Bible Commentaries
James 3

Introduction

ANALYSIS.

Some are inclined to press themselves forward as teachers, thus giving to them the appearance of leaders, or of more prominence than others among the brethren. This is an aspiration not to be greatly encouraged. The reason is this: One in the position of a teacher who fails to be strictly governed by the Spirit in Christ Jesus subjects himself to the greater condemnation. Note this fact. One brought up in a different faith is liable to have some lurking regard for prejudices therein imbibe which, if urged in the assembly of the saints, might nullify the law of Christ and bring the cause into disrepute. Such may not be able to control their tongues in speech. The power wielded by the tongue is great. The danger of sinning by this member is pointed out and illustrated. It has power to produce wonderful results, either good or bad. In society it is like a fire. So hard is it to control the tongue, the writer of this chapter instances the fact that beasts may be tamed by the ingenuity of man, and yet the tongue, he says, no man can tame. He then shows the many contradictory uses that are made of this little member. We bless God by it, and by it we curse man made after the image of the same God we bless, which is con-tradictory. Blessing and cursing coming from the same mouth, sweet water and bitter from the same fountain, a fig-tree bearing olives, and a vine, figs. All these are, of course, contradictory and against nature. So the contradictory uses of the tongue are against its original design. An earnest exhortation follows, urging the control of the tongue by an exercise of wisdom, which is from above. That by which the contradictory use prevails is a wisdom that did not come from heaven, but of earth, and is sensual, devilish, ruinous and destructive, while the true wisdom, the wisdom from above, is pure, peaceable and gentle, and always results in acts of mercy, good deeds and peace.

Verse 1

Verse 1. My brethren, be not many masters.

The Revised Version is in this case preferable; teachers in place of masters, and this rendering accords with Macknight and the Syriac. It is herein asserted that such shall receive the greater condemnation; that is, in case they err in their teaching. The thought is that the office of a teacher requires a more perfect knowledge than the many are likely to possess unless inspired. If the teacher errs in his teach-ing, the greater punishment will be visited upon him be-cause he is a teacher.

Verse 2

That is, we teachers offend all in many things. If we follow the Syriac, the expression is not limited to teachers, but applies equally to every Christian. The language is: "For we all offend in many things." I accept this as the mind of the Spirit, for it better accords with the succeeding paragraph, and is the most natural. The reason is this: all, whether teacher or taught, are possessed with the same natural infirmities.

If any man offend not in word.

Offenses in their character, nature and description are of two kinds: (1) Offenses growing out of words only; (2) offenses growing out of actions. Offenses most fre-quently originate from words. Now, the man who does not offend in his speech is a perfect, a complete man; not perfect in the absolute sense, but a man of great virtue, and, as compared with his fellowman, he is perfect. Such a one has reached a point in his Christian life that he is able to control his whole body ; that is, so to keep it in subjection as to give offense to none. To such you can well apply the simile. He is able to bridle the whole body.

Verse 3

Verse 3. Behold, we put bits in the horses' mouths.

This is a well-known daily occurrence among men. By the use of the bit the movement of the horse is controlled. The horse obeys us. By it we turn the whole body of the horse as we may desire. Now, the bit is a little thing when compared with the size of the horse, yet much is accom-plished by it We have the apostle's idea, and soon we will see how he applies his comparison.

Verse 4

The ship considered by itself is very great in many ways. It is great in bulk, great in contrivance, great in the things within it, and especially great in what may be accomplished by it. Furthermore, it is constructed so that it will withstand fierce winds by which it may be driven, and yet by a very little helm its course is shaped by a pilot. Immense results from comparatively insignificant means.

Verse 5

Verse 5. Even so the tongue is a little member.

Now the apostle begins his application of the thoughts advanced in his comparisons of the bit in the horse's mouth and the ship controlled by the helm. The tongue belonging to the human body is, as compared with the other members thereof, a little member, and yet it "boasteth great things"; that is, it exalts itself, or, as Macknight has it: "Yet it worketh mightily." The plain meaning is, although the tongue is a small member of the body, it exerts great power in governing the whole body, so far as its affections and actions are concerned.

