James · Chapter 3

V. 1. Be not many teachers-Let no more of you take this upon you than God thrusts out; seeing it is so hard not to offend in speaking much. Knowing that we-That all who thrust themselves into the office. Shall receive greater condemnation-For more offences. St. James here, as in several of the following verses, by a common figure of speech, includes himself: we shall receive,-we offend,-we put bits,-we curse-None of which, as common sense shows, are to be interpreted either of him or of the other apostles.

Verse 1. Be not many masters] Do not affect the teacher’s 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 labour, and hate the rabbin’s 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 priest’s 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 watchman’s 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.

Verses 1, 2. Be not many masters — Didaskaloi, 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 account 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, ptaiomen apantev, 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, mh eptaisan ina peswsi, have they stumbled so as to fall? Therefore, as in Scripture, walking denotes the course of a man’s 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 any time or on any occasion, but only that which is either about necessary business 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.

Verse 1. Be not many masters: didaskaloi, teachers. In some assemblies they might all prophesy one by one, but no man should be too forward; he will never shine as a teacher, unless he be a teacher. Paul gives the same caution against premature teachers, in 1 Timothy 1:7.

1. My brethren—Our apostle’s standpoint is still in the Christian synagogue, where he is checking the errors and faults of his brethren. In the last chapter he reproved their obsequiousness to rich incomers, and refutes their excuses; he here checks their ambitious loquacity, aiming to be teachers before they had become competent learners. In James 1:19-26 he had criticised rather the garrulity of hearers and answerers; he here reprehends the assumptions of the speakers. Masters—Rather, teachers. This did not forbid the expression of Christian experience and interchange of exhortation and counsel by the many. Nor did it forbid catechists and imparters of the elements of established Christian knowledge to be many. Nor does it forbid Sabbath-school instructors at the present day, who are happily very many; but it reprehends self-conceited and self-appointed doctrinaries, ready to blurt their individual notions and maintain them in the assemblies. The result would be crude theologies, heated disputations, and erratic sects and heresies. Alford and Huther condemn Grotius for interpreting many teachers as equivalent to all teachers. But as the whole Church is addressed in the caution it can hardly mean less. The picture it suggests is, that (as in 1 Corinthians 14:26-33) every member of the Church was free to use his tongue in the assembly, and used his freedom fully. The institute of the single pastorate for the single Church was, perhaps, as yet not fully established, though its need was fully felt, and its existence coming in. Condemnation—Namely, for the offend of next verse, to which we are all liable. Greater condemnation will fall on him who assumes the higher responsibilities and exhibits his assumption most loudly.

V. 2. The same is able to bridle the whole body-That is, the whole man. And doubtless some are able to do this, and so are in this sense perfect.

Verse 2. In many things we offend all.] ptaiomen apantev. We all stumble or trip. Dr. Barrow very properly observes: “As the general course of life is called a way, and particular actions steps, so going on in a regular course of right action is walking uprightly; and acting amiss, tripping or stumbling.” There are very few who walk so closely with God, and inoffensively with men, as never to stumble; and although it is the privilege of every follower of God to be sincere and without offence to the day of Christ, yet few of them are so. Were this unavoidable, it would be useless to make it a subject of regret; but as every man may receive grace from his God to enable him to walk in every respect uprightly, it is to be deplored that so few live up to their privileges. Some have produced these words as a proof that “no man can live without sinning against God; for James himself, a holy apostle speaking of himself, all the apostles, and the whole Church of Christ, says, In many things we offend all.” This is a very bad and dangerous doctrine; and, pushed to its consequences, would greatly affect the credibility of the whole Gospel system. Besides, were the doctrine as true as it is dangerous and false, it is foolish to ground it upon such a text; because St. James, after the common mode of all teachers, includes himself in his addresses to his hearers. And were we to suppose that where he appears by the use of the plural pronoun to include himself, he means to be thus understood, we must then grant that himself was one of those many teachers who were to receive a great condemnation, James 3:1; that he was a horse-breaker, because he says, “we put bits in the horses’ mouths, that they may obey us,” James 3:3; that his tongue was a world of iniquity, and set on fire of hell, for he says, “so is the tongue among our members,” James 3:6; that he cursed men, “wherewith curse we men, James 3:9. No man possessing common sense could imagine that James, or any man of even tolerable morals, could be guilty of those things. But some of those were thus guilty to whom he wrote; and to soften his reproofs, and to cause them to enter the more deeply into their hearts, he appears to include himself in his own censure; and yet not one of his readers would understand him as being a brother delinquent.

Offend not in word, the same is a perfect man] To understand this properly we must refer to the caution St. James gives in the preceding verse: Be not many masters or teachers-do not affect that for which you are not qualified, because in your teaching, not knowing the heavenly doctrine, ye may sin against the anology of faith. But, says he, if any man offend not, ou ptaiei, trip not, en logw, in doctrine, teaching the truth, the whole truth, and nothing but the truth, the same is teleiov anhr, a man fully instructed in Divine things: How often the term logov, which we render word, is used to express doctrine, and the doctrine of the Gospel, we have seen in many parts of the preceding comment. And how often the word teleiov, which we translate perfect, is used to signify an adult Christian, one thoroughly instructed in the doctrines of the Gospel, may be seen in various parts of St. Paul’s writings. See among others, 1 Corinthians 2:6; 14:20; Ephesians 4:13; Philippians 3:15; Colossians 4:12; Hebrews 5:14. The man, therefore, who advanced no false doctrine, and gave no imperfect view of any of the great truths of Christianity; that man proved himself thereby to be thoroughly instructed in Divine things; to be no novice, and consequently, among the many teachers, to be a perfect master, and worthy of the sacred vocation. Able also to bridle the whole body.] Grotius, by body, believed that the Church of Christ was intended; and this the view we have taken of the preceding clauses renders very probable. But some think the passions and appetites are intended; yet these persons understand not offending in word as referring simply to well guarded speech. Now how a man’s cautiousness in what he says can be a proof that he has every passion and appetite under control, I cannot see. Indeed, I have seen so many examples of a contrary kind, that I can have no doubt of the impropriety of this exposition. But it is objected “that calinagwgew signifies to check, turn, or rule with a bridle; and is never applied to the government of the Church of Christ.” Probably not: but St. James is a very peculiar writer; his phraseology, metaphors, and diction in general, are different from all the rest of the New Testament writers, so as to have scarcely any thing in common with them, but only that he writes in Greek. The sixth verse {James 3:6} is supposed to be a proof against the opinion of Grotius; but I conceive that verse to belong to a different subject, which commences James 3:3.

Verses 1, 2. Be not many masters — Didaskaloi, 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 account 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, ptaiomen apantev, 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, mh eptaisan ina peswsi, have they stumbled so as to fall? Therefore, as in Scripture, walking denotes the course of a man’s 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 any time or on any occasion, but only that which is either about necessary business 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.

