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James 3

Hendriksen
‹ Chapter 2 James — All Chapters Chapter 4 ›
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  1. Restraint) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 3:1 18) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Outline ) -60 3 2 0 2 0

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  1. Discipline of Speech) TDc.BestWidthfc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data )%-8 1 3 2 7 1 3 8 0 0 3:3 8 ) TDc.BestWidth&c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data 3/-8 1 3 2 7 1 3 8 0 0
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  3. Praise and Cursing) TDc.BestWidthfc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data -)-8 1 3 2 7 1 3 8 0 0 3:13 18 ) TDc.BestWidth&c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data IE-8 1 3 2 7 1 3 8 0 0 B. Two Kinds of Wisdom) TDc.BestWidthfc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data -)-8 1 3 2 7 1 3 8 0 0 3:13 16 ) TDc.BestWidth&c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ?;-8 1 3 2 7 1 3 8 0 0
  4. Earthly Wisdom) TDc.BestWidthfc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data -)-8 1 3 2 7 1 3 8 0 0 3:17 18 ) TDc.BestWidth&c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data A=-8 1 3 2 7 1 3 8 0 0
  5. Heavenly Wisdom) 7 2 3 8 0 0 A. Use of the Tongue ) 3:1 12 ) 6 1 3 8 0 0 3 ) 7 1 -1 9 0 0 1 Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly. 2 We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check. ) 7 3 3 8 0 0 3 When we put bits into the mouths of horses to make them obey us, we can turn the whole animal. 4 Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go. 5 Likewise the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark. 6 The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell. ) 7 All kinds of animals, birds, reptiles and creatures of the sea are being tamed and have been tamed by man, 8 but no man can tame the tongue. It is a restless evil, full of deadly poison. ) 9 With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God s likeness. 10 Out of the same mouth come praise and cursing. My brothers, this should not be. 11 Can both fresh water and salt water flow from the same spring? 12 My brothers, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water. ) 8 1 3 8 0 0
  6. Discipline of Speech) 7 1 -1 9 0 0 ) 8 1 3 8 0 0 3:1 2) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=19.141.3|AUTODETECT|” What effect have our words on those who hear us? Are we speaking the truth in love? Do we control our anger and especially our tongues? David knew that alone he could not restrain his tongue. Therefore, he asked God to help him as he earnestly prayed, Set a guard over my mouth, O Lord; keep watch over the door of my lips 11 1 -1 9 0 “tw://bible.?id=19.141.3|AUTODETECT|” Ps. 141:3) 7 1 -1 9 0 0 ). ) 6 1 3 8 0 0
  7. Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly. 2. We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check.) 7 1 -1 9 0 0 ) 7 5 3 8 0 0 At first glance James appears to introduce a subject (teachers, v. 1) that has little in common with the next verse (v. 2). Yet upon second thought we realize that those who teach do so verbally, and that their failures often relate to the words they speak. Teaching and the use of the tongue go together. ) Already in the first chapter of his epistle James introduces the topic of use of the tongue: ) My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry. [1:19] ) If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless. [1:26] ) This subject is extremely important to James. More than any other writer of the Scriptures, James clearly warns against the dangers of an unruly tongue. In most of chapter 3 he speaks of taming the tongue (3:1 12). And in the following chapters he tells his readers to avoid slandering one another (4:11 12) but to speak the truth (5:12). ) 7 1 3 8 0 “tw://bible.?id=40.12.36|AUTODETECT|” Talk is cheap, we say. But we express ourselves in words that reflect our thoughts, intentions, and personalities. The words we speak influence those who listen to us, and with these words we teach others. Therefore, we who teach must know what to say, for Jesus said that men will have to give account on the day of judgment for every careless word they have spoken 11 1 -1 9 0 “tw://bible.?id=40.12.36|AUTODETECT|” Matt. 12:36) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 Not many of you should presume to be teachers, my brothers, James admonishes his readers. The New International Version provides a somewhat interpretive translation to avoid the impression that James is discouraging people from becoming teachers.��) -2 1 0 0 0 0 0 0 _ftnref1 9 1 -1 9 0 “#_ftn1”
  1. 7 1 -1 9 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” �� The New Testament encourages believers to become teachers of the good news. For example, Jesus commands us to make disciples of all nations and to teach them 11 1 -1 9 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” Matt. 28:19 20) 7 1 -1 9 0 0 ). And the writer of Hebrews rebukes his readers for not being teachers after a period of training (5:12). ) 7 1 3 8 0 “tw://bible.?id=40.23.7|AUTODETECT|” Not only the Jews of Jesus day 11 1 -1 9 0 “tw://bible.?id=40.23.7|AUTODETECT|” Matt. 23:7) 7 1 -1 9 0 0 ), but also the early church gave great prominence to the office of teacher. A teacher had authority and influence and many people sought to gain this position.��) -2 1 0 0 0 0 0 0 _ftnref2 9 1 -1 9 0 “#_ftn2”
  2. 7 1 -1 9 0 “tw://bible.?id=40.5.19|AUTODETECT|” �� James warns his readers not to fill the role of a teacher unless they are fully qualified. He includes himself in the discussion and calls attention to the eventual outcome: we who teach will be judged more strictly. Says Jesus, Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven 11 1 -1 9 0 “tw://bible.?id=40.5.19|AUTODETECT|” Matt. 5:19) 7 1 -1 9 0 “tw://bible.?id=45.14.10-45.14.12|AUTODETECT|” ; and see 18:6). Teaching, then, is a great responsibility with lasting consequences, for on the day of judgment God will pronounce the verdict 11 1 -1 9 0 “tw://bible.?id=45.14.10-45.14.12|AUTODETECT|” Rom. 14:10 12) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 James speaks sympathetically as a thoughtful pastor. He does not elevate himself because of his teaching position. He identifies with his readers when he writes, We all stumble in many ways. That is, we all make mistakes, err, and come to grief. In a sense, we are like a one-year-old child who stumbles repeatedly, gets up, and continues to walk. But our stumbling, although not immediately fatal, is serious. All of us fall into sin and cannot escape its power.��) -2 1 0 0 0 0 0 0 _ftnref3 9 1 -1 9 0 “#_ftn3”
  3. 7 1 -1 9 0 0 �� Sin robs us of our maturity, and the sin we most often commit is that of speaking carelessly. ) 7 1 3 8 0 0 If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check. Does James mean that man is able to achieve perfection by controlling his tongue? If that were true, a deaf and mute person would achieve this status. No, in the first part of his epistle James indicates what he means by a perfect man. He writes that faith during testing leads to perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything (1:4).��) -2 1 0 0 0 0 0 0 _ftnref4 9 1 -1 9 0 “#_ftn4”
  4. 7 1 -1 9 0 0 �� A perfect man, then, is not a sinless man but one who has reached spiritual maturity, speaks the truth in love, is filled with wisdom and understanding, and is able to keep his body in check. ) 6 1 3 8 0 0 Practical Considerations in 3:1 2) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=55.2.15|AUTODETECT|” Numerous colleges and universities were founded for the purpose of training ministers of the gospel. In more recent times the emphasis in education has shifted to the sciences; yet theological seminaries still provide thorough training for the pastoral ministry. A theologically schooled pastor, then, need not be ashamed of himself when he is able to handle correctly the word of truth 11 1 -1 9 0 “tw://bible.?id=55.2.15|AUTODETECT|” II Tim. 2:15) 7 1 -1 9 0 0 ). ) 7 2 3 8 0 0 A pastor should always go to the pulpit with a carefully prepared sermon. He has been given the task of feeding the people of God spiritual food; he is the teacher of the Word of God. If he fails in this task because of inadequate training or indolence, God will hold him accountable on the day of judgment. The pastor and teacher of the Word cannot afford to take his task lightly; he handles holy things! ) Perhaps under the influence of interpreters of another age,��) -2 1 0 0 0 0 0 0 _ftnref5 9 1 -1 9 0 “#_ftn5”
  5. 7 1 -1 9 0 “tw://bible.?id=59.3.0|AUTODETECT|” �� some scholars have understood the first verse of ) 11 1 -1 9 0 “tw://bible.?id=59.3.0|AUTODETECT|” James 3) 7 1 -1 9 0 “tw://bible.?id=40.7.1|AUTODETECT|” to be the equivalent of Jesus admonition, Do not judge, or you too will be judged 11 1 -1 9 0 “tw://bible.?id=40.7.1|AUTODETECT|” Matt. 7:1) 7 1 -1 9 0 0 ). This, however, is not the intent of this verse. James is speaking of teachers of the Word and he includes himself in that category. James points to the weighty responsibility entrusted to the teacher of Scripture. Therefore, not many of you should presume to be teachers. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 3:1 2) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 Verse 1) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ������� present middle imperative is separated from the negative particle �� (not) for emphasis; generally the negative occurs directly before the word negated. ��) -2 1 0 0 0 0 0 0 _ftnref6 9 1 -1 9 0 “#_ftn6”
  6. 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 Verse 2) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 �0 the simple fact conditional sentence states a self-evident truth: no one is able to keep his tongue in check. The adjective ������� is followed by a complementary infinitive. ) 8 1 3 8 0 0
  1. Examples) 7 1 -1 9 0 0 ) 8 1 3 8 0 0 3:3 8) 7 1 -1 9 0 0 ) 7 5 3 8 0 0 Let no one ever say that words are insignificant. Martin Luther s hymn A Mighty Fortress Is Our God mentions the prince of darkness, whose ) Rage we can endure, ) For lo! his doom is sure, ) One little Word shall fell him. ) One word can alter the course of human history. For example, Jesus spoke the words ) 8 1 -1 9 0 0 It is finished,) 7 1 -1 9 0 0 which in the Greek is only one word. ) 7 1 3 8 0 0 James compares man s tongue to bits in the mouths of horses, to a very small rudder of a ship, and to a small spark that devastates a great forest.��) -2 1 0 0 0 0 0 0 _ftnref7 9 1 -1 9 0 “#_ftn7”
  1. 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0
  1. When we put bits into the mouths of horses to make them obey us, we can turn the whole animal. 4. Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go. 5. Likewise the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 a. Bits into the mouths of horses. ��) -2 1 0 0 0 0 0 0 _ftnref8 9 1 -1 9 0 “#_ftn8”
  1. 7 1 -1 9 0 0 �� The connection between this verse and the preceding one is obvious. The perfect man, who is never at fault in speech, is able to keep his whole body in check (3:2; also see 1:26). Illustrations taken from daily life reveal James to be a person who lived close to nature. On the other hand, the illustrations are rather common; no doubt they circulated in proverbial form, handed down from generation to generation.��) -2 1 0 0 0 0 0 0 _ftnref9 9 1 -1 9 0 “#_ftn9”
  2. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 The point of the comparison, however, is that a relatively small bit controls a large animal. If, then, man controls powerful horses with small bits placed in their mouths, he certainly should be able to control his own tongue. The points of comparison are mouth and body. ) 7 1 3 8 0 “tw://bible.?id=44.27.0|AUTODETECT|” b. A very small rudder. The second example is even more instructive, especially when we consider the awe and wonder with which the Jew regarded the innate power of the sea. Although Israel borders the Mediterranean Sea, the Jews were never a seafaring people. For the Jew of that time some of the ships were impressive indeed. Large ships carried extensive cargo and numerous people, as is evident from Luke s description of the vessel which was shipwrecked 11 1 -1 9 0 “tw://bible.?id=44.27.0|AUTODETECT|” Acts 27) 7 1 -1 9 0 0 ). ) 7 3 3 8 0 0 Or take ships as an example, James writes. These large sailing vessels, driven by strong winds, are governed by very small rudders. Who determines the direction of these ships? Man controls their direction by utilizing the force of the wind to his advantage and by turning the rudder of the ship. That rudder is a very small part of the ship s structure and yet it is instrumental in setting the course the pilot has in mind. Note that not the strong wind but the pilot determines the direction of the ship.

