James 3:1
Verse
Context
Sermons
Zac PoonenZac Poonen
Kent Hovind
Alistair Begg
William MacDonaldSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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 labor, 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.
John Gill Bible Commentary
My brethren, be not many masters,.... The apostle having dispatched the subject of faith and good works, which constitute the pure and undefiled religion mentioned in Jam 1:27 which gave rise to this discourse, he proceeds to consider the evidence of a religious man, suggested in Jam 1:26 who is one that bridles the tongue; and enters into an account of the use and abuse of the tongue: and which is introduced by this exhortation; and which seems to be opposed to an affectation among the Jews, to whom James writes, of being called "Rabbi, Rabbi", or "Mori, Mori", master, master, condemned by Christ, Mat 23:8. The words may be rendered, "be not many teachers"; or be not fond, and forward, and ambitious of being preachers of the word, but rather choose to be hearers of it, agreeably to the advice in Jam 1:19, "be swift to hear, slow to speak"; not but that the office of a teacher is a good work, and a very desirable one; and spiritual gifts, qualifying for it, are to be coveted with a view to the glory of God, and the good of souls; and to have many teachers is a blessing to the churches of Christ and a large number of them is often not only proper, but absolutely necessary: but then this office should not be entered upon without suitable gifts, a divine mission, and a regular call by a church; and when entered into, should not be performed in a magisterial way, as lords over God's heritage, and as claiming a dominion over the faith of men, but as helpers of their joy, peace, and comfort; nor according to the commandments of men, but according to the oracles of God. Or it may be, this exhortation may have respect to censorious persons, rigid and severe reprovers of others, who take upon them, in a haughty manner, to charge and rebuke others for their faults; reproof for sin ought to be given; sin should not be suffered upon the brethren; to reprove is not blameworthy, but commendable, when it is done in a right manner, with a good spirit, and to a good end: in case of private offences, it should be privately given, and for public ones, men should be rebuked before all; but then this ought to be done in a gentle manner, and in a spirit of meekness; and when it is a clear case, and plain matter of fact, and which ought not to be exaggerated and aggravated; mole hills are not to be made mountains of, or a man be made an offender for a word, or a matter of human frailty; and reproof should be given by persons not guilty of the same, or worse crimes, themselves, and always with a good end; not to screen and cover their own vices, or to be thought more holy and religious than others, or to satisfy a revengeful spirit, but for the glory of God, and the restoring of the person that has sinned. Knowing that we shall receive the greater condemnation: should men enter into the office of teaching others without a call, or perform it negligently, or live not according to the doctrine they teach others, such would be judged out of their own mouths, and by their own words, and their condemnation would be aggravated; and should men judge rash judgment, they themselves will be judged at a higher tribunal; and should they be too censorious, and bear too hard on others, they will have judgment without mercy.
Matthew Henry Bible Commentary
The foregoing chapter shows how unprofitable and dead faith is without works. It is plainly intimated by what this chapter first goes upon that such a faith is, however, apt to make men conceited and magisterial in their tempers and their talk. Those who set up faith in the manner the former chapter condemns are most apt to run into those sins of the tongue which this chapter condemns. And indeed the best need to be cautioned against a dictating, censorious, mischievous use of their tongues. We are therefore taught, I. Not to use our tongues so as to lord it over others: My brethren, be not many masters, etc., Jam 3:1. These words do not forbid doing what we can to direct and instruct others in the way of their duty or to reprove them in a Christian way for what is amiss; but we must not affect to speak and act as those who are continually assuming the chair, we must not prescribe to one another, so as to make our own sentiments a standard by which to try all others, because God gives various gifts to men, and expects from each according to that measure of light which he gives. "Therefore by not many masters" (or teachers, as some read it); "do not give yourselves the air of teachers, imposers, and judges, but rather speak with the humility and spirit of learners; do not censure one another, as if all must be brought to your standard." This is enforced by two reasons. 1. Those who thus set up for judges and censurers shall receive the greater condemnation. Our judging others will but make our own judgment the more strict and severe, Mat 7:1, Mat 7:2. Those who are curious to spy out the faults of others, and arrogant in passing censures upon them, may expect that God will be as extreme in marking what they say and do amiss. 