James 3

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“THE EPISTLE OF JAMES”

Chapter Three IN THE CHAPTER

To appreciate the power and danger of the tongue
To understand the difference between heavenly wisdom, and that which is earthly, sensual, and demonic

SUMMARY James begins this chapter with a caution against many becoming teachers. In view of the stricter judgment that awaits teachers, one should be sure they possess the maturity and self-control necessary to control the tongue. James then provides a series of illustrations to demonstrate the power and danger of the tongue, and how we can easily be inconsistent in our use of it (James 3:1-12).

Perhaps some sought to be teachers so as to appear wise. Yet James writes that wisdom and understanding are to be shown by one’s conduct, done in meekness. He then defines and contrasts the difference between two kinds of wisdom. There is wisdom which is earthly that causes confusion and every evil thing. On the other hand, there is wisdom which is heavenly that produces the peaceable fruit of righteousness (James 3:13-18).

OUTLINE I. TRUE THE TONGUE (James 3:1-12) A. A CAUTION AGAINST (James 3:1-2)1. Teachers shall receive a stricter judgment 2. Maturity and self-control are required not to stumble in word

B. THE POWER OF THE TONGUE (James 3:3-4)1. Like a bit which controls the horse 2. Like a small rudder which directs the ship

C. THE DANGER OF THE TONGUE (James 3:5-6)1. A little member which boasts great things 2. Like a little fire which kindles a great forest fire 3. Indeed, the tongue can be a fire, a world of iniquity a. Capable of defiling the whole body b. Capable of setting on fire the course of nature, being set on fire by hell

D. THE OF TAMING THE TONGUE (James 3:7-12)1. Man can control creatures of land and sea, but not the tongue 2. It is an unruly evil, full of deadly poison 3. With it we bless God, and then curse man made in His image a. Thus blessing and cursing proceed from the same mouth b. Something which should not be so

For no spring sends forth both fresh and salt water
Neither does a fig tree bear olives, nor a grapevine bear figs

II. TRUE WISDOM (James 3:13-18) A. THE TRUE DISPLAY OF WISDOM AND (James 3:13)1. To be seen in one’s conduct 2. With works done in meekness

B. THE DISPLAY OF EARTHLY WISDOM (James 3:14-16)1. Full of bitter envy, self-seeking, boasting and lying 2. A wisdom not from above, but is earthly, sensual, demonic 3. Producing confusion and every evil thing

C. THE DISPLAY OF WISDOM (James 3:17-18)1. Wisdom from above is first pure, then it is… a. Peaceable, gentle, willing to yield, full of mercy and good fruits b. Without partiality and without hypocrisy 2. The fruit of righteousness is produced by peacemakers who sow in peace

REVIEW FOR THE CHAPTER

What are the main points of this chapter?- True religion controls the tongue (James 3:1-12)

True religion displays heavenly wisdom (James 3:13-18)

Why does James caution against many becoming teachers? (James 3:1)- Teachers shall receive a stricter judgment
What is one indication of maturity and self-control? (James 3:2)- The ability to bridle the tongue
What two illustrations does James use to show the power of the tongue? (James 3:3-4)- Like a bit which controls the horse

Like a rudder which controls the ship

What illustration is used to show the danger of the tongue? (James 3:5)- Like a small fire which kindles a large forest fire
How does James describe the tongue? (James 3:6-8)- A fire, a world of iniquity

Set among our members that it defiles the whole body
Sets on fire the course of nature, being set on fire by hell
That which no man can tame
An unruly evil, full of deadly poison

What example does James use to show how the tongue is often misused? (James 3:9-10)- Blessing God and cursing man who is made in His image
What illustrations does James provide to show the incongruity of such speech? (James 3:11-12)- A spring does not send forth both fresh and salt (bitter) water

A fig tree does not bear olives, nor a grapevine bear figs

How is the wise and understanding person to manifest himself? (James 3:13)- By good conduct done in meekness
What characterizes wisdom that does not descend from above? (14)- Bitter envy and self-seeking, boasting and lying against the truth
What is the source of such wisdom? (James 3:15)- It is earthly, sensual, and demonic
What exists when there is envy and self-seeking? (James 3:16)- Confusion and every evil thing
What are the qualities of wisdom that is from above? (17)- It is first pure

Then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy

Who produces the fruit of righteousness? (James 3:18)- Peacemakers who sow in peaceThe Epistle of JamesJas_3:1-18 Questions1. What caution or warning does James make about teachers and why (James 3:1)?2. Who is the “ perfect man” (KJV) and why (James 3:2)?3. What three items does James use to illustrate the power of small things (James 3:3-5; see James 1:26)?4. What two dangerous things does James use to illustrate the tongue (James 3:6; James 3:8)?5. What negative things are associated with the tongue (James 3:6)?6. What can and cannot be tamed (James 3:7-8)?7. What sinful inconsistency regarding the tongue does James address (James 3:9-10)?8. What three things does James use to illustrate this inconsistency (James 3:11-12)?9. What does a truly wise person do with his wisdom (James 3:13)?10. What are the characteristics and results of earthly wisdom (James 3:14-16)? Can you define each one?11. What are the characteristics and results of heavenly wisdom (James 3:17-18)? Can you define each one? Digging Deeper1. What is the connection between James 1:26 and James 3:1-12? What is the connection between James 1:5 and James 3:13-18? What is the connection between James 2:13 and James 3:17?2. How do you reconcile the scriptures that encourage teaching (2 Timothy 2:2; Hebrews 5:12; etc.) with James 3:1 which seems to discourage teaching?3. What is it about being a teacher that will bring about “ greater condemnation” (KJV) or “ stricter judgment” (NASV) (3:1)?4. What is “ the course of nature” - KJV (James 3:6)?5. What, if anything, can be done with the tongue if the tongue cannot be tamed (James 3:8)?6. What is “ wisdom” (James 3:13)? Applications for Today1. The Lord’ s church needs teachers (2 Timothy 2:2; Hebrews 5:12), but teachers must be aware of their great responsibility and accountability (James 3:1; Matthew 12:36-37). Teachers are held accountable for their teaching (2 Timothy 2:15), for the example they set before the students (1 Timothy 4:12), and for the souls they teach (1 Timothy 4:13-16; Hebrews 13:7; Hebrews 13:17). One must never teach with the motive of wanting to bring attention to themselves (Matthew 23:7-8).2. The Christian must control the tongue (James 3:2-8; Proverbs 10:19; Proverbs 13:3; Proverbs 17:27; Proverbs 21:23; Proverbs 29:20).3. Small things can start big problems (James 3:5; Proverbs 16:27; Proverbs 26:18-28).4. The tongue can lead a person to hell (James 3:6; Revelation 21:8).5. Man is made in the likeness and image of God (James 3:9; Genesis 1:27-27; Genesis 5:1; Genesis 9:6; 1 Corinthians 11:7).6. We are not to speak out of both sides of our mouth (James 3:9-10; 1 Timothy 3:8).7. The tongue should be used for righteousness: preaching, praying, edifying, truth-telling, singing praises, blessing, etc. (James 3:10; Colossians 4:6; Titus 2:8).8. The tongue should not be used for wickedness: lying, profanity, gossip, backbiting, murmuring, cursing, etc. (James 3:10;Ephesians 4:29; 1 Peter 3:10).9. The earthly wisdom of man leads to every vile deed (James 3:14-16; Romans 1:18-31; 2 Corinthians 12:20; Galatians 5:19-21).10. The heavenly wisdom of God leads to peace (James 3:17-18; Galatians 5:22-23).

James 3:1-12

“THE EPISTLE OF JAMES”

Let Not Many Of You Become Teachers (James 3:1-12)

In our study of “The Epistle Of James”, we now come to the third chapter…
In James 3:1-12, we find: a. A WARNING against too many becoming teachers – James 3:1-2b. A on the untamable tongue – James 3:3-12
In a time where “verbal abuse” is often epidemic, and where “self- proclaimed teachers” engage in all sorts of heated religious discussions, there is much we can learn from this passage

[First, let’s notice…]

I. THE “WARNING” (James 3:1-2) A. “LET NOT MANY OF YOU BECOME “1. Note carefully: a. James does not say, “Let not many of you BE teachers” b. But rather, “Let not many of you BECOME teachers” 2. This passage is not just a rebuke of those who try to BE teachers before they are ready, but a warning that many should not even BECOME teachers in the future! 3. It is a mistake to believe that should become a teacher at some point in their service to Christ! a. Paul illustrated time and again that the body of Christ has many members, and not all members do not have the same function!

To the saints at Rome - Romans 12:3-82) To the church at Corinth - 1 Corinthians 12:12-31 (note esp. verse 29, where Paul with a rhetorical question implies that not all are to be teachers) b. Peter likewise taught that God’s grace toward is “manifold” (multi-faceted) and that we should exercise our respective abilities accordingly - 1 Peter 4:10-114. In view of what Paul, Peter, and James wrote, we should be careful before we apply Hebrews 5:12-14 to mean that should one day be teachers (the author of Hebrews may have been writing to a select audience, whom he knew ought to have been teachers)

B. WHY MANY SHOULD NOT BECOME …1. Teachers shall receive “a stricter judgment"a. There is a grave responsibility involved in teaching others b. We can lead people to TRUTH - but we just as easily lead them to ERROR! c. Just as with elders (Hebrews 13:17), those who teach will be held accountable if they mislead others! 2. Because we all “stumble in many things"a. Everyone has faults, and with many people the improper use of the tongue is a major one b. But it takes spiritual maturity (“a perfect man”) not to stumble in word!

[So James cautions against many people trying to become teachers. This should not discourage any from trying to find out if teaching is a gift that they might have if nurtured along, but one should proceed with humility and caution.

In verse 2 James briefly mentions the power of the tongue over the body. He elaborates on this theme as we now consider…]

II. THE "” ON THE TONGUE (James 3:3-12) A. THE OF THE BIT AND RUDDER (James 3:3-4)1. Both illustrations are used to demonstrate that a small member (like the tongue) can control the body a. A bit controls a horse b. A rudder controls the ship 2. So our tongue controls the body… a. If you speak a lie, it won’t be long before you find yourself living a lie b. If you speak suggestively in an immoral manner, it won’t be long before you begin acting immorally! 3. The power of the tongue to direct is easily applied to the dangers of teaching… a. The teacher’s speech can easily set the mood of the class or congregation b. He can easily direct the congregation in an uplifting way, or just as easily direct the congregation in a discouraging way 4. Should not this power to direct via the tongue humble those who teach, and caution the spiritually immature?

B. THE OF A LITTLE FIRE (James 3:5-6)1. A small fire can easily cause great destruction (remember the Great Chicago Fire?) 2. So it is with the tongue! a. A loose tongue can ruin one’s reputation b. It can also destroy churches, families, friendships 3. In describing an uncontrolled tongue, James uses very vivid terms to make his point: The tongue is… a. A fire b. A world of iniquity c. So set among our bodies that it defiles the whole body d. That which sets on fire the course of nature e. That which is itself set on fire by hell! 4. Should not this power to destroy and defile both ourselves and others caution us in becoming teachers?

C. THE OF TAMING THE TONGUE (James 3:7-12)1. Despite being able to tame wild animals, man is unable to tame the tongue! a. It is an unruly evil! b. It is full of deadly poison! 2. I understand James to be somewhat hyperbolic here for the sake of emphasis… a. It is true that no MAN (by himself) can tame the tongue b. But with GOD’S help, we can tame it (as David prayed in Psalms 141:3) c. And with GOD’S help, we MUST tame it - cf. Ephesians 4:29; Colossians 4:63. As a further example of how difficult it is to tame the tongue, James uses a very common (and relevant) problem a. I.e., blessing God and cursing men b. Something we are very likely to do, especially on Sundays

We spend time in worship, blessing God
But in driving home, we might curse men (other drivers who pull out in front of us) c. Racists and bigots are often guilty of “blessing God and cursing men”!

But with the illustrations of a spring, a fig tree and a grapevine, James shows the inconsistency of this! a. What comes forth is a true indication of what is inside b. Just as Jesus taught in Mark 7:20-23c. Despite all the praises we offer God, it is the curses against man that reveals the true person inside!
Again, these examples of the misuse of the tongue should humble and caution all those who would become teachers
But they should also serve as a warning for us all, whether we teach or not, that we need to seek God’s help in controlling the tongue!

May David’s prayer be our own:

Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.

(Psalms 19:14)

James 3:2

James 3:2 James 3:2 πολλαG4183 γαρG1063 FOR OFTEN πταιομενG4417 [G5719] WE STUMBLE απαντεςG537 ALL. ειG1487 IF τιςG5100 ANYONE ενG1722 IN λογωG3056 WORD ουG3756 πταιειG4417 [G5719] STUMBLE NOT, ουτοςG3778 THIS ONE “IS” τελειοςG5046 A PERFECT ανηρG435 MAN, δυνατοςG1415 ABLE χαλιναγωγησαιG5468 [G5658] TO BRIDLE καιG2532 ALSO ολονG3650 WHOLE τοG3588 THE σωμαG4983 BODY. . in: 1 Kings 8:46, 2 Chronicles 6:36, Proverbs 20:9, Ecclesiastes 7:20, Isaiah 64:6, Romans 3:10, Romans 7:21, Galatians 3:22, Galatians 5:17, 1 John 1:8-10 If: James 3:5, James 3:6, James 1:26, Psalms 34:13, Proverbs 13:3, 1 Peter 3:10 a perfect: James 1:4, Matthew 12:37, Colossians 1:28, Colossians 4:12, Hebrews 13:21, 1 Peter 5:10 to bridle: 1 Corinthians 9:27 Leviticus 13:6 - a scab Leviticus 13:39 - if the bright Numbers 12:3 - above Numbers 20:10 - General 2 Samuel 19:43 - the words Job 2:10 - In all this Job 6:24 - I will Job 9:20 - mine Job 15:13 - and lettest Psalms 17:3 - I am Psalms 39:1 - my mouth Psalms 106:33 - he spake Psalms 139:4 - there is not Psalms 141:3 - Set a watch Proverbs 10:19 - the multitude Proverbs 17:27 - spareth Proverbs 21:23 - General Proverbs 23:16 - thy Ecclesiastes 5:2 - for Ecclesiastes 5:6 - thy mouth Isaiah 6:5 - a man Daniel 9:20 - confessing John 13:10 - needeth Acts 15:39 - the contention Romans 5:12 - all Romans 7:15 - what Romans 7:23 - another 1 Corinthians 2:6 - them Galatians 2:11 - because Galatians 3:11 - that Galatians 6:1 - considering Ephesians 4:29 - no Philippians 3:9 - not Philippians 3:12 - I had Hebrews 5:14 - of full age James 1:19 - slow to speak James 5:12 - lest James 3:2 For in many things. If we do have too many of such professed teachers we will offend all or all (of us) will offend or stumble. The importance of our language is the subject in several verses. If a man does not offend (or stumble) with the improper use of his tongue he will prove to be a perfect or complete man, controlling even his body. James 3:2 ——————————————————————————– Offend (πταίομεν) Lit., stumble, as Rev. Compare 2:10. To bridle See on 1:26. James 3:2 ——————————————————————————- In many things (polla). Accusative neuter plural either cognate with ptaiomen or accusative of general reference. On ptaiomen (stumble) see note on James 2:10. James includes himself in this list of stumblers. ——————————————————————————- If not (ei-ou). Condition of first class with ou (not mη) negativing the verb ptaiei. ——————————————————————————- In word (en logτi).

