6 And the tongue is a fire; it is the power of evil placed in our bodies, making all the body unclean, putting the wheel of life on fire, and getting its fire from hell.
And he said, That which comes out of the man, that makes the man unclean. Because from inside, from the heart of men, come evil thoughts and unclean pleasures, The taking of goods and of life, broken faith between husband and wife, the desire of wealth, wrongdoing, deceit, sins of the flesh, an evil eye, angry words, pride, foolish acts:
Not that which goes into the mouth makes a man unclean, but that which comes out of the mouth. Then the disciples came and said to him, Did you see that the Pharisees were troubled when these words came to their ears? But he said in answer, Every plant which my Father in heaven has not put in the earth, will be taken up by the roots. Let them be: they are blind guides. And if a blind man is guiding a blind man, the two will go falling into a hole together. Then Peter said to him, Make the story clear to us. And he said, Are you, like them, still without wisdom? Do you not see that whatever goes into the mouth goes on into the stomach, and is sent out as waste? But the things which come out of the mouth come from the heart; and they make a man unclean. For out of the heart come evil thoughts, the taking of life, broken faith between the married, unclean desires of the flesh, taking of property, false witness, bitter words: These are the things which make a man unclean; but to take food with unwashed hands does not make a man unclean.
And whoever says a word against the Son of man, will have forgiveness; but whoever says a word against the Holy Spirit, will not have forgiveness in this life or in that which is to come. Make the tree good, and its fruit good; or make the tree bad, and its fruit bad; for by its fruit you will get knowledge of the tree. You offspring of snakes, how are you, being evil, able to say good things? because out of the heart's store come the words of the mouth. The good man out of his good store gives good things; and the evil man out of his evil store gives evil things. And I say to you that in the day when they are judged, men will have to give an account of every foolish word they have said.
O Lord, be the saviour of my soul from false lips, and from the tongue of deceit. What punishment will he give you? what more will he do to you, you false tongue?
But there were false prophets among the people, as there will be false teachers among you, who will secretly put forward wrong teachings for your destruction, even turning away from the Lord who gave himself for them; whose destruction will come quickly, and they themselves will be the cause of it. And a great number will go with them in their evil ways, through whom the true way will have a bad name.
Even the one whose coming is marked by the working of Satan, with all power and signs and false wonders, And with every deceit of wrongdoing among those whose fate is destruction; because they were quite without that love of the true faith by which they might have salvation. And for this cause, God will give them up to the power of deceit and they will put their faith in what is false: So that they all may be judged, who had no faith in what is true, but took pleasure in evil.
But evil acts of the flesh and all unclean things, or desire for others' property, let it not even be named among you, as is right for saints; And let there be no low behaviour, or foolish talk, or words said in sport, which are not right, but in place of them the giving of praise.
For such men are false Apostles, workers of deceit, making themselves seem like Apostles of Christ. And it is no wonder; for even Satan himself is able to take the form of an angel of light. So it is no great thing if his servants make themselves seem to be servants of righteousness; whose end will be the reward of their works.
Now, it is my desire, brothers, that you will take note of those who are causing division and trouble among you, quite against the teaching which was given to you: and keep away from them. For such people are not servants of the Lord Christ, but of their stomachs; and by their smooth and well-said words the hearts of those who have no knowledge of evil are tricked.
Their throat is like an open place of death; with their tongues they have said what is not true: the poison of snakes is under their lips: Whose mouth is full of curses and bitter words:
In the same way these dreamers make the flesh unclean, having no respect for authorities, and say evil of rulers. Now when Michael, one of the chief angels, was fighting against the Evil One for the body of Moses, fearing to make use of violent words against him, he only said, May the Lord be your judge. But these men say evil about such things as they have no knowledge of; and the things of which they have natural knowledge, like beasts without reason, are the cause of their destruction.
To be the judge of all, and to give a decision against all those whose lives are unpleasing to him, because of the evil acts which they have done, and because of all the hard things which sinners without fear of God have said against him. These are the men who make trouble, ever desiring change, going after evil pleasures, using high-sounding words, respecting men's position in the hope of reward. But you, my loved ones, keep in memory the words which were said before by the Apostles of our Lord Jesus Christ, How they said to you, In the last days there will be men who, guided by their evil desires, will make sport of holy things.
But I have some things against you, because you have with you those who keep the teaching of Balaam, by whose suggestion Balak made the children of Israel go out of the right way, taking food which was offered to false gods, and going after the desires of the flesh. And you have those who keep the teaching of the Nicolaitans.
