Bible Commentaries

Be not many teachers (μη πολλοι διδασκαλοι γινεστε — mē polloi didaskaloi ginesthe). Prohibition with μη — mē and present middle imperative of γινομαι — 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 (James 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 (1 Corinthians 12:28.; 1 Corinthians 14:26). The teacher is here treated as the wise man (James 3:13-18) as he ought to be. The rabbi was the teacher (Matthew 23:7.; John 1:38; John 3:10; John 20:16). Teachers occupied an honourable position among the Christians (Ephesians 4:11; Acts 13:1). James counts himself a teacher (we shall receive, James 3:1) and this discussion is linked on with James 1:19-27. Teachers are necessary, but incompetent and unworthy ones do much harm.

Heavier judgment (μειζον κριμα — meizon krima). “Greater sentence.” See Mark 12:40; Luke 20:47 for περρισοτερον κριμα — perrisoteron krima (the sentence from the judge, Romans 13:2). The reason is obvious. The pretence of knowledge adds to the teacher‘s responsibility and condemnation.

In many things (πολλα — polla). Accusative neuter plural either cognate with πταιομεν — ptaiomen or accusative of general reference. On πταιομεν — ptaiomen (stumble) see note on James 2:10. James includes himself in this list of stumblers.

If not (ειου — ei̇ou). Condition of first class with ου — ou (not μη — mē) negativing the verb πταιει — ptaiei word (εν λογωι — en logōi). In speech. The teacher uses his tongue constantly and so is in particular peril on this score.

The same (ουτος — houtos). “This one” (not ο αυτος — ho autos the same).

A perfect man (τελειος ανηρ — teleios anēr). “A perfect husband” also, for ανηρ — anēr is husband as well as man in distinction from woman (γυνη — gunē). The wife is at liberty to test her husband by this rule of the tongue.

To bridle the whole body also (χαλιναγωγησαι και ολον το σωμα — chalinagōgēsai kai holon to sōma). See note on James 1:26 for this rare verb applied to the tongue (γλωσσαν — glōssan). 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 (επιστομιζω — epistomizō).

If we put (ει βαλλομεν — ei ballomen). Condition of the first class assumed as true.

The horses‘ bridles (των ιππων τους χαλινους — tōn hippōn tous chalinous). ιππων — Hippōn (genitive plural of ιππος — 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 χαλινος — chalinos old word for bridle (from χαλαω — chalaō to slacken, let down), except Revelation 14:20.

That they may obey us (εις το πειτεσται αυτους ημιν — eis to peithesthai autous hēmin). Present middle infinitive of πειτω — peithō with εις το — eis to as a purpose clause with the dative ημιν — hēmin after πειτεσται — peithesthai and αυτους — autous the accusative of general reference.

We turn about (μεταγομεν — metagomen). Present active indicative of μεταγω — metagō late compound to change the direction (μετα — meta αγω — agō), to guide, in N.T. only here and James 3:4. The body of the horse follows his mouth, guided by the bridle.

The ships also (και τα πλοια — kai ta ploia). Old word from πλεω — pleō to sail (Matthew 4:21). Another metaphor like “horses” (ιπποι — 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 (τηλικαυτα οντα — tēlikauta onta). Concessive participle of ειμι — eimi The quantitative pronoun τηλικουτος — tēlikoutos 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 (και ελαυνομενα — kai elaunomena). Present passive participle of ελαυνω — elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).

Rough (σκληρον — sklēron). Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).

Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).

By a very small rudder (υπο ελαχιστου πηδαλιου — hupo elachistou pēdaliou). For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).

The impulse (η ορμη — hē hormē). 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 (του ευτυνοντος — tou euthunontos). Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — 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 (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder.

A little member (μικρον μελος — mikron melos). Μελος — Melos is old and common word for members of the human body (1 Corinthians 12:12, etc.; Romans 6:13, etc.).

