James 3:2
Verse
Context
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
In many things we offend all - Πταιομεν ἁπαντες· We all stumble or trip. Dr. Barrow very properly observes: "As the general course of life is called a way, and particular actions steps, so going on in a regular course of right action is walking uprightly; and acting amiss, tripping or stumbling." There are very few who walk so closely with God, and inoffensively with men, as never to stumble; and although it is the privilege of every follower of God to be sincere and without offense to the day of Christ, yet few of them are so. Were this unavoidable, it would be useless to make it a subject of regret; but as every man may receive grace from his God to enable him to walk in every respect uprightly, it is to be deplored that so few live up to their privileges. Some have produced these words as a proof that "no man can live without sinning against God; for James himself, a holy apostle speaking of himself, all the apostles, and the whole Church of Christ, says, In many things we offend all." This is a very bad and dangerous doctrine; and, pushed to its consequences, would greatly affect the credibility of the whole Gospel system. Besides, were the doctrine as true as it is dangerous and false, it is foolish to ground it upon such a text; because St. James, after the common mode of all teachers, includes himself in his addresses to his hearers. And were we to suppose that where he appears by the use of the plural pronoun to include himself, he means to be thus understood, we must then grant that himself was one of those many teachers who were to receive a great condemnation, Jam 3:1; that he was a horse-breaker, because he says, "we put bits in the horses' mouths, that they may obey us," Jam 3:3; that his tongue was a world of iniquity, and set on fire of hell, for he says, "so is the tongue among our members," Jam 3:6; that he cursed men, "wherewith curse we men, Jam 3:9. No man possessing common sense could imagine that James, or any man of even tolerable morals, could be guilty of those things. But some of those were thus guilty to whom he wrote; and to soften his reproofs, and to cause them to enter the more deeply into their hearts, he appears to include himself in his own censure; and yet not one of his readers would understand him as being a brother delinquent. Offend not in word, the same is a perfect man - To understand this properly we must refer to the caution St. James gives in the preceding verse: Be not many masters or teachers - do not affect that for which you are not qualified, because in your teaching, not knowing the heavenly doctrine, ye may sin against the analogy of faith. But, says he, if any man offend not, ου πταιει, trip not, εν λογῳ, in doctrine, teaching the truth, the whole truth, and nothing but the truth, the same is τελειος ανηρ, a man fully instructed in Divine things: How often the term λογος, which we render word, is used to express doctrine, and the doctrine of the Gospel, we have seen in many parts of the preceding comment. And how often the word τελειος, which we translate perfect, is used to signify an adult Christian, one thoroughly instructed in the doctrines of the Gospel, may be seen in various parts of St. Paul's writings. See among others, Co1 2:6; Co1 14:20; Eph 4:13; Phi 3:15; Col 4:12; Heb 5:14. The man, therefore, who advanced no false doctrine, and gave no imperfect view of any of the great truths of Christianity; that man proved himself thereby to be thoroughly instructed in Divine things; to be no novice, and consequently, among the many teachers, to be a perfect master, and worthy of the sacred vocation. Able also to bridle the whole body - Grotius, by body, believed that the Church of Christ was intended; and this the view we have taken of the preceding clauses renders very probable. But some think the passions and appetites are intended; yet these persons understand not offending in word as referring simply to well guarded speech. Now how a man's cautiousness in what he says can be a proof that he has every passion and appetite under control, I cannot see. Indeed, I have seen so many examples of a contrary kind, that I can have no doubt of the impropriety of this exposition. But it is objected "that χαλιναγωγεω signifies to check, turn, or rule with a bridle; and is never applied to the government of the Church of Christ." Probably not: but St. James is a very peculiar writer; his phraseology, metaphors, and diction in general, are different from all the rest of the New Testament writers, so as to have scarcely any thing in common with them, but only that he writes in Greek. The sixth verse is supposed to be a proof against the opinion of Grotius; but I conceive that verse to belong to a different subject, which commences Jam 3:3.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