The contrast is between the smallness of the rudder and the immense size of the ship. If, then, man is able to direct the course of ocean vessels with a rudder, he certainly should be able to control his own tongue. ) c. Likewise the tongue. Before James introduces the third example of the small spark and the great forest, he makes a brief comment about the smallness of the tongue: Likewise the tongue is a small part of the body, but it makes great boasts. The comparison should not be taken too strictly because the smallness of the tongue is compared with great boasts and not with the largeness of the body. The bit, rudder, and tongue have the same characteristic: they are small, yet they achieve great things.

The tongue is able to boast of great things. Curtis Vaughan eloquently sums this up: ) It can sway men to violence, or it can move them to the noblest actions. It can instruct the ignorant, encourage the dejected, comfort the sorrowing, and soothe the dying. Or, it can crush the human spirit, destroy reputations, spread distrust and hate, and bring nations to the brink of war.��) -2 1 0 0 0 0 0 0 _ftnref10 9 1 -1 9 0 “#_ftn10” 10) 7 1 -1 9 0 0 �� ) 7 2 3 8 0 0 Consider what a great forest is set on fire by a small spark. This is the third example and in a sense it is the best of the three. One spark is sufficient to set a whole forest ablaze: stately oaks, majestic cedars, and tall pine trees are reduced to unsightly stumps of blackened wood. And that one spark usually can be attributed to human carelessness and neglect. ) When we calculate the annual damage done to our forests by devastating fires, the amount runs into the millions in addition to the untold suffering and death inflicted on the wildlife of the stricken areas. However, the reference to the spark and forest is only an illustration. Therefore, James writes: ) 6 1 3 8 0 0 6. The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Here is the application of the three illustrations of the horse s bit, the ship s rudder, and the spark in the forest. The text itself, however, is not the easiest to explain. In fact, verse 6 is one of the most difficult passages in the Epistle of James. Some scholars have attempted to explain the text by deleting a few words, for example, the phrase ) 8 1 -1 9 0 0 a world of evil) 7 1 -1 9 0 0 .��) -2 1 0 0 0 0 0 0 _ftnref11 9 1 -1 9 0 “#_ftn11” 11) 7 1 -1 9 0 0 �� Others wish to add a word to ease the reading of the text. For instance, in the Syriac translation of this verse, the sentence shows a balance in harmony with the preceding verse: The tongue is fire, the sinful world like a forest. ��) -2 1 0 0 0 0 0 0 _ftnref12 9 1 -1 9 0 “#_ftn12” 12) 7 1 -1 9 0 0 �� Although the text presents numerous problems, we believe that one of Luther s sayings is applicable: Let the word stand as is. That is, before we delete from or add to the wording of the text, let us see whether we can understand the message itself. For this reason we wish to stay with the wording of the text. ) 7 1 3 8 0 0 Note the following points: ) 8 1 3 8 0 0 a. The tongue is a fire) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=19.120.3-19.120.4|AUTODETECT|” James writes, The tongue also is a fire, a world of evil among the parts of the body. James compares the tongue with a fire that, by implication, is out of control and destroys everything that is combustible in its path 11 1 -1 9 0 “tw://bible.?id=19.120.3-19.120.4|AUTODETECT|” Ps. 120:3 4) 7 1 -1 9 0 “tw://bible.?id=20.16.27|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=20.16.27|AUTODETECT|” Prov. 16:27) 7 1 -1 9 0 0 ). He clarifies this comparison with the remark that the tongue is a world of evil. ) 7 1 3 8 0 0 Perhaps James intends to continue the contrast of small versus great: the reference to a small spark and a great forest is then followed by one about the tongue and a world of evil. John Albert Bengel observes, As the little world of man is an image of the universe, so the tongue is an image of the little world of man. ��) -2 1 0 0 0 0 0 0 _ftnref13 9 1 -1 9 0 “#_ftn13” 13) 7 1 -1 9 0 0 �� The tongue as the small part of the body is as a world of iniquity among the parts of the body. The tongue, then, is identified with and in a sense is the vehicle of a complete world of evil that resides among the members of man s body. It tells lies, slanders someone s name, kindles hate, creates discord, incites lust, and, in brief, gives rise to numerous sins. There are few sins people commit in which the tongue is not involved. ��) -2 1 0 0 0 0 0 0 _ftnref14 9 1 -1 9 0 “#_ftn14” 14) 7 1 -1 9 0 0 �� Because of this inclination to evil, the tongue corrupts man s total being. ) 8 1 3 8 0 0 b. The tongue corrupts) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 If the phrase ) 8 1 -1 9 0 0 a world of evil) 7 1 -1 9 0 0 is the first description of the tongue, the clause ) 8 1 -1 9 0 0 it corrupts the whole person) 7 1 -1 9 0 0 is the second. The word ) 8 1 -1 9 0 0 corrupts) 7 1 -1 9 0 “tw://bible.?id=41.7.20-41.7.23|AUTODETECT|” actually means stains but must be taken symbolically. An evil tongue blemishes one s personality. What comes out of a man is what makes him unclean. For from within, out of men s hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and make a man unclean 11 1 -1 9 0 “tw://bible.?id=41.7.20-41.7.23|AUTODETECT|” Mark 7:20 23) 7 1 -1 9 0 0 ). ) 8 1 3 8 0 0 c. The tongue sets on fire) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 The next clause appears to be a saying that circulated in the countries bordering the Mediterranean Sea. James says, The tongue & sets the whole course of [a person s] life on fire. ) What does James mean when he uses the phrase ) 8 1 -1 9 0 0 the whole course of his life?) 7 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref15 9 1 -1 9 0 “#_ftn15” 15) 7 1 -1 9 0 0 �� This proverbial expression probably originated in ancient Greece; the phrase in Jewish circles referred to the general course of life.��) -2 1 0 0 0 0 0 0 _ftnref16 9 1 -1 9 0 “#_ftn16” 16) 7 1 -1 9 0 0 �� That is, fire consumes the entire course of man s life. Moreover, the tongue not only sets fire to man s existence, but is itself set on fire by hell. ) 8 1 3 8 0 0 d. The tongue is set on fire) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 James employs the word ) 8 1 -1 9 0 0 hell) 7 1 -1 9 0 “tw://bible.?id=6.15.8|AUTODETECT|” with a Hebrew connotation: Gehenna, the valley of the son of Hinnom, outside Jerusalem 11 1 -1 9 0 “tw://bible.?id=6.15.8|AUTODETECT|” Josh. 15:8) 7 1 -1 9 0 “tw://bible.?id=12.23.10|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=12.23.10|AUTODETECT|” II Kings 23:10) 7 1 -1 9 0 “tw://bible.?id=14.28.3|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=14.28.3|AUTODETECT|” II Chron. 28:3) 7 1 -1 9 0 “tw://bible.?id=14.33.6|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=14.33.6|AUTODETECT|” 33:6) 7 1 -1 9 0 “tw://bible.?id=24.19.2|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=24.19.2|AUTODETECT|” Jer. 19:2) 7 1 -1 9 0 “tw://bible.?id=24.32.35|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=24.32.35|AUTODETECT|” 32:35) 7 1 -1 9 0 0 ). Initially, Gehenna was the site of sacrifices to Molech; later, refuse was burned there. In time the name acquired another meaning: In the gospels it is the place of punishment in the next life. ��) -2 1 0 0 0 0 0 0 _ftnref17 9 1 -1 9 0 “#_ftn17” 17) 7 1 -1 9 0 0 �� Symbolically, the word refers to the place where the devil resides and to which the doomed are banished. The implication in this verse is that Satan himself sets man s tongue on fire. ) 7 1 3 8 0 0 James presents a clear message in verse 6, even though a few expressions are somewhat problematic. Today these need a word of explanation, but for the original readers of the epistle James communicated with rhetorical clarity. ��) -2 1 0 0 0 0 0 0 _ftnref18 9 1 -1 9 0 “#_ftn18” 18) 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 7. All kinds of animals, birds, reptiles and creatures of the sea are being tamed and have been tamed by man, 8. but no man can tame the tongue. It is a restless evil, full of deadly poison.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=1.1.26|AUTODETECT|” James comes to a conclusion on taming the tongue. With the examples of the horse s bit and the ship s rudder he has shown the skill and capability of man (vv. 3 4). Now he portrays man as ruler in God s creation, for man has been given power to rule over all creatures that walk, fly, crawl, and swim 11 1 -1 9 0 “tw://bible.?id=1.1.26|AUTODETECT|” Gen. 1:26) 7 1 -1 9 0 “tw://bible.?id=1.1.28|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=1.1.28|AUTODETECT|” 28) 7 1 -1 9 0 “tw://bible.?id=19.8.6-19.8.8|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.8.6-19.8.8|AUTODETECT|” Ps. 8:6 8) 7 1 -1 9 0 0 ). ) 7 5 3 8 0 0 All kinds of animals. We should not expect a scientific enumeration of all the species of animals that man has been able to tame. Nevertheless, James lists them in pairs: ) wild animals and birds ) reptiles and sea creatures ) Man has been able to subdue all these creatures, for God has given man the power to rule in his great creation. Man continues to tame animals for his benefit and pleasure. We see this displayed in a circus performance where wild animals obey their trainer who merely cracks a whip, snaps his fingers, or claps his hands. Man has been endowed with a nature that is able to subdue God s creatures. ) Yet man is unable to control his own tongue. When man fell into sin, he lost his ability to govern himself.