Chapter 3

1 We are not rashly or arrogantly to reprove others: 5 but rather to bridle the tongue, a little member, but a powerful instrument of much good, and great harm. 13 They who be truly wise be mild, and peaceable, without envying, and strife.

1. My brethren. See ch. 2:1, 5, 14; see on ch. 1:2. The apostle continues the main themes introduced in ch. 1. He urges his fellow church members to make a life habit of hearing and studying the “engrafted word” (see on ch. 1:19, 21, 25). This program will result in “meekness” (ch. 1:21), impartiality to rich and poor (ch. 2:1–13), and genuine faith (ch. 2:15–26). Furthermore, a proper understanding of the goal of Christlikeness will give urgency to the necessity for control over hasty speech (see on chs. 1:19, 26; 2:12). Chapter 3 expounds the responsibility of each church member with respect to hasty, ill-advised speech (see on vs. 2–8). This chapter further amplifies the inseparability of faith and works, in that genuine faith is manifested in a Christlike character (see on vs. 9–18).

Be not. Or, “stop becoming.”

Masters. Gr. didaskoloi, “teachers.” In the economy of the Christian church the Holy Spirit qualifies certain persons to be teachers (see on Eph. 4:11).

We. The apostle includes himself, both as a teacher and as one prone to the dangers and mistakes of this high office. In so doing he reveals the spirit of genuine humility that he also urges upon his brethren.

Greater condemnation. That is, a more severe judgment. There are degrees of responsibility in the work of the Lord, and those who presume to teach will be held accountable both for their personal conduct and for their influence upon others (see on Matt. 23:14). The teacher is expected to know God’s will more thoroughly than others, and his conduct should be correspondingly exemplary.

2. Offend. Gr. ptaioµ, “to stumble,” “to fail in one’s duty.” The statement may be paraphrased, “In many ways, all men make mistakes every day” (see on 1 John 1:8). The sober fact is that “teachers” (James 3:1) also “stumble,” even though they should know more than others. Consequently, James implies, only the best of men should seek to be teachers.

In word. That is, in his speech, or use of the tongue (cf. ch. 1:26). Controlling the tongue is man’s most difficult assignment (see Matt. 5:37).

Perfect. Gr. teleios (see on Matt. 5:48). He who speaks only what is pure and honest and kind has attained to the goal of Christlikeness. Such a man makes the best kind of teacher.

Able also. With the most difficult member of the body under control it should be relatively easy to control the other members.

Bridle. See on ch. 1:26. A man’s words reveal the general tenor of his thoughts. If he controls his thoughts to the extent that his words are consistently Christlike, the “whole body” is safely under control (see on Matt. 12:34–37).

3. Behold. Textual evidence favors (cf. p. 10) the reading “now if.”

Bits. Or, “bridles.”

Horses’ mouths. A horse is perhaps the most spirited of domestic animals, but it takes only a small mechanism in the mouth to control all its actions.

Obey. As an unruly horse endangers the life of its rider, so an unruly tongue jeopardizes the whole Christian experience. Obedience and control are desirable for men as well as for domesticated animals.

Whole body. See on v. 2.

4. Ships. Ships were familiar objects to many of Jame’s readers, for the Roman Empire bordered the Mediterranean Sea.

Great. Ancient ships seemed large to people of that time, though today’s ocean liners far exceed them in size. Paul’s journey to Malta was on large ship for it carried 276 persons, including both crew and passengers (see Acts 27:37). However, any ship is large in comparison with the rudder that controls it.

Fierce. Gr. skleµros, “harsh,” “strong,” “stiff.” The horse (cf. v. 3) possesses its own headstrong will and a ship is the victim of strong winds, but both forces can be controlled by a relatively small device.

Helm. Or, “rudder.” The emphasis is on the smallness of the indispensable rudder.

Governor. Or, “steersman,” or “pilot.”

Listeth. Gr. boulomai, “to will deliberately,” “to purpose.” Although the rudder guides the ship, it is the helmsman who controls the rudder. Similarly, although the tongue may, in a since, give direction to the whole body, it is directed, in turn, by the will (cf. ch. 1:15).

