now if we put the horses' bridles into their mouths that they may obey us, we turn about their whole body also. (For a similar correction of ἰδέ to εἰ δέ, see Rom_2:17)
4Behold 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.
Jamieson-Fausset-Brown
4. Not only animals, but even ships.
the governor listeth--literally, "the impulse of the steersman pleaseth." The feeling which moves the tongue corresponds with this.
4. Not only animals, but even ships.
the governor listeth--literally, "the impulse of the steersman pleaseth." The feeling which moves the tongue corresponds with this.
The Pulpit Commentary
Second illustration, showing the importance of the tongue and its government. The rudder is a very small thing, but it enables the steersman to guide the ship wherever he will, in spite of the storm. Whithersoever the governor listeth (ὅπου ἡ ὀρμὴ τοῦ εὐθυνοντος βούλεται, א, B); whither the impulse of the steersman willeth (R.V); Vulgate, impetus dirigentis.
Second illustration, showing the importance of the tongue and its government. The rudder is a very small thing, but it enables the steersman to guide the ship wherever he will, in spite of the storm. Whithersoever the governor listeth (ὅπου ἡ ὀρμὴ τοῦ εὐθυνοντος βούλεται, א, B); whither the impulse of the steersman willeth (R.V); Vulgate, impetus dirigentis.
5Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
Jamieson-Fausset-Brown
5. boasteth great things--There is great moment in what the careless think "little" things [Bengel]. Compare "a world," "the course of nature," "hell," Jas 3:6, which illustrate how the little tongue's great words produce great mischief.
how great a matter a little fire kindleth--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.
5. boasteth great things--There is great moment in what the careless think "little" things [Bengel]. Compare "a world," "the course of nature," "hell," Jas 3:6, which illustrate how the little tongue's great words produce great mischief.
how great a matter a little fire kindleth--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.
The Pulpit Commentary
(1) Application, of illustration. The tongue is only a little member, but it boasts great things. The true reading appears to be μεγάλα αὐχεῖ (A, B, C). The compound verb of the Textus Receptus, μεγαλαυχεῖν, is found in the LXX. (Eze_16:50; Zep_3:11; 2 Macc. 15:32; Ecclesiasticus 48:18).
(2) Third illustration. A very small fire may kindle a very large forest. Ἡλίκον (א, A2, B, C1, Vulgate) should be read instead of ὀλίγον (A1, C2, K, L, ff). It is equivalent to quantulus as well as quantus. A somewhat similar thought to the one before us is found in Ecclesiasticus 11:32, "Of a spark of fire a heap of coals is kindled." Υλη "Matter," A.V.; "wood," R.V. The word is only found here in the New Testament. In the LXX. it is used for a "matter" of judgment in Job_19:29; "matter" in the philosophical sense in Wis. 11:18. (cf. Wis. 15:13); the "matter" of a book in 2 Macc. 2:24; the "matter" of a fire in Ecclesiasticus 28:10 (the whole passage, verses 8-12, is wroth comparing with the one before us); and for "forest" in Job_38:40; Isa_10:17. It is most natural to take it in this sense here (so Syriac and Vulgate, silva). "The literal meaning is certainly to be preferred to the philosophical". Forest fires are frequently referred to by the ancients. Virgil's description of one ('Georgies,' 2.303) is well known; so also Homer's ('Iliad,' 11.155).
(1) Application, of illustration. The tongue is only a little member, but it boasts great things. The true reading appears to be μεγάλα αὐχεῖ (A, B, C). The compound verb of the Textus Receptus, μεγαλαυχεῖν, is found in the LXX. (Eze_16:50; Zep_3:11; 2 Macc. 15:32; Ecclesiasticus 48:18).
(2) Third illustration. A very small fire may kindle a very large forest. Ἡλίκον (א, A2, B, C1, Vulgate) should be read instead of ὀλίγον (A1, C2, K, L, ff). It is equivalent to quantulus as well as quantus. A somewhat similar thought to the one before us is found in Ecclesiasticus 11:32, "Of a spark of fire a heap of coals is kindled." Υλη "Matter," A.V.; "wood," R.V. The word is only found here in the New Testament. In the LXX. it is used for a "matter" of judgment in Job_19:29; "matter" in the philosophical sense in Wis. 11:18. (cf. Wis. 15:13); the "matter" of a book in 2 Macc. 2:24; the "matter" of a fire in Ecclesiasticus 28:10 (the whole passage, verses 8-12, is wroth comparing with the one before us); and for "forest" in Job_38:40; Isa_10:17. It is most natural to take it in this sense here (so Syriac and Vulgate, silva). "The literal meaning is certainly to be preferred to the philosophical". Forest fires are frequently referred to by the ancients. Virgil's description of one ('Georgies,' 2.303) is well known; so also Homer's ('Iliad,' 11.155).
6And 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.
Jamieson-Fausset-Brown
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].
so--omitted in the oldest authorities.
is--literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke).
course of nature--"the orb (cycle) of creation."
setteth on fire ... is set on fire--habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself.
of hell--that is, of the devil. Greek, "Gehenna"; found here only and in Mt 5:22. James has much in common with the Sermon on the Mount (Pr 16:27).