2. For—In explanation of the greater condemnation. We offend— Literally, we stumble. The Greek word is cognate with the Greek word to fall, and they are finely distinguished by St. Paul, Romans 11:11, where he says that Israel has not stumbled that they should fall. (A Greek proverb, “not to stumble twice at the same stone.”) All—The mere English reader is very apt to understand our translation to mean, we offend every body; making all the object. The true meaning is, that in many things we all stumble; that is, make intellectual and moral mistakes and blunders; which is true enough of the wisest and holiest of us. And, therefore, our apostle cautions us to avoid setting up for too much. Offend not— Stumble not. In word—In performance of his assumption to be a teacher in the synagogue. Perfect man—He has become in mind and spirit what he doubtless has in body—a completely grown, filled out, and proportioned man. Able also—For, so far as he is able to speak perfectly right, it is probable that he can do perfectly right. The wisdom and moral power with which he can govern his tongue is very likely to govern his whole body. The body, as the whole organ of the soul, with its susceptibilities to temptation, and its limbs as the instruments of right or wrong, as the I, the will, directs.

V. 3. We-That is, men.

Verse 3. Behold, we put bits in the horses’ mouths] In order to show the necessity of regulating the tongue, to which St. James was led by his exhortation to them who wished to thrust themselves into the teacher’s office, supposing, because they had the gift of a ready flow of speech, that therefore they might commence teachers of Divine things; he proceeds to show that the tongue must be bridled as the horse, and governed as the ships; because, though it is small, it is capable of ruling the whole man; and of irritating and offending others.

Verses 3-5. Behold, &c. — As if the apostle had said, Think not the tongue a weak member because it is small; we put bits in the horses’ mouths that they may obey us — May go as we direct them; and, strong, and sometimes furious as they are; we turn about their whole body — Influence as we please all their motions. Behold also the ships, which though they be so great — So large and heavy, and are driven frequently by fierce winds which seem to be irresistible, yet are they turned about — To the right or left; with a very small helm — Which, to a person unacquainted with nautical affairs, would appear to be weak and insignificant; whithersoever the governor — H ormh tou euqunontov, the force of the director, or steersman; willeth — That is, according to the will of the person who sits at the helm; who was not necessarily either the ship-master or the pilot, but a person appointed to that office. So the tongue is a little, and apparently insignificant member, and yet boasteth great things — Hath great influence: also, to show by another comparison the operation of the tongue, behold how great a matter — How great a quantity of wood and other materials; a little fire kindleth — Into a terrible flame.

3. Behold—Of all these instruments of good or evil St. James considers the tongue as the most efficient and often over-efficient. He sets this in the strongest light by putting, by striking images, the vivid contrast between its small magnitude and its great power. Two of these images (verses 3 and 4) are now presented to the talkative synagogue. By the bridleth of the last verse is expressed the control of the will over the tongue; but here the bits represent the tongue itself, wherewith we control every thing else. Whole body—As a horseman with bits turns the whole horse, so a speaker with a persuasive tongue will turn a whole man, nay, a whole body of men. The tongue of the eloquent orator turns whole assemblies, and controls the destinies of States. And so the tongue of the wily errorist may turn a whole Church, may introduce a strange doctrine, or establish a new sect. And so the unrestrained tongues of a synagogue may raise a great buzz, and produce disorder and every evil work. Hence the importance of Church unity under the control of apostolic teaching.

Verses 3-5. Behold, &c. — As if the apostle had said, Think not the tongue a weak member because it is small; we put bits in the horses’ mouths that they may obey us — May go as we direct them; and, strong, and sometimes furious as they are; we turn about their whole body — Influence as we please all their motions. Behold also the ships, which though they be so great — So large and heavy, and are driven frequently by fierce winds which seem to be irresistible, yet are they turned about — To the right or left; with a very small helm — Which, to a person unacquainted with nautical affairs, would appear to be weak and insignificant; whithersoever the governor — H ormh tou euqunontov, the force of the director, or steersman; willeth — That is, according to the will of the person who sits at the helm; who was not necessarily either the ship-master or the pilot, but a person appointed to that office. So the tongue is a little, and apparently insignificant member, and yet boasteth great things — Hath great influence: also, to show by another comparison the operation of the tongue, behold how great a matter — How great a quantity of wood and other materials; a little fire kindleth — Into a terrible flame.

4. Helm—Rudder. The ships are a larger image of the same truth, and, taking in their size and the force of winds, form a fine illustration.

V. 5. Boasteth great things-Hath great influence.

Verse 5. Boasteth great things.] That is, can do great things, whether of a good or evil kind. He seems to refer here to the powerful and all commanding eloquence of the Greek orators: they could carry the great mob whithersoever they wished; calm them to peaceableness and submission, or excite them to furious sedition.

Behold, how great a matter] See what a flame of discord and insubordination one man, merely by his persuasive tongue, may kindle among the common people.

Verses 3-5. Behold, &c. — As if the apostle had said, Think not the tongue a weak member because it is small; we put bits in the horses’ mouths that they may obey us — May go as we direct them; and, strong, and sometimes furious as they are; we turn about their whole body — Influence as we please all their motions. Behold also the ships, which though they be so great — So large and heavy, and are driven frequently by fierce winds which seem to be irresistible, yet are they turned about — To the right or left; with a very small helm — Which, to a person unacquainted with nautical affairs, would appear to be weak and insignificant; whithersoever the governor — H ormh tou euqunontov, the force of the director, or steersman; willeth — That is, according to the will of the person who sits at the helm; who was not necessarily either the ship-master or the pilot, but a person appointed to that office. So the tongue is a little, and apparently insignificant member, and yet boasteth great things — Hath great influence: also, to show by another comparison the operation of the tongue, behold how great a matter — How great a quantity of wood and other materials; a little fire kindleth — Into a terrible flame.

5. Little… great—More accurate and vivid rendering, according to Tischendorf’s pointing: Behold how little a fire, the tongue, kindleth a forest how great! As a fire, a world of iniquity, is the tongue placed among our members; bespotting the whole body, and inflaming the wheel of nature. The especial point is, that the smallness of the tongue should not blind us to the importance of controlling it by the conscience, but in fact arouse us to the thought of the greatness of its effects and the importance of its control. A little fire may result in the conflagration of how wide a prairie, or how great a city!

V. 6. A world of iniquity-Containing an immense quantity of all manner of wickedness.

It defileth-As fire by its smoke.

The whole body-The whole man.

And setteth on fire the course of nature-All the passions, every wheel of his soul.

Verse 6. The tongue is a fire] It is often the instrument of producing the most desperate contentions and insurrections.

A world of iniquity] This is an unusual form of speech, but the meaning is plain enough; WORLD signifies here a mass, a great collection, an abundance. We use the term in the same sense-a world of troubles, a world of toil, a world of anxiety; for great troubles, oppressive toil, most distressing anxiety. And one of our lexicographers calls his work a world of words; i.e. a vast collection of words: so we also say, a deluge of wickedness, a sea of troubles; and the Latins, oceanus malorum, an ocean of evils. I do not recollect an example of this use of the word among the Greek writers; but in this sense it appears to be used by the Septuagint, Proverbs 17:6: tou pistou olov o kosmov twn crhmatwn, tou de apistou oude obolov, which may be translated, “The faithful has a world of riches, but the unfaithful not a penny.” This clause has nothing answering to it in the Hebrew text. Some think that the word is thus used, 2 Peter 2:5: And brought the flood, kosmw asebwn, on the multitude of the ungodly. Mr. Wakefield translates the clause thus: The tongue is the varnisher of injustice. We have seen that kosmov signifies adorned, elegant, beautiful, &c., but I can scarcely think that this is its sense in this place. The Syriac gives a curious turn to the expression: And the tongue is a fire; and the world of iniquity is like a wood. Above, the same version has: A little fire burns great woods. So the world of iniquity is represented as inflamed by the wicked tongues of men; the world being fuel, and the tongue a fire.

