1. JAMES 3 COMME TARY EDITED BY GLE PEASE Taming the Tongue 1 ot
many of you should become TEACHERS, my fellow believers, because
you know that we who teach will be judged more strictly. BAR ES,
"My brethren, be not many masters - Be not many of you teachers.
The evil referred to is that where many desired to be teachers,
though but few could be qualified for the office, and though, in
fact, comparatively few were required. A small number, well
qualified, would better discharge the duties of the office, and do
more good, than many would; and there would be great evil in having
many crowding themselves unqualified into the office. The word here
rendered masters ( didaskaloi) should have been rendered teachers.
It is so rendered in Joh_3:2; Act_13:1; Rom_2:20; 1Co_12:28-29;
Eph_4:11; 1Ti_2:11; 1Ti_4:3; Heb_5:12; though it is elsewhere
frequently rendered master. It has, however, in it primarily the
notion of teaching ( didask), even when rendered master; and the
word master is often used in the New Testament, as it is with us,
to denote an instructor - as the school-master. Compare
Mat_10:24-25; Mat_22:16; Mar_10:17; Mar_12:19, et al. The word is
not properly used in the sense of master, as distinguished from a
servant, but as distinguished from a disciple or learner. Such a
position, indeed, implies authority, but it is authority based not
on power, but on superior qualifications. The connection implies
that the word is used in that sense in this place; and the evil
reprehended is that of seeking the office of public instructor,
especially the sacred office. It would seem that this was a
prevailing fault among those to whom the apostle wrote. This desire
was common among the Jewish people, who coveted the name and the
office of Rabbi, equivalent to that here used, (compare Mat_23:7),
and who were ambitious to be doctors and teachers. See Rom_2:19;
1Ti_1:7. This fondness for the office of teachers they naturally
carried with them into the Christian church when they were
converted, and it is this which the apostle here rebukes. The same
spirit the passage before us would rebuke now and for the same
reasons; for although a man should be willing to become a public
instructor in religion when called to it by the Spirit and
Providence of God, and should esteem it a privilege when so called,
yet there would be scarcely anything more injurious to the cause of
true religion, or that would tend more to produce disorder and
confusion, than a prevailing desire of the prominence and
importance which a man has in virtue of being a public instructor.
If there is anything which ought to be managed with extreme
prudence and caution, it is that of introducing 2. men into the
Christian ministry. Compare 1Ti_5:22; Act_1:15-26; Act_13:2-3.
Knowing that we shall receive the greater condemnation - ( meizon
krima. Or rather, a severer judgment; that is, we shall have a
severer trial, and give a stricter account. The word here used does
not necessarily mean condemnation, but judgment, trial, account;
and the consideration which the apostle suggests is not that those
who were public teacher would be condemned, but that there would be
a much more solemn account to be rendered by them than by other
men, and that they ought duly to reflect on this in seeking the
office of the ministry. He would carry them in anticipation before
the judgment-seat, and have them determine the question of entering
the ministry there. No better stand-point can be taken in making up
the mind in regard to this work; and if that had been the position
assumed in order to estimate the work, and to make up the mind in
regard to the choice of this profession, many a one who has sought
the office would have been deterred from it; and it may be added,
also, that many a pious and educated youth would have sought the
office, who has devoted his life to other pursuits. A young man,
when about to make choice of a calling in life, should place
himself by anticipation at the judgment-bar of Christ, and ask
himself how human pursuits and plans will appear there. If that
were the point of view taken, how many would have been deterred
from the ministry who have sought it with a view to honor or
emolument! How many, too, who have devoted themselves to the
profession of the law, to the army or navy, or to the pursuits of
elegant literature, would have felt that it was their duty to serve
God in the ministry of reconciliation? How many at the close of
life, in the ministry and out of it, feel, when too late to make a
change, that they have wholly mistaken the purpose for which they
should have lived! CLARKE, "Be not many masters - Do not affect the
teachers office, for many wish to be teachers who have more need to
learn. There were many teachers or rabbins among the Jews, each
affecting to have The truth, and to draw disciples after him. We
find a caution against such persons, and of the same nature with
that of St. James, in Pirkey Aboth, c. i. 10: Love labor, and hate
the rabbins office. This caution is still necessary; there are
multitudes, whom God has never called, and never can call, because
he has never qualified them for the work, who earnestly wish to get
into the priests office. And of this kind, in opposition to St.
James, we have many masters - persons who undertake to show us the
way of salvation, who know nothing of that ways and are unsaved
themselves. These are found among all descriptions of Christians,
and have been the means of bringing the ministerial office into
contempt. Their case is awful; they shall receive greater
condemnation than common sinners; they have not only sinned in
thrusting themselves into that office to which God has never called
them, but through their insufficiency the flocks over whom they
have assumed the mastery perish for lack of knowledge, and their
blood will God require at the watchmans hand. A man may have this
mastery according to the law of the land, and yet not have it
according to the Gospel; another may affect to have it according to
the Gospel, because he dissents from the religion of the state, and
not have it according to Christ. Blockheads are common, and knaves
and hypocrites may be found everywhere. GILL, "My brethren, be not
many masters,.... The apostle having dispatched the subject of
faith and good works, which constitute the pure and undefiled
religion 3. mentioned in Jam_1:27 which gave rise to this
discourse, he proceeds to consider the evidence of a religious man,
suggested in Jam_1:26 who is one that bridles the tongue; and
enters into an account of the use and abuse of the tongue: and
which is introduced by this exhortation; and which seems to be
opposed to an affectation among the Jews, to whom James writes, of
being called "Rabbi, Rabbi", or "Mori, Mori", master, master,
condemned by Christ, Mat_23:8. The words may be rendered, "be not
many teachers"; or be not fond, and forward, and ambitious of being
preachers of the word, but rather choose to be hearers of it,
agreeably to the advice in Jam_1:19, "be swift to hear, slow to
speak"; not but that the office of a teacher is a good work, and a
very desirable one; and spiritual gifts, qualifying for it, are to
be coveted with a view to the glory of God, and the good of souls;
and to have many teachers is a blessing to the churches of Christ
and a large number of them is often not only proper, but absolutely
necessary: but then this office should not be entered upon without
suitable gifts, a divine mission, and a regular call by a church;
and when entered into, should not be performed in a magisterial
way, as lords over God's heritage, and as claiming a dominion over
the faith of men, but as helpers of their joy, peace, and comfort;
nor according to the commandments of men, but according to the
oracles of God. Or it may be, this exhortation may have respect to
censorious persons, rigid and severe reprovers of others, who take
upon them, in a haughty manner, to charge and rebuke others for
their faults; reproof for sin ought to be given; sin should not be
suffered upon the brethren; to reprove is not blameworthy, but
commendable, when it is done in a right manner, with a good spirit,
and to a good end: in case of private offences, it should be
privately given, and for public ones, men should be rebuked before
all; but then this ought to be done in a gentle manner, and in a
spirit of meekness; and when it is a clear case, and plain matter
of fact, and which ought not to be exaggerated and aggravated; mole
hills are not to be made mountains of, or a man be made an offender
for a word, or a matter of human frailty; and reproof should be
given by persons not guilty of the same, or worse crimes,
themselves, and always with a good end; not to screen and cover
their own vices, or to be thought more holy and religious than
others, or to satisfy a revengeful spirit, but for the glory of
God, and the restoring of the person that has sinned. Knowing that
we shall receive the greater condemnation: should men enter into
the office of teaching others without a call, or perform it
negligently, or live not according to the doctrine they teach
others, such would be judged out of their own mouths, and by their
own words, and their condemnation would be aggravated; and should
men judge rash judgment, they themselves will be judged at a higher
tribunal; and should they be too censorious, and bear too hard on
others, they will have judgment without mercy. HE RY, "The
foregoing chapter shows how unprofitable and dead faith is without
works. It is plainly intimated by what this chapter first goes upon
that such a faith is, however, apt to make men conceited and
magisterial in their tempers and their talk. Those who set up faith
in the manner the former chapter condemns are most apt to run into
those sins of the tongue which this chapter condemns. And indeed
the best need to be cautioned against a dictating, censorious,
mischievous use of their tongues. We are therefore taught, I. Not
to use our tongues so as to lord it over others: My brethren, be
not many masters, etc., Jam_3:1. These words do not forbid doing
what we can to direct and instruct others in the way of their duty
or to reprove them in a Christian way for what is amiss; but we
must not affect to speak and act as those who are continually
assuming the chair, we must not prescribe to one another, so as to
make our own sentiments a standard by 4. which to try all others,
because God gives various gifts to men, and expects from each
according to that measure of light which he gives. Therefore by not
many masters (or teachers, as some read it); do not give yourselves
the air of teachers, imposers, and judges, but rather speak with
the humility and spirit of learners; do not censure one another, as
if all must be brought to your standard. This is enforced by two
reasons. 1. Those who thus set up for judges and censurers shall
receive the greater condemnation. Our judging others will but make
our own judgment the more strict and severe, Mat_7:1, Mat_7:2.
