---
title: "Clarke"
description: "Verse James 3:1. Be not many masters — Do not affect the teacher"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/james/3"
---

Verse [James 3:1](../../../kjv/james/3/1). ***Be not many masters*** — Do not affect the *teacher's* office, for many wish to be teachers who have more need to learn. There were many teachers or *rabbins* among the Jews, each affecting to have THE truth, and to draw disciples after him. We find a caution against such persons, and of the same nature with that of St. James, in *Pirkey Aboth*, c. i. 10: *Love labour, and hate the* *rabbin's office*.
This caution is still necessary; there are multitudes, whom God has never called, and never can call, because he has never qualified them for the work, who earnestly wish to get into the priest's office. And of this kind, in opposition to St. James, *we* have *many masters*-persons who undertake to show us the way of salvation, who know nothing of that ways and are unsaved themselves. These are found among *all descriptions* of Christians, and have been the means of bringing the ministerial office into contempt. Their case is awful; *they shall receive greater* *condemnation* than common sinners; they have not only sinned in thrusting themselves into that office to which God has never called them, but through their *insufficiency* the flocks over whom they have assumed the mastery perish for lack of knowledge, and their blood will God require at the watchman's hand. A man may have this *mastery* according to the *law* of the land, and yet not have it according to the *Gospel*; another may affect to have it according to the *Gospel*, because he dissents from the religion of the *state*, and not have it according to Christ. Blockheads are common, and knaves and hypocrites may be found everywhere.

Verse [James 3:2](../../../kjv/james/3/2). ***In many things we offend all.*** — πταιομεν απαντες. *We* *all stumble* or *trip*. Dr. Barrow very properly observes: "As the general course of life is called a *way*, and particular actions *steps*, so going on in a regular course of right action is *walking* *uprightly*; and acting amiss, *tripping* or *stumbling*." There are very few who walk so closely with God, and inoffensively with men, as never to stumble; and although it is the privilege of every follower of God *to be sincere and without offence to the day of* *Christ*, yet few of them are so. Were this *unavoidable*, it would be useless to make it a subject of regret; but as every man may receive grace from his God to enable him to walk in every respect *uprightly*, it is to be deplored that so few live up to their privileges. Some have produced these words as a *proof* that "no man can live without sinning against God; for James himself, a holy apostle speaking of himself, all the apostles, and the whole Church of Christ, says, *In many things we offend all*." This is a very bad and dangerous doctrine; and, pushed to its consequences, would greatly affect the credibility of the whole Gospel system. Besides, were the doctrine as true as it is dangerous and false, it is foolish to ground it upon such a text; because St. James, after the common mode of all teachers, includes himself in his addresses to his hearers. And were we to suppose that where he appears by the use of the plural pronoun to include himself, he means to be thus understood, we must then grant that himself was one of those many *teachers* who were to *receive* a *great* *condemnation*, [James 3:1](../../../kjv/james/3/1); that he was a *horse-breaker*, because he says, "*we* put bits in the horses' mouths, that they may obey *us*," [James 3:3](../../../kjv/james/3/3); that *his* tongue was a world of iniquity, and set on fire of hell, for he says, "so is the tongue among *our* members," [James 3:6](../../../kjv/james/3/6); that he cursed men, "wherewith curse *we* men, [James 3:9](../../../kjv/james/3/9). No man possessing common sense could imagine that James, or any man of even tolerable morals, could be guilty of those things. But some of those were thus guilty to whom he wrote; and to soften his reproofs, and to cause them to enter the more deeply into their hearts, he appears to include himself in his own censure; and yet not one of his readers would understand him as being a brother delinquent.
***Offend not in word, the same*** is *a perfect man*] To understand this properly we must refer to the caution St. James gives in the preceding verse: *Be not many masters or teachers*-do not affect that for which you are not qualified, because in your *teaching*, not knowing the heavenly doctrine, ye may *sin* against the *anology* *of faith*. But, says he, *if any man offend not*, ουπταιει, *trip* *not*, ενλογω, *in doctrine*, teaching the truth, the whole truth, and nothing but the truth, *the same is* τελειοςανηρ, *a man fully* *instructed* in Divine things: How often the term λογος, which we render *word*, is used to express *doctrine*, and the *doctrine of the* *Gospel*, we have seen in many parts of the preceding comment. And how often the word τελειος, which we translate *perfect*, is used to signify *an adult Christian*, one *thoroughly instructed* in the doctrines of the Gospel, may be seen in various parts of St. Paul's writings. See among others, [1 Corinthians 2:6](../../../kjv/1-corinthians/2/6); [1 Corinthians 14:20](../../../kjv/1-corinthians/14/20); [Ephesians 4:13](../../../kjv/ephesians/4/13); [Philippians 3:15](../../../kjv/philippians/3/15); [Colossians 4:12](../../../kjv/colossians/4/12); [Hebrews 5:14](../../../kjv/hebrews/5/14). The man, therefore, who advanced no false doctrine, and gave no imperfect view of any of the great truths of Christianity; that man proved himself thereby to be *thoroughly instructed* in Divine things; to be no novice, and consequently, among the *many teachers*, to be a *perfect master*, and worthy of the sacred vocation.
***Able also to bridle the whole body.*** — Grotius, by *body*, believed that the Church of Christ was intended; and this the view we have taken of the preceding clauses renders very probable. But some think the *passions* and *appetites* are intended; yet these persons understand *not offending in word* as referring simply to well guarded speech. Now how a man's cautiousness in *what he says* can be a proof that he has *every passion* and *appetite under control*, I cannot see. Indeed, I have seen so many examples of a contrary kind, that I can have no doubt of the impropriety of this exposition. But it is objected "that χαλιναγωγεω signifies to *check, turn*, or *rule with a bridle*; and is never applied to the government of the Church of Christ." Probably not: but St. James is a very peculiar writer; his phraseology, metaphors, and diction in general, are different from all the rest of the New Testament writers, so as to have scarcely any thing in common with them, but only that he writes in Greek. The sixth verse [James 3:6](../../../kjv/james/3/6) is supposed to be a proof against the opinion of *Grotius*; but I conceive that verse to belong to a different subject, which commences [James 3:3](../../../kjv/james/3/3).

