---
title: "Commentary Critical and Explanatory on the Whole Bible -  James 3"
description: "CHAPTER 3   :-. DANGER OF
EAGERNESS TO TEACH,
AND OF AN UNBRIDLED
TONGUE: TRUE
WISDOM SHOWN
BY UNCONTENTIOUS
MEEKNESS. 1. be not—literally, \"become
not\":"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/james/3"
---

CHAPTER 3

. DANGER OF
EAGERNESS TO TEACH,
AND OF AN UNBRIDLED
TONGUE: TRUE
WISDOM SHOWN
BY UNCONTENTIOUS
MEEKNESS.

**1. be not**—literally, "become
not": taking the office too hastily, and of your own accord.
**many**—The office is a
noble one; but few are fit for it. Few govern the tongue well (), and only such as can govern it are fit for the office;
therefore, "teachers" ought not to be many.
**masters**—rather,
"teachers." The Jews were especially prone to this
presumption. The idea that faith (so called) without works () was all that is required, prompted "many" to
set up as "teachers," as has been the case in all ages of
the Church. At first all were allowed to teach in turns. Even their
inspired gifts did not prevent liability to abuse, as James here
implies: much more is this so when self-constituted teachers have no
such miraculous gifts.
**knowing**—as all might
know.
**we . . . greater
condemnation**—James in a humble, conciliatory spirit, includes
himself: if *we* teachers abuse the office, we shall receive
greater condemnation than those who are mere hearers (compare ). CALVIN,
like *English Version,* translates, "masters" that is,
self-constituted *censors* and reprovers of others accords with this view.

**2. all**—The *Greek*
implies "all without exception": even the apostles.
**offend not**—literally
"stumbleth not": is void of offence or "slip" in
word: in which respect one is especially tried who sets up to be a
"teacher."

**3. Behold**—The best authorities
read, "but if," that is, *Now whensoever* (in the
case) of horses (such is the emphatic position of "horses"
in the *Greek*) we put *the* bits (so literally, "the
customary bits") into their mouths that they may obey us, we
turn about *also* their whole body. This is to illustrate how
*man* turns about his whole body with the little tongue. "The
same applies to the pen, which is the substitute for the tongue among
the absent" [BENGEL].

**4.** Not only animals, but *even
ships.*
**the governor
listeth**—literally, "the impulse of the steersman
pleaseth." The feeling which moves the tongue corresponds with
this.

**5. boasteth great things**—There
is *great* moment in what the careless think "little"
things [BENGEL]. Compare
"a world," "the course of nature," "hell,"
[James 3:6](../../../kjv/james/3/6), which illustrate how
the little tongue's great words produce great mischief.
**how great a matter a little
fire kindleth**—The best manuscripts read, "*how little*
a fire kindleth how great a," &c. ALFORD,
for "matter," translates, "forest." But GROTIUS
translates as *English Version,* "material for burning":
a pile of fuel.

**6.** Translate, "The tongue,
that world of iniquity, is a fire." As man's little world is an
image of the greater world, the universe, so the tongue is an image
of the former [BENGEL].
**so**—omitted in the
oldest authorities.
**is**—literally, "is
constituted." "The tongue is (constituted), among the
members, the one which defileth," c. (namely, as fire defiles
with its smoke).
**course of nature**—"the
orb (cycle) of creation."
**setteth on fire . . . is set
on fire**—habitually and continually. While a man inflames
others, he passes out of his own power, being consumed in the flame
himself.
**of hell**—that is, of the
devil. *Greek,* "Gehenna" found here only and in . James has much in common with the Sermon on the Mount ().

**7. every kind**—rather, "every
nature" (that is, natural disposition and characteristic power).
**of beasts**—that is,
quadrupeds of every disposition; as distinguished from the three
other classes of creation, "birds, creeping things (the *Greek*
includes not merely 'serpents,' as *English Version*), and
things in the sea."
**is tamed, and hath been**—is
continually being tamed, and hath been so long ago.
**of mankind**—rather, "by
the nature of man": man's characteristic power taming that of
the inferior animals. The dative in the *Greek* may imply, "Hath
suffered itself to be brought into tame subjection TO the nature of
men." So it shall be in the millennial world; even now man, by
gentle firmness, may tame the inferior animal, and even elevate its
nature.

**8. no man**—literally, "no
one of men": neither can a man control his neighbor's, nor even
his own tongue. Hence the truth of appears.
**unruly evil**—The *Greek,*
implies that it is at once *restless* and *incapable of
restraint.* Nay, though nature has hedged it in with a double
barrier of the lips and teeth, it bursts from its barriers to assail
and ruin men [ESTIUS].
**deadly**—literally,
"death-bearing."