So is the tongue among our members] I think St. James refers here to those well known speeches of the rabbins, Vayikra Rabba, sec. 16, fol.

159. “Rabbi Eleazar said, Man has one hundred and forty-eight members, some confined, others free. The tongue is placed between the jaws; and from under it proceeds a fountain of water, (the great sublingual salivary gland,) and it is folded with various foldings. Come and see what a flame the tongue kindles! Were it one of the unconfined members, what would it not do?” The same sentiment, with a little variation, may be found in Midrash, Yalcut Simeoni, par. 2, fol. 107; and in Erachin, fol. xv. 2, on Psalm 120:3: What shall be given unto thee, or what shall be done unto thee, thou false tongue? “The holy blessed God said to the tongue: All the rest of the members of the body are erect, but thou liest down; all the rest are external, but thou art internal. Nor is this enough: I have built two walls about thee; the one bone, the other flesh: What shall be given unto thee, and what shall be done unto thee, O thou false tongue?” Setteth on fire the course of nature] flogizousa ton trocon thv genesewv. And setteth on fire the wheel of life. I question much whether this verse be in general well understood. There are three different interpretations of it: 1. St. James does not intend to express the whole circle of human affairs, so much affected by the tongue of man; but rather the penal wheel of the Greeks, and not unknown to the Jews, on which they were accustomed to extend criminals, to induce them to confess, or to punish them for crimes; under which wheels, fire was often placed to add to their torments. In the book, Deuteronomy Maccabæis, attributed to Josephus, and found in Haverkamp’s edition, vol. ii., p. 497-520, where we have the account of the martyrdom of seven Hebrew brothers, in chap. ix, speaking of the death of the eldest, it is said: anebalon auton epi ton trocot-peri on katateinomenov. “They cast him on the wheel, over which they extended him; pur upestrwsan kai dihreqisan ton trocon prosepikatateinontev. they put coals under it, and strongly agitated the wheel.” And of the martyrdom of the sixth brother it is said, cap. 11: parhgon epi ton trocon, efouJ katateinomenov ekmelwv kai eksfondulizomenov upekaieto. kai obeliskouv de oxeiv

purwsantev, toiv notoiv proseferon, kai ta pleura

diapeirantev autou, kai ta splagcna diekaion. They brought him to the wheel, on which, having distended his limbs, and broken his joints, they scorched him with the fire placed underneath; and with sharp spits heated in the fire, they pierced his sides, and burned his bowels. The fire and the wheel are mentioned by Achilles Tatius, lib. 7, p. 449. “Having stripped me of my garments, I was carried aloft, twn men mastigav komizontwn, twn de pur kai trocon, some bringing scourges, others the fire and the wheel.” Now as genesiv often signifies life, then the wheel of life will signify the miseries and torments of life. To set on fire the wheel of life is to increase a man’s torments; and to be set on fire from hell implies having these miseries rendered more active by diabolic agency; or, in other words, bad men, instigated by the devil, through their lies and calumnies, make life burdensome to the objects of their malicious tongues. The wheel and the fire, so pointedly mentioned by St. James, make it probable that this sort of punishment might have suggested the idea to him. See more in Kypke.

2. But is it not possible that by the wheel of life St. James may have the circulation of the blood in view? Angry or irritating language has an astonishing influence on the circulation of the blood: the heart beats high and frequent; the blood is hurried through the arteries to the veins, through the veins to the heart, and through the heart to the arteries again, and so on; an extraordinary degree of heat is at the same time engendered; the eyes become more prominent in their sockets; the capillary vessels suffused with blood; the face flushed; and, in short, the whole wheel of nature is set on fire of hell. No description can be more natural than this: but it may be objected that this intimates that the circulation of the blood was known to St. James. Now supposing it does, is the thing impossible? It is allowed by some of the most judicious medical writers, that Solomon refers to this in his celebrated portraiture of old age, particularly in Ecclesiastes 12:6: “Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.” Here is the very wheel of life from which St. James might have borrowed the idea; and the different times evidently refer to the circulation of the blood, which might be as well known to St. James as the doctrine of the parallax of the sun. See Clarke on “James 1:17”.

3. It is true, however, that the rabbins use the term twdlwt lglg gilgal toledoth, “the wheel of generations,” to mark the successive generations of men: and it is possible that St. James might refer to this; as if he had said: “The tongue has been the instrument of confusion and misery through all the ages of the world.” But the other interpretations are more likely.

Verse 6. The tongue is a fire — Which often produces a great conflagration; a world of iniquity — This is a metaphor of the same kind with a sea of troubles, a deluge of wickedness. The meaning is, that a great collection of iniquity proceeds from the tongue. Indeed “there is no iniquity which an unbridled tongue is not capable of producing; either by itself, when it curses, rails, teaches false doctrine, and speaks evil of God and man; or by means of others, whom it entices, commands, terrifies, and persuades, to commit murders, adulteries, and every evil work.” So is the tongue — Such is the rank and place it holds among our members, that it defileth the whole body — The whole man, all our members, senses, and faculties. In this, and in what follows, the similitude of the fire and wood is carried on. For as the fire, put among the wood, first spotteth or blackeneth it with its smoke, and then setteth it on fire, so the tongue spotteth or blackeneth, and then setteth on fire the natural frame, termed here the course, trocon, the wheel, of nature — “The wonderful mechanism of the human body, and its power of affecting and of being affected by the soul, is in this passage aptly represented by the wheels of a machine which act on each other. The pernicious influence of the tongue, in first spotting, and then destroying, both the bodies and the souls of men, arises from the language which it frames, whereby it inflames men’s passions to such a degree, that, being no longer under the direction of their reason, those passions push them on to such actions as are destructive both of their bodies and souls.” Some writers, by the natural wheel, or course of nature, understand the successive generations of men, one generation going, and another coming, without intermission; according to which interpretation the apostle’s meaning is, that the tongue hath set on fire our forefathers, it inflameth us, and will have the same influence on those who come after us. And it is set on fire of hell — Put here for the devil; as, by a like metonymy, heaven is put for God. Satan influences the heart, and its wickedness overflows by the tongue, and tends, by its fatal consequences, to produce a very hell upon earth. “The use we ought to make of the doctrine taught in this highly figurative passage is obvious. Being surrounded with such a mass of combustible matter, we should take great care not to send from our tongues the least spark by which it may be kindled, lest we ourselves, with those whom we set on fire, be consumed in the flames which we raise.” — Macknight.