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].
so--omitted in the oldest authorities.
is--literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke).
course of nature--"the orb (cycle) of creation."
setteth on fire ... is set on fire--habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself.
of hell--that is, of the devil. Greek, "Gehenna"; found here only and in Mt 5:22. James has much in common with the Sermon on the Mount (Pr 16:27).
The Pulpit Commentary
Application of illustration The translation is doubtful, οὕτως of the Received Text must certainly be deleted. It is wanting in א, A, B, C, K, Latt., Syriac. Three renderings are then possible.
(1) "And the tongue is a fire: the world of iniquity among our members is the tongue, which defileth the whole body and setteth on fire the wheel of nature."
(2) "And the tongue is a fire, that world of iniquity: the tongue is among our members that which defileth the whole body," etc.: so Vulgate.
(3) "And the tongue is a fire: that world of iniquity, the tongue, is among our members that which defileth the whole body," etc. Of these, the first, which is that of the Revisers, appears to be preferable. A fourth rendering, which is wholly untenable, deserves notice for its antiquity, viz. that of the Syriac, "The tongue is a fire: the world of iniquity (is the forest)." The world of iniquity (ὁ κόσμος τῆς ἀδικίας). The tongue is thus characterized, because it leads to and embraces all kinds of wickednesses. As Bishop Wordsworth points out, it contains within itself the elements of all mischief. A somewhat similar use of κόσμος is found in the LXX. of Pro_17:6, Τοῦ πιστοῦ ὅλος ὁ κόσμος τῶν χρημάτων τοῦ δὲ ἀπιστου οὐδὲ ὀβελός, "The whole world of wealth is for the faithful: for the faithless not a penny." Καθίσταται: "is set" or "has its place," and so simply "is." The tongue
(1) defiles the whole body, and
(2) sets on fire τὸν τροχὸν τῆς γενέσεως, "the wheel of birth" or "of nature"—a very strange expression, and one almost without parallel.. For γένεσις, comp. Jas_1:23. The Vulgate has rotam nativitatis nostrae) Alford translates the phrase, "the orb of the creation," and in favor of this the use of the word τροχός in Psa_77:1-20. (76) 19 may be appealed to. But more natural is the interpretation of Dean Plumptre, who takes it as "a figure for the whole of life from birth, the wheel which then begins to roll on its course and continues rolling until death." So Huther and Dean Scott in the ' Speaker's Commentary.' This view has the support of the Syriac Version: "The course of our generations which run as a wheel;" and is implied in the (false) reading of א, τῆς γενέσεως ἡμῶν, (compare the Vulgate). It should also be noticed that life is compared to a wheel in Ecc_12:6 (LXX., τροχός). And is set on fire. The tongue has already been called a fire. It is now shown how that fire is kindled—kern beneath, kern Gehenna. A similar expression is found in the Targum on Psa_120:2, "Lingua dolosa .. cum carbonibus juniperi, qui incensi sunt in Gehenna interne." Gehenna, here personified, is mentioned also in Mat_5:22, Mat_5:29, Mat_5:30; Mat_10:28; Mat_18:9; Mat_23:15, Mat_23:33; Mar_9:43, Mar_9:45, Mar_9:47; Luk_12:5. Thus the passage before us is the only one in the New Testament where the word is used except, by our Lord himself. The word itself is simply a Graecised form of מוֹנּהִ יגֵּ, "valley of Hinnom," or fully, "valley of the sons of Hinnom" (variously rendered by the LXX. φάραγξ Ενννόμ or υἱοῦ Εννόμ or Γαιέννα, Jos_18:16). This valley, from its associations, became a type of hell; and hence its name was taken by the Jews to denote the place of torment. In this sense it occurs in the New Testament, and frequently in Jewish writings (see Buxtorf, 'Lexicon,' sub verb. מנָּהִגְ), and it is said that the later rabbis actually fixed upon this valley as the mouth of hell.
Application of illustration The translation is doubtful, οὕτως of the Received Text must certainly be deleted. It is wanting in א, A, B, C, K, Latt., Syriac. Three renderings are then possible.
(1) "And the tongue is a fire: the world of iniquity among our members is the tongue, which defileth the whole body and setteth on fire the wheel of nature."
(2) "And the tongue is a fire, that world of iniquity: the tongue is among our members that which defileth the whole body," etc.: so Vulgate.