For in many things we offend all,.... Or "we all offend", slip and fall; no man lives without sin; in many, in most, if not in all things, a good man himself does, he sins; and this extends to the most solemn services, and best works of a good man; there is sin in his holy things, imperfections in all his performances; his righteousnesses are as filthy rags; hence no man can be justified by his works before God, nor is any man perfect in this life, so as to be without sin in himself: the apostle includes himself in this account, and that not out of modesty merely, or in a complaisant way, but as matter of fact, and what he found in himself, and observed in the conduct of his life: and now this is given as a reason why persons should not be anxious of teaching others, since in many instances, in common speech and conversation, men are apt to offend, and much more in a work which requires a multitude of words; or why men should be careful how they charge, censure, and reprove others, in a rash, furious, and unchristian manner; since they themselves are in the body, and may be tempted, and are attended with many infirmities, slips, and falls in common life. If any man offend not in word; from slips and falls in general, the apostle proceeds to the slips of the tongue, and to the use and abuse of that member; and his sense is, that if a man has so much guard upon himself, and such a command over his tongue, and so much wisdom to use it, as to give no offence by it, to his fellow creatures, and fellow Christians: the same is a perfect man; not that he is perfect in himself, and without sin, that is denied before; unless this is considered as a mere hypothesis, and by way of concession; that could there be found out a man that never, for instance, offends in word in anyone part of life, that man may be allowed, and be set down to be a perfect man; but no such man is to be found, and therefore none perfect: but rather the sense is, that he who in common is so careful of his speech, as not to offend his brethren, may be looked upon as a sincere and truly religious man; See Jam 1:26 or he may be accounted a wise and prudent man, such an one as in Jam 3:13 he is not a babe in understanding, a child in conduct, but a grown man; at full age; a perfect man; in which sense the word is used in Co1 2:6. And able also to bridle the whole body; either to govern the whole body, the church, to teach a society of Christians, and to feed them with knowledge, and with understanding; or rather, as he appears to be able to bridle that member of the body, the tongue, so likewise to be able, through the grace of God, to keep under the whole body, that sin shall not reign in it, or the lusts of it be in common obeyed.
Tyndale Open Study Notes
3:2 we all: James’s primary concern is with the speech of church members as they influence interpersonal relationships (3:9-10, 14; 4:1-3).
James 3:2
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
Gracious Speech
By Alan Martin3.2K00:00SpeechROM 15:1JAS 1:26JAS 3:2JAS 3:6In this sermon, the speaker emphasizes the power of the tongue and the impact our words can have. He shares a personal experience of how a small spark from his mouth caused fires that are still burning today. The speaker highlights the need for a change of heart in order to have a change of mouth, emphasizing the importance of speaking the truth in love. He references Romans 15 and James 1 and 3 to support his points and encourages the audience to seek wisdom and to use their words to build up and edify others.
The Foremost Proof of Holiness
By Keith Daniel2.7K1:01:23HolinessPRO 18:21PRO 21:23ISA 55:11MAT 12:36EPH 4:29COL 4:6JAS 3:2In this sermon, the preacher reflects on his early days of preaching with great zeal but little wisdom. He emphasizes the importance of having both wisdom and fire in one's faith. The preacher also highlights the significance of controlling one's words and the potential harm that can come from an unruly tongue. He shares a personal story of a man whose wife's bitter and venomous words have caused great pain and destruction in their relationship. The sermon encourages listeners to seek God's guidance in controlling their speech and to understand the power of words in shaping their testimonies and relationships.
04 Building Fellowship as Husband & Wife
By Zac Poonen2.1K59:07GEN 3:9JOB 1:5PSA 133:1PRO 15:4PRO 18:21EPH 4:32COL 4:6JAS 3:21PE 3:7This sermon emphasizes the importance of God's order in earthly families as a foundation for building the church. It contrasts the focus on family in the New Testament with the lack of emphasis in the Old Testament, highlighting the significance of relationships within the family unit. The message encourages acknowledging mistakes, seeking forgiveness, and fostering fellowship between spouses and children, with a focus on speaking graciously and building a home filled with love and unity.
Victory Over Me
By Jim Cymbala92330:15VictoryGAL 5:1GAL 5:19JAS 3:2In this sermon, the pastor reflects on his series called Vital Truth and how it has transformed his thinking on preaching. He emphasizes the importance of hearing the gospel to become a Christian and the need to focus on the vital truths of the Bible for spiritual growth. The pastor uses the analogy of playing basketball to illustrate that while certain details may be extraneous, understanding the fundamental principles is crucial. He also discusses the concept of knowing oneself in Christianity and warns against living a lifestyle of sin, emphasizing the need for repentance and a reverence for God.