In speech. The teacher uses his tongue constantly and so is in particular peril on this score. ——————————————————————————- The same (houtos). “This one” (not ho autos the same). ——————————————————————————- A perfect man (teleios anηr). “A perfect husband” also, for anηr is husband as well as man in distinction from woman (gunη). The wife is at liberty to test her husband by this rule of the tongue. ——————————————————————————- To bridle the whole body also (chalinagτgηsai kai holon to sτma). See James 1:26 for this rare verb applied to the tongue (glτssan). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (James 1:26) or someone else holds the reins.

James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See Titus 1:11 about stopping people’s mouths (epistomizτ). 2.

For in many things we all stumble.—(The King James “offend” is less accurate.) James says that we all are guilty of many kinds of faults and offenses. Literally, “We all stumble with respect to many things.” For the use of “stumble” see James 2:10; 2 Peter 1:10; Jude 1:24. That sin is universal is an almost axiomatic assertion of the Scriptures. It is also of universal admission. “We have all sinned and fallen short of the glory of God” (Romans 3:24). “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” (1 John 1:8). There is no human infallibility. James’ point is that, since this is true, it is clear that we should avoid (on any but the noblest motives) the taking up of the calling which brings the greatest responsibility and the greatest temptation of all to sin.

Lenski makes a difference in this word “stumble” and the word “fall,” that is, to bring the effort to live as a Christian to an end. ——————————————————————————– if any stumble not in word,—The sins of the tongue seem to the writer to be the most prevalent of all sins and the most difficult to avoid. There is probably a bit of hyperbole (exaggeration for emphasis) in the following verses of James, just as there is in Paul’ s representation of the love of money as “root of all evil” (1 Timothy 6:10).

If a person could be found who does not make a mistake in word (in his speech), he would indeed be a remarkable man. Either in teaching or in wicked or empty speech we have all sinned. For the thought compare the non-inspired Jewish work, “Who is the one not sinning with his tongue?” (Sir 19:16). ——————————————————————————– the same is a perfect man,—Compare the comment of Jas 1:4, where it is said that the man who lets patience have its perfect work is perfect and entire, lacking in nothing. As explained there, the word perfect means “attaining its end or purpose, complete, nothing lacking.” Ethically it means a “mature,” a “full-grown,” “well-rounded” person. Specifically it means that as a Christian the kind of character which God is trying to develop in all of us as we grow into the image of Christ has been achieved. This does not necessarily mean a sinless man, though in this passage in view of James’ idea of its difficulty, it approaches that.

The idea is that the man who has mastered the most difficult task can certainly do the others which are less difficult. Hence the one not sinning in word must be all that God desires in a Christian.

Compare 1 Corinthians 9:27 for Paul’ s statement of the difficulty of keeping his body under and using it in the intended way. ——————————————————————————– able to bridle the whole body also.—This is further amplification of the principle just explained. It is almost apposition. Since one has controlled what James will describe as the most unruly member, he certainly must be able to subject all the other members of the body— eyes, hands, stomach, etc. The figurative use of the term “bridle” suggests the illustration of bridling the horses in the next verse. In Matthew 5:29 we have another use of one member at odds with the whole body.

James 3:3

James 3:3 James 3:3 ιδουG2400 [G5628] LO, τωνG3588 OF THE ιππωνG2462 HORSES τουςG3588 THE χαλινουςG5469 BITS ειςG1519 IN ταG3588 THE στοματαG4750 MOUTHS βαλλομενG906 [G5719] WE PUT, προςG4314 FOR τοG3588 TO πειθεσθαιG3982 [G5745] OBEY αυτουςG846 THEM ημινG2254 US, καιG2532 AND ολονG3650 τοG3588 WHOLE σωμαG4983 BODY αυτωνG846 THEIR μεταγομενG3329 [G5719] WE TURN ABOUT. . James 1:26, 2 Kings 19:28, Psalms 32:9, Psalms 39:1, Isaiah 37:29 Numbers 12:3 - above Job 41:13 - double James 3:3 The great influence of apparently small things is the idea James is illustrating in this and the next verse. In size and weight a bridle bit is very small, yet with it we control the direction of the entire animal. James 3:3 ——————————————————————————– Behold Following the old reading, ἴδε. All the best texts read εἰδὲ, now if. So Rev. ——————————————————————————– Bits (χαλινοὺς) Only here and Revelation 14:20. It may be rendered either bit, as A. V., or bridle, as Rev., but bridle is preferable because it corresponds with the verb to bridle (v. 2) which is compounded with this noun. ——————————————————————————– Horses The position in the sentence is emphatic. ——————————————————————————– We turn about (μετάγομεν) Used by James only. James 3:3 ——————————————————————————– If we put (ei ballomen).

Condition of the first class assumed as true. ——————————————————————————– The horses’ bridles (tτn hippτn tous chalinous). Hippτn (genitive plural of hippos, horse, old word, in N.T. only here except in the Apocalypse), put first because the first of the several illustrations of the power and the peril of the tongue.

This is the only N.T. example of chalinos, old word for bridle (from chalaτ to slacken, let down), except Revelation 14:20. ——————————————————————————– That they may obey us (eis to peithesthai autous hηmin). Present middle infinitive of peithτ with eis to as a purpose clause with the dative hηmin after peithesthai and autous the accusative of general reference. ——————————————————————————– We turn about (metagomen). Present active indicative of metagτ, late compound to change the direction (meta, agτ), to guide, in N.T. only here and James 3:4. The body of the horse follows his mouth, guided by the bridle. 3. Now if we put the horses’ bridles into their mouths that they may obey us, we turn about their whole body also.—This verse is a simple illustration. As one controls the body of a horse by controlling his mouth, so, if we can control our speech, we can regulate the entire body.

There is some difficulty, however, with the text. Some commentators take the whole verse as a protasis (a dependent clause): “If we put bridles. . .and (if we turn). . .” This leaves the sentence unfinished.

This would demand that we complete the sentence mentally with some such conclusion as, “then we should do the same with our tongues, that we may control the whole body.” However it is permissible to translate the Greek as the ASV does, making the sentence read, “If we put the horses’ bridles into the mouths, then we are able to turn their whole bodies also.” This means that, when we have controlled and directed the horse’ s mouth, we control his whole body. The application of the illustration is left unexpressed but it is plain from the context. ——————————————————————————– The change of the King James “Behold” to the ASV “If” is based upon different manuscript evidence (following the Vatican MS and the Latin versions). ——————————————————————————– From this commonplace illustration of a larger instrument controlled by a much smaller one, James goes on to develop in reverse the way the tongue is a little member but influences the whole body (even the whole circle of existence) for evil.

James 3:4

James 3:4 James 3:4 ιδουG2400 [G5628] LO, καιG2532 ALSO ταG3588 THE πλοιαG4143 SHIPS, τηλικαυταG5082 SO GREAT ονταG5607 [G5752] BEING, καιG2532 AND υποG5259 BY σκληρωνG4642 VIOLENT ανεμωνG417 WINDS ελαυνομεναG1643 [G5746] BEING DRIVEN, μεταγεταιG3329 [G5743] ARE TURNED ABOUT υποG5259 BY ελαχιστουG1646 A VERY SMALL πηδαλιουG4079 RUDDER, οπουG3699 ανG302 ηG3588 THE ορμηG3730 IMPULSE τουG3588 OF HIM WHO ευθυνοντοςG2116 [G5723] STEERS βουληταιG1014 [G5741] MAY WILL. . are driven: Psalms 107:25-27, Jonah 1:4, Matthew 8:24, Acts 27:14-38 Acts 27:15 - we Ephesians 4:14 - carried Ephesians 5:4 - filthiness Colossians 3:8 - filthy James 3:4 The same thing is true of the helm or rudder of a ship. It is but a few inches or feet long, yet it may guide a ship that is many hundreds of feet in length. James 3:4 ——————————————————————————– The ships Dean Howson observes that “there is more imagery drawn from mere natural phenomena in the one short epistle of James than in all St. Paul’s epistles put together.” ——————————————————————————– So great As the ship which conveyed Paul to Malta, which contained two hundred and seventy-six persons (Acts 27:37). ——————————————————————————– Fierce (σκληρῶν) More literally, and better, as Rev., rough. The word primarily means hard, harsh ——————————————————————————– Helm (πηδαλίου) Better, rudder, as Rev. The rudder was an oar worked by a handle. Helm and rudder were thus one. The word occurs only here and Acts 27:40. ——————————————————————————– The governor listeth (ἡὁρμὴτοῦεὐθύνοντεςβούλεται) Lit., the impulse or desire of the steersman wisheth. Ὁρμὴ, impulse, only here and Acts 14:5, of an assault, onset. ——————————————————————————– The governor (τοῦεὐθύνοντος) Rev., steersman.

Lit., of him who is guiding. Only here and John 1:23.

From εὐθύς straight. James 3:4 ——————————————————————————– The ships also (kai ta ploia). Old word from pleτ, to sail (Matthew 4:21). Another metaphor like “horses” (hippoi). “There is more imagery drawn from mere natural phenomena in the one short Epistle of James than in all St. Paul’s epistles put together” (Howson). ——————————————————————————– Though they are so great (tηlikauta onta). Concessive participle of eimi. The quantitative pronoun tηlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships.

But the ship on which Paul went to Malta carried 276 persons (Acts 27:37). ——————————————————————————– And are driven (kai elaunomena). Present passive participle of elaunτ, old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19). ——————————————————————————– Rough (sklηron). Old adjective (from skellτ, to dry up), harsh, stiff, hard (Matthew 25:24). ——————————————————————————– Are yet turned (metagetai). Present passive indicative of the same verb, metagτ, in James 3:3. James is fond of repeating words (James 1:13-14; James 2:14; James 2:16; James 2:21; James 2:25). ——————————————————————————– By a very small rudder (hupo elachistou pηdaliou). For the use of hupo (under) with things see Luke 8:14; 2 Peter 2:7.

There is possibly personification in the use of hupo for agency in James 1:14; James 2:9; Colossians 2:18. Pηdaliou (from pηdon, the blade of an oar) is an old word, in N.T. only here and Acts 27:40.

Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic elachus for mikros). ——————————————————————————– The impulse (hη hormη). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people). ——————————————————————————– Of the steersman (tou euthunontos). Present active genitive articular participle of euthunτ, old verb, to make straight (from euthus, straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo. ——————————————————————————– Willeth (bouletai). Present middle indicative of boulomai, common verb to will.

Here intention of the steersman lies back of the impact of the hand on the rudder. 4. Behold, the ships also,—The particle serves to enliven a narrative and to call attention or consideration to something.

James uses it six times: James 3:4-5; James 5:4; James 5:7; James 5:9; James 5:11. The “also” calls attention to a second illustration: “In addition to horses, consider ships, too.” ——————————————————————————– Ships were a common sight on the seas of the Mediterranean world. In Palestine they could be seen on the coast, as well as on the Sea of Galilee. Jesus crossed over the latter in a small boat, with his twelve disciples. Luke records that there were 276 persons aboard the ship taking Paul to Rome (Acts 27:37). The ocean-going ships were called triremes because they had three decks of oars.

Such ships also made use of sails when the winds were favorable. ——————————————————————————– so great—They are large in fact— to carry so many people, as shown above, but even larger in relation to the small rudder. ——————————————————————————– driven by rough winds,—For the strong winds on the seas, consider Jesus’ experience (Matthew 14:24) and Paul’ s on the Mediterranean (Acts 27-28). A blowing wind in a storm is indeed rough or harsh.

Paul’ s ship was driven for fourteen days and nights out of control. Yet a ship uncontrolled in the face of such powers may be controlled by a small instrument. ——————————————————————————– are yet turned about by a very small rudder,—The verb “turn about” in James’ characteristic style repeats the verb of verse 3. Even in winds which may blow unfavorably a ship may make progress by the use of the sails and rudder . The rudder was a steering paddle or oar (not a helm, as in the King James). It worked in the back of the ship or through a porthole. An interesting illustration of a small boat with its rudder is given in the Illustrated World of The Bible (New York, McGraw-Hill, 1961) Volume V, page 257.

In Acts 27:13-44 (as in P. London, 1164, h, 8) the word is plural because the ship often had two paddles fastened by a crossbar and was worked by two men (See the word for “rudder” in Moulton and Milligan, Vocabulary of the Greek New Testament). ——————————————————————————– whither the impulse of the steersman willeth.—The word “impulse” means “desire,” “inclination,” or “impulse.” It is the word whence our English word “hormone.” Wherever the steersman intends for the ship to go, the rudder can direct the boat.

The word “steersman” is a substantive participle: “the one guiding straight.” The technical word for a “pilot” or “governor” of a ship is not used by James. The one who holds the rudder can turn the ship about and thus control it.

James 3:5

James 3:5 James 3:5 ουτωςG3779 THUS καιG2532 ALSO ηG3588 THE γλωσσαG1100 TONGUE μικρονG3398 A LITTLE μελοςG3196 MEMBER εστινG2076 [G5748] IS, καιG2532 AND μεγαλαυχειG3166 [G5719] BOASTS GREAT THINGS. ιδουG2400 [G5628] LO, ολιγονG3641 A LITTLE πυρG4442 FIRE ηλικηνG2245 HOW LARGE υληνG5208 A WOOD αναπτειG381 [G5719] IT KINDLES; . so: Exodus 5:2, Exodus 15:9, 2 Kings 19:22-24, Job 21:14, Job 21:15, Job 22:17, Psalms 10:3, Psalms 12:2-4, Psalms 17:10, Psalms 52:1, Psalms 52:2, Psalms 73:8, Psalms 73:9, Proverbs 12:18, Proverbs 15:2, Proverbs 18:21, Jeremiah 9:3-8, Jeremiah 18:18, Ezekiel 28:2, Ezekiel 29:3, Daniel 3:15, Daniel 4:30, 2 Peter 2:18, Jude 1:16, Revelation 13:5, Revelation 13:6 matter: or, wood Job 5:21 - be hid Job 15:5 - thou choosest Psalms 12:4 - With Psalms 16:9 - my glory Psalms 31:20 - the strife Psalms 34:13 - Keep Psalms 50:19 - tongue Psalms 63:3 - lips Psalms 120:4 - Sharp Proverbs 6:27 - General Proverbs 10:11 - but Proverbs 14:3 - the mouth Proverbs 29:8 - bring a city into a snare Isaiah 32:6 - the vile Hosea 7:16 - the rage Obadiah 1:12 - spoken proudly Matthew 12:34 - how Matthew 15:11 - but Luke 6:45 - and an Luke 11:18 - ye say Romans 1:30 - boasters Romans 3:13 - with their Romans 6:13 - Neither James 3:2 - If James 3:5 The application of the illustration is made to the tongue. The last word is from glossa, which means as its first definition the literal organ that is a member of the fleshly body. The Greek term is used because the tongue is the instrument by which the speech or words of a person are produced. Actually it is the language of the individual that is being considered, although the form of the phrases is related to the physical organ of speech. James uses another illustration for the same purpose as that in verses 3 and 4. If a man wished to burn a structure as tall as a tower, he would need only to use a torch an inch long. James 3:5 ——————————————————————————– Boasteth great things (μεγαλαυχεῖ) The best texts separate the compound, and read μεγάλααὐχεῖ, of course with the same meaning. Αὐχεῖ, boasteth, only here in New Testament. ——————————————————————————– How great a matter a little fire kindleth (ἡλίκονπῦρἡλίκηνὕληνἀνάπτει) The word ὕλη (only here in New Testament) means wood or a forest, and hence the matter or raw material of which a thing is made. Later, it is used in the philosophical sense of matter— “the foundation of the manifold” — opposed to the intelligent or formative principle νοῦς, mind. The authorized version has taken the word in one of its secondary senses, hardly the philosophical sense it would seem; but any departure from the earlier sense was not only needless, but impaired the vividness of the figure, the familiar and natural image of a forest on fire. So Homer: “As when a fire Seizes a thick-grown forest, and the wind Drives it along in eddies, while the trunks Fall with the boughs amid devouring flames.” Iliad, xi., 155. Hence, Rev., rightly, “Behold how much wood or how great a forest is kindled by how small a fire. This, too, is the rendering of the Vulgate: quam magnam silvam.

