Bible Commentaries
James 3

Verse 1

Jas 3:1

SECTION 6
James 3:1-12

RESPONSIBILITY OF TEACHERS
James 3:1

1 Be not many of you teachers,--- The verb "be not," (me... ginesthe), a present middle imperative, with the negative, signifies "stop becoming many teachers .... " This prohibition is to be closely construed with the theme which characterizes the Epistle through most of chapters 2 and 3. Words are worthless without acts; faith apart [rom works is dead: blessings are to be bestowed upon those who hear and do, and not upon those who hear and do not. Even those whose work it is to use words are ever to remember that a weighty responsibility attaches thereto, and they are not to rush into the teaching office without proper preparation and a due regard for the importance of the work in which they are to engage.

It would appear that there was a disposition on the part of many of the early converts to the word to desire the attention and influence which attended its teaching: and these, without sufficient preparation were disposed to attempt that which they were not qualified to do. The influence which teachers exercise upon their pupils is often immeasurable; and, the impressions which they make on the impressionable minds of their students, either for good or ill, are far-reaching in nature. It is, therefore, vitally important for those who thus do to be duly conscious of the importance of the work to which they aspire, and to make the requisite preparation thereto. Inasmuch as all faithful disciples of the Lord are, as far as they are able, to teach his word whenever and wherever opportunity offers, it was not James’ design to discourage any one who has the capacity to teach, then or now; it is the obligation of us all to utilize our talents in this, and in all other areas, of the work of the church, to the extent of our ability; but, we must take care that we are able properly to instruct and edify. In the days of spiritual gifts. some were disposed to rise in the assembly and to attempt to speak, whether they were qualified or not ( 1 Corinthians 14:1-33), and this created confusion and discord. If we keep in mind that ] a mes does not condemn teachers who are able to teach, and is warning those whose sole motive is the desire for notoriety, we have his meaning exactly. This disposition to desire the place of a teacher, and the acclaim which attended such seems to have been exceedingly widespread in the early church. Paul, in his first Epistle to Timothy, wrote: "But the end of the charge is love out of a pure heart and a good conscience and faith unfeigned : from which things some having swerved have turned aside unto vain talking; desiring to be teachers of the law, though they understand neither what they say, nor whereof they confidently affirm." The ambition to teach is a worthy one, and should be encouraged, provided the person so aspiring is willing to make the necessary preparation to accomplish the desired end. A failure so to do subjects one to the displeasure of the Lord. The Hebrew writer had especially severe words of censure for those who neglected such preparation: "For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principle of the oracles of God; and are become such as have need of milk, and not of solid food. For everyone that partaketh of milk is without experience of the word of righteousness; for he is a babe. But solid food is for fullgrown men, even those who by reason of use have their senses exercised to discern good and evil." (Hebrews 5:12-14.)

Not all disciples can be public teachers of the word ( 1 Corinthians 12:28 ff; 1 Corinthians 14:26), and not all should aspire to be. "If the whole body were an eye, where were the hearing?" (1 Corinthians 12:17.) There are other duties and activities in the church which are equally vital ; and, those without special ability in one field may possess unusual talents in some other. What is condemned here is selfappointed teachers motivated by desires not worthy of those who teach and preach the word of God. ] esus positively forbade any unseemly seeking for prominence in teaching (Matthew 23:8-10) ; and some wise man in Israel penned the maxim: "Love the work but strive not after the honor of a teacher." A "teacher," (didaslzalos), is an instructor in righteousness, and his work is vital to New Testament Christianity. Teaching is, indeed, basic to its existence; and, it flourishes only where it is assiduously taught. The early church depended on its teachers for edification, and these men are prominently mentioned through the sacred writings. (Acts 13:1; 1 Corinthians 12:28.) The faithful teachers of the apostolic age were highly regarded and specially honored for their works’ sake; and, James (by the use of the plural pronoun "we,") in the clause following, included himself in the number. It is the work of teachers to edify. 1 Corinthians 14:26.) It follows, therefore, that unless those who affect to teach are able to edify (instruct, build up, strengthen), their effort is unsuccessful. There are special qualifications which ought to characterize all members of the body of Christ, and which mtt.rt be possessed by all who would teach effectively. Paul wrote Timothy, "Till I come, give heed to reading, to exhortation, to teaching. . . . Be diligent in these things; give thyself wholly to them; that thy progress may be manifest unto all. Take heed to thyself, and to thy teaching. Continue in these things; for in doing this thou shalt save both thyself and them that hear thee. And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men who shall be able to teach others also." ( 1 Timothy 4:13-16; 2 Timothy 2:2.) The minimum qualifications, as indicated here, are, (1) faithfulness; (2) ability to teach others. Where either is lacking the results will be far short of what is desirable. However, faithful one may be, without the ability to instruct, it is impossible to edify; and though great ability to teach is possessed, unfaithfulness on the part of the teacher nullifies much of the good which otherwise may be done. Our Lord was preeminently a teacher (Master, in the Authorized Version), and the verb "teach" is used in connection with his work many times. As a matter of fact, Jesus is never called a "preacher" in the books of the gospel (Matthew, Mark, Luke and John), and only eleven times is it said that he "preached" (kerusso) his message. Only five times, and these in Luke, is he said to have "evangelized" (euangelizoniai) or announced good tidings. It is thus apparent that neither Jes us, nor the above mentioned writers, regarded his work as chiefly preaching, but rather as teaching men. Forty-five times in the books of the gospel he is called a teacher; six times he refers to himself in this fashion; twenty-three times his disciples, and those friendly to his cause so style him, and twelve times his enemies, the Pharisees, Sadducees, Herodians, and others, call him a teacher.

my brethren,---This phrase recurs with great regularity in the Epistle of James. (James 1:2; James 1:19; James 1:21; James 2:1; James 2:14; James 3:1; James 3:10; James 5:7; James 5:12; James 5:19.) It denotes (a) the close relationship of fraternalism which obtains between the disciples; (b) the brotherly love which should ever characterize them; and (c) the common level all enjoy in Christ. It was James’ purpose throughout the Epistle to condemn the disposition which some among his readers regularly exhibited of assigning to some people places of preference, and to treat others (because they were lacking in the worldly attainments possessed by those honored) with contempt. There is no caste system in Christ. Inasmuch as we are all brethren, it behooves us to conduct ourselves as brethren should, and to eschew all bitterness and envy, and "to love one another from the heart fervently." (1 Peter 1:22.) Accidental accomplishments, such as wealth, social position, and fame, count for nothing in Christ. "While we look not at the things which are seen, but at the things which are not seen : for the things which are seen are temporal ; but the things which are not seen are eternal." (2 Corinthians 4:18.)

knowing that we shall receive heavier judgment.---This is the reason why one should not rashly assume the work of a teacher. He is to know that his judgment will be heavier if he fails in the proper discharge thereof. "Heavier judgment,· (meizon krima) is, literally, greater judgment (condemnation). The word translated judgment here, almost always mean condemnation. The word thus translated (krima), is from krino, to separate, distinguish. Thus, at the great judgment day, the Lord will separate those who have been teachers of his word, from those who have not, and will then pass on them by far stricter standards than those applicable to non-teachers. The consequences involved in teaching that which is false are fatal; and those who have not properly prepared themselves for such work, and who thus mislead those whom they affect to teach, must answer under "a heavier judgment," than those not thus engaged. "But whoso shall cause one of these little ones that believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea. Woe unto the world because of oc~sions of stumbling! for it must needs be that the occasions come; but woe to that man through whom the occasion cometh!" (Matthew 18:6-7.) The lesson for us is that leadership involves responsibility; and the greater the area of leadership the greater the responsibility. Teachers must, therefore, answer for a great deal more than those engaged in other Christian work. But, if the responsibility is greater, and the judgment heavier for those who misuse or do not properly use the occasion, the reward is greater for those who do properly teach and edify others. Paul described tht: Philippians as his "brethren beloved and longed for," his "joy and crown" (Philippians 4:1). And John said, "Greater joy have J not than this, to hear of my children walking in the truth." (3 John 1:4.) Daniel said that they "that are wise shall shine as the hrightness of the firmament; and they that turn many to righteousness as the stars for ever and ever." (Daniel 12:3.)

Teachers, preachers, elders, all who have the obligation to instruct others, should take these matters carefully to heart, and to be mindful always of the weighty responsibility which is theirs in this respect. All of us, whatever our lot in life, should be desirous of becoming more proficient in the word of truth, and we should labor diligently to this end. A well-stocked library of good religious books and periodicals, regular periods of study, and Joye ior truth, are prime requisites to this end. We must answer, in the judgment, not only for what we know. but for what we could have found out by reasonable effort; and it will not suffice for us, of this day, to plead ignorance of God’s will and way, when the means by which we may become efficient teachers are readily at hand.

Verses 2-8

Jas 3:2-8

CONTROL OF THE TONGUE
James 3:2-8

2 For in many things we all stwnble.--- ’’In many things," (from polla, an adverbial accusative), means "with reference to many things." For the significance of the word "stumble," see James 2:10, and comments thereon. It will be observed that the writer affirms two things here, and includes himself among those who thus stumble: ( 1) "We all stumble" ; ( 2) "we all stumble in many things." "To stumble," is to trip, to fall; and here refers to the mistakes all of us make, particularly where the use of the tongue is involved. The fact that James includes him:;clf among those who trip in this manner is no reflection on the inspiration which guarded his writings from all error. We must ever remember to distinguish between what the inspired penmen wrote under the direction of the Holy Spirit, and their own personal and individual activity as Christians. They had no more protection against the possibility of sinning as Christians, than do we otherwise, in their case at least, the doctrine of the impossibility of apostasy would he true.· The people of Israel "angered" Moses at "the waters of Mereibah," and "it went ill with Moses for their sakes; because they were rebellious against his spirit. and he spake unadvisedly with his lips." (Psalms 106:42-43.) Paul resisted Peter "to the face" in Antioch, when he and Barnabas "walked not uprightly according to the truth of the g-ospe1.·· (Galatians 2:11-21.)

