the Week of Proper 23 / Ordinary 28
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James 3:2
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For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well.
Many of us have fallen off in many ways. Only someone who is perfect has stayed in the saddle in every situation, and is able to control every part of their body without ever losing a stirrup or their deep seat.
For we all go wrong in a number of things. If a man never makes a slip in his talk, then he is a complete man and able to keep all his body in control.
For we all often offend. If any one offend not in word, *he* [is] a perfect man, able to bridle the whole body too.
For in many things we all stumble. If anyone doesn't stumble in word, the same is a perfect man, able to bridle the whole body also.
For in many things we offend all. If any one offend not in word, the same is a perfect man, able also to bridle the whole body.
For we often stumble and fall, all of us. If there is any one who never stumbles in speech, that man has reached maturity of character and is able to curb his whole nature.
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.
For we all stumble in many ways . If any one does not stumble in word, this one is a mature man, able also to bridle the whole body.
for in many thinges we synne all. Yf a man synne not in worde, the same is a parfecte man, & able to tame all the body.
For we all stumble and sin in many ways. If anyone does not stumble in what he says [never saying the wrong thing], he is a perfect man [fully developed in character, without serious flaws], able to bridle his whole body and rein in his entire nature [taming his human faults and weaknesses].
For in many things we all stumble. If any stumbleth not in word, the same is a perfect man, able to bridle the whole body also.
For we all make many mistakes, and if any one makes no mistakes in what he says he is a perfect man, able to bridle the whole body also.
for in many thinges we synne all. Yf a man synne not in worde the same is a parfecte ma and able to tame all the body.
For in many things we all stumble. If any doesn't stumble in word, the same is a perfect man, able to bridle the whole body also.
For in many things we all offend. If any man offendeth not in word, the same [is] a perfect man, able also to bridle the whole body.
for we all make many stumbles; if any one in word doth not stumble, this one [is] a perfect man, able to bridle also the whole body;
We all make many mistakes. If people never said anything wrong, they would be perfect and able to control their entire selves, too.
For we all stumble in many ways. If someone does not stumble in what he says, he is a perfect individual, able to control the entire body as well.
We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to control his whole body.
All of us do many wrong things. But if you can control your tongue, you are mature and able to control your whole body.
For we all stumble in many ways; if someone does not stumble in what he says, he is a mature man who can bridle his whole body.
For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.
For in many things we sinne all. If any man sinne not in word, he is a perfect man, and able to bridle all the body.
For in many things we all stumble. Anyone who does not offend in word, this one is a perfect man, and able also to subdue his whole body.
for we all stumble in many ways. If anyone does not stumble in what he says, he is a mature man who is also able to control his whole body.
For in many things we all stumble. If anyone doesn't stumble in word, the same is a perfect man, able to bridle the whole body also.
For all of us make many mistakes. If someone does not make any mistakes when he speaks, he is perfect and able to control his whole body.1 Kings 8:46; 2 Chronicles 6:36; Psalm 34:13; Proverbs 20:9; Ecclesiastes 7:20; Matthew 12:37; James 1:26; 1 Peter 3:10; 1 John 1:8;">[xr]
For (in) many we all offend. Every one who in word offendeth not, this is a perfect man, who is able to make subject also all his body.
For we all offend in many things. Whoever offendeth not in discourse, is a perfect man, who can also keep his whole body in subjection.
For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body.
Indeed, we all make many mistakes. For if we could control our tongues, we would be perfect and could also control ourselves in every other way.
We all make many mistakes. If anyone does not make a mistake with his tongue by saying the wrong things, he is a perfect man. It shows he is able to make his body do what he wants it to do.
For in many things we all stumble. If any stumbleth not in word, the same is a perfect man, able to bridle the whole body also.
For all of us make many mistakes. Anyone who makes no mistakes in speaking is perfect, able to keep the whole body in check with a bridle.
For, oft, are we stumbling, one and all: If anyone, in word, doth not stumble, the same, is a mature man, able to curb even the whole body.
For in many things we all offend. If any man offend not in word, the same is a perfect man. He is able also with a bridle to lead about the whole body.
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.
For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect individual, able to hold in check his whole body also.
For in many thynges we sinne all. If a man sinne not in word, the same is a perfect man, and able also to bridle all the body.
We all make many mistakes. A person who never said anything wrong would be perfect. Someone like that would be able to control their whole body too.
For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to rein in the whole body as well.
All of us often make mistakes. But if a person never makes a mistake in what he says, he is perfect and is also able to control his whole being.