James 3:5 ——————————————————————————– A little member (mikron melos). Melos is old and common word for members of the human body (1 Corinthians 12:12, etc.; Romans 6:13, etc.). ——————————————————————————– Boasteth great things (megala auchei).

Present active indicative of aucheτ, old verb, here only in N.T. The best MSS. here separate megala from aucheτ, though megalaucheτ does occur in Aeschylus, Plato, etc. Megala is in contrast with mikron. ——————————————————————————– How much— how small (hηlikon—hηlikηn). The same relative form for two indirect questions together, “What-sized fire kindles what-sized forest?” For double interrogatives see Mark 15:24. The verb anaptei is present active indicative of anaptτ, to set fire to, to kindle (Luke 12:49, only other N.T. example except some MSS. in Acts 28:2). Hulηn is accusative case, object of anaptei, and occurs here only in N.T., though old word for forest, wood.

Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown. 5. So the tongue is a little member,—The “tongue” here is the literal member of the body, a small unit indeed of our bodies.

But the tongue is used here by metonomy for the thing it does; it is the organ of speech. The tongue is little, like the rudder of the ship; but, just as the rudder can determine the course of the large ship, so the tongue has power to influence man’ s whole course and destiny. There is more on this in the following verses. ——————————————————————————– and boasteth great things.—The damage such a little member can do is so great that it can boast of its power and influence. Like the bramble in Jephthah’ s fable which asked the mighty trees to take refuge in its shade, so the tongue might say to all the larger members of the body, “I can determine the course of all of you. Let all take note of my power.” James shows that unfortunately such a boast is not an idle one. For the use of such a personification by which one member of the body (like the tongue here) is individualized and shown to influence the whole body compare (with Mayor) Matthew 5:29 f (of the right hand), Matthew 15:19 (of the mouth), 1 John 2:16 (the eye). ——————————————————————————– Behold, how much wood is kindled by how small a fire!—The margin has “how great a forest,” and the word can have this sense (Josephus, Antiquities, 18. 357, 366).

The Greek literally has the following play on words: “What size fire kindles what size forest!” It is left to our knowledge that the fire is very small on the one hand, but the thing burned is very large. One has only to envision a small match, a spark, or a cigarette lighting a fire which may burn over a whole forest of possibly millions of acres to grasp the vividness of the illustration.

Many Old Testament passages as well as Classical passages utilize the same figure: Isaiah 9:18; Isaiah 10:16-18; Zechariah 12:6; Psalms 83:14. Little things often have great power. So a careless word can consume a whole church. Compare Paul’ s figure of a church devouring itself (Galatians 5:15).

James 3:6

James 3:6 James 3:6 καιG2532 AND ηG3588 THE γλωσσαG1100 TONGUE “IS” πυρG4442 FIRE, οG3588 THE κοσμοςG2889 WORLD τηςG3588 OF αδικιαςG93 . ουτωςG3779 THUS ηG3588 THE γλωσσαG1100 TONGUE καθισταταιG2525 [G5743] IS SET ενG1722 IN τοιςG3588 μελεσινG3196 ημωνG2257 OUR MEMBERS, ηG3588 THE σπιλουσαG4695 [G5723] DEFILER “OF” ολονG3650 WHOLE τοG3588 THE σωμαG4983 BODY, καιG2532 AND φλογιζουσαG5394 [G5723] SETTING ON FIRE τονG3588 THE τροχονG5164 τηςG3588 COURSE γενεσεωςG1078 OF NATURE, καιG2532 AND φλογιζομενηG5394 [G5746] BEING SET ON FIRE υποG5259 τηςG3588 BY γεεννηςG1067 GEHENNA. . the tongue: Judges 12:4-6, 2 Samuel 19:43, 2 Samuel 20:1, 2 Chronicles 10:13-16, 2 Chronicles 13:17, Psalms 64:3, Psalms 140:3, Proverbs 15:1, Proverbs 16:27, Proverbs 26:20, Proverbs 26:21, Isaiah 30:27 a world: James 2:7, Genesis 3:4-6, Leviticus 24:11, Numbers 25:2, Numbers 31:16, Deuteronomy 13:6, Judges 16:15-20, 1 Samuel 22:9-17, 2 Samuel 13:26-29, 2 Samuel 15:2-6, 2 Samuel 16:20-23, 2 Samuel 17:1, 2 Samuel 17:2, 1 Kings 21:5-15, Proverbs 1:10-14, Proverbs 6:19, Proverbs 7:5, Proverbs 7:21-23, Jeremiah 20:10, Jeremiah 28:16, Matthew 12:24, Matthew 12:32-36, Matthew 15:11-20, Mark 7:15, Mark 7:20-22, Mark 14:55-57, Acts 6:13, Acts 20:30, Romans 3:13, Romans 3:14, Romans 16:17, Romans 16:18, Ephesians 5:3, Ephesians 5:4, Colossians 3:8, Colossians 3:9, 2 Thessalonians 2:10-12, Titus 1:11, 2 Peter 2:1, 2 Peter 2:2, 2 Peter 3:3, 3 John 1:10, Jude 1:8-10, Jude 1:15-18, Revelation 2:14, Revelation 2:15, Revelation 13:1-5, Revelation 13:14, Revelation 18:23, Revelation 19:20 it is: Luke 16:24, Acts 5:3, 2 Corinthians 11:13-15, 2 Thessalonians 2:9, Revelation 12:9 1 Samuel 24:9 - General Job 19:2 - break me Job 31:30 - mouth Psalms 10:7 - mischief Psalms 12:4 - With Psalms 31:20 - the strife Psalms 52:4 - devouring Psalms 57:4 - set Psalms 73:9 - tongue Proverbs 6:12 - walketh Proverbs 11:11 - it Proverbs 12:18 - that Proverbs 14:3 - the mouth Proverbs 15:7 - the heart Proverbs 15:28 - the mouth Proverbs 17:20 - and he Proverbs 18:21 - Death Proverbs 25:18 - General Proverbs 29:8 - bring a city into a snare Ecclesiastes 10:11 - a babbler Isaiah 6:5 - I dwell Isaiah 32:6 - the vile Isaiah 59:13 - speaking Ezekiel 11:5 - Thus have Matthew 15:17 - that Matthew 15:18 - General Acts 2:3 - like Romans 6:13 - Neither James 3:2 - If James 3:8 - an unruly James 3:6 James calls the tongue a fire because he had just used the illustration of “a little fire.” It is called a world of iniquity because the original word for world means mankind. The evil use of the tongue will affect mankind in general if it is not curbed. Defiles the whole body. Our organ of speech if allowed to work sinfully will result in evil conduct of the whole body. Course literally means “ a wheel” according to Thayer, and nature means the procedure of human existence. The figure represents it as a wheel that is rolling onward.

James means that the evil tongue sets this wheel on fire. It is set on fire of hell (gehenna); not literally, of course. But a torch has to be “lighted” from some source, and James regards a wicked tongue as so bad that he reore- sents its owner as having applied to hell to “get a light.” James 3:6 ——————————————————————————– World of iniquity (κόσμοςτῆςἀδικίας) Κόσμος, primarily, means order, and is applied to the world or universe as an orderly system. A world of iniquity is an organism containing within itself all evil essence, which from it permeates the entire man. World is used in the same sense as in the latter part of Pro 17:6 (Sept.), which is not given in the A. V. “The trusty hath the whole world of things, but the faithless not a groat.” ——————————————————————————– Is the tongue (καθίσταται) This differs a little from the simple is, though it is not easy to render it accurately. The verb means to appoint, establish, institute, and is used of the tongue as having an appointed and definite place in a system (among our members). It might be rendered hath its place. ——————————————————————————– Defileth (σπιλοῦσα) Lit., defiling.

Only here and Jude 1:23. See on 2 Peter 2:13. ——————————————————————————– Setteth on fire (φλογίζουσα) Lit., setting on fire.

Only in this verse in New Testament. ——————————————————————————– The course of nature (τροχὸντῆςγενέσεως) A very obscure passage. Τροχός, (only here in New Testament), from τρέχω, to run, applies generally to anything round or circular which runs or rolls, as a wheel or sphere. Hence, often a wheel. Used of the circuit of fortifications and of circles or zones of land or sea. From the radical sense, to run, comes the meaning course, as the course of the sun; and from this a place for running, a race-course. Γενέσεως rendered nature, means origin, beginning, birth, manner of birth, production, and is used by Plato for the creation, or the sum of created things. It also means a race, and a generation or age. In the New Testament it occurs but twice outside of this epistle, viz., at Matthew 1:1, “the book of the generation of Jesus Christ,” where the meaning is origin or birth; the birth-book of Jesus Christ.

The other passage is Matthew 1:18, according to the best texts, also meaning birth. In James 1:23, as we have seen, πρόσωποντῆςγενέσεως, is the face of his birth.

We may then safely translate τροχός by wheel; and as birth is the meaning of γένεσις in every New-Testament passage where it occurs, we may give it the preference here and render the wheel of birth—i.e., the wheel which is set in motion at birth and runs on to the close of life. It is thus a figurative description of human life. So Anacreon: “The chariot-wheel, like life, runs rolling round,” Tertullian says: “The whole revolving wheel of existence bears witness to the resurrection of the dead.” The Rev., which gives nature, puts birth in margin. This revolving wheel is kindled by the tongue, and rolls on in destructive blaze. The image is justified by the fact. The tongue works the chief mischief, kindles the most baleful fires in the course of life.

James 3:6 ——————————————————————————– The tongue is a fire (hη glτssa pur). So necessarily since there is no article with pur (apparently same word as German feuer, Latin purus, English pure, fire).

This metaphor of fire is applied to the tongue in Proverbs 16:27; Proverbs 26:18-22; Sir 28:22. ——————————————————————————– The world of iniquity (ho kosmos tηs adikias). A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after pur instead of after adikias, then the phrase may be the predicate with kathistatai (present passive indicative of kathistηmi, “is constituted,” or the present middle “presents itself”). Even so, kosmos remains a difficulty, whether it means the “ornament” (1 Peter 3:3) or “evil world” (James 1:27) or just “world” in the sense of widespread power for evil. The genitive adikias is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body. ——————————————————————————– Which defileth the whole body (hη spilousa holon to sτma).

Present active participle of spiloτ late Koinι, verb, to stain from spilos (spot, also late word, in N.T. only in Ephes. 5:27; 2 Peter 2:13), in N.T. only here and Judges 1:23. Cf.

James 1:27 aspilon (unspotted). ——————————————————————————– Setteth on fire (phlogizousa). Present active participle of phlogizτ, old verb, to set on fire, to ignite, from phlox (flame), in N.T. only in this verse. See anaptei (James 3:5). ——————————————————————————– The wheel of nature (ton trochon geneseτs). Old word for wheel (from trechτ, to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does trochon refer? For geneseτs see James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1; Matthew 1:18).

The ancient writers often use this same phrase (or kuklos, cycle, in place of trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac. ——————————————————————————– And is set on fire by hell (kai phlogizomenη hupo gehennηs). Present passive participle of phlogizτ, giving the continual source of the fire in the tongue. For the metaphor of fire with gehenna see Matthew 5:22. 6.

And the tongue is a fire: the world of iniquity among our members.—The editors of the Greek texts and translators differ slightly over the way the words are to be arranged: Whether we should render “The tongue is a fire. The world of iniquity among our members is the tongue” (two complete thoughts) or “The tongue is a fire, a world of iniquity.

The tongue is that which defileth the whole body.” The thoughts are the same; but, since the original MSS. had no punctuation, either arrangement is possible. In either arrangement the language describes the tongue as a fire and a world of iniquity. ——————————————————————————– Like the small fire which kindles a whole forest, so the tongue is a fire (a use of a metaphor rather than a simile, “like a fire”). The tongue may as completely destroy the whole body as the fire a forest. ——————————————————————————– “The world of iniquity” is very expressive. Just as we say, “There is a world of wisdom in that statement,” so that phrase means there is a very large sum here (perhaps even the entire sum total), that is, the whole universe or compass of the thing. Bauer quotes the Martyrdom of Polycarp (17:2), “Christ the one suffering for the whole world of those who are saved.” Thus James says that the tongue is the whole world of iniquity. The phrase “of iniquity” may mean “world composed of iniquity” or “characterized by iniquity.” Taken either way, the phrase is an assertion (somewhat hyperbolic) that the tongue is a universe of evil in itself.

It voices every evil feeling and every kind of sinful thought; it sets in motion or gives concreteness to every kind of sinful act. Nothing evil is beyond its power of accomplishment.

Thus the tongue is not merely a world of iniquity in itself (which would be vivid enough), but it is the world of iniquity. As has already been pointed out, this is comparable to Paul’ s thought of the love of money (I Timothy 6:10). Both illustrations are to be understood in their contexts as slight hyperbole. Some people think of sex as the principal motivation of human activity. James and Paul do not contradict each other. The fault which each is combatting is so powerful as a source of evil that figuratively it may be said to constitute the whole story. ——————————————————————————– among our members is the tongue,—“Is” is somewhat weak here as a translation of the Greek word.

The verb means “be appointed,” “be constituted,” “made,” or “caused to be.” Compare James 4:4, “Whoever therefore wishes to be a friend of the world is made (constituted) an enemy of God” and 2 Peter 1:8, “This makes you to be not barren.” Thus the tongue is made to be or is constituted a world of iniquity among our members, being so made that it is able to produce all the sins of the catalog. Knowling prefers to interpret the verb as middle (reflexive) “maketh itself,” saying that it is not so constituted by God.