Verse [James 3:3](../../../kjv/james/3/3). ***Behold, we put bits in the horses' mouths*** — In order to show the necessity of regulating the tongue, to which St. James was led by his exhortation to them who wished to thrust themselves into the teacher's office, supposing, because they had the *gift of* *a ready flow of speech*, that therefore they might commence teachers of Divine things; he proceeds to show that the tongue must be bridled as the horse, and governed as the ships; because, though it is small, it is capable of ruling the whole man; and of irritating and offending others.

Verse [James 3:5](../../../kjv/james/3/5). ***Boasteth great things.*** — That is, *can do great* *things*, whether of a *good* or *evil* kind. He seems to refer here to the powerful and all commanding eloquence of the Greek orators: they could carry the great mob whithersoever they wished; calm them to peaceableness and submission, or excite them to furious sedition.
***Behold, how great a matter*** — See what a flame of discord and insubordination one man, merely by his persuasive tongue, may kindle among the common people.

Verse 6. ***The tongue*** is *a fire*] It is often the instrument of producing the most desperate contentions and insurrections.
***A world of iniquity*** — This is an unusual form of speech, but the meaning is plain enough; WORLD signifies here a *mass*, a *great* *collection*, an *abundance*. We use the term in the same sense-a *world of troubles, a world of toil, a world of anxiety*; for *great* troubles, *oppressive* toil, *most distressing* anxiety. And one of our lexicographers calls his work *a world of words*; i.e. a vast collection of words: so we also say, a *deluge of wickedness*, a *sea* *of troubles*; and the Latins, *oceanus malorum*, an ocean of evils. I do not recollect an example of this use of the word among the Greek writers; but in this sense it appears to be used by the Septuagint, [Proverbs 17:6](../../../kjv/proverbs/17/6): Του πιστου ὁλος ὁ κοσμος των χρηματων, του δε απιστου ουδε οβολος, which may be translated, "The faithful has a *world of riches*, but the unfaithful not a penny." This clause has nothing answering to it in the *Hebrew* text. Some think that the word is thus used, [2 Peter 2:5](../../../kjv/2-peter/2/5): *And brought the flood*, κοσμω ασεβων, *on the multitude of the* *ungodly*. Mr. *Wakefield* translates the clause thus: The tongue is the *varnisher of injustice*. We have seen that κοσμος signifies adorned, elegant, beautiful, c., but I can scarcely think that this is its sense in this place. The *Syriac* gives a curious turn to the expression: *And the tongue is a fire and the world of* *iniquity is like a wood*. Above, the same version has: *A little* *fire burns great woods*. So the world of iniquity is represented as inflamed by the wicked tongues of men; the world being *fuel*, and the tongue a *fire*.
***So is the tongue among our members*** — I think St. James refers here to those well known speeches of the rabbins, *Vayikra Rabba*, sec. 16, fol. 159. "Rabbi Eleazar said, Man has one hundred and forty-eight members, some confined, others free. The tongue is placed between the jaws; and from under it proceeds a fountain of water, (the great sublingual salivary gland,) and it is folded with various foldings. Come and see *what a flame the tongue* *kindles*! Were it one of the unconfined members, what would it not do?" The same sentiment, with a little variation, may be found in *Midrash, Yalcut Simeoni*, par. 2, fol. 107; and in *Erachin*, fol. xv. 2, on [Psalms 120:3](../../../kjv/psalms/120/3): *What shall be given unto thee, or what shall be done unto thee,* *thou false tongue*? "The holy blessed God said to the tongue: All the rest of the members of the body are *erect*, but thou *liest* *down*; all the rest are *external*, but thou art *internal*. Nor is this enough: I have built *two walls* about thee; the one *bone*, the other *flesh: What shall be given unto thee, and what shall be done* *unto thee, O thou false tongue*?"