Those who are curious to spy out the faults of others, and arrogant
in passing censures upon them, may expect that God will be as
extreme in marking what they say and do amiss. 2. Another reason
given against such acting the master is because we are all sinners:
In many things we offend all, Jam_3:2. Were we to think more of our
own mistakes and offenses, we should be less apt to judge other
people. While we are severe against what we count offensive in
others, we do not consider how much there is in us which is justly
offensive to them. Self-justifiers are commonly self-deceivers. We
are all guilty before God; and those who vaunt it over the
frailties and infirmities of others little think how many things
they offend in themselves. Nay, perhaps their magisterial
deportment, and censorious tongues, may prove worse than any faults
they condemn in others. Let us learn to be severe in judging
ourselves, but charitable in our judgments of other people. JAMISO
, "Jam_3:1-18. Danger of eagerness to teach, and of an unbridled
tongue: True wisdom shown by uncontentious meekness. be not
literally, become not: taking the office too hastily, and of your
own accord. many The office is a noble one; but few are fit for it.
Few govern the tongue well (Jam_3:2), and only such as can govern
it are fit for the office; therefore, teachers ought not to be
many. masters rather, teachers. The Jews were especially prone to
this presumption. The idea that faith (so called) without works
(Jam_2:14-26) was all that is required, prompted many to set up as
teachers, as has been the case in all ages of the Church. At first
all were allowed to teach in turns. Even their inspired gifts did
not prevent liability to abuse, as James here implies: much more is
this so when self-constituted teachers have no such miraculous
gifts. knowing as all might know. we ... greater condemnation James
in a humble, conciliatory spirit, includes himself: if we teachers
abuse the office, we shall receive greater condemnation than those
who are mere hearers (compare Luk_12:42-46). Calvin, like English
Version, translates, masters that is, self-constituted censors and
reprovers of others Jam_4:12 accords with this view. CALVI , "1Be
not many masters. The common and almost U IVERSALinterpretation of
this passage is, that the Apostle discourages the desire for the
office of teaching, and for this reason, because it is dangerous,
and exposes one to a heavier judgment, in case he transgresses: and
they think that he said, Be not many masters, because there ought
to have been some. But I take masters not to be those who performed
a public duty in the Church, but such as took upon them the right
of passing judgment upon others: for such reprovers sought to be
accounted as MASTERS OFmorals. And it has a mode of speaking 5.
usual among the Greeks as well as Latins, that they were called
masters who superciliously animadverted on others. And that he
forbade them to be many, it was done for this reason, because many
everywhere did thrust in themselves; for it is, as it were, an
innate disease in mankind to seek reputation by blaming others.
And, in this respect, a twofold vice prevails though few excel in
wisdom, yet all intrude indiscriminately into the office of
masters; and then few are influenced by a right feeling, for
hypocrisy and ambition stimulate them, and not a care for the
salvation of their brethren. For it is to be observed, that James
does not discourage those brotherly admonitions, which the Spirit
so often and so much recommends to us, but that immoderate desire
to condemn, which PROCEEDS from ambition and pride, when any one
exalts himself against his neighbor, slanders, carps, bites, and
malignantly seeks for what he may turn to a sinister purpose: for
this is usually done when impertinent censors of this kind
insolently boast themselves in the work of exposing the vices of
others. From this outrage and annoyance James recalls us; and he
adds a reason, because they who are thus severe towards others
shall undergo a heavier judgment: for he imposes a hard law on
himself, who tries the words and deeds of others according to the
rule of extreme rigor; nor does he deserve pardon, who will pardon
none. This truth ought to be carefully observed, that they who are
too rigid towards their brethren, provoke against themselves the
severity of God. BARCLAY, "THE TEACHER'S PERIL (James 3:1) 3:1 My
brothers, it is a mistake for many of you to become teachers, for
you must be well aware that those of us who teach will receive a
greater condemnation. In the early church the teachers were of
first rate importance Wherever they are mentioned, they are
mentioned with honour. In the Church at Antioch they are ranked
with the prophets who sent out Paul and Barnabas on the first
missionary journey (Acts 13:1). In Paul's list of those who hold
great GIFTS within the Church they come second only to the apostles
and to the prophets (1 Corinthians 12:28; compare Ephesians 4:11).
The apostles and the prophets were for ever on the move. Their
field was the whole Church; and they did not stay long in any one
congregation. But the teachers worked within a congregation, and
their supreme importance was that it must have been to them that
the converts were handed over for instruction in the facts of the
Christian gospel and for edification in the Christian faith. It was
the teacher's awe-inspiring responsibility that he could put the
stamp of his own faith and knowledge on those who were entering the
Church for the first time. In the ew Testament itself we get
glimpses of TEACHERS who failed in their responsibility and became
false teachers. There were teachers who tried to turn Christianity
into another kind of Judaism and tried to introduce circumcision
and the keeping of the law (Acts 15:24). There were teachers who
lived out nothing of the truth which they taught, whose life was a
contradiction of their instruction and who did nothing but bring
dishonour on the faith they represented (Romans 2:17- 6. 29). There
were some who tried to teach before they themselves knew anything
(1 Timothy 1:6-7); and others who pandered to the false desires of
the crowd (2 Timothy 4:3). But, APART altogether from the false
teachers, it is James' conviction that teaching is a dangerous
occupation for any man. His instrument is speech and his agent the
tongue. As Ropes puts it, James is concerned to point out "the
responsibility of teachers and the dangerous character of the
instrument they have to use." The Christian teacher E TERED into a
perilous heritage. In the Church he took the place of the Rabbi in
Judaism. There were many great and saintly Rabbis, but the Rabbi
was treated in a way that was liable to ruin the character of any
man. His very name means, "My great one." Everywhere he went he was
treated with the utmost respect. It was actually held that a man's
duty to his Rabbi exceeded his duty to his parents, because his
parents only brought him into the life of this world but his
teacher brought him into the life of the world to come. It was
actually said that if a man's parents and a man's teacher were
captured by an enemy, the Rabbi must be ransomed first. It was true
that a Rabbi was not allowed to take money for teaching and that he
was supposed to support his bodily needs by working at a trade; but
it was also held that it was a specially pious and meritorious work
to take a Rabbi into the household and to support him with every
care. It was desperately easy for a Rabbi to become the kind of
person whom Jesus depicted, a spiritual tyrant, an ostentatious
ornament of piety, a lover of the highest place at any function, a
person who gloried in the almost subservient respect showed to him
in public (Matthew 23:4-7). Every teacher runs the risk of becoming
"Sir Oracle." o profession is more liable to beget spiritual and
intellectual pride. There are two dangers which every teacher must
avoid. In virtue of his office he will either be teaching those who
are young in years or those who are children in the faith. He must,
therefore, all his life struggle to avoid two things. He must have
every care that he is teaching the truth, and not his own opinions
or even his own prejudices. It is fatally easy for a teacher to
distort the truth and to teach, not God's version, but his own. He
must have every care that he does not contradict his teaching by
his life, CO TI UALLY, as it were, not, "Do as I do," but, "Do as I
say." He must never get into the position when his scholars and
students cannot hear what he says for listening to what he is. As
the Jewish Rabbis themselves said, " ot learning but doing is the
foundation, and he who multiplies words multiplies sin" (Sayings of
the Fathers 1: 18). It is James' warning that the teacher has of
his own choice entered into a special office; and is, therefore,
under the greater condemnation, if he fails in it. The people to
whom James was writing coveted the prestige of the teacher; James
demanded that they should never forget the responsibility. PEASE,
This means that God takes the position of teacher very seriously.
It is one of the highest jobs in the kingdon of God, and men need
to take it seriously as well. We often think there is no judgment
for believers, but the fact is, there will be judgment 7. and loss
of reward for those who take teaching lightly so that they are
indifferent to the truth they teach. If they lead others astray
they will suffer loss in eternity. It is a place of high
responsibility, and those who take it on must be students with a
high degree of motivation to make sure they know what the Bible
teaches. This is a great place to point out the danger of taking a
theological position to extremes. Many do so, and neglect other
persepectives that are Biblical truths. They teach that there is
only one way to interpret the Bible, and cast suspicion on the
millions of believers who have other ways of looking at it. They
risk judgment by being blind to other views, and refusing to teach
the truths of what they rejects in other theological positions.
Wise is the teacher who is open to teach the full truths of the
Bible, and not limit himself to one perspective. I find many texts
in the Bible that support a Calvinistic interpretation, but then
find many that support an Arminian interpretation. Do I choose what
to teach in just one of the two categories, and reject the other?
Or, do I choose to teach all that the Bible reveals as truth rather
than reject much because it does not fit into one system? Many will
take the vital truth of salvation by faith alone, and reject the
many clear passages on the vital aspect of good works in the
Christian life. Rejecting this aspect makes them false teachers
when they lead people to believe they are not accountable when they
do nothing to make their faith alive and useful for the kingdom of
God. When any truth is stressed to the extreme of eliminating
another truth, one is in danger of being a false teacher. BE SO ,
"James 3:1-2. Be not many masters , teachers. Let none of you
rashly, and without proper qualifications, undertake the office of
TEACHERS of others; an office into which many are ready to intrude
themselves, without being called of God to it. The great desire
which the Jewish Christians, to whom this letter was written, had
to become teachers in the church after their conversion, and to
inculcate the obligation of the law of Moses, is noticed by St.
Paul, 1 Timothy 1:7. Desiring to be teachers of the law, &c.