But it is not every tongue which is thus constituted. It is the “tongue defiling” ; the verb “defileth” is a descriptive participle modifying “tongue.” ——————————————————————————– which defileth the whole body,—One member is able to bring the whole body to contamination or stain. The verb is used elsewhere only in Jude 1:23, where Jude says that we should snatch some out of the fire having mercy with fear, “hating even the garment spotted (defiled) by flesh.” Fire is not thought of usually as defiling or staining; thus there is some mixing of metaphors. James’ point is that as the fire can destroy the whole, so the tongue can defile the whole by inflaming the whole body and bringing it to sin. ——————————————————————————– and setteth on fire the wheel of nature,—The Greek has all this in modifying participial phrases all descriptive: “the fire, the world of iniquity— the one defiling the whole body, both setting on fire . . .and being set on fire.” It is hard to reproduce the vividness and expressiveness of the original. It has often been remarked that James was a close observer of natural phenomena. ——————————————————————————– The words “wheel of nature” are difficult; they seem to mean “the whole course of life” : “the whole round or course of life is set on fire or inflamed by the tongue.” This is a way of saying that the evil spreads from the tongue like a fire to all the members, appetites, and passions of man’ s whole nature or life. Lenski interprets: We are a part of the wheel of existence; we do not live isolated lives but affect others by what we do or say.

Hence the tongue of one person sets in motion a flame (for example, gossip, lying, profanity) which then spreads destruction to others like a house in a city which catches fire and by spreading burns the whole town. (So also Mayor, who thinks that the meaning is “to stir up one person against another, one class against another, one nation against another, etc., until the entire complex of existence is affected.) Some such idea is what is meant. ——————————————————————————– The complexity of interpretation is due to the fact that the terms used by James may have more than one meaning. “Nature” (margin, birth’) may mean “birth” or “origin” (Luke 1:14) or “existence,” as in James 1:23 . The other term may be accented in two ways in Greek and may mean either “wheel” or “a course” or “path.” It was used (compare Arndt and Gingrich) in the Orphic Mysteries with the sense of “the wheel of human origin,” where men were thought of as being caught up in a continuing repetition of reincarnations as a succession of renewings of the world would occur.

Others, like the Concise Bible Commentary, think of the Indian idea of the wheel of life which regards man’ s endless existence through a series of transmigrations. But such ideas could hardly be attributed to James. He must refer to the whole course of one’ s existence, the whole course of life about him, or the whole circle of his own members. In some way he is saying that everything around man seems affected by the tongue. ——————————————————————————– The translations of the phrase are interesting: Phillips, “It can make the whole of life a blazing hell.” Schonfield, “The tongue . . . is the inflamer of the process of generation.” NEB, “It keeps the wheel of our existence red-hot.” Moffatt, “Setting fire to the round circle of existence.” Goodspeed, “Setting fire to the whole round of nature.” ——————————————————————————– and is set on fire by hell (margin Gehenna).—Such a fire as that just described could have its orgin only in the fires of Hell. This is a figurative use of the word “hell.” Only fire such as that pictured in the lake of fire, the second death, could light such a destructive fire as that spread by the tongue. Compare James’ use in James 3:15 of the wisdom producing strife, etc., as being demonic or Paul’ s description in 1 Timothy 4:1 of the teaching of false teachers as being inspired by demons.

Jesus traced evil speech to the heart (Matthew 15:19). James shows that the evil heart is influenced by hell. ——————————————————————————– This is the only use of the Greek Gehenna outside of the Gospels (Matthew 5:22; Matthew 5:29-30; Matthew 10:28; Matthew 18:9; Matthew 23:15; Matthew 23:33; Mark 9:43; Mark 9:45; Mark 9:47; Luke 12:5).

The King James Version translated three words by the same English word “hell” : Hades (“the unseen world, the intermediate state where the spirit awaits the resurrection), Gehenna (literally, “the valley of Hennon,” but signifying a place of torment after death for man’ s spirit), and Tartarus (In Greek and Jewish thought, the lower part of Hades, where the wicked dead are punished, cf. Job 41:20; Enoch 20:2; Josephus, Against Apius, 2:240. The word occurs only in 2 Peter 2:4 in the New Testament). The Greek thought regarding these places differed from that revealed in the New Testament only in that they knew of Hades and Tartarus alone (with the latter as the place of punishment for the wicked) and in that they thought of the states of the dead in these places as permanent (with no hope of a resurrection). Like the concept of Paradise (2 Corinthians 12:4; Luke 23:43), the Greeks thought of the good as enjoying happiness in Hades. The New Testament enlarges upon the use of these terms by showing that the states are only between death and the resurrection.

The new term Gehenna is used of the final and eternal place of torment. NOTE ON GEHENNA ——————————————————————– Gehenna is the Greek form of the Hebrew ge-henom which means the “Valley of Hennom,” (Joshua 15:8; Joshua 18:16).

It is also called Topheth (2 Kings 23:10). The word appears in the form Gaienna in the Septuagint in Joshua 18:16 (B). The word was transferred in Jewish thought and used as the metaphorical name for the place of the torment of the wicked after the final judgment. ——————————————————————————– The valley of Hennom was the place of the idolatrous worship of Molech, the fire god (“Ahaz . . . burnt incense in the valley of the sons of Hinnom and burnt his children in the fire,” II Chronicles 28:3). Compare Jeremiah 7:31; Jeremiah 32:35; 2 Chronicles 33:6 and Leviticus 18:21. As a result it became “polluted” by King Josiah (2 Kings 23:10) and became a place of refuse and abomination. ——————————————————————————– The association with the valley was not the source of the idea of a place of eternal spiritual punishment by fire. That concept occurs throughout the Old Testament.

Compare Deuteronomy 32:22, “A fire is kindled in mine anger, and burneth into the lowest Sheol.” See also Leviticus 10:2; Isaiah 30:27; Isaiah 30:30; Isaiah 30:33; Isaiah 33:14; Isaiah 66:24; Daniel 7:10; Psalms 18:8; Psalms 50:3; Psalms 97:3. Jeremiah prophesied evil against the valley of Hinnom (Jeremiah 19:2-10) and the concept of punishment by fire combined with this to develop a belief in a place of spiritual punishment to which the dread name Gehenna (already conditioned as a place of abomination) was given to it.

Gaster (Interpreter’ s Bible Dictionary’) suggests that the application of the place name follows the analogy of using such Palestinian places as Armageddon (Revelation 16:16; Zechariah 13:7-9), Jerusalem (Galatians 4:26; Revelation 21:2), or Sodom (Revelation 11:8) to spiritual concepts. ——————————————————————————– Jewish literature shows that the idea was prevalent (Enoch 10:12-14, “sinners . . . will be led to the abyss of fire in torture and in prison they will be locked up for all eternity.” ). Compare also 18:11-16; 27:1-3; 27:1-3; Jdt 16:17; 2Es 7:36; Sir 7:17; Sibylline Oracles 1:10:3; Talmud, Aboth 1:6; I Qumran M 2:8; Assumption of Moses 10:10. Some Jewish writers thought the chosen people would be exempt and that the duration would be limited. Philo taught, however, that evil Jews would be included and that the punishment was eternal (De Proem, et Poen. 921). The spiritual nature of Gehenna is shown by the fact that the Jews placed it in the Third Heaven (Ascension of Isaiah 4:14; II Enoch 40:12; 41:2. ——————————————————————————– But it is in’ the teaching of Jesus that the doctrine is most explicitly identified and affirmed. He spoke of Gehenna as a place of future punishment.

He spoke of “Being cast into Gehenna” (Matthew 5:29; Matthew 18:8-9; Mark 9:45; Mark 9:47; Mark 12:5); of the “Gehenna of fire” (Matthew 4:22); of destroying both body and soul in Gehenna (Matthew 10:28); of the “condemnation of Gehenna” (Matthew 23:33); of making one “a son Gehenna,” i. e., one worthy of its punishment (Matthew 23:5). It is used elsewhere in the New Testament only in James 3:6, our present passage.

But the concept of this eternal spiritual punishment of the wicked is found frequently: 2 Thessalonians 1:7-9; Romans 2:7-9; 2 Peter 3:7; Hebrews 12:29; Revelation 14:10; Revelation 19:20; Revelation 20:10; Revelation 20:14. ——————————————————————————– The New Testament clearly teaches that the punishmeilt suffered in Gehenna will be eternal (Mark 9:47-48; Matthew 25:46; Revelation 14:11).

James 3:7

James 3:7 James 3:7 πασαG3956 γαρG1063 FOR EVERY φυσιςG5449 SPECIES θηριωνG2342 BEASTS τεG5037 BOTH OF καιG2532 AND πετεινωνG4071 OF BIRDS, ερπετωνG2062 OF THINGS τεG5037 BOTH καιG2532 AND εναλιωνG1724 THINGS OF THE SEA, δαμαζεταιG1150 [G5743] IS SUBDUED καιG2532 AND δεδαμασταιG1150 [G5769] HAS BEEN SUBDUED τηG3588 BY φυσειG5449 SPECIES τηG3588 THE ανθρωπινηG442 HUMAN; . kind: Gr. nature is tamed: Mark 5:4, Gr mankind: Gr. the nature of man Genesis 1:26 - have dominion Genesis 9:2 - General James 3:7 The facts of controlling a horse with a bit, guiding a ship with a rudder or training a beast by man all have one thing in common, namely, the feat is accomplished by another party; the things controlled are acted upon by an outside force. James 3:7 ——————————————————————————– Kind (φύσις) Wrong. James is not speaking of the relation between individual men and individual beasts, but of the relation between the nature of man and that of beasts, which may be different in different beasts. Hence, as Rev., in margin, nature. ——————————————————————————– Beasts (θηρίων) Quadrupeds. Not beasts generally, nor wild beasts only. In Acts 28:4-5, the word is used of the viper which fastened on Paul’s hand. In Peter’s vision (Acts 10:19; Acts 11:6) there is a different classification from the one here; quadrupeds being denoted by a specific term, τετράποδα, four-footed creatures.

There θηρία includes fishes, which in this passage are classed as ἐναλίων, things in the sea. ——————————————————————————– By mankind (τῇφύσειτῇἀνθρωπίνῃ) Rather, by the nature of man, φύσις, as before, denoting the generic character. Every nature of beasts is tamed by the nature of man.

Compare the fine chorus in the “Antigone” of Sophocles, 343-352: “The thoughtless tribe of birds, The beasts that roam the fields The brood in sea-depths born, He takes them all in nets, Knotted in snaring mesh, Man, wonderful in skill. And by his subtle arts He holds in sway the beasts That roam the fields or tread the mountain’s height And brings the binding yoke Upon the neck of horse with shaggy mane, Or bull on mountain crest, Untamable in strength.” James 3:7 ——————————————————————————– Kind (phusis). Old word from phuτ, order of nature (Romans 1:26), here of all animals and man, in 2 Peter 1:4 of God and redeemed men. ——————————————————————————– Of beasts (thηriτn). Old word diminutive from thηr and so “little beasts” originally, then wild animals in general (Mark 1:13), or quadrupeds as here. These four classes of animals come from Genesis 9:2-3. ——————————————————————————– Birds (peteinτn). Old word for flying animals (from petomai, to word from herpτ, to crawl (Latin serpo), hence serpents. ——————————————————————————– Things in the sea (enaliτn).

Old adjective (en, hals, sea, salt) in the sea, here only in N.T. The four groups are put in two pairs here by the use of te kai with the first two and the second two.

See a different classification in Acts 10:12; Acts 11:6. ——————————————————————————– Is tamed (damazetai). Present passive indicative of damazτ, old verb kin to Latin dominus and English tame, in N.T. only in this passage and Mark 5:4. The present tense gives the general picture of the continuous process through the ages of man’s lordship over the animals as stated in Genesis 1:28. ——————————————————————————– Hath been tamed (dedamastai). Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance). ——————————————————————————– By mankind (tηi phusei tηi anthrτpinηi). Instrumental case with repeated article and repetition also of phusis, “by the nature the human.” For anthrτpinos see Acts 17:25. 7. For every kind of beasts and birds … is tamed, —All creatures are subject to being controlled and tamed, but by human efforts the tongue seems to be uncontrollable.

Animals, birds, and fish are all included. The ‘‘for” points to the fact that this statement contains the evidence for the preceding statement of the hellish source of the tongue’ s evil.

That it (of all creatures) cannot be tamed by man is proof of the tongue’ s perverseness. It is more vicious than any of the wild creatures. In the “are tamed” and “have been tamed” James unites the present and perfect tenses of what is now going on and what has long been going on. The art of taming is as old as man and is continuing. The verb “tamed” is used elsewhere in the N.T. only in Mark 5:4, of subduing demons. ——————————————————————————– James says “every kind of” meaning “every individual nature” (qualitative) of beast, etc. The Greek word is phusis.

The manner of speaking is tautological; the word means “species” and as such often is not translated: “The phusis of the stars” simply means “the stars” themselves. So the expression means simply “all animals, birds, and fishes.” The enumeration of living creatures in this way (classifying all living creatures except man) is based upon the Greek Old Testament (Genesis 1:26; Genesis 9:2; 1 Kings 4:33). ——————————————————————————– by mankind:—The margin has (as the Greek) “by the human nature” .

Other species are in subjection to the human species. This is as God said it would be (Genesis 1:26).

James 3:8

James 3:8 James 3:8 τηνG3588 δεG1161 BUT THE γλωσσανG1100 TONGUE ουδειςG3762 NO ONE δυναταιG1410 [G5736] IS ABLE ανθρωπωνG444 OF MEN δαμασαιG1150 [G5658] TO SUBDUE; “IT IS” ακατασχετονG183 AN κακονG2556 EVIL, μεστηG3324 FULL ιουG2447 OF POISON θανατηφορουG2287 DEATH , . an unruly: James 3:6, Psalms 55:21, Psalms 57:4, Psalms 59:7, Psalms 64:3, Psalms 64:4 full: Deuteronomy 32:33, Psalms 58:4, Psalms 140:3, Ecclesiastes 10:11, Romans 3:13, Revelation 12:9 Mark 5:4 - tame James 3:8 Such a feat cannot be accomplished upon the tongue because of its characteristic of poison which defies being subdued by another man than its owner. James does not say a man cannot subdue his own tongue; in truth he teaches that a man can and should bridle his own tongue (James 1:26). James 3:8 ——————————————————————————– No man (οὐδεὶςἀνθρώπων) A strong expression. Lit., no on of men. ——————————————————————————– Unruly (ἀκατάσχετον) Lit., not to be held back. The proper reading, however, is ἀκατάστατον, unsettled. See on καθίσταται, hath its place, v. 6. Rev., correctly, restless. ——————————————————————————– Deadly (θανατηφόρου) Lit., death-bearing, or-bringing. Only here in New Testament. ——————————————————————————– Poison (ἰοῦ) Rendered rust at James 5:3; and found only in these two passages and in Romans 3:13, in the citation of Psa 140:3.

James 3:8 ——————————————————————————– No one (oudeis). Especially his own tongue and by himself, but one has the help of the Holy Spirit. ——————————————————————————– A restless evil (akatastaton kakon).