Book of Acts Series - Part 41 | Accusations
By Jim Cymbala87538:38Book Of ActsMAT 7:1MAT 12:36MAT 18:15ACT 4:201CO 13:1JAS 1:26JAS 3:2In this sermon, the speaker emphasizes the importance of sharing the message of Jesus Christ with others. He highlights the disciples' firsthand experiences of seeing Jesus after His resurrection, witnessing miracles, and hearing His teachings. The speaker compares the disciples' excitement to that of grandparents showing off pictures of their grandchildren, emphasizing the natural urge to share something amazing. He concludes with a prayer for love, unity, and encouragement among believers, acknowledging God's mercy and patience with His followers. The sermon references the story of Paul being protected by the Roman commander and sent to Governor Felix in Caesarea, highlighting the need to take action to ensure Paul's safety.
Hebrews Part 4 - Through the Bible With Zac Poonen
By Zac Poonen82458:55HEB 8:12HEB 11:1HEB 12:1JAS 1:22JAS 2:17JAS 3:2This sermon emphasizes the importance of faith that produces works, highlighting the need for believers to live out their faith through actions. It covers various aspects of faith, including victory over temptation, love towards all, and controlling one's speech to reflect the grace of God.
Discipline Pt. 2 - George Verwer
By From the Pulpit & Classic Sermons38434:18Speech and ActionsDisciplineRadioGEN 39:10PRO 18:21ROM 6:131CO 10:31EPH 4:29PHP 4:8COL 3:231TI 4:7HEB 12:1JAS 3:2George Verwer emphasizes the critical need for discipline in our speech and actions, warning against trivial conversations that do not glorify God. He challenges listeners to reflect on their words and to ensure they are edifying and purposeful, rather than filled with foolish chatter. Verwer also discusses the importance of controlling our bodies and desires, advocating for a disciplined life that honors God in all aspects, including our relationships and daily activities. He illustrates the necessity of discipline through biblical examples, particularly focusing on Joseph's resistance to temptation. Ultimately, Verwer calls for a life of obedience to God's Word, relying on the Holy Spirit for strength and guidance.
The Tongue, the Wise Man - James 3
By Phil Beach Jr.371:22:50Heart TransformationTongueThe Power of WordsJAS 3:2JAS 3:5Phil Beach Jr. emphasizes the critical role of the tongue in reflecting the condition of the heart, as outlined in James 3. He warns against the dangers of an unbridled tongue, which can lead to spiritual destruction and discord within families and the church. The sermon calls for genuine humility and repentance, urging believers to seek the Holy Spirit's guidance to cleanse their hearts and tongues. Beach highlights that true wisdom is demonstrated through a controlled tongue, which is essential for living a life that pleases God. Ultimately, he challenges the congregation to pursue a deeper relationship with God that transforms their speech and actions.
Draw Near to Hear - Part 1
By Phil Beach Jr.191:07:11Seeking GodDrawing Near to GodThe Power of WordsPSA 139:23PRO 18:21ISA 29:13MAT 11:28JHN 13:23JAS 3:2Phil Beach Jr. emphasizes the transformative power of drawing near to God to hear His heart, urging believers to overcome fears and failures that hinder their relationship with Him. He illustrates that true nearness to God enhances our ability to hear Him clearly, just as understanding one another's hearts improves communication in relationships. The sermon challenges listeners to prioritize listening over speaking, recognizing that our words carry significant weight and consequences. Beach encourages repentance and a commitment to draw closer to God, assuring that this nearness will lead to clarity and healing in our lives and relationships. Ultimately, he calls for a heartfelt response to God's love, inviting everyone to embrace the challenge of drawing near to Him.
The Negations of Christian Perfection
By Samuel Chadwick0PSA 34:4MAT 12:18LUK 1:74ROM 8:1ROM 12:22CO 6:14PHP 4:61TH 5:23JAS 3:21JN 4:18Samuel Chadwick preaches about the misconception that holiness is a religion of negation, inhibition, and prohibition, emphasizing that holiness is actually positive, freeing, and full of life in the Spirit. He explains that perfection is often described by the absence of certain qualities, as seen in the ministry of Jesus and the characteristics of heaven. Chadwick highlights that full salvation brings freedom from fear, care, and blame, leading to a life without anxiety, worry, or condemnation, filled with love, trust, and peace.