Boasteth great things (μεγαλα αυχει — megala auchei). Present active indicative of αυχεω — aucheō old verb, here only in N.T. The best MSS. here separate μεγαλα — megala from αυχεω — aucheō though μεγαλαυχεω — megalaucheō does occur in Aeschylus, Plato, etc. Μεγαλα — Megala is in contrast with μικρον — mikron much - how small (ηλικονηλικην — hēlikon- αναπτει — hēlikēn). 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 αναπτω — anaptei is present active indicative of υλην — anaptō to set fire to, to kindle (Luke 12:49, only other N.T. example except some MSS. in Acts 28:2). αναπτει — Hulēn 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.

The tongue is a fire (η γλωσσα πυρ — hē glōssa pur). So necessarily since there is no article with πυρ — 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; Sirach 28:22.

The world of iniquity (ο κοσμος της αδικιας — ho kosmos tēs adikias). A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after πυρ — pur instead of after αδικιας — adikias then the phrase may be the predicate with κατισταται — kathistatai (present passive indicative of κατιστημι — kathistēmi “is constituted,” or the present middle “presents itself”). Even so, κοσμος — 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 αδικιας — 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 (η σπιλουσα ολον το σωμα — hē spilousa holon to sōma). Present active participle of σπιλοω — spiloō late Koiné, verb, to stain from σπιλος — spilos (spot, also late word, in N.T. only in Ephesians 5:27; 2 Peter 2:13), in N.T. only here and Judges 1:23. Cf. James 1:27 ασπιλον — aspilon (unspotted).

Setteth on fire (πλογιζουσα — phlogizousa). Present active participle of πλογιζω — phlogizō old verb, to set on fire, to ignite, from πλοχ — phlox (flame), in N.T. only in this verse. See αναπτει — anaptei (James 3:5).

The wheel of nature (τον τροχον γενεσεως — ton trochon geneseōs). Old word for wheel (from τρεχω — trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον — trochon refer? For γενεσεως — geneseōs see note on 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 κυκλος — kuklos cycle, in place of τροχος — 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 (και πλογιζομενη υπο γεεννης — kai phlogizomenē hupo gehennēs). Present passive participle of πλογιζω — phlogizō giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα — gehenna see Matthew 5:22.

Kind (πυσις — phusis). Old word from πυω — phuō order of nature (Romans 1:26), here of all animals and man, in 2 Peter 1:4 of God and redeemed men.

Of beasts (τηριων — thēriōn). Old word diminutive from τηρ — thēr 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.

Birds (πετεινων — peteinōn). Old word for flying animals (from πετομαι — petomai to word from ερπω — herpō to crawl (Latin serpo), hence serpents.

Things in the sea (εναλιων — enaliōn). Old adjective (εν αλς — enτε και — hals sea, salt) in the sea, here only in N.T. The four groups are put in two pairs here by the use of δαμαζεται — te kai with the first two and the second two. See a different classification in Acts 10:12; Acts 11:6.

Is tamed (δαμαζω — damazetai). Present passive indicative of δεδαμασται — damazō 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 (τηι πυσει τηι αντρωπινηι — dedamastai). Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance).

By mankind (πυσις — tēi phusei tēi anthrōpinēi). Instrumental case with repeated article and repetition also of αντρωπινος — phusis “by the nature the human.” For anthrōpinos see Acts 17:25.

No one (ουδεις — oudeis). Especially his own tongue and by himself, but one has the help of the Holy Spirit.

A restless evil (ακαταστατον κακον — akatastaton kakon). Correct reading, not ακατασχετον — akatascheton for which see note on James 1:8. The tongue is evil when set on fire by hell, not evil necessarily.

Full of deadly poison (μεστη ιου τανατηπορου — mestē iou thanatēphorou). Feminine adjective agreeing with γλωσσα — glōssa not with κακον — kakon (neuter). Ιου — Iou (poison here, as in Romans 3:13, but rust in James 5:3, only N.T. examples), old word. Genitive case after μεστη — mestē (full of). Τανατηπορου — Thanatēphorou old compound adjective (from τανατος — thanatos death, περω — pherō to bear or bring), death-bringing. Here only in N.T. Like the restless death-bringing tongue of the asp before it strikes.