**9. God**—The oldest authorities
read, "Lord." "Him who is Lord and Father." The
uncommonness of the application of "Lord" to the Father,
doubtless caused the change in modern texts to "God" (). But as Messiah is called "Father," , so God the Father is called by the Son's title, "Lord":
showing the unity of the Godhead. "Father" implies His
*paternal* love; "Lord," His dominion.
**men, which**—not "men
*who*"; for what is meant is not particular men, but men
*genetically* [ALFORD].
**are made after . . .
similitude of God**—Though in a great measure man has lost the
*likeness* of God in which he was originally made, yet enough of
it still remains to show what once it was, and what in regenerated
and restored man it shall be. We ought to reverence this remnant and
earnest of what man shall be in ourselves and in others. "Absalom
has fallen from his father's favor, but the people still recognize
him to be the king's son" [BENGEL].
Man resembles in humanity the Son of man, "the express image of
His person" ([Hebrews 1:3](../../../kjv/hebrews/1/3)),
compare [Genesis 1:26](../../../kjv/genesis/1/26); [1 John 4:20](../../../kjv/1-john/4/20).
In the passage, [Genesis 1:26](../../../kjv/genesis/1/26), "image"
and "likeness" are distinct: "image," according
to the Alexandrians, was something *in* which men were created,
being common to all, and continuing to man after the fall, while the
"likeness" was something *toward* which man was
created, to strive after and attain it: the former marks man's
physical and intellectual, the latter his moral pre-eminence.

**10.** The tongue, says ÆSOP,
is at once the best and the worst of things. So in a fable, a man
with the same breath blows hot and cold. "Life and death are in
the power of the tongue" (compare ).
**brethren**—an appeal to
their consciences by their *brotherhood* in Christ.
**ought not so to be**—a
mild appeal, leaving it to themselves to understand that such conduct
deserves the most severe reprobation.

**11. fountain**—an image of the
*heart:* as the *aperture* (so the *Greek* for "place"
is literally) of the fountain is an image of man's *mouth.* The
image here is appropriate to the scene of the Epistle, Palestine,
wherein salt and bitter springs are found. Though "sweet"
springs are sometimes found near, yet "sweet and bitter"
(water) do not flow "at the same place" (*aperture*).
Grace can make the same mouth that "sent forth the bitter"
once, send forth the sweet for the time to come: as the wood (typical
of Christ's cross) changed Marah's bitter water into sweet.

**12.** Transition from the mouth to
the heart.
**Can the fig tree,**
c.—implying that it is an *impossibility:* as before in he had said it "*ought* not so to be." James
does not, as Matthew ([Matthew 7:16](../../../kjv/matthew/7/16)
[Matthew 7:17](../../../kjv/matthew/7/17)), make the question, "Do
men gather figs of *thistles?*" His argument is, No tree
"can" bring forth *fruit inconsistent with its nature,*
as for example, the fig tree, olive berries: so if a man speaks
bitterly, and afterwards speaks good words, the latter must be so
only seemingly, and in hypocrisy, they *cannot* be real.
**so can no fountain . . . salt
. . . and fresh**—The oldest authorities read, "Neither can
a salt (water spring) yield fresh." So the mouth that emits
cursing, cannot really emit also blessing.

**13. Who**—(Compare [Psalms 34:12](../../../kjv/psalms/34/12);
[Psalms 34:13](../../../kjv/psalms/34/13)). All wish to appear
"wise": few are so.
**show**—"by works,"
and not merely by profession, referring to [Psalms 34:13](../../../kjv/psalms/34/13).
**out of a good conversation
his works**—by *general* "good conduct" manifested
in *particular* "works." "Wisdom" and
"knowledge," without these being "shown," are as
dead as faith would be without works [ALFORD].
**with meekness of wisdom**—with
the meekness inseparable from true "wisdom."

**14. if ye have**—*as is the
case* (this is implied in the *Greek* indicative).
**bitter**— , "bitterness."
**envying**—rather,
"emulation," or literally, "zeal": kindly,
generous emulation, or zeal, is not condemned, but that which is
"bitter" [BENGEL].
**strife**—rather,
"rivalry."
**in your hearts**—from
which flow your words and deeds, as from a fountain.
**glory not, and lie not
against the truth**—To *boast of your wisdom* is virtually a
lying against the truth (the gospel), while your lives belie your
glorying. [James 3:15](../../../kjv/james/3/15); [James 1:18](../../../kjv/james/1/18),
"The word of truth." [Romans 2:17](../../../kjv/romans/2/17);
[Romans 2:23](../../../kjv/romans/2/23), speaks similarly of the
same contentious Jewish Christians.

**15. This wisdom**—in which ye
"glory," as if ye were "wise" ([James 3:13](../../../kjv/james/3/13);
[James 3:14](../../../kjv/james/3/14)).
**descendeth not from
above**—literally, "is not one descending," c.: "from
the Father of lights" (true illumination and wisdom), [James 3:14](../../../kjv/james/3/14) through "the Spirit of truth," [James 3:14](../../../kjv/james/3/14).
**earthly**—opposed to
*heavenly.* Distinct from "earthy," [James 3:14](../../../kjv/james/3/14). *Earthly* is what is IN
the earth; *earthy,* what is of the earth.
**sensual**—literally,
"animal-like": the wisdom of the "natural" (the
same *Greek*) man, not born again of God; "not having the
Spirit" ([Judges 1:19](../../../kjv/judges/1/19)).
**devilish**—in its origin
(from "hell," [James 3:6](../../../kjv/james/3/6);
not from God, the Giver of true wisdom, [James 3:6](../../../kjv/james/3/6)), and also in its character, which accords with its origin.
Earthly, sensual, and devilish, answer to the three spiritual foes of
man, the world, the flesh, and the devil.