Practical Wisdom for Calvinists
By Darryl Erkel0PRO 28:1LUK 6:26ROM 14:11CO 4:71CO 13:41CO 15:58EPH 6:10PHP 4:3HEB 6:1JAS 1:19JAS 3:2Darryl Erkel preaches on practical wisdom for Calvinists, emphasizing the need for humility, love, and patience towards those with different theological beliefs. He urges Calvinists to recognize the broader scope of salvation, avoid arrogance, and focus on essential Gospel truths rather than minor theological disputes. Erkel also highlights the importance of listening, learning from diverse theological traditions, and being productive in serving Christ with grace and generosity. He encourages Calvinists to be diligent in studying Scripture, discerning in theological matters, and prayerful in all aspects of life.
Our Daily Homily - James
By F.B. Meyer0The Power of PrayerHolinessISA 6:5MAT 5:8ROM 12:2PHP 4:6JAS 1:27JAS 2:5JAS 3:2JAS 4:5JAS 5:161PE 1:15F.B. Meyer emphasizes the call to live an unspotted life as defined by James 1:27, highlighting the importance of pure and undefiled religion that manifests in holy living. He reflects on the significance of poverty in God's eyes, illustrating how Christ's life among the poor exemplifies humility and reliance on God. Meyer warns against the sins of speech and the dangers of worldliness, urging believers to fully yield to the Holy Spirit, who desires complete devotion. He concludes by affirming the power of prayer from a righteous man, which can bring about significant change and relief in times of suffering.
Diary - Back at Home - 1723
By Jonathan Edwards0PSA 119:20PSA 139:23PRO 22:1ROM 8:26EPH 6:6PHP 4:61TH 5:16JAS 1:2JAS 3:21PE 2:18Jonathan Edwards preaches about the journey of self-reflection, repentance, and striving for holiness in various states of life. He emphasizes the importance of withdrawing worldly desires and fixing one's focus on heavenly joy and love. Edwards reflects on his struggles with temperament, conversation, and the need for vital Christianity to transform his flaws. He encourages continuous self-examination, prayer, and seeking God's mercy and guidance in all aspects of life.
Pharisees Are Ascetics
By Zac Poonen0Spiritual DisciplineTrue HolinessMAT 6:16MAT 9:14LUK 7:34JAS 3:2Zac Poonen addresses the hypocrisy of the Pharisees who emphasized fasting and asceticism as a means to holiness, contrasting it with Jesus' approach, who fasted out of His holiness rather than to appear holy. He highlights that true spirituality is not about external disciplines but about internal control, particularly over one's speech and thoughts. Poonen points out that Jesus enjoyed life, demonstrated by His first miracle of turning water into wine, which challenged the legalistic mindset of the Pharisees. He warns against boasting about fasting or any spiritual discipline, emphasizing that such acts should be voluntary and not for show. Ultimately, the sermon calls for a deeper understanding of holiness that transcends mere external practices.
The Three Perfections
By Daniel Steele0GEN 17:1LEV 11:44PSA 37:37PHP 3:12HEB 10:14JAS 3:21JN 4:18Daniel Steele delves into the concept of perfection as described in the Holy Scriptures, highlighting three distinct meanings: the perfection of the paradise of Eden, the perfection of the paradise above, and the perfection of the paradise of love. He explains how Adam was created perfect but had the potential to sin due to his finiteness, contrasting it with the perfection to be attained in the glorified state after the resurrection. Steele emphasizes that evangelical perfection is achieved through perfect love, fulfilling the law of Christ and reflecting the completeness found in Christ. He explores the idea that perfection is not merely about legal obedience but about inherent completeness in Christ, where every aspect of the soul is filled with love and devoted to serving the Savior.
What We Do Not Teach
By Samuel Alexander Danford0MAT 5:11ROM 3:23HEB 4:15JAS 3:21JN 2:1Samuel Alexander Danford clarifies common misunderstandings about the doctrine of holiness. He emphasizes that believers will always face temptation, just as Jesus did, but that being tempted does not equate to sinning. Danford also highlights that while Christians may make mistakes due to imperfect judgment, it does not mean they are free from sin. Additionally, he points out that living a righteous life does not guarantee universal approval, as even Jesus faced condemnation from religious authorities.