��) -2 1 0 0 0 0 0 0 _ftnref19 9 1 -1 9 0 “#_ftn19” 19) 7 1 -1 9 0 0 �� He lost control of himself and is now ruled by his tongue. Man can tame fierce and powerful animals, yet he cannot tame his own tongue. ) 7 1 3 8 0 0 James makes no exceptions: No man can tame the tongue. With this brief and yet emphatic remark James repeats what he said earlier: We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check (3:2). ) 7 1 3 8 0 “tw://bible.?id=19.58.4|AUTODETECT|” What is man s tongue? It is a restless evil, full of deadly poison. The picture is that of a poisonous snake whose tongue is never at rest and whose fangs are filled with lethal venom. Man s tongue is unstable, elusive, restless. Besides, it is full of a death-bringing poison. Of all the biblical authors, James most descriptively and accurately portrays the nature of man s tongue 11 1 -1 9 0 “tw://bible.?id=19.58.4|AUTODETECT|” Ps. 58:4) 7 1 -1 9 0 “tw://bible.?id=19.140.3|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.140.3|AUTODETECT|” 140:3) 7 1 -1 9 0 0 ). It is an ugly picture that shows the destructive nature of sin. ) 6 1 3 8 0 0 Practical Considerations in 3:3 8) 7 1 -1 9 0 0 ) 7 6 3 8 0 0 Proverbial sayings on the use of the tongue are numerous. Here are a few: ) There s many a slip twixt cup and lip. [German proverb] ) A lengthy tongue and early death. [Persian saying] ) The boneless tongue, small and weak, can crush and kill. ) The books of Psalms and Proverbs are replete with sound advice and pertinent observations: ) Keep your tongue from evil ) 7 1 3 8 0 “tw://bible.?id=19.34.13|AUTODETECT|” and your lips from speaking lies. [) 11 1 -1 9 0 “tw://bible.?id=19.34.13|AUTODETECT|” Ps. 34:13) 7 1 -1 9 0 0 ] ) 7 1 3 8 0 0 When words are many, sin is not absent, ) 7 1 3 8 0 “tw://bible.?id=20.10.19|AUTODETECT|” but he who holds his tongue is wise. [) 11 1 -1 9 0 “tw://bible.?id=20.10.19|AUTODETECT|” Prov. 10:19) 7 1 -1 9 0 0 ] ) 7 1 3 8 0 0 He who guards his lips guards his life, ) 7 1 3 8 0 “tw://bible.?id=20.13.3|AUTODETECT|” but he who speaks rashly will come to ruin. [) 11 1 -1 9 0 “tw://bible.?id=20.13.3|AUTODETECT|” Prov. 13:3) 7 1 -1 9 0 0 ] ) 7 1 3 8 0 0 The nineteenth-century American novelist Washington Irving remarks, A sharp tongue is the only edged tool that grows keener with constant use. James devotes a considerable segment of his epistle to this subject. Says he, Everyone should be quick to listen, slow to speak and slow to become angry (1:19). All of us may learn a cultural lesson from the Chinese people. They have the custom of not answering a speaker until he is completely finished speaking. They think that it is discourteous to reply immediately, for a rash reply indicates a lack of thinking and poor judgment. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 3:3 8) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 Verse 3) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 �0 �� faulty hearing of a copyist may have caused the variant 4�� (see) or vice versa. Some weaker manuscripts have 0��� (behold), perhaps influenced by verses 4 and 5. In context, the reading �0 �� seems to be more difficult to explain and therefore is preferred.��) -2 1 0 0 0 0 0 0 _ftnref20 9 1 -1 9 0 “#_ftn20” 20) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 ��� 5���� in the structure of the sentence, the position of these two words is most emphatic. Normally they should follow either the noun ) 8 1 -1 9 0 0 bits) 7 1 -1 9 0 0 or more likely the noun ) 8 1 -1 9 0 0 mouths) 7 1 -1 9 0 0 . ) 6 1 3 8 0 0 Verse 4) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 D��� this present active participle of the verb ) 8 1 -1 9 0 0 to be) 7 1 -1 9 0 0 has a concessive connotation: although they are so large. ��) -2 1 0 0 0 0 0 0 _ftnref21 9 1 -1 9 0 “#_ftn21” 21) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=44.14.5|AUTODETECT|” A��� from the verb A���� (I set out, rush) the noun occurs twice in the New Testament 11 1 -1 9 0 “tw://bible.?id=44.14.5|AUTODETECT|” Acts 14:5) 7 1 -1 9 0 “tw://bible.?id=59.3.4|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=59.3.4|AUTODETECT|” James 3:4) 7 1 -1 9 0 0 ). Here it means impulse. ) 6 1 3 8 0 0 Verse 6) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ! ������ ��� perhaps this clause should end with a colon to indicate that James clarifies his statement ) 8 1 -1 9 0 0 the tongue also is a fire) 7 1 -1 9 0 0 . The first description of the tongue is A ������ ��� ������ (the world of evil) and the second ! �������� (the one that corrupts). ) 7 1 3 8 0 0 �x� ������ this noun occurs only here in the entire New Testament. It derives from the verb ����� (I run) and means wheel. With other scholars, Bauer asks whether the noun should have the accent on the penult ������ and be translated ) 8 1 -1 9 0 0 course) 7 1 -1 9 0 0 or ) 8 1 -1 9 0 0 round) 7 1 -1 9 0 0 of existence. ��) -2 1 0 0 0 0 0 0 _ftnref22 9 1 -1 9 0 “#_ftn22” 22) 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 Verse 7) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 ����� James repeats the noun, in the dative (of means), to show human superiority over animal species. ) ��������� a present passive from the verb ������ (I tame). The present tense and the following perfect tense draw a clear distinction in a progressive activity. ) 6 1 3 8 0 0 Verse 8) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ����� the adjective has its antecedent in �������, governs the genitive case 0�� (poison), and is an independent clause with the verb ) 8 1 -1 9 0 0 to be) 7 1 -1 9 0 0 understood. ) 7 1 3 8 0 0 ����������� the compound adjective is a combination of the noun ������� (death) and the verb ���� (I bring). ) 8 1 3 8 0 0 3. Praise and Cursing) 7 1 -1 9 0 0 ) 8 1 3 8 0 0 3:9 12) 7 1 -1 9 0 0 ) 7 12 3 8 0 0 After such a lengthy exposition about the nature of the tongue, we can expect members of the church to object. They believe that those whom the grace of God has touched are able to control their tongues. But do Christians who praise the name of God the Father act differently from persons who refuse to praise his name? Do Christians speak with the tongues of angels? Hardly. ) In my childhood I learned some stanzas of a song that expresses a longing for perfection but recognizes man s inability to achieve it. ) I wish to be like Jesus, ) So humble and so kind. ) His words were always tender, ) His voice was e er divine. ) But no, I m not like Jesus, ) As everyone can see! ) O Savior, come and help me, ) And make me just like Thee. ) Anonymous ) James reflects on the Christian s inconsistency of praising the name of the Lord and cursing his fellow man. He writes, ) 6 1 3 8 0 0 9. With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God s likeness. 10. Out of the same mouth come praise and cursing. My brothers, this should not be.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Note these observations: ) 8 1 3 8 0 0 a. Contradiction) 7 1 -1 9 0 0 ) 7 5 3 8 0 0 The prophet Isaiah teaches the believer to praise God the Father: ) But you are our Father, ) though Abraham does not know us ) or Israel acknowledge us; ) you, O Lord, are our Father, ) 7 1 3 8 0 “tw://bible.?id=23.63.16|AUTODETECT|” our Redeemer from of old is your name. [) 11 1 -1 9 0 “tw://bible.?id=23.63.16|AUTODETECT|” Isa. 63:16) 7 1 -1 9 0 0 ] ) 7 1 3 8 0 0 We would expect the believer who praises God in prayer, confession, and song to be consistent. This is not the case, however. With the same tongue the believer curses his fellow men, who have been made in God s likeness. ) 7 1 3 8 0 “tw://bible.?id=1.1.26|AUTODETECT|” James reminds his readers of the creation account: God created man in his own image and likeness 11 1 -1 9 0 “tw://bible.?id=1.1.26|AUTODETECT|” Gen. 1:26) 7 1 -1 9 0 0 ). In distinction from the rest of creation, man has a special relationship to God. Therefore, if we curse men, we indirectly curse God.��) -2 1 0 0 0 0 0 0 _ftnref23 9 1 -1 9 0 “#_ftn23” 23) 7 1 -1 9 0 “tw://bible.?id=42.6.28|AUTODETECT|” �� Moreover, if we curse men, we act contrary to the explicit command of Jesus, Bless those who curse you 11 1 -1 9 0 “tw://bible.?id=42.6.28|AUTODETECT|” Luke 6:28) 7 1 -1 9 0 “tw://bible.?id=45.12.14|AUTODETECT|” ; also see ) 11 1 -1 9 0 “tw://bible.?id=45.12.14|AUTODETECT|” Rom. 12:14) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 Out of the same mouth come praise and cursing. This saying may have originated in Jewish tradition (among people prone to pronounce curses upon their fellow men) and therefore was meaningful to the readers of James s epistle.��) -2 1 0 0 0 0 0 0 _ftnref24 9 1 -1 9 0 “#_ftn24” 24) 7 1 -1 9 0 0 �� Nevertheless, every reader of this epistle ought to recognize the contradiction when praise and cursing come from the same mouth. My brothers, this should not be. ) 6 1 3 8 0 0 11. Can both fresh water and salt water flow from the same spring? 12. My brothers, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water.) 7 1 -1 9 0 0 ) 8 1 3 8 0 0 b. Consideration) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 In his letter James shows an interest in God s creation. With examples drawn from nature he seeks to illustrate his point. First he calls attention to a spring of water. Can both fresh water and salt water flow from the same spring? ��) -2 1 0 0 0 0 0 0 _ftnref25 9 1 -1 9 0 “#_ftn25” 25) 7 1 -1 9 0 “tw://bible.?id=11.4.25|AUTODETECT|” �� It is impossible to expect drinkable water and water that is not drinkable from the same source. Second, James approaches his readers with two familiar examples. Generally, a Jew had his own fig tree and his own grapevine 11 1 -1 9 0 “tw://bible.?id=11.4.25|AUTODETECT|” I Kings 4:25) 7 1 -1 9 0 0 ); olive trees were common. Can a fig tree bear olives, or a grapevine bear figs? ) 7 1 3 8 0 “tw://bible.?id=40.7.16|AUTODETECT|” The readers know that each species of fruitbearing trees produces its own kind of fruit. Fig trees bear figs, olive trees olives, and grapevines grapes. The example is reminiscent of the question Jesus asked in the Sermon on the Mount: Do people pick grapes from thornbushes, or figs from thistles? 11 1 -1 9 0 “tw://bible.?id=40.7.16|AUTODETECT|” Matt. 7:16) 7 1 -1 9 0 0 ). To ask the question is to answer it. ) 8 1 3 8 0 0 c. Conclusion) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 James answers by repeating some of the words of his first question. Neither can a salt spring produce fresh water. If, then, nature is unable to go against its created functions, ought not man s tongue praise the name of man s creator and redeemer? ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 3:9 12) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 Verse 9) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ������ the Textus Receptus and the Majority Text have the reading ����.��) -2 1 0 0 0 0 0 0 _ftnref26 9 1 -1 9 0 “#_ftn26” 26) 7 1 -1 9 0 0 �� On the basis of external and internal evidence, scholars favor the term ������. ) 7 1 3 8 0 0 ��z� �������� the use of the definite article relates to the human race as a class. The second occurrence of the definite article introduces the explanatory clause that ends in the perfect active participle ���������, derived from the verb ������� (I become). The perfect tense is significant because it refers to an act in the past that has lasting effect on the present. ) 6 1 3 8 0 0 Verse 11) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ���� this particle introduces a rhetorical question that expects a negative answer. The same is true for the rhetorical questions in verse 12. ) 7 1 3 8 0 “tw://bible.?id=58.11.38|AUTODETECT|” @��� ����� James employs these two words that appear infrequently in the New Testament: the first one occurs here and in ) 11 1 -1 9 0 “tw://bible.?id=58.11.38|AUTODETECT|” Hebrews 11:38) 7 1 -1 9 0 0 ; the other only here. The first one describes a fissure in rock or ground and the second means to gush forth. ) 7 4 3 8 0 0 B. Two Kinds of Wisdom ) 3:13 18 ) 13 Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom. 14 But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. 15 Such wisdom does not come down from heaven but is earthly, unspiritual, of the devil. 16 For where you have envy and selfish ambition, there you find disorder and every evil practice. ) 17 But the wisdom that comes from heaven is first of all pure; then peace loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. 18 Peacemakers who sow in peace raise a harvest of righteousness. ) 8 1 3 8 0 0