***Setteth on fire the course of nature*** — Φλογιζουσα τον τροχον της γενεσεως· *And setteth on fire the wheel of life*. I question much whether this verse be in general well understood. There are three different interpretations of it:
1. St. James does not intend to express the whole circle of human affairs, so much affected by the tongue of man; but rather the *penal wheel* of the Greeks, and not unknown to the Jews, on which they were accustomed to extend criminals, to induce them to confess, or to punish them for crimes; under which *wheels, fire* was often placed to add to their torments. In the book, *De Maccabaeis*, attributed to Josephus, and found in *Haverkamp's* edition, vol. ii., p. 497-520, where we have the account of the martyrdom of seven Hebrew brothers, in chap. ix, speaking of the death of the eldest, it is said: Ανεβαλον αυτον επι τον τροχοι - περι ὁν κατατεινομενος· "They cast him on the *wheel*, over which they extended him; πυρ ὑπεστρωσαν και διηρεθισαν τον τροχον προσεπικατατεινοντες· they put *coals* under it, and strongly agitated the wheel." And of the martyrdom of the sixth brother it is said, cap. 11: Παρηγον επι τον τροχον, εφ' οὑ κατατεινομενος εκμελως και εκσφονδυλιζομενος ὑπεκαιετο, και οβελισκους δε οξεις πυρωσαντες, τοις νοτοις προσεφερον, και τα πλευρα διαπειραντες αυτου, και τα σπλαγχνα διεκαιον· They brought him to the *wheel*, on which, having distended his limbs, and broken his joints, they *scorched* him with the *fire* placed underneath; and with sharp spits *heated in the* *fire*, they pierced his sides, and burned his bowels.
The *fire* and the *wheel* are mentioned by *Achilles Tatius*, lib. 7, p. 449. "Having stripped me of my garments, I was carried aloft, των μεν μαστιγας κομιζοντων, των δε πυρ και τροχον, some bringing scourges, others the *fire* and the *wheel*." Now as γενεσις often signifies *life*, then the *wheel of life* will signify the miseries and torments of life. To *set on fire the wheel of life* is to increase a man's torments; and to be *set on fire from hell* implies having these miseries rendered more active by diabolic agency; or, in other words, bad men, instigated by the devil, through their *lies* and *calumnies*, make life burdensome to the objects of their malicious tongues. The *wheel* and the *fire*, so pointedly mentioned by St. James, make it probable that this sort of punishment might have suggested the idea to him. See more in *Kypke*.
2. But is it not possible that by the *wheel of life* St. James may have the *circulation of the blood* in view? Angry or irritating language has an astonishing influence on the circulation of the blood: the heart beats high and frequent; the blood is hurried through the arteries to the veins, through the veins to the heart, and through the heart to the arteries again, and so on; an extraordinary degree of *heat* is at the same time engendered; the eyes become more prominent in their sockets; the capillary vessels suffused with blood; the face flushed; and, in short, the whole *wheel of nature is set on fire of hell*. No description can be more natural than this: but it may be objected that this intimates that the *circulation of the blood* was known to St. James. Now supposing it does, is the thing impossible? It is allowed by some of the most judicious medical writers, that Solomon refers to this in his celebrated *portraiture of old age*, particularly in [Ecclesiastes 12:6](../../../kjv/ecclesiastes/12/6): "Or ever the silver cord be loosed, or the golden bowl be broken, or the *pitcher be broken at the* *fountain*, or the *wheel broken at the cistern*." Here is the very *wheel of life* from which St. James might have borrowed the idea; and the different times evidently refer to the *circulation of the* *blood*, which might be as well known to St. James as the doctrine of the *parallax of the sun*. [James 1:17](../../../kjv/james/1/17).
3. It is true, however, that the rabbins use the term גלגל תולדות *gilgal toledoth*, "the wheel of generations," to mark the successive generations of men: and it is possible that St. James might refer to this; as if he had said: "The tongue has been the instrument of confusion and misery through all the ages of the world." But the other interpretations are more likely.