These teachers of the law in the Christian Church were the great
corrupters of the gospel. Knowing that If we err, we shall receive
the greater condemnation On ACCOU T of our taking upon us an office
for which we are not qualified, and in the exercise of which more
is required of us, in many respects, than of others in a more
private station of life. St. James here, as in several of the
following verses, by a common figure of speech, joins himself with
the persons to whom he wrote, to mitigate the harshness of his
reproof: we shall receive we offend we put bits we curse, none of
which particulars, as common sense shows, are to be interpreted
either of him or of the other apostles. For in many things we
offend all Through natural infirmity and strong temptation, we are
all liable to fall. The original expression, , is literally, we all
stumble. It is a metaphor taken from persons who, walking on
slippery or rough ground, slide or stumble without falling; as
appears from Romans 11:11, , have they stumbled so as to fall?
Therefore, as in Scripture, walking denotes the course of a mans
conduct, stumbling, in this passage, signifies those lesser
failings in duty, to which common Christians are liable. If any man
offend Stumble; not in word Keep his tongue under constant
government, so that no corrupt discourse PROCEEDS out of his mouth,
at 8. any time or on any occasion, but only that which is either
about necessary BUSI ESS as far as is necessary, or good to the use
of edifying, (see note on Ephesians 4:29,) the same is a perfect
man Eminently good; one who has attained to a high DEGREE of wisdom
and grace, and able also to bridle the WHOLE BODY To keep all his
senses, appetites, and passions under due regulation. The tongue is
an index of the heart, and he who does not transgress the law of
truth, or love, or purity, or humility, or meekness, or patience,
or seriousness, with his tongue, will, with the same grace, so rule
all his dispositions and actions, as to manifest that he has in him
the mind that was in Christ, and walks as Christ walked. COFFMA ,
"This entire chapter is a "self-contained section DEALI G with the
bridling of the tongue,"[1] and fitting exactly into James' overall
theme of "perfection" (see introduction). By such a vigorous
ADDRESS to this area of human behavior, in which the totality of
all mankind is revealed as transgressors, either in small or in
great degree, it must not be thought that James was requiring
sinless perfection of Christians, his object being rather that of
turning all men to Jesus Christ our Lord who alone is perfect, and
in whom alone perfection is available for any mortal (see Matthew
5:48 and Colossians 1:28,29). In this chapter, as throughout the
epistle, the remarkable consonance with the teachings of Christ
should be OTED. Had not Christ himself said, "By thy words thou
shalt be justified, and by thy words thou shalt be condemned?"
(Matthew 12:37); and did he not also caution his followers against
seeking the adulation accorded teachers, saying, "Be not ye called
Rabbi TEACHER)," etc. (Matthew 23:1-12)? E D OTE: [1] W. E.
Oesterley, Expositor's Greek ew Testament, Vol. IV (Grand Rapids,
Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 449. Be not
many of you teachers, my brethren, knowing that ye shall receive
heavier judgment. (James 3:1) Be not many of you teachers ... The
word "teachers" in this place replaces "masters" in the KJV, a very
valid and instructive change. However, it is deplorable that here,
as in so many similar places, scholars go out of their way to
condemn the inaccuracy of the King James Version; and this is as
good a place as any to put such ERRORS" of the KJV in the proper
perspective. REGARDI G THE KJV A D SUBSEQUE T VERSIO S ot for a
moment should it be considered that the translators of the KJV
were, in any sense, lacking in zeal, dedication, SCHOLARSHIP or
intelligence, being in every such category fully on a parity with
the scholarship of our own or of any other generation. The need for
a new version did not arise from any superiority of "modern"
translators over those of the seventeenth century. Indeed, there
may be some question of the scholarship of our own age even
equaling that of theirs. 9. On the other hand, the need for a new
version did become recognized because: (1) There were linguistic
changes in the English language itself. For example, this verse,
using "masters" instead of teachers, derived from the exact meaning
of "masters" in the year 1611, at which time it was understood
throughout the English-speaking world as a short-form of
"schoolmasters." It was the change in that usage which made
"masters" archaic in the present era. (2) Three of the great uncial
manuscripts, the Vatican, the Alexandrinus and the Sinaitic, were
not AVAILABLE to the KJV translators; and in a few instances, their
work needed CORRECTIO in the light of the manuscript authority of
those uncials. (3) Archeological discoveries, in a very few
instances, have shed further light on the science of translation,
which was not available to KJV translators. However, modern
translators are all too frequently carried away from the truth by
wild, speculative, subjective assumptions, which generally did not
characterize the work of the KJV translators. Therefore, because of
these considerations and many others, the KJV today should be
carefully studied by anyone with a desire to know the truth;
especially in light of the fact of its value in general as
authoritative presentation of the sacred text, and in not a few
instances for its fidelity in giving the only true rendition of the
Greek ew Testament. For an example of this, see extensive comment
in my Commentary on Romans, pp. 118ff and my Commentary on
Galatians, Ephesians, Philippians, and Colossians 43ff. Another
example of notorious mistranslation by the English Revised Version
(1885) is Romans 10:16, which ought to read, "They have not all
obeyed the gospel." There are many other such errors which flaw the
work of "modern" translators. This comment is not intended to
demean the great scholars through whose labors we are able to
understand the ew Testament, but rather to suggest that
appreciation for those of other generations who labored in the same
field is also appropriate. OT MA Y TEACHERS In saying, "Be not many
teachers," James did not seek to discourage any who might have been
qualified for such work. As Harper suggested, "His words were meant
to remind us of our responsibilities, rather than to deter us from
our duties." [2] The need for such a caution grew out of a number
of circumstances: (1) The Christian meetings were open,
unstructured and informal; and anyone wishing to be heard could
rise and speak (see 1 Corinthians 14:26-40). The great honor
ATTACHED to the work of teaching, as indicated in 1 Corinthians
12:28, where teachers were ranked second only to apostles and
prophets, naturally led self-seekers to attempt to teach, whether
or not they were qualified. (3) Some of James' readers, perhaps
many of them, had come out of Judaism; and the characteristic of
many of those was described by Paul in Romans 2:17-24, to the
effect that their total lack of any true qualification did not
deter their conceited and arrogant assumption of the office of
"teacher" for all mankind! (4) The Judaizers who attempted to graft
the forms and ceremonies of Mosaic law upon the church were a
particularly troublesome element of the church which sorely needed
the caution here expressed by James. As Macknight said: "These
teachers of the Law in the Christian church 10. were the great
corrupters of Christianity."[3] Paul likewise ADDRESSED stern words
to this group, thus, "Some ... have turned aside unto vain talking,
desiring to be teachers of the law, though they understand neither
what they say, nor whereof they confidently affirm" (1 Timothy
1:7). Greater judgment ... (as in the ASV margin) is reminiscent of
Jesus' declaration that hypocrites making long prayers for show,
and at the same time devouring widows' houses, would also receive
"the greater condemnation" (Mark 12:40; Luke 20:47). It is not
necessary to soften this to "judgment"; because such false
teachers, because of their being unqualified, must be reckoned
among the most vicious and destructive influences in the whole
history of Christianity. As Lenski said: The damage that wrong
teaching may cause is indicated by what James later says of the
tongue. Untold damage may result. We see it everywhere to this day.
This text about the judgment that teachers shall receive cannot be
impressed too deeply upon all who teach today, whether
professionally or as volunteers[4]SIZE> [2] A. F. Harper, Beacon
Bible Commentary, Vol. X (Kansas City: Beacon Hill Press, 1967), p.
220. [3] James Macknight, Apostolical Epistles and Commentary, Vol.
V Grand Rapids, Michigan: Baker Book House, 1969 (reprint)), p.
372. [4] R. C. H. Lenski, The Interpretation of ... the Epistle of
James (Minneapolis: Augsburg Publishing House, 1938), p. 600. COKE,
"Introduction CHAP. III. We are not rashly or arrogantly to reprove
others: but rather to bridle the tongue; a little member, but a
powerful instrument of much good, and great harm. They who are
truly wise, are mild, and peaceable, without envying, and strife.
Anno Domini 60. FROM the writings of St. Paul, but especially from
his epistle to the Romans, we learn, that the Jews valued
themselves highly on the knowledge of the true God and of his will,
which they derived from the divine revelations of which they were
the keepers; and set themselves up every where as teachers of the
Gentiles. Animated by the same spirit, many of the Jews who had
embraced the gospel were exceedingly desirous of the office of
teachers in the Christian church. But the apostle James, well
knowing that some of them still believed the observance of the law
of Moses to be necessary to salvation; that others had not shaken
off all the prejudices of their EDUCATIO ; and that not a few still
followed the bad practices to which they had been formerly
accustomed; he earnestly dissuaded them from becoming teachers, by
representing to them the punishment to which they exposed
themselves, if they either perverted the doctrines, or concealed
the precepts of the gospel, James 3:1. ext, he insinuated that
their ancient prejudices, or the want of genuine religion, 11.
might lead them to offend in many things: but at the same time to
make them attentive to their own conduct, he told them that if they
did not offend in word, it would be a proof of their having
attained a great degree of piety, and holiness, as it might well be
concluded that they were then able also to bridle the WHOLE BODY,
James 3:2.Then, to make them sensible how dangerous it was to sin
with the tongue, he shewed them by the power which bits in the
mouths of horses, and helms in ships, have to turn these great
bodies, whithersoever their governors please, that the tongue,
though a little member, is capable of producing prodigious effects,
either good or bad, according as it is used, James 3:3-5.and
further points out the mischief which the intemperate useof speech
often produces in society, James 3:6. adding, that though human
ingenuity had been able to subdue all kinds of wild beasts, birds,
and sea-monsters, the tongue is so unruly a thing that no one has
been able to subdue it, except by the power of almighty grace,
James 3:7-8.And to shew the unruliness of the tongue, the apostle
mentioned, that with it we bless God; but with it also we curse men
made in THE IMAGE of God, James 3:9.Moreover, the absurdity of
EMPLOYI G the tongue for such contradictorypurposes, he displayed,
by remarking that no such contradictions were to be found in any
part of the natural system, James 3:10-12. To his description of
the mischiefs occasioned in society by an unbridled tongue, St.