  1. Earthly Wisdom) 7 1 -1 9 0 0 ) 8 1 3 8 0 0 3:13 16) 7 1 -1 9 0 0 ) 7 3 3 8 0 0 The Christian lives not in isolation but in fellowship with the community in which God has placed him. That community is first of all the church of Jesus Christ. True to her calling, the church stands in the midst of the world to let the light of the gospel shine forth. ) To function properly in their respective places, the Christian and the church need wisdom and understanding. In the introductory part of his epistle James tells the reader how to obtain wisdom: Ask God, who gives generously to all without finding fault (1:5). ) No one can live without wisdom, for no one wishes to be called stupid. Therefore, wisdom is treasured by those who have it and sought by those who lack it. James, then, asks a rather direct question: ) 6 1 3 8 0 0
  2. Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 James addresses the members of the church. He assumes that they pray to God for wisdom, that they possess this virtue, and that the world looks to them for leadership. Knowing, however, that these things are not always true of Christians, James wants his readers to examine themselves. ) 8 1 3 8 0 0 a. Examination) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Who is wise and understanding among you? A wise and understanding person demonstrates in what he says and by what he does that he possesses wisdom. Whether James wants to designate the teachers of his day wise men is not quite clear.��) -2 1 0 0 0 0 0 0 _ftnref27 9 1 -1 9 0 “#_ftn27”
  1. 7 1 -1 9 0 0 �� If this is the case, we see a direct connection between the beginning of this chapter ( Not many of you should presume to be teachers, v. 1) and the rhetorical question here (v. 13). ) 7 1 3 8 0 0 James qualifies the term ) 8 1 -1 9 0 0 wise) 7 1 -1 9 0 0 with the word ) 8 1 -1 9 0 0 understanding) 7 1 -1 9 0 0 . This means that a wise person also has experience, knowledge, and ability.��) -2 1 0 0 0 0 0 0 _ftnref28 9 1 -1 9 0 “#_ftn28”
  2. 7 1 -1 9 0 0 �� Wisdom consists of having insight and expertise to draw conclusions that are correct. An old proverb sums this up: Foresight is better than hindsight, but insight is best. ) 7 1 3 8 0 0 Countless instances prove that knowledgeable people are not necessarily wise. But when a knowledgeable person has insight, he indeed is wise. If there is a wise and understanding person among you, says James, let him demonstrate this in his life. ) 8 1 3 8 0 0 b. Demonstration) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 James encourages the wise man to show by his conduct that he has received the gift of wisdom. Let him show it by his good life. James seems to indicate that among Christians wise and understanding men are in the minority, for not everyone who belongs to the Christian community acquires wisdom. But those who have it are exhorted to demonstrate by word and deed that they indeed are wise. James uses the verb ) 8 1 -1 9 0 0 to show) 7 1 -1 9 0 0 in the sense of to prove. Let a man provide actual proof that he possesses wisdom and understanding. Let him confirm this by means of his daily conduct.��) -2 1 0 0 0 0 0 0 _ftnref29 9 1 -1 9 0 “#_ftn29”
  3. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 What does James mean by the expression ) 8 1 -1 9 0 0 good life) 7 1 -1 9 0 0 ? He refers to noble, praiseworthy behavior. True, James stresses deeds done in the humility that comes from wisdom. But a wise man affirms his noble conduct in words and deeds. ) 8 1 3 8 0 0 c. Affirmation) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Actions speak louder than words. This proverbial truth underscores the necessity of looking at a person s deeds to see whether his actions match his words. What are these deeds? They are performed in a humble, gentle spirit that is controlled by a spirit of heavenly wisdom.��) -2 1 0 0 0 0 0 0 _ftnref30 9 1 -1 9 0 “#_ftn30”
  4. 7 1 -1 9 0 0 �� ) 7 2 3 8 0 0 The emphasis in this verse falls on that characteristic of wisdom described as humility. This quality can also be described as meekness or gentleness. Gentleness comes to expression in the person who is endowed with wisdom and who affirms this in all his deeds. ) In Ecclesiasticus, also known as the Wisdom of Jesus the Son of Sirach, the writer lists a few precepts on humility and says, My son, perform your tasks in meekness; then you will be loved by those whom God accepts -2 1 0 0 0 0 0 0 _ftnref31 10 1 -1 9 0 “#_ftn31” RSV) 7 1 -1 9 0 0 ). ) 6 1 3 8 0 0
  1. But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth.) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 The opposite of a gentle spirit controlled by wisdom is a heart filled with bitter envy and selfish ambition. The contrast in this verse and the preceding one has a direct parallel in Paul s epistle to the Galatians, where he mentions among the fruits of the Spirit gentleness and self-control (5:23). Among the acts of the sinful nature are selfish ambition & and envy (5:20 21). ) As an experienced pastor, James knows that among the members of the church are some persons whose spirit is characterized by bitter envy and selfishness. James uses the plural form ) 8 1 -1 9 0 0 you) 7 1 -1 9 0 0 and indicates with a conditional sentence that the evidence is true to fact. In other words, he is well aware of the spiritual condition of the readers. If they continue to harbor envy and selfishness, they will be consumed. ) 7 1 3 8 0 0 James describes envy with the adjective ) 8 1 -1 9 0 0 bitter) 7 1 -1 9 0 “tw://bible.?id=59.2.8|AUTODETECT|” . He does not explain what caused this bitter envy. His description, however, points to a transgression of the tenth commandment, You shall not covet. Harboring bitter envy is sin. And being filled with selfish ambition goes contrary to the teaching of the royal law, Love your neighbor as yourself 11 1 -1 9 0 “tw://bible.?id=59.2.8|AUTODETECT|” James 2:8) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 Do not boast about [your bitter envy and selfish ambition] or deny the truth. Persons who are consumed by envy and selfishness usually talk about this to anyone who lends a listening ear. They ought to realize, however, that everything they say is contradicted by the truth. Every time they open their mouths to give vent to their feelings, they deceive themselves. When Paul admonishes the Ephesians not to grieve the Holy Spirit, he tells them to get rid of all bitterness (4:31). A heart that nurtures bitter envy and selfish ambition is devoid of heavenly wisdom. ) 6 1 3 8 0 0
  2. Such wisdom does not come down from heaven but is earthly, unspiritual, of the devil. 16. For where you have envy and selfish ambition, there you find disorder and every evil practice.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The New International Version correctly puts the word ) 8 1 -1 9 0 0 wisdom) 7 1 -1 9 0 0 in quotation marks to indicate that this wisdom is not genuine. The text itself explains the source and the characteristics of this so-called wisdom. Its origin is not heavenly but earthly; its peculiarities are unspiritual and devilish. James uses strong language to portray the absolute contrast between wisdom that originates in man and that which comes from God. ) 7 1 3 8 0 “tw://bible.?id=59.1.5|AUTODETECT|” The believer who is truly wise prays continually to God in the name of Jesus. In prayer he is in communion with the source of wisdom, for God himself will give generously to anyone who asks him 11 1 -1 9 0 “tw://bible.?id=59.1.5|AUTODETECT|” James 1:5) 7 1 -1 9 0 0 ). ) 7 5 3 8 0 0 The opposite is equally true. Without faith and prayer a person can never obtain true wisdom. His words spoken out of envy and selfish ambition show a make-believe wisdom that originates with man, not with God. This type of wisdom does not come down from heaven but is earthly. ) In this verse James lists a series of three adjectives that have a descending order: ) earthly ) unspiritual ) devilish ) 7 1 3 8 0 “tw://bible.?id=66.13.11|AUTODETECT|” a. Earthly. What the writer means to say is that which is earthly stands in contrast to what God originates in heaven. For example, the beast coming up out of the earth 11 1 -1 9 0 “tw://bible.?id=66.13.11|AUTODETECT|” Rev. 13:11) 7 1 -1 9 0 0 ) defies that which is holy and heavenly. And if God s Spirit is absent from earthly matters, sin is present. ) 7 1 3 8 0 “tw://bible.?id=46.2.14|AUTODETECT|” b. Unspiritual. In his first epistle to the church at Corinth, Paul discusses the wisdom that is taught by the Spirit of God. But, writes Paul, the man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned 11 1 -1 9 0 “tw://bible.?id=46.2.14|AUTODETECT|” I Cor. 2:14) 7 1 -1 9 0 “tw://bible.?id=65.1.19|AUTODETECT|” ; also compare ) 11 1 -1 9 0 “tw://bible.?id=65.1.19|AUTODETECT|” Jude 19) 7 1 -1 9 0 0 ). To be unspiritual, however, should not be understood as being without a spirit.��) -2 1 0 0 0 0 0 0 _ftnref32 9 1 -1 9 0 “#_ftn32”
  1. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=54.4.1|AUTODETECT|” Moreover, someone who abandons the faith follows deceiving spirits and things taught by demons 11 1 -1 9 0 “tw://bible.?id=54.4.1|AUTODETECT|” I Tim. 4:1) 7 1 -1 9 0 0 ). ) 7 3 3 8 0 0 c. Devilish. In the preceding verse (v. 14) James tells the person whose heart is filled with bitter envy and selfish ambition not to deny the truth. If he denies the truth, however, this person lives a lie that finds its origin with the father of the lie, the devil. James calls a spade a spade: such wisdom & is & of the devil. ) When the devil speaks the lie, it is bad. When he uses the world to perpetrate the lie, it is worse.