(3) "And the tongue is a fire: that world of iniquity, the tongue, is among our members that which defileth the whole body," etc. Of these, the first, which is that of the Revisers, appears to be preferable. A fourth rendering, which is wholly untenable, deserves notice for its antiquity, viz. that of the Syriac, "The tongue is a fire: the world of iniquity (is the forest)." The world of iniquity (ὁ κόσμος τῆς ἀδικίας). The tongue is thus characterized, because it leads to and embraces all kinds of wickednesses. As Bishop Wordsworth points out, it contains within itself the elements of all mischief. A somewhat similar use of κόσμος is found in the LXX. of Pro_17:6, Τοῦ πιστοῦ ὅλος ὁ κόσμος τῶν χρημάτων τοῦ δὲ ἀπιστου οὐδὲ ὀβελός, "The whole world of wealth is for the faithful: for the faithless not a penny." Καθίσταται: "is set" or "has its place," and so simply "is." The tongue
(1) defiles the whole body, and
(2) sets on fire τὸν τροχὸν τῆς γενέσεως, "the wheel of birth" or "of nature"—a very strange expression, and one almost without parallel.. For γένεσις, comp. Jas_1:23. The Vulgate has rotam nativitatis nostrae) Alford translates the phrase, "the orb of the creation," and in favor of this the use of the word τροχός in Psa_77:1-20. (76) 19 may be appealed to. But more natural is the interpretation of Dean Plumptre, who takes it as "a figure for the whole of life from birth, the wheel which then begins to roll on its course and continues rolling until death." So Huther and Dean Scott in the ' Speaker's Commentary.' This view has the support of the Syriac Version: "The course of our generations which run as a wheel;" and is implied in the (false) reading of א, τῆς γενέσεως ἡμῶν, (compare the Vulgate). It should also be noticed that life is compared to a wheel in Ecc_12:6 (LXX., τροχός). And is set on fire. The tongue has already been called a fire. It is now shown how that fire is kindled—kern beneath, kern Gehenna. A similar expression is found in the Targum on Psa_120:2, "Lingua dolosa .. cum carbonibus juniperi, qui incensi sunt in Gehenna interne." Gehenna, here personified, is mentioned also in Mat_5:22, Mat_5:29, Mat_5:30; Mat_10:28; Mat_18:9; Mat_23:15, Mat_23:33; Mar_9:43, Mar_9:45, Mar_9:47; Luk_12:5. Thus the passage before us is the only one in the New Testament where the word is used except, by our Lord himself. The word itself is simply a Graecised form of מוֹנּהִ יגֵּ, "valley of Hinnom," or fully, "valley of the sons of Hinnom" (variously rendered by the LXX. φάραγξ Ενννόμ or υἱοῦ Εννόμ or Γαιέννα, Jos_18:16). This valley, from its associations, became a type of hell; and hence its name was taken by the Jews to denote the place of torment. In this sense it occurs in the New Testament, and frequently in Jewish writings (see Buxtorf, 'Lexicon,' sub verb. מנָּהִגְ), and it is said that the later rabbis actually fixed upon this valley as the mouth of hell.
The Tongue Can No Man Tame
7For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:
Jamieson-Fausset-Brown
7. every kind--rather, "every nature" (that is, natural disposition and characteristic power).
of beasts--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."
is tamed, and hath been--is continually being tamed, and hath been so long ago.
of mankind--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.
7. every kind--rather, "every nature" (that is, natural disposition and characteristic power).
of beasts--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."
is tamed, and hath been--is continually being tamed, and hath been so long ago.
of mankind--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.
The Pulpit Commentary
Fourth illustration, involving a proof of the terrible power of the tongue for evil. All kinds of wild animals, etc., can be tamed and have been tamed: the tongue cannot be. What a deadly power for evil must it therefore be! The famous chorus in Sophocles, 'Antigone,' 1. 332, seq., Πολλὰ τὰ δεινὰ κοὐδὲν ἀνθώπου δεινότερον πέλει, is quoted by nearly all commentators, and affords a remarkable parallel to this passage. Every kind of beasts, etc.; literally, every nature (φύσις) of beasts … hath been tamed by man's nature (τῇ φύσει τῇ ἀνθρωπίνῃ); Vulgate, omnis enim natura bestiarum … domita sunt a natura humana. With this fourfold enumeration of the brute creation ("beasts .. birds.., serpents … things in the sea"), cf. Gen_9:2, "The fear of you and the dread of you shall be upon all the beasts (θήρια) of the earth, upon all the fowls (πέτεινα) of the heavens, and upon all that moveth upon the earth, and upon all the fishes of the sea." Serpents (ἐρπετά) would be better rendered, as B.V., creeping things.
Fourth illustration, involving a proof of the terrible power of the tongue for evil. All kinds of wild animals, etc., can be tamed and have been tamed: the tongue cannot be. What a deadly power for evil must it therefore be! The famous chorus in Sophocles, 'Antigone,' 1. 332, seq., Πολλὰ τὰ δεινὰ κοὐδὲν ἀνθώπου δεινότερον πέλει, is quoted by nearly all commentators, and affords a remarkable parallel to this passage. Every kind of beasts, etc.; literally, every nature (φύσις) of beasts … hath been tamed by man's nature (τῇ φύσει τῇ ἀνθρωπίνῃ); Vulgate, omnis enim natura bestiarum … domita sunt a natura humana. With this fourfold enumeration of the brute creation ("beasts .. birds.., serpents … things in the sea"), cf. Gen_9:2, "The fear of you and the dread of you shall be upon all the beasts (θήρια) of the earth, upon all the fowls (πέτεινα) of the heavens, and upon all that moveth upon the earth, and upon all the fishes of the sea." Serpents (ἐρπετά) would be better rendered, as B.V., creeping things.
8But the tongue can no man tame; it is an unruly evil, full of deadly poison.
Jamieson-Fausset-Brown
8. no man--literally, "no one of men": neither can a man control his neighbor's, nor even his own tongue. Hence the truth of Jas 3:2 appears.
unruly evil--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].
deadly--literally, "death-bearing."