Because all stumble in this respect, all need provision for their sins; and this the Lord has marvelously provided. "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth (literally. keeps on cleansing) us from all sin. . . . If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness." ( 1 John 1:7-9.) The tense of the verb ptaiomen (stumble) denotes continuous action, but (thank God!) the tense of the verb cleanseth signifies the same; and when, in our weakness, we keep on stumbling, the blood of Jesus keeps on cleansing! We must not, of course. suppose that the stumbling here is deliberate; no such provision exists for those who set out on a calculated course of sin. Represented is a difficult road beset by many dangers and containing many pitfalls. The faithful disciple, forced to follow it through life, often trips over unseen obstacles therein, and stumps his toe on the stones of sin which are frequently in his path. He is headed for heaven however; and, obviously, does not deliberately trip and fall in the way. His is not a voluntary stumbling. but that which is occasioned by the difficulties of the path he follows, and the disposition of the devil to place in his way as many obstacles as possible.

If any stumbleth not in word,---Here James returns to his special theme-the proper use of the tongue which is to be particularly dealt with in this chapter, and teaches us that it is possible to "trip" with the tongue in word, as well as in life anti in action. "In word," means in what we say. The word "stumbleth" signifies the same as it does in the first clause of the verse, and in James 2:10. "Any" here means any person-old, young, rich, poor, wise, unwise, all-thus evidencing the fact that here is a matter to which every disciple must give constant attention. Though verse 1 is devoted exclusively to "teachers," the writer broadens the application, and admonishes all in the church to be wary of temptations involving the tongue. Teachers especially need the instruction given, inasmuch as speaking is an indispensable and major part of their activity; but the lesson is not limited to them, and the application is thus expanded to embrace all.

the same is a perfect man,---That is, the one who stumbles not in word "is a perfect man," (teleios aner), one who has reached full maturity in spiritual growth. This term does not denote sinlessness, so much as full development, mature growth. The meaning is, "If any man does not keep on stumbling in word, he has reached that status in life where he is fully mature." The word translated "perfect" might properly be rendered goal. One who has attained to such complete mastery over his tongue has truly reached the goal in spiritual achievement. This doe:s not mean that he is above the possibility of sinning; it means that he has acquired such mastery over his tongue that he is able to control it. He is like David in "Fulfilling all of God’s will and having respect for his commandment" (Psalms 119:6), and like Zacharias and Elizabeth in walking "in all the commandments and ordinances of the Lord blameless" (Luke 1:6). Such also is affirmed of Noah, Abraham and Job. (Genesis 6:9; Job 1:1) See, also, Philippians 3:12-13.

able to bridle the whole body also.---So disposed is man to use his tongue improperly, and to say things which he ought not, that he who is able to restrain himself in word, would evidence such remarkable self-control that it might properly be assumed that he is able "to bridle" (keep under rein) his entire body. To exercise restraint over it is to demonstrate the ability to keep under control all the other members of the body, inasmuch at it requires greater effort to keep the tongue under control than any other member of the body. We must not from this assume that it is more important to do this than to exercise restraint in any other area; or, that in this field alone mastery means perfection, but that it is a test which determines whether control over the body is being exercised. The phrase, "the whole body,’’ is used here to designate the sum of all the sins of which man is capable; that is, if one can control his tongue, he will have attained to such mastery over himself that other temptations will be easily repelled. The figure of the "bridle" is an impressive one, and suggestive of the same meaning as in James 1:26. Inasmuch as one who has control of the bridle controls the horse, so one who controls his tongue may be expected to keep in check the rest of the body.

3 Now if we put the horses’ bridles into their mouths that they may obey us, we turn about their whole body also.---This illustrates that which James has just affirmed: to control the tongue is, in effect, to exercise restraint over the whole body. A horse, though large, is controlled by a comparatively tiny bridle; this, indeed, is the reason why the bridle is used: in order that the entire body may be easily turned and controlled.

4 Behold, the ships also, though they are so great and are driven by rough winds, are yet turned about by a very small rudder, whither the impulse of the steersman willeth.---In James’ first exemplification, the illustration of bridled horses is used; here, the figure is that of great ships which are steered by a small rudder, in harmony with the will of "the steersman." With both of these figures the writer’s readers would be perfectly familiar, and would readily grasp the lesson intended. In the first, a spirited animal is used; in the second, an inanimate object, but one nevertheless subject to the influences of the winds and the seas. Notwithstanding the will of the first, the horse, and the brute forces-the winds and the seas-operating upon the second, both are easily controlled, and that by a small object; in the first instance, a bridle; in the second, a rudder; according to the will of man in both. The meaning of both illustrations is: We are able to control large animals and huge ships with very small objects; how much more ought we to be able to govern ourselves! For, if we are able to exercise similar rule over our tongues, we govern our whole being.

5 So the tongue also is a small member,---This is the application of the illustrations of the bridle and the rudder. Though small, each is exceedingly effective, thus demonstrating the fact that a thing may be little yet powerful and influential. The tongue is a smali object compared to the whole body, just as a bridle is small in comparison to the horse and the rudder to the ship; but, as the bridle and the rudder are capable of exercising great influence upon that which they influence, so the tongue, notwithstanding its insignificance in size, possesses great potential. The contrast drawn here is between the tiny character of the tongue and the hugeness of the body and the effect which the tongue exercises, despite this great disparity in size.

and boasteth great things---(megalaauchei, present active indicative), it continually boasts; i.e., it is a characteristic of this little member of the body to talk big, to be arrogant and boastful in its action. While there is a very proper sense in which the highest possible honor is due the tongue-because of the ennobling sentiments it is capable of expressing-it is most likely that here it was the design of the writer to carry through the point which the illustrations emphasize: the disparity in the size of the tongue and the possibilities of which it is capable. Its power and influence are exceedingly great. It is capable of the greatest good, and of the most far-reaching harm. The extent of its influence is indicated in the statement following.

Behold, how much wood is kindled by how small a fire!---Here is a third illustration used by James to denote the potency and power of the tongue. The construction of this sentence is unusual and informative. The same relative form occurs for the two indirect questions: "What sized fire kindles what sized wood." The writer’s chief point continues to be impressed: The vast difference in size between the cause and the effect; but, there is an adilitional characteristic injected here. In the illustration of the horse and bridle, and the ship and rudder, there is controlled effect; here, the effect of the little fire and the resulting tremendous destruction are uncontrolled.

A huge factory, a mighty forest, a whole city may go up in flames from the effects of one tiny match. There is a legend that the great Chicago fire started when a cow, being milked, kicked over a lantern, and when the flames had wrought their great and terrible destruction, and had finally burned out, hundreds of blocks of homes and vast areas of the city were no more. "How much wood is kindled by how small a fire!" In similar fashion, one improper statement by the tongue, small though that member of the body is, may start a furious flame that will consume and destroy individuals, families, and whole congregations. A deceitful tongue is often condemned in Scripture: "Deliver my soul, 0 Jehovah, from lying lips, and from a deceitful tongue." (Psalms 120:2.) "As a madman who casteth firebrands, arrows, and death, so is the man that deceiveth his neighbor, and saith, Am I not in sport? For lack of wood the fire goeth out; and where there is no whisperer, contention ceaseth. As coals are to hot embers, and wood to fire, so is a contentious man to inflame strife. The words of a whisperer are as dainty morsels, and they go down into the innermost parts. Fervent lips and a wicked heart are like an earthen vessel overlaid with silver dross. He that hateth dissembleth with his lips ; but he layeth up deceit within him : when he speaketh fair believe him not; for there are seven abominations in his heart." (Proverbs 26:18-25.)

Backbiting with the tongue is one of the most common of sins. (Psalms 15:4.) The word "backbite," is an Anglo-Saxon term, with three inherent ideas: (1) Knavery, (2) cowardice; (3) brutality. (1) A backbiter is a knave, a low-born person. People of good breeding do not find pleasure in, and therefore, do not indulge the temptation to engage in malicious gossip. (2) A backbiter is a coward, always saying that behind one’s back, and in one’s absence, what would never be said to one’s face. (3) A backbiter is a brutish person, being wholly insensible of the feelings of others. "He that backbiteth not with his tongue," is, in the Hebrew text, "He foots not upon his tongue"; i.e., he does not kick about, as a football, the character of an absent person. It is virtually impossible to counteract the effects of slander and malicious gossip; and those guilty inflict injury the effects of which extend through time into eternity. And, if people are to be judged on the basis of the effects of their activities this undoubtedly will be one of the most grievous sins for which to answer at the judgment.

6 And the tongue is a fire:---Having shown the devastating effects of fire, when raging out of control, James tells us that this is what the tongue is, in the improper consequences of its use. The figure is not an unusual one in the Scriptures. "A worthless man deviseth mischief; and in his lips there is a scorching fire." (Proverbs 16:27.) See, also Proverbs 26:18-22. This statement, "and the tongue is a fire," identifies the tongue, in its effects, with the fire which begins as a tiny flame, but immediately becomes a great conflagration, as indicated in the verse preceding. The tongue is like a fire in this respect. It is a "fire," (a) in the pain it inflicts; (b) in the destruction which attends it; (c) in the effects which follow it.

the world of iniquity among our members is the tongue,---We must, of course, remember that it is the improper use of the tongue which is contemplated here. Among all the members of the body the tongue is, when improperly exercised, the most wicked of all. The phrase, "world of iniquity," is an expression, the design of which is to indicate the sum of evil ; and the tongue, because of its great powers, becomes such is its evil activity. It is "a world of iniquity" among the members of the body, because of the incalculable harm which it produces; it is utterly impossible to measure, in this life, the harm which grows out of the slander, the profanity, the falsehood, the blasphemy and the scandal of which it is capable. History is replete with instances of wars, strifes, alienations resulting from its evil work. Were all men suddenly to lose the faculty of speech, the niimber of sins of which men are continually guilty would be sharply reduced! In view of this fact, how important it is that we speak only what we ought to, and that what we say be soberly considered.

which defileth the whole body,---"Defileth," is from spilo, to spot, to stain. The meaning is that the improper use of the tongue besmirches, stains, renders defiled, the entire body. A slanderer eventually exhibits the effects of his sin in his O’!n personality. His outlook on life becomes polluted, his confidence in his fellows vanishes, and his spiritual life dwarfs and dies. A mechanic may be capable of doing excellent work; but, if we catch him lying to us, we immediately regard his work as untrustworthy. It is an ancient and true adage that one is no better than his word.