2. Another reason given against such acting the master is because we are all sinners: In many things we offend all, Jam 3:2. Were we to think more of our own mistakes and offenses, we should be less apt to judge other people. While we are severe against what we count offensive in others, we do not consider how much there is in us which is justly offensive to them. Self-justifiers are commonly self-deceivers. We are all guilty before God; and those who vaunt it over the frailties and infirmities of others little think how many things they offend in themselves. Nay, perhaps their magisterial deportment, and censorious tongues, may prove worse than any faults they condemn in others. Let us learn to be severe in judging ourselves, but charitable in our judgments of other people. II. We are taught to govern our tongue so as to prove ourselves perfect and upright men, and such as have an entire government over ourselves: If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. It is here implied that he whose conscience is affected by tongue-sins, and who takes care to avoid them, is an upright man, and has an undoubted sign of true grace. But, on the other hand, if a man seemeth to be religious (as was declared in the first chapter) and bridleth not his tongue, whatever profession he makes, that man's religion is vain. Further, he that offends not in word will not only prove himself a sincere Christian, but a very much advanced and improved Christian. For the wisdom and grace which enable him to rule his tongue will enable him also to rule all his actions. This we have illustrated by two comparisons: - 1. The governing and guiding of all the motions of a horse, by the bit which is put into his mouth: Behold, we put bits into the horses' mouths, that they may obey us, and we turn about their whole body, Jam 3:3. There is a great deal of brutish fierceness and wantonness in us. This shows itself very much by the tongue: so that this must be bridled; according to Psa 39:1, I will keep my mouth with a bridle (or, I will bridle my mouth) while the wicked is before me. The more quick and lively the tongue is, the more should we thus take care to govern it. Otherwise, as an unruly and ungovernable horse runs away with his rider, or throws him, so an unruly tongue will serve those in like manner who have no command over it. Whereas, let resolution and watchfulness, under the influence of the grace of God, bridle the tongue, and then all the motions and actions of the whole body will be easily guided and overruled. 2. The governing of a ship by the right management of the helm: Behold also the ships, which though they are so great, and are driven of fierce winds, yet are they turned about with a very small helm whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things, Jam 3:4, Jam 3:5. As the helm is a very small part of the ship, so is the tongue a very small part of the body: but the right governing of the helm or rudder will steer and turn the ship as the governor pleases; and a right management of the tongue is, in a great measure, the government of the whole man. There is a wonderful beauty in these comparisons, to show how things of small bulk may yet be of vast use. And hence we should learn to make the due management of our tongues more our study, because, though they are little members, they are capable of doing a great deal of good or a great deal of hurt. Therefore, III. We are taught to dread an unruly tongue as one of the greatest and most pernicious evils. It is compared to a little fire placed among a great deal of combustible matter, which soon raises a flame and consumes all before it: Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity, etc., Jam 3:5, Jam 3:6. There is such an abundance of sin in the tongue that it may be called a world of iniquity. How many defilements does it occasion! How many and dreadful flames does it kindle! So is the tongue among the members that it defileth the whole body. Observe hence, There is a great pollution and defilement in sins of the tongue. Defiling passions are kindled, vented, and cherished by this unruly member. And the whole body is often drawn into sin and guilt by the tongue. Therefore Solomon says, Suffer not thy mouth to cause thy flesh to sin, Ecc 5:6. The snares into which men are sometimes led by the tongue are insufferable to themselves and destructive of others. It setteth on fire the course of nature. The affairs of mankind and of societies are often thrown into confusion, and all is on a flame, by the tongues of men. Some read it, all our generations are set on fire by the tongue. There is no age of the world, nor any condition of life, private or public, but will afford examples of this. And it is set on fire of hell. Observe hence, Hell has more to do in promoting of fire of the tongue than men are generally aware of. It is from some diabolical designs, that men's tongues are inflamed. The devil is expressly called a liar, a murderer, an accuser of the brethren; and, whenever men's tongues are employed in any of these ways, they are set on fire of hell. The Holy Ghost indeed once descended in cloven tongues as of fire, Acts 2. And, where the tongue is thus guided and wrought upon by a fire from heaven, there it kindleth good thoughts, holy affections, and ardent devotions. But when it is set on fire of hell, as in all undue heats it is, there it is mischievous, producing rage and hatred, and those things which serve the purposes of the devil. As therefore you would dread fires and flames, you should dread contentions, revilings, slanders, lies, and every thing that would kindle the fire of wrath in your own spirit or in the spirits of others. But, IV. We are next taught how very difficult a thing it is to govern the tongue: For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed, of mankind. But the tongue can no man tame, Jam 3:7, Jam 3:8. As if the apostle had said, "Lions, and the most savage beasts, as well as horses and camels, and creatures of the greatest strength, have been tamed and governed by men: so have birds, notwithstanding their wildness and timorousness, and their wings to bear them up continually out of our reach: even serpents, notwithstanding all their venom and all their cunning, have been made familiar and harmless: and things in the sea have been taken by men, and made serviceable to them. And these creatures have not been subdued nor tamed by miracle only (as the lions crouched to Daniel, instead of devouring him, and ravens fed Elijah, and a whale carried Jonah through the depths of the sea to dry land), but what is here spoken of is something commonly done; not only hath been tamed, but is tamed of mankind. Yet the tongue is worse than these, and cannot be tamed by the power and art which serves to tame these things. No man can tame the tongue without supernatural grace and assistance." The apostle does not intend to represent it as a thing impossible, but as a thing extremely difficult, which therefore will require great watchfulness, and pains, and prayer, to keep it in due order. And