6. The apostle catches at the thought of a fire, and expands it. Doubtless, many a synagogue had been set into wild conflagration by this fire… the tongue. Perhaps as fire here corresponds to setteth on fire, so world of iniquity may correspond to defileth the whole body. While world, then, is an image of filth and corruption, fire indicates inflammation and destruction. Is—Rather, is constituted or placed among the members. Course of nature—Absurdly rendered by Alford “orb of creation!” with which the tongue has little to do. The words literally mean, the wheel of generation. But what does that mean? The expression is no way illustrated, as some commentators suppose, by the image of a wheel set on fire by its own rapidity, for here the setting on fire is done, not by the wheel itself, but by the tongue. Nor can there be any allusion to “the world in its various revolutions,” (as Wordsworth,) or to the cycle of animal creation, (as Alford,) for over neither of them has the human tongue any notable influence. The phrase is clearly a physiological one, suggested by the word body, referring to the evolutions that revolve within our bodily system. The tongue defiles our body, and inflames all the natural functions evolved within it. The circulation of the blood was, indeed, unknown to our apostle, but that round of alimentary, sexual, and passional appetites and gratifications of which the blood-circle is the base, and through which our system whirls, is known to all philosophy. How the roll of this wheel, especially in its sexual department, may be affected by the tongue we all know. The phrase, of nature, is the same as is translated natural in James 1:23, where see note. The face there was the face derived from our generative origin; the wheel here is the internal system derived to us by generation, whose involution carries around the complex circle of our passional life. Our translators’ words, then, hit about the true idea. The tongue does set on fire the course of our inward passional nature, inflaming the whirl of sensuality, gluttony, drunkenness, rage, and fight. Huther’s and Alford’s objection, that the writer would not mention, literally, the whole body, and then “again express it in a figure,” is invalid. To mention first the whole external body literally, and then express in figure the interior blended functions, nervous and mental, is perfectly natural. The exterior body is named with literality because it is plainly visible; the interior functions, being conceptual, are best expressed in conceptual phrase. The mention of the body locates the described functions. Set on fire of hell—First, our inward nature is set on fire by the tongue as by a torch, and the torch is set on fire by gehenna. The tongue catches from hell the fire with which it inflames our blood, and circulates the burning sensation through our system.

V. 7. Every kind-The expression perhaps is not to be taken strictly. Reptiles-That is, creeping things.

Verse 7. Every kind of beasts] That is, every species of wild beasts, pasa fusiv qhriwn, is tamed, i.e. brought under man’s power and dominion. Beasts, birds, serpents, and some kinds of fishes have been tamed so as to be domesticated; but every kind, particularly twn enaliwn, of sea monsters, has not been thus tamed; but all have been subjected to the power of man; both the shark and whale become an easy prey to the skill and influence of the human being. I have had the most credible information, when in the Zetland Isles, of the seals being domesticated, and of one that would pass part of his time on shore, receive his allowance of milk, &c., from the servants, go again to sea, and return, and so on.

Verses 7, 8. For every kind of beasts — Pasa fusiv qhriwn, every nature of wild beasts. The phrase signifies the strength and fierceness of wild beasts, the swiftness of birds, the poison of serpents, the exceeding great force of sea-monsters; is tamed — Damazetai, is subdued, or is capable of being subdued; by mankind — Th fusei th anqrwpinh, by the human nature; every sort of these has been overcome by the art and ingenuity of man; so that they have been made subservient to his use and pleasure. The apostle cannot mean that such creatures as sharks and whales have been tamed, according to the general import of that term, or made harmless and familiar with man, as some beasts, naturally savage, have been; but of which large fishes are in their nature incapable. But even they have been conquered, and brought entirely under the power of man, so that he could use them as he would. But the tongue can no man tame — Namely, the tongue of another; no, nor his own, without peculiar help from God. Macknight reads, The tongue of men no one can subdue; observing, that this transaction arises from the right construction of the original, and that it gives a more just sense than the common translation. Some read the clause interrogatively, thus, And can no man subdue the tongue? It is an unruly evil, full of deadly poison — Mischievous wickedness.

7. Every kind—Literally, every nature; where, as Huther well remarks, not the taming of individuals is meant, but of the brutal natures. The natures of the four great orders here enumerated have been brought under control by the nature and genius of man.

V. 8. But no man can tame the tongue-Of another; no, nor his own, without peculiar help from God.

Verse 8. But the tongue wan no man tame] No cunning, persuasion, or influence has ever been able to silence it. Nothing but the grace of God, excision, or death, can bring it under subjection.

It is an unruly evil] akatasceton kakon. An evil that cannot be restrained; it cannot be brought under any kind of government; it breaks all bounds.

Full of deadly poison.] He refers here to the tongues of serpents, supposed to be the means of conveying their poison into wounds made by their teeth. Throughout the whole of this poetic and highly declamatory description, St. James must have the tongue of the slanderer, calumniator, backbiter, whisperer, and tale-bearer, particularly in view. Vipers, basilisks; and rattlesnakes are not more dangerous to life, than these are to the peace and reputation of men.

Verses 7, 8. For every kind of beasts — Pasa fusiv qhriwn, every nature of wild beasts. The phrase signifies the strength and fierceness of wild beasts, the swiftness of birds, the poison of serpents, the exceeding great force of sea-monsters; is tamed — Damazetai, is subdued, or is capable of being subdued; by mankind — Th fusei th anqrwpinh, by the human nature; every sort of these has been overcome by the art and ingenuity of man; so that they have been made subservient to his use and pleasure. The apostle cannot mean that such creatures as sharks and whales have been tamed, according to the general import of that term, or made harmless and familiar with man, as some beasts, naturally savage, have been; but of which large fishes are in their nature incapable. But even they have been conquered, and brought entirely under the power of man, so that he could use them as he would. But the tongue can no man tame — Namely, the tongue of another; no, nor his own, without peculiar help from God. Macknight reads, The tongue of men no one can subdue; observing, that this transaction arises from the right construction of the original, and that it gives a more just sense than the common translation. Some read the clause interrogatively, thus, And can no man subdue the tongue? It is an unruly evil, full of deadly poison — Mischievous wickedness.

8. Tongue can no man tame—Augustine says, that never, but by the grace of God, has any tongue been tamed. It may be replied that worldly self-interest often tames the tongue as effectually as divine wisdom. As to that, however, it may be asked, To what does worldly prudence tame the tongue? And it may be answered, It tames the tongue to a subdued but still wild and depraved state. Nothing but the grace of God tames the tongue to that docility to which our apostle alludes, submission to the divine law, and the hearty utterance of a holy confession.

V. 9. Men made after the likeness of God-Indeed we have now lost this likeness; yet there remains from thence an indelible nobleness, which we ought to reverence both in ourselves and others.

Verse 9. Therewith bless we God] The tongue is capable of rehearsing the praises, and setting forth the glories, of the eternal King: what a pity that it should ever be employed in a contrary work! It can proclaim and vindicate the truth of God, and publish the Gospel of peace and good will among men: what a pity that it should ever be employed in falsehoods, calumny, or in the cause of infidelity!

And therewith curse we men] In the true Satanic spirit, many pray to God, the Father, to destroy those who are objects of their displeasure! These are the common swearers, whose mouths are generally full of direful imprecations against those with whom they are offended.

The consideration that man is made after the image of God should restrain the tongue of the swearer; but there are many who, while they pretend to sing the high praises of God, are ready to wish the direst imprecations either on those who offend them, or with whom they choose to be offended.