and setteth on fire the wheel of nature,---This clause is not easy of interpretation because of the obscurity of the phrase, "the wheel of nature," (ton trochon geneseos, the wheel of birth.) The marginal reading is "birth." Birth is that which ushers us into life; and, "the wheel of birth," may well signify our entire existence, beginning with birth and ending with death. A "wheel" is that which is round, hence, "the round of existence," that is, the whole period of our lives. All of it is set on fire by the improper use of the tongue, "Setteth on fire," is from phlogizousa, present active participle of phlogizo, to ignite, from phlox, a flame. We shall have no difficulty in understanding the passage if we keep in mind that it was the design of James to show the far-reaching effects of the abuse of the tongue, and thus the need of constant restraint thereof. So potent is it in its effects that it can, and often does, influence man’s entire round (period) of existence. An inflamed speech, intolerant words, a false rumor may set on fire an individual, a city and even a nation. We recall only too well the rabble-rousing speeches of Hitler, and the overwhelming wave of the war spirit which swept over the German nation as a result. Banks have been broken, financial institutions driven to bankruptcy by thoughtless words spoken over a back fence.

and is set on fire by hell.---(Kai phlogizomene hupo tes gehennes, present passive participle of phlogizo, is continually set on fire by hell.) The fire which results from the tongue is comparable only to that which arises in hell (Greek, Gehenna.) This term-Gehenna-originally was the name of the valley just outside, and to the southeast of the city of Jerusalem, where the children of Israel practiced the idolatrous rites of Moloch, which they borrowed from their heathen neighbors. There, the children of Israel sacrificed their own offspring to the fire god Moloch. When Josiah instituted reforms, he destroyed the altars, broke down the high places, and that the valley might be wholly unsuited for such practices, caused it to be turned into the garbage dump of Jerusalem. The garbage of the city was carted out there and in sufficient quantity that it had to be burned, and thus fires were continually burning. Occasionally bodies were thrown there and burned. Thus, the place served as a fitting symbol of the place of future punishment, and the Lord so applied it hundreds of years later when he came to the earth. ( 1 Kings 11:7 ; 2 Kings 23:13-14 ; Matthew 5:22; Matthew 5:29-30; Matthew 10:28; Matthew 18:9; Matthew 23:15; Matthew 23:33; Mark 9:43; Mark 9:45; Mark 9:47; Luke 12:5.) It is important to distinguish between Hades, the realm of departed spirits between death and the resurrection, and Gehenna, the eternal abode of the finally disobedient. Sheol, occurring often in the Old Testament, is the equivalent oi Hades in the New Testament. Hades is the intermediate state of the dead, between death and the resurrection, and contains the good and the bad who are, nevertheless, separated there, the good in a place of blessing, the wicked in torment. (Luke 16:23.)

It is of interest to observe the care which James used in presenting these symbols. An evil tongue defiles the entire body. A defiled body is fit only to be thrown on the refuse dump (as was often done in early centuries), and there burned. It is truly a sobering thought that the fire which (figuratively) issues from our tongues when improperly used originates in hell, and will lead us there if we do not learn to extinguish it. Hell is truly the garbage dump of the world and such is the destiny of all who die in disobedience. It has been truly said that one should never throw mud because one may miss the mark thrown at, but will always wind up with dirty hands!

7 For every kind of beasts and birds, of creeping things and things in the sea, is tamed,---"Kind," is from phusis, literally nature. All of brute nature has been brought under the dominion of man: "And God created man in his own image, in the image of God created he him ; male and female created he them. And God blessed them: and God said unto them, Be fruitful, and multiply. and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the birds of the heavens, and over every living thing that moveth upon the earth." (Genesis 1:27-28.) God said to Noah, "Be fruitful, and multiply, and replenish the earth. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every bird of the heavens: with all wherewith the ground teemeth, and all the fishes of the sea. into your hand are they delivered." (Genesis 9:1-2.) This dominion thus granted to man had to be exercised and retained. James does not say that every wild thing has been tamed; affirmed is the fact that every kind of creature has been brought under subjection to man. The most ferocious of beasts, the fishes of the deep, blue sea, the birds which soar high in the skies, and even the slimy serpents, have yielded to the superiority of man, and have been made subordinate to him.

The "beasts." designated here are quadrupeds, four legged animals (thcrion) "Birds," (petomai, to fly), designate creatures which are able to fly; "creeping things," (herpeton, to crawl), serpents which slither along the ground, and "things of the sea," of course, the fishes. It will be seen that the four classes of created things are much the same as those designated in Genesis 9:2. There are two pairs of four groups: (I) beasts and birds; (2) creeping things and things in the sea.

"Is tamed," (damazetai, present passive indicative) is, litrally, "is continually being tamed." The dominion which Adam was to exercise over all the animals was not to be limited to him, or to his day; it was to be exercised by mankind through all succeeding ages.

and hath been tamed by mankind:---( Dedamastai, perfect passive indicative, of the verb translated "tamed" in the clause preceding, thus indicating a past fact general in character.) "By mankind," is tei phusei tei antltropinri, instrumental case, "by the nature of the human." That is, every kind of brute nature has been subjected to, and subdued by the human nature. It was James’ design to emphasize the fact that the taming process has been exercised in this fashion from the beginning of creation. Though able to subdue the brute creation, man does not alwa:ys control himself! Because of the fall, and the consequent moral weakness thus experienced, he has ceased to be in control of his own members, and particularly, his tongue. It is a sad commentary on man, and an embarrassing exhibition of his moral and spiritual degradation that though able to tame the wildest animals, he cannot tame his own tongue!

8 but the tongue can no man tame;---Here, the tense of the verb is momentary, and not continuous action. It is impossible ior man to accomplish the taming of his own tongue. Though exceedingly powerful in his exercise of dominion over the brute creation, he is helpless when it comes to his own little tongue. Why cannot he accomplish this? The answer is that it is a huma11 tongue, and not merely or solely an animal’s tongue. Human nature can easily subdue the animal nature, but it is powerless of itself to subdue the Satanic nature which has moved in because of a life of sin. ·when James said, "The tongue can no man tame,’’ he did not mean (a) that man, being unable to control his tongue, is therefore excused for any abuses which may result from its improper use; nor (b) that God assigns an impossible task, yet demands that it be done. The meaning is that birds and beasts, however wild and fierce they may be in their native habitat, when tamed, are no longer dangerous. One does not keep a tamed beast chained! The tongue, however, can never be tamed. It may be successfully restrained for forty years, but in an unguarded moment leap out a dangerous and hurtful thing. This statement of James was intended to teach us that we must ever exercise ceaseless vigilance in all matters pertaining to the tongue. How conscious all of us ought always to be of this painful fact. How often do we thoughtlessly give utterance to sentiments the moment said we would give the world to recall. It is impossible to bring back the spoken word.

The Moving Finger writes ; and, having writ
Moves on: nor all your Piety nor Wit
Shall lure it back to cancel half a Line,
Nor all your Tears wash out a Word of it.

It is a revealing and profitable exercise in Bible study, to gather up, by means of a concordance, or similar word book, all of the passages of the Bible dealing with the abuses of the tongue, and the evils which may result therefrom. The terms used to describe these sins make a lengthy and exceedingly ugly catalog. The word, "devil," is translated from the Greek diabolos, means a calumniator, slanderer, accuser, false witness. He is also called a liar, and "the father of lies." Among the sins possible to be committed with the tongue are blasphemy (to speak evil of God and of sacred matters), sacrilege (an offense against God), perjury (false witness in the limited, legal sense), slander, flattery, backbiting, whispering, false suggestions and, of course, many others.

There are those whose chief joy in life is the accumulation of malicious matter against every person of their acquaintance, and who relish the recitation thereof on every possible occasion. Such are ever with us; and we must be careful that we do not become their instruments in passing on their slanderous tidbits. Two questions we should raise on hearing something of an injurious character regarding others: (1) Is it true? There is a rather common type of small-souled individual who seems to think that he lifts himself from the anonymity he deserv!!s by attacking others, and who appears to feel that besmirching and discrediting others bring credit to himself. We should, therefore, raise the question, Do I know that this thing is so? Unless I have sufficient evidence of the correctness of the report, I should throw the mantle of forgetfulness about it, and relegate it to the realm of forgotten things. But, granting that it is true, I should ask this additional question, (2) Will it do any good to tell it? Will it aid the church, the community, the nation? If not, let it be forgotten forever!

it is a restless evil,---(Akatascheton kakon, an evil ever turbulent agitated, unstable, like a wild beast continually moving up and down in his cage, resisting as far as possible, all restraint.) With what vividness does James describe the tumultuous tongue! It is (a) an evil thing when uncontrolled, capable of the greatest possible injury. Those who would shrink in horror from the thought of plunging a sword into the heart of another will, nevertheless, indulge in malicious gossip that drives a sword through the heart in a manner far more painful than any possible physical injury. In Cymbeline, Act III, Scene IV, Shakespeare tells of a husband who, believing his wife to be disloyal, writes to his servant accusing her of infidelity, and commands him to kill her. The servants shows the letter to the accused woman whom he believes to be innocent. Watching the effect of the letter upon her as she reads. the servant says,

"What, shall I draw my sword? The paper
Hath cut her throat already. No ’tis slander
Whose edge is sharper than the sword; whose tongue
Outvenoms all the worms of the Nile; whose breath
Rides on the posting winds, and doth belie
All corners of the world ; kings, queens and states,
Maids, matrons, nay the secrets oi the grave
This viperous slander enters."

It is said that the great theologian Augustine had enscribed over his dining room table the following couplet, in Latin, reading:

"He that is wont to slander absent men
May never at this table sit again!"

Were this rule to be invariably followed today, many would never dine at the same place twice!

(b) The tongue is a restless evil, continually chaffing against any restraint which may be exercised upon it. It fights against any effort to corner it and is thus an untamed thing. It is impossible to restrain a calumnious tongue as it is impossible to overtake and restrain the calumny itself. It is of course possible to refute the slanderer and to prove his calumny false, but the originator will simply move into new areas and resume hi;; favorite avocation. Moreover, the consequences of such are farreaching and impossible to eliminate; those who heard the calumny but not the refutation will be disposed to assGciate the name and the calumny, when either is heard, and so the evil work of the slanderer continues.

it is full of deadly poison.---(Mcste iou thanatephoros, full of death-bringing poison.) The effects of its improper use are deadly and the reason is that it is filled with a poison that is death-dealing in nature. We are to understand, of course, that Jam es is discussing the improper use of the tongue here; and, is by these figures of speech indicating the far-reaching effects of such use. There is here a possible reference to Psalms 140:3 : "They have sharpened their tongue like a serpent; adders’ poison is under their lips." The phrase, "full of," indicates that such is the character of the tongue under consideration. This form of expression is not uncommon in the sacred writings. Peter writes of those who are "full of adultery’’ (2 Peter 2:14), and Paul of some who were "full of envy"’ (Romans 1:29). It was not James’ design, in this instance, to describe the effects of the tongue on the individual guilty of its abuses, but upon those who are victims of it. Those possessed of such tongues are like slithering snakes carrying a sac of virulent poison which they are ready to inject at the first opportunity. There is no more contemptible character, and it is not to be wondered at that the Scriptures represent such as snakes.