sometimes all is too little; for it is an unruly evil, full of deadly poison. Brute creatures may be kept within certain bounds, they may be managed by certain rules, and even serpents may be so used as to do not hurt with all their poison; but the tongue is apt to break through all bounds and rules, and to spit out its poison on one occasion or other, notwithstanding the utmost care. So that not only does it need to be watched, and guarded, and governed, as much as an unruly beast, or a hurtful and poisonous creature, but much more care and pains will be needful to prevent the mischievous outbreakings and effects of the tongue. However, V. We are taught to think of the use we make of our tongues in religion and in the service of God, and by such a consideration to keep it from cursing, censuring, and every thing that is evil on other occasions: Therewith bless we God, even the Father; and therewith curse we men, who are made after the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not so to be, Jam 3:9, Jam 3:10. How absurd is it that those who use their tongues in prayer and praise should ever use them in cursing, slandering, and the like! If we bless God as our Father, it should teach us to speak well of, and kindly to, all who bear his image. That tongue which addresses with reverence the divine Being cannot, without the greatest inconsistency, turn upon fellow-creatures with reviling brawling language. It is said of the seraphim that praise God, they dare not bring a railing accusation. And for men to reproach those who have not only the image of God in their natural faculties, but are renewed after the image of God by the grace of the gospel: this is a most shameful contradiction to all their pretensions of honouring the great Original. These things ought not so to be; and, if such considerations were always at hand, surely they would not be. Piety is disgraced in all the shows of it, if there be not charity. That tongue confutes itself which one while pretends to adore the perfections of God, and to refer all things to him, and another while will condemn even good men if they do not just come up to the same words or expressions used by it. Further, to fix this thought, the apostle shows that contrary effects from the same causes are monstrous, and not be found in nature, and therefore cannot be consistent with grace: Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree bear olive-berries, or a vine, figs? Or doth the same spring yield both salt water and fresh? Jam 3:11, Jam 3:12. True religion will not admit of contradictions; and a truly religious man can never allow of them either in his words or his actions. How many sins would this prevent, and recover men fRom. to put them upon being always consistent with themselves!
Tyndale Open Study Notes
3:1 Becoming teachers was one way to improve social status in the early church (1 Cor 12:28; Eph 4:11; 1 Tim 5:17; cp. Acts 5:34). Such honor would compensate for the shame imposed upon Christians as social outsiders (Jas 2:6-7). But the conspicuous role of teachers symbolizes the power of human speech to benefit or harm the church.
James 3:1
Taming the Tongue
1Not many of you should become teachers, my brothers, because you know that we who teach will be judged more strictly.2We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to control his whole body.
- Scripture
- Sermons
- Commentary
The Principles by Which Jesus Lived
By Zac Poonen2.6K57:33PrinciplesLEV 4:2MAT 6:33ACT 17:30ACT 24:16JAS 3:11PE 1:15In this sermon, the speaker emphasizes the importance of discipline and doing our best in our Christian walk. He uses examples from the world, such as athletes and students, who put in great effort to achieve their goals. The speaker then draws parallels to the spiritual realm, highlighting the need for believers to discipline themselves and strive to do their best for God. He also discusses the concept of unintentional sin and how the Bible provides a way for forgiveness and restoration through offerings. The sermon concludes by referencing the book of Hebrews and its teachings on sin and forgiveness.
Preaching - a Sacred Responsibility - Part 1
By Art Katz2.5K51:09PreachingPSA 46:10PRO 18:21ISA 55:11MAT 6:331CO 14:1EPH 4:29JAS 3:1In this sermon, the speaker emphasizes the importance of the condition of the hearers in receiving the word of God. He criticizes the indifference and lack of reverence in the congregation, attributing it to their late-night activities and reliance on the preacher to deliver a spiritual experience. The speaker calls for the church to recognize its prophetic call and to correct preachers who have become too professional in their delivery. He also highlights the significance of silence and stillness in knowing and experiencing God.
Darkness and Accusation
By Zac Poonen2.2K1:05:45AccusationGEN 2:3JER 1:7MAT 6:33JAS 3:1REV 12:10In this video, the preacher discusses the influence of Satan in the world and the importance of not allowing his characteristics to be present in our lives. The preacher refers to the book of Revelation, specifically chapter 12, to highlight the power of Satan as the ruler of darkness. The sermon emphasizes the need for individuals to overcome the spirit of accusation and blaming that originated from Adam and Eve. The preacher also mentions the significance of the authority of Christ and the kingdom of God in overcoming the accuser of the brethren.
Gaining Control in the Classroom
By Kent Hovind2.0K1:10:55ClassroomMAT 18:6LUK 2:52JAS 3:1In this sermon, Ken Hovind discusses the importance of being a fair and patient teacher, especially when it comes to teaching children about the word of God. He emphasizes the need to avoid yelling and screaming at children, as it indicates a loss of control. Instead, he suggests using positive reinforcement and competition to motivate students to improve. Hovind also shares a practical example of implementing a penalty system to encourage responsibility and completion of tasks. Overall, the sermon encourages teachers to teach the next generation to love the Lord and emphasizes the importance of being loving, kind, and godly in our approach to teaching.
Am I Committed?