8. no man--literally, "no one of men": neither can a man control his neighbor's, nor even his own tongue. Hence the truth of Jas 3:2 appears.
unruly evil--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].
deadly--literally, "death-bearing."
The Pulpit Commentary
It is an unruly evil; rather restless, reading ἀκατάστατον (א, A, B) for ἀκατάσχετον of Textus Receptus (C, K, L); Vulgate, inquietum malum (cf. Jas_1:8). The nominatives in this verse should be noticed: "The last words are to be regarded as a kind of exclamation, and are therefore appended in an independent construction". A restless evil! Full of deadly poison! Compare the abrupt nominative in Php_3:19 with Bishop Light-feet's note. Deadly (θανατηφόρος); here only in the New Testament. In the LXX. it is found in Num_18:22; Job_33:23; 4 Macc. 8:17, 24; 15:23. For the figure, cf. Psa_140:3, "They have sharpened their tongues like a serpent; adders' poison is under their lips."
Jas_3:9, Jas_3:10
Examples of the restless character of the tongue: "With it we bless the Lord and Father, and with it too we curse men who are made in his image." In the first clause we should read Κύριον (א, A, B, C, Coptic, Syriac, ff, and some manuscripts of the Vulgate) for Θεόν (Receptus, with K, L, and Vulgate). Made after the similitude of God; better, likeness (ὁμοίωσις). The words, which are taken from Gen_1:26 (καὶ εἷπεν ὁ Θεὸς ποιήσωμεν ἄνθρωπον κατ εἰκόνα ἡμετέραν καὶ καθ ὁμοιώσιν) are added to show the greatness of the sin. Theologically they are important, as showing that the "likeness of God" in man was not entirely obliterated by the Fall. St. James's words would be meaningless if only Adam had been created in the image and likeness of God. So St. Paul speaks of fallen man as still "the image (εἰκών) and glory of God" (1Co_11:7; and cf. Gen_9:6).
Jas_3:11, Jas_3:12
Illustrations showing the absurdity of the conduct reprobated. From one principle opposite things cannot be produced. Nothing can bring forth that which is not corresponding to its nature.
(1) The same fountain cannot give both sweet and bitter water.
(2) A fig tree cannot yield olives, nor a vine figs.
(3) Salt water cannot yield sweet.
How, then, can the tongue yield both blessing and cursing? It will be seen that the thought in (2) is different from that in Mat_7:16, to which it bears a superficial resemblance. There the thought is that a good tree cannot yield bad fruit. Here it is that a tree must yield that which corresponds to its nature; a fig tree must yield figs and not olives, etc. So can no fountain both yield salt water and fresh. The Received Text, which the A.V. follows, is wrong here. Read, οὔτε ἀλυκόν γλυκὺ ποιῆσαι ὕδωρ (A, B, C, and א, except that it reads οὐδέ), and translate, neither can salt water yield sweet; Vulgate, sic neque salsa dulcem potest facere aquam; Syriac, "Thus also salt waters cannot be made sweet." The construction, it will be seen, is suddenly changed in the middle of the verse, and St. James ends as if the previous clause had been οὔτε δύναται συκῆ ἐλαίας, κ.τ.λ..
It is an unruly evil; rather restless, reading ἀκατάστατον (א, A, B) for ἀκατάσχετον of Textus Receptus (C, K, L); Vulgate, inquietum malum (cf. Jas_1:8). The nominatives in this verse should be noticed: "The last words are to be regarded as a kind of exclamation, and are therefore appended in an independent construction". A restless evil! Full of deadly poison! Compare the abrupt nominative in Php_3:19 with Bishop Light-feet's note. Deadly (θανατηφόρος); here only in the New Testament. In the LXX. it is found in Num_18:22; Job_33:23; 4 Macc. 8:17, 24; 15:23. For the figure, cf. Psa_140:3, "They have sharpened their tongues like a serpent; adders' poison is under their lips."
Jas_3:9, Jas_3:10
Examples of the restless character of the tongue: "With it we bless the Lord and Father, and with it too we curse men who are made in his image." In the first clause we should read Κύριον (א, A, B, C, Coptic, Syriac, ff, and some manuscripts of the Vulgate) for Θεόν (Receptus, with K, L, and Vulgate). Made after the similitude of God; better, likeness (ὁμοίωσις). The words, which are taken from Gen_1:26 (καὶ εἷπεν ὁ Θεὸς ποιήσωμεν ἄνθρωπον κατ εἰκόνα ἡμετέραν καὶ καθ ὁμοιώσιν) are added to show the greatness of the sin. Theologically they are important, as showing that the "likeness of God" in man was not entirely obliterated by the Fall. St. James's words would be meaningless if only Adam had been created in the image and likeness of God. So St. Paul speaks of fallen man as still "the image (εἰκών) and glory of God" (1Co_11:7; and cf. Gen_9:6).
Jas_3:11, Jas_3:12
Illustrations showing the absurdity of the conduct reprobated. From one principle opposite things cannot be produced. Nothing can bring forth that which is not corresponding to its nature.
(1) The same fountain cannot give both sweet and bitter water.
(2) A fig tree cannot yield olives, nor a vine figs.
(3) Salt water cannot yield sweet.