Behold, how great a matter a little fire kindleth.

Loath to drop the power and force of comparison, James presents this additional thought. He says, in substance, that a whole forest may be consumed from a small spark as the source of such a destruction. So he argues a whole com-munity may be aroused and wonderfully agitated by a few words from the tongue of slander.

Verse 6

Verse 6. And the tongue is a fire, a world of iniquity.

The ungoverned tongue, by the pernicious influences it wields among mankind, is as great as a fire in the forest. It is, therefore, properly comparable to a fire. It is a fire; more, it is a world of iniquity, a great volume, for it works a collection, a multitude, of wrongs.

So is the tongue among our members.

Placed as it is among the other members of the body, with the mighty influences it exerts, it defiles or mars, or, as Macknight has it, "spotteth" the whole body, and sets on fire the whole natural frame, which is as it were set on fire of hell. As much as to say that the whole man is so controlled by it, his passions aroused and inflamed to such a degree, that reason and judgment are completely subdued. One so controlled pushes his conduct and all his actions to an extent resulting only in destruction to both soul and body, a most fearful calamity, a most terrible result. What a wonderful power this little member of the human body possesses. How few of earth's sons and daughters realize the power of the tongue.

Verse 7

Verse 7. For every kind of beasts and of birds.

The apostle here asserts what he knew would readily be admitted, that all kinds of beasts, birds and serpents have been, and are capable of being, tamed or brought into subjection to man. However wild the nature of some of these, yet it is known that the art and ingenuity of man have been successful in their management, and they have been brought into subjection, and, in one way or another, have proven useful to the subduer. They are tamed, at least sufficiently so for man's use.

Verse 8

Verse 8. But the tongue can no man tame.

This is a plain, simple statement that the observant among men will not question. It is asserted by the apostle with much confidence a, confidence founded upon inspired knowledge. The contrast presented is strong and striking. Beasts, birds and serpents may be tamed, but man's tongue never. Now, I can not think the apostle desires us to understand this to be universally so, but only generally true true as applied to men unrestrained by the doctrine of Christ. The Christian must, under apostolic instruction, strive to control his tongue, and under divine guidance he can succeed.

It is an unruly evil, full of deadly poison.

Speaking generally of the tongue, it is unruly. Being unruly, it is evil to the owner and to all others upon whom it may exercise its power, and so poisonous that in the effects it brings about it may, and often does, result in death. Instances of this any observant man or woman can easily call to mind. David says : "They have sharpened their tongues like a serpent; adders' poison is under their lips. Selah" ( Psa_140:3 ).

Verse 9

The tongue is used in offering our praises to the Most High. With it we thank God for his goodness and mercy ; with it we utter the gratitude of our hearts to our loving Father in heaven for his manifold favors, for the gift of his Son, for the privilege and honor of becoming his children, and for the hope of eternal life, and yet with the same tongue we curse our fellowmen made in the image of God, the same God to whom we have offered our praises and thanksgiving, and made our supplications. This is a palpable inconsistency. Why it is inconsistent the inspired penman tells us in the succeeding verse, and yet to common intelli-gence it would seem unnecessary even to mention it.

Verse 10

Verse 10. Out of the same mouth proceedeth blessing and cursing.

While this is true, the apostle immediately adds: "My brethren, these things ought not so to be." If we love God and bless him, right reason would say so we ought to love and bless man whom the God we love made in his own image. Right reason could dictate no other course in the very nature of things. Failing herein, the inconsistency of action becomes apparent.

Verse 11

Verse 11. Doth a fountain send forth at the same place?

Here a question is asked. Knowledge concerning the matter about which the interrogatory is propounded is so common and so universal among men that the apostle well knew no doubt could possibly arise as to the character of the answer. All intelligent creatures with one voice answer it is impossible impossible in the very nature of things. And yet so important is the answer considered by the writer of this Epistle that he repeats the question at the conclusion of the next verse, with but slight change in its form.

Verse 12

Verse 12. Can a fig-tree, my brethren, bear olive ber-ries?