If those whose delight it is to engage in slander are thus described, what of the individual who listens to, and thus encourages, the slanderer in his evil work? Were there no listeners there would be no slanderers! He who encourages another in his calumny is about as guilty as he who commits it. The receiver of stolen goods is, under the law, as much of a criminal as the thief himself; why not then, the receiver of false and malicious gossip. Were all such intercourse eliminated, the world would improve one hundred per cent over night! And many, whose chief interest consists in dwelling on the weaknesses and foibles of others, would find themselves barren of useful ideas, and without an avocation in life. Those who have hitherto allowed their minds to become garbage cans for the collection of every foul and filthy thing would suddenly discover themselves to be in the position of the man out of whom seven demons were cast outswept and garnished.

Verses 9-12

Jas 3:9-12

CONTRADICTIONS OF THE TONGUE
James 3:9-12

9 Therewith bless we the Lord and Father;---The verb "bless," is from eulogounien, present active indicative of eulogeo, to speak well of. This is, of course, the noblest and highest use of the tongue. It is, however, not surprising that the tongue is thus used with reference to God. Believers, at least, would be expected to speak well of God if they speak of him at all. This common use of the tongue by those who believe, does not justify its improper use with reference to men, and emphasizes the glaring inconsistency often characteristic of men to which this verse alludes. It cannot possibly be pleasing to the Father to be addressed in words of praise by a tongue which, preceding and following the ascription of praise, is used to pronounce curses and maledictions upon men. It is a strange form of logic which prompts a man to believe that God is pieased with praises addressed to him by a tongue which regularly slanders others. Man is made in God’s image; and, he who despises man, the handiwork of God, despi.ses God himself. John said, "If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, cannot love God whom he hath not seen. And this commandment have We from him, that he who loveth God love his brother also." (1 John 4:20-21; Matthew 25:45.) It is idle for one to expect to be pleasing to God, though disposed to express words of devotion, when the sa ·me tongue is used to curse others, to slander their names, and to destroy their reputations. The word "bless," the general meaning of which is to speak well of, is used more specifically elsewhere in the New Testament for the giving of thanks. (Matthew 26:26; 1 Corinthians 14:16.)

The phrase, "The Lord and Father," (ton kurion kai patara), means "the Lord who is our Father," both terms referring to the same person. It will be observed that in the Greek phrase the article appears before the word Lord only, and thus the reference is to God. God is styled Father here to emphasize the fact that man is in his image, a fact indicated also in the last clause of the verse.

and therewith curse we men,---("And therewith," kai en aiite.) The two statements-this and that occurring in the preceding portion of the verse-are joined by the copulative kai, and are thus paralleled. The tongue is used to say good things of God, and it is the same tongue which is used to curse men. "Curse," (katarometha, present middle indicative of kataraomai), indicates not an occasional lapse into this vice, but an habitual practice. The tenses in the statements thus placed side by side are the same. It is, so James affirms, a characteristic of some men habitually to praise God with a tongue which is also used regularly to pronounce curses upon other men. Such contradictions are common to men who are possessed of evil hearts, and a constant temptation to all, whether good or bad. The Psalmist wrote of some who "delight in lies," who "bless with their mouth, but they curse inwardly." (Psalms 62:4.) And, Paul admonished the Romans, "Bless them that persecute you; bless, and curse not." (Romans 12:14.)

The etymology of the word translated "curse," is interesting and significant. It is compounded from kata, down, and araomai, to curse. One who feels disposed so to do, regards himself as occupying a higher position than other men, and privileged to deal thus with his fellows. He considers himself as able to look up to God, and bless him; and down to men and curse them. It is a presumptuous and high-handed disposition wholly displeasing to God. James’ word, katarometha, from kataraomai, is derived from katara, a curse. This word, etymologically, is made up of the preposition kata, down, and ara, a prayer. It is therefore, an address to God in the form of a prayer that he will bring evil upon men. The noun ara was originally used by the Greeks to designate the goddess of destruction. A curse is, therefore, a petition to God to destroy men made in his own image! Such is sinful and wrong. We must distinguish between such maledictions uttered by men against other men, and the legitimate curses often mentioned in Scripture. God cursed the serpent which tempted Eve and which became the instrument of sin and death in the human family. (Genesis 3:14.) He also pronounced a curse upon Cain, who slew his brother Abel. (Genesis 4:11.) God promised Abraham that he would curse those who cursed him. (Genesis 15:1-6.) These divine curses were not simply and solely imprecations. nor the utterance of evil desires, they carried their effects with them, and were accompanied by the sufferings which they foretold. There are also numerous instances of curses delivered against individuals and nations by the servants of God. (Genesis 9:25; Genesis 49:7; Deuteronomy 27:15; Joshua 6:26.) These curses did not develop from feelings of passion, revenge, and malice; they were prophecies of impending doom upon people who were highly disobedient to God. The law of Moses positively forbade all unjustified cursing; and one who cursed his father or mother committed a capital crime. (Exodus 21:17.)

who are made after the likeness of God:---The antecedent of "who," is the word men, whom some were disposed to curse with a tongue at other times used to bless God. These men thus cursed are made after God’s likeness, a fact which points up the grave crime of speaking against them. The phrase is the translation of tous kath’ homoiosin Theou gegonotas, the perfect tense-gegonotas, from ginomai -denoting that man was made in, and continues to be in the likeness of God. This image is not physical but moral and spiritual; and, though marred greatly in the fall, is still apparent in man, and is that which elevates him above the animal creation. (2 Corinthians 3:18.) There is in men, even the worst of them, traces of their divine origin, and this fact must ever be kept in mind in our dealings one with another. Inasmuch as man is in the likeness of God (Genesis 1:27), and since God desires the salvation of all men (1 Timothy 2:4), it is the responsibility of every child of God to establish and maintain a relationship toward others that will enable him to influence them for good.

The image of God in man has long been a fruitful field of controversy, and study, and many questions remain unanswered, due to the fact that the Scriptures have little to say thereon. It is idle to speculate as to the manner, extent and present character of it. Man is said to have been made in the image of, and after the likeness of God (Genesis 1:26; Genesis 5:1), and it has been a favorite exercise of theologians to search out what they regard as distinctions between these two terms. It is by no means certain that there is any essential difference between likeness and image in the passage cited above; and it may well be that the twofold expression is used merely to give emphasis to the idea of godlikeness set forth in these passages. Those who wish to pursue the matter to the extent possible from the sparcity of scripture thereon will consider Genesis 9:6; Psalms 8; J arnes 3 : 9; Ephesians 4:24; Colossians 3:10; 1 Peter 1:15-16; 2 Peter 1:4. The fact of such likeness is clearly taught, and many considerations are based upon it. The sacredness of human life issues from this fact (Genesis 9:6), and as the avenging hand is not to be raised against our fellow human beings for this reason, so the slanderous tongue is also to be restrained from inflicting injury. Paul informs us that "all have sinned and fall short of the glory of God" (Romans 3:23), a passage which appears to suggest that the image of man, though yet discernible, is not as glorious as it was before the fall. References to the "new man" (Ephesians 4:24; Colossians 3:10); "partakers of the divine nature," (2 Peter 1:4), and similar affirmations, definitely indicate that man has lost much of what he once had in this respect, but which may be regained in Christ.

10 out of the same mouth cometh forth blessing and cursing.---The absurdity of such a situation is glaring, and is alluded to by statement and by illustration again and again in this section. It is sinful for many reasons: (1) The mouth was created for holy purposes and not for base and sinful ones: (2) it is highly inconsistent for the mouth to utter praise to God, and then to curse men made in God’s likeness; (3) it is contrary to nature (emphasized in verse 11), for the mouth to give utterance to sentiments so contradictory. Though the siniulness of such a practice is apparent to every thoughtful person, the evil alluded to is well nigh universal and the warnings of the sacred writer are by no means superfluous. If those most prominent among the early disciples often erred in this respect, and were rebuked for such, we would do well to give the most serious attention to these matters that we may avoid them in our own lives. Peter, for example, assured the Lord that "If all men shall be offended (margin, caused to stumble), in thee, I will never be offended" (caused to stumble). (Matthew 26:33.) Yet, just a few short hours later, this same apostle "denied with an oath" that he was acquainted with Jesus, and reenforced his denials with curses. (Matthew 26:69-75.) John, often called the "apostle of love,’’ was so incensed on one occasion he asked the Lord to call down fire out of heaven upon a Samaritan village which he fancied had shown disrespect to them, yet could later write, "He that loveth not, knoweth not God, for God is love." ( 1 John 4:8.) If the best of men were guilty of occasional lapses in this respect, we must ever be on our guard that we do not sin even more grievously.

My brethren, these things ought not so to be---A conclusion drawn from the preceding premises. The verb indicates the coming into a situation, rather than the situation itself, thus signifying, "These things ought not to begin to be." The word rendered "ought," means that aside from the consideration of right and wrong (with which the writer had already fully dealt), it is contrary to the fitness of things for us to bless God and to curse men from the same mouth. It is not even in harmony with good sense! The word translated "ought," is from a root from which another Greek word, chresis, meaning use, comes. Thus implied is the uselessness of such actions, aside from their sinfulness. Why pronounce evil maledictions upon another? They do not harm him ; God is not influenced against another thereby; and, it is idle to engage in that which is both senseless and without profit. When, to this is added the fact that the action reverts upon the head of the one doing the cursing, and places him under the condemnation of God, it is seen to be both senseless and sinful.