Verse 7. ***Every kind of beasts*** — That is, every *species* of wild beasts, πασα φυσις θηριων, *is tamed*, i.e. brought under man's power and dominion. Beasts, birds, serpents, and some kinds of fishes have been *tamed* so as to be domesticated; but every kind, particularly των εναλιων, of *sea monsters*, has not been *thus* tamed; but all have been subjected to the power of man; both the *shark* and *whale* become an easy prey to the skill and influence of the human being. I have had the most credible information, when in the Zetland Isles, of the *seals* being domesticated, and of one that would pass part of his time on shore, receive his allowance of milk, &c., from the servants, go again to sea, and return, and so on.

Verse 8. ***But the tongue wan no man tame*** — No cunning, persuasion, or influence has ever been able to silence it. Nothing but the grace of God, *excision*, or *death*, can bring *it* under subjection.
It is ***an unruly evil*** — ακατασχετον κακον. An *evil* that *cannot* be *restrained*; it cannot be *brought* under any kind of government; it breaks all bounds.
***Full of deadly poison.*** — He refers here to the tongues of serpents, supposed to be the means of conveying their poison into wounds made by their teeth. Throughout the whole of this poetic and highly declamatory description, St. James must have the tongue of the *slanderer, calumniator, backbiter, whisperer*, and *tale-bearer*, particularly in view. Vipers, basilisks; and rattlesnakes are not more dangerous to *life*, than these are to the peace and reputation of men.

Verse 9. ***Therewith bless we God*** — The tongue is capable of rehearsing the praises, and setting forth the glories, of the eternal King: what a pity that it should ever be employed in a contrary work! It can proclaim and vindicate the truth of God, and publish the Gospel of peace and good will among men: what a pity that it should ever be employed in falsehoods, calumny, or in the cause of infidelity!
***And therewith curse we men*** — In the true Satanic spirit, many pray to God, the *Father*, to destroy those who are objects of their displeasure! These are the *common swearers*, whose mouths are generally full of direful imprecations against those with whom they are offended.
The consideration that *man is made after the image of God* should restrain the tongue of the swearer; but there are many who, while they pretend to *sing the high praises of God*, are ready to wish the direst imprecations either on those who offend them, or with whom they choose to be offended.

Verse 10. ***Out of the same mouth*** — This saying is something like that, [Proverbs 18:21](../../../kjv/proverbs/18/21): *Death and life are in the power of the tongue*; and on this, for an illustration of St. James' words, hear *Vayikra Rabba*, sec. 33: "Rabbi Simeon, the son of Gamaliel, said to his servant Tobias, Go and bring me some *good food* from the market: the servant went, and he bought *tongues*. At another time he said to the same servant, Go and buy me some *bad food*: the servant went, and bought *tongues*. The master said, What is the reason that when I ordered thee to buy me *good* and *bad* food, thou didst bring *tongues*? The servant answered, From the *tongue* both *good* and *evil* come to man: if it be *good*, there is nothing *better*; if *bad*, there is nothing *worse*."
A saying very like that of St. James as found in *Rabbi Tanchum*, fol. 10, 4: "The mouth desires to study in the law, and to speak good words; to praise God, to glorify him, and to celebrate him with hymns: but it can also slander, blaspheme, reproach, and swear falsely." See *Schoettgen*.
To find a man who officiates in sacred things to be a common swearer, a slanderer, c., is truly monstrous but there have been many cases of this kind, and I have known several. Let me say to all such, *My brethren, these things ought not so to be*.