Verses 9, 10. Therewith bless we God — That is, therewith mankind bless God; for the apostle, as appears from the next clause, did not speak of himself particularly, or of his fellow-apostles, or even of true private Christians, who certainly do not curse men. Perhaps in this last clause he glanced at the unconverted Jews, who often cursed the Christians bitterly in their synagogues. Made after the similitude of God — Which we have indeed now lost, but yet there remains from thence an indelible nobleness, which we ought to reverence, both in ourselves and others. Out of the same mouth proceedeth blessing and cursing — And the same tongue is often the instrument of expressing both; and “too frequently,” says Doddridge, “when the act of devotion is over, the act of slander, or outrage and insult, commences.” My brethren, these things ought not so to be — At least among those who profess Christianity; it is a shame that any such thing should be found in human nature; and it is a still greater shame that any thing of the kind should be practised by any that profess to be the disciples of Him who was manifested to destroy the works of the devil.

9. This wildness of the tongue is now (9-12) shown by the contrariety of its moral uses. We—In verses 9 and 10 our apostle passes beyond the limits of the Christian synagogue into the length and breadth of the twelve tribes. And his we includes himself, by courtesy, even among the profane users of the tongue. Bless we God—Applicable to all Jews, and indicating that his address does go little beyond the monotheistic twelve tribes. A preferred reading is Lord for God. Even the Father—Creator of man in his own image. The twelve tribes did not fully recognise the Son. Curse… men—Especially at these times did the tribes curse their Roman conquerors and despots. Similitude of God—And so to curse as well as to murder (Genesis 1:26, 9:6) is aggravated by that similitude.

Verse 10. Out of the same mouth] This saying is something like that, Proverbs 18:21: Death and life are in the power of the tongue; and on this, for an illustration of St. James’ words, hear Vayikra Rabba, sec. 33: “Rabbi Simeon, the son of Gamaliel, said to his servant Tobias, Go and bring me some good food from the market: the servant went, and he bought tongues. At another time he said to the same servant, Go and buy me some bad food: the servant went, and bought tongues. The master said, What is the reason that when I ordered thee to buy me good and bad food, thou didst bring tongues? The servant answered, From the tongue both good and evil come to man: if it be good, there is nothing better; if bad, there is nothing worse.”

A saying very like that of St. James as found in Rabbi Tanchum, fol. 10, 4: “The mouth desires to study in the law, and to speak good words; to praise God, to glorify him, and to celebrate him with hymns: but it can also slander, blaspheme, reproach, and swear falsely.” See Schoettgen. To find a man who officiates in sacred things to be a common swearer, a slanderer, &c., is truly monstrous; but there have been many cases of this kind, and I have known several. Let me say to all such, My brethren, these things ought not so to be.

Verses 9, 10. Therewith bless we God — That is, therewith mankind bless God; for the apostle, as appears from the next clause, did not speak of himself particularly, or of his fellow-apostles, or even of true private Christians, who certainly do not curse men. Perhaps in this last clause he glanced at the unconverted Jews, who often cursed the Christians bitterly in their synagogues. Made after the similitude of God — Which we have indeed now lost, but yet there remains from thence an indelible nobleness, which we ought to reverence, both in ourselves and others. Out of the same mouth proceedeth blessing and cursing — And the same tongue is often the instrument of expressing both; and “too frequently,” says Doddridge, “when the act of devotion is over, the act of slander, or outrage and insult, commences.” My brethren, these things ought not so to be — At least among those who profess Christianity; it is a shame that any such thing should be found in human nature; and it is a still greater shame that any thing of the kind should be practised by any that profess to be the disciples of Him who was manifested to destroy the works of the devil.

10. Same mouth—Thus far these contrasts have illustrated the versatile power of the tongue. They will now serve to enforce the wickedness of such inconsistency. My brethren… ought not—And cannot, just so far as they are true brethren, that is, true Christians, or true people of the Messiah.

Verse 11. Doth a fountain send forth-sweet water and bitter?] In many things nature is a sure guide to man; but no such inconsistency is found in the natural world as this blessing and cursing in man. No fountain, at the same opening, sends forth sweet water and bitter; no fig tree can bear olive berries; no vine can bear figs; nor can the sea produce salt water and fresh from the same place. These are all contradictions, and indeed impossibilities, in nature. And it is depraved man alone that can act the monstrous part already referred to.

Verses 11, 12. Doth a fountain send forth at the same opening, alternately, and at different times, sweet water and bitter — As if he had said, No such inconsistency is found in the natural world, and nothing of the kind ought to be known in the moral world. Estius observes, “that the apostle’s design was to confirm his doctrine by four similitudes; the first taken from fountains, the second and third from fruit-trees, and the fourth from the sea, which being in its nature salt, does not produce fresh water.” He therefore approves of the reading of the Alexandrian MS., which is, So neither can salt water produce sweet. The Syriac version reads, Salt waters cannot be made sweet; and the Vulgate, So neither can salt water make fresh water. In like manner, we ought to maintain a consistency in our words or discourses; and if we profess religion and devotion, we should speak at all times as persons who are endeavouring to employ our tongues to the noble purposes for which the use of speech was granted to man.

11. The moral impossibility of such opposite manifestations of character is illustrated by the products of nature. It is, in moral character, the opposition between incompatible qualities. If a man display one set of qualities he cannot possess the other, so as to be a wicked man and a holy man, an heir of heaven and a child of hell at the same time. Place—Fissure from which the water jets forth.

8. True test of teachers and hearers—a heaven-descended wisdom, evinced by rectitude and peacefulness of temper and life, 13-18.

Verse 12. So can no fountain both yield salt water and fresh.] For the reading of the common text, which is outwv oudemia phgh alukon kai gluku poihsai udwr, so no fountain can produce salt water and sweet, there are various other readings in the MSS. and versions. The word outwv, so, which makes this a continuation of the comparison in James 3:11, is wanting in ABC, one other, with the Armenian and ancient Syriac; the later Syriac has it in the margin with an asterisk. ABC, five others, with the Coptic, Vulgate, one copy of the Itala, and Cyril, have oute alukon gluku poihsai udwr, neither can salt water produce sweet. In the Syriac and the Arabic of Erpen, it is, So, likewise, sweet water cannot become bitter; and bitter water cannot become sweet. The true reading appears to be, Neither can salt water produce sweet, or, Neither can the sea produce fresh water; and this is a new comparison, and not an inference from that in James 3:11. This reading Griesbach has admitted into the text; and of it Professor White, in his Crisews, says, Lectio indubie genuina, “a reading undoubtedly genuine.” There are therefore, four distinct comparisons here: 1. A fountain cannot produce sweet water and bitter. 2. A fig tree cannot produce olive berries. 3. A vine cannot produce figs. 4. Salt water cannot be made sweet. That is, according to the ordinary operations of nature, these things are impossible. Chemical analysis is out of the question.

Verses 11, 12. Doth a fountain send forth at the same opening, alternately, and at different times, sweet water and bitter — As if he had said, No such inconsistency is found in the natural world, and nothing of the kind ought to be known in the moral world. Estius observes, “that the apostle’s design was to confirm his doctrine by four similitudes; the first taken from fountains, the second and third from fruit-trees, and the fourth from the sea, which being in its nature salt, does not produce fresh water.” He therefore approves of the reading of the Alexandrian MS., which is, So neither can salt water produce sweet. The Syriac version reads, Salt waters cannot be made sweet; and the Vulgate, So neither can salt water make fresh water. In like manner, we ought to maintain a consistency in our words or discourses; and if we profess religion and devotion, we should speak at all times as persons who are endeavouring to employ our tongues to the noble purposes for which the use of speech was granted to man.