How, then, can the tongue yield both blessing and cursing? It will be seen that the thought in (2) is different from that in Mat_7:16, to which it bears a superficial resemblance. There the thought is that a good tree cannot yield bad fruit. Here it is that a tree must yield that which corresponds to its nature; a fig tree must yield figs and not olives, etc. So can no fountain both yield salt water and fresh. The Received Text, which the A.V. follows, is wrong here. Read, οὔτε ἀλυκόν γλυκὺ ποιῆσαι ὕδωρ (A, B, C, and א, except that it reads οὐδέ), and translate, neither can salt water yield sweet; Vulgate, sic neque salsa dulcem potest facere aquam; Syriac, "Thus also salt waters cannot be made sweet." The construction, it will be seen, is suddenly changed in the middle of the verse, and St. James ends as if the previous clause had been οὔτε δύναται συκῆ ἐλαίας, κ.τ.λ..
9Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
Jamieson-Fausset-Brown
9. God--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" (Jas 1:27). But as Messiah is called "Father," Is 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.
men, which--not "men who"; for what is meant is not particular men, but men genetically [Alford].
are made after ... similitude of God--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" (He 1:3), compare Ge 1:26; 1Jo 4:20. In the passage, Ge 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.
9. God--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" (Jas 1:27). But as Messiah is called "Father," Is 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.
men, which--not "men who"; for what is meant is not particular men, but men genetically [Alford].
are made after ... similitude of God--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" (He 1:3), compare Ge 1:26; 1Jo 4:20. In the passage, Ge 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.
10Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
Jamieson-Fausset-Brown
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).
brethren--an appeal to their consciences by their brotherhood in Christ.
ought not so to be--a mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation.
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).
brethren--an appeal to their consciences by their brotherhood in Christ.
ought not so to be--a mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation.
11Doth a fountain send forth at the same place sweet water and bitter?
Jamieson-Fausset-Brown
11. fountain--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.
11. fountain--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.
12Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
Jamieson-Fausset-Brown
12. Transition from the mouth to the heart.
Can the fig tree, &c.--implying that it is an impossibility: as before in Jas 3:10 he had said it "ought not so to be." James does not, as Matthew (Mt 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.
so can no fountain ... salt ... and fresh--The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing.
12. Transition from the mouth to the heart.
Can the fig tree, &c.--implying that it is an impossibility: as before in Jas 3:10 he had said it "ought not so to be." James does not, as Matthew (Mt 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.
so can no fountain ... salt ... and fresh--The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing.
Wisdom from Above
13Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
Jamieson-Fausset-Brown
13. Who--(Compare Psa 34:12, 13). All wish to appear "wise": few are so.
show--"by works," and not merely by profession, referring to Jas 2:18.
out of a good conversation his works--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].
with meekness of wisdom--with the meekness inseparable from true "wisdom."
13. Who--(Compare Psa 34:12, 13). All wish to appear "wise": few are so.
show--"by works," and not merely by profession, referring to Jas 2:18.
out of a good conversation his works--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].
with meekness of wisdom--with the meekness inseparable from true "wisdom."
The Pulpit Commentary
WARNING AGAINST JEALOUSY AND FACTION. Jas_3:13 contains the positive exhortation to meekness; Jas_3:14 the negative warning against jealousy and party spirit; and then the following verses place side by side the portraits of the earthly and the heavenly wisdom.
Who is a wise man and endued with knowledge among you? (τίς σοφός καὶ ἐπιστήμων ἐν ὑμῖν;); better, who is wise and understanding among you? 'Επιστήμων is found here only in the New Testament. In the LXX. it is joined with σοφὸς (as here) in Deu_1:13; Deu_4:6. "The ἐπιστήμων is one who understands and knows: the σοφὸς is one who carries out his knowledge into his life" (Dr. Farrar, who aptly quotes Tennyson's line, "Knowledge comes, but wisdom lingers"). Out of a good conversation (ἐκ τῆς καλῆς ἀναστροφῆς); better, as R.V., by his good life. "Conversation" is unfortunate, because of its modern meaning. Meekness (πραύτης); cf. Jas_1:21.
WARNING AGAINST JEALOUSY AND FACTION. Jas_3:13 contains the positive exhortation to meekness; Jas_3:14 the negative warning against jealousy and party spirit; and then the following verses place side by side the portraits of the earthly and the heavenly wisdom.
Who is a wise man and endued with knowledge among you? (τίς σοφός καὶ ἐπιστήμων ἐν ὑμῖν;); better, who is wise and understanding among you? 'Επιστήμων is found here only in the New Testament. In the LXX. it is joined with σοφὸς (as here) in Deu_1:13; Deu_4:6. "The ἐπιστήμων is one who understands and knows: the σοφὸς is one who carries out his knowledge into his life" (Dr. Farrar, who aptly quotes Tennyson's line, "Knowledge comes, but wisdom lingers"). Out of a good conversation (ἐκ τῆς καλῆς ἀναστροφῆς); better, as R.V., by his good life. "Conversation" is unfortunate, because of its modern meaning. Meekness (πραύτης); cf. Jas_1:21.