Correct reading, not akatascheton, for which see James 1:8. The tongue is evil when set on fire by hell, not evil necessarily. ——————————————————————————– Full of deadly poison (mestη iou thanatηphorou). Feminine adjective agreeing with glτssa, not with kakon (neuter). Iou (poison here, as in Romans 3:13, but rust in James 5:3, only N.T. examples), old word. Genitive case after mestη (full of). Thanatηphorou, old compound adjective (from thanatos, death, pherτ, to bear or bring), death-bringing. Here only in N.T. Lie the restless death-bringing tongue of the asp before it strikes. 8. but the tongue can no man tame;—Nothing in the human species is able to subdue the tongue as it can wild creatures.

Augustine interpreted this to mean that if it is ever done it must be done by divine help. Such help from God may be had by prayer. Only in this way may we hope to “refrain our tongue from evil” (Psalms 34:13; cf. 1 Peter 3:10). So David prayed that God might “set a watch before my mouth, and keep the door of my lips” (Psalms 141:3). Johnson interprets somewhat differently: “cannot control the tongue as a whole. Some may rule their own, but the organ itself as a whole does its evil work still in the world.” Augustine’ s view seems to bring out the force of the “no one of man” accurately. ——————————————————————————- it is a restless evil,—“Restless” here is the same word James used in James 1:8 of the unstable man.

The sense “unstable” or “inconsistent” could apply here as agreeing with the inconsistent action of both blessing and cursing in verse 9. But the vividness of the figure of the tongue as a wild and restless evil, which like a caged beast never is still but walks back and forth, back and forth, is striking and is probably the meaning.

How like this is the wagging tongue of gossip, of profanity, or the mouthings of a conceited hobbyist, speculator, or false teacher. But the restlessness is not mere restlessness; it is restless evil. Not merely disagreeable or destructive, the tongue is evil, bringing sin. Hermas (Mandate 2:3) says, “Slander is evil; it is a restless demon.” ——————————————————————————– Grammatically “restless evil” could be taken as an appositive with “tongue” : No man is able to tame the tongue, “a restless evil.” But the ASV is perhaps correct in taking it as the predicate nominative of an independent sentence: “It (the tongue) is a restless evil.” Some commentators (e. g., Erdman) read “uncontrollable” with some witnesses (C, the Koine, Peshitto Syriac), but ASV text (the better attested reading) makes good sense. ——————————————————————————– full of deadly poison.—“full of deathbearing poison.” Compare “full of adultery” (2 Peter 2:14); “full of envy” (Romans 1:29). Undoubtedly the term is drawn from Psalms 140:3 (58:4) quoted in Romans 3:13, “The poison of asps is in their lips.” This is the last of James’ vivid metaphors describing the great influence of small things as the tongue. ——————————————————————————– In verses 9-12 James points to the inconsistency of the tongue (as he has just demonstrated its wickedness). We bless God with it and thus profess ourselves His children.

Yet as Christians we curse men who are made in His likeness and are His children in another sense. Even nature is more consistent than this.

James chooses this inconsistent cursing of our fellowmen as one of the improper uses of the tongue. He might have chosen many others.

James 3:9

James 3:9 James 3:9 ενG1722 αυτηG846 ευλογουμενG2127 [G5719] τονG3588 WE BLESS θεονG2316 GOD καιG2532 AND “THE” πατεραG3962 FATHER, καιG2532 AND ενG1722 αυτηG846 καταρωμεθαG2672 [G5736] τουςG3588 WE CURSE ανθρωπουςG444 MEN τουςG3588 WHO καθG2596 TO “THE” ομοιωσινG3669 θεουG2316 OF GOD γεγονοταςG1096 [G5756] ARE MADE. . Therewith: Psalms 16:9, Psalms 30:12, Psalms 35:28, Psalms 51:14, Psalms 57:8, Psalms 62:4, Psalms 71:24, Psalms 108:1, Acts 2:26 bless: 1 Chronicles 29:10, 1 Chronicles 29:20, Psalms 34:1, Psalms 63:4, Psalms 145:1, Psalms 145:21, Isaiah 29:13, Ephesians 1:3, 1 Peter 1:3 therewith curse: Judges 9:27, 2 Samuel 16:5, 2 Samuel 19:21, Psalms 10:7, Psalms 59:12, Psalms 109:17, Psalms 109:18, Ecclesiastes 7:22, Matthew 5:44, Matthew 26:74, Romans 3:14 made: Genesis 1:26, Genesis 1:27, Genesis 5:1, Genesis 9:6, 1 Corinthians 11:7 Numbers 23:13 - and curse me Job 31:30 - mouth Ephesians 2:18 - the Colossians 1:12 - the Father 1 John 2:1 - Father James 3:9 The main point in this and the next verse is to show the inconsistency in the uncontrolled tongue. Man is made after the similitude of God, therefore He should be regarded with respect. Yet the evil tongue will bless one and curse the other. James 3:9 God, even the Father (τὸνΘεὸνκαὶπατέρα) The proper reading is τὸνΚύριον, the Lord, and the καὶ, and, is simply connective. Read, therefore, as Rev., the Lord and Father. This combination of terms for God is uncommon. See James 1:27. ——————————————————————————– Which Not who, which would designate personally certain men; whereas James designates them generically. James 3:9 ——————————————————————————– Therewith (en autηi). This instrumental use of en is not merely Hebraistic, but appears in late Koinι writers (Moulton, Prol., pp. 11f., 61f.).

See also Romans 15:6. ——————————————————————————– We bless (eulogoumen). Present active indicative of eulogeτ, old verb from eulogos (a good word, eu, logos), as in Luke 1:64 of God. “This is the highest function of speech” (Hort). ——————————————————————————– The Lord and Father (ton kurion kai patera).

Both terms applied to God. ——————————————————————————– Curse we (katarτmetha). Present middle indicative of the old compound verb kataraomai, to curse (from katara a curse), as in Luke 6:28. ——————————————————————————– Which are made after the likeness of God (tous kath’ homoiτsin theou gegonotas). Second perfect articular participle of ginomai and homoiτsis, old word from homoioτ (to make like), making like, here only in N.T. (from Genesis 1:26; Genesis 9:6), the usual word being homoiτma, resemblance (Philippians 2:7). It is this image of God which sets man above the beasts. Cf. 2 Corinthians 3:18. 9. Therewith—that is, with the tongue. ——————————————————————————– bless we the Lord and Father;—Mayor cites the custom of the Jews when they spoke God’ s name of adding “blessed (be) He.” From this arose the name for God— “the blessed.” Compare Mark 14:61, “Art thou the Christ, the Son of the Blessed?” If James is not thinking of this custom specifically, then the verb means customarily to “praise or extol someone,” as in a eulogy, prayer, or song of praise.

See Luke 1:64, “He spoke blessing God.” It also means “to give thanks” (1 Corinthians 14:16). The opposition with “curse” probably shows that the meaning of “praising” or “extolling” is the proper one. , ——————————————————————————– curse we men,—To curse is to put someone under an imprecation, to invoke evil or, even sometimes, damnation upon him.

This is what we do when we damn someone. The incongruous combination of blessing and cursing is often noted: Psalms 62:4, “They bless with their mouth, but they curse inwardly.” See Romans 12:13, “Bless and curse not.” Compare 1 Corinthians 4:12. An example of cursing men is the bitter description of the chief priests and Pharisees who spoke of the common folk as “this crowd who knoweth not the law are accursed” (John 7:49). ——————————————————————————– who are made after the likeness of God.—By this the inconsistency is made to stand out. The Greek echoes the exact wording of the Greek Old Testament (LXX) “Let us make man after our image and likeness” (Genesis 1:26; cf. Genesis 5:21; Genesis 9:6). James uses the perfect tense, “has been made and remains in his likeness.” ——————————————————————————– The argument is that, since man bears the image or likeness of God, to harm him is in a sense the same as harming God.

So for this reason one must not kill (Genesis 9:6), oppress the poor , or hate his brother (1 John 4:20). ——————————————————————————– Interpreters have argued as to what sense man is made in the likeness of God.

The consensus is that it is in his being a partaker in such attributes as reason, conscience, knowledge, the power of dominion, and the capacity to assimilate the moral and spiritual holiness of God. Man even in his fall is still an immortal spirit. Mayor says that, though such an image is traceable in every child of God, only in Christ as the perfect image of God (Hebrews 1:3; Colossians 1:15; 2 Corinthians 4:4) do we see the perfection of this image. It is our task as Christians through the Gospel and the indwelling of the Spirit to transform ourselves more and more into such an image (Colossians 3:10; Ephesians 4:24; 2 Corinthians 3:18). The process is progressive (2 Corinthians 7:2; Romans 8:29; II Peter l:4ff) and will be completed at the Second Coming of Christ (Philippians 3:21; cf. 1 John 3:1-3; 1 Corinthians 15:5 If). Then indeed we shall bear the perfect image of God and Christ.

But even now unregenerate man bears the impress of that image. Some have thought of Jewish Christians cursing Gentile Christians in order to get the “one made in the image of God” to mean a Christian.

It could be that this is the cursing that James has in mind, but the principle of the likeness of God remaining in fallen man is certainly sustainable from Scripture (1 Corinthians 11:7; Genesis 1:26; Genesis 5:1; Genesis 9:6; Malachi 2:10). James includes himself (“we”) as the representative of the people guilty.

James 3:10

James 3:10 James 3:10 εκG1537 OUT OF τουG3588 THE αυτουG846 SAME στοματοςG4750 MOUTH εξερχεταιG1831 [G5736] GOES FORTH ευλογιαG2129 καιG2532 AND καταραG2671 CURSING. ουG3756 NOT χρηG5534 [G5904] OUGHT, αδελφοιG80 μουG3450 MY , ταυταG5023 THESE THINGS ουτωςG3779 THUS γινεσθαιG1096 [G5738] TO BE. . of: Psalms 50:16-20, Jeremiah 7:4-10, Micah 3:11, Romans 12:14, 1 Peter 3:9 these: Genesis 20:9, 2 Samuel 13:12, 1 Corinthians 3:3, 1 Timothy 5:13 Genesis 34:7 - thing Leviticus 4:2 - which Numbers 23:13 - and curse me Deuteronomy 22:9 - shalt not sow Job 31:30 - mouth Jeremiah 6:7 - a fountain Luke 6:28 - Bless Luke 9:55 - Ye know Romans 3:14 - General 1 Timothy 3:8 - doubletongued James 3:10 This repeats the thought of the preceding verse in another form of expression. The words same mouth emphasize the inconsistency in a more direct way. James 3:10 ——————————————————————————– Ought not (ou chrη). The only use of this old impersonal verb (from chraτ) in the N.T. It is more like prepei (it is appropriate) than dei (it is necessary). It is a moral incongruity for blessing and cursing to come out of the same mouth. ——————————————————————————– So to be (houtτs ginesthai). “So to keep on happening,” not just “to be,” present middle infinitive of ginomai. 10. out of the same mouth cometh forth blessing and cursing.— Mayor has a long note as to why the Old Testament allowed many curses (Proverbs 11:26; Proverbs 24:24; Genesis 9:25; Genesis 49:7; Joshua 6:26; Judges 5:23; Judges 9:20; Judges 9:57), since cursing is not allowable by James. He finds the answer in the combination of cursing and blessing here. The mixture of cursing proves the unreality or insincerity of blessing.

Cf. Matthew 12:34; Matthew 12:23 f. But Lenski seems to be more nearly right when he argues that no curse of our own can be pronounced by a Christian upon a fellow man without reflecting the curse upon the God whose image man bears. Only the curses which God Himself has pronounced upon the men whom He has had to curse may a Christian repeat (such as 1 Corinthians 16:22; Galatians 1:9). Otherwise he usurps God’ s place as judge and reviles God. “How shall I curse whom God has not cursed?” (Numbers 22:8) ——————————————————————————– these things ought not so to be.—The “so” is somewhat redundant, but it sums up what James has said about the combining of blessing and cursing with an uncontrolled tongue. Inconsistency ought not to exist in such a fashion.

James 3:11

James 3:11 James 3:11 μητιG3385 ηG3588 THE πηγηG4077 εκG1537 OUT τηςG3588 OF THE αυτηςG846 SAME οπηςG3692 OPENING βρυειG1032 [G5719] τοG3588 PUTS FORTH γλυκυG1099 SWEET καιG2532 τοG3588 AND πικρονG4089 BITTER? . place: or, hole, James 3:11 James 3:11 Verses 11, 12. James refers to the consistency of the things in the natural creation, to shame the man who is double-minded in the use of his tongue. The same God who made the inanimate things named also created man and gave him a tongue wherewith to express his intelligence. How inexcusable it is therefore in him to make such an evil use of the blessing of speech. James 3:11 ——————————————————————————– Doth a fountain, etc The interrogative particle, μήτι, which begins the sentence, expects a negative answer. Fountain has the article, “the fountain,” generic. The Land of Promise was pictured to the Hebrew as a land of springs (Deuteronomy 8:7; Deuteronomy 11:11). “Palestine,” says Dean Stanley, “was the only country where an Eastern could have been familiar with the language of the Psalmsist: ‘He sendeth the springs into the valleys which run among the mountains.’ Those springs, too, however short-lived, are remarkable for their copiousness and beauty. Not only not in the East, but hardly in the West, can any fountains and sources of streams be seen, so clear, so full-grown even at their birth, as those which fall into the Jordan and its lakes throughout its whole course from north to south” (“Sinai and Palestine”). The Hebrew word for a fountain or spring is αyin, meaning an eye. “The spring,” says the same author, “is the bright, open source, the eye of the landscape.” ——————————————————————————– Send forth (βρύει) An expressive word, found nowhere else in the New Testament, and denoting a full, copious discharge. Primarily it means to be full to bursting; and is used, therefore, of budding plants, teeming soil, etc., as in the charming picture of the sacred grove at the opening of the “Oedipus Coloneus” of Sophocles: “full (βρύων) of bay, olive, and vine.” Hence, to burst forth or gush.

Though generally in-transitive, it is used transitively here. ——————————————————————————– Place (ὀπῆς) Rather, opening or hole in the earth or rock. Rev., opening.

Compare caves, Hebrews 11:38. The word is pleasantly suggestive in connection with the image of the eye of the landscape. See above. ——————————————————————————– Sweet water and bitter The readers of the epistle would recall the bitter waters of Marah (Exodus 15:23), and the unwholesome spring at Jericho (2 Kings 2:19-21). James 3:11 ——————————————————————————– The fountain (hη pηgη). Old word for spring (John 4:14). ——————————————————————————– Opening (opηs). Old word for fissure in the earth, in N.T. only here and Hebrews 11:38 (caves). ——————————————————————————– Send forth (bruei).

Present active indicative of bruτ, old verb, to bubble up, to gush forth, here only in N.T. The use of mηti shows that a negative answer is expected in this rhetorical question. ——————————————————————————– The sweet and the bitter (to gluku kai to pikron).

Cognate accusatives with bruei. Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. Glukus is an old adjective (in N.T. only here and Revelation 10:9-10), the opposite of pikron (from old root, to cut, to prick), in N.T. only here and James 3:14 (sharp, harsh). 11. Doth the fountain send forth from the same opening—As is characteristic James enforces his argument with illustrations drawn from nature. Nature is not so incongruous that one may expect contradictory produce from the same sources.