V. 13. Let him show his wisdom as well as his faith by his works; not by words only.

Verse 13. Who is a wise man] One truly religious; who, although he can neither bridle nor tame other men’s tongues, can restrain his own. And endued with knowledge] kai episthmwn. And qualified to teach others.

Let him show] Let him by a holy life and chaste conversation show, through meekness and gentleness, joined to his Divine information, that he is a Christian indeed; his works and his spirit proving that God is in him of a truth; and that, from the fulness of a holy heart, his feet walk, his hands work; and his tongue speaks. We may learn from this that genuine wisdom is ever accompanied with meekness and gentleness. Those proud, overbearing, and disdainful men, who pass for great scholars and eminent critics, may have learning, but they have not wisdom. Their learning implies their correct knowledge of the structure of language, and of composition in general; but wisdom they have none, nor any self-government. They are like the blind man who carried a lantern in daylight to keep others from jostling him in the street. That learning is not only little worth, but despicable, that does not teach a man to govern his own spirit, and to be humble in his conduct towards others.

Verses 13-16. Who is a wise man, &c. — People are naturally desirous of the reputation of possessing an understanding superior to that of others. Now, let us consider in what way the sense we have may be best manifested; let him who would be thought wise show his wisdom, as well as his faith, by his works; let him show out of a good — That is, a holy and useful conversation, his commendable and beneficent works, with meekness of wisdom — “This beautiful expression,” says Macknight, “intimates, that true wisdom is always accompanied with meekness, or the government of the passions.” But if ye have bitter envying — Zhlon, zeal, as the word properly signifies, or zeal accompanied with a bitter spirit, or an unkind disposition toward others. True Christian zeal is only the flame of love; but bitter, unhallowed zeal is evil, even if it be only found in the heart, and go no further. If that kind of zeal be in you, glory not — Or boast not of your improvement in Christianity; and lie not against the truth — By pretending that such zeal may consist with heavenly wisdom. This wisdom — That which is attended with such zeal; descendeth not from above — Does not come from God; but is earthly — Not heavenly in its origin, or end; sensual — Yucikh, animal; not spiritual, not from the Spirit of God; devilish — Not the gift of Christ, but such as Satan breathes into the souls of men. For where this bitter zeal and strife — Or contention; is, there is confusion — Akatastasia, tumult, or unquietness; and every evil work — Many other mischiefs attending it. It may be proper to observe, that about this time the Jews, from their intemperate zeal for the law of Moses, raised seditions in Judea and elsewhere, which were the occasion of many crimes and of much bloodshed. And as the apostle expected that this epistle would fall into the hands of some of the unconverted Jews, and indeed, perhaps, partly addressed them in it, he probably might refer to these tumults and disorders in this verse.

13. Who—Of these contrasts be sure to exhibit the right one. Wise man— Truly on the side of divine wisdom; the wisdom of 1:5. Let him show— Like a good fountain let him pour forth the sweet and not the bitter stream; like a good tree, the right fruit. What the good fruits are he now tells. Conversation—Conduct, mode of life. Works—Special good doings. Meekness—The opposite of the tongueiness of the many teachers. Wisdom—The wisdom of the just. If there be among you a professed Christian let him come out of an equivocal state, half holy and half wicked, and let him, both by general life and special act, show the Christian tempers.

V. 14. If ye have bitter zeal-True Christian zeal is only the flame of love. Even in your hearts-Though it went no farther.

Do not lie against the truth-As if such zeal could consist with heavenly wisdom.

Verse 14. If ye have bitter envying and strife] If ye be under the influence of an unkind, fierce, and contemptuous spirit, even while attempting or pretending to defend true religion, do not boast either of your exertions or success in silencing an adversary; ye have no religion, and no true wisdom, and to profess either is to lie against the truth. Let all writers on what is called polemic (fighting, warring) divinity lay this to heart. The pious Mr. Herbert gives excellent advice on this subject:— “Be calm in arguing, for fierceness makes

Error a fault, and truth discourtesy;

Why should I feel another man’s mistakes

More than his sickness or his poverty?

In love I should; but anger is not love,

Nor wisdom neither; therefore g-e-n-t-l-y m-o-v-e.”

Verses 13-16. Who is a wise man, &c. — People are naturally desirous of the reputation of possessing an understanding superior to that of others. Now, let us consider in what way the sense we have may be best manifested; let him who would be thought wise show his wisdom, as well as his faith, by his works; let him show out of a good — That is, a holy and useful conversation, his commendable and beneficent works, with meekness of wisdom — “This beautiful expression,” says Macknight, “intimates, that true wisdom is always accompanied with meekness, or the government of the passions.” But if ye have bitter envying — Zhlon, zeal, as the word properly signifies, or zeal accompanied with a bitter spirit, or an unkind disposition toward others. True Christian zeal is only the flame of love; but bitter, unhallowed zeal is evil, even if it be only found in the heart, and go no further. If that kind of zeal be in you, glory not — Or boast not of your improvement in Christianity; and lie not against the truth — By pretending that such zeal may consist with heavenly wisdom. This wisdom — That which is attended with such zeal; descendeth not from above — Does not come from God; but is earthly — Not heavenly in its origin, or end; sensual — Yucikh, animal; not spiritual, not from the Spirit of God; devilish — Not the gift of Christ, but such as Satan breathes into the souls of men. For where this bitter zeal and strife — Or contention; is, there is confusion — Akatastasia, tumult, or unquietness; and every evil work — Many other mischiefs attending it. It may be proper to observe, that about this time the Jews, from their intemperate zeal for the law of Moses, raised seditions in Judea and elsewhere, which were the occasion of many crimes and of much bloodshed. And as the apostle expected that this epistle would fall into the hands of some of the unconverted Jews, and indeed, perhaps, partly addressed them in it, he probably might refer to these tumults and disorders in this verse.

14. The contrasted traits. Glory not—Make no proud profession, nor fancy that these are exalting qualities. Lie not against the truth—By depreciating its excellence in order to exalt your worldly vices. The worldly, emulous spirit fancies itself to be infinitely superior to the meekness and wisdom of the Gospel, having a lordlier wisdom of its own, and this wisdom James characterizes in the next verse.

V. 15. This wisdom-Which is consistent with such zeal. Is earthly-Not heavenly; not from the Father of Lights. Animal-Not spiritual; not from the Spirit of God. Devilish-Not the gift of Christ, but such as Satan breathes into the soul.

Verse 15. This wisdom descendeth not from above] God is not the author of it, because it is bitter-not meek. See at the end of this chapter. “James 3:18”

Is earthly] Having this life only in view.

Sensual] yucikh. Animal-having for its object the gratification of the passions and animal propensities.

Devilish] daimoniwdhv. Demoniacal-inspired by demons, and maintained in the soul by their indwelling influence.