But when the members of the church become his instruments to spread devilish wisdom, it is the worst of all situations. The letter of James leaves the impression that the devil employed some of the members of the church. ) James proves this point by observing a common truth: For where you have envy and selfish ambition, there you find disorder and every evil practice. Note the distinct correlation that, graphically put, runs as follows: ) -60 3 2 0 2 0

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T.BorderStyle rvtbColorT.BorderVSpacingT.BorderHSpacingT.VisibleBorders.Bottom T.CellPaddingT.CellBorderStyle rvtbColorT.CellVSpacing�T.CellHSpacing�CTDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ‘#-8 1 3 2 7 1 3 8 0 0 where) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ‘#-8 1 3 2 7 1 3 8 0 0 there) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data -)-8 1 3 2 7 1 3 8 0 0 you have) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data -)-8 1 3 2 7 1 3 8 0 0 you find) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data %!-8 1 3 2 7 1 3 8 0 0 envy) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data -)-8 1 3 2 7 1 3 8 0 0 disorder) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data =9-8 1 3 2 7 1 3 8 0 0 selfish ambition) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data C?-8 1 3 2 7 1 3 8 0 0 every evil practice) 7 2 3 8 0 0 The one thing leads inevitably to the next in a sequence of cause and effect. If you have envy, then you will find disorder. ) What is envy? Here is one explanation: Envy is the resentful and even hateful dislike of the good fortune or blessing of another. ��) -2 1 0 0 0 0 0 0 _ftnref33 9 1 -1 9 0 “#_ftn33” 32) 7 1 -1 9 0 0 �� James calls envy bitter (3:14). Envy destroys mutual confidence, demolishes unity, and is devilish in design. As James points out, envy develops into disorder. The expression ) 8 1 -1 9 0 0 disorder) 7 1 -1 9 0 0 seems to have something of the bad associations of our word anarchy. ��) -2 1 0 0 0 0 0 0 _ftnref34 9 1 -1 9 0 “#_ftn34” 33) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=46.3.3|AUTODETECT|” Furthermore, selfish ambition invariably leads to evil practices because egoistic motives overshadow and eventually eliminate love for God and one s neighbor. In itself, ambition is a beneficial force that seeks to promote the welfare of others. But when it becomes self-centered, ambition degenerates into evil practices. Noting jealousy and quarreling among the Corinthians, Paul rebukes them for being worldly 11 1 -1 9 0 “tw://bible.?id=46.3.3|AUTODETECT|” I Cor. 3:3) 7 1 -1 9 0 0 ). Instead, believers ought to be God s fellow workers. ) 6 1 3 8 0 0 Practical Considerations in 3:13 16) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 Verse 15) 7 1 -1 9 0 0 ) 7 3 3 8 0 0 James mentions two types of wisdom: one from heaven and the other from the earth. He first tells us something about wisdom that is earthly before explaining the meaning of heavenly wisdom. ) Earthly wisdom is not true wisdom at all because it puts one s ego before everyone and everything else. When one stridently insists upon being first, serious conflicts are unavoidable. ) When we permit envy and selfishness to enter the family circle, we soon find that the stability of the home is seriously threatened. Then the home is filled with tension. It causes father, mother, and children to become uneasy, diminishes their witness for Christ, and weakens their spiritual well-being. ) 7 1 3 8 0 “tw://bible.?id=4.12.1-4.12.2|AUTODETECT|” Take Miriam, for example. She created untold friction in the family circle of Moses when she insisted upon being first in Israel 11 1 -1 9 0 “tw://bible.?id=4.12.1-4.12.2|AUTODETECT|” Num. 12:1 2) 7 1 -1 9 0 0 ). The friction she caused in the family and in the community is not unlike that created by personality conflicts we encounter among church members today. These problems seriously hinder the effectiveness of many congregations in their ministry. ) 7 1 3 8 0 0 To find peace in the family and in the church we must bring about reconciliation by confessing sin, by giving up selfish ambition, and by praying for the spirit of God s mercy, love, and peace. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 3:13 16) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 Verse 13) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ��� this is the interrogative pronoun ) 8 1 -1 9 0 0 who,) 7 1 -1 9 0 0 not the indefinite pronoun ) 8 1 -1 9 0 0 anyone,) 7 1 -1 9 0 0 preceded by the particle �0. The reading �0 ��� is relatively weak in textual support, yet some translators favor it -2 1 0 0 0 0 0 0 _ftnref35 10 1 -1 9 0 “#_ftn35” JB) 7 1 -1 9 0 0 , ) -2 1 0 0 0 0 0 0 _ftnref36 10 1 -1 9 0 “#_ftn36” NAB) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 ��������� from the compound verb ����������� (I conduct myself) this noun expresses ) 8 1 -1 9 0 0 life) 7 1 -1 9 0 0 in so far as it is comprised in conduct. ��) -2 1 0 0 0 0 0 0 _ftnref37 9 1 -1 9 0 “#_ftn37” 34) 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 Verse 14) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ���� note the switch from the impersonal singular ) 8 1 -1 9 0 0 who) 7 1 -1 9 0 0 (v. 13) to the second person plural ) 8 1 -1 9 0 0 you) 7 1 -1 9 0 0 (v. 14). ) 7 2 3 8 0 0 �t ������������ ��v �������� the negative �� with the present imperative in both verbs implies that the action which is already in progress must be stopped. ) The sentence is a mixture composed of the protasis of a simple fact condition followed by prohibitions with imperatives. Writes C. F. D. Moule, Logically, the imperative clauses should be Future Indicative. ��) -2 1 0 0 0 0 0 0 _ftnref38 9 1 -1 9 0 “#_ftn38” 35) 7 1 -1 9 0 0 �� But this construction is not necessary, for James is actually saying, If you harbor bitter envy and selfish ambition in your hearts [and I know you do], stop boasting about it and stop denying the truth. ) 6 1 3 8 0 0 Verse 15) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ���� although the verbal distance between the verb and the present participle ����������� (coming down) is somewhat extensive, the construction nevertheless is the periphrastic present.��) -2 1 0 0 0 0 0 0 _ftnref39 9 1 -1 9 0 “#_ftn39” 36) 7 1 -1 9 0 0 �� ) 8 1 3 8 0 0 2. Heavenly Wisdom) 7 1 -1 9 0 0 ) 8 1 3 8 0 0 3:17 18) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 True wisdom has its origin in Jesus Christ and therefore it displays the characteristics of Christ in the believer who has received heavenly wisdom. Moreover, the believer reveals this wisdom to everyone who comes in contact with him to believers and to unbelievers. ) 6 1 3 8 0 0 17. But the wisdom that comes from heaven is first of all pure; then peace loving, considerate, submissive, full of mercy and good fruit, impartial and sincere.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=59.1.5|AUTODETECT|” True wisdom comes down from heaven as a gift of God to the believer who asks for it 11 1 -1 9 0 “tw://bible.?id=59.1.5|AUTODETECT|” James 1:5) 7 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” 17) 7 1 -1 9 0 0 ). This wisdom becomes evident when man makes decisions that are dependent on and in harmony with the will of God. Heavenly wisdom has its own characteristic: it is pure. ) 7 1 3 8 0 “tw://bible.?id=62.3.3|AUTODETECT|” In this text, purity is the first of seven words or phrases James uses to describe wisdom. It represents wisdom as immaculate, undefiled, innocent, just as Christ himself is pure 11 1 -1 9 0 “tw://bible.?id=62.3.3|AUTODETECT|” I John 3:3) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 Why is purity mentioned as the first characteristic of wisdom? Wisdom that finds its origin in God is pure because God himself is pure, that is, holy. Therefore, the expression ) 8 1 -1 9 0 0 pure) 7 1 -1 9 0 0 is a synonym of holy. We compare purity with light that dispels the darkness, illumines everything, but is not influenced by anything.