Verse 11. ***Doth a fountain send forth - sweet*****water*****and bitter?*** — In many things *nature* is a sure guide to man; but no such inconsistency is found in the natural world as this blessing and cursing in man. No fountain, at the same opening, sends forth sweet water and bitter; no fig tree can bear olive berries; no vine can bear figs; nor can the sea produce salt water and fresh from the same place. These are all contradictions, and indeed impossibilities, in nature. And it is depraved man alone that can act the monstrous part already referred to.

Verse 12. ***So*****can*****no fountain both yield salt water and fresh.*** — For the reading of the common text, which is οὑτως ουδεμια πηγη ἁλυκον και γλυκυ ποιησαι ὑδωρ, *so no fountain can produce salt* *water and sweet*, there are various other readings in the MSS. and versions. The word ουτως, *so*, which makes this a continuation of the comparison in [James 3:11](../../../kjv/james/3/11), is wanting in ABC, one other, with the *Armenian* and ancient *Syriac*; the later *Syriac* has it in the margin with an asterisk. ABC, five others, with the *Coptic,* *Vulgate*, one copy of the *Itala*, and *Cyril*, have ουτε ἁλυκον γλυκυ ποιησαι ὑδωρ, *neither can salt water produce sweet*. In the *Syriac* and the *Arabic* of Erpen, it is, *So, likewise, sweet water* *cannot become bitter; and bitter water cannot become sweet*. The true reading appears to be, *Neither can salt water produce sweet*, or, *Neither can the sea produce fresh water*; and this is a new comparison, and not an inference from that in [James 3:11](../../../kjv/james/3/11). This reading *Griesbach* has admitted into the text; and of it Professor *White*, in his *Crisews*, says, *Lectio indubie genuina*, "a reading undoubtedly genuine." There are therefore, *four* distinct comparisons here:
1. A fountain cannot produce sweet water and bitter.
2. A fig tree cannot produce olive berries.
3. A vine cannot produce figs.
4. Salt water cannot be made sweet. That is, according to the ordinary operations of nature, these things are impossible. Chemical analysis is out of the question.

Verse 13. ***Who*****is*****a wise man*** — One truly religious; who, although he can neither bridle nor tame other men's tongues, can restrain his own.
***And endued with knowledge*** — και επιστημων. And qualified to teach others.
***Let him show*** — Let him by a holy life and chaste conversation show, through meekness and gentleness, joined to his Divine information, that he is a Christian indeed; his works and his spirit proving that God is in him of a truth; and that, from the fulness of a holy heart, his feet walk, his hands work; and his tongue speaks. We may learn from this that *genuine wisdom* is ever accompanied with *meekness* and *gentleness*. Those *proud,* *overbearing*, and *disdainful men*, who pass for *great scholars* and *eminent critics*, may have *learning*, but they have not *wisdom*. Their learning implies their correct knowledge of the *structure* of *language*, and of *composition in general*; but *wisdom* they have none, nor any *self-government*. They are like the blind man who carried a lantern in daylight to keep others from jostling him in the street. That *learning* is not only *little worth*, but *despicable*, that does not teach a man to *govern his own spirit*, and to be humble in his conduct towards others.

Verse 14. ***If ye have bitter envying and strife*** — If ye be under the influence of an *unkind, fierce*, and *contemptuous* spirit, even while attempting or pretending to defend true religion, *do* *not boast* either of your *exertions* or *success* in silencing an adversary; ye have *no religion*, and no *true wisdom*, and to profess either is *to lie against the truth*. Let all writers on what is called *polemic* (fighting, warring) *divinity* lay this to heart. The pious Mr. Herbert gives excellent advice on this subject: -
"Be calm in arguing, for *fierceness* makes
*Error a fault*, and *truth discourtesy*;
Why should I feel another man's mistakes
More than his *sickness* or his *poverty*?
In *love* I should; but *anger* is not *love*,
Nor *wisdom* neither; therefore *g-e-n-t-l-y m-o-v-e*."