Verses 13-16. Who is a wise man, &c. — People are naturally desirous of the reputation of possessing an understanding superior to that of others. Now, let us consider in what way the sense we have may be best manifested; let him who would be thought wise show his wisdom, as well as his faith, by his works; let him show out of a good — That is, a holy and useful conversation, his commendable and beneficent works, with meekness of wisdom — “This beautiful expression,” says Macknight, “intimates, that true wisdom is always accompanied with meekness, or the government of the passions.” But if ye have bitter envying — Zhlon, zeal, as the word properly signifies, or zeal accompanied with a bitter spirit, or an unkind disposition toward others. True Christian zeal is only the flame of love; but bitter, unhallowed zeal is evil, even if it be only found in the heart, and go no further. If that kind of zeal be in you, glory not — Or boast not of your improvement in Christianity; and lie not against the truth — By pretending that such zeal may consist with heavenly wisdom. This wisdom — That which is attended with such zeal; descendeth not from above — Does not come from God; but is earthly — Not heavenly in its origin, or end; sensual — Yucikh, animal; not spiritual, not from the Spirit of God; devilish — Not the gift of Christ, but such as Satan breathes into the souls of men. For where this bitter zeal and strife — Or contention; is, there is confusion — Akatastasia, tumult, or unquietness; and every evil work — Many other mischiefs attending it. It may be proper to observe, that about this time the Jews, from their intemperate zeal for the law of Moses, raised seditions in Judea and elsewhere, which were the occasion of many crimes and of much bloodshed. And as the apostle expected that this epistle would fall into the hands of some of the unconverted Jews, and indeed, perhaps, partly addressed them in it, he probably might refer to these tumults and disorders in this verse.

15. This wisdom—Two counter pictures of the opposite wisdoms in 15-18. There is a proud wisdom that boasts of its worldly value, and knows how to fight its way and beat all before it. Whence came it? Not from above—It is not the wisdom revealed from God by the holy Jesus. And what is it? Its threefold character is sketched in three terrible words. Man in ascending grades is body, soul, and spirit. See note on 1 Corinthians 15:44. In ascending scale man is corporeal, soulical, spiritual; and by the spiritual, angel-like. In descending scale he is earthly=corporeal; sensual=soulical, animal; spiritual=demoniac, devilish. This wisdom belongs to the descending scale; descending to the infernal by an awful anticlimax of wickedness and woe. Plenty of this wisdom rules among the rulers of this world. Thence come partisan politics, unprincipled diplomacies, and the wars and fightings of James 4:1.

Verse 16. For where envying and strife is] zhlov kai eriqeia. Zeal-fiery, inflammatory passion, and contention-altercations about the different points of the law, of no use for edification, such as those mentioned, Titus 3:9. The Jews were the most intolerant of all mankind; it was a maxim with them to kill those who would not conform to their law; and their salvation they believed to be impossible. This has been the spirit of Popery, and of the Romish Church at large; in vain do they attempt to deny it; they have written it in characters of blood and fire even in this country, (England,) when they were possessed of political power. With them it is still an established maxim, that out of their Church there is no redemption; and fire and faggot have been in that Church legal means of conversion or extinction. In the short popish reign of Mary in this country, besides multitudes who suffered by fine, imprisonment, confiscation, &c., two hundred and seventy-seven were burnt alive, among whom were one archbishop, four bishops, twenty-one clergymen, eight lay gentlemen, eighty-four tradesmen, one hundred husbandmen, fifty-five women, and four children! O earth! thou hast not drunk their blood; but their ashes have been strewed on the face of the field.

Verses 13-16. Who is a wise man, &c. — People are naturally desirous of the reputation of possessing an understanding superior to that of others. Now, let us consider in what way the sense we have may be best manifested; let him who would be thought wise show his wisdom, as well as his faith, by his works; let him show out of a good — That is, a holy and useful conversation, his commendable and beneficent works, with meekness of wisdom — “This beautiful expression,” says Macknight, “intimates, that true wisdom is always accompanied with meekness, or the government of the passions.” But if ye have bitter envying — Zhlon, zeal, as the word properly signifies, or zeal accompanied with a bitter spirit, or an unkind disposition toward others. True Christian zeal is only the flame of love; but bitter, unhallowed zeal is evil, even if it be only found in the heart, and go no further. If that kind of zeal be in you, glory not — Or boast not of your improvement in Christianity; and lie not against the truth — By pretending that such zeal may consist with heavenly wisdom. This wisdom — That which is attended with such zeal; descendeth not from above — Does not come from God; but is earthly — Not heavenly in its origin, or end; sensual — Yucikh, animal; not spiritual, not from the Spirit of God; devilish — Not the gift of Christ, but such as Satan breathes into the souls of men. For where this bitter zeal and strife — Or contention; is, there is confusion — Akatastasia, tumult, or unquietness; and every evil work — Many other mischiefs attending it. It may be proper to observe, that about this time the Jews, from their intemperate zeal for the law of Moses, raised seditions in Judea and elsewhere, which were the occasion of many crimes and of much bloodshed. And as the apostle expected that this epistle would fall into the hands of some of the unconverted Jews, and indeed, perhaps, partly addressed them in it, he probably might refer to these tumults and disorders in this verse.

16. The characteristics of this worldly wisdom are envying, rather, emulation, and strife, or rivalry. It is the wisdom of making yourself great in disregard of the rights and well-being of all or any others. Evil work— Deeds of cruelty and oppression.

V. 17. But the wisdom from above is first pure-From all that is earthly, natural, devilish.

Then peaceable-True peace attending purity, it is quiet, inoffensive. Gentle-Soft, mild, yielding, not rigid.

Easy to be entreated-To be persuaded, or convinced; not stubborn, sour, or morose.

Full of good fruits-Both in the heart and in the life, two of which are immediately specified.

Without partiality-Loving all, without respect of persons; embracing all good things, rejecting all evil.

And without dissimulation-Frank, open.

Verse 17. The wisdom that is from above] The pure religion of the Lord Jesus, bought by his blood, and infused by his Spirit. See the rabbinical meaning of this phrase at the end of this chapter.

Is first pure] aJgnh. Chaste, holy, and clean.

Peaceable] eirhnikh. Living in peace with others, and promoting peace among men.

Gentle] epieikhv. Meek, modest, of an equal mind, taking every thing in good part, and putting the best construction upon all the actions of others. Easy to be entreated] eupeiqhv. Not stubborn nor obstinate; of a yielding disposition in all indifferent things; obsequious, docile. Full of mercy] Ready to pass by a transgression, and to grant forgiveness to those who offend, and performing every possible act of kindness. Good fruits] Each temper and disposition producing fruits suited to and descriptive of its nature.

Without partiality] adiakritov. Without making a difference-rendering to every man his due; and being never swayed by self-interest, worldly honour, or the fear of man; knowing no man after the flesh. One of the Itala has it irreprehensible.

Without hypocrisy.] anupokritov. Without dissimulation; without pretending to be what it is not; acting always in its own character; never working under a mask. Seeking nothing but God’s glory, and using no other means to attain it than those of his own prescribing.