By Alistair Begg2.0K34:55CommitmentISA 1:18MAT 22:37LUK 5:17JHN 1:17JAS 3:1In this sermon, the speaker addresses the issue of confusion in our culture and compromise within the church. He emphasizes that the Bible is clear on matters of faith and challenges Christians to respond to the unique opportunity and challenge of living out their faith in this current time. The speaker uses the story of Jesus healing a paralytic to illustrate the importance of caring deeply for others and being committed enough to take action. He also highlights the need for truthful speech and living differently in a world that both condones and despises certain behaviors.
(The Tongue of a Disciple) the Importance of Our Speech
By Zac Poonen1.9K58:09JAS 3:1In this sermon, the preacher emphasizes the power and impact of our words. He highlights how the Holy Spirit uses speech to reveal the sinfulness of humanity. He warns believers about the danger of speaking poisonous words that deceive and curse others. The preacher also encourages believers to seek the power of the Holy Spirit to transform their speech and lives, referencing the disciples' experience after the Day of Pentecost.
True Discipleship - Part 5
By William MacDonald1.8K27:54DiscipleshipMAT 6:33MAT 19:21LUK 14:33LUK 18:22ACT 2:44JAS 3:11JN 2:17In this sermon, the speaker discusses the verse Luke 14:33 and its implications for Christians. He acknowledges the doubts and reasoning that may arise when considering the idea of giving up everything for the will of God. However, he emphasizes the importance of prioritizing eternal blessings over earthly treasures. The speaker shares examples of individuals who have demonstrated this commitment, such as Jim Elliot and a couple who gave all their money to the work of the Lord. He also highlights the issue of hypocrisy in prayer and how obedience to Luke 14:33 can deliver a person from it.
The Cost of Moses Disobedience
By David Ravenhill1.6K1:10:48EXO 33:18DEU 34:5JOS 1:2LUK 12:48JAS 3:1In this sermon, the speaker focuses on the transition of leadership from Moses to Joshua in the nation of Israel. The speaker emphasizes the importance of responsibility and the requirement for leaders to understand the ways and heart of God. The death of Moses is discussed, highlighting his unique relationship with God and the knowledge he possessed. The speaker then delves into the commissioning of Joshua, emphasizing God's promise to be with him and not to fail or forsake him. The sermon also touches on the incident where Moses struck the rock instead of speaking to it, highlighting the importance of obedience to God's instructions.
The Tongue
By Aaron Hurst1.6K1:15:12TongueJAS 3:1In this sermon, Brother Denny emphasizes the power and importance of controlling one's tongue. He warns that an unruly tongue can lead to trouble, hurt, mistrust, and confusion. He uses two illustrations to illustrate the significance of controlling one's speech. The first illustration is of a ship, where a small rudder can turn the entire ship. The second illustration is of a horse, where a small bit in its mouth can control its entire body. Brother Denny encourages Christians to seek the guidance of the Holy Spirit to bring their speech under control and align it with God's will.
Superficial (Compilation)
By Compilations1.4K20:04CompilationMAT 4:23MAT 6:10ACT 17:6ROM 1:5ROM 6:17GAL 2:20JAS 3:1In this sermon, the speaker emphasizes the importance of mixing faith with the truth of God's word. He shares a personal story of following specific directions to find a family's house, illustrating the principle of faith in action. The speaker explains that teaching alone is not enough; preaching is necessary to exhort believers to mix their faith with the facts they have learned. He concludes by highlighting the need for ongoing faith and trust in Jesus to guide and transform every aspect of our lives.
Acts Chapter 29
By Dean Taylor1.3K1:29:00Book Of ActsJAS 3:1REV 3:17In this sermon, the preacher discusses the message given by Evan Roberts, a young man who claimed to have received a message from the Spirit of God. Roberts emphasized four important things for believers to do. First, they must put away any unconfessed sin and doubtful habits that are ruling over them. Second, they must obey the promptings of the Spirit promptly. Third, they must publicly confess their faith in Christ. The preacher also shares a journal entry from James Finley, a Methodist circuit writer, who witnessed a powerful spiritual awakening where people were deeply concerned about spiritual and eternal matters, and their focus shifted away from worldly pursuits.
Living by Faith in Future Grace - Lesson 1
By John Piper1.2K1:15:43PSA 34:19JER 10:232TH 2:13JAS 2:17JAS 3:11JN 2:4In this sermon, the speaker emphasizes the importance of serving God by leaning on His provision and strength. He references 1 Peter 4:11 to explain that serving God is not like being a slave, but rather it involves depending on and living by the strength that God supplies. The speaker shares his passion for bringing glory to God and experiencing joy in the Christian life. He also mentions how he has seen people deeply moved and impacted by these teachings, particularly when he speaks outside of his church.
Cleansing of the Church
By Steve Gallagher1.0K54:41LUK 12:47ACT 2:43ACT 5:11ACT 5:15JAS 3:1
This sermon delves into the early days of the church, highlighting the atmosphere of God's presence, the fear of the Lord, and the consequences of spiritual responsibility. It contrasts the judgment of Ananias and Sapphira for lying with the actions of Annas and Caiaphas who persecuted God's people. The fear of the Lord is emphasized as a vital aspect of a healthy church, and the principle of greater accountability with greater light is explored.