��) -2 1 0 0 0 0 0 0 _ftnref40 9 1 -1 9 0 “#_ftn40” 37) 7 1 -1 9 0 0 �� Heavenly wisdom enters this sinful world, then, but is not affected by it. ) 7 1 3 8 0 0 The six characteristics that follow form three categories, of which the first includes the adjectives ) 8 1 -1 9 0 0 peace-loving, considerate,) 7 1 -1 9 0 0 and ) 8 1 -1 9 0 0 submissive) 7 1 -1 9 0 0 . These adjectives depict the attitude of a wise man. ) 8 1 3 8 0 0 a. Attitude) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=20.3.17|AUTODETECT|” The believer who exercises the gift of heavenly wisdom possesses a self-controlled temperament that expresses peace. By his attitude toward others he shows that he loves peace. The peace of God dominates his thinking so that all who meet him see him as a tower of strength. Indeed, all his ways are pleasing and all his paths are peace 11 1 -1 9 0 “tw://bible.?id=20.3.17|AUTODETECT|” Prov. 3:17) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=50.2.3|AUTODETECT|” Another attribute of wisdom is consideration. The person who is considerate is fair, reasonable, gentle in all his deliberations. He quietly gathers all the facts before he gives his opinion. He refrains from placing himself first and always considers others better than himself 11 1 -1 9 0 “tw://bible.?id=50.2.3|AUTODETECT|” Phil. 2:3) 7 1 -1 9 0 “tw://bible.?id=50.4.5|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=50.4.5|AUTODETECT|” 4:5) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 The third characteristic in this category is that of being submissive. That is, a wise man is open to suggestions, always ready to listen to the opinions of others, and willing to accept admonitions and corrections. ) 8 1 3 8 0 0 b. Action) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=40.5.7|AUTODETECT|” The next category describes wisdom as full of mercy and good fruits. These attributes involve the wise man in reaching out to people around him. The person filled with heavenly wisdom puts the word of Jesus into practice: Blessed are the merciful, for they will be shown mercy 11 1 -1 9 0 “tw://bible.?id=40.5.7|AUTODETECT|” Matt. 5:7) 7 1 -1 9 0 “tw://bible.?id=59.2.13|AUTODETECT|” ; also see ) 11 1 -1 9 0 “tw://bible.?id=59.2.13|AUTODETECT|” James 2:13) 7 1 -1 9 0 “tw://bible.?id=33.6.8|AUTODETECT|” ). We show mercy to needy people who do not deserve it; otherwise it would not be mercy. We grant mercy because God sets the example and expects us to follow him 11 1 -1 9 0 “tw://bible.?id=33.6.8|AUTODETECT|” Mic. 6:8) 7 1 -1 9 0 0 ). The wise man is ) 8 1 -1 9 0 0 full) 7 1 -1 9 0 “tw://bible.?id=59.1.26-59.1.27|AUTODETECT|” of mercy. Also, he is full of good fruits. James does not specify what these fruits are, but the consequences of religion exemplify them 11 1 -1 9 0 “tw://bible.?id=59.1.26-59.1.27|AUTODETECT|” James 1:26 27) 7 1 -1 9 0 0 ). ) 8 1 3 8 0 0 c. Judgment) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=45.12.9|AUTODETECT|” The last category of characteristics relates to the discerning judgment of a wise man. James writes that wisdom is impartial and sincere. A wise person does not take sides in a dispute when he serves as arbitrator. He listens carefully and objectively to the arguments presented to him and then renders judgment that is first impartial and then sincere. The wise man is able to avoid being personally involved and refrain from showing favoritism, yet act sincerely 11 1 -1 9 0 “tw://bible.?id=45.12.9|AUTODETECT|” Rom. 12:9) 7 1 -1 9 0 “tw://bible.?id=47.6.6|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=47.6.6|AUTODETECT|” II Cor. 6:6) 7 1 -1 9 0 “tw://bible.?id=60.1.22|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=60.1.22|AUTODETECT|” I Peter 1:22) 7 1 -1 9 0 0 ). Such a man receives the respect of the community in which he lives and works. ) 6 1 3 8 0 0 18. Peacemakers who sow in peace raise a harvest of righteousness.) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 At the conclusion of this presentation, James seems to resort to a popular proverb of his day. This saying has a familiar sound. It reminds us of similar phrases in the prophetical books of the Old Testament, the words of Jesus, and the epistles of the New Testament. Here are a few texts: ) The fruit of righteousness will be peace;) 7 1 3 12 0 0 the effect of righteousness will be quietness and confidence forever.) 7 1 3 12 0 “tw://bible.?id=23.32.17|AUTODETECT|” [) 11 1 -1 9 0 “tw://bible.?id=23.32.17|AUTODETECT|” Isa. 32:17) 7 1 -1 9 0 0 ] ) 7 1 3 8 0 0 But you have turned justice into poison) 7 1 3 12 0 “tw://bible.?id=30.6.12|AUTODETECT|” and the fruit of righteousness into bitterness. [) 11 1 -1 9 0 “tw://bible.?id=30.6.12|AUTODETECT|” Amos 6:12) 7 1 -1 9 0 0 ] ) 7 1 3 8 0 0 Blessed are the peacemakers,) 7 1 3 12 0 “tw://bible.?id=40.5.9|AUTODETECT|” for they will be called sons of God. [) 11 1 -1 9 0 “tw://bible.?id=40.5.9|AUTODETECT|” Matt. 5:9) 7 1 -1 9 0 0 ] ) 7 1 3 8 0 “tw://bible.?id=47.9.10|AUTODETECT|” Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. [) 11 1 -1 9 0 “tw://bible.?id=47.9.10|AUTODETECT|” II Cor. 9:10) 7 1 -1 9 0 0 ] ) 7 1 3 8 0 “tw://bible.?id=58.12.11|AUTODETECT|” No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it. [) 11 1 -1 9 0 “tw://bible.?id=58.12.11|AUTODETECT|” Heb. 12:11) 7 1 -1 9 0 0 ] ) 7 1 3 8 0 “tw://bible.?id=45.12.18|AUTODETECT|” What is the work of peacemakers? Simply put, they are the ones who seek to bring quarreling parties together to achieve harmony and peace. But, I hasten to add, they also practice peace by striving to live in peace with all people 11 1 -1 9 0 “tw://bible.?id=45.12.18|AUTODETECT|” Rom. 12:18) 7 1 -1 9 0 0 ). In short, they will do everything in their power to avoid strife and promote peace. ) 7 1 3 8 0 0 A harvest of righteousness is sown in peace by those who make peace. Translations and many commentaries provide variations in wording. Some translators understand the phrase ) 8 1 -1 9 0 0 a harvest of righteousness) 7 1 -1 9 0 0 to mean a harvest consisting of righteousness. ��) -2 1 0 0 0 0 0 0 _ftnref41 9 1 -1 9 0 “#_ftn41” 38) 7 1 -1 9 0 0 �� The terms ) 8 1 -1 9 0 0 harvest) 7 1 -1 9 0 0 and ) 8 1 -1 9 0 0 righteousness,) 7 1 -1 9 0 0 then, are synonymous. Others see it differently and say that the phrase means a harvest produced by righteousness. Here is a representative translation: And the harvest, which righteousness yields to the peacemakers, comes from a sowing in peace. ��) -2 1 0 0 0 0 0 0 _ftnref42 9 1 -1 9 0 “#_ftn42” 39) 7 1 -1 9 0 0 �� ) 7 2 3 8 0 0 We would expect the writer to say that peacemakers sow peace and reap a harvest of righteousness. But he says the exact opposite: righteousness sown in peace yields a harvest of righteousness. In other words, what is sown is also reaped. We ought not to fault James for inaccuracies when in common parlance we do exactly the same. In the spring of the year a gardener may say, I planted watermelons last week. He means to say that he sowed the seed in springtime but hopes to harvest the fruit in summer. ) Peacemakers sow and harvest righteousness in peace.

In the context of James s discussions on heavenly versus earthly wisdom this means that righteousness cannot be produced in the climate of bitterness and self-seeking. Righteousness will grow only in a climate of peace. ��) -2 1 0 0 0 0 0 0 _ftnref43 9 1 -1 9 0 “#_ftn43” 40) 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 Practical Considerations in 3:17 18) 7 1 -1 9 0 0 ) 7 3 3 8 0 0 Although we wholeheartedly affirm our desire for peace in the context of family, church, society, and nation, we have reservations when we are told to seek peace at any price. We do not wish to compromise truth, for such a compromise is equivalent to promoting falsehood. We cannot set aside the rules of conduct we derive from Scripture. Thus we stand firm in our defense of our Christian heritage. ) Within the context of church and society, however, Christians have often preached the love of God and have quoted verses of Scripture to prove their point, but in practice have shown the least love toward their neighbor. In fact, the liberal in the church or the humanist in society often demonstrates a greater degree of love for his fellow man than does the person who cites chapter and verse from the pages of the Bible. Unfortunately, Christians frequently give the world the impression that they are more interested in strife and confrontation than in peace and love. ) During his earthly ministry, Jesus opposed sin and publicly rebuked the spiritual leaders of Israel.

Yet the moral and social outcasts (prostitutes and tax collectors) experienced the love of the Lord Jesus. They knew that he was peace loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 3:17 18) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 Verse 17) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ��� this adjective derived from the verb ����� (I stand in awe) means morally pure, upright, sincere. The use of assonance is evident in this verse: the initial and predominate. ) 6 1 3 8 0 0 Verse 18) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 ����x� �r ����������� the case of ����������� (righteousness) can be either a genitive of apposition (definition) or a genitive of origin. ) ���� �������� the dative case in the present active participle is the dative of advantage. ) 8 1 3 8 0 0 Summary of Chapter 3) 7 1 -1 9 0 0 ) 7 3 3 8 0 0 James warns his readers against the danger of the unruly tongue that leads them to sin and shame. Teachers, he says, will be judged more strictly in relation to their teaching. He himself, however, is not judgmental. He realizes that at one time or other every person is at fault in what he says, and therefore no one is perfect. The person who keeps his tongue in check controls his entire body. ) We rein in horses with relatively small bits that are placed in their mouths. We steer a large ship with a very small rudder.