1 John 1:8
By John Gill0Self-DeceptionSinPSA 32:5PSA 51:5ROM 3:23ROM 7:18GAL 5:17HEB 10:14JAS 3:21JN 1:81JN 2:1John Gill emphasizes that while believers are cleansed from their sins through Christ's sacrifice, they are not free from sin in this life. He explains that all humans, including the regenerated, still struggle with sin, which is evident in their confessions and the ongoing battle between flesh and spirit. Gill warns against self-deception, asserting that claiming to be without sin is a denial of the truth and a misunderstanding of one's own heart. He highlights that although believers are justified and free from the guilt of sin, the presence of sin remains, and they must acknowledge this reality. Ultimately, true grace leads to an awareness of one's own sinfulness and the need for continual reliance on Christ's cleansing power.
Remember Lot!
By J.C. Ryle0PSA 39:1MAT 12:33GAL 5:23JAS 1:26JAS 3:2C. Ernest Tatham discusses the three types of individuals likened to different dogs, emphasizing the importance of being like the dog that knows and loves his master, responding obediently to His voice. The sermon delves into the significance of bridling the tongue, highlighting the power of speech in revealing the condition of one's heart and the need for supernatural Holy Spirit power to control it. James stresses the importance of controlling the tongue as a reflection of true religion, contrasting unbridled speech with self-deception and worthless religion.
The Cross and the Tongue
By Jessie Penn-Lewis0Spiritual MaturityThe Power of WordsJER 15:19JHN 18:372CO 2:4EPH 4:14PHP 3:15PHP 3:18COL 1:28COL 4:12JAS 3:22PE 2:1Jessie Penn-Lewis emphasizes the critical relationship between our words and our spiritual maturity, particularly in the context of speaking about those who oppose the Cross of Christ. She highlights that true identification with Christ is reflected in our ability to control our speech, as stumbling in words reveals immaturity. The sermon calls for believers to speak the truth in love, especially when addressing the enemies of the Cross, and to maintain a spirit of compassion and weeping for those who have strayed. Penn-Lewis warns that our power in prayer and spiritual authority is compromised when we engage in unloving speech, urging believers to remain hidden in Christ to avoid the strife of tongues. Ultimately, she encourages a life that bears witness to the truth of God, ensuring our words are life-giving and aligned with His will.
Concerning Mortal Sins, Pardonable Sins, and Sins of Omission
By St. Nikodemos the Hagiorite0PSA 18:3PRO 18:3PRO 23:13MAT 25:27MAT 25:421CO 3:14JAS 3:22PE 2:191JN 1:81JN 3:4St. Nikodemos the Hagiorite preaches about the importance of understanding the different categories of sins - mortal, pardonable, and sins of omission. Mortal sins corrupt the love for God or neighbor, making one an enemy of God, while pardonable sins do not have this effect. Sins of omission are neglecting to do good works or thoughts, which are also considered sins. St. Nikodemos emphasizes the need to guide sinners away from despair, as every sin can be forgiven through repentance and God's mercy.
Infirmities of the Spirit
By Harmon A. Baldwin0PRO 4:23MAT 5:48ROM 3:23ROM 7:182CO 12:9PHP 3:12HEB 12:14JAS 3:21PE 1:151JN 1:8Harmon A. Baldwin delves into the infirmities of the spirit, emphasizing how wrong judgments can lead to incorrect words, actions, and affections, causing a chain reaction of spiritual shortcomings. He highlights the distinction between 'infirmities' and 'sins,' focusing on the involuntary lack of power in the sanctified soul. Baldwin challenges the notion of placing the standard of holiness too high or too low, leading to unmet expectations and doctrinal errors hindering spiritual growth. He questions the limitations of human spiritual power and the failure to fully accomplish God's will, using Jesus as an example of unmet desires and the struggle to reach hearts.
The Sweetness of the Lips Increaseth Learning
By A.B. Simpson0Spiritual MaturityThe Power of WordsPRO 18:21MAT 12:36EPH 4:29COL 4:6JAS 3:2A.B. Simpson emphasizes the profound impact of words in the Christian life, noting that while actions are significant, the words we speak are equally important. He references James 3:2, highlighting that controlling our speech is a mark of spiritual maturity and a test of victory. Simpson warns that the tongue can be destructive, and true Christians must strive for righteousness in both actions and words, as they are accountable for what they say. He paints a vivid picture of our words being recorded for eternal judgment, urging believers to speak with an awareness of God's presence. Ultimately, he calls for a conscious effort to align our speech with our faith, knowing we will meet our words again in the future.