And he took his place on the sand of the sea. And I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns ten crowns, and on his heads unholy names. And the beast which I saw was like a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power and his seat and great authority. And I saw one of his heads as if it had been given a death-wound; and his death-wound was made well: and all the earth was wondering at the beast. And they gave worship to the dragon, because he gave authority to the beast; and worshipping the beast, they said, Who is like the beast? and who is able to go to war with him? And there was given to him a mouth to say words of pride against God; and there was given to him authority to go on for forty-two months.
And the snake said, Death will not certainly come to you: For God sees that on the day when you take of its fruit, your eyes will be open, and you will be as gods, having knowledge of good and evil. And when the woman saw that the tree was good for food, and a delight to the eyes, and to be desired to make one wise, she took of its fruit, and gave it to her husband.
Then Jephthah got together all the men of Gilead and made war on Ephraim; and the men of Gilead overcame Ephraim. And the Gileadites took the crossing-places of Jordan against the Ephraimites; and when any of the men of Ephraim who had gone in flight said, let me go over; the men of Gilead said to him, Are you an Ephraimite? And if he said, No; Then they said to him, Now say Shibboleth; and he said Sibboleth, and was not able to say it in the right way; then they took him and put him to death at the crossing-places of Jordan; and at that time forty-two thousand Ephraimites were put to death.
And she said to him, Why do you say you are my lover when your heart is not mine? Three times you have made sport of me, and have not made clear to me the secret of your great strength. So day after day she gave him no peace, for ever questioning him till his soul was troubled to death. And opening all his heart to her, he said to her, My head has never been touched by a blade, for I have been separate to God from the day of my birth: if my hair is cut off, then my strength will go from me and I will become feeble, and will be like any other man. And when Delilah saw that he had let her see into his heart, she sent word to the chiefs of the Philistines saying, Come up this time, for he has let out all his heart to me. Then the chiefs of the Philistines came to her, with the money in their hands. And she made him go to sleep on her knees; and she sent for a man and had his seven twists of hair cut off; and while it was being done he became feeble and his strength went from him. Then she said, The Philistines are on you, Samson. And awaking from his sleep, he said, I will go out as at other times, shaking myself free. But he was not conscious that the Lord had gone from him.
Then Doeg, the Edomite, who was by the side of the servants of Saul, in answer said, I saw the son of Jesse coming to Nob, to Ahimelech, the son of Ahitub. And he got directions from the Lord for him, and gave him food, and put in his hand the sword of Goliath the Philistine. Then the king sent for Ahimelech the priest, the son of Ahitub, and for all the men of his father's family who were priests in Nob: and they all came to the king. And Saul said, Give ear now, O son of Ahitub. And answering he said, Here I am, my lord. And Saul said to him, Why have you made designs against me with the son of Jesse, giving him food and a sword and getting directions from the Lord for him, and helping him to take up arms against me, and to be on the watch to make a secret attack on me as he is doing now? Then Ahimelech answering said to the king, Who among all your servants is so true to you as David, who is the king's son-in-law, and is a captain of your armed men, and has a place of honour in your house? Is this the first time I have got directions from God for him? Far be the thought! let the king make no such statement against his servant or my father's family, for your servant has no knowledge, great or small, of this thing. And the king said, You will certainly be put to death, Ahimelech, you and all your father's family. Then the king said to the runners who were waiting near him, Put the priests of the Lord to death; because they are on David's side, and having knowledge of his flight, did not give me word of it. But the king's servants would not put out their hands to make an attack on the Lord's priests.
Then Absalom said, If you will not go, then let my brother Amnon go with us. And the king said to him, Is there any reason for him to go with you? But Absalom went on requesting him till he let Amnon and all the king's sons go with him. And Absalom made a great feast like a feast for a king. Now Absalom had given orders to his servants, saying, Now take note when Amnon's heart is glad with wine; and when I say to you, Make an attack on Amnon, then put him to death without fear: have I not given you orders? be strong and without fear. So Absalom's servants did to Amnon as Absalom had given them orders. Then all the king's sons got up, and every man got on his beast and went in flight.
And Absalom got up early, morning after morning, and took his place at the side of the public meeting-place: and when any man had a cause which had to come to the king to be judged, then Absalom, crying out to him, said, What is your town? and he would say, Your servant is of one of the tribes of Israel. And Absalom would say to him, See, your cause is true and right; but no man has been named by the king to give you a hearing. And more than this, Absalom said, If only I was made judge in the land, so that every man who has any cause or question might come to me, and I would give a right decision for him! And if any man came near to give him honour, he took him by the hand and gave him a kiss. And this Absalom did to everyone in Israel who came to the king to have his cause judged: so Absalom, like a thief, took away the hearts of the men of Israel.