11 Doth the fountain send forth from the same opening sweet water and bitter?---The illustration of the fountain to which James alludes here, would be especially familiar and impressive to his readers. In a land where rainfall is sparse, where wells are few and costly, and where the people are poor, multitudes of them depended on springs flowing out of the earth for their water supply. Access to an abundant supply of good water was one of the greatest blessings to people thus situated. "The fountain,’’ (he pege) is, literally, the spring, a source of water springing forth from the ground. The verb (bruei), is a present active indicative, meaning to bubble up and to gush forth. "The same opening," (opes) a word indicating a break or fissure in the earth, is translated cave in Hebrews 11:38. "Sweet," (glukus), is from the same root as our word glucose, and "bitter" is from pikron, the root of which means to cut or prick, indicating the effect of the thing so designated on the tongue and tastebuds. The question is rhetorical, and in a construction where a negative answer is expected. "No; a fountain does not send forth from the same opening water that is both sweet and bitter !"

Many springs in Palestine are brackish and bitter ; and often water there and elsewhere over the earth is of such character that it is not fit for human consumption. The Israelites were not unacquainted with the bitter waters of Marah (Exodus 15:23) ; travelers in the Holy Land have discovered that most of the springs on the eastern side of Judah and Benjamin are hardly fit for use; and water tasting of sulphur or salt is commonly found there. Some springs are good; others, bad; but it is not characteristic of the same spring to supply both good water and bad.

A spring known to supply good water may be depended on to continue to do so. One would be most surprised after drinking deeply of the waters of a cold, refreshing mountain spring, to discover that, on a second imbibing, they had turned brackish and bitter. Nature is consistent in its bestowal of blessings. God does not mock us by making good water turn into bad, while we drink.

12 can a fig tree, my brethren, yield olives, or-a vine figs?---This, too, is in a construction where a negative answer is expected. "A fig tree cannot yield olives, nor a vine figs, my brethren, can it?" It is quite likely that James, if he looked out of his window when he penned these words, could see fig trees, olive trees and vines from where he sat, since all of these are most common in Palestine. The yard of practically every house in Palestine had a vine and fig tree, and vines of various kinds grew on the hills round about. (2 Kings 18:31.) There is an unchanging law of nature that like produces like; and to this law the sacred writers often alluded. Jesus taught this same lesson, in principle, when he said, "Either make the tree good, and its fruit good; or make the tree corrupt and its fruit corrupt; for the tree is known by its fruit. Ye offspring of vipers, how can ye being evil, speak good things? for out of the abundance of the heart the mouth speaketh. The good man out of his good treasure bringeth forth good things; and the evil man out of his evil treasure bringeth forth evil things." (Matthew 12:33-35.) In the Sermon on the Mount he said, "By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit ; but the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." (Matthew 7:16-18.)

It is contrary to nature for a fig tree to produce olives or a vine figs. If to this the objection is raised that by grafting a tree may be made to produce a variety of fruit differing from the parent root, it should be noted that James’ illustration deals with the nature of things. A tree which, when planted, is a fig, will not later produce olives, nor will a vine yield figs. Figs and olives are desirable, but each must be produced from its own kind. There is a fixed and invariable Jaw of nature in this respect, but for which one could never sow with any certainty that the kind of harvest desired would be produced. Therefore, the practice of the tongue in giving utterance to sentiments wholly opposite, as blessing and cursing, is contrary to all nature, a violation of the will of him who created it and when allowed to operate unrestrained, will eventually result in the destruction of him who is thus guilty. Such a person demonstrates that he is out of harmony with the law of God in nature and revelation.

neither can salt water yield sweet.---A spring, whose water is salty, does not yield sweet water, good for human consumption. If this statement appears to be in conflict with earlier affirmations of James that "blessing" and "cursing" proceed from the same mouth, it is important to note that the "blessing" which issues from such a source is itself corrupted by the cursing which also issues, and thus loses its character of true blessing. The lesson is that a thing must produce according to its own nature; and, if blessings and curses appear to come from the same mouth, there is something seriously wrong. Either the blessing or the cursing must be defective; it cannot, in the nature of the case, be the cursing; therefore, it is the blessing. Prayer and praise, from the same heart, indicate that the one thus engaging is hypocritical; blessing and cursing from the same mouth reveal that the blessing is corrupted. As a fountain which yields salt water does not give forth fresh water, so a mouth which curses cannot properly bless. Though both may be attempted, it is the cursing which reveals the true character of the heart.

It is, therefore, vitally important that the tongue be restrained, and this lesson James repeatedly teaches in his Epistle. Reasons assigned are, (1) the tongue is a little member, though capable of exercising the most far-reaching effects; (2) it is the most difficult member of the body to restrain and control; (3) it is impossible to tame it so that it may be left unguarded; (4) it is "a world of iniquity," because of its potentiality for evil; (5) unrestrained, it will defile the whole body, "set on fire the wheel of nature," and itself be "set on fire by hell." Jesus said, "And I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned." (Matthew 12:36-37.) "A soft answer turneth away wrath; but a grievous word stirreth up anger. The tongue of the wise uttereth knowledge aright: but the mouth of fools poureth out folly." (Proverbs 15:1-2.)

Verses 13-14

Jas 3:13-14

SECTION 7
James 3:13-18

THE WISE AND THE UNDERSTANDING
James 3:13-14

13 Who is wise and understanding among you?---We have seen, in the comments thereon, that James 3:1 was addressed primarily to teachers, and was designed to emphasize the great responsibility which is theirs in influencing others in this manner. From the discussion of the teacher’s responsibility and work, involving the use of the tongue, the sacred writer extended his treatment to include all disciples; and, James 3:2-12, deals directly with the abuses of the tongue and the evil effects which follow. It is indeed remarkable how much of the Epistle is devoted to words and works. Shown clearly is the worthlessness of being a hearer of words, and not a doer of works (James 1:19-27); next is revealed the glaring inconsistency of loving one’s neighbor as one’s self if the neighbor happens to be a rich man, and neglecting another neighbor who happens to be poor (James 2:1-13); then discussed is the emptiness and barrenness of faith apart from works (James 2:14-26); and, in James 3:2-12, the abuses of the tongue are particularly dealt with. In all of the Epistle, the writer makes clear that the disposition to avoid the practical duties of the Christian life, on the allegation of one’s religion or faith, is a token of wickedness and sin, and not a manifestation of Christian character. Without such practical devotion, evidenced in deeds, such profession is worthless and vain. "And why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6:46.)

Here, then, is a reversion to verse 1, "Be not many of you teachers, my brethren, knowing that we shall receive heavier judgment." For the reason which prompted James to pen these words see the notes there. But, suppose some teacher says, "Such advice is good for those not qualified to teach ; but, I do not need it, inasmuch as I am a wise and understanding man." James raises the question, "Who is wise and understanding among you?’’ The word "wise," is from sophos, a teacher; and "understanding," is from epistemon, one skilled. Thus, the question raised is, Who is really a skilled teacher?

We should not overlook the additional important consideration that James, by implication, designates here the essential qualifications of all teachers, including those of our day. They are to be (a) wise; (b) understanding. (See Deuteronomy 1:13; Deuteronomy 4:6.) It is to be observed that there is a great deal of difference between wisdom and knowledge. One may, indeed, be exceedingly wise, yet unlearned; on the other hand, it is possible to be highly learned, yet exceedingly unwise. One becomes learned through diligent study; wisdom is acquired only from God. (James 1:5.) Knowledge is the possession of facts; wisdom their proper application. Essential to the erection of a building is (a) a contractor; (b) building materials. Neither is of value to the purpose at hand without the other; yet, the contractor (source of the wisdom) is vastly superior to the material which makes up the building. In like manner, the wise need learning to enable them properly to use the wisdom which God bestows.

let him show by his good life his works in meekness of wisdom.---Here is the way in which the possession of wisdom and understanding may be demonstrated. If the teacher claims to be possessed of a superior knowledge by which he believes himself to be capable of instructing others, let him prove it by a godly life, richly filled with good works! It is to be seen that James thus gives two tokens which evidence wisdom and understanding: (1) "good deeds"; (2) "meekness of wisdom." This, incidentally, is a test which may be applied under all circumstances, at all times, and to all people, including ourselves! One’s wisdom is evidenced, not by argument or assertion, but by a godly life garnished with good deeds. It is interesting to note that here, as often elsewhere in the New Testament, (Matthew 20:20-28), the world’s standard and rule of measurement differs greatly from that of inspiration. We are disposed to regard men as wise as they are able to impress us with their learning oratory, or wit; James makes it clear that it is not by words, but by works that true nobility of character is exhibited. We thus have a rule by which to determine whether we are wise and understanding. Do we seek constantly to practice the practical precepts of Christianity in ministering to those about us ? Do we show meekness in our dealings one with another; and, do we avoid an arrogant, proud and unrestrained spirit? If not, then we are not possessed of the wisdom which is from above. While these considerations apply primarily to public teachers of the word, they are applicable, in principle, to all, and should be so regarded.

We learn, (1) wisdom may be shown (exhibited, revealed, manifested) in life; (2) it is shown by a good life (kales anastrophes, a walk attractive in nature); (3) it is to be done in meekness of wisdom (wisdom stripped of all arrogance, pride and desire for worldly acclaim). Here, again, as he has so often done before, the writer rebukes, by implication, the disposition of any disciple to parade his accomplishments, whether they be mental, physical or material. One may indeed be meek and not wise; but, one who is truly wise will be meek; and, where meekness is wanting there is evidence of the lack of wisdom also. We must avoid the conclusion that James is teaching that if one is wise, he ought to demonstrate it by good works, as if it were possible to be wise, yet fruitless in life; what he is teaching is that where there is wisdom there will be good works, inasmuch as the latter is the inevitable fruit of the former. Where there are no works, there is no wisdom. Is one wise? He will exhibit it by the works which follow. Are there no works to follow? Then there is no wisdom.

The "meekness of wisdom" which the truly wise will exhibit is a reflection of the wisdom which characterized our Lord, who is "meek and lowly in heart" (Matthew 11:29) ; and which he desires to see demonstrated in the lives of all of his followers. An arrogant and proud spirit is, indeed, farther removed, in spirit, from our Lord, than any other disposition. In this, as in all similar matters, Christ is our example and pattern ( 1 Peter 2:1) ; and, insofar as it is humanly possible, we should imitate the meekness he ever exhibited in his relationships with his Father and with men.