Verse 17. But the wisdom that is from above — Of celestial origin; which comes from God; is first pure — From all unholy and corrupt mixtures, whether of error or sin. It is agreeable to the tenor of divine and evangelical truth, and conscientious in the discharge of every duty to God and man; it is therefore purified from all that is earthly, sensual, and devilish; then peaceable — Desirous of making and maintaining peace; and willing, in order thereto, to sacrifice any thing, except important truth and manifest duty; gentle — Soft, mild, yielding, not rigid; easy to be entreated — Persuaded and reconciled where any matters of disgust may have arisen; not stubborn, sour, morose; full of mercy — Of pity and compassion toward persons in a state of ignorance, guilt, and depravity; ready to relieve the miseries and pardon the faults of others; and good fruits — Both in the heart and in the life; two of which are immediately specified; without partiality — To those of our own sentiments or denomination, to the injury of others; loving all without respect of persons; embracing all good things, rejecting all evil. The original word, adiakritov, is, literally, without making a difference. This character of true religion was very properly mentioned to those whom the apostle had rebuked for their respect of persons, James 2:1-9. Without hypocrisy — Intending all the kindness it expresses, and glad to extend its good offices as universally as possible; or without dissimulation, as anupokritov may be rendered; that is, frank and open. Thus, “in this beautiful passage, St. James describes the excellent nature of that temper which is recommended by the Christian religion, and the happy effects which it produces. It is the highest wisdom; it comes from God, and makes those who receive it holy and happy. All the apostles, except Paul, were illiterate men; but, according to their Master’s promise, they had, by the inspiration of the Spirit, a wisdom and eloquence given them, far exceeding what they could have acquired by the deepest erudition. Of the fulfilment of Christ’s promise, the epistle of James is a striking proof. Search all heathen antiquity, and see whether it can produce any sentiments more noble, or more simply and beautifully expressed, than those contained in this chapter, and indeed throughout the whole epistle.” — Macknight.

Ver. 17. The wisdom that is from above is first pure. It converses with glory, it hates sin, and shuns its first approach. Then peaceable, doing nothing to vex or grieve another. Gentle, full of equanimity. Calm and temperate, easy to be entreated. Such is the state of mind where truth and love, and all the graces reign. This wisdom is without partiality. Levi knew not his father or his mother, when the glory of God was concerned. It is noble and divine in conduct, scorning all hypocrisy, to cover evil with a spotless garb.

17. Contrasted picture of the wisdom that is from above. First pure— The pure is first as being foremost, and comprehending all the following points, and being inner essence of the whole. It stands in antithesis against the terrible trial of verse 15. To be pure is to be untainted by the tempers expressed in verse 16. Then—After the inner pure follow all the external qualities of character and action. Peaceable—In antithesis against envying and strife, verse 16. Gentle—The reverse of roughness, violence, of word or manner, which exhibit themselves in sweeping assertions and hyperboles. Easy to be entreated—Or, rather, persuaded; the reverse of obstinacy, the pride of a false consistency, or a set persistence in one’s own way. Full of mercy—Pity for the unfortunate, and judicious compassion for the guilty. Good fruits—The reverse of evil work, verse 16. Without partiality, and without hypocrisy—These two clauses are two Greek words in the original which have similar terminations, and so make a word-echo. We might nearly parallel them by the words, neither hypercritical, nor hypocritical. The first of the two Greek words may signify, making no undue distinctions, (hence fair, impartial,) as, for instance, between rich and poor. Or, it may mean unequivocal, unambiguous, clear from equivocation or just liability to being doubted. The latter of the two words is, accordingly, rendered rightly in the English translation. We might (with these last definitions of the two) preserve the terminal similarity of sound by, without equivocation or dissimulation. In regard to the two contrasted wisdoms of 13-17 we may note: First, it is in accordance with the Old Testament use of the word wisdom, which makes it belong to the moral rather than to the intellectual sphere. It refers not so much to the degree of sagacity or scientific education as to the right state of the heart. Second, St. James does not intend to define wisdom in its broadest moral sense, but only as in reference to the vices he has just been reprehending; namely, a use of the tongue as an instrument of emulations and strifes. His wisdom, then, is peace, obtained by gentleness, fairness, sincerity, and silence.

V. 18. And the principle productive of this righteousness is sown, like good seed, in the peace of a believer's mind, and brings forth a plentiful harvest of happiness, (which is the proper fruit of righteousness,) for them that make peace-That labour to promote this pure and holy peace among all men.

Verse 18. And the fruit of righteousness is sown] The whole is the principle of righteousness in the soul, and all the above virtues are the fruits of that righteousness.

Is sown in peace] When the peace of God rules the heart, all these virtues and graces grow and flourish abundantly.

Of them that make peace.] The peace-makers are continually recommending this wisdom to others, and their own conduct is represented as a sowing of heavenly seed, which brings forth Divine fruit. Perhaps sowing in peace signifies sowing prosperously-being very successful. This is not only the proper disposition for every teacher of the Gospel, but for every professed follower of the Lord Jesus.

Some render this verse, which is confessedly obscure, thus: And the peaceable fruits of righteousness are sown for the practisers of peace. He who labours to live peaceably shall have peace for his reward.

1. ALMOST the whole of the preceding chapter is founded on maxims highly accredited in the rabbinical writings, and without a reference to those writings it would have been impossible, in some cases, to have understood St. James’ meaning. There is one phrase, the rabbinical meaning and use of which I have reserved for this place, viz.. The wisdom that is from above. This is greatly celebrated among them by the terms hnwyl[ hmkj chocmah elyonah, the supernal wisdom. This they seem to understand to be a peculiar inspiration of the Almighty, or a teaching communicated immediately by the angels of God. In Sohar, Yalcut Rubeni, fol. 19, Rabbi Chiya said: “The wisdom from above was in Adam more than in the supreme angels, and he knew all things.”

In Sohar Chadash, fol. 35, it is said concerning Enoch, “That the angels were sent from heaven, and taught him the wisdom that is from above.” Ibid. fol. 42, 4: “Solomon came, and he was perfect in all things, and strongly set forth the praises of the wisdom that is from above.” See more in Schoettgen. St. James gives us the properties of this wisdom, which are not to be found in such detail in any of the rabbinical writers. It is another word for the life of God in the soul of man, or true religion; it is the teaching of God in the human heart, and he who has this not is not a child of God; for it is written, All thy children shall be taught of the Lord.

2. To enjoy the peace of God in the conscience, and to live to promote peace among men, is to answer the end of our creation, and to enjoy as much happiness ourselves as the present state of things can afford. They who are in continual broils live a wretched life; and they who love the life of the salamander must share no small portion of the demoniacal nature. In domestic society such persons are an evil disease; therefore a canker in the Church, and a pest in the state.

JAMES

Verse 18. And the fruit of righteousness, &c. — The principle productive of this righteousness, is sown, like good seed, in the peace of a believer’s mind, and brings forth a plentiful harvest of happiness, (which is the proper fruit of righteousness,) for them that make peace — That labour to promote this pure and holy peace among all men. Or, the meaning may be, they that endeavour to make peace among men, (which is a fruit or work of righteousness,) do thereby sow to themselves in peace; that is, they take that course which will produce to them happiness in the end.

18. Fruit… is sown—By fruit is meant the harvest, crop, or product; and this is virtually sown in the seed that produces it. Fruit, consisting in righteousness, not fruit produced by righteousness. And this fruit, namely, righteousness, springs from a seed-sowing in the soil of peace by them that make or enact peace. The man of holy peace sows that seed in peace which brings forth righteousness. Thus in holy eloquence does St. James appeal to his fellows of the twelve tribes, both Christians and those who should be Christians, among whom strifes of tongue arising from bitterness of heart were producing sin and ruin, to seek for righteousness in the paths of holy quietude and peace. In an angry age his warnings were slighted, and the ruin resulted in the destruction of their capital and the overthrow of their State.