Day 42, James 3
By David Servant0PRO 10:19PRO 15:28MAT 12:33ROM 5:1EPH 2:14JAS 1:26JAS 3:2JAS 3:9JAS 3:13JAS 3:17David Servant delves into the book of James, emphasizing the importance of holiness as a central theme. James highlights the need for Christians to restrain their tongues, warning that unbridled speech can reveal a lack of genuine faith. While believers may stumble in their speech, intentional wrongdoing is not the norm. James uses vivid analogies to depict the power of the tongue in shaping our lives and relationships, underscoring the need to be cautious in our speech. He stresses the connection between the heart and the words we speak, advocating for a purified heart to tame the tongue and produce good fruit, distinguishing true believers from false ones.
What Time I Am Afraid, I Will Trust in Thee
By A.B. Simpson0DEU 7:25LUK 6:38ROM 11:11COL 3:161TI 6:17TIT 3:6JAS 2:10JAS 3:22PE 1:10The preacher delves into the meaning of stumbling (ptaio) in the New Testament, emphasizing its figurative use to denote error, sin, and failure to keep God's law. Through the study of key Bible verses, the sermon explores the concept of stumbling in faith, the importance of diligence in pursuing virtues, and the assurance of believers' entrance into the eternal kingdom of our Lord and Savior Jesus Christ. The preacher highlights the need for believers to diligently seek the sealing of the Spirit, pursue godliness, and make their calling and election sure to secure a rich and abundant reward in the life to come.
Let Your "Yes" Be Yes
By Eli Brayley0JAS 3:2Eli Brayley preaches on the importance of honoring our word and the power of our speech, emphasizing the significance of letting our 'Yes' be 'Yes' and our 'No' be 'No' as taught by Jesus. He highlights how our words reflect our integrity and commitment, urging believers to be mindful of what they say and to fulfill their promises to God. The sermon underscores the need to control our tongues, as Scripture warns of the consequences of unrestrained speech and the importance of speaking truth and building up others.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
In many things we offend all - Πταιομεν ἁπαντες· We all stumble or trip. Dr. Barrow very properly observes: "As the general course of life is called a way, and particular actions steps, so going on in a regular course of right action is walking uprightly; and acting amiss, tripping or stumbling." There are very few who walk so closely with God, and inoffensively with men, as never to stumble; and although it is the privilege of every follower of God to be sincere and without offense to the day of Christ, yet few of them are so. Were this unavoidable, it would be useless to make it a subject of regret; but as every man may receive grace from his God to enable him to walk in every respect uprightly, it is to be deplored that so few live up to their privileges. Some have produced these words as a proof that "no man can live without sinning against God; for James himself, a holy apostle speaking of himself, all the apostles, and the whole Church of Christ, says, In many things we offend all." This is a very bad and dangerous doctrine; and, pushed to its consequences, would greatly affect the credibility of the whole Gospel system. Besides, were the doctrine as true as it is dangerous and false, it is foolish to ground it upon such a text; because St. James, after the common mode of all teachers, includes himself in his addresses to his hearers. And were we to suppose that where he appears by the use of the plural pronoun to include himself, he means to be thus understood, we must then grant that himself was one of those many teachers who were to receive a great condemnation, Jam 3:1; that he was a horse-breaker, because he says, "we put bits in the horses' mouths, that they may obey us," Jam 3:3; that his tongue was a world of iniquity, and set on fire of hell, for he says, "so is the tongue among our members," Jam 3:6; that he cursed men, "wherewith curse we men, Jam 3:9. No man possessing common sense could imagine that James, or any man of even tolerable morals, could be guilty of those things. But some of those were thus guilty to whom he wrote; and to soften his reproofs, and to cause them to enter the more deeply into their hearts, he appears to include himself in his own censure; and yet not one of his readers would understand him as being a brother delinquent. Offend not in word, the same is a perfect man - To understand this properly we must refer to the caution St. James gives in the preceding verse: Be not many masters or teachers - do not affect that for which you are not qualified, because in your teaching, not knowing the heavenly doctrine, ye may sin against the analogy of faith. But, says he, if any man offend not, ου πταιει, trip not, εν λογῳ, in doctrine, teaching the truth, the whole truth, and nothing but the truth, the same