Did the fig-tree bear olives, or the vine figs, it would be contrary to nature ; it would be unnatural. Such an inconsistency is never beheld in all the realm of nature. Since, therefore, nothing so unnatural and inconsistent can be found in the entire domain of nature, neither should the like appear in the realm of mind. God, being the author of both, never so intended, and the same is, in consequence, contrary to his expressed will.

Verse 13

The thought the apostle would here inculcate is this: While we may not successfully contend with and subdue the tongues of others, the wise man among the brethren may bridle his own tongue, and to accomplish this his conversation must be good, followed by corresponding works and actions, and in all this exhibit therein the meekness of wisdom. Macknight, concerning the expression, "meekness of wisdom," says : "This beautiful expression insinuates that true wisdom is always accompanied with meekness or the government of the passions. The meekness of wisdom and the beauty of holiness are expressions of the same kind, formed to represent the excellency of these qualities." Before dismissing this verse I desire to say that in my judgment the Syriac expresses with more clearness the true meaning of the text. It is as follows : "Who is wise and instructed among you, let him show his works in praise- worthy actions with modest wisdom." The thought the Spirit designed to communicate through the inspired penman appears with more clearness and certainty in this Syriac version. At least so it appears to me, for thereby I was enabled to grasp the thought to my entire satisfaction, and without a lingering doubt.

Verse 14

One exhibiting envy in his speech can not boast of wisdom. In the estimation of the apostle, one properly instructed, and who becomes thereby wise, exhibits no envy and indulges in no strife. So if you do these things and boast of your wisdom, you will lie against the truth, for they are forbidden by the truth.

Verse 15

The wisdom you boast of possessing while your heart is full of envy and a ready disposition to engage in strife, and your utterances show you possess these passions, comes not from above. The same comes not from heaven, where God reigns and angels dwell.

But is earthly, sensual, devilish.

They are earthly because on earth only are such to be found ; sensual because suggested by animal appetites, and devilish because inspired by the enemy of souls.

Verse 16

Verse 16. For where envying and strife is.

A general truth is here stated, and recognized to be such by all the observant. Where the evil dispositions of envy and strife exist, as a necessary consequence there con-fusion, tumult and every evil work will reign. This is where that wisdom that descendeth not from above is to be found.

Verse 17

A different view of things is here now presented. The beauty and grandeur of another vision is spread before us. The wisdom which is from above exhibits no anger nor envy nor strife, consequently no confusion nor evil work, but contrariwise the persons under its benign control exhibit as its happy effects first a pure, then a peaceable, then a gentle spirit and disposition, easy to be persuaded, full of mercy and compassion. The kind and charitable actions of those possessed of such graces of spirit are legion. Their deeds of love are bounded only by the ter-ritories of suffering and distress. Their munificence is never marred by the presence of partiality and favoritism. The charge of hypocrisy is forever excluded, for no profession of goodness is ever uttered. Deeds only are performed in quiet promptness, and no word is spoken but those of comfort and sympathy for the suffering and distressed. What a grand photograph of nobility is here held up to the gaze of men.

On this verse the language of Dr. Macknight is so expressive, I give it entire: "In this beautiful passage James describes the excellent nature of that temper which is recommended by the Christian religion, and the happy effects which it produces. It is the highest wisdom; it cometh from God, and makes those who receive it first pure, then peaceable, etc. All the apostles except Paul were illiterate men ; but, according to their Master's promise, they had, by inspiration of the Spirit, a wisdom and elo-quence given them far exceeding what they could have acquired by the deepest erudition. Of the fulfillment of Christ's promise the Epistle of James is a striking proof. Search all heathen antiquity and see whether it can pro-duce any sentiments more noble or more simply or beau-tifully expressed than those contained in this chapter, and, indeed, throughout the whole of this Epistle."

Verse 18

Those who possess the wisdom from above, as described in the last verse, will sow in the hearts of others the fruits of peace. They alone practice peace, and they only can sow peace, and in stillness their labor of sowing is performed. There is no display, but modesty and quietness characterize every effort.