Ezra's Return to Jerusalem
By Chuck Smith99625:04JerusalemEZR 7:10MAT 7:21MAT 22:37LUK 6:46ROM 2:13JAS 1:22JAS 3:1The video is a sermon on the topic of living a godly life and the impact it has on one's family. The speaker emphasizes the importance of making wise choices and doing what is right, as it not only affects oneself but also one's family. The sermon also discusses the role of the Holy Spirit in a believer's life and the importance of studying and meditating on the Word of God. The video concludes with a prayer for God's guidance and presence in the lives of the listeners.
The Tongue
By Steve Mays88534:09TongueJAS 3:1In this sermon, Pastor Steve Mays emphasizes the tremendous power of our words. He highlights how our words can either destroy or give direction to people's lives. He uses the analogy of a ship's rudder to illustrate the importance of guiding our words wisely. Pastor Mays also emphasizes the need for self-discipline and the potential impact our words can have on others. He encourages listeners to use their tongues as instruments of blessing and to be witnesses for the glory of God.
Not Desiring the Meat of God's Word
By Scott Hynds83448:28PSA 119:105ISA 5:20MAT 7:152TI 4:1HEB 4:12JAS 3:11PE 1:25
This sermon emphasizes the importance of staying true to the Word of God and not being swayed by false teachings or pleasant messages that tickle the ears. It calls for a deep commitment to preaching the unadulterated truth of the Bible, even when faced with opposition or allurements of the world. The speaker urges for a revival of biblical preaching that challenges, rebukes, and comforts with the unchanging Word of God, highlighting the eternal nature and power of Scripture.
Hell #02: What Does the Bible Teach?
By Edward Donnelly7091:12:36HellMAT 11:21MAT 25:14MRK 12:38LUK 12:48JHN 3:16HEB 6:1JAS 3:1In this sermon, the preacher addresses the disturbing and alarming statements found in the scripture. He compares it to someone shouting "Fire!" in a building, causing panic and disturbance. The preacher emphasizes that the purpose of these disturbing statements is not to upset us, but to warn us of the consequences of not obeying the gospel. He explains that hell is a real place of punishment for the devil, his angels, and the unsaved, and that there is no neutral state between heaven and hell. The preacher also highlights the justice of the punishment in hell, which is measured according to each individual's knowledge and privileges.
Overview of Biblical Eldership - All Elders Are Pastors
By Tim Conway5361:16:08MAT 23:8ACT 20:281CO 12:4GAL 6:3EPH 4:7PHP 2:31TI 3:1JAS 3:11PE 5:1
This sermon delves into Ephesians 4, emphasizing the importance of humility and equality among church leaders. It highlights the diversity of gifts given by Christ to each individual according to His measure, while stressing the need for leaders to shepherd the flock with grace and responsibility. The sermon also addresses the biblical model of leadership, focusing on elders as overseers and pastors, promoting a spirit of unity and brotherhood rather than seeking titles of superiority.
Coordinators Conf Challenge
By George Verwer4831:03:46MissionsMAT 6:33JAS 3:1In this sermon, the speaker shares about the impact of distributing literature and gospel tracks in various cities. They highlight the success of distributing half a million tracks in Mexico City and Bombay in just one day. The speaker emphasizes the need for desperation in evangelism and disciplined living. They challenge the audience to examine their own lives and strive for improvement in areas such as sleep, food, and organization. The speaker also reflects on the early days of the work in Mexico and the importance of relying on God's provision.
The Love of God and Salvation
By Roy Daniel4781:16:49SalvationMAT 6:33JHN 3:16HEB 4:12JAS 3:1In this sermon, the speaker emphasizes the importance of appreciating the true meaning and preciousness of Bible verses, particularly John 3:16. He shares a powerful story of a father who had to make a split-second decision to sacrifice his own son to save a train full of passengers. The father's grief is compounded when he sees the passengers unaware of the sacrifice made for their lives. The speaker relates this story to the lack of understanding and appreciation for the sacrifice God made through Jesus Christ for humanity's salvation. He contrasts this with the simplicity of salvation, stating that if people truly understood the gift of God and who Jesus is, they would ask for and receive eternal life.
Suffering Love: Nonresistance in Marriage and Family
By Aaron Hurst1491:06:13NonresistanceJAS 3:1In this sermon, the preacher emphasizes the importance of love in the life of a Christian. He highlights that God is love and that to be like Christ, we need to have the spirit of Christ dwelling in us, enabling us to love others, including our enemies. The preacher also discusses the concept of non-resistance, referring to the teachings of Jesus in Matthew 5:38-39. He emphasizes that non-resistance should be a reality in our daily lives, showing the spirit of Christ in our interactions with others. The sermon concludes with a call to live out this doctrine of suffering love and non-resistance in our marriages and families.