is τελειος ανηρ, a man fully instructed in Divine things: How often the term λογος, which we render word, is used to express doctrine, and the doctrine of the Gospel, we have seen in many parts of the preceding comment. And how often the word τελειος, which we translate perfect, is used to signify an adult Christian, one thoroughly instructed in the doctrines of the Gospel, may be seen in various parts of St. Paul's writings. See among others, Co1 2:6; Co1 14:20; Eph 4:13; Phi 3:15; Col 4:12; Heb 5:14. The man, therefore, who advanced no false doctrine, and gave no imperfect view of any of the great truths of Christianity; that man proved himself thereby to be thoroughly instructed in Divine things; to be no novice, and consequently, among the many teachers, to be a perfect master, and worthy of the sacred vocation. Able also to bridle the whole body - Grotius, by body, believed that the Church of Christ was intended; and this the view we have taken of the preceding clauses renders very probable. But some think the passions and appetites are intended; yet these persons understand not offending in word as referring simply to well guarded speech. Now how a man's cautiousness in what he says can be a proof that he has every passion and appetite under control, I cannot see. Indeed, I have seen so many examples of a contrary kind, that I can have no doubt of the impropriety of this exposition. But it is objected "that χαλιναγωγεω signifies to check, turn, or rule with a bridle; and is never applied to the government of the Church of Christ." Probably not: but St. James is a very peculiar writer; his phraseology, metaphors, and diction in general, are different from all the rest of the New Testament writers, so as to have scarcely any thing in common with them, but only that he writes in Greek. The sixth verse is supposed to be a proof against the opinion of Grotius; but I conceive that verse to belong to a different subject, which commences Jam 3:3.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
For in many things we offend all,.... Or "we all offend", slip and fall; no man lives without sin; in many, in most, if not in all things, a good man himself does, he sins; and this extends to the most solemn services, and best works of a good man; there is sin in his holy things, imperfections in all his performances; his righteousnesses are as filthy rags; hence no man can be justified by his works before God, nor is any man perfect in this life, so as to be without sin in himself: the apostle includes himself in this account, and that not out of modesty merely, or in a complaisant way, but as matter of fact, and what he found in himself, and observed in the conduct of his life: and now this is given as a reason why persons should not be anxious of teaching others, since in many instances, in common speech and conversation, men are apt to offend, and much more in a work which requires a multitude of words; or why men should be careful how they charge, censure, and reprove others, in a rash, furious, and unchristian manner; since they themselves are in the body, and may be tempted, and are attended with many infirmities, slips, and falls in common life. If any man offend not in word; from slips and falls in general, the apostle proceeds to the slips of the tongue, and to the use and abuse of that member; and his sense is, that if a man has so much guard upon himself, and such a command over his tongue, and so much wisdom to use it, as to give no offence by it, to his fellow creatures, and fellow Christians: the same is a perfect man; not that he is perfect in himself, and without sin, that is denied before; unless this is considered as a mere hypothesis, and by way of concession; that could there be found out a man that never, for instance, offends in word in anyone part of life, that man may be allowed, and be set down to be a perfect man; but no such man is to be found, and therefore none perfect: but rather the sense is, that he who in common is so careful of his speech, as not to offend his brethren, may be looked upon as a sincere and truly religious man; See Jam 1:26 or he may be accounted a wise and prudent man, such an one as in Jam 3:13 he is not a babe in understanding, a child in conduct, but a grown man; at full age; a perfect man; in which sense the word is used in Co1 2:6. And able also to bridle the whole body; either to govern the whole body, the church, to teach a society of Christians, and to feed them with knowledge, and with understanding; or rather, as he appears to be able to bridle that member of the body, the tongue, so likewise to be able, through the grace of God, to keep under the whole body, that sin shall not reign in it, or the lusts of it be in common obeyed.
Tyndale Open Study Notes
3:2 we all: James’s primary concern is with the speech of church members as they influence interpersonal relationships (3:9-10, 14; 4:1-3).