Verse 15. ***This wisdom descendeth not from above*** — God is not the author of it, because it is *bitter*-not *meek*. See at the end of this chapter. *"*[James 3:18](../../../kjv/james/3/18)*"*
***Is earthly*** — Having *this life* only in view.
***Sensual*** — ψυχικη. *Animal*-having for its object the *gratification* of the *passions* and *animal propensities*.
***Devilish*** — δαιμονιωδης. *Demoniacal*-inspired by demons, and maintained in the soul by their indwelling influence.

Verse 16. ***For where envying and strife*****is**] ζηλοςκαιεριθεια. *Zeal*-fiery, inflammatory passion, and *contention*-altercations about the different points of the law, of no use for edification, such as those mentioned, [Titus 3:9](../../../kjv/titus/3/9). The *Jews* were the most intolerant of all mankind; it was a maxim with them to kill those who would not conform to their law; and their salvation they believed to be impossible. This has been the spirit of *Popery*, and of the Romish Church at large; in vain do they attempt to deny it; they have written it in characters of *blood* and *fire* even in this country, (England,) when they were possessed of political power. With them it is still an established maxim, that out of their Church there is no redemption; and fire and faggot have been in that Church legal means of *conversion* or *extinction*. In the short popish reign of *Mary* in this country, besides multitudes who suffered by fine, imprisonment, confiscation, c., two hundred and seventy-seven were *burnt alive*, among whom were *one* archbishop, *four* bishops, *twenty-one* clergymen, *eight* lay gentlemen, *eighty-four* tradesmen, *one hundred* husbandmen, *fifty-five* women, and *four* children! O earth! thou hast not drunk their *blood* but their *ashes* have been strewed on the face of the field.

Verse 17. ***The wisdom that is from above*** — The pure religion of the Lord Jesus, bought by his blood, and infused by his Spirit. See the rabbinical meaning of this phrase at the end of this chapter.
***Is first pure*** — αγνη. *Chaste, holy*, and *clean*.
***Peaceable*** — ειρηνικη. Living in peace with others, and promoting peace among men.
***Gentle*** — επιεικης. *Meek, modest*, of an *equal mind*, taking every thing in good part, and putting the best construction upon all the actions of others.
***Easy to be entreated*** — ευπειθης. Not stubborn nor obstinate; of a yielding disposition in all indifferent things; obsequious, docile.
***Full of mercy*** — Ready to pass by a transgression, and to grant forgiveness to those who offend, and performing every possible act of kindness.
***Good fruits*** — Each temper and disposition producing fruits suited to and descriptive of its nature.
***Without partiality*** — αδιακριτος. *Without making a* *difference*-rendering to every man his due; and being never swayed by self-interest, worldly honour, or the fear of man; knowing no man after the flesh. One of the *Itala* has it *irreprehensible*.
***Without hypocrisy.*** — ανυποκριτος. *Without dissimulation*; without *pretending to be what it is not*; acting always in *its own* *character*; never *working under a mask*. Seeking nothing but God's glory, and using no other means to attain it than those of his own prescribing.