James subjoined an earnest exhortation to such of the Jews as
pretended to be wise and intelligent, to make good their
pretensions, by shewing their works all done with the meekness of
wisdom. In this exhortation, he seems to have had those of them
especially in his eye, who set themselves up as TEACHERS; and the
rather because they all valued themselves on their wisdom and
knowledge, Romans 2:10- 20. So that by supposing that many of them
were wise and intelligent, he prudently used an argument which
might draw their attention, James 3:13.On the other hand, he told
them, that if they taught either the Law or the Gospel with bitter
anger and strife after the example of some of their bigotted
brethren, they lied against the truth; because such a conduct was a
contradiction to the religion which they pretended to teach, James
3:14.and was no part of the religion which cometh from above, to
which they laid claim; but was earthly, animal, and demoniacal,
James 3:15.Besides, bitter anger and strife never fail to produce
tumult and every evil work, James 3:16.Then he RECOMME DED to them
the wisdom which is from above, by displaying its many amiable
qualities, James 3:17.together with its efficacy in producing in
those whom they instructed, the good fruits of true and living
faith. Verse 1 James 3:1. Be not many masters Many teachers. The
word among the Jews, commonly signified the same with Rabbi, a
title of which the Scribes and Pharisees were exceedingly fond, as
it signifies frequently the head of a sect, or author of a
doctrine, Matthew 23:7. But in that sense no Christians are to
desire the title, much less to assume the thing thereby intended;
for Christ alone is our Master, or the author of the doctrines
which we are to embrace. But the word is here used in a more
general sense, and the verse may be thus paraphrased: "Give me
leave, my brethren, to caution you against another evil, which I
have seen some reason to 12. apprehend; and to press you, that you
be not many teachers; that none of you rashly undertake the office
of teachers, into which many are ready to intrude themselves,
without due qualifications, or a real divine call: but I would urge
you to be cautious against such an assuming disposition, as knowing
that we who bear that office, must expect that we shall undergo
greater and stricter judgment than others in a more PRIVATE station
of life." BIBLICAL ILLUSTRATOR, "Be not many masters The
qualifications necessary for teachers of Christianity The words
might have been better rendered thus, Be not many teachers, knowing
that we shall undergo a severer judgment; and were occasioned by
certain novices assuming the office of teachers when utterly
unqualified for it. The meaning is, the office of a spiritual
instructor is attended with great difficulty and danger, and the
duties of it are hard to be discharged. Let none undertake it
rashly, destitute of the gifts and graces necessary for so sacred a
function; for teachers, as well as hearers, must appear before the
judgment-seat of Christ. God will require more from teachers than
from others; and their private miscarriages, or unfaithfulness to
the duties of their office, will expose them to the severest
punishment. I. PERSONAL RELIGION is a necessary qualification in
the Christian teacher. Those must be clean that bear the vessels of
the sanctuary. Their Master is holy, their work is holy, and
therefore it becomes them to be holy also. They engage in the work
of the ministry, not seeking their own profit, but the profit of
many, that they may be saved (1Co_10:33). Having tasted that the
Lord is gracious, they are unwilling to eat their spiritual morsels
alone, and earnestly wish to have others partakers of the same
grace of life. Animated by such a spit it, the pious minister is
vigorous and active, diligent and unwearied, in his Masters
service. Grace, in lively exercise, makes the teacher honest and
impartial, bold and courageous. He will not, through a slavish
dread of man, put his candle under a bushel, or withhold the truth
in unrighteousness; but endeavours to keep back from his hearers
nothing profitable, however distasteful, and to declare to every
one of them the whole counsel of God. He is no respecter of
persons; but warns every man, and teaches every man, in all wisdom,
that he may present every man perfect in Christ. With sacred
sincerity, what the Lord saith that will he speak; though
philosophers should call him enthusiast, the populace salute him
heretic, or the statesman pronounce him mad. This integrity and
uprightness preserves the minister from fainting under a prospect
of outward difficulties and a sense of his own weakness. Grace, in
lively exercise, not only animates the teacher to his work, but
assists him in it, and greatly tends to crown it with success. It
does so by disposing him to give himself to prayer, as well as to
the ministry of the Word. He is a favourite at the court of heaven,
and improves all his interest there for his peoples good. Further,
personal religion promotes knowledge of the truth and aptness to
teach, both which are indispensably necessary in the spiritual
instructor. And as piety thus prevents men from mistaking the
duties, so it preserves them from prejudices against the doctrines
of Christianity. Just as one who perceived the light and brightness
of the sun would be little moved by any attempts to prove that
there was nothing but darkness around him. But, above all, inward
piety assists in understanding and explaining experimental
religion. Those are best suited to speak a word in season to weary
souls who can comfort them in their spiritual distresses with those
consolations wherewith they themselves have been comforted of God.
True religion will promote in ministers a pious and exemplary 13.
behaviour. II. ORTHODOXY, or soundness in the faith, is highly
necessary in a spiritual instructor. Much more stress is laid upon
this in the sacred writings than some seem willing to allow
(1Ti_1:3; 1Ti_6:3; 1Ti_6:5; 1Ti_6:20-21; 2Ti_1:13; Tit_1:9;
Tit_2:1; Tit_2:7-8; Jud_1:2). Is it either ridiculous or hurtful to
judge of things as they really are? If orthodoxy, in this sense,
has done evil, let its enemies bear witness of the evil; but if
good, why do they reproach it? Do superstition, enthusiasm,
bigotry, or persecution for conscience sake, flow from just
sentiments of religion and of the proper means to promote it? or
rather do they not flow from wrong sentiments of these? Truth and
general utility necessarily coincide. The first produces the
second. III. A TOLERABLE GENIUS AND CAPACITY, WITH A COMPETENT
MEASURE OF TRUE LEARNING, are requisite to fit for the office of a
spiritual instructor. Infidels may wish, as Julian the apostate
did, to see learning banished from the Christian Church. And men of
low education, or of selfish spirits may think meanly or speak
diminutively of a gospel ministry, as if the weakest abilities
sufficed to qualify for it. But a Paul cried out, Who is sufficient
for these things? (2Co_2:16). Elihu tells us that scarcely one of a
thousand is qualified to deal with the conscience Job_33:23).
Uncommon talents are necessary to explain obscure passages of
Scripture, to resolve intricate cases of conscience, and to defend
the truth against gainsayersservices to which ministers have
frequent calls. But, above all, one who would teach others to be
religious, must himself have a clear and distinct notion of
religion. We cannot avoid despising the man who is ignorant in his
own profession, whatever his knowledge may be of other matters. The
spiritual instructor should be mighty in the Scriptures, able not
only to repeat, but to explain them, having the Word of God
dwelling in him richly, in all wisdom and spiritual understanding.
IV. Ministers have need to be persons of PRUDENCE AND CONDUCT, and
to know men as well as books. A minister should study himself. He
should not only be acquainted with his own spiritual state, but
with the particular turn of his genius; for our usefulness will in
a great measure depend upon knowing what our gift is. A minister
should study the make and frame of the human mind; for till the
springs of human nature are, in a good measure, disclosed to him,
and he has learned how far the bodily passions, or a disordered
imagination, may either cloud genuine piety or cause a resemblance
of it, he will be often at a loss what judgment to frame of
religious appearances. He should know all the avenues to the soul,
and study the different capacities and tempers of men, that he may
be able, with becoming address, to suit himself to them all. V. A
due mixture OF A STUDIOUS DISPOSITION AND OF AN ACTIVE SPIRIT is
necessary in teachers of Christianity. The ministry is no idle or
easy profession, but requires an almost uninterrupted series of the
most painful and laborious services. (J. Erskine, D. D.)
Dissuasives from proud censure 1. The best need dissuasives from
proud censuring. It is the natural disease of wit, a pleasing evil;
it suiteth with pride and self-love, and feedeth conceit. It
serveth vainglory, and provideth for our esteem abroad; we demolish
the esteem of others, that out of the ruins of it we may raise a
structure of praise to ourselves. 2. Censuring is an arrogation of
mastership over others. It is a wrong to God to put myself in His
room; it is a wrong to my neighbour to arrogate a power over him
14. which God never gave me. 3. Christians should not affect this
mastership over their brethren. You may admonish, reprove, warn,
but it should not be in a masterly way. How is that? (1) When we do
it out of pride and self-conceit, as conceiving yourselves more
just, holy, wise, etc. (2) When we do it as vaunting over their
infirmities and frailties in a braving way, rather to shame than to
restore them: this doth not argue hatred of the sin, but envy,
malice against the person. (3) When the censure is unmerciful, and
we remit nothing of extreme rigour and severity; yea, divest the
action of extenuating circumstances. (4) When we infringe Christian
liberty and condemn others for things merely indifferent. (5) When
men do not consider what may stand with charity as well as what
will agree with truth; there may be censure where there is no
slander. (6) When we do it to set off ourselves, and use them as a
foil to give our worth the better lustre, and by the report of
their scandals to climb up and commence into a better esteem. In
the whole matter we are to be actuated by love, and to aim at the
Lords glory. 4. A remedy against vain censures is to consider
ourselves (Gal_6:1). How is it with us? Gracious hearts are always
looking inward; they inquire most into themselves, are most severe
against their own corruptions. (1) Most inquisitive after their own
sins. (2) Most severe against themselves. 5. Rash and undue judging
of others, when we are guilty ourselves, maketh us liable to the
greater judgment. The apostle proceedeth upon that supposition.