On the other hand, a tongue that is not kept in check is a fire that affects the whole course of life. We have much greater difficulty restraining our tongue than taming any creature in the animal world. And last, we experience the restlessness of the tongue as it praises God and curses men, for this is contradictory. ) After a discussion about the tongue, James describes the wise man who demonstrates wisdom by the deeds he performs. A person filled with envy and selfishness denies the truth; he possesses earthly wisdom that is unspiritual and of the devil. Heavenly wisdom, however, is pure, promotes peace, and produces a harvest of righteousness. ) -2 1 0 0 0 0 0 0 _ftn1 9 1 3 8 0 “#_ftnref1” 1 ) 7 1 -1 9 0 0 A literal translation (with variations) is, let not many of you become teachers (NKJV, NASB, NEB, NAB, MLB, RSV, GNB). The JB has, Only a few of you, my brothers, should be teachers. ) -2 1 0 0 0 0 0 0 _ftn2 9 1 3 8 0 “#_ftnref2” 2 ) 7 1 -1 9 0 0 The title ) 8 1 -1 9 0 0 rabbi) 7 1 -1 9 0 0 actually means my great [teacher] and in the New Testament it commands honor and respect. See SB, vol. 1, pp. 916 17. Also consult Karl Heinrich Rengstorf, ) 8 1 -1 9 0 0 TDNT) 7 1 -1 9 0 0 , vol. 2, pp. 152 59, and Klaus Wegenast, ) 8 1 -1 9 0 0 NIDNTT) 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” , vol. 3, pp. 766 68. For the role of teacher in the early church, see ) 11 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” Acts 13:1) 7 1 -1 9 0 “tw://bible.?id=45.12.7|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=45.12.7|AUTODETECT|” Rom. 12:7) 7 1 -1 9 0 “tw://bible.?id=46.12.28-46.12.29|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=46.12.28-46.12.29|AUTODETECT|” I Cor. 12:28 29) 7 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” Eph. 4:11) 7 1 -1 9 0 “tw://bible.?id=54.3.2|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=54.3.2|AUTODETECT|” I Tim. 3:2) 7 1 -1 9 0 “tw://bible.?id=56.1.9|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=56.1.9|AUTODETECT|” Titus 1:9) 7 1 -1 9 0 0 ; and ) 8 1 -1 9 0 0 Didache) 7 1 -1 9 0 0 11:1 2. ) -2 1 0 0 0 0 0 0 _ftn3 9 1 3 8 0 “#_ftnref3” 3 ) 7 1 -1 9 0 “tw://bible.?id=11.8.46|AUTODETECT|” Scripture teaches about universal sinfulness in numerous passages 11 1 -1 9 0 “tw://bible.?id=11.8.46|AUTODETECT|” I Kings 8:46) 7 1 -1 9 0 “tw://bible.?id=19.143.2|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.143.2|AUTODETECT|” Ps. 143:2) 7 1 -1 9 0 “tw://bible.?id=20.20.9|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=20.20.9|AUTODETECT|” Prov. 20:9) 7 1 -1 9 0 “tw://bible.?id=21.7.20|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=21.7.20|AUTODETECT|” Eccl. 7:20) 7 1 -1 9 0 “tw://bible.?id=45.3.1-45.3.12|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=45.3.1-45.3.12|AUTODETECT|” Rom. 3:1 12) 7 1 -1 9 0 “tw://bible.?id=45.3.19-45.3.20|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=45.3.19-45.3.20|AUTODETECT|” 19 20) 7 1 -1 9 0 “tw://bible.?id=45.3.23|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=45.3.23|AUTODETECT|” 23) 7 1 -1 9 0 “tw://bible.?id=48.3.22|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=48.3.22|AUTODETECT|” Gal. 3:22) 7 1 -1 9 0 “tw://bible.?id=59.3.2|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=59.3.2|AUTODETECT|” James 3:2) 7 1 -1 9 0 “tw://bible.?id=62.1.8-62.1.10|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=62.1.8-62.1.10|AUTODETECT|” I John 1:8 10) 7 1 -1 9 0 0 ). ) -2 1 0 0 0 0 0 0 _ftn4 9 1 3 8 0 “#_ftnref4” 4 ) 7 1 -1 9 0 0 The term ) 8 1 -1 9 0 0 perfect) 7 1 -1 9 0 0 actually means whole in the Epistle of James. Writes Reinier Schippers, According to James, the man who does not offend in his words is whole and without fault. ) 8 1 -1 9 0 0 NIDNTT) 7 1 -1 9 0 0 , vol. 2, p. 63. ) -2 1 0 0 0 0 0 0 _ftn5 9 1 3 8 0 “#_ftnref5” 5 ) 7 1 -1 9 0 0 John Calvin writes, But I take masters [teachers] not to be those who performed a public duty in the Church, but such as took upon them the right of passing judgment upon others: for such reprovers sought to be accounted as masters of morals. ) 8 1 -1 9 0 0 Commentaries on the Catholic Epistles: The Epistle of James) 7 1 -1 9 0 0 , ed. and trans. John Owen (Grand Rapids: Eerdmans, 1948), pp. 317 18. ) -2 1 0 0 0 0 0 0 _ftn6 9 1 3 8 0 “#_ftnref6” 6 ) 7 1 -1 9 0 0 Robert Hanna, ) 8 1 -1 9 0 0 A Grammatical Aid to the Greek New Testament) 7 1 -1 9 0 0 (Grand Rapids: Baker, 1983), p. 418. Consult A. T. Robertson, ) 8 1 -1 9 0 0 A Grammar of the Greek New Testament in the Light of Historical Research) 7 1 -1 9 0 0 (Nashville: Broadman, 1934), p. 423. ) -2 1 0 0 0 0 0 0 _ftn7 9 1 3 8 0 “#_ftnref7” 7 ) 7 1 -1 9 0 0 The NIV follows Nestle-Aland s 26th edition of the Greek New Testament in starting a paragraph division at verse 3. The paragraph, with examples and a conclusion, continues through verse 6. ) -2 1 0 0 0 0 0 0 _ftn8 9 1 3 8 0 “#_ftnref8” 8 ) 7 1 -1 9 0 0 Textual variants at the beginning of verse 3 are responsible for differing translations. Here are a few representative versions: Behold, we put bits in the horses mouths (KJV); Indeed, we put bits in horses mouths (NKJV); Now if we put the bits into the horses mouths (NASB); When we put bits into the mouths of horses (NAB). ) -2 1 0 0 0 0 0 0 _ftn9 9 1 3 8 0 “#_ftnref9” 9 ) 7 1 -1 9 0 0 Greek writers of ancient times frequently refer to the bits of horses and the rudders of ships; often they mention them together. ) -2 1 0 0 0 0 0 0 _ftn10 9 1 3 8 0 “#_ftnref10” 10 ) 7 1 -1 9 0 0 Curtis Vaughan, ) 8 1 -1 9 0 0 James: A Study Guide) 7 1 -1 9 0 0 (Grand Rapids: Zondervan, 1969), p. 69. ) -2 1 0 0 0 0 0 0 _ftn11 9 1 3 8 0 “#_ftnref11” 11 ) 7 1 -1 9 0 0 James Hardy Ropes suggests the possibility of omitting the phrase ) 8 1 -1 9 0 0 a world of evil,) 7 1 -1 9 0 0 but then candidly concludes, Exegesis by leaving out hard phrases is an intoxicating experience. See ) 8 1 -1 9 0 0 A Critical and Exegetical Commentary on the Epistle of James) 7 1 -1 9 0 0 , International Critical Commentary series (1916; reprint ed., Edinburgh: Clark, 1961), p. 234. Martin Dibelius regards as a gloss the clause a world of evil among the parts of the body. ) 8 1 -1 9 0 0 James: A Commentary on the Epistle of James) 7 1 -1 9 0 0 , rev. Heinrich Greeven, trans. Michael A. Williams, ed. Helmut K�ster, Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1976), p. 195. Also consult Franz Mussner, ) 8 1 -1 9 0 0 Der Jakobusbrief) 7 1 -1 9 0 0 , Herder Theologischer Kommentar zum Neuen Testament series (Freiburg: Herder, 1967), p. 162. ) -2 1 0 0 0 0 0 0 _ftn12 9 1 3 8 0 “#_ftnref12” 12 ) 7 1 -1 9 0 0 Refer to James B. Adamson, ) 8 1 -1 9 0 0 The Epistle of James) 7 1 -1 9 0 0 , New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1976), pp. 143, 158. ) -2 1 0 0 0 0 0 0 _ftn13 9 1 3 8 0 “#_ftnref13” 13 ) 7 1 -1 9 0 0 John Albert Bengel, ) 8 1 -1 9 0 0 Gnomon of the New Testament) 7 1 -1 9 0 0 , ed. Andrew R. Fausset, 5 vols., 7th ed. (Edinburgh: Clark, 1877), vol. 5, p. 24. Also consult Joseph B. Mayor, ) 8 1 -1 9 0 0 The Epistle of St. James) 7 1 -1 9 0 0 (reprint ed., Grand Rapids: Zondervan, 1946), p. 115. Bauer interprets the term ) 8 1 -1 9 0 0 kosmos) 7 1 -1 9 0 0 (world) as totality, sum total, p. 447. ) -2 1 0 0 0 0 0 0 _ftn14 9 1 3 8 0 “#_ftnref14” 14 ) 7 1 -1 9 0 0 Donald W. Burdick, ) 8 1 -1 9 0 0 James) 7 1 -1 9 0 0 , vol. 12, the ) 8 1 -1 9 0 0 Expositor s Bible Commentary) 7 1 -1 9 0 0 , ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Eerdmans, 1981), p. 187. ) -2 1 0 0 0 0 0 0 _ftn15 9 1 3 8 0 “#_ftnref15” 15 ) 7 1 -1 9 0 0 Here are some representative translations of this phrase: the course of nature (KJV), the cycle of nature (RSV), the wheel of our existence (NEB), our course from birth (NAB), and the whole wheel of creation (JB). ) -2 1 0 0 0 0 0 0 _ftn16 9 1 3 8 0 “#_ftnref16” 16 ) 7 1 -1 9 0 0 Many commentators have written extensively on this question, for example, Ropes, ) 8 1 -1 9 0 0 James) 7 1 -1 9 0 0 , pp. 235 39. Also read the comments of Joachim Guhrt in ) 8 1 -1 9 0 0 NIDNTT) 7 1 -1 9 0 0 , vol. 1, p. 182. ) -2 1 0 0 0 0 0 0 _ftn17 9 1 3 8 0 “#_ftnref17” 17 ) 7 1 -1 9 0 0 Bauer, p. 153. The term ) 8 1 -1 9 0 0 Gehenna) 7 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” in the Greek occurs only twelve times in the New Testament; eleven of them are in the synoptic Gospels 11 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” Matt. 5:22) 7 1 -1 9 0 “tw://bible.?id=40.5.29|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=40.5.29|AUTODETECT|” 29) 7 1 -1 9 0 “tw://bible.?id=40.5.30|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=40.5.30|AUTODETECT|” 30) 7 1 -1 9 0 “tw://bible.?id=40.10.28|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=40.10.28|AUTODETECT|” 10:28) 7 1 -1 9 0 “tw://bible.?id=40.18.9|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=40.18.9|AUTODETECT|” 18:9) 7 1 -1 9 0 “tw://bible.?id=40.23.15|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=40.23.15|AUTODETECT|” 23:15) 7 1 -1 9 0 “tw://bible.?id=40.23.33|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=40.23.33|AUTODETECT|” 33) 7 1 -1 9 0 “tw://bible.?id=41.9.43|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=41.9.43|AUTODETECT|” Mark 9:43) 7 1 -1 9 0 “tw://bible.?id=41.9.45|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=41.9.45|AUTODETECT|” 45) 7 1 -1 9 0 “tw://bible.?id=41.9.47|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=41.9.47|AUTODETECT|” 47) 7 1 -1 9 0 “tw://bible.?id=42.12.5|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=42.12.5|AUTODETECT|” Luke 12:5) 7 1 -1 9 0 0 ). ) -2 1 0 0 0 0 0 0 _ftn18 9 1 3 8 0 “#_ftnref18” 18 ) 7 1 -1 9 0 0 Peter H. Davids, ) 8 1 -1 9 0 0 The Epistle of James: A Commentary on the Greek Text) 7 1 -1 9 0 0 , New International Greek Testament Commentary series (Grand Rapids: Eerdmans, 1982), p. 144. ) -2 1 0 0 0 0 0 0 _ftn19 9 1 3 8 0 “#_ftnref19” 19 ) 7 1 -1 9 0 0 R. V. G. Tasker, ) 8 1 -1 9 0 0 The General Epistle of James: An Introduction and Commentary) 7 1 -1 9 0 0 , Tyndale New Testament Commentaries (Grand Rapids: Eerdmans, 1957), p. 77. ) -2 1 0 0 0 0 0 0 _ftn20 9 1 3 8 0 “#_ftnref20” 20 ) 7 1 -1 9 0 0 Refer to Bruce M. Metzger, ) 8 1 -1 9 0 0 A Textual Commentary on the Greek New Testament) 7 1 -1 9 0 0 , corrected ed. (London and New York: United Bible Societies, 1975), pp. 681 82. ) -2 1 0 0 0 0 0 0 _ftn21 9 1 3 8 0 “#_ftnref21” 21 ) 7 1 -1 9 0 0 Robertson, ) 8 1 -1 9 0 0 Grammar) 7 1 -1 9 0 0 , p. 1129. See also Hanna, ) 8 1 -1 9 0 0 Grammatical Aid) 7 1 -1 9 0 0 , p. 419. ) -2 1 0 0 0 0 0 0 _ftn22 9 1 3 8 0 “#_ftnref22” 22 ) 7 1 -1 9 0 0 Bauer, p. 828. Consult Robertson, ) 8 1 -1 9 0 0 Grammar) 7 1 -1 9 0 0 , p. 233. ) -2 1 0 0 0 0 0 0 _ftn23 9 1 3 8 0 “#_ftnref23” 23 ) 7 1 -1 9 0 0 C. Leslie Mitton is of the opinion that cursing probably refers primarily to angry words of abuse spoken to those whom we regard as subordinate to us. ) 8 1 -1 9 0 0 The Epistle of James) 7 1 -1 9 0 0 (Grand Rapids: Eerdmans, 1966), p. 131. However, if James had wanted to tell his readers not to slander or engage in backbiting, he had words to that effect at his disposal. ) -2 1 0 0 0 0 0 0 _ftn24 9 1 3 8 0 “#_ftnref24” 24 ) 7 1 -1 9 0 0 Says Dibelius, & the entire view reflected in [verses] 9, 10a comes not from the life of the early Christian community, but from the life of the Jewish community. ) 8 1 -1 9 0 0 James) 7 1 -1 9 0 0 , p. 203. ) -2 1 0 0 0 0 0 0 _ftn25 9 1 3 8 0 “#_ftnref25” 25 ) 7 1 -1 9 0 0 Some versions have the translation ) 8 1 -1 9 0 0 bitter) 7 1 -1 9 0 0 (KJV, NKJV); others have the word ) 8 1 -1 9 0 0 brackish) 7 1 -1 9 0 0 (RSV, NEB). ) -2 1 0 0 0 0 0 0 _ftn26 9 1 3 8 0 “#_ftnref26” 26 ) 7 1 -1 9 0 0 Arthur L. Farstad and Zane C. Hodges, ) 8 1 -1 9 0 0 The Greek New Testament According to the Majority Text) 7 1 -1 9 0 0 (Nashville and New York: Nelson, 1982), p. 682. Also, some translations have the word ) 8 1 -1 9 0 0 God) 7 1 -1 9 0 0 instead of Lord (Vulgate, KJV, NKJV). ) -2 1 0 0 0 0 0 0 _ftn27 9 1 3 8 0 “#_ftnref27” 27 ) 7 1 -1 9 0 0 Ulrich Wilckens writes, The wise man is the finished and recognised scribe, the ordained rabbi. ) 8 1 -1 9 0 0 TDNT) 7 1 -1 9 0 0 , vol. 7, p. 505. ) -2 1 0 0 0 0 0 0 _ftn28 9 1 3 8 0 “#_ftnref28” 28 ) 7 1 -1 9 0 0 Translators interpret the expression ) 8 1 -1 9 0 0 understanding) 7 1 -1 9 0 0 in numerous ways: endued with knowledge (KJV), clever (NEB), and learned (JB). The terms ) 8 1 -1 9 0 0 wise) 7 1 -1 9 0 0 and ) 8 1 -1 9 0 0 understanding) 7 1 -1 9 0 “tw://bible.?id=5.1.13|AUTODETECT|” appear together only in this particular New Testament text 11 1 -1 9 0 “tw://bible.?id=5.1.13|AUTODETECT|” Deut. 1:13) 7 1 -1 9 0 “tw://bible.?id=5.4.6|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=5.4.6|AUTODETECT|” 4:6) 7 1 -1 9 0 0 in the LXX). ) -2 1 0 0 0 0 0 0 _ftn29 9 1 3 8 0 “#_ftnref29” 29 ) 7 1 -1 9 0 0 In the original the word ) 8 1 -1 9 0 0 conduct) 7 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” appears thirteen times. Compare ) 11 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” Gal. 1:13) 7 1 -1 9 0 “tw://bible.?id=49.4.22|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=49.4.22|AUTODETECT|” Eph. 4:22) 7 1 -1 9 0 “tw://bible.?id=54.4.12|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=54.4.12|AUTODETECT|” I Tim. 4:12) 7 1 -1 9 0 “tw://bible.?id=58.13.7|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=58.13.7|AUTODETECT|” Heb. 13:7) 7 1 -1 9 0 “tw://bible.?id=59.3.13|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=59.3.13|AUTODETECT|” James 3:13) 7 1 -1 9 0 “tw://bible.?id=60.1.15|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=60.1.15|AUTODETECT|” I Peter 1:15) 7 1 -1 9 0 “tw://bible.?id=60.1.18|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=60.1.18|AUTODETECT|” 18) 7 1 -1 9 0 “tw://bible.?id=60.2.12|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=60.2.12|AUTODETECT|” 2:12) 7 1 -1 9 0 “tw://bible.?id=60.3.1|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=60.3.1|AUTODETECT|” 3:1) 7 1 -1 9 0 “tw://bible.?id=60.3.2|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=60.3.2|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=60.3.16|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=60.3.16|AUTODETECT|” 16) 7 1 -1 9 0 “tw://bible.?id=61.2.7|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=61.2.7|AUTODETECT|” II Peter 2:7) 7 1 -1 9 0 “tw://bible.?id=61.3.11|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=61.3.11|AUTODETECT|” 3:11) 7 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn30 9 1 3 8 0 “#_ftnref30” 30 ) 7 1 -1 9 0 “tw://bible.?id=48.5.23|AUTODETECT|” Wolfgang Bauder notes that humility is the work of the Holy Spirit 11 1 -1 9 0 “tw://bible.?id=48.5.23|AUTODETECT|” Gal. 5:23) 7 1 -1 9 0 0 ).& It comes about when men are linked with Christ and are conformed to his image. ) 8 1 -1 9 0 0 NIDNTT) 7 1 -1 9 0 0 , vol. 2, p. 259. ) -2 1 0 0 0 0 0 0 _ftn31 10 1 3 8 0 “#_ftnref31” RSV ) 7 1 -1 9 0 0 Revised Standard Version ) -2 1 0 0 0 0 0 0 _ftn32 9 1 3 8 0 “#_ftnref32” 31 ) 7 1 -1 9 0 0 Dibelius elaborates on the Gnostic meaning of the expression ) 8 1 -1 9 0 0 unspiritual) 7 1 -1 9 0 0 but concludes that James is not directing his epistle against the Gnostics. See ) 8 1 -1 9 0 0 James) 7 1 -1 9 0 0 , p. 212. ) -2 1 0 0 0 0 0 0 _ftn33 9 1 3 8 0 “#_ftnref33” 32 ) 7 1 -1 9 0 0 Paul Benjamin, Envy, in ) 8 1 -1 9 0 0 Baker s Dictionary of Christian Ethics) 7 1 -1 9 0 0 , ed. Carl F. H. Henry (Grand Rapids: Baker, 1973), p. 213. Albrecht Stumpff asserts that envy is the kind of zeal which does not try to help others but rather to harm them, the predominant concern being for personal advancement. ) 8 1 -1 9 0 0 TDNT) 7 1 -1 9 0 0 , vol. 2, p. 882. ) -2 1 0 0 0 0 0 0 _ftn34 9 1 3 8 0 “#_ftnref34” 33 ) 7 1 -1 9 0 0 Ropes, ) 8 1 -1 9 0 0 James) 7 1 -1 9 0 0 , p. 248. ) -2 1 0 0 0 0 0 0 _ftn35 10 1 3 8 0 “#_ftnref35” JB ) 7 1 -1 9 0 0 Jerusalem Bible ) -2 1 0 0 0 0 0 0 _ftn36 10 1 3 8 0 “#_ftnref36” NAB ) 7 1 -1 9 0 0 New American Bible ) -2 1 0 0 0 0 0 0 _ftn37 9 1 3 8 0 “#_ftnref37” 34 ) 7 1 -1 9 0 0 Thayer, p. 42. ) -2 1 0 0 0 0 0 0 _ftn38 9 1 3 8 0 “#_ftnref38” 35 ) 7 1 -1 9 0 0 C. F. D. Moule, ) 8 1 -1 9 0 0 An Idiom-Book of New Testament Greek) 7 1 -1 9 0 0 , 2d ed. (Cambridge: At the University Press, 1960), p. 152. Also see Hanna, ) 8 1 -1 9 0 0 Grammatical Aid) 7 1 -1 9 0 0 , p. 419. ) -2 1 0 0 0 0 0 0 _ftn39 9 1 3 8 0 “#_ftnref39” 36 ) 7 1 -1 9 0 0 Robertson, ) 8 1 -1 9 0 0 Grammar) 7 1 -1 9 0 0 , p. 881; Moule, ) 8 1 -1 9 0 0 Idiom-Book) 7 1 -1 9 0 0 , p. 17. ) -2 1 0 0 0 0 0 0 _ftn40 9 1 3 8 0 “#_ftnref40” 37 ) 7 1 -1 9 0 0 Consult E. M. Sidebottom, ) 8 1 -1 9 0 0 James, Jude, and 2 Peter) 7 1 -1 9 0 0 , Century Bible series (London: Nelson; Greenwood, S. C.: Attic, 1967), p. 51. ) -2 1 0 0 0 0 0 0 _ftn41 9 1 3 8 0 “#_ftnref41” 38 ) 7 1 -1 9 0 0 For instance, the NASB has, And the seed whose fruit is righteousness is sown in peace by those who make peace. Also see Davids, ) 8 1 -1 9 0 0 James) 7 1 -1 9 0 0 , p. 155. ) -2 1 0 0 0 0 0 0 _ftn42 9 1 3 8 0 “#_ftnref42” 39 ) 7 1 -1 9 0 0 The MLB (also see GNB). Ropes, ) 8 1 -1 9 0 0 James) 7 1 -1 9 0 0 , p. 250, explains that the harvest of righteousness is the reward which righteous conduct brings. D. Edmond Hiebert writes, The fruit that righteousness produces contains in itself seed that, when planted, produces a harvest of a similar kind. ) 8 1 -1 9 0 0 The Epistle of James: Tests of a Living Faith) 7 1 -1 9 0 0 (Chicago: Moody, 1979), p. 237. ) -2 1 0 0 0 0 0 0 _ftn43 9 1 3 8 0 “#_ftnref43” 40 ) 7 1 -1 9 0 0 Burdick, ) 8 1 -1 9 0 0 James) 7 1 -1 9 0 0 , vol. 12, the ) 8 1 -1 9 0 0 Expositor s Bible Commentary) 7 1 -1 9 0 0 , pp. 191 92. )

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