But Jezebel, his wife, came to him and said, Why is your spirit so bitter that you have no desire for food? And he said to her, Because I was talking to Naboth the Jezreelite, and I said to him, Let me have your vine-garden for a price, or, if it is pleasing to you, I will give you another vine-garden for it: and he said, I will not give you my vine-garden. Then Jezebel, his wife, said, Are you now the ruler of Israel? Get up, take food, and let your heart be glad; I will give you the vine-garden of Naboth the Jezreelite. So she sent a letter in Ahab's name, stamped with his stamp, to the responsible men and the chiefs who were in authority with Naboth. And in the letter she said, Let a time of public sorrow be fixed, and put Naboth at the head of the people; And get two good-for-nothing persons to come before him and give witness that he has been cursing God and the king. Then take him out and have him stoned to death. So the responsible men and the chiefs who were in authority in his town, did as Jezebel had said in the letter she sent them. They gave orders for a day of public sorrow, and put Naboth at the head of the people. And the two good-for-nothing persons came in and took their seats before him and gave witness against Naboth, in front of the people, saying, Naboth has been cursing God and the king. Then they took him outside the town and had him stoned to death. And they sent word to Jezebel, saying, Naboth has been stoned and is dead. Then Jezebel, hearing that Naboth had been stoned and was dead, said to Ahab, Get up and take as your heritage the vine-garden of Naboth the Jezreelite, which he would not give you for money, for Naboth is no longer living but is dead.
And the king gave them a rough answer. So King Rehoboam gave no attention to the suggestion of the old men, But gave them the answer put forward by the young men, saying, My father made your yoke hard, but I will make it harder; my father gave you punishment with whips, but I will give it with snakes. So the king did not give ear to the people; for this came about by the purpose of God, so that the Lord might give effect to his word which he had said by Ahijah the Shilonite to Jeroboam, the son of Nebat. And when all Israel saw that the king would give no attention to them, the people in answer said to the king, What part have we in David? what is our heritage in the son of Jesse? every man to your tents, O Israel; now see to your house, David. So all Israel went to their tents.
My son, if sinners would take you out of the right way, do not go with them. If they say, Come with us; let us make designs against the good, waiting secretly for the upright, without cause; Let us overcome them living, like the underworld, and in their strength, as those who go down to death; Goods of great price will be ours, our houses will be full of wealth; Take your chance with us, and we will all have one money-bag:
With her fair words she overcame him, forcing him with her smooth lips. The simple man goes after her, like an ox going to its death, like a roe pulled by a cord; Like a bird falling into a net; with no thought that his life is in danger, till an arrow goes into his side.
Without wood, the fire goes out; and where there is no secret talk, argument is ended. Like breath on coals and wood on fire, so a man given to argument gets a fight started.
Now the chief priests and all the Sanhedrin were looking for witness against Jesus so that they might put him to death; and they were unable to get any. For a number gave false witness against him and their witness was not in agreement. Then some got up and gave false witness against him, saying,
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on James 3
Commentary on James 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
Jas 3:1-18. 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 (Jas 3:2), 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 (Jas 2:14-26) 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 Lu 12:42-46). Calvin, like English Version, translates, "masters" that is, self-constituted censors and reprovers of others Jas 4:12 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," Jas 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 Mt 5:22. James has much in common with the Sermon on the Mount (Pr 16:27).
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 Jas 3:2 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" (Jas 1:27). But as Messiah is called "Father," Isa 9:6, 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" (Heb 1:3), compare Ge 1:26; 1Jo 4:20. In the passage, Ge 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 Ps 62:4).
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 Jas 3:10 he had said it "ought not so to be." James does not, as Matthew (Mt 7:16, 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 Ps 34:12, 13). All wish to appear "wise": few are so.
show—"by works," and not merely by profession, referring to Jas 2:18.
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—Eph 4:31, "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. Jas 3:15; Jas 1:18, "The word of truth." Ro 2:17, 23, speaks similarly of the same contentious Jewish Christians.
15. This wisdom—in which ye "glory," as if ye were "wise" (Jas 3:13, 14).
descendeth not from above—literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom), Jas 1:17; through "the Spirit of truth," Joh 15:26.
earthly—opposed to heavenly. Distinct from "earthy," 1Co 15:47. 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" (Jude 19).
devilish—in its origin (from "hell," Jas 3:6; not from God, the Giver of true wisdom, Jas 1:5), 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 Ro 13:13. "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," Lu 21:9; "tumults," 2Co 6:5), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," Jas 3:17. 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. Jas 3:18; compare Ga 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" (Jas 3:15). 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," Jas 1:27; 4:4, 8, "purify … hearts"; 1Pe 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," Jas 3:16.
without partiality—recurring to the warning against partial "respect to persons," Jas 2:1, 4, 9. Alford translates as the Greek is translated, Jas 1:6, "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 Jas 1:22, 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 Ps 97:11; Isa 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," 1Co 15:43) 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].