Friends of the Bridegroom (Pt. 3)
By Michael Koulianos4057:25Speaking with KindnessBridegroomThe Power of WordsJAS 3:1Michael Koulianos emphasizes the significance of our words and their impact on our relationships with others and God, drawing from James 3 to illustrate the power of the tongue. He warns against the dangers of speaking negatively and highlights the importance of speaking with kindness and humility, as true friends of the Bridegroom should. Koulianos also connects this to the way we treat others, reminding us that how we speak to and about God's people reflects our relationship with Him. He encourages the congregation to build boundaries against negativity and to cultivate a spirit of peace and gentleness in their speech. Ultimately, he calls for a deeper understanding of the weight of our words and the necessity of aligning them with God's wisdom.
The Kind of Person God Can Use
By Phil Beach Jr.3253:26Dependence On GodIdentityHumilityPRO 3:5ISA 61:1JHN 5:44ROM 12:31CO 1:271CO 4:92CO 12:9PHP 2:5JAS 3:11PE 2:21Phil Beach Jr. emphasizes that God seeks individuals who are humble, weak, and willing to be used for His purposes in a world filled with pride and self-reliance. He highlights the importance of being foolish enough to depend on God's wisdom, weak enough to be empowered by the Holy Spirit, and base enough to seek no honor from men. The preacher calls for believers to embrace these qualities to be part of God's end-time army, as He prepares to pour out His Spirit in a powerful way. The message serves as a reminder that true strength comes from recognizing our weaknesses and relying on God.
Leadership Ministry Time
By David Ravenhill3235:45LeadershipWorshipLeadership Integrity2CH 1:7PSA 139:23MAT 6:33JHN 15:7ACT 6:4ACT 20:281CO 9:271TI 4:16HEB 10:25JAS 3:1David Ravenhill emphasizes the eternal priority of worship in the life of a leader, asserting that after all earthly ministries are complete, worship remains the ongoing ministry in heaven. He stresses the importance of personal spiritual integrity and the responsibility leaders have to their congregations, referencing biblical passages that highlight the need for leaders to maintain their spiritual health. Ravenhill warns against the dangers of seeking personal gain through ministry, urging leaders to focus on their motivations and the eternal impact of their actions. He encourages a commitment to prayer, integrity, and unity within the body of Christ, reminding listeners that God values the heart's intentions over mere actions.
The Tongue Is a Fire - James 3
By Phil Beach Jr.2933:41Heart TransformationTongueThe Power of WordsJAS 3:1Phil Beach Jr. emphasizes the profound impact of the tongue, as discussed in James 3, highlighting its potential for both destruction and edification. He reflects on James' personal journey from being controlled by 'hellfire' to being transformed by 'Holy Ghost fire,' illustrating that the tongue reveals the true state of the heart. The sermon urges believers to recognize the importance of allowing the Holy Spirit to reign in their hearts to control their words and actions. Beach warns that the tongue, if unchecked, can lead to great harm, and stresses the necessity of heart transformation for true change. Ultimately, he calls for a daily surrender to Jesus, encouraging believers to seek deeper spiritual growth.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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 labor, 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.
John Gill Bible Commentary
My brethren, be not many masters,.... The apostle having dispatched the subject of faith and good works, which constitute the pure and undefiled religion mentioned in Jam 1:27 which gave rise to this discourse, he proceeds to consider the evidence of a religious man, suggested in Jam 1:26 who is one that bridles the tongue; and enters into an account of the use and abuse of the tongue: and which is introduced by this exhortation; and which seems to be opposed to an affectation among the Jews, to whom James writes, of being called "Rabbi, Rabbi", or "Mori, Mori", master, master, condemned by Christ, Mat 23:8. The words may be rendered, "be not many teachers"; or be not fond, and forward, and ambitious of being preachers of the word, but rather choose to be hearers of it, agreeably to the advice in Jam 1:19, "be swift to hear, slow to speak"; not but that the office of a teacher is a good work, and a very desirable one; and spiritual gifts, qualifying for it, are to be coveted with a view to the glory of God, and the good of souls; and to have many teachers is a blessing to the churches of Christ and a large number of them is often not only proper, but absolutely necessary: but then this office should not be entered upon without suitable gifts, a divine mission, and a regular call by a church; and when entered into, should not be performed in a magisterial way, as lords over God's heritage, and as claiming a dominion over the faith of men, but as helpers of their joy, peace, and comfort; nor according to the commandments of men, but according to the oracles of God. Or it may be, this exhortation may have respect to censorious persons, rigid and severe reprovers of others, who take upon them, in a haughty manner, to charge and rebuke others for their faults; reproof for sin ought to be given; sin should not be suffered upon the brethren; to reprove is not blameworthy, but commendable, when it is done in a right manner, with a good spirit, and to a good end: in case of private offences, it should be privately given, and for public ones, men should be rebuked before all; but then this ought to be done in a gentle manner, and in a spirit of meekness; and when it is a clear case, and plain matter of fact, and which ought not to be exaggerated and aggravated; mole hills are not to be made mountains of, or a man be made an offender for a word, or a matter of human frailty; and reproof should be given by persons not guilty of the same, or worse crimes, themselves, and always with a good end; not to screen and cover their own vices, or to be thought more holy and religious than others, or to satisfy a revengeful spirit, but for the glory of God, and the restoring of the person that has sinned. Knowing that we shall receive the greater condemnation: should men enter into the office of teaching others without a call, or perform it negligently, or live not according to the doctrine they teach others, such would be judged out of their own mouths, and by their own words, and their condemnation would be aggravated; and should men judge rash judgment, they themselves will be judged at a higher tribunal; and should they be too censorious, and bear too hard on others, they will have judgment without mercy.