14But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
Jamieson-Fausset-Brown
14. if ye have--as is the case (this is implied in the Greek indicative).
bitter--Ep 4:31, "bitterness."
envying--rather, "emulation," or literally, "zeal": kindly, generous emulation, or zeal, is not condemned, but that which is "bitter" [Bengel].
strife--rather, "rivalry."
in your hearts--from which flow your words and deeds, as from a fountain.
glory not, and lie not against the truth--To boast of your wisdom is virtually a lying against the truth (the gospel), while your lives belie your glorying. Jas 3:15; Jas 1:18, "The word of truth." Ro 2:17, 23, speaks similarly of the same contentious Jewish Christians.
14. if ye have--as is the case (this is implied in the Greek indicative).
bitter--Ep 4:31, "bitterness."
envying--rather, "emulation," or literally, "zeal": kindly, generous emulation, or zeal, is not condemned, but that which is "bitter" [Bengel].
strife--rather, "rivalry."
in your hearts--from which flow your words and deeds, as from a fountain.
glory not, and lie not against the truth--To boast of your wisdom is virtually a lying against the truth (the gospel), while your lives belie your glorying. Jas 3:15; Jas 1:18, "The word of truth." Ro 2:17, 23, speaks similarly of the same contentious Jewish Christians.
The Pulpit Commentary
Bitter envying, Ζῆλος in itself may be either good or bad, and therefore πικρόν is added to characterize it. Bishop Lightfoot (on Gal_5:20) points out that "as it is the tendency of Christian teaching to exalt the gentler qualities and to depress their opposites, ζῆλος falls in the scale of Christian ethics (see Clem. Romans, §§ 4-6), while ταπεινότης, for instance, rises." It may, perhaps, be an incidental mark of early date that St. James finds it necessary to characterize ζῆλος as πικρόν. Where St. Paul joins it with ἐριθείαι and ἔρις there is no qualifying adjective (Rom_13:13; 1Co_3:3; 2Co_12:20; Gal_5:20). (On the distinction between ζῆλος and φθόνος, both of which are used by St. James, see Archbishop Trench on 'Synonyms,' § 26). Strife (ἐριθείαν); better, party spirit, or faction (cf. Rom_2:8; 2Co_12:20; Gal_5:20; Php_1:17; Php_2:3). The A.V. "strife" comes from a wrong derivation, as if ἐριθεία were connected with ἔρις, whereas it really comes from ἔριθος, a hired laborer, and so signifies
(1) working for hire;
(2) the canvassing of hired partisans; and
(3) factiousness in general (see Lightfoot on Gal_5:20).
Glory not; i.e. glory not of your wisdom, a boast to which your whole conduct thus gives the lie.
Bitter envying, Ζῆλος in itself may be either good or bad, and therefore πικρόν is added to characterize it. Bishop Lightfoot (on Gal_5:20) points out that "as it is the tendency of Christian teaching to exalt the gentler qualities and to depress their opposites, ζῆλος falls in the scale of Christian ethics (see Clem. Romans, §§ 4-6), while ταπεινότης, for instance, rises." It may, perhaps, be an incidental mark of early date that St. James finds it necessary to characterize ζῆλος as πικρόν. Where St. Paul joins it with ἐριθείαι and ἔρις there is no qualifying adjective (Rom_13:13; 1Co_3:3; 2Co_12:20; Gal_5:20). (On the distinction between ζῆλος and φθόνος, both of which are used by St. James, see Archbishop Trench on 'Synonyms,' § 26). Strife (ἐριθείαν); better, party spirit, or faction (cf. Rom_2:8; 2Co_12:20; Gal_5:20; Php_1:17; Php_2:3). The A.V. "strife" comes from a wrong derivation, as if ἐριθεία were connected with ἔρις, whereas it really comes from ἔριθος, a hired laborer, and so signifies
(1) working for hire;
(2) the canvassing of hired partisans; and
(3) factiousness in general (see Lightfoot on Gal_5:20).
Glory not; i.e. glory not of your wisdom, a boast to which your whole conduct thus gives the lie.
15This wisdom descendeth not from above, but is earthly, sensual, devilish.
Jamieson-Fausset-Brown
15. This wisdom--in which ye "glory," as if ye were "wise" (Jas 3:13, 14).
descendeth not from above--literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom), Jas 1:17; through "the Spirit of truth," Joh 15:26.
earthly--opposed to heavenly. Distinct from "earthy," 1Co 15:47. Earthly is what is IN the earth; earthy, what is of the earth.
sensual--literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit" (Jude 19).
devilish--in its origin (from "hell," Jas 3:6; not from God, the Giver of true wisdom, Jas 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.
15. This wisdom--in which ye "glory," as if ye were "wise" (Jas 3:13, 14).
descendeth not from above--literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom), Jas 1:17; through "the Spirit of truth," Joh 15:26.
earthly--opposed to heavenly. Distinct from "earthy," 1Co 15:47. Earthly is what is IN the earth; earthy, what is of the earth.
sensual--literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit" (Jude 19).
devilish--in its origin (from "hell," Jas 3:6; not from God, the Giver of true wisdom, Jas 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.
The Pulpit Commentary
Contrast between the earthly and the heavenly wisdom:
(1) the earthly (Jas_3:15, Jas_3:16);
(2) the heavenly (Jas_3:17, Jas_3:18).