For alle we offenden in many thingis. If ony man offendith not in word, this is a perfit man; for also he may lede aboute al the bodi with a bridil.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
in: 1 Kings 8:46, 2 Chronicles 6:36, Proverbs 20:9, Ecclesiastes 7:20, Isaiah 64:6, Romans 3:10, Romans 7:21, Galatians 3:22, Galatians 5:17, 1 John 1:8-10
If: James 3:5, James 3:6, James 1:26, Psalms 34:13, Proverbs 13:3, 1 Peter 3:10
a perfect: James 1:4, Matthew 12:37, Colossians 1:28, Colossians 4:12, Hebrews 13:21, 1 Peter 5:10
to bridle: 1 Corinthians 9:27
Reciprocal: Leviticus 13:6 - a scab Leviticus 13:39 - if the bright Numbers 12:3 - above Numbers 20:10 - General 2 Samuel 19:43 - the words Job 2:10 - In all this Job 6:24 - I will Job 9:20 - mine Job 15:13 - and lettest Psalms 17:3 - I am Psalms 39:1 - my mouth Psalms 106:33 - he spake Psalms 139:4 - there is not Psalms 141:3 - Set a watch Proverbs 10:19 - the multitude Proverbs 17:27 - spareth Proverbs 21:23 - General Proverbs 23:16 - thy Ecclesiastes 5:2 - for Ecclesiastes 5:6 - thy mouth Isaiah 6:5 - a man Daniel 9:20 - confessing John 13:10 - needeth Acts 15:39 - the contention Romans 5:12 - all Romans 7:15 - what Romans 7:23 - another 1 Corinthians 2:6 - them Galatians 2:11 - because Galatians 3:11 - that Galatians 6:1 - considering Ephesians 4:29 - no Philippians 3:9 - not Philippians 3:12 - I had Hebrews 5:14 - of full age James 1:19 - slow to speak James 5:12 - lest
Gill's Notes on the Bible
For in many things we offend all,.... Or "we all offend", slip and fall; no man lives without sin; in many, in most, if not in all things, a good man himself does, he sins; and this extends to the most solemn services, and best works of a good man; there is sin in his holy things, imperfections in all his performances; his righteousnesses are as filthy rags; hence no man can be justified by his works before God, nor is any man perfect in this life, so as to be without sin in himself: the apostle includes himself in this account, and that not out of modesty merely, or in a complaisant way, but as matter of fact, and what he found in himself, and observed in the conduct of his life: and now this is given as a reason why persons should not be anxious of teaching others, since in many instances, in common speech and conversation, men are apt to offend, and much more in a work which requires a multitude of words; or why men should be careful how they charge, censure, and reprove others, in a rash, furious, and unchristian manner; since they themselves are in the body, and may be tempted, and are attended with many infirmities, slips, and falls in common life.
If any man offend not in word; from slips and falls in general, the apostle proceeds to the slips of the tongue, and to the use and abuse of that member; and his sense is, that if a man has so much guard upon himself, and such a command over his tongue, and so much wisdom to use it, as to give no offence by it, to his fellow creatures, and fellow Christians:
the same is a perfect man; not that he is perfect in himself, and without sin, that is denied before; unless this is considered as a mere hypothesis, and by way of concession; that could there be found out a man that never, for instance, offends in word in anyone part of life, that man may be allowed, and be set down to be a perfect man; but no such man is to be found, and therefore none perfect: but rather the sense is, that he who in common is so careful of his speech, as not to offend his brethren, may be looked upon as a sincere and truly religious man; See James 1:26 or he may be accounted a wise and prudent man, such an one as in James 3:13 he is not a babe in understanding, a child in conduct, but a grown man; at full age; a perfect man; in which sense the word is used in 1 Corinthians 2:6.
And able also to bridle the whole body; either to govern the whole body, the church, to teach a society of Christians, and to feed them with knowledge, and with understanding; or rather, as he appears to be able to bridle that member of the body, the tongue, so likewise to be able, through the grace of God, to keep under the whole body, that sin shall not reign in it, or the lusts of it be in common obeyed.
Barnes' Notes on the Bible
For in many things we offend all - We all offend. The word here rendered offend, means to stumble, to fall; then to err, to fail in duty; and the meaning here is, that all were liable to commit error, and that this consideration should induce men to be cautious in seeking an office where an error would be likely to do so much injury. The particular thing, doubtless, which the apostle had in his eye, was the peculiar liability to commit error, or to do wrong with the tongue. Of course, this liability is very great in an office where the very business is public speaking. If anywhere the improper use of the tongue will do mischief, it is in the office of a religious teacher; and to show the danger of this, and the importance of caution in seeking that office, the apostle proceeds to show what mischief the tongue is capable of effecting.
If any man offend not in word - In his speech; in the use of his tongue.