Matthew Henry Bible Commentary
The foregoing chapter shows how unprofitable and dead faith is without works. It is plainly intimated by what this chapter first goes upon that such a faith is, however, apt to make men conceited and magisterial in their tempers and their talk. Those who set up faith in the manner the former chapter condemns are most apt to run into those sins of the tongue which this chapter condemns. And indeed the best need to be cautioned against a dictating, censorious, mischievous use of their tongues. We are therefore taught, I. Not to use our tongues so as to lord it over others: My brethren, be not many masters, etc., Jam 3:1. These words do not forbid doing what we can to direct and instruct others in the way of their duty or to reprove them in a Christian way for what is amiss; but we must not affect to speak and act as those who are continually assuming the chair, we must not prescribe to one another, so as to make our own sentiments a standard by which to try all others, because God gives various gifts to men, and expects from each according to that measure of light which he gives. "Therefore by not many masters" (or teachers, as some read it); "do not give yourselves the air of teachers, imposers, and judges, but rather speak with the humility and spirit of learners; do not censure one another, as if all must be brought to your standard." This is enforced by two reasons. 1. Those who thus set up for judges and censurers shall receive the greater condemnation. Our judging others will but make our own judgment the more strict and severe, Mat 7:1, Mat 7:2. Those who are curious to spy out the faults of others, and arrogant in passing censures upon them, may expect that God will be as extreme in marking what they say and do amiss. 2. Another reason given against such acting the master is because we are all sinners: In many things we offend all, Jam 3:2. Were we to think more of our own mistakes and offenses, we should be less apt to judge other people. While we are severe against what we count offensive in others, we do not consider how much there is in us which is justly offensive to them. Self-justifiers are commonly self-deceivers. We are all guilty before God; and those who vaunt it over the frailties and infirmities of others little think how many things they offend in themselves. Nay, perhaps their magisterial deportment, and censorious tongues, may prove worse than any faults they condemn in others. Let us learn to be severe in judging ourselves, but charitable in our judgments of other people. II. We are taught to govern our tongue so as to prove ourselves perfect and upright men, and such as have an entire government over ourselves: If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. It is here implied that he whose conscience is affected by tongue-sins, and who takes care to avoid them, is an upright man, and has an undoubted sign of true grace. But, on the other hand, if a man seemeth to be religious (as was declared in the first chapter) and bridleth not his tongue, whatever profession he makes, that man's religion is vain. Further, he that offends not in word will not only prove himself a sincere Christian, but a very much advanced and improved Christian. For the wisdom and grace which enable him to rule his tongue will enable him also to rule all his actions. This we have illustrated by two comparisons: - 1. The governing and guiding of all the motions of a horse, by the bit which is put into his mouth: Behold, we put bits into the horses' mouths, that they may obey us, and we turn about their whole body, Jam 3:3. There is a great deal of brutish fierceness and wantonness in us. This shows itself very much by the tongue: so that this must be bridled; according to Psa 39:1, I will keep my mouth with a bridle (or, I will bridle my mouth) while the wicked is before me. The more quick and lively the tongue is, the more should we thus take care to govern it. Otherwise, as an unruly and ungovernable horse runs away with his rider, or throws him, so an unruly tongue will serve those in like manner who have no command over it. Whereas, let resolution and watchfulness, under the influence of the grace of God, bridle the tongue, and then all the motions and actions of the whole body will be easily guided and overruled. 2. The governing of a ship by the right management of the helm: Behold also the ships, which though they are so great, and are driven of fierce winds, yet are they turned about with a very small helm whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things, Jam 3:4, Jam 3:5. As the helm is a very small part of the ship, so is the tongue a very small part of the body: but the right governing of the helm or rudder will steer and turn the ship as the governor pleases; and a right management of the tongue is, in a great measure, the government of the whole man. There is a wonderful beauty in these comparisons, to show how things of small bulk may yet be of vast use. And hence we should learn to make the due management of our tongues more our study, because, though they are little members, they are capable of doing a great deal of good or a great deal of hurt. Therefore, III. We are taught to dread an unruly tongue as one of the greatest and most pernicious evils. It is compared to a little fire placed among a great deal of combustible matter, which soon raises a flame and consumes all before it: Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity, etc., Jam 3:5, Jam 3:6. There is such an abundance of sin in the tongue that it may be called a world of iniquity. How many defilements does it occasion! How many and dreadful flames does it kindle! So is the tongue among the members that it defileth the whole body. Observe hence, There is a great pollution and defilement in sins of the tongue. Defiling passions are kindled, vented, and cherished by this unruly member. And the whole body is often drawn into sin and guilt by the tongue. Therefore Solomon says, Suffer