**16. envying**—So *English
Version* translates the *Greek,* which usually means "zeal";
"*emulation,*" in . "The envious man stands in his own light. He thinks
his candle cannot shine in the presence of another's sun. He aims
directly at men, obliquely at God, who makes men to differ."
**strife**—rivalry
[ALFORD].
**confusion**—literally,
"tumultuous anarchy": both in society (translated
"commotions," [Luke 21:9](../../../kjv/luke/21/9);
"tumults," [2 Corinthians 6:5](../../../kjv/2-corinthians/6/5)),
and in the individual mind; in contrast to the "peaceable"
composure of true "wisdom," [2 Corinthians 6:5](../../../kjv/2-corinthians/6/5). James does not honor such effects of this earthly wisdom
with the name "fruit," as he does in the case of the wisdom
from above. [James 3:18](../../../kjv/james/3/18); compare
[Galatians 5:19-22](../../../kjv/galatians/5/19-22), "*works*
of the flesh . . . *fruit* of the Spirit."

**17. first pure**—literally,
"chaste," "sanctified": pure from all that is
"earthly, sensual (animal), devilish" (). This is put, "*first of all,*" before
"peaceable" because there is an unholy peace with the world
which makes no distinction between clean and unclean. Compare
"undefiled" and "unspotted from the world,"
[James 1:27](../../../kjv/james/1/27); [James 4:4](../../../kjv/james/4/4);
[James 4:8](../../../kjv/james/4/8), "purify . . .
hearts"; [1 Peter 1:22](../../../kjv/1-peter/1/22),
"*purified* . . . souls" (the same *Greek*).
Ministers must not preach before a purifying change of heart,
"Peace," where there is no peace. Seven (the perfect
number) characteristic peculiarities of true wisdom are enumerated.
*Purity* or *sanctity* is put first because it has respect
both to God and to ourselves; the six that follow regard our fellow
men. Our first concern is to have in ourselves sanctity; our second,
to be at peace with men.
**gentle**—"forbearing";
making allowances for others; lenient towards neighbors, as to the
DUTIES they owe us.
**easy to be
entreated**—literally, "easily persuaded," tractable;
not harsh as to a neighbor's FAULTS.
**full of mercy**—as to a
neighbor's MISERIES.
**good fruits**—contrasted
with "every evil work," [1 Peter 1:22](../../../kjv/1-peter/1/22).
**without partiality**—recurring
to the warning against partial "respect to persons,"
[James 2:1](../../../kjv/james/2/1); [James 2:4](../../../kjv/james/2/4);
[James 2:9](../../../kjv/james/2/9). ALFORD
translates as the *Greek* is translated, [James 2:9](../../../kjv/james/2/9), "wavering," "*without doubting.*"
But thus there would be an epithet referring to *one's self*
inserted amidst those referring to one's conduct towards others.
*English Version* is therefore better.
**without hypocrisy**—Not
as ALFORD explains from
[James 1:22](../../../kjv/james/1/22); [James 1:26](../../../kjv/james/1/26),
"Without deceiving yourselves" with the name without the
reality of religion. For it must refer, like the rest of the six
epithets, to our relations to others; our peaceableness and mercy
towards others must be "without dissimulation."

**18.** "The peaceable fruit of
righteousness." He says "righteousness"; because it is
itself the true wisdom. As in the case of the earthly wisdom, after
the characteristic description came its *results;* so in this
verse, in the case of the heavenly wisdom. There the results were
present; here, future.
**fruit . . . sown**—Compare
[Psalms 97:11](../../../kjv/psalms/97/11); [Isaiah 61:3](../../../kjv/isaiah/61/3),
"trees of righteousness." Anticipatory, that is, the seed
whose "fruit," namely, "righteousness," shall be
ultimately reaped, is now "sown in peace." "Righteousness,"
now in germ, when fully developed as "fruit" shall be
itself the everlasting *reward* of the righteous. As "sowing
in peace" (compare "*sown in* dishonor," [Isaiah 61:3](../../../kjv/isaiah/61/3)) produces the "fruit of righteousness," so
conversely "the work" and "effect of righteousness"
is "peace."
**of them that make peace**—"by
(implying also that it is *for* them, and *to* their good)
them that work peace." They, and they alone, are "blessed."
"Peacemakers," not merely they who reconcile others, but
who *work peace.* "Cultivate peace" [ESTIUS].
Those truly wise towards God, while peaceable and tolerant towards
their neighbors, yet make it their chief concern to sow
righteousness, not cloaking men's sins, but reproving them with such
peaceable moderation as to be the physicians, rather than the
executioners, of sinners [CALVIN].

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