Sharp reprovers had need be exact, otherwise they draw a hard law
upon themselves, and in judging others pronounce their own doom;
their sins are sins of knowledge, and the more knowledge the more
stripes. (T. Manton.) Introduction into the office of religious
teachers Introduction into the office of religious teachers is the
subject to which the admonition has reference. The unconverted Jews
were vain of their privileges, and of their superiority in
knowledge to the unenlightened Gentiles. This part of their
character is forcibly drawn by Paul (Rom_2:17-20). There were some
corrupters also of the gospel mixing up its simple provisions for
human salvation into a heterogeneous compound with the observances
of the Mosaic ceremonial who manifested the same propensity to
become teachers of others; their character, too, is graphically
touched by the same apostle (1Ti_1:5-7; Tit_1:9-11). In the latter
passage, the motive to which the teaching of such false doctrine is
attributeddoctrine that trimmed itself to the prejudices and
likings of the hearers for selfish endsis inexpressibly base. But
by various other motives besides avarice may the same desire be
prompted. It may spring from vanity from the ambitious love of
distinction and fondness for pre-eminenceeven when the teaching is
not that of false doctrine, but of the true gospel, the doctrine of
the Cross. Envy of the eminence of others, it would appear from
Pauls representation, had 15. actuated some in his daya motive even
more unworthy than the simple love of distinction for themselves
Php_1:15-18). What a shocking way for malice to adopt to give
itself indulgence!preaching Christ from rivalry, and under the idea
that the success of such rivalry might be a new element of distress
to the suffering apostle! How little such menwho judged of others
by their own narrow-minded selfishnessknew of the elevation and
nobleness of principle and feeling by which this servant of Christ
was animated. Still further. Ill-directed zeal, where there is a
deficiency of prudence, or of self-diffidence and experience, may
produce, without any morally-evil motive, the same effect. This is
frequently the case with new converts. Undue eagerness, then, for
the office of teachers in the Churchwhether thus arising from such
corrupt motives as vanity, avarice, ambition, and envious rivalry,
or from the less censurable ones of self- ignorance,
inconsideration, and misguided zealthe apostle seeks to repress.
The meaning plainly is, that the believers should be in no haste to
become public instructors, in order that the number might not be
multiplied of such as, in knowledge and in character, were not
suitable for the office. The ground on which James here rests his
caution, is that of the specially solemn responsibility with which
the office of teacher is invested: Knowing that we (we who are, or
become, teachers namely) shall receive greater condemnationwe shall
be subjected to stricter judgment, as by some the words have been
renderedof which, as a necessary consequence, the result must be,
when there is wilful or careless failure, or failure even from
incompetency, greater condemnation. The errors of teacherswhether
arising from want of proper and sufficient investigation and study,
from prejudice and partiality, or from whatever other corrupt or
defective sourceas they are more extensively mischievous than those
of others, so are they proportionally more criminal; the obligation
lying upon them being the greater to find out, by diligent search
and careful discrimination of truth from falsehood, what they ought
to teach and what to shun, so thus they may faithfully and fully,
without alteration, addition, or abatement, declare the thing that
is right. And, while such considerations constitute the ground of a
specially solemn account which public teachers have to render for
what they teach, hasty aspirants after the office should further
bear in mind that a station of public eminence exposes its occupant
to observation, that the sins and failings of such a one are more
marked, and are more injurious to the cause of God and of His truth
than even grosser misdemeanours on the part of Christians in more
private spheres; and hence, even in the present life, we need not
be surprised should we observe discipline peculiarly severe dealt
out by Providence to those who either, from any corrupt motive, go
aside in their teaching from the Divine standard, or who, while
they publish truth, fail to adorn it by their own consistent
deportment. (R. Wardlaw, D. D.) Shrinking from the ministerial
office Mark here how the apostle includes himself. He says, We
shall receive. He does so in a spirit of humility and
self-distrust, which serves to bring out more forcibly the
magnitude of the danger against which he is warning his readers. We
find Paul writing in a similar manner (1Co_9:27). The most eminent
ministers of the Church in all ages have felt this, and to such an
extent that they have often shrunk back at first from the sacred
office altogether. It was so with Ambrose, who, when elected Bishop
of Milan, fled from the city, and had to be searched out and
brought back from his place of concealment. It was so with the
still more celebrated Father Augustine, who went forward to receive
ordination only after the most urgent solicitations. It was so with
John Knox, for he, when called to the ministry in the Castle of St.
Andrews, first made an ineffectual 16. attempt to address the
congregation that had chosen him, and then, bursting into tears,
rushed out of the assembly and hid himself in his own chamber. His
countenance and behaviour, from that day till the day he was
compelled to present himself in the public place of preaching, did
sufficiently declare the grief and trouble of his heart, for no man
saw any sign of mirth from him, neither had he pleasure to
accompany any man for many days together. What a lesson is here to
all who either have entered on, or are looking forward to, the work
of spiritual teaching I (John Adam.) Respect for authority When
Faraday was preparing to lecture in natural science at the Royal
Institution, he advertised for a retired sergeant to help him with
his experiments. Being asked why he sought for a military man, he
explained that some of the materials that would be used were
dangerous, and that, therefore, he wanted for an assistant not one
who would follow his own ignorant judgment, and blow up himself,
the professor, and the audience, but one who would do exactly what
he would be told, and nothing else. (E. J. Hardy, M. A.) Masters
i.e., self-constituted censors of others. (Calvin.) The itch of
teaching Wiesinger heads this chapter, Against the itch of
teaching. (Calvin.) Inconsistent teachers Words had taken the place
of works. (Huther.) Teachers to love their work The sages of Israel
had given the same caution as in the maxim: Love the work, but
strive not after the honour of a teacher. (Pirke Aboth. 1:10.) The
teaching gift It is obvious that true teachers must always be a
minority. There is something seriously wrong when the majority in
the community, or even a large number, are pressing forward to
teach the rest. (A. Plummer, D. D.) Self-assertion 17. Bishop Hall
said, There are three things which, of all others, I will never
strive for: the wall, the way, and the best seat. If I deserve
well, a low place cannot disparage me so much as I shall grace it;
if not, the height of my place shall add to my shame, while every
man shall condemn me for pride matched with unworthiness. (H. O.
Mackey.) Self-glorification, a disqualification for Gods work Dare
any of us say with the French king, Letat cest moiThe State is
myselfI am the most important person in the Church? If so, the Holy
Spirit is not likely to use such unsuitable instruments; but if we
know our places, and desire to keep them with all humility, He will
help us, and the Churches will flourish beneath our care. (C. H.
Spurgeon.) EBC, "HEAVY RESPONSIBILITIES OF TEACHERS - THE POWERS
AND PROPENSITIES OF THE TONGUE - THE SELF-DEFILEMENT OF THE
RECKLESS TALKER. FROM the "idle faith" St. James goes on to speak
of the "idle word." The change from the subject of faith and works
to that of the temptations and sins of speech is not so abrupt and
arbitrary as at first sight appears. The need of warning his
readers against sins of the tongue has been in his mind from the
first. Twice in the first chapter it comes to the surface. "Let
every man be swift to hear, slow to speak, slow to wrath"
(Jas_1:19), as if being slow to hear and swift to speak were much
the same as being swift to wrath. And again, "If any man thinketh
himself to be religious, while he bridleth not his tongue, but
deceiveth his heart, this mans religion is vain" (Jas_1:26). And
now the subject of barren faith causes him to return to the warning
once more. For it is precisely those who neglect good works that
are given to talk much about the excellence of their faith, and are
always ready to instruct and lecture others. That controversies
about faith and works suggested to him this section about offences
of the tongue, is a gratuitous hypothesis. St. James shows no
knowledge of any such controversies. As already pointed out, the
purpose of the preceding section (Jas_2:14-26) is not controversial
or doctrinal, but purely practical, like the rest of the Epistle.
The paragraph before us is of the same character; it is against
those who substitute words for works. St. James is entirely of
Carlyles opinion that in the majority of cases, if "speech is
silvern, silence is golden"; but be does not write twenty volumes
to prove the truth of this doctrine. "In noble uprightness, he
values only the strict practice of concrete duties, and hates talk"
(Reuss); and while quite admitting that teachers are necessary, and
that some are called to undertake this office, he tells all those
who desire to undertake it that what they have to bear in mind is
its perils and responsibilities. And it is obvious that true
teachers must always be a minority. There is something seriously
wrong when the majority in the community, or even a large number,
are pressing forward to teach the rest. "Be not many teachers, my
brethren"; or, if we are to do full justice to the compact fullness
of the original, "Do not many of you become teachers." St. James is
not protesting against a usurpation of the ministerial office; to
suppose this is to give far too specific a meaning to his simple
language. The context points to no such sin as that of Korah and
his company, but simply to the folly of incurring needless danger
and temptation. In the Jewish synagogues any one who was disposed
to do so might come 18. forward to teach, and St. James writes at a
time when the same freedom prevailed in the Christian
congregations. "Each had a psalm, had a teaching, had a revelation,
had a tongue, had an interpretation All could prophesy one by one,
that all might learn and all be comforted". (1Co_14:26; 1Co_14:31)
But in both cases the freedom led to serious disorders. The desire
to be called of men "Rabbi, Rabbi," told among Jews and Christians
alike, and many were eager to expound who had still the very
elements of true religion to learn. It is against this general
desire to be prominent as instructors both in private and in public
that St. James is here warning his readers. The Christian Church
already has its ministers distinct from the laity, to whom the
laity are to apply for spiritual help; (Jas_5:14) but it is not an
invasion of their office by the laity to which St. James refers,
when he says, "Do not many of you become teachers." These Jewish
Christians of the Dispersion are like those at Rome to whom St.