not thy mouth to cause thy flesh to sin, Ecc 5:6. The snares into which men are sometimes led by the tongue are insufferable to themselves and destructive of others. It setteth on fire the course of nature. The affairs of mankind and of societies are often thrown into confusion, and all is on a flame, by the tongues of men. Some read it, all our generations are set on fire by the tongue. There is no age of the world, nor any condition of life, private or public, but will afford examples of this. And it is set on fire of hell. Observe hence, Hell has more to do in promoting of fire of the tongue than men are generally aware of. It is from some diabolical designs, that men's tongues are inflamed. The devil is expressly called a liar, a murderer, an accuser of the brethren; and, whenever men's tongues are employed in any of these ways, they are set on fire of hell. The Holy Ghost indeed once descended in cloven tongues as of fire, Acts 2. And, where the tongue is thus guided and wrought upon by a fire from heaven, there it kindleth good thoughts, holy affections, and ardent devotions. But when it is set on fire of hell, as in all undue heats it is, there it is mischievous, producing rage and hatred, and those things which serve the purposes of the devil. As therefore you would dread fires and flames, you should dread contentions, revilings, slanders, lies, and every thing that would kindle the fire of wrath in your own spirit or in the spirits of others. But, IV. We are next taught how very difficult a thing it is to govern the tongue: For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed, of mankind. But the tongue can no man tame, Jam 3:7, Jam 3:8. As if the apostle had said, "Lions, and the most savage beasts, as well as horses and camels, and creatures of the greatest strength, have been tamed and governed by men: so have birds, notwithstanding their wildness and timorousness, and their wings to bear them up continually out of our reach: even serpents, notwithstanding all their venom and all their cunning, have been made familiar and harmless: and things in the sea have been taken by men, and made serviceable to them. And these creatures have not been subdued nor tamed by miracle only (as the lions crouched to Daniel, instead of devouring him, and ravens fed Elijah, and a whale carried Jonah through the depths of the sea to dry land), but what is here spoken of is something commonly done; not only hath been tamed, but is tamed of mankind. Yet the tongue is worse than these, and cannot be tamed by the power and art which serves to tame these things. No man can tame the tongue without supernatural grace and assistance." The apostle does not intend to represent it as a thing impossible, but as a thing extremely difficult, which therefore will require great watchfulness, and pains, and prayer, to keep it in due order. And sometimes all is too little; for it is an unruly evil, full of deadly poison. Brute creatures may be kept within certain bounds, they may be managed by certain rules, and even serpents may be so used as to do not hurt with all their poison; but the tongue is apt to break through all bounds and rules, and to spit out its poison on one occasion or other, notwithstanding the utmost care. So that not only does it need to be watched, and guarded, and governed, as much as an unruly beast, or a hurtful and poisonous creature, but much more care and pains will be needful to prevent the mischievous outbreakings and effects of the tongue. However, V. We are taught to think of the use we make of our tongues in religion and in the service of God, and by such a consideration to keep it from cursing, censuring, and every thing that is evil on other occasions: Therewith bless we God, even the Father; and therewith curse we men, who are made after the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not so to be, Jam 3:9, Jam 3:10. How absurd is it that those who use their tongues in prayer and praise should ever use them in cursing, slandering, and the like! If we bless God as our Father, it should teach us to speak well of, and kindly to, all who bear his image. That tongue which addresses with reverence the divine Being cannot, without the greatest inconsistency, turn upon fellow-creatures with reviling brawling language. It is said of the seraphim that praise God, they dare not bring a railing accusation. And for men to reproach those who have not only the image of God in their natural faculties, but are renewed after the image of God by the grace of the gospel: this is a most shameful contradiction to all their pretensions of honouring the great Original. These things ought not so to be; and, if such considerations were always at hand, surely they would not be. Piety is disgraced in all the shows of it, if there be not charity. That tongue confutes itself which one while pretends to adore the perfections of God, and to refer all things to him, and another while will condemn even good men if they do not just come up to the same words or expressions used by it. Further, to fix this thought, the apostle shows that contrary effects from the same causes are monstrous, and not be found in nature, and therefore cannot be consistent with grace: Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree bear olive-berries, or a vine, figs? Or doth the same spring yield both salt water and fresh? Jam 3:11, Jam 3:12. True religion will not admit of contradictions; and a truly religious man can never allow of them either in his words or his actions. How many sins would this prevent, and recover men fRom. to put them upon being always consistent with themselves!
Tyndale Open Study Notes
3:1 Becoming teachers was one way to improve social status in the early church (1 Cor 12:28; Eph 4:11; 1 Tim 5:17; cp. Acts 5:34). Such honor would compensate for the shame imposed upon Christians as social outsiders (Jas 2:6-7). But the conspicuous role of teachers symbolizes the power of human speech to benefit or harm the church.