4 Behold G2400 also G2532 the ships, G4143 which though they be G5607 so great, G5082 and G2532 are driven G1643 of G5259 fierce G4642 winds, G417 yet are they turned about G3329 with G5259 a very small G1646 helm, G4079 whithersoever G3699 G302 the governor G2116 listeth. G3730 G1014
For he commandeth, H559 and raiseth H5975 the stormy H5591 wind, H7307 which lifteth up H7311 the waves H1530 thereof. They mount up H5927 to the heaven, H8064 they go down H3381 again to the depths: H8415 their soul H5315 is melted H4127 because of trouble. H7451 They reel to and fro, H2287 and stagger H5128 like a drunken man, H7910 and are at their wits' H2451 end. H1104
But G1161 not G3756 long G4183 after G3326 there arose G906 against G2596 it G846 a tempestuous G5189 wind, G417 called G2564 Euroclydon. G2148 And G1161 when the ship G4143 was caught, G4884 and G2532 could G1410 not G3361 bear up into G503 the wind, G417 we let her drive. G1929 G5342 And G1161 running under G5295 a certain G5100 island G3519 which is called G2564 Clauda, G2802 we had G2480 much G3433 work G2480 to come by G4031 G1096 the boat: G4627 Which G3739 when they had taken up, G142 they used G5530 helps, G996 undergirding G5269 the ship; G4143 and, G5037 fearing G5399 lest G3361 they should fall G1601 into G1519 the quicksands, G4950 strake G5465 sail, G4632 and so G3779 were driven. G5342 And G1161 we G2257 being exceedingly G4971 tossed with a tempest, G5492 the next G1836 day they lightened the ship; G1546 G4160 And G2532 the third G5154 day we cast out G4496 with our own hands G849 the tackling G4631 of the ship. G4143 And G1161 when neither G3383 sun G2246 nor G3383 stars G798 in G1909 many G4119 days G2250 appeared, G2014 and G5037 no G3756 small G3641 tempest G5494 lay on G1945 us, all G3956 hope G1680 that we G2248 should be saved G4982 was G4014 then G3063 taken away. G4014 But G1161 after G5225 long G4183 abstinence G776 G5119 Paul G3972 stood forth G2476 in G1722 the midst G3319 of them, G846 and said, G2036 Sirs, G5599 G435 ye should G1163 G3303 have hearkened G3980 unto me, G3427 and not G3361 have loosed G321 from G575 Crete, G2914 and G5037 to have gained G2770 this G5026 harm G5196 and G2532 loss. G2209 And G2532 now G3569 I exhort G3867 you G5209 to be of good cheer: G2114 for G1063 there shall be G2071 no G3762 loss G580 of any man's life G5590 among G1537 you, G5216 but G4133 of the ship. G4143 For G1063 there stood by G3936 me G3427 this G5026 night G3571 the angel G32 of God, G2316 whose G3739 I am, G1510 and G2532 whom G3739 I serve, G3000 Saying, G3004 Fear G5399 not, G3361 Paul; G3972 thou G4571 must G1163 be brought before G3936 Caesar: G2541 and, G2532 lo, G2400 God G2316 hath given G5483 thee G4671 all G3956 them that sail G4126 with G3326 thee. G4675 Wherefore, G1352 sirs, G435 be of good cheer: G2114 for G1063 I believe G4100 God, G2316 that G3754 it G3779 shall be G2071 even G2596 G3739 as G5158 it was told G2980 me. G3427 Howbeit G1161 we G2248 must G1163 be cast G1601 upon G1519 a certain G5100 island. G3520 But G1161 when G5613 the fourteenth G5065 night G3571 was come, G1096 as we G2257 were driven up and down G1308 in G1722 Adria, G99 about G2596 midnight G3319 G3571 the shipmen G3492 deemed G5282 that they G846 drew near G4317 to some G5100 country; G5561 And G2532 sounded, G1001 and found G2147 it twenty G1501 fathoms: G3712 and G1161 when they had gone G1339 a little further, G1024 they sounded G1001 again, G3825 and G2532 found G2147 it fifteen G1178 fathoms. G3712 Then G5037 fearing G5399 lest G3381 G4458 we should have fallen G1601 G1601 upon G1519 rocks, G5117 G5138 they cast G4496 four G5064 anchors G45 out of G1537 the stern, G4403 and wished G2172 G1096 for the day. G2250 And G1161 as the shipmen G3492 were about G2212 to flee G5343 out of G1537 the ship, G4143 when G2532 they had let down G5465 the boat G4627 into G1519 the sea, G2281 under colour G4392 as though G5613 they would G3195 have cast G1614 anchors G45 out of G1537 the foreship, G4408 Paul G3972 said G2036 to the centurion G1543 and G2532 to the soldiers, G4757 Except G3362 these G3778 abide G3306 in G1722 the ship, G4143 ye G5210 cannot G3756 G1410 be saved. G4982 Then G5119 the soldiers G4757 cut off G609 the ropes G4979 of the boat, G4627 and G2532 let G1439 her G846 fall off. G1601 And G1161 while G891 G3739 the day G2250 was coming G1096 on, G3195 Paul G3972 besought G3870 them all G537 to take G3335 meat, G5160 saying, G3004 This day G4594 is the fourteenth G5065 day G2250 that ye have tarried G4328 and continued G1300 fasting, G777 having taken G4355 nothing. G3367 Wherefore G1352 I pray G3870 you G5209 to take G4355 some meat: G5160 for G1063 this G5124 is G5225 for G4314 your G5212 health: G4991 for G1063 there shall G4098 not G3762 an hair G2359 fall G4098 from G1537 the head G2776 of any G3762 of you. G5216 And G1161 when he had thus G5023 spoken, G2036 G2532 he took G2983 bread, G740 and gave thanks G2168 to God G2316 in presence G1799 of them all: G3956 and G2532 when he had broken G2806 it, he began G756 to eat. G2068 Then G1161 were G1096 they G846 G1096 all G3956 of good cheer, G2115 and they G4355 also G2532 took G4355 some meat. G5160 And G1161 we were G2258 in all G3956 in G1722 the ship G4143 two hundred G1250 threescore G1440 and sixteen G1803 souls. G5590 And G1161 when they had eaten G5160 enough, G2880 they lightened G2893 the ship, G4143 and cast out G1544 the wheat G4621 into G1519 the sea. G2281
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].