Paul writes; each of them was confident that his knowledge of God
and the Law made him competent to become "a guide of the blind, a
light of them that are in darkness, a corrector of the foolish, a
teacher of babes, having in the Law the form of knowledge and of
the truth". (Rom_2:17 ff.) But in teaching others they forgot to
teach themselves; they failed to see that to preach the law without
being a doer of the law was to cause Gods name to be blasphemed
among the Gentiles; and that to possess faith and do nothing but
talk was but to increase their own condemnation; for it was to
place themselves among those who are condemned by Christ because
"they say and do not". (Mat_23:3) The phrase "to receive judgment"
( ) is in form a neutral one: the judgment may conceivably be a
favorable one, but in usage it implies that the judgment is
adverse. (Mar_12:40; Luk_20:47; Rom_13:2) Even without the verb
"receive" this word "judgment" in the New Testament generally has
the meaning of a condemnatory sentence. (Rom_2:2-3; Rom_3:8;
Rom_5:16; 1Co_11:29; Gal_5:10; 1Ti_3:6; 1Ti_5:12; 1Pe_4:17;
2Pe_2:3; Jud_1:4; Rev_17:1; Rev_18:20) And there is no reason to
doubt that such is the meaning here; the context requires it. The
fact that St. James with affectionate humility and persuasiveness
includes himself in the judgment-"we shall receive"-by no means
proves that the word is here used in a neutral sense. In this he is
like St. John, who breaks the logical flow of a sentence in a
similar manner, rather than seem not to include himself: "If any
man sin, we have an Advocate"; (1Jn_2:1) he is as much in need of
the Advocate as others. So also here, St. James, as being a
teacher, shares in the heavier condemnation of teachers. It was the
conviction that the word is not neutral, but condemnatory, which
produced the rendering in the Vulgate, "knowing that ye receive
greater condemnation" (scientes quoniam maius judicium sumitis), it
being thought that St. James ought not to be included in such a
judgment. But this is to miss the point of the passage. St. James
says that "in many things we stumble-every one of us." He uses the
strong form of the adjective ( for ), and places it last with great
emphasis. Every one of us sins, and therefore there is condemnation
in store for every one of us. But those of us who are teachers will
receive a heavier sentence than those of us who are not such; for
our obligations to live up to the law which we know, and profess,
and urge upon others, are far greater. Heaviest of all will be the
condemnation of those who, without being called or qualified,
through fanaticism, or an itch for notoriety, or a craze for
controversy, or a love of fault-finding, push themselves forward to
dispense instruction and censure. They are among the fools who
"rush in where angels fear to tread," and thereby incur
responsibilities which they need not, and ought not, to have
incurred, because they do not possess the qualifications for
meeting them and discharging them. The argument is simple and
plain: "Some of us must teach. All of us frequently fall. Teachers
who fall are more severely judged than 19. others. Therefore do not
many of you become teachers." In what sphere is it that we most
frequently fall? Precisely in that sphere in which the activity of
teachers specially lies-in speech. "If any stumbleth not in word,
the same is a perfect man." St. James is not thinking merely of the
teacher who never makes a mistake, but of the man who never sins
with the tongue. There is an obvious, but by no means exclusive,
reference to teachers, and that is all. To every one of us,
whatever our sphere in life, the saying comes home that one who
offends not in word is in deed a perfect man. By "perfect" () he
means one who has attained full spiritual and moral development,
who is "perfect and entire, lacking in nothing". (Jas_1:4) He is no
longer a babe, but an adult; no longer a learner, but an adept. He
is a full and complete man, with perfect command of all the
faculties of soul and body. He has the full use of them, and
complete control over them. The man who can bridle the most
rebellious part of his nature, and keep it in faultless subjection,
can bridle also the whole. This use of "perfect," as opposed to
what is immature and incomplete, is the commonest use of the word
in the New Testament. But sometimes it is a religious or
philosophical term, borrowed from heathen mysteries or heathen
philosophy. In such cases it signifies the initiated, as distinct
from novices. Such a metaphor was very applicable to the Gospel,
and St. Paul sometimes employs it; (1Co_2:6; Col_1:28) but it may
be doubted whether any such thought is in St. Jamess mind here,
although such a metaphor would have suited the subject. He who
never stumbles in word can be no novice, but must be fully
initiated in Christian discipline. But the simpler interpretation
is better. He who can school the tongue can school the hands and
the feet, the heart and the brain, in fact, "the whole body," the
whole of his nature, and is therefore a perfect man. In his
characteristic manner, St. James turns to natural objects for
illustrations to enforce his point. "Now if we put the horses
bridles into their mouths, that they may obey us, we turn about
their whole body." The changes made here by the Revisers are
changes caused by a very necessary correction of the Greek text ( )
instead of Me, which St. James nowhere else uses, or , which here
has very little evidence in its favor; for the text has been
corrupted in order to simplify a rather difficult and doubtful
construction. The uncorrupted text may be taken in two ways.
Either, "But if we put the horses bridles into their mouths, that
they may obey us, and so turn about their whole body" (much more
ought we to do so to ourselves); this obvious conclusion being not
stated, but left for us to supply at the end of an unfinished
sentence. Or, as the Revisers take it, which is simpler, and leaves
nothing to be understood. A man who can govern his tongue can
govern his whole nature, just as a bridle controls, not merely the
horses mouth, but the whole animal. This first metaphor is
suggested by the writers own language. He has just spoken of the
perfect man bridling his whole body, as before he spoke of the
impossibility of true religion in one who does not bridle his
tongue; (Jas_ 1:26) and this naturally suggests the illustration of
the horses. The argument is a fortiori from the horse to the man,
and still more from the ship to the man, so that the whole forms a
climax, the point throughout being the same, viz., the smallness of
the part to be controlled in order to have control over the whole.
And in order to bring out the fact that the ships are a stronger
illustration than the horses, we should translate, "Behold, even
the ships, though they are so great," etc., rather than "Behold,
the ships also, though they are so great." First the statement of
the case (Jas_ 3:2), then the illustration from the horses
(Jas_3:3), then "even the ships" (Jas_3:4), and finally the
application, "so the tongue also" (Jas_3:5). Thus all runs
smoothly. If, as is certainly the case, we are able to govern
irrational creatures with a small bit, how 20. much more ourselves
through the tongue; for just as he who has lost his hold of the
reins has lost control over the horse, so he who has lost his hold
on his tongue has lost control over himself. The case of the ship
is still stronger. It is not only devoid of reason, but devoid of
life. It cannot be taught obedience. It offers a dead resistance,
which is all the greater because of its much greater size, and
because it is driven by rough winds, yet its whole mass can be
turned about by whoever has control of the little rudder, to lose
command of which is to lose command of all. How much more,
therefore, may we keep command over ourselves by having command
over our tongues! There is nothing more in the metaphor than this.