Therewith (εν αυτηι — en autēi). This instrumental use of εν — en is not merely Hebraistic, but appears in late Koiné writers (Moulton, Prol., pp. 11f., 61f.). See also Romans 15:6.

We bless (ευλογουμεν — eulogoumen). Present active indicative of ευλογεω — eulogeō old verb from ευλογος — eulogos (a good word, ευ λογος — euτον κυριον και πατερα — logos), as in Luke 1:64 of God. “This is the highest function of speech” (Hort).

The Lord and Father (καταρωμετα — ton kurion kai patera). Both terms applied to God.

Curse we (καταραομαι — katarōmetha). Present middle indicative of the old compound verb καταρα — kataraomai to curse (from τους κατ ομοιωσιν τεου γεγονοτας — katara a curse), as in Luke 6:28.

Which are made after the likeness of God (γινομαι — tous kath' homoiōsin theou gegonotas). Second perfect articular participle of ομοιωσις — ginomai and ομοιοω — homoiōsis old word from ομοιωμα — homoioō (to make like), making like, here only in N.T. (from Genesis 1:26; Genesis 9:6), the usual word being homoiōma resemblance (Philemon 2:7). It is this image of God which sets man above the beasts. Cf. 2 Corinthians 3:18.

Ought not (ου χρη — ou chrē). The only use of this old impersonal verb (from χραω — chraō) in the N.T. It is more like πρεπει — prepei (it is appropriate) than δει — dei (it is necessary). It is a moral incongruity for blessing and cursing to come out of the same mouth.

So to be (ουτως γινεσται — houtōs ginesthai). “So to keep on happening,” not just “to be,” present middle infinitive of γινομαι — ginomai f0).

The fountain (η πηγη — hē pēgē). Old word for spring (John 4:14).

Opening (οπης — opēs). Old word for fissure in the earth, in N.T. only here and Hebrews 11:38 (caves).

Send forth (βρυει — bruei). Present active indicative of βρυω — bruō old verb, to bubble up, to gush forth, here only in N.T. The use of μητι — mēti shows that a negative answer is expected in this rhetorical question.

The sweet and the bitter (το γλυκυ και το πικρον — to gluku kai to pikron). Cognate accusatives with βρυει — bruei Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. Γλυκυς — Glukus is an old adjective (in N.T. only here and Revelation 10:9.), the opposite of πικρον — pikron (from old root, to cut, to prick), in N.T. only here and James 3:14 (sharp, harsh).

Can? (μη δυναται — mē dunatai̱). Negative answer expected. See the same metaphor in Matthew 7:16.

Fig-tree (συκη — sukē). Old and common word (Matthew 21:19.).

Figs (συκα — suka). Ripe fruit of η συκη — hē sukē (ελαιας — elaias). Elsewhere in the N.T. for olive-trees as Matthew 21:1.

Vine (αμπελος — ampelos). Old word (Matthew 26:29).

Salt water (αλυκον — halukon). Old adjective from αλς — hals (αλας — halas salt), here only in N.T.

Who (Τις — Tis). Rhetorical interrogative like Luke 11:11. Common in Paul and characteristic of the diatribe. James here returns to the standpoint of James 3:1 about many teachers. Speech and wisdom are both liable to abuse (1 Corinthians 1:5, 1 Corinthians 1:17; 2:1-3:20).

Wise and understanding (σοπος και επιστημων — sophos kai epistēmōn). Σοπος — Sophos is used for the practical teacher (James 3:1), επιστημων — epistēmōn (old word from επισταμαι — epistamai here only in N.T.) for an expert, a skilled and scientific person with a tone of superiority. In Deuteronomy 1:13, Deuteronomy 1:15; Deuteronomy 4:6, the two terms are practically synonyms.

Let him shew (δειχατω — deixatō). First aorist active imperative of δεικνυμι — deiknumi old verb to show. As about faith in James 2:18. Emphatic position of this verb.

By his good life (εκ της καλης αναστροπης — ek tēs kalēs anastrophēs). For this literary Koiné word from αναστρεπομαι — anastrephomai (walk, conduct) see Galatians 1:13. Actions speak louder than words even in the case of the professional wise man. Cf. 1 Peter 1:15.