He begins his Greek sentence with an introductory interrogative particle which expects a negative answer: “A fountain doesn’ t send forth . . . does it?” Compare the use of the same particle in James 2:14, “Can that faith save?” Thus James pointedly rejects his own hypothetical illustration. Such could not be; yet Christians were doing what was comparable to it. ——————————————————————– sweet water and bitter?—The words are usual ones for a spring of water (Revelation 8:10; Revelation 14:7; Revelation 16:4) or a cleft or opening (compare Hebrews 11:38). “Bitter water” means “salty” or “brackish” water (cf.

Exodus 15:23), of the waters of Marah; Revelation 8:11). James is probably thinking of the Dead Sea, which is so salty one floats in it. Into its waters flow springs which give off both kinds of water, but not from the same source. The word for “send forth” above is more commonly used of the bursting forth of flowers or of spring. “Sweet” (water) is pure or fresh water.

James 3:12

James 3:12 James 3:12 James 3:12 μηG3361 δυναταιG1410 [G5736] IS ABLE, αδελφοιG80 μουG3450 MY, συκηG4808 A FIG TREE ελαιαςG1636 OLIVES ποιησαιG4160 [G5658] TO PRODUCE, ηG2228 OR αμπελοςG288 A VINE συκαG4810 FIGS? ουτωςG3779 THUS ουδεμιαG3762 NO πηγηG4077 " IS ABLE " αλυκονG252 SALT καιG2532 AND γλυκυG1099 SWEET ποιησαιG4160 [G5658] TO PRODUCE υδωρG5204 WATER. . the fig tree: Isaiah 5:2-4, Jeremiah 2:21, Matthew 7:16-20, Matthew 12:33, Luke 6:43, Luke 6:44, Romans 11:16-18 so: Exodus 15:23-25, 2 Kings 2:19-22, Ezekiel 47:8-11 Genesis 1:11 - fruit Revelation 3:10 - to try James 3:12 Verses 11, 12. James refers to the consistency of the things in the natural creation, to shame the man who is double-minded in the use of his tongue. The same God who made the inanimate things named also created man and gave him a tongue wherewith to express his intelligence. How inexcusable it is therefore in him to make such an evil use of the blessing of speech. James 3:12 ——————————————————————————– So can no fountain both yield salt water and fresh The best texts omit so can no fountain, and the and between salt and fresh. Thus the text reads, οὔτεἁλυκὸνγλυκὺποιῆσαιὕδωρ. Render, as Rev., neither can salt water yield sweet. Another of James’ local allusions, salt waters. The Great Salt Sea was but sixteen miles from Jerusalem. Its shores were lined with salt-pits, to be filled when the spring freshets should raise the waters of the lake.

A salt marsh also terminated the valley through which the Jordan flows from the Lake of Tiberius to the Dead Sea, and the adjoining plain was covered with salt streams and brackish springs. Warm springs impregnated with sulphur abound in the volcanic valley of the Jordan. Ἁλυκὸν, salt, occurs only here in the New Testament.

James 3:12 ——————————————————————————– Can? (mη dunatai;). Negative answer expected. See the same metaphor in Matthew 7:16-17. ——————————————————————————– Fig-tree (sukη). Old and common word (Matthew 21:19-20). ——————————————————————————– Figs (suka). Ripe fruit of hη sukη. ——————————————————————————– Olives (elaias). Elsewhere in the N.T. for olive-trees as Matthew 21:1. ——————————————————————————– Vine (ampelos).

Old word (Matthew 26:29). ——————————————————————————– Salt water (halukon). Old adjective from hals (halas salt), here only in N.T. 12. can a fig tree, my brethren, yield olives, or a vine figs?—James, as in the last verse, begins with the particle expecting a negative answer again, using the same verb as in James 2:14 : “A fig tree cannot, can it . . .?” The fig, olive, and grapevine were all very common in Palestine and the area of the Great Sea.

It was a common saying that a tree must bear fruit after its kind (Genesis 1:11; and compare Matthew 7:16; Matthew 7:20; Matthew 12:33). One would not expect to find a mixture of fruit on one tree. Yet the fruit of James’ readers’ lips was a mixture of blessings and cursings. ——————————————————————————– neither can salt water yield sweet.—The Greek word for “salt” (water) may mean “a spring” (Arndt and Gingrich), but elsewhere in the Bible it is used only as an adjective describing the Dead Sea as the “Salt Sea” (Numbers 34:12; Deuteronomy 3:17). The text of the last clause of the verse is quite uncertain, with some MSS. reading “thus neither” and others reading “no salt spring also.” But the sense is not materially affected by these differences.

James 3:13-18

“THE EPISTLE OF JAMES”

Heavenly Wisdom Vs. Earthly Wisdom (James 3:13-18)

In the Old Testament book of Proverbs, we are encouraged to seek after wisdom - Proverbs 3:13-18; Proverbs 4:7-9
Likewise, in the New Testament we are exhorted to walk with wisdom

Ephesians 5:15-17

But in James 3:13-18, we learn that there is more than just one kind of wisdom (READ)
In this lesson, we will take a look at what James describes as two different kinds of wisdom: “Heavenly Wisdom Vs. Earthly Wisdom” [In discussing these two, James does so by making several contrasts; the first being…]

I. A IN THEIR “ORIGIN” A. EARTHLY WISDOM IS NOT FROM ABOVE (James 3:15)1. It is EARTHLY a. I.e., worldly b. Wisdom that is according to the world’s standards c. But this wisdom is foolishness to God - cf. 1 Corinthians 1:202. It is SENSUAL a. Appealing to the senses, the emotions, the passions b. Wisdom according to what FEELS right (but that doesn’t make it right) 3. It is DEMONIC a. The kind of wisdom possessed by the devil and his angels b. A wisdom that often finds its origin in the influences of Satan!

B. WISDOM IS FROM ABOVE (James 3:17)1. It comes from GOD - cf. James 1:172. It comes via PRAYER - cf. James 1:5-8 [Knowing the origin or source of each kind of wisdom ought to encourage us to select the right one.

But if that is not enough, then consider how James describes…]

II. A IN THEIR “NATURE” A. EARTHLY WISDOM (James 3:14; James 3:16)1. Full of BITTER ENVY 2. Possessing SELF-SEEKING IN THE HEART 3. This wisdom extols as virtues such qualities as: a. Power b. Position c. Privilege d. Prestige 4. It was this kind of wisdom… a. That prompted Satan and his angels to rebel against God b. That prompted the disciples to argue over who would be the greatest in the kingdom

B. WISDOM (James 3:17)1. It is first PURE a. Above all else, it is true to God’s Will b. Not one to compromise truth for the sake of peace 2. Then it is a. Holding firm to the truth, it makes every effort to be at peace - cf. Romans 12:18b. For example, speaking the truth in an attitude of love - cf. Ephesians 4:153. GENTLE a. That is, kind in one’s dealings with others b. Not harsh, even when right and dealing with those who differ

cf. 2 Timothy 2:24-254. WILLING TO YIELD a. Not in matters of truth b. But in matters of opinion - Romans 14:1c. In matters of liberty - Romans 14:19-215. FULL OF MERCY a. Quick to forgive the offenses of others b. Wisely understanding one’s own need of mercy - cf. James 2:136. Producing GOOD FRUITS a. Notice verse 13, where it says we are to show by our conduct our true wisdom and understanding b. This wisdom takes one beyond being a HEARER to being a DOER - James 1:22c. Understanding that “faith without works is dead” - James 2:267. WITHOUT a. Showing no respect of persons - cf. James 2:1-13b. Rather, treating all fairly, on the same basis

WITHOUT a. Indicating that all of the above is not an “act”, a “show” b. But that it comes from a heart desiring to please God, not man

[Certainly the superiority of “Heavenly Wisdom” over “Earthly Wisdom” Is apparent in this passage.

But as additional proof, notice also…]

III. A IN THEIR “FRUITS” A. EARTHLY WISDOM (James 3:16)1. Causes 2. And EVERY EVIL THING 3. Makes you wonder what kind of wisdom… a. Is behind denominationalism b. Is often manifested in some congregational meetings

B. WISDOM (James 3:18)1. Produces PEACE, instead of confusion 2. Bears the fruit of , instead of every evil thing

Certainly when we compare their ORIGIN, NATURE and FRUITS, the wisdom to be preferred is " WISDOM”
What kind of wisdom do we have? a. Those who have “EARTHLY WISDOM” boast of theirs (James 3:14) b. While those who have " WISDOM” show theirs by their good conduct done in meekness (James 3:13)
What kind of wisdom do we want? a. If EARTHLY, then no effort is necessary

Just do what the world tells you
Just do what feels right b. But if , then we must be diligent
To seek such wisdom from God
To demonstrate such wisdom by our conduct

What kind of wisdom do you have in regards to the gospel of Christ? a. EARTHLY WISDOM makes no response to the gospel, or if any, only that which is convenient b. WISDOM receives the commands of the gospel joyfully and obediently - cf. Mark 16:15-16; Acts 2:38 Have you demonstrated " WISDOM”?

James 3:14

James 3:14 James 3:14 ειG1487 δεG1161 BUT IF ζηλονG2205 πικρονG4089 BITTER εχετεG2192 [G5719] YE HAVE καιG2532 AND εριθειανG2052 ενG1722 IN τηG3588 καρδιαG2588 υμωνG5216 YOUR HEART, μηG3361 NOT κατακαυχασθεG2620 [G5737] DO BOAST AGAINST καιG2532 AND ψευδεσθεG5574 [G5732] LIE καταG2596 AGAINST τηςG3588 THE αληθειαςG225 TRUTH. . if: James 3:16, James 4:1-5, Genesis 30:1, Genesis 30:2, Genesis 37:11, Job 5:2, Proverbs 14:30, Proverbs 27:4, Isaiah 11:13, Habakkuk 1:3, Matthew 27:18, Acts 5:17, Acts 7:9, Acts 13:45, Romans 1:29, Romans 13:13, 1 Corinthians 3:3, 1 Corinthians 13:4, 2 Corinthians 12:20, Galatians 5:15, Galatians 5:21, Galatians 5:26, Philippians 1:15, Philippians 2:3, 1 Timothy 6:4, Titus 3:3, 1 Peter 2:1, 1 Peter 2:2 glory: Romans 2:17, Romans 2:23-29, 1 Corinthians 4:7, 1 Corinthians 4:8, 1 Corinthians 5:2, 1 Corinthians 5:6, Galatians 6:13 and lie: 2 Kings 10:16, 2 Kings 10:31, John 16:2, Acts 26:9 Genesis 38:9 - lest that Exodus 1:9 - the people Numbers 11:29 - Enviest 2 Samuel 19:9 - strife 2 Samuel 19:43 - the words 1 Kings 12:14 - My father made 2 Chronicles 10:14 - My father Psalms 31:20 - the strife Psalms 37:8 - Cease Proverbs 6:19 - that soweth Proverbs 13:10 - Only Proverbs 15:18 - wrathful Proverbs 16:28 - froward Proverbs 17:14 - leave Proverbs 17:19 - loveth Proverbs 20:3 - but Jeremiah 9:23 - wise Zechariah 11:14 - I cut Matthew 18:35 - from Matthew 20:24 - they Mark 9:50 - have peace Mark 15:10 - for envy Luke 9:54 - wilt John 3:26 - he that John 12:11 - General Acts 23:10 - fearing Galatians 5:19 - Adultery Ephesians 4:31 - bitterness Philippians 2:14 - disputings Colossians 2:18 - fleshly Colossians 3:8 - anger Colossians 3:19 - bitter James 4:16 - General James 3:14 Bitter envying denotes a mind that is resentful toward another person who is fortunate. The original word for strife means an attempt to outdo some other person by fair means or otherwise. Should such a person succeed he is admonished not to glory in it. Lie not against the truth. Certainly all lies are against the truth, but the special thought is that an envious person cannot oppose a righteous or fortunate one without contradicting the truth involved. James 3:14 ——————————————————————————– Envying (ζῆλον) The word is used in the New Testament both in a bad and a good sense. For the latter, see John 2:17; Romans 10:2; 2 Corinthians 9:2. From it is our word zeal, which may be either good or bad, wise or foolish. The bad sense is predominant in the New Testament. See Acts 5:17; Romans 13:13; Galatians 5:20, and here, where the bad sense is defined and emphasized by the epithet bitter. It is often joined with ἔρις strife, as here with ἐρίθεια, intriguing or faction. The rendering envying, as A. V., more properly belongs to φθόνος, which is never used in a good sense.

Emulation is the better general rendering, which does not necessarily include envy, but may be full of the spirit of self-devotion. Rev. renders jealousy. ——————————————————————————– Strife (ἐριθείαν) A wrong rendering, founded on the mistaken derivation from ἔρις, strife. It is derived from ἔριθος, a hired servant, and means, primarily, labor for hire. Compare Tob 2:11 : My wife did take women’s work to do (ἠριθεύετο). Thus it comes to be applied to those who serve in official positions for their own selfish interest, and who, to that end, promote party spirit and faction. So Romans 2:8 : them that are contentious (ἐξἐριθείας), lit., of faction. Rev., factious. Also, 2 Corinthians 12:20.

Rev., here, rightly, faction. James 3:14 ——————————————————————————– Bitter jealousy (zηlon pikron). Zηlos occurs in N.T. in good sense (John 2:17) and bad sense (Acts 5:17). Pride of knowledge is evil (1 Corinthians 8:1) and leaves a bitter taste. See “root of bitterness” in Hebrews 12:14 (cf. Ephesians 4:31). This is a condition of the first class. ——————————————————————————– Faction (erithian). Late word, from erithos (hireling, from eritheuτ to spin wool), a pushing forward for personal ends, partisanship, as in Philippians 1:16. ——————————————————————————– In your heart (en tηi kardiβi humτn).

The real fountain (pηgη, James 3:11). ——————————————————————————– Glory not (mη katakauchβsthe). Present middle imperative of katakauchaomai, for which see James 2:13. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom. ——————————————————————————– Lie not against the truth (pseudesthe kata tηs alηtheias). Present middle imperative of pseudomai, old verb, to play false, with mη carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf.

Romans 1:18-19; Romans 2:18; Romans 2:20 14. But if you have bitter jealousy—The man whose conduct reveals jealousy and faction shows by the absence of meekness that wisdom is missing. Notice that James assumes that jealousy and faction are opposite in character to the deeds of wisdom. The wise man will never produce such fruits. ——————————————————————————– “Jealousy” in Greek is a neutral word and may have either a good sense of zeal or ardor (2 Corinthians 7:7; 2 Corinthians 11:2) or the bad sense of envy or jealousy (as in 1 Corinthians 3:3; 2 Corinthians 12:20; Galatians 5:20). The use of the descriptive adjective “bitter” and the connection with “faction” (verses 14, 16) show that James has the bad sense in mind here. The word “bitter” means “harsh” and refers to the feeling of anger or animosity inherent in such jealousy.

James likely refers to the jealousy between the teachers in the local churches in their vying for positions and seeking for honors and the praise of their hearers. Or one might think of the following chapter and the questions concerning the sources of wars and fightings among the readers.