" This wisdom [of which you boast] is not a wisdom which cometh down from above." Vulgate, non est enim ista sctpientia desursum descendens. But is earthly, sensual, devilish. Dr. Farrar well says that this wisdom is "earthly because it avariciously cares for the goods of earth (Php_3:19); animal, because it is under the sway of animal lusts (1Co_2:14); demon-like, because full of pride, egotism, malignity, and ambition, which are the works of the devil (1Ti_4:1)." Sensual (ψυχική), Vulgate, animalis; R.V. margin, natural or animal. The position of the word is remarkable, occurring between ἐπίγειος and δαιμονιώδης. it is never found in the LXX., nor (apparently) in the apostolic Fathers. In the New Testament it occurs six times—three times of the "natural" body, which is contrasted with the σῶμα πνευματικόν (1Co_15:44 (twice), 46); and three times with a moral emphasis resting upon it, "and in every instance a most depreciatory" (see 1Co_2:14), "The natural man receiveth not the things of the Spirit of God," and Jud 1Co_1:19, Ψυχικοὶ, πνεῦμα μὴ ἔχοντες. The ψυχή in general in the New Testament is that which is common to man with the brute creation, including the passions, appetites, etc.; and therefore, by the use of this word ψυχικός to describe the wisdom which cometh not from above, but is "earthly, sensual [or, 'animal'], devilish," we are reminded of the contrast between the spirit of man which goeth upward and the spirit of a beast which goeth downward (Ecc_3:21). The "animal" man, then, is one who is ruled entirely by the ψυχή in the lower sense of the word; and by the depreciatory sense given to the adjective we are strongly reminded that "nature" is nothing without the aid of grace. See further Archbishop Trench's 'Synonyms of the N. T.,' § 71., and for the later history of the word (it was applied by the Montanists to the orthodox), Suicer's 'Thesaurus,' vol. it. p. 1589.
Contrast between the earthly and the heavenly wisdom:
(1) the earthly (Jas_3:15, Jas_3:16);
(2) the heavenly (Jas_3:17, Jas_3:18).
" This wisdom [of which you boast] is not a wisdom which cometh down from above." Vulgate, non est enim ista sctpientia desursum descendens. But is earthly, sensual, devilish. Dr. Farrar well says that this wisdom is "earthly because it avariciously cares for the goods of earth (Php_3:19); animal, because it is under the sway of animal lusts (1Co_2:14); demon-like, because full of pride, egotism, malignity, and ambition, which are the works of the devil (1Ti_4:1)." Sensual (ψυχική), Vulgate, animalis; R.V. margin, natural or animal. The position of the word is remarkable, occurring between ἐπίγειος and δαιμονιώδης. it is never found in the LXX., nor (apparently) in the apostolic Fathers. In the New Testament it occurs six times—three times of the "natural" body, which is contrasted with the σῶμα πνευματικόν (1Co_15:44 (twice), 46); and three times with a moral emphasis resting upon it, "and in every instance a most depreciatory" (see 1Co_2:14), "The natural man receiveth not the things of the Spirit of God," and Jud 1Co_1:19, Ψυχικοὶ, πνεῦμα μὴ ἔχοντες. The ψυχή in general in the New Testament is that which is common to man with the brute creation, including the passions, appetites, etc.; and therefore, by the use of this word ψυχικός to describe the wisdom which cometh not from above, but is "earthly, sensual [or, 'animal'], devilish," we are reminded of the contrast between the spirit of man which goeth upward and the spirit of a beast which goeth downward (Ecc_3:21). The "animal" man, then, is one who is ruled entirely by the ψυχή in the lower sense of the word; and by the depreciatory sense given to the adjective we are strongly reminded that "nature" is nothing without the aid of grace. See further Archbishop Trench's 'Synonyms of the N. T.,' § 71., and for the later history of the word (it was applied by the Montanists to the orthodox), Suicer's 'Thesaurus,' vol. it. p. 1589.
16For where envying and strife is, there is confusion and every evil work.
Jamieson-Fausset-Brown
16. envying--So English Version translates the Greek, which usually means "zeal"; "emulation," in Ro 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."
strife--rivalry [Alford].
confusion--literally, "tumultuous anarchy": both in society (translated "commotions," Lu 21:9; "tumults," 2Co 6:5), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," Jas 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. Jas 3:18; compare Ga 5:19-22, "works of the flesh ... fruit of the Spirit."
16. envying--So English Version translates the Greek, which usually means "zeal"; "emulation," in Ro 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."
strife--rivalry [Alford].
confusion--literally, "tumultuous anarchy": both in society (translated "commotions," Lu 21:9; "tumults," 2Co 6:5), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," Jas 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. Jas 3:18; compare Ga 5:19-22, "works of the flesh ... fruit of the Spirit."
The Pulpit Commentary
substantiates the assertion just made in Jas_3:15. Render, as in Jas_3:14, jealousy and faction. Ἀκαταστασία: confusion, of which God is not the author (1Co_14:33).
substantiates the assertion just made in Jas_3:15. Render, as in Jas_3:14, jealousy and faction. Ἀκαταστασία: confusion, of which God is not the author (1Co_14:33).