14 But if ye have bitter jealously and faction in your heart,---This is, grammatically, a condition of the first class, and therefore assumed as true. Such was indeed characteristic of some of James’ readers, as it is, alas, occasionally true of some of the Lord’s followers today. "Bitter jealously," (zelon pikron) is translated from two words of significance. Jealousy is from zelos a word used in the New Testament in both good and bad sense. (John 2:17; Acts 5:17.) It denotes, when good, the desire one feels to emulate another whose attainments are of noble order ; and, when bad, the envy and jealousy one experiences in the contemplation of another’s possessions, or accomplishments. The two ideas are closely related; and often there is only a little difference between a legitimate ambition to be like another, and envy oyer the attainments of another which one is without but greatly desires. This disposition is described as "bitter" ( pikron). in that it leaves the heart with an unpleasant sensation, as our tastebuds react to a bitter substance in the mouth. The Hebrew writer warns against allowing "any root of bitterness" to arise (Hebrews 12:15); and Paul instructed the Ephesians to "let all bitterness, and wrath, and anger and clamor, and railing, be put away from you ... .’’ (Ephesians 4:31.)

"Faction" (eritheian) is from the Greek word erithos, a hireling, which in turn, is derived from the word eritlteuo, to spin wool. This word affords an excellent and interesting illustration of the manner in which usage causes a term to bear a variety oi related meanings through the years. It has meant (1) a spinner of wool; (2) one hired to spin wool; (3) a hireling; (4) a selfish person interested only in wages; (5) a partisan concerned with one’s own affairs; (6) one who resorts to evil measures to accomplish one’s desires. The word in the text (eritheian), denotes the state or condition in the heart where such a disposition exists. It describes the spirit of partisanship, or selfishness which exists in the heart where such desires motivate the possessor. It is a condition produced by improper zeal which has as its aim the acquisition of that possessed by others. Jealousy and envy lead to faction. Not one of us is wholly removed from the dangers of which James writes, and all should be exceedingly careful to keep the heart free of such unseemly dispositions. This condition characterized some of those to whom James addressed his Epistle. That which he condemns was not an outward form of jealousy, but one lodged in the heart (en tei kardiai humon), the basic character of which is selfishness. All factions, all party-spirit, and all envying issue from selfishness, a desire to put one’s seli forward, and to go ahead of others. ’vV e are not to overlook the fact that these words were penned primarily with teachers in view, whose activities afford frequent occasion for the temptations against which he warns. Teachers, preachers, writers, editors are all in a position where humility is often difficult and where selfish ambition is a constant temptation. There is a conceit of knowledge which is as real and wrong as the pride of worldly possession; and both dispositions must be rigidly expelled and avoided by all who would be pleasing to the Lord. But, whether teachers are not, we must all be careful lest an unseemly zeal which ha:; as its aim selfish ambition, prompts us to entertain a feeling toward others in, or out of the church, which is selfish and sinful. There is no place in the body of Christ for those motivated by the desire to be leaders of a party, or to secure for themselves, and for selfish reasons, a place of prominence in the church of our Lord. Paul, in 1 Corinthians 1:12-13, demonstrates the fact that the party-spirit is an exhibition of carnality; and it thus falls into the class of such sins as fornication, adultery, drunkenness, and the like. It is difficult to conceive of a more grievous sin than that which results from the deliberate efforts of a man or group of men who, for the sake of selfish ambition anri personal gain;.. rill cause division among the people of God. Far better to be the Roman soldier who thrust a spear into the side of the fleshly body of Christ on the cross, than to be one who drives a sword of division into his spiritual body-the church. (Ephesians 1:19-23.) Jealousy and faction are works of the flesh (Galatians 5:20); and those who engage in such "cannot inherit the kingdom of God." Those who, despite the warnings of Holy Writ, persist in such a course are as sure for hell as if they were already there!

glory not and lie not against the truth.---"Glory not," me katakauchasthe, present middle imperative of katakauchaomai, means to exult over. Additional evidence of the incisiveness of the words which the Holy Spirit selects is to be seen in the fact that the phrase "glory not," indicates not so much the mere fact of glorying, but the exulting over somebody else, because of the possession of real or fancied, advantages. The teacher, preacher, elder, deacon, Bible school instructor, editor, writer, or whoever he may be who exults (glories) in the thought that he is superior to some other because of his attainments in this, or some other field, falls under the ban of this passage. The present middle imperative means, "Stop glorying and lying against the truth ... ,’’ thus evidencing the fact that some among his readers were guilty of pride and selfish ambition resulting from their achievements. The etymology of the word translated "glory" in our text is interesting and quite significant. It is compounded of kata, against, and, kauchaomai, to boast. It thus really means to boast of one’s affairs to the hurt of another. It should be considered here in the light of the use of the word "faction" in preceding clauses. One possessed of the spirit of faction entertains the desire to obtain a goal without regard for, and often in violation of all honorable ethics. It is, alas, all too often true that one person pushes himself upward by propelling another in the opposite direction-doumward; and it is this disposition which James so straitly condemns here and throughout the Epistle.

Those who entertain bitterness and the party-spirit in their hearts, and who glory over others, are also disposed to "lie against the truth." The phrase, "lie against the truth," (pseudesthe kata tes aletheias), means to be false to the truth. Obviously, he who violates the truth, as to envy, jealousy, and faction, is not true to it, though he may affect to be greatly devoted to it in other areas. One who claims to teach the truth must certainly practice it, else his efforts are as a sounding brass and a tinkling cymbal. For one to glory with the tongue because of the possession of an alleged or genuine superior knowledge, while entertaining jealousy and envy in the heart, is to be guilty of falsehood and manifestly opposed to the truth which such affect to believe. Such thus become unfaithful to the very cause which they profess to serve. Advocacy of a party-spirit in the church is never right; and where such a condition exists, those responsible are actually acting out a lie, inasmuch as they oppose the truth which they pretend to believe and to defend.

Verses 15-16

Jas 3:15-16

THE WISDOM FROM BELOW
James 3:15-16

15 This wisdom is not a wisdom that cometh down from above---"This wisdom," (haute he sophia), is the wisdom possessed by those who have in their hearts bitterness, jealousy, envy and the party-spirit, who glory over others, and who lie against the truth which they pretend to preach and teach. "This" wisdom does not come down from above (katerchomene anothen), as does that which is promised in James 1:5; James 1:17, where the word is the same. This wisdom, in contrast with the true wisdom promised in these passages, does not keep on coming down, thus implying that the genuine wisdom, which is from God, does. Inasmuch as it does not derive from God, it is, as the remainder of the verse declares, of an origin below heaven and thus sinful in nature. In view of the fact that it exhibits an evil disposition in men, it ultimately derives from the devil. Since the "teachers" (James 3:1), whom James so severely rebukes in this section exhibited the "wisdom" which involved bitterness, envy, and the like, their wisdom was not that from above, thus not from God, and hence from men, ultimately from Satan. It was, in reality, a spurious wisdom, which prompted its possessors to entertain feelings, and to be influenced by motives, wholly foreign to the "wisdom which is from above." A wisdom which creates factions and parties in the church cannot come from God who is "not a God of confusion, but of peace." (1 Corinthians 14:33.) To claim to be in possession of a superior wisdom, the fruits of which are alienation, division, and disruption of the body of Christ, is to demonstrate that the alleged wisdom possessed is not the heavenly wisdom, is not from above, thus not from God.

but is earthly, sensual, devilish.---This is the true character of such a wisdom. It is "earthly," ( epigeios, of the earth), because it has its origin here, and not in heaven; it is "sensual," ( psuchike, belonging to the sensuous or animal life), because it embodies motives of a base origin; and it is "devilish," (daimoniodes, demonlike), because it partakes of the nature and character of demons, and not of God.

The word "earthly," when put in contrast vith that which is "heavenly," as here, designates that which is worldly (Philippians 3:19), and which is, therefore, to be avoided. (Cf. Colossians 3:1-2.) Neither it, nor the things characteristic of it, are to be loved (1 John 2:15), and with it we are not to be friendly (James 4:4). From all such things Christians are to separate themselves (2 Corinthians 6:16-17), and to cleanse themselves from the defilement which results from contact with such ( 2 Corinthians 7:1). The "wisdom" which James condemns is of the earth, because it sets its affection on things of the earth and in only .such finds satisfaction. The motives which prompts it to action are from below, and it hesitates not to use the basest of reasons even in matters of a spiritual nature. It is for this reason that it does not shrink from effecting the greatest harm in the body of Christ, often under the pretense of great loyalty thereto.

The "wisdom" which James condemns is also "sensual" (psuchike, from psuche, the soul.) The margin of the ASV has, "Or, natural. Or, animal." Man is a triune being. He is possessed of (1) a body; (2) a soul; (3) a spirit. Often, the word soul is used to designate the spirit; but, when one is distinguished from the other, the spirit (pneuma) is the immortal nature, (that which is infused in us directly from God the Father); and, the soul (psuche) is the animal life. (Psalms 78:50.) Inasmuch as the word soul is thus used, the adjective psuchike is literally, sottlish, natural, or animal. Thus, the word (as an adjective) describes the condition of man when he is governed by the lower impulses of his nature, and not by his spirit, his higher being. Paul uses the same term to designate "the natural man," (the man dominated by the soulish disposition), in contrast with the "spiritual man," (the man influenced by his better or higher nature), in 1 Corinthians 2:14, and to indicate the difference between natural and spiritual bodies in 1 Corinthians 15:44; 1 Corinthians 15:46. In a remarkable passage, (Judges 1:19), the fleshly brother of our Lord writes of those "who make separations, sensual, (soulish), having not the spirit." It was James’ design here to show us that the wisdom which is not from above and is, consequently from below, influences the lower and baser nature of man, and hence does not originate with God.

This "wisdom" is also "devilish," (daimoniodes, demon-like), in character. For a discussion of the subject of demons, see comments on James 2:19. It is devilish because it prompts those possessed of it to act like demons, being full of malice, ambition, egotism, malignity and pride. There is a doctrine of demons (1 Timothy 4 :lff), and those who follow their pattern are demon-like (devilish.) There is but one devil; there are many demons. The King James Translation does not make this distinction, sometime rendering the word dainionion by the word "devil." The Greek word for "devil" is diabolos (a slanderer); and, when it is used to refer to Satan it is always singular;· whereas, the word for demons is, in the Greek, usually plural. The "wisdom" which James condemns is from below, and not from above; and is worldly, sensual and demoniacal. Its sphere of activity is in the animal nature, and its motives are of the basest type. It seeks for the gratification of the flesh, and its chief characteristic is pride. It will resort to anything to accomplish its desired ends, even to effecting division among the Lord’s people. It may enable a man to be shrewd, cunning, adroit, and to attract the attention of other worldly-wise people, but it is wholly foreign to that spirit which motivated the lowly Nazarene, and which he desires to see in his followers today. It can lead one down only to the source from which it comes, and never up to God.