We may, if we please, go on with Bede, and turn the whole into a
parable, and make the sea mean human life, and the winds mean
temptations, and so on; but we must beware of supposing that
anything of that kind was in the mind of St. James, or belongs to
the explanation of the passage. Such symbolism is read into the
text, not extracted from it. It is legitimate as a means of
edifying, but it is not interpretation. The expression "rough
winds" ( ) is peculiar, "rough" meaning hard or harsh, especially
to the touch, and hence of what is intractable or disagreeable in
other ways. (1Sa_25:3; Joh_6:60; Act_26:14; Jud_1:15) Perhaps in
only one other passage in Greek literature, previous to this
Epistle, is it used as an epithet of wind, viz., in Pro_ 27:16, a
passage in which the Septuagint differs widely from the Hebrew and
from our versions. St. James, who seems to have been specially fond
of the sapiential books of Scripture, may have derived this
expression from the Proverbs. "So the tongue also is a little
member, and boasteth great things." The tongue, like the bit, and
the rudder, is only a very small part of the whole, and yet, like
them, it can do great things. St. James says, "boasteth great
things," rather than "doeth great things," not in order to
insinuate that the tongue boasts of what it cannot or does not do,
which would spoil the argument, but in order to prepare the way for
the change in the point of the argument. Hitherto the point has
been the immense influence which the small organ of speech has over
our whole being, and the consequent need of controlling it when we
want to control ourselves. We must take care to begin the control
in the right place. This point being established, the argument
takes a somewhat different turn, and the necessity of curbing the
tongue is shown, not-from its great power, but from its inherent
malignity. It can be made to discharge good offices, but its
natural bent is towards evil. If left unchecked, it is certain to
do incalculable mischief. The expression "boasteth great things"
marks the transition from the one point to the other, and in a
measure combines them both. There are great things done; that shows
the tongues power. And it boasts about them; that shows its bad
character. This second point, like the first, is enforced by two
illustrations taken from the world of nature. The first was
illustrated by the power of bits and rudders; the second is
illustrated by the capacity for mischief in fire and in venomous
beasts. "Behold, what a fire kindles what a wood!" is the literal
rendering of the Greek, where "what a fire" evidently means "how
small a fire," while "what a wood" means "how large a wood." The
travelers camp-fire is enough to set a whole forest in flames, and
the camp-fire was kindled by a few sparks. "Fire," it is sometimes
truly said, "it is a good servant, but a bad master," and precisely
the same may with equal truth be said of the tongue. So long as it
is kept under control it does excellent service; but directly it
can run on unchecked, and lead instead of obeying, it begins to do
untold mischief. We sometimes speak of men whose "pens run away
with them"; but a far commoner case is that of persons whose
tongues run away with them, whose untamed and unbridled tongues say
things which are neither seriously thought nor (even at the moment)
seriously meant. The habit of 21. saying "great things" and using
strong language is a condition of constant peril, which will
inevitably lead the speaker into evil. It is a reckless handling of
highly dangerous material. It is playing with fire. Yes, "the
tongue is a fire. The world of iniquity among our members is the
tongue, which defileth the whole body." The right punctuation of
this sentence cannot be determined with certainty, and other
possible arrangements will be found in the margin of the Revised
Version; but on the whole this seems to be the best. The one thing
that is certain is that the "so" of the Authorized version-"so is
the tongue among our members" - is not genuine; if it were, it
would settle the construction and the punctuation in favor of what
is at least the second-best arrangement: "The tongue is a fire,
that world of iniquity: the tongue is among our members that which
defileth the whole body." The meaning of "the world of iniquity"
has been a good deal discussed, but is not really doubtful. The
ordinary colloquial signification is the right one. The tongue is a
boundless store of mischief, an inexhaustible source of evil, a
universe of iniquity; universitas iniquitatis, as the Vulgate
renders it. It contains within itself the elements of all
unrighteousness; it is charged with endless possibilities of sin.
This use of "world" () seems not to occur in classical Greek; but
it is found in the Septuagint of the Proverbs, and again in a
passage where the Greek differs widely from the Hebrew (see above).
What is still more remarkable, it occurs immediately after the
mention of sins of speech: "An evil man listeneth to the tongue of
the wicked; but a righteous man giveth no heed to false lips. The
faithful man has the whole world of wealth; but the faithless not
even a penny". (Pro_17:4) "Is the tongue." The word for "is" must
be observed (not , nor , but ). Its literal meaning is "constitutes
itself," and it occurs again in Jas_4:4, where the Revisers rightly
translate it "maketh himself:Whosoever would be a friend of the
world maketh himself an enemy of God." The tongue was not created
by God to be a permanent source of all kinds of evil; like the rest
of creation, it was made "very good," "the best member that we
have." It is by its own undisciplined and lawless career that it
makes itself "the world of iniquity," that it constitutes itself
among our members as "that which defileth our whole body." This
helps to explain what St. James means by "unspotted" () or
"undefiled". (Jas_1:27) He who does not bridle his tongue is not
really religious. Pure religion consists in keeping in check that
"which defileth ( ) our whole body." And the tongue defiles us in
three ways; -by suggesting sin to ourselves and others; by
committing sin, as in all cases of lying and blasphemy; and by
excusing or defending sin. It is a palmary instance of the
principle that the best when perverted becomes the worst-corruptio
optimi tit pessima. It "setteth on fire the wheel of nature, and is
set on fire by hell." We must be content to leave the precise
meaning of the words rendered "the wheel of nature" ( )
undetermined. The general meaning is evident enough, but we cannot
be sure what image St. James had in his mind when he wrote the
words. The one substantive is obviously a metaphor, and the other
is vague in meaning (as the latter occurs Jas_1:23, the two
passages should be compared in expounding); but what the exact idea
to be conveyed by the combination is, remains a matter for
conjecture. And the conjectures are numerous, of which one must
suffice. The tongue is a center from which mischief radiates; that
is the main thought. A wheel that has caught fire at the axle is at
last wholly consumed, as the fire spreads through the spokes to the
circumference. So also in society. Passions kindled by unscrupulous
language spread through various channels 22. and classes, till the
whole cycle of human life is in flames. Reckless language first of
all "defiles the whole" nature of the man who employs it, and then
works destruction far and wide through the vast machinery of
society. And to this there are no limits; so long as there is
material, the fire will continue to burn. How did the fire begin?
How does the tongue, which was created for far other purposes,
acquire this deadly propensity? St. James leaves us in no doubt
upon that point. It is an inspiration of the evil one. The enemy,
who steals away the good seed, and sows weeds among the wheat,
turns the immense powers of the tongue to destruction. The old
serpent imbues it with his own poison. He imparts to it his own
diabolical agency. He is perpetually setting it on fire (present
participle) from hell. The second metaphor by which the malignant
propensity of the tongue is illustrated is plain enough. It is an
untamable, venomous beast. It combines the ferocity of the tiger
and the mockery of the ape with the subtlety and venom of the
serpent. It can be checked, can be disciplined, can be taught to do
good and useful things; but it can never be tamed, and must never
be trusted. If care and watchfulness are laid aside, its evil
nature will burst out again, and the results will be calamitous.
There are many other passages in Scripture which contain warnings
about sins of the tongue: see especially Pro_16:27-28; Ecc_5:13-14,
and Ecc_28:9-23, from which St. James may have drawn some of his
thoughts. But what is peculiar to his statement of the matter is
this, that the reckless tongue defiles the whole nature of the man
who owns it. Other writers tell us of the mischief which the
foul-mouthed man does to others, and of the punishment which will
one day fall upon himself. St. James does not lose sight of that
side of the matter, but the special point of his stern warning is
the insisting upon the fact that unbridled speech is a pollution to
the man that employs it. Every faculty of mind or body with which
he has been endowed is contaminated by the subtle poison which is
allowed to proceed from his lips. It is a special application of
the principle laid down by Christ, which was at first a perplexity
even to the Twelve, "The things which proceed out of the man are
those that defile the man". (Mar_7:15; Mar_7:20; Mar_7:23) The
emphasis with which Christ taught this ought to be noticed. On
purpose to insist upon it, "He called to Him the multitude again,
and said unto them, Hear ye all of you, and understand: there is
nothing from without the man, that going into him can defile him;
but the things which proceed out of the man are those that defile
the man." And He repeats this principle a second and a third time
to His disciples privately. Are ye so without understanding also?
"That which proceedeth out of the man, that defileth the manAll
these things proceed from within, and defile the man." If even an
unspoken thought can defile, when it has not yet proceeded farther
than the heart, much greater will be the pollution if the evil
thing is allowed to come to the birth by passing the barrier of the
lips. This flow of evil from us means nothing less than this, that
we have made ourselves a channel through which infernal agencies
pass into the world. Is it possible for such a channel to escape
defilement? HAWKER, "James 3:1-14 My brethren, be not many masters,
knowing that we shall receive the greater condemnation. (2) For in
many things we offend all. If any man offend not in word, the same
is a perfect man, and able also to bridle the whole body. (3)
Behold, we put bits in the horses mouths, that they may obey us;
and we turn about their whole body. (4) 23. Behold also the ships,
which though they be so great, and are driven of fierce winds, yet
are they turned about with a very small helm, whithersoever the
governor listeth. (5) Even so the tongue is a little member, and
boasteth great things. Behold, how great a matter a little fire
kindleth! (6) And the tongue is a fire, a world of iniquity; so is
the tongue among our members, that it defileth the whole body, and
setteth on fire the course of nature; and it is set on fire of
hell. (7) For every kind of beasts, and of birds, and of serpents,
and of things in the sea, is tamed, and hath been tamed of mankind:
(8) But the tongue can no man tame; it is an unruly evil, full of
deadly poison. (9) Therewith bless we God, even the Father; and
therewith curse we men, which are made after the similitude of God.
(10) Out of the same mouth proceedeth blessing and cursing. My
brethren, these things ought not so to be. (11) Doth a fountain
send forth at the same place sweet water and bitter? (12) Can the
fig tree, my brethren, bear olive berries? either a vine, figs? so
can no fountain both yield salt water and fresh. (13) Who is a wise
man and endued with knowledge among you? let him show out of a good
conversation his works with meekness of wisdom. (14) But if ye have
bitter envying and strife in your hearts, glory not, and lie not
against the truth. We shall enter into a more perfect apprehension
of the several directions we meet with in the whole of this
Chapter, and indeed, it might be added, the whole of this Epistle,
if we consider the general scope of the Apostles directions, in
relation to those to whom he wrote. The Church then, as the Church
now, had a nominal congregation, which mingled with the people of
God. The Holy Ghost, therefore, by his servant the Apostle,
instructs the true Church, from being led away by the practice of
such men. Hence, we find in the two preceding chapters,
expressions, of double-minded men; mere hearers of the word; men
seeming to be religious. So again, of certain persons, who were
partial observer, of the law: unconscious that one offence
constituted a transgressor, as truly so, as a man guilty of all.
And in this Chapter, he describes the bitter envying, and strife in
the heart, and of lying against the truth The Reader will do well
to consider these things. It is not the Church, to whom James is
writing, that he chargeth with this inconsistency; for the Church
is considered in a regenerate state. But it is the mere Professor,
who mingled with Gods people, though in reality, had no part, nor
lot in the matter. By an attention to these different characters,
what the Apostle here sets forth will be found under divine
teaching, very instructive. I would pause over the Apostles words,
of the wonderful circumstance which he takes notice of, and which,
more or less, the people of God too fully know, and feel; that
those members of ours, which under grace, are used for glorifying
the Lord, in praising him, are also made the instruments of sin.