17But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
Jamieson-Fausset-Brown
17. first pure--literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jas 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," Jas 1:27; 4:4, 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.
gentle--"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.
easy to be entreated--literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.
full of mercy--as to a neighbor's MISERIES.
good fruits--contrasted with "every evil work," Jas 3:16.
without partiality--recurring to the warning against partial "respect to persons," Jas 2:1, 4, 9. Alford translates as the Greek is translated, Jas 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.
without hypocrisy--Not as Alford explains from Jas 1:22, 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."
17. first pure--literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jas 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," Jas 1:27; 4:4, 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.
gentle--"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.
easy to be entreated--literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.
full of mercy--as to a neighbor's MISERIES.
good fruits--contrasted with "every evil work," Jas 3:16.
without partiality--recurring to the warning against partial "respect to persons," Jas 2:1, 4, 9. Alford translates as the Greek is translated, Jas 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.
without hypocrisy--Not as Alford explains from Jas 1:22, 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."
The Pulpit Commentary
The wisdom which is from above; ἡ ἄνωθεν σοφία, equivalent to הגוילע המכח—an expression not unknown among rabbinical writers. First pure, then peaceable. "The sequence is that of thought, not of time" (Plumptre). Purity must be secured, even at the expense of peace. Gentle, and easy to be entreated (ἐπιεκὴς εὐπειθής). The former of these two terms signifies "forbearing under provocation" (cf. 1Ti_3:3; Tit_3:2; 1Pe_2:18); the latter is found only here. Vulgate, snadibilis; Syriac, "obedient;" R.V. as A.V., "easy to be entreated," i.e. ready to forgive. Thus the conjunction of the two terms ἐπιεικής and εὐπειθής reminds us of the Jewish saying in 'Pirqe Aboth,' 5.17, describing four characters in dispositions, in which the man who is "hard to provoke and easily pacified" is set down as pious. Without partiality (ἀδιάκριτος); here only in the New Testament. The word is used in the LXX. in Pro_25:1; and by Ignatius (Eph_3:1-21; Magn. 15; Trall. 1), but none of these passages throw light on its meaning. It may be either
(1) without variance, or
(2) without doubtfulness, or
(3) without partiality;
probably (1) as R.V. text.
Without hypocrisy; ἀνυπόκριτος applied to πιστίς in 1Ti_1:5; 2Ti_1:5; to ἀγαπή in Rom_12:9; 2Co_6:6; and to φιλαδελφία in 1Pe_1:22.
The wisdom which is from above; ἡ ἄνωθεν σοφία, equivalent to הגוילע המכח—an expression not unknown among rabbinical writers. First pure, then peaceable. "The sequence is that of thought, not of time" (Plumptre). Purity must be secured, even at the expense of peace. Gentle, and easy to be entreated (ἐπιεκὴς εὐπειθής). The former of these two terms signifies "forbearing under provocation" (cf. 1Ti_3:3; Tit_3:2; 1Pe_2:18); the latter is found only here. Vulgate, snadibilis; Syriac, "obedient;" R.V. as A.V., "easy to be entreated," i.e. ready to forgive. Thus the conjunction of the two terms ἐπιεικής and εὐπειθής reminds us of the Jewish saying in 'Pirqe Aboth,' 5.17, describing four characters in dispositions, in which the man who is "hard to provoke and easily pacified" is set down as pious. Without partiality (ἀδιάκριτος); here only in the New Testament. The word is used in the LXX. in Pro_25:1; and by Ignatius (Eph_3:1-21; Magn. 15; Trall. 1), but none of these passages throw light on its meaning. It may be either
(1) without variance, or
(2) without doubtfulness, or
(3) without partiality;
probably (1) as R.V. text.
Without hypocrisy; ἀνυπόκριτος applied to πιστίς in 1Ti_1:5; 2Ti_1:5; to ἀγαπή in Rom_12:9; 2Co_6:6; and to φιλαδελφία in 1Pe_1:22.
18And the fruit of righteousness is sown in peace of them that make peace.
Jamieson-Fausset-Brown
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.
fruit ... sown--Compare Psa 97:11; Is 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."
of them that make peace--"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].
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.
fruit ... sown--Compare Psa 97:11; Is 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."
of them that make peace--"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].
The Pulpit Commentary
The fruit of righteousness; an expression taken from the Old Testament; e.g. Pro_11:30; Amo_6:12; and occurring also in Php_1:1]. Of them that make peace. Τοῖς ποιοῦσιν εἰρηνήν may be either
(1) "for them," or
(2) "by them that make peace.
This verse gives us St. James's version of the beatitude, "Blessed are the peacemakers (μακάριοι οἱ εἰρηοποιοί)" (Mat_5:9).
The fruit of righteousness; an expression taken from the Old Testament; e.g. Pro_11:30; Amo_6:12; and occurring also in Php_1:1]. Of them that make peace. Τοῖς ποιοῦσιν εἰρηνήν may be either
(1) "for them," or
(2) "by them that make peace.
This verse gives us St. James's version of the beatitude, "Blessed are the peacemakers (μακάριοι οἱ εἰρηοποιοί)" (Mat_5:9).
THE HOLY BIBLE
James
Chapter 3
Translated out of the original tongues, and with the former translations diligently compared and revised.
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