In meekness of wisdom (εν πραυτητι σοπιας — en prautēti sophias). As in James 1:21 of the listener, so here of the teacher. Cf. Matthew 5:5; Matthew 11:29 and Zechariah 9:9 of King Messiah quoted in Matthew 21:5. Startling combination.

Bitter jealousy (ζηλον πικρον — zēlon pikron). ηλος — Zēlos 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 (εριτιαν — erithian). Late word, from εριτος — erithos (hireling, from εριτευω — eritheuō to spin wool), a pushing forward for personal ends, partisanship, as in Philemon 1:16.

In your heart (εν τηι καρδιαι υμων — en tēi kardiāi humōn). The real fountain (πηγη — pēgē James 3:11).

Glory not (μη κατακαυχαστε — mē katakauchāsthe). Present middle imperative of κατακαυχαομαι — katakauchaomai for which see note on James 2:13. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom.

Lie not against the truth (πσευδεστε κατα της αλητειας — pseudesthe kata tēs alētheias). Present middle imperative of πσευδομαι — pseudomai old verb, to play false, with μη — mē 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., Romans 2:18, Romans 2:20.

This wisdom (αυτη η σοπια — hautē hē sophia). All talk and disproved by the life, counterfeit wisdom, not real wisdom (James 1:5; James 3:17).

Coming down from above (κατερχομενη ανωτεν — katerchomenē anōthen). As in James 1:5, James 1:17. All true wisdom comes from God.

Earthly (επιγειος — epigeios). Old adjective, on earth (επι γη — epiπσυχικη — gē), as in John 3:12, then with earthly limitations (Philemon 3:19), as here.

Sensual (πσυχη — psuchikē). Old adjective, belonging to the δαιμονιωδης — psuchē the sensuous or animal life (1 Corinthians 2:14 and here).

Devilish (δαιμονιον — daimoniōdēs). Late adjective from daimonion (demon) and so demoniacal or demon-like, here only in N.T.

Confusion (ακαταστασια — akatastasia). Late word (from ακαταστατος — akatastatos), James 1:8; James 3:8), a state of disorder (1 Corinthians 14:33).

Vile (παυλον — phaulon). Kin to German faul, first slight, ordinary, then bad. The steps are cheap, paltry, evil. Opposed to αγατα — agatha (good) in John 5:39.

First pure (πρωτον μεν αγνη — prōton men hagnē). First in rank and time. αγνος — Hagnos is from the same root as αγιος — hagios (holy), old adjective, pure from fault, not half-good and half-bad, like that above.

Then peaceable (επειτα ειρηνικη — epeita eirēnikē). Old adjective from ειρηνη — eirēnē (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 (επιεικης — epieikēs). Old adjective (from εικος — eikos reasonable, fair), equitable (Philemon 4:5; 1 Peter 2:18). No English word renders it clearly.

Easy to be entreated (ευπειτης — eupeithēs). Old adjective (ευ πειτομαι — euελεους — peithomai), compliant, approachable. Only here in N.T.

Mercy (καρπων αγατων — eleous). Practical help (James 2:13, James 2:16).

Good fruits (Καλοι καρποι — karpōn agathōn). αδιακριτος — Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).

Without variance (διακρινω — adiakritos). Late verbal adjective (from alpha privative and διακρινομενος — diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος — diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.

Without hypocrisy (υποκρινω — anupokritos). Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9).

Is sown in peace (εν ειρηνηι σπειρεται — en eirēnēi speiretai). Present passive indicative of σπειρω — speirō to sow. The seed which bears the fruit is sown, but James catches up the metaphor of καρπος — karpos (fruit) from James 3:17. Only in peace is the fruit of righteousness found.

For them that make peace (τοις ποιουσιν ειρηνην — tois poiousin eirēnēn). Dative case of the articular participle of ποιεω — poieō See Ephesians 2:15 for this phrase (doing peace), and Colossians 1:20 for ειρηνοποιεω — eirēnopoieō of Christ, and Matthew 5:9 for ειρηνοποιοι — eirēnopoioi (peacemakers). Only those who act peaceably are entitled to peace.