With the tongue bless we God even the Father. And, though a truly
regenerated child of God is restrained from using the tongue to
curse; yet, too often; perhaps, the tongue is used in angry words.
Hence, Reader! every child of God hath an evidence in himself, when
regenerated by the Holy Ghost, of a double principle within him;
grace, and corruption. Indeed, what higher proof can a child of God
need, than his own heart? I have so largely considered this subject
in this Poor Mans Commentary, upon several occasions before, and
particularly in the Canticles, Jas_5:2 and Rom_7:7, that I rather
would refer to those scriptures, than enlarge. But, as the Apostle
saith, and very blessedly saith it, the wise man, (that is, the
truly regenerated believer, made wise unto salvation, through the
grace that is in Christ Jesus, and who is endued with divine
knowledge,) will skew out of a good conversation his works of grace
with meekness and wisdom. RWP, "Be not many teachers (m polloi
didaskaloi ginesthe). Prohibition with m 24. and present middle
imperative of ginomai. Stop becoming many teachers (so many of
you). There is thus a clear complaint that too many of the Jewish
Christians were attempting to teach what they did not clearly
comprehend. There was a call for wise teachers (Jam_2:13.), not for
foolish ones. This soon became an acute question, as one can see in
1 Cor. 12 to chapter 14. They were not all teachers (1Co_12:28.;
1Co_14:26). The teacher is here treated as the wise man
(Jam_3:13-18) as he ought to be. The rabbi was the teacher
(Mat_23:7.; Joh_1:38; Joh_3:10; Joh_20:16). Teachers occupied an
honourable position among the Christians (Eph_4:11; Act_13:1).
James counts himself a teacher (we shall receive, Jam_3:1) and this
discussion is linked on with Jam_1:19-27. Teachers are necessary,
but incompetent and unworthy ones do much harm. Heavier judgment
(meizon krima). Greater sentence. See Mar_12:40; Luk_20:47 for
perrisoteron krima (the sentence from the judge, Rom_13:2). The
reason is obvious. The pretence of knowledge adds to the teachers
responsibility and condemnation. MEYER, " BRIDLE THE TONGUE
Jam_3:1-12 It is much easier to teach people what they should be
and do than to obey our own precepts. Even the best of us stumble
in many respects; but our most frequent failures are in speech. If
we could control our tongues, we should be masters of the whole
inner economy of our natures. The refusal to express a thought will
kill the thought. Let Christ bridle your mouth, and He will be able
to turn about your whole body. Let Him have His hand on the tiller
of your tongue, and He will guide your life as He desires. A single
spark may burn down a city. The upsetting of an oil lamp in a
stable led to the burning of Chicago. Lighted at the flames of
hell, the tongue can pass their, vitriol on to earth. Man cannot
tame the tongue, but Christ can. He goes straight for the heart,
for, as He said long ago, the seat of the mischief is there. See
Mar_7:14-15; Psa_51:10. MACLARE , "A WATCH ON THE DOOR OF THE LIPS
Jas_3:1-15 THERE is a recurrence to earlier teaching in Jas_1:19;
Jas_1:26, which latter verse suggests the figure of the bridle.
James has drunk deep into Old Testament teaching as to the solemn
worth of speech, and into Christs declaration that by their words
men will be justified or condemned. No doubt, Eastern peoples are
looser tongued than we Westerns are; but modern life, with its
great development of cities and its swarm of newspapers and the
like, has heightened the power of spoken and printed words, and
made Jamess exhortations even more necessary. His teaching here
gathers round several images- the bridle, the fire, the untamed
creature, the double fountain. We deal with these in order. I. No
doubt, in the infant Church, with its flexible organisation, there
were often scenes very strange to our eyes, such as Paul hints at
in 1Co_14:26-33, 25. where many voices of would-be teachers
contended for a hearing. James would check that unwholesome
eagerness by the thought that teachers who do not practice what
they preach will receive a heavier judgment than those who did not
set up to be instructors. He humbly classes himself with the
teachers. The for of verse 2 introduces a reason for the advice in
verse 1 - since it is hard to avoid falls, and harder in respect to
speech than action, it is a dangerous ambition to be a teacher.
That thought leads on to the series of considerations as to the
government of the tongue. He who can completely keep it under
command is a perfect man, because the difficulty of doing so is so
great that the attainment of it is a test of perfection. James is
like the Hebrew prophets, in that he does not so much argue as
illustrate. His natural speech is imagery, and here he pours out a
stream of it. The horses bridle and the ships rudder may be taken
together as both illustrating the two points that the tongue guides
the body, and that it is intended that the man should guide the
tongue. These two ideas are fused together here. The bridle is put
into the mouth, and what acts on the mouth influences the direction
of the horses course. The rudder is but a little bit of wood, hut
its motion turns the great ship, even when driven by wild winds. So
the tongue is a little member, and boasteth great things, which
boasting is not false, for the whole point of the passage is that
that little member has large power. Is it true, as James says, that
it governs our actions as the bridle does the horse, Or the rudder
the ship? No doubt, many sins go straight from the inner chambers
of the hearts desires out into the world of action without.going
round by the way of speech; but still, if we think of the immense
power of our own words and of others in setting our activities in
motion, of the dreadful harvest of sin which has of ten sprung from
one tempting word, of the ineffaceable traces of pollution which
some vile book leaves in memory and heart, of the good and evil
which have been wrought by spoken or printed words, and that never
more truly than to-day, when a flood of talk all but drowns the
world, we shall not think James exaggerating in the awful weight he
gives to speech as the mother of action. His other point is that
this guiding power needs guidance. A firm yet gentle hand touches
the rein, and the sensitive mouth yields to the light pressure. The
steermans hand pushes or draws the tiller an inch from or towards
him, and the huge vessel yaws accordingly. Speech is often loose.
Most men set less careful watch on the door of their lips than of
their actions; but it would be wiser to watch the inner gate, which
leads from thought to speech, than the outer one, which leads from
speech to act. Idle words, rash words, unconsidered words,
free-flowing words, make up much of our conversation. His tongue
ran away with him is too often true. It is hard but possible, and
it is needful, to guide the helm, to keep a tight hand on the
reins. II. The next figure is that of the fire, suggested by the
illustration of the small spark which sets a great forest ablaze.
Drop a match or a spark from a locomotive or a pipe in the prairie
grass, and we know what comes. The illustration was begun to carry
on the contrast between the small member and its great results; but
James catches fire, and goes off after the new suggestion, The
tongue is a fire. Our space forbids discussing the interpretation
of the difficult verse 6, but the general bearing of it is clean It
reiterates under a fresh figure the thought of the preceding verses
as to the power of the tongue to set the whole body in motion. Only
the imagery is more lurid, and suggests more fatal issues from an
unhallowed tongues influence. It defileth the whole body. Foul
speech, heard in schools or places of business, read in filthy
books, 26. heard in theatres, has polluted many a young life, and
kindled fires which have destroyed a man, body and soul. Speech is
like the axle which, when it gets heated, sets the wheel on fire.
And what comes of the train then? And what set the axle ablaze? The
sulphurous flames from the pit of Gehenna. No man who knows life,
especially among young boys and young men, will think that James
has lost the government of his tongue in speaking thus. III. Next
comes the figure of the untamable wild beast. e need not pin James
down to literal accuracy any more than to scientific classification
in his zoology. His general statement is true enough for his
purpose, for man has long ago tamed, and still continues to use as
tamed, a crowd of animals of most diverse sorts, fierce and meek,
noxious and harmless. But, says James, in apparent contradiction to
himself, there is one creature that resists all such efforts. Then
what .is the sense of your solemn exhortations, James, if the
tongue can no man tame? In that case he who is able to bridle it
must be more than a perfect man. Yes, James believed that, though
he says little about it. He would have us put emphasis on no man.
Mans impossibilities are Christs actualities. So we have here to
fall back on Jamess earlier word, If any of you lack,... let him
ask of God,... and it shall be given him. The position of man in
the Greek is emphatic, and suggests that the thought of divine help
is present to the Apostle. He adds a characterisation of the
tongue, which fits in with his image of an untamable brute: It is a
restless evil, like some caged but unsubdued wild animal, ever
pacing uneasily up and down its den; full of deadly poison, like
some captured rattlesnake. The venom spurted out by a calumnious
tongue is more deadly than any snake poison. Blasphemous words, or
obscene words, shot into the blood by one swift dart of the fangs,
may corrupt its whole current, and there is no Pasteur to expel the
virus. IV. The last image, that of the fountain, is adduced to
illustrate the strange inconsistencies of men, as manifested in
their speech. Words of prayer and words of cursing come from the
same lips. No doubt these hot tempered, and sometimes ferociously
religious, Jewish Christians, to whom James speaks, had some among
them whose portraits James is drawing here. Away with such a fellow
from the earth! is a strange sequel to Blessed be he, the God of
our fathers. But the combination has often been heard since. To
Deums and anathemas have succeeded one another m strange union, and
religious controversy has not always been conducted with perfect
regard to Jamess precepts. Of course when the Apostle gibbets the
grotesque inconsistency of such a union, he is not to be taken as
allowing curs