Jealousy can certainly provoke bitter feeling and strife. The modern proverbial speech sees jealousy as green-eyed. The attitudes of jealousy and strife were much in evidence among the Jews on a national level, especially politically in the party bickerings and cleavage in the years preceding the outbreak of the Jewish wars. The rise of the Zealot party and the revolution which brought on the destruction of Jerusalem in A.D. 70 by the Roman army sharply divided the Jewish people and produced bickering and strife. See Klausner, Jesus of Nazareth, pp. 135ff, for the story of the rise of this party. And see Introduction pp. 22ff. ——————————————————————————- faction in your hearts,—This is a word of uncertain meaning.

NEB renders “selfish ambition.” Moffatt and Goodspeed have “rivalry.” It has been customary to derive the word from eris meaning “strife” or “discord.” In Galatians 5:20 and 2 Corinthians 12:20 this word is found with eris and thus it has been argued that they are not related. But some writers (Dibelius, Leitzmann, and Sichenberger, according to Arndt and Gingrich) still hold to this meaning and would translate “strife” or “contention,” especially in view of the use in Philippians 1:17; Philippians 1:15.

On the other hand the Classical meaning (Aristotle, Politics, 5.3p. 1302b, 4; 1303a, 14) is that of unethical political seeking. This seems to fit the context of all the New Testament uses: Philippians 1:17; Philippians 2:3; Romans 2:8; 2 Corinthians 12:20; Galatians 5:20) (In the last passage the plural would mean “disputes” or “outbreaks of selfishness.” See Arndt and Gingrich and see Funk, Section 142). ——————————————————————————- “The heart” is used in the Bible as the seat of the faculty of thinking and so of moral and religious actions. See also James 4:8 and Matthew 15:19. If a man has these attitudes in his heart, they will come out in “confusion and vile deeds” (verse 16). Actions proceed from the heart. The pretense of wisdom when the heart and life are not right is valueless and under such circumstances is a lie. ——————————————————————————– glory not and lie not against the truth.—The word “glory” means “boast” or “brag.” The idea seems to be that a pretense of wisdom is a boast, especially if it shows itself in a gloating over another on grounds of superiority.

Such in effect is the wearing of the name “wise man” as a designation of a teacher. But if one does not demonstrate the wisdom in actual life, he should not bear the title or pretend to be wise; such a boast is really then a lie against the truth. “Truth” here means either simply “what is true”— his actual condition (the article being used with the abstract noun) or “the Gospel truth” . “The boast would be lying to the great injury of the Gospel Truth, and this must stop” (Lenski).

The former explanation seems preferable. For one to pose as a wise man is a lie against reality when the fruit of foolishness is so plainly manifested.

James 3:15

James 3:15 James 3:15 ουκG3756 NOT εστινG2076 [G5748] IS αυτηG3778 THIS ηG3588 THE σοφιαG4678 WISDOM ανωθενG509 FROM ABOVE κατερχομενηG2718 [G5740] COMING DOWN, αλλG235 BUT επιγειοςG1919 EARTHLY, ψυχικηG5591 NATURAL, δαιμονιωδηςG1141 . . wisdom: James 3:17, James 1:5, James 1:17, John 3:17, 1 Corinthians 3:3, Philippians 3:19 but: 2 Samuel 13:3, 2 Samuel 15:31, 2 Samuel 16:23, Jeremiah 4:22, Luke 16:8, Romans 1:22, 1 Corinthians 1:19, 1 Corinthians 1:20, 1 Corinthians 1:27, 1 Corinthians 2:6, 1 Corinthians 2:7, 1 Corinthians 3:19, 2 Corinthians 1:12, Jude 1:19 sensual: or, natural, 1 Corinthians 2:14 devilish: Genesis 3:1-5, John 8:44, Acts 13:10, 2 Corinthians 11:3, 2 Corinthians 11:13-15, 1 John 3:8-10, Jude 1:19, Revelation 9:11, Revelation 12:9 Exodus 1:10 - wisely Numbers 11:29 - Enviest Proverbs 2:7 - layeth Daniel 2:21 - he giveth Matthew 13:27 - whence Mark 8:33 - savourest Luke 12:18 - General Luke 16:4 - General John 8:23 - Ye are from Galatians 5:19 - Adultery Ephesians 4:2 - lowliness Ephesians 4:31 - bitterness 2 Timothy 2:7 - and 1 John 2:16 - is not Revelation 16:14 - the spirits James 3:15 Wisdom is from a Greek word that has a great variety of meanings. Thayer comments on this phase of the subject as follows: ————————- “ Used of knowledge of very diverse matters, so that the shade of meaning in which the word is taken must be discovered from the context [connection] in every particular case.” ————————- In general the word refers to knowledge or information that a person may have (or claim to have), whether it be good or bad. true or false. This should prepare us to see why James calls something by the word wisdom when he is sneaking of that which he disapproves. Earthly is used as a contrast to above; sensual pertains to the natural or animal part of our nature: devilish is an adjective and means something that has the character of demons. James 3:15 ——————————————————————————– Wisdom (σοφία) See on σοφός, James 3:13. ——————————————————————————– From above Compare James 1:17. ——————————————————————————– Sensual (ψυχική) See on Jude 1:19. ——————————————————————————– Devilish (δαιμονιώδης) Or demoniacal, according to the proper rendering of δαίμων (see on Matthew 4:1). Only here in New Testament. Devilish, “such,” says Bengel, “as even devils have.” Compare James 2:19. James 3:15 ——————————————————————————– This wisdom (hautη hη sophia). All talk and disproved by the life, counterfeit wisdom, not real wisdom (James 1:5; James 3:17). ——————————————————————————– Coming down from above (katerchomenη anτthen). As in James 1:5; James 1:17.

All true wisdom comes from God. ——————————————————————————– Earthly (epigeios). Old adjective, on earth (epi, gη), as in John 3:12, then with earthly limitations (Philippians 3:19), as here. ——————————————————————————– Sensual (psuchikη).

Old adjective, belonging to the psuchη, the sensuous or animal life (1 Corinthians 2:14 and here). ——————————————————————————– Devilish (daimoniτdηs). Late adjective from daimonion (demon) and so demoniacal or demon-like, here only in N.T. 15. This wisdom—A “wisdom” which produced jealousy and selfish ambition (or strife), if it could be called wisdom at all, would be wisdom of the wrong kind. James is here ironic— this would not in the terms of Biblical teaching be wisdom. A man with great learning and knowledge and with potential skill in imparting his ideas might be exceedingly wicked in his heart. Any wisdom which might be attributed to him would (like the fire which sets the tongue aflame from hell in verse 6) be from the lower regions. ——————————————————————– is not a wisdom that cometh down from above,—The phrase “cometh down from above” is a descriptive participle.

It defines the kind of wisdom a teacher ought to have: it is a “coming down from above” wisdom; it is a God-given wisdom. Wisdom has already been described as God’ s gift in answer to prayer.

Jewish thought often personified wisdom and pictures her as coming from God. But with the “not” James affirms that the wisdom of the factious is in opposition to this heavenly wisdom. ——————————————————————– but is earthly, sensual, devilish.—James describes positively the nature of a .“wisdom” which produces jealousy and selfishness. First, it is “earthly.” This word is usually used in opposition to what is heavenly and often has the sense of “human” as against something divine. Thus Hermas, a second century Christian, (.Mandates, 11:6) uses the adjective to describe the human and false prophet as opposed to the divinely commissioned and inspired one. Compare Paul’ s description of those who “mind earthly things” (Philippians 3:19)and the “wisdom which is of this world” (1 Corinthians 1:20). Thus James means that the wisdom from v/hich jealousy and selfishness come is a product of fallen human, earthly sources. ——————————————————————– The word “sensual” is derived from the word psuche> which is ordinarily translated “soul.” That a word derived from it may have a bad meaning, as here, may seem strange.

But the word often had a meaning connected with natural life as opposed to the spiritual or supernatural. Thus it might mean the “unspiritual” or “merely human,” as in 1 Corinthians 2:14, or the physical man and the physical body, as in 1 Corinthians 15:44 .

Perhaps “carnal” could often translate the sense as in James here. The phrase has been explained as “man as he is as a result of Adam.” While the root word is often translated “soul,” the adjective form in this passage could not rightly be rendered into English by a derivative of that word, as “soul” usually expresses the spiritual and higher nature of man. In this sense “soul” is equivalent to “spirit.” When the three terms “body, soul, and spirit” are used together, the soul is probably to be thought of as the life of man which he has in common with natural life around him. It is from this, then, that the meaning in the present passage is derived. ——————————————————————– “Devilish” should be “demonic” or “demoniacal” as in the margin, as the word is connected with the word “demon” and not “devil.” Demons are evil spirits in the service of Satan (the prince or ruler of demons, the same as Beelzebub, Matthew 12:24). British translators for some unknown reason (the Revisors as well as the NEB) persist in mistranslating the term “demon” by “devil.” The term “devil” without the article is always merely an adjective, “slanderous.” There is only one devil. 1 Timothy 4:1 ascribes false doctrines to the influence of demons. They may influence others to be the instruments of the spread of heresy, but this is the real work of demons or of such as they are.

So it is the work of demons to spread jealousy and selfish ambition and every vile deed. Those who possess these in their hearts are acting, at least, as demons do.

The wisdom which begets this action is then demonic. ——————————————————————————– Note: This writer is amazed that students often express surprise that he as a teacher of the New Testament should believe that there were such things as demons really in existence. Much of our modern world is like the Sadducees of Jesus’ day who “did not believe in spirits.” It is often asserted that the belief in demons in the New Testament was merely an accommodation to a popular current superstition or was a part of the so-called “human element” in which they were involved. But one can hardly read the New Testament documents without seeing that Jesus actually acknowledged the existence of these unclean spirits. They showed superhuman knowledge of the sonship of Jesus. Jesus taught that power to cast them out was a sign of the coming of the Kingdom (Matthew 12:28). To attribute the power by which they were cast out to the devil was a blasphemy, a sin which was unforgivable (Mark 3:29-30).

While at times Jesus seemed to connect sickness and demon possession, at other times he distinguished between them. The Bible does not offer an explanation of the origin of demons (whether they were fallen spirits or the spirits of the wicked dead who were allowed to return and possess people).

Nor does the Bible give any hint as to whether we may still be faced with the phenomenon and unable to recognize it at present. Some have thought that the statements about the demons being sent back into the abyss (Luke 8:31) and being tormented ’’ before their time” imply the termination of their power to affect men. For a good discussion of the subject of demons see R. C. Trench, On the Miracles, on the healing of the demoniac at Capernaum; also Unger, Biblical Demonology; and the article by Sweet in the New International Standard Bible Encyclopedia.

James 3:16

James 3:16 James 3:16 οπουG3699 γαρG1063 FOR WHERE ζηλοςG2205 καιG2532 AND εριθειαG2052 “ARE”; εκειG1563 THERE “IS” ακαταστασιαG181 καιG2532 AND πανG3956 EVERY φαυλονG5337 EVIL πραγμαG4229 THING. . where: James 3:14, 1 Corinthians 3:3, Galatians 5:20 there: Genesis 11:9, *marg. Acts 19:29, 1 Corinthians 14:33 confusion: Gr. tumult, or, unquietness every: 1 John 3:12 Genesis 13:7 - a strife Genesis 38:9 - lest that Judges 9:49 - put them Judges 12:1 - we will burn Proverbs 29:22 - a furious Zechariah 11:14 - I cut Matthew 5:9 - are Matthew 13:27 - whence Mark 3:25 - General Romans 12:18 - General 1 Peter 2:1 - envies James 3:16 James verifies his description of this wisdom (preceding verse) by repeating virtually the sentiments of verse 14. He emphasizes it by adding the results of such “ wisdom.” namely, confusion and every evil work. James 3:16 ——————————————————————————– Confusion (ἀκαταστασία) See on restless, James 3:8. ——————————————————————————– Evil (φαῦλον) An inadequate rendering, because it fails to bring out the particular phase of evil which is dominant in the word: worthlessness, good-for-nothingness. In classical Greek it has the meanings slight, trivial, paltry, which run into bad. In the New Testament it appears in this latest stage, and is set over against good. See John 3:20; John 5:29; Titus 2:8. Rev., vile, which, according to its etymology, Lat., vilis, follows the same process of development from cheap, or paltry, to bad. James 3:16 ——————————————————————————– Confusion (akatastasia).

Late word (from akatastatos), James 1:8; James 3:8), a state of disorder (1 Corinthians 14:33). ——————————————————————————– Vile (phaulon). Kin to German faul, first slight, ordinary, then bad.

The steps are cheap, paltry, evil. Opposed to agatha (good) in John 5:39 16. For where jealousy and faction are, there is confusion and every vile deed.—Jealousy and faction, which have already been mentioned as being in the hearts of the false teachers, produce their natural fruits of confusion and vile deeds. This is the proof that the wisdom behind these attitudes is earthly, sensual, and demonic; confusion and vileness are the natural fruits of the evil world and the underworld. The word rendered ’’ confusion” has the sense of disturbance, disorder, or unruliness. The New Testament instances of its use are 1 Corinthians 14:33; 2 Corinthians 6:5; 2 Corinthians 12:20, “insurrections” ; Luke 21:9.

The passage from Luke refers to political tumults; those from the epistles have to do with church disturbances. Notice the opposition to the word in this passage is “peace.” ——————————————————————————– The word “vile” in “every vile deed” means evil in its “good- for-nothing” sense.

It is what is opposed to the “good.” The antithesis here is with the “full of mercy and good fruits” of the following passage. The basic meaning is “worthless,” but it can also have the meaning of “wicked” or “bad,” ’’ malignant.” (Romans 9:11; Titus 2:8).