The order of the words, "earthly, sensual, devilish," is significant. In each there is a progressiveness of sin, an advance to deeper guilt and thus to greater condemnation. (1) Those who are earthly, are of the earth; (2) those who are sensual, are influenced by the baser desires of the flesh ; (3) those who are devilish, are of the nature of demons. This order designates the course of every individual who follows the lead of, and ultimately surrenders to Satan. First worldly in disposition, he then easily yields to the desires of his lower nature, and finally partakes of the character of the evil in which he finds his greatest pleasure.

16 For where jealousy and faction are, there is confusion and every vile deed.---"For," (gar, to introduce the reason), indicates why the "wisdom" which is not from above is earthly, sensual and devilish. Its existence is ever marked by "jealousy," and "faction"; these are its invariable associates. For the meaning of these words, see comments on verse 14, above. Where jealousy and faction dominate, "there is confusion and every vile deed." Such is the bitter fruit of jealousy and faction. "Confusion," (akatastasia) is translated from the noun form of a word which occurs, as an adjective, in James 1:8, and James 3:8. It designates a state of disorder and disturbance and mental conflict which leads to confusion and tumult in the church. It is clear that such a situation does not develop from the exercise of true wisdom, but results from a "wisdom" which is "earthly, sensual and devilish." Because God is "not a God of confusion, but of peace" (1 Corinthians 14:33), a "wisdom" which produces such a state, cannot be from him. Moreover, from such a situation "every vile deed," proceeds. The word for "vile," ( phaulon) denotes that which is tawdry, cheap, originally that which is of no value. It came eventually to mean something cheap in a bad sense; and thus, anything bad; and "deed," is from pragnia, something done or accomplished (cf. Thayer), hence, a thing, a matter, an affair. Where jealousy, envy and the spirit of rivalry exist, there is disorder. division and disruption of all that is good and right. Under such circumstances, those thus possessed lose all sense of proper values, and resort to whatever is necessary in order to achieve their factious designs. The scene of our Lord’s body, divided and bleeding from the wounds of its "friends" before a scoffing world, moves them not; they must have their way whatever the price involved. It is no wonder that James says that where "jealousy and faction are, there is confusion and every vile deed."

A tree may be known by its fruit. That which results in division and disorder cannot originate with him who desires his people to be one, and who labored and prayed to that end. (John 17:1 ff.) The "wisdom" which James condemns, far from fostering peace, unity and fellowship, foments warfare, division and alienation. One may be possessed of a sharp tongue, a shrewd mind, and a ready wit; his accomplishments and talents may secure for him much worldly acclaim ; but, if his efforts cause trouble among brethren, drive them apart, and make them enemies, his "wisdom" is not from above, but is "earthly, sensual, devilish. Such a one serves not God, but Satan, and is an enemy to the cause of truth. The sooner such a one is recognized, marked as such, and avoided (Romans 16:17-18), the better it is for the cause of Christ. Those thus motivated, "serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent." (Romans 16:18.) "A factious man after a first and second admonition refuse; knowing that such a one is perverted, and sinneth, being self-condemned.’’ (Titus 3:10-11.)

Verses 17-18

Jas 3:17-18

THE WISDOM FROM ABOVE
James 3:17-18

17 But the wisdom that is from above is first pure,---The wisdom that is from above is, by James, put in contrast with that "wisdom" described by him earlier as "earthly, sensual, devilish" (verse 15), which produces jealousy and faction and results in confusion and every vile deed (verse 16). This wisdom to which James is now to give special attention is "irom above," because it originates with God and not with men; and, being from above is heavenly in character and not earthly. Because it comes from above, it is God’s gift (cf. "the giving God," Greek of James 1:5), and must be sought from him. It comes down from him "’with whom can be no variation, neither shadow that is cast by turning.’’ (James 1:17.) Solomon said, "My son, if thou wilt receive my word, and lay up my commandments with thee; so as to incline thine ear unto wisdom, and apply thy heart to understanding; yea, if thou cry after discernment, and lift up thy voice for understanding; ii thou seek her as silver, and search for her as hid treasure, then shalt thou understand the fear of Jehovah, and find the knowledge of God. For Jehovali giveth wisdom; and out of his mouth cometh knowledge and understanding." (Proverbs 2:1-6.)

This wisdom is ’’first pure, then peaceable...." This is sometimes explained to mean that no peace can exist until purity has been obtained; and as applied to the church, it is our obligation first to attain to purity in doctrine and teaching, in the absence of which there can be no peace between brethren. On this ground, disturbances in the church, on the pretense of attaining to purity in doctrine are justified. There are two basic errors involved in such reasoning: (1) James’ teaching here applies to peace in the heart of the individual, and was designed to emphasize the fact that peace cannot there reign until purity controls the heart; it is, therefore, an incorrect exegesis which would apply it to the church; (2) purity is first for logical rather than chronological reasons; for if we were the only persons on earth, and there was no one else to be gentle to, no one coming to us to be entreated. no one needing mercy, the wisdom from above would still be pure! The word "pure," (hagnos, from hagios) denotes that which is uncontaminated, without fault, wholly good. It is a kind of goodness which shrinks from any pollution whatsoever. It is such a state of mind and of heart without which one cannot see God. (Matthew 5:8.)

Purity of doctrine and practice on the part of the church is, of course, absolutely essential and must be sought after by all who love the Lord. We must ever contend earnestly for the faith once delivered to the saints. (Judges 1:3.) A pure faith and a faultless practice may be enjoyed only by constant vigilance against every suggestion and semblance of error. We must not, however, fall into the error of assuming that because others hold to error, we cannot enjoy peace in Christ. An alleged defense of the truth, at the expense of a sincere heart and a peaceful disposition, is illogical and irrational. It is absurd to attempt to do right by doing wrong! Men have made murderers of themselves on the pretense of doing God’s will. (Matthew 10:17; Matthew 10:21; Matthew 24:9-10.) The wisdom that is from above is pure, free from all defilement.

then peaceable,---(epeita eirenike). The wisdom that is from above is first pure, "then peaceable," peace-loving, exhibiting that disposition in the individual which produces and maintains peace. (Hebrews 12:11.) It is peaceable because its basic characteristic is purity. It is impossible for a factious spirit, and a fractious disposition to issue from a pure heart. It is significant that James, who so often reflects, in his writings, the teaching of our Lord in the Sermon on the Mount, follows the same order as designated there in the Beatitudes. Here, as there, purity precedes peace: (1) "Blessed are the pure in heart: for they shall see God." (Matthew 5:8.) (2) "Blessed are the peacemakers: for they shall be called sons of God." (Matthew 5:9.) Because the wisdom which is from above is "peaceable," it not only instills peace in the hearts of its possessors, it also exhibits itself in peaceful pursuits in life. There is no blessing pronounced upon those who cause dissension, and whose activities produce strife; God, who is "the Lord of Peace" (2 Thessalonians 3:16), gives peace only to the peaceable. Men yearn for peace; peace in the heart, peace in the life, peace "in our time." The ancient benediction was a pronouncement of peace: "Jehovah bless thee, and keep thee: Jehovah make his iace to shine upon thee, and be gracious unto thee: Jehovah lift up his countenance upon thee, and give thee peace." (Numbers 6:24-26.) The Hebrew word of greeting is, to this day, Shalom! which means peace. When the writer of these notes was in Israel some months ago, he heard this salutation repeatedly expressed. When people meet you there, they say, Shalom! When they bid you goodby they repeat the salutation. It is an expression of a wish for peace for iriends. Jesus promised his disciples peace: "’Peace I leave with you ; my peace I give unto you ; not as the world giveth, give I unto you." (John 14:27.) Paul wrote, "’And let the peace of Christ rule in your hearts, to the which also ye were called in one body; and be ye thankful." (Colossians 3:15.) The Greek for the word "rule," in this passage means to "arbitrate," (the margin), to umpire (so Williams translates). Where peace is the arbitrator, serenity of life prevails and contentment reigns. This is the kind of peace which the "wisdom" that is "from above" produces in the heart.

gentle, easy to be entreated,---These are the third and fourth characteristics of the "wisdom which is from above." "Gentle," (epieikes, from eikos, that which is reasonable, fair in dealing,) designates an attitude of forbearance, the exhibition of a disposition vhich does not demand its rights, but is willing, if necessary, to suffer wrong in the cause of right. The word appears in Philippians 4:5 and 1 Timothy 3:3. We ought always to be fair and reasonable in our dealings one with another. It is highly absurd for one who fancies that truth is all on his side to be unwilling to consider the views of those who oppose him. One may entertain pity for an opponent for holding inconsistent and contradictory opinions, but should not despise him for it. We feel the most sincere concern for a friend afflicted with a serious malady, and we should be equally exercised regarding one whose mental and spiritual health is impaired. Some shrink from gentleness on the ground that it is weakness under another name; but, the truth is, a gentle disposition results from strength, and is maintained thereby. One sure of his position does not feel the necessity oi defending it with passion; he maintains it from premises wrought out by reason from revelation and arrived at calmly and soberly. Some assume they are strong in argument only if they are violent in argument. Some seek to make up in thunder what they lack in lightning; but, it should be remembered that it is the lightning that kills! He who has established a sincere conviction of the truth in his heart, and possesses a genuine faith in the ultimate triumph of right, will disdain such efforts, and be content to speak the truth in love. Gentleness is not a natural characteristic ; men are not born gentle. It results from wisdom; wisdom is a gift from God (James 1:5); therefore gentleness is a gift from God.