The same is a perfect man - Perfect in the sense in which the apostle immediately explains himself; that he is able to keep every other member of his body in subjection. His object is not to represent the man as absolutely spotless in every sense, and as wholly free from sin, for he had himself just said that “all offend in many things;” but the design is to show that if a man can control his tongue, he has complete dominion over himself, as much as a man has over a horse by the bit, or as a steersman has over a ship if he has hold of the rudder. He is perfect in that sense, that he has complete control over himself, and will not be liable to error in anything. The design is to show the important position which the tongue occupies, as governing the whole man. On the meaning of the word perfect, see the notes at Job 1:1.
And able also to bridle the whole body - To control his whole body, that is, every other part of himself, as a man does a horse by the bridle. The word rendered “to bridle,” means to lead or guide with a bit; then to rein in, to check, to moderate, to restrain. A man always has complete government over himself if he has the entire control of his tongue. It is that by which he gives expression to his thoughts and passions; and if that is kept under proper restraint, all the rest of his members are as easily controlled as the horse is by having the control of the bit.
Clarke's Notes on the Bible
Verse James 3:2. In many things we offend all. — πταιομεν απαντες. We all stumble or trip. Dr. Barrow very properly observes: "As the general course of life is called a way, and particular actions steps, so going on in a regular course of right action is walking uprightly; and acting amiss, tripping or stumbling." There are very few who walk so closely with God, and inoffensively with men, as never to stumble; and although it is the privilege of every follower of God to be sincere and without offence to the day of Christ, yet few of them are so. Were this unavoidable, it would be useless to make it a subject of regret; but as every man may receive grace from his God to enable him to walk in every respect uprightly, it is to be deplored that so few live up to their privileges. Some have produced these words as a proof that "no man can live without sinning against God; for James himself, a holy apostle speaking of himself, all the apostles, and the whole Church of Christ, says, In many things we offend all." This is a very bad and dangerous doctrine; and, pushed to its consequences, would greatly affect the credibility of the whole Gospel system. Besides, were the doctrine as true as it is dangerous and false, it is foolish to ground it upon such a text; because St. James, after the common mode of all teachers, includes himself in his addresses to his hearers. And were we to suppose that where he appears by the use of the plural pronoun to include himself, he means to be thus understood, we must then grant that himself was one of those many teachers who were to receive a great condemnation, James 3:1; that he was a horse-breaker, because he says, "we put bits in the horses' mouths, that they may obey us," James 3:3; that his tongue was a world of iniquity, and set on fire of hell, for he says, "so is the tongue among our members," James 3:6; that he cursed men, "wherewith curse we men, James 3:9. No man possessing common sense could imagine that James, or any man of even tolerable morals, could be guilty of those things. But some of those were thus guilty to whom he wrote; and to soften his reproofs, and to cause them to enter the more deeply into their hearts, he appears to include himself in his own censure; and yet not one of his readers would understand him as being a brother delinquent.
Offend not in word, the same is a perfect man] To understand this properly we must refer to the caution St. James gives in the preceding verse: Be not many masters or teachers-do not affect that for which you are not qualified, because in your teaching, not knowing the heavenly doctrine, ye may sin against the anology of faith. But, says he, if any man offend not, ουπταιει, trip not, ενλογω, in doctrine, teaching the truth, the whole truth, and nothing but the truth, the same is τελειοςανηρ, a man fully instructed in Divine things: How often the term λογος, which we render word, is used to express doctrine, and the doctrine of the Gospel, we have seen in many parts of the preceding comment. And how often the word τελειος, which we translate perfect, is used to signify an adult Christian, one thoroughly instructed in the doctrines of the Gospel, may be seen in various parts of St. Paul's writings. See among others, 1 Corinthians 2:6; 1 Corinthians 14:20; Ephesians 4:13; Philippians 3:15; Colossians 4:12; Hebrews 5:14. The man, therefore, who advanced no false doctrine, and gave no imperfect view of any of the great truths of Christianity; that man proved himself thereby to be thoroughly instructed in Divine things; to be no novice, and consequently, among the many teachers, to be a perfect master, and worthy of the sacred vocation.
Able also to bridle the whole body. — Grotius, by body, believed that the Church of Christ was intended; and this the view we have taken of the preceding clauses renders very probable. But some think the passions and appetites are intended; yet these persons understand not offending in word as referring simply to well guarded speech. Now how a man's cautiousness in what he says can be a proof that he has every passion and appetite under control, I cannot see. Indeed, I have seen so many examples of a contrary kind, that I can have no doubt of the impropriety of this exposition. But it is objected "that χαλιναγωγεω signifies to check, turn, or rule with a bridle; and is never applied to the government of the Church of Christ." Probably not: but St. James is a very peculiar writer; his phraseology, metaphors, and diction in general, are different from all the rest of the New Testament writers, so as to have scarcely any thing in common with them, but only that he writes in Greek. The sixth verse James 3:6 is supposed to be a proof against the opinion of Grotius; but I conceive that verse to belong to a different subject, which commences James 3:3.