Verse [James 3:18](../../../kjv/james/3/18). ***And the fruit of righteousness is sown*** — The whole is the *principle* of righteousness in the soul, and all the above virtues are the *fruits* of that righteousness.
***Is sown in peace*** — When the peace of God rules the heart, all these virtues and graces grow and flourish abundantly.
***Of them that make peace.*** — The peace-makers are continually recommending this wisdom to others, and their own conduct is represented as a *sowing of heavenly seed*, which brings forth Divine fruit. Perhaps *sowing in peace* signifies *sowing* *prosperously*-being very successful. This is not only the proper disposition for every *teacher* of the Gospel, but for every professed follower of the Lord Jesus.
Some render this verse, which is confessedly obscure, thus: *And* *the peaceable fruits of righteousness are sown for the practisers* *of peace. He who labours to live peaceably shall have peace for* *his reward*.
1. ALMOST the whole of the preceding chapter is founded on maxims highly accredited in the *rabbinical* writings, and without a reference to those writings it would have been impossible, in some cases, to have understood St. James' meaning. There is one phrase, the rabbinical meaning and use of which I have reserved for this place, viz.. *The wisdom that is from above*. This is greatly celebrated among them by the terms חכמה עליונה *chocmah* *elyonah*, the *supernal wisdom*. This they seem to understand to be a *peculiar inspiration of the Almighty*, or a teaching communicated immediately by the angels of God. In *Sohar, Yalcut Rubeni*, fol. 19, *Rabbi Chiya* said: "*The wisdom from above* was in Adam more than in the supreme angels, and he knew all things."
In *Sohar Chadash*, fol. 35, it is said concerning *Enoch*, "That the angels were sent from heaven, and taught him the *wisdom that* *is from above*." *Ibid*. fol. 42, 4: "Solomon came, and he was perfect in all things, and strongly set forth the praises of the *wisdom that is from above*." See more in *Schoettgen*. St. James gives us the *properties* of this wisdom, which are not to be found in such detail in any of the rabbinical writers. It is another word for the *life of God in the soul of man*, or *true religion*; it is the *teaching of God in the human heart*, and he who has this not is not a *child* of God; for it is written, *All thy children shall* *be taught of the Lord*.
2. To enjoy the peace of God in the conscience, and to live to promote peace among men, is to answer the end of our creation, and to enjoy as much happiness ourselves as the present state of things can afford. They who are in continual broils live a wretched life; and they who *love* the life of the salamander must share no small portion of the demoniacal nature. In *domestic* *society* such persons are an *evil disease*; therefore a *canker* in the *Church*, and a pest in the *state*.

```json
{"@context":"https://schema.org","@graph":[{"@type":"WebSite","@id":"https://realbiblebelievers.com/#website","url":"https://realbiblebelievers.com","name":"Real Bible Believers","description":"RBB","publisher":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"potentialAction":[{"@type":"SearchAction","target":"https://realbiblebelievers.com/search?q={search_term_string}","query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"ImageObject","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/james/3#primaryimage","inLanguage":"en-US","url":"https://realbiblebelievers.com/images/missing.jpg","contentUrl":"https://realbiblebelievers.com/images/missing.jpg","width":640,"height":370,"caption":"Clarke's Commentary -  James 3"},{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/james/3#webpage","url":"https://realbiblebelievers.com/commentaries/clarkes-commentary/james/3","name":"Clarke's Commentary -  James 3","isPartOf":{"@id":"https://realbiblebelievers.com/#website"},"primaryImageOfPage":{"@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/james/3#primaryimage"},"datePublished":null,"dateModified":null,"author":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"description":"Verse James 3:1. Be not many masters — Do not affect the teacher's office, for many wish to be teachers who have more need to learn. There were many teach","breadcrumb":{"@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/james/3#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https://realbiblebelievers.com/commentaries/clarkes-commentary/james/3"]}]},{"@type":"BreadcrumbList","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/james/3#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/","url":"https://realbiblebelievers.com/","name":"Home"}},{"@type":"ListItem","position":2,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries","url":"https://realbiblebelievers.com/commentaries","name":"Commentaries"}},{"@type":"ListItem","position":3,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary","url":"https://realbiblebelievers.com/commentaries/clarkes-commentary","name":"Clarke's Commentary"}},{"@type":"ListItem","position":4,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/james","url":"https://realbiblebelievers.com/commentaries/clarkes-commentary/james","name":"James"}},{"@type":"ListItem","position":5,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/james/3","url":"https://realbiblebelievers.com/commentaries/clarkes-commentary/james/3","name":"3"}}]},{"@type":["Person","Organization"],"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509","image":{"@type":"ImageObject","@id":"https://realbiblebelievers.com/#personlogo","inLanguage":"en-US","url":"https://realbiblebelievers.com/android-chrome-512x512.png","contentUrl":"https://realbiblebelievers.com/android-chrome-512x512.png","width":512,"height":512},"logo":{"@id":"https://realbiblebelievers.com/#personlogo"},"sameAs":["https://twitter.com/RBiblebeliever","https://www.facebook.com/RBibleBelievers"]}]}
```