This wisdom is also "easy to be entreated,’’ (eupeithes, from eu, easy, and peithomai, to persuade, hence, persuadable, willing to consider.) This is a word occurring no where else in Scripture. One easy to be entreated is open to reason, ever ready to hear what others have to say, and to be willing to yield to what is right. It is not to be interpreted as meaning that one is susceptible to every vagrant impulse, or carried about by every wind of doctrine (Ephesians 4:14); there is no weakness or deficiency of courage inherent in the word. He who is thus influenced will listen carefully to what others have to say and, if it appears that the course he has adopted is an erroneous one, he will not hesitate to abandon it, and to accept that which is right. Such a one will not persist in a course that is wrong, simply because it is that originally launched; he will readily yield to convincing argument and sound logic. This disposition will exhibit itself both inwardly and outwardly. One who is "easy to be entreated," will utilize the same gentle forbearance and persuasiveness toward others.

full of mercy and good fruits,---The foregoing characteristics oi "the wisdom which is from above,’’ are attitudes and dispositions of the heart; here, the writer moves to an area of conduct on the part of the Christian, and designates the practical, outward, visible aspects of this wisdom. The gentle, pure, persuasive soul is also "full of mercy," and "good fruits,"-is active in the performance of those deeds earlier described as "pure religion and undefiled before God and the Father." (James 1:27.) "Mercy," here ( ele011s) is compassion, the disposition to desire to help those in distress; and, the "good fruits," (karpon agathon) result from such an attitude of heart. A man possessed of such a disposition is like a tree ever in bloom, and ever bestowing its blessed fruits upon those about it. This, indeed, is the test of the heart’s status; one cannot always know the condition of the tree, but one can easily determine the character of the tree by the nature of the fruit. As James 1:27 affords an example of the manner in which this mercy exhibits itself, so James 2:15 indicates the situation where such is wanting. It should be remembered that this entire section of the Epistle is by Jam es addressed primarily to teachers who are expected to exhibit in their lives the principles herein outlined. If such is to be characteristic of those who teach and preach his word, with what great severity must the Lord regard those who not only do not do such themselves, but who seek to discourage others in the performance thereof !

without variance,---"Variance, (adiakritos, from a, not, and diakrino, to distinguish), means to hesitate, to doubt; and has the marginal reading, "doubtfulness or partiality." Thus, one without variance, does not doubt, is not drawn by divided opinions, and is stable in his views regarding religion. His attitude is exactly opposite to that of the "double-minded man" mentioned in James 1:8. Compare, also, James 1:6, and James 2:4, where the verb form of the same word appears.

The wisdom which is from above enables one to be furn in his views, and to entertain complete confidence in God and in his word. It is good for us to keep an open mind regarding all matters which we have not thoroughly explored, and to be willing to bring our views into harmony with any new truth we may acquire; but, we must recognize the fact that the fundamentals of the faith, which are neither obscure nor difficult, are easily grasped, and from these we should never move away, nor suffer them to be taken from us. The faithful disciple of the Lord has confirmed convictions; these convictions are grounded in a robust faith in God’s word; and to question them is to question the word, and ultimately, the Lord himself. A vacillating, changeable disposition is neither conducive to Christian growth, nor to useful service in the vineyard of the Lord ; and does not originate in the heavenly wisdom. We should all acquire and maintain principles by which to guide our lives and these may be properly obtained only from God. Those thus directed follow a compass which is not deflected by worldly acclaim or selfish interests, not by current views announced by favorite preachers. They recognize that truth is unchangeable, and that the New Testament reads exactly the same as it did a quarter of a century ago. They are consistent in attitude toward the principles of true religion because they obtained them at the source.

without hypocrisy.---(Anupokritos, from a, not; and hupokrino, hypocrisy.) The word hypokrites (a hypocrite) meant originally a play-actor, i.e., one who plays a part, and thus does not reflect his true situation. A hypocrite is, therefore, one who practices deception, one who appears to be other than what he really is. The wisdom which is from above does not prompt one to wear a niask, but to appear in one’s own true character-a character based upon the principles of true Christianity. Hypocrisy was exceedingly common among the Jews; and our Lord’s most severe denunciations were leveled against them because of this sin. (Matthew 23 :lff.) Those who are without hypocrisy, are sincere, open in their dealings, and without pretense. Hypocrisy is dishonesty; it deceives and misleads others for selfish ends, and must, therefore, be strictly avoided by all who would please the Lord. It is possible to be hypocritical not only in action but also in attitude. Feigned piety, and an affected holiness, are as contemptible in God’s sight as deceptive actions. Neither has any place in the lives of Christians.

18 And the fruit of righteousness is sown in peace---"And" (de, moreover), indicates something to be considered besides the products of the "wisdom which is from above." It is a reference to the "good fruits," which do result from such wisdom, and here summed up in "the fruit of righteousness," (karpos....dikaiosunes, fruit growing out of righteousness.) "Righteousness," is right-doing, (Psalms 119:172; Acts 10:34-35; see, also the comments on James 1:20.) Thus, the "fruit of righteousness" is the good which righteousness prompts its possessor to do. It is not correct to say that "the fruit of righteousness," is righteousness itself. "Of righteousness," is genitive of origin, that which issues from righteousness, in this case, fruit produced by righteousness. All the good we do issues from righteousness, which in tum, flows out of the wisdom which is from above. All that is bad issues from that "wisdom" which is from below, and which is earthly, sensual, devilish. Isaiah said, "And the work of righteousness shall be peace; and the effect of righteousness, quietness and confidence for ever." (Isaiah 32:17.) Thus, the fruit is that which comes from the tree--righteousness. For comparaable expressions, see "fruits worthy of repentance" (Luke 3:8), and "the fruit of light" (Ephesians 5:9), where, in the former instance the fruit is to be distinguished from the repentance, and in the latter from the light. The meaning is that the blessed results of righteousness can never prosper except in an atmosphere of peace.

The "fruit of righteousness" is "sown in peace," (en eirenei spttiretai, sown in the sphere of peace.) Peace is its rightful and proper habitat; it is the realm where righteousness grows and flourishes, and where its fruit-good deeds-abound. Righteousness is the seed from which good deeds grow, and the good deeds then become seeds from which further fruit springs. It is the responsibility of all-particularly teachers and preachers-to cultivate peace by sowing good deeds which are expressions of righteousness. The fruit of righteousness is a holy life. This is sown in peace, not in strife, conflict, and war. Peace is conducive to the spread of the truth, and contributes to it; whereas, strife, division, faction and partyism hinder and restrain it. Here, again, we observe the close connection between the Epistle of James, and the Sermon on the Mount:

Peacemakers are intimately related to God; being acknowledged by him as "sons;" and the harvest of that which is sown in peace is the "fruit of righteousness." David said, "Light is sown for the righteous, and gladness for the upright in heart." (Psalms 97:11.)

for them that make peace.---(Tois poiousin eirenen, by the ones making peace.) See Ephesians 2:15, where a similar: phrase occurs. Peace was, by the ancient Hebrew writers, regarded as one of the most desirable forms of blessedness; and, those possessed of this grace would be those who sowed the seed of, and later harvested "the fruit of righteousness." Peace is, indeed, a fruit of righeousness; and it, in tum, becomes the sphere in which righteousness and all which issues from it grows and flourishes. To this the true wisdom leads, and in it finds its noblest accomplishments. Christ is our peace (Ephesians 2:14), and through him we are reconciled to God. The peace which he gives is available through righteousness-the keeping of his commandments. In him we have peace, peace with ourselves, peace with one another, peace with God. "Mercy and truth are met together; righteousness and peace have kissed each other." Whether the phrase should be rendered,. "for them that make peace," or "by them that make peace," (the question cannot be definitely decided), it is clear that what is taught here is that peacemakers are the ones who sow the seed the fruit of which is righteousness. It is an action which finds its origin in, develops by, and ends in a state of peace.

Discussion Questions on James Chapter Three

(The question numbers refer to the verse number.)

1. How important is it to teach the truth?

What is implied in the phrase “stricter” punishment?
Will judgment be worse for those who teach falsely?
Why will judgment be stricter for teachers?
Does this passage suggest that we don’t need teachers?

2. List some ways we stumble.
How do we “stumble in word”?
Are any of us a perfect man?
What is a bridle? What does it do?
What would it take to bridle the whole body?

3. Explain the use of a bit in a horse’s mouth.
How does this control the horse?
Why does turning the head direct the whole body?

4. What does the rudder do on a large ship?
What is the point of the bit and rudder examples?

5. What is the meaning of the word “tongue” in this chapter?
The tongue (as used here) is: a) a muscle in the mouth; b) a language (English or Spanish, for example); c) the words uttered
What does it take to start a large forest fire?
How does this illustration compare with the tongue?

6. How is the tongue a fire?
How is the tongue a world of iniquity?
How does the tongue defile the whole body?
How is the tongue set on fire by hell?
What is “hell” in this passage?
What does the Greek word “gehenna” mean?
What is the difference in the Greek words “gehenna” and “hades” in the New Testament?

7. Name some animals that might be tamed.
Name some animals that might be pets in your house.
What animals are tamed in a circus?
If we can tame tigers, why can’t we tame the tongue?

8. Why can’t we tame our tongue?
What kind of training will it take to control the tongue?
Discuss: Companion in Malachi 2:14.
How is the tongue an unruly evil?
Why does James say it is full of deadly poison?

9. How do we “bless” with the tongue?
List some ways we use the word “bless” today.
How do we “curse” with the tongue?
Does this mean we use profanity or take God’s name in vain?
What is the contradiction mentioned in this verse?
How are we made in the similitude of God?

10. What is the point of this verse?
Is it possible to bless and curse with the same tongue?
What does James say should not be?

11. Explain the illustration of the water from a spring.

12. Explain the example of a fig tree and grapevine.
What is the conclusion of these examples?

13. Do you know any “wise” men?
Is this the same as the wise men who visited the child Jesus?
Discuss the wise men in Daniel 2.
How would you define “wise” and “understanding”?
What is meekness?
Does having wisdom keep us from sinning?

14. What is envy?
What is bitter envy?
Why is self-seeking (selfish ambition in KJV) included here?
What is boasting?
Why is boasting wrong?
Is it ever OK to boast?

15. What is the difference in earthly wisdom and heavenly wisdom?
Why is earthly wisdom called sensual?
What does James mean by calling this wisdom demonic?

16. What is “every evil thing”?
Study 1 Thessalonians 5:22.
What is the confusion mentioned here?
How do envy and self-seeking lead to evil things?

17. How would you describe wisdom that is from above?
How is it pure?
How is it peaceable?
How is it gentle?
How is it willing to yield?
How is it full of mercy?
How does it bear good fruit?
How is it without partiality?
How is it without hypocrisy?
Where can you buy this kind of wisdom?

18. What is the fruit of righteousness?
Name some kinds or types of peace.
How can we have peace with God?
How can we live in peace with others?
How can we find internal peace?
Did Jesus come to bring peace?
Compare – Luke 2:8-14 and Matthew 10:34.