James 3:17

James 3:17 James 3:17 ηG3588 δεG1161 BUT THE ανωθενG509 FROM ABOVE σοφιαG4678 WISDOM πρωτονG4412 μενG3303 FIRST αγνηG53 PURE εστινG2076 [G5748] IS, επειταG1899 THEN ειρηνικηG1516 , επιεικηςG1933 GENTLE, ευπειθηςG2138 , μεστηG3324 FULL ελεουςG1656 OF MERCY καιG2532 AND καρπωνG2590 OF FRUITS αγαθωνG18 GOOD, αδιακριτοςG87 καιG2532 AND ανυποκριτοςG505 . . the wisdom: James 3:15, James 1:5, James 1:17, Genesis 41:38, Genesis 41:39, Exodus 36:2, 1 Kings 3:9, 1 Kings 3:12, 1 Kings 3:28, 1 Chronicles 22:12, Job 28:12, Job 28:23, Job 28:28, Proverbs 2:6, Isaiah 11:2, Isaiah 11:3, Daniel 1:17, Luke 21:15, 1 Corinthians 2:6, 1 Corinthians 2:7, 1 Corinthians 12:8 first: James 4:8, Malachi 3:3, Matthew 5:8, Philippians 4:8, Titus 1:15, 1 John 3:3 peaceable: 1 Chronicles 22:9, *marg. Isaiah 2:4, Isaiah 9:6, Isaiah 9:7, Isaiah 11:2-9, Isaiah 32:15-17, Romans 12:18, Hebrews 12:14 gentle: Isaiah 40:11, 1 Corinthians 13:4-7, 2 Corinthians 10:1, Galatians 5:22, Galatians 5:23, Ephesians 5:9, 1 Thessalonians 2:7, 2 Timothy 2:24, Titus 3:2 full: John 1:14, Acts 9:36, Acts 11:24, Romans 15:14, 2 Corinthians 9:10, Philippians 1:11, Colossians 1:10 without: James 2:4, Malachi 2:9, 1 Timothy 5:21 partiality: or, wrangling hypocrisy: Isaiah 32:6, Matthew 23:28, Luke 12:1, Luke 12:2, John 1:47, Romans 12:9, 1 Peter 1:22, 1 Peter 2:1, 1 John 3:18 Genesis 13:8 - Let Exodus 23:3 - General 1 Samuel 2:29 - and honourest 1 Samuel 18:15 - wisely 1 Kings 4:29 - God 1 Kings 6:7 - neither hammer 1 Kings 12:13 - answered 2 Chronicles 1:11 - that thou mayest 2 Chronicles 9:23 - God Ezra 7:25 - the wisdom Job 36:3 - fetch Psalms 18:35 - gentleness Psalms 34:14 - seek Proverbs 14:29 - slow Proverbs 16:21 - wise Proverbs 24:23 - things Proverbs 30:5 - word Ecclesiastes 2:19 - wise under Ecclesiastes 2:26 - wisdom Ecclesiastes 9:17 - General Isaiah 32:17 - the work Matthew 5:7 - are Matthew 7:17 - every Matthew 15:12 - Knowest Matthew 22:16 - neither John 3:3 - again Acts 6:3 - full Romans 1:14 - both to 1 Corinthians 4:21 - and 1 Corinthians 7:15 - but 1 Corinthians 14:33 - but 2 Corinthians 5:16 - know we no 2 Corinthians 13:11 - live Ephesians 1:17 - the spirit Ephesians 4:3 - General Philippians 4:2 - that Colossians 1:9 - wisdom Colossians 3:12 - mercies Colossians 3:16 - all Colossians 4:5 - Walk 1 Timothy 4:12 - in word 1 Timothy 5:1 - entreat 2 Timothy 2:7 - and Hebrews 12:11 - peaceable James 1:20 - General James 1:27 - Pure James 2:1 - with James 3:13 - with meekness 1 Peter 2:18 - the good 1 Peter 3:8 - having 1 Peter 3:11 - seek 2 Peter 3:15 - according James 3:17 In James 3:14-16 James designates the kind of wisdom that does not come from above (or heaven); the present verse describes the kind that does come from the higher source. First pure signifies that it is of the most importance for a man’s information to be pure or unmixed with anything false. Then peaceable indicates that peace is not to be desired unless it is according to the truth. That is why Paul placed it on condition in Romans 12:18. Gentle means to be mild and fair in one’s temperament even when insisting on truth as being preferable to peace.

Easy to be intreated is all from one Greek word that means to be of a yielding disposition and not stubborn when the heavenly wisdom is presented. Full of mercy means that one’s life is merciful toward those in difficulties whenever the occasion arises, and not only when it is the most convenient to be so. Fruits are the deeds that are performed and heavenly wisdom will prompt one to produce good deeds. Without partiality denotes an attitude that does not show respect of persons. (See James 2:1-4.) Without hypocrisy means that our expressions of friendliness to others will be sincere and not a mere pretense. A tree is known by its fruit, hence if a man is being influenced by the wisdom that is from above, he will exhibit the characteristics that are described in this verse. James 3:17 ——————————————————————————– First Emphasizing its inner quality, pure, as distinguished from its outward expressions. The idea is not first numerically, but first essentially. The other qualities are secondary as outgrowths of this primary quality. ——————————————————————————– Gentle (ἐπιεικής) See on 1 Peter 2:18. ——————————————————————————– Easy to be intreated (εὐπειθής) Only here in New Testament. ——————————————————————————– Without partiality (ἀδιάκριτος) Only here in New Testament and very rare in classical Greek. Rev., without variance or doubting. See on James 1:6. James 3:17 ——————————————————————————– First pure (prτton men hagnη).

First in rank and time. Hagnos is from the same root as hagios (holy), old adjective, pure from fault, not half-good and half-bad, like that above. ——————————————————————————– Then peaceable (epeita eirηnikη).

Old adjective from eirηnη (peace), loving peace here, bringing peace in Hebrews 12:11 (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil’s peace of surrender. ——————————————————————————– Gentle (epieikηs). Old adjective (from eikos, reasonable, fair), equitable (Philippians 4:5; 1 Peter 2:18). No English word renders it clearly. ——————————————————————————– Easy to be entreated (eupeithηs). Old adjective (eu, peithomai), compliant, approachable.

Only here in N.T. ——————————————————————————– Mercy (eleous). Practical help (James 2:13; James 2:16). ——————————————————————————– Good fruits (karpτn agathτn).

Kaloi karpoi in Matthew 7:17-18. Good deeds the fruit of righteousness (Philippians 1:11). ——————————————————————————– Without variance (adiakritos). Late verbal adjective (from alpha privative and diakrinτ, to distinguish). “Unhesitating,” not doubting (diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt. ——————————————————————————– Without hypocrisy (anupokritos). Late and rare verbal adjective (alpha privative and hupokrinτ). Not hypocritical, sincere, unfeigned (Romans 12:9). 17. But the wisdom that is from above—True wisdom is now described.

It has already been mentioned in verse 15 in a negative way. The wisdom which truly becomes a teacher (and any other Christian) proceeds from above, being a gift from God (James 1:5). This is, of course, the kind that James recommends, though he is content with definition and leaves the admonition to the reader himself. Notice that the wisdom from above has seven characteristics, as does the fruit of the Spirit (Galatians 5:22 f) and the Christian graces (2 Peter 1:5-9). Perhaps seven is thought of by James as the typical or complete number. ——————————————————————————- is’first pure,—The prime quality (above everything else) of wisdom is purity. Both God (1 John 3:3) and His word (Psalms 12:6) are pure.

What is pure is dedicated to God and hence is holy. Therefore the wisdom from above is chaste and without defilement.

True wisdom produces only what is holy and pure (not the evil things mentioned in the context). The adjective often has the quality as an ethical term of the “clean” or holy inward moral attitude: Philippians 4:8; 2 Corinthians 11:2; 1 Peter 3:2. Lenski comments “It is pure wisdom, unmixed. Clean in all respects.” ——————————————————————————- peaceable,—The word here is used of orderliness as opposed to confusion (compare 1 Corinthians 7:15; 1 Corinthians 14:33). It means “not given to conflict,” “that which is harmonious and unifying” as opposed to the strife and vile deeds of the earthly wisdom. Much is said by Paul (in whose churches there was doctrinal and personal strife) of this harmony and unity.

In a striking passage in Colos- sians Paul said that peace should “be the umpire” in our lives, like the official judge at the races (Colossians 3:15). This is the meaning of the word translated “rule.” Paul urged the Ephesians to keep the unity of the Spirit in the bond of peace (Ephesians 4:3).

This is connected to, but it is also different from, the full meaning in the New Testament of peace to express the Messianic salvation, that is, peace of mind flowing from a consciousness of peace with God through the forgiveness of sins. (Compare Philippians 4:7). ——————————————————————————– gentle,—This is another word in Greek which is hard to render into English. It is variously defined as “kindness,” “being yielding or forbearing” (1 Timothy 3:3; Titus 3:2; 1 Peter 2:18). The corresponding noun appears in Acts 24:4 (of the governor’ s graciousness). In 2 Corinthians 10:1 it is the ‘‘graciousness” or “gentleness” of Christ. It is rendered “forbearance” in Philippians 4:5. The commentators like to mention the phrase coined by Matthew Arnold “sweet reasonableness” in connection with it.

It sometimes has the meaning of “yielding” when one does not need to, that is, to inferiors: not insisting on one’ s rights. Trench illustrates with Matthew 18:23 as an opposite characteristic in the man who was forgiven and was himself implacably harsh.

Thus it is seen that the word carries the idea of “reasonableness” and “graciousness,” the absence of bad manners and quick temper. ——————————————————————————– easy to be entreated,—This word ordinarily means “obedient,” or “compliant,” “openminded,” “yielding to entreaty.” Its etymology leads back to the meaning “of good, i. e. easy, persuasion.” In a teacher, as here, it would be the opposite of dogmatic and unyielding. The teacher must himself be teachable— ready to be taught and guided in turn. It is a poor teacher who does not learn from his pupils. The word is not used elsewhere in the New Testament. ——————————————————————————– full of mercy and good fruits,—in opposition to “vile deeds.” “Mercy” means “compassion” or “pity” and is generally used in the Bible as a description of a human attribute associated with deeds of charity toward the poor and sick (James 2:13; Luke 10:37). “Good fruits” refers to deeds or acts, the “produce” or “effects” of the Christian religion that are “good” rather than evil. The use of “full of” to express the presence of something in large degree in a person’ s character is common. Compare “full of hypocrisy and iniquity” (Matthew 23:38), “full of all unrighteousness” (Romans 1:29), and “full of goodness” (Romans 15:14).

James would insist that not only in the disposition to avoid confusion, but also in the practical results of life the teacher must demonstrate true wisdom. His life must be one of moral and spiritual usefulness.

It was said of Jesus that “He went about doing good” (Acts 10:38). If pure and undefiled religion is to do such things as visit the widows and orphans in their affliction, it is certainly to be expected that the teachers of that religion excel in demonstrating this fruit in their lives. Compare Paul’ s advice to Titus, “Showing yourself a pattern of good works” (Titus 2:7). Especially can they use their tongues as productive of good works and acts of mercy, rather than to sow discord. “A tongue controlled by divine grace can be a mighty influence for good.” ——————————————————————————- without variance,—The word means “a lack of discord,” then “lack of uncertainty or partiality.” Here the word seems to mean “not vacillating,” “not acting one way in one circumstance and another in a different one.” James is saying that a teacher in his attitudes should be consistent. Paul often charged Timothy and his helpers to do nothing with partiality (1 Timothy 5:21). The leader loses the confidence of his followers if they get the idea that there is no consistency in his words and deeds or in his attitude toward others.

James 3:18

James 3:18 James 3:18 καρποςG2590 δεG1161 BUT “THE” FRUIT τηςG3588 OF δικαιοσυνηςG1343 ενG1722 IN ειρηνηG1515 PEACE σπειρεταιG4687 [G5743] IS SOWN τοιςG3588 FOR THOSE THAT ποιουσινG4160 [G5723] MAKE ειρηνηνG1515 PEACE. . the fruit: James 1:20, Proverbs 11:18, Proverbs 11:28, Proverbs 11:30, Isaiah 32:16, Isaiah 32:17, Hosea 10:12, Matthew 5:9, John 4:36, Philippians 1:11, Hebrews 12:11 make: Matthew 5:9 Genesis 13:8 - Let 1 Kings 6:7 - neither hammer Ezra 7:25 - the wisdom Psalms 18:35 - gentleness Psalms 34:14 - seek Psalms 119:73 - that I may Psalms 122:7 - Peace Proverbs 6:19 - that soweth Proverbs 14:29 - slow Proverbs 17:27 - an excellent spirit Ecclesiastes 9:17 - General Isaiah 11:2 - the spirit of wisdom Isaiah 32:20 - Blessed Zechariah 8:12 - prosperous Matthew 7:17 - every Mark 4:26 - as Luke 10:6 - the Son John 15:16 - bring Acts 6:3 - full Romans 1:14 - both to 1 Corinthians 7:15 - but 1 Corinthians 14:33 - but 2 Corinthians 13:11 - live Galatians 5:22 - love Galatians 6:8 - soweth to his Ephesians 1:17 - the spirit Ephesians 4:3 - General Philippians 1:27 - in one Philippians 4:2 - that Colossians 3:12 - mercies 1 Thessalonians 5:13 - and be Hebrews 12:14 - Follow 1 Peter 3:11 - seek James 3:18 If a man possesses good fruit he usually wishes to reproduce it by sowing or planting it. Hence he will sow it righteously by conforming to the rules of peace that have been formed in harmony with the pure wisdom. James 3:18 ——————————————————————————– Is sown in peace (en eirηnηi speiretai). Present passive indicative of speirτ, to sow. The seed which bears the fruit is sown, but James catches up the metaphor of karpos (fruit) from James 3:17. Only in peace is the fruit of righteousness found. ——————————————————————————– For them that make peace (tois poiousin eirηnηn). Dative case of the articular participle of poieτ. See Ephesians 2:15 for this phrase (doing peace), and Colossians 1:20 for eirηnopoieτ, of Christ, and Matthew 5:9 for eirηnopoioi (peacemakers).

Only those who act peaceably are entitled to peace. 18. And the fruit of righteousness is sown in peace—The “And” (Greek de) indicates an additional thought.

But this is not a part of the description of wisdom. It is an enlargement of the “full of good fruits.” That fruit might also be described as “the fruit of righteousness.” The expression is equivalent to “and the fruit, righteousness” or “the fruit is righteousness, which is sown . . . .” For the expression, compare Proverbs 11:30 and Amos 6:12. Knowling calls attention to Old Testament parallels where “fruit of righteousness” is used opposite to “bitterness” (Amos 5:7; Hosea 10:12; Proverbs 8:21; and Isaiah 32:16 f). Thus a righteous life of good deeds or fruits is what is reaped by the one who sows in the right way. The construction logically is one where the produce is put for the seed sown. “In peace” stresses that the sowing which produces this fruit is done under conditions of peace (not jealousy and faction leading to confusion and vile deeds). Under these conditions alone will the preaching and teaching of God’ s word grow and develop into a life of righteousness.

Peace is assumed as the climate necessary for producing righteousness. ——————————————————————————- Note further that “righteousness” here evidently means “good fruits or deeds.” It is conduct and action pleasing to God as in Matthew 5:6; 1 John 2:29; 1 Timothy 6:11; 2 Timothy 2:11. Compare the note on James 1:20. ——————————————————————————– for them that make peace.—The phrase, as in Ephesians 2:15, means to establish or bring about peace, to so act that peace will result.

Compare our word “pacifist” which originally meant the same. See the noun form of the word in Matthew 5:9. James emphasizes that righteousness is produced in the atmosphere of peace and is produced only by those who are peaceable. ——————————————————————————– In conclusion it might well be stressed that this is a gripping and instructive passage. Its full force perhaps is too little grasped (if it has been correctly interpreted here), because the connection in the context with the activity of the teacher is not generally understood. Its message of peace is applicable to all Christians, for we must all seek peace and pursue it. But understood as applicable in a special way to teachers, it becomes a powerful rebuke and a stern admonition to those who “would be teachers” and who thus bear “heavier judgment.” It emphasizes that greater responsibility for peace and harmony that those who take up the yoke of Jesus to impose it upon His disciples are under.

Elders need to look into the records of those whom they employ as teachers and preachers. A trail of disturbed churches and divided classes given to agitation and confusion are bad signs.

No matter how “wise and understanding” one might be in reputation, if one’ s life is not righteous, if the sowing is not in peace, he ought to be avoided as a teacher.

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