5. Even so. James compares the relative smallness of the bit and rudder to the smallness of the tongue and stresses the potentialities of the tongue for good or for evil.

Boasteth great things. The tongue is able to inspire great deeds, whether they be good or evil.

Matter. Gr. huleµ, “forest.” The forest’s being large is no guarantee against the destructiveness of a little flame. So also the most important affairs of an individual, or of the whole church, may be endangered as a result of the forces set in motion by only one critical tongue.

6. Fire. All that can be said about the destructive power of a small flame can also be applied to the potential power of the tongue. Church members are not only to avoid destructive speech but also to avoid fanning destructive sparks discharged from the speech of others.

World. Gr. kosmos (see on John 1:9).

So. Textual evidence favors (cf. p. 10) the omission of this word. According to the preferred reading the first part of the verse may be translated, “The tongue is a fire, a world of iniquity is the tongue among our members.”

The tongue. That is, the evil-speaking tongue.

Defileth. Compare the words of Christ, “That which cometh out of the mouth, this defileth a man” (Matt. 15:11; see on p. 500).

Whole body. Compare vs. 2, 3.

Course. Literally, “wheel,” but here implying the cycle made by a wheel when it turns on its axis.

Nature. The course of an individual’s life, or that the church, is often set aflame by anger and ill-chosen words.

Of hell. Literally, “by Gehenna” (see on Matt. 5:22). Gehenna here symbolizes all that is evil and worthy of destruction. The “tongue” that destroys harmony, peace, and friendship is motivated by a will that is under the control of Satan (see on Matt. 13:25–28).

7. Kind. Or, “order,” here of the animal world, in contrast with the human “kind,” or “order.”

Tamed. Rather, “subdued” (see Mark 5:4).

Mankind. The animal “nature,” or “order,” has been subdued by the human “nature,” or “order,” as the Creator intended (Gen. 1:28).

8. But. James draws a sharp contrast between the four classes of wild animals (v. 7) which have been subdued by man, and man’s own tongue, which man himself cannot subdue.

No man. This does not mean that the tongue can never be brought under control, but that sinful human nature lacks the power to subdue it. Man can tame animals, but lacks the power to subdue his own tongue. Divine grace alone can accomplish that. James clearly acknowledges the possibility of taming it (see v. 2), and declares that followers of Christ ought to gain the victory over undisciplined speech (see on v. 10).

Unruly. Textual evidence favors (cf. p. 10) the reading “unsteady,” “restless” (see on ch. 1:8).

Evil. The tongue is evil only when it is controlled by a mind motivated by the forces of evil. When a man does not let the Holy Spirit control his thoughts, and thus his speech, the tongue functions as an instrument of evil.

Deadly poison. That is, it acts upon the happiness of man and the peace of society, as poison upon the human body. The loss of confidence, peace, and friendship inevitably results from a hasty, ill-advised tongue (cf. Ps. 140:3; Rom. 3:13).

9. Therewith. Literally, “in connection with it.”

Bless. Gr. eulogeoµ. “to speak well of,” “to praise,” “to bless.”

God. Textual evidence favors (cf. p. 10) the reading “Lord.” Compare ch. 1:1.

Curse. Evidence that we are genuine Christians is seen when we bless our enemies (see on Matt. 5:44, 45), Christ Himself did not bring against Satan “a railing accusation” (see Jude 9). Cursing springs from hate and exhibits the spirit of Satan, “the accuser of our brethren” (see Rev. 12:10). James here shows that a man may be “double-tongued,” as well as “double minded” (see on ch. 1:8).

Similitude. Gr. homoioµsis, “likeness.” This verse refers primarily to the “likeness” of God in which man was created (see on Gen. 1:26) and which he still retains to some degree (see 1 Cor. 11:7). Even though that image has been well-nigh obliterated by sin, God has made provision whereby it may be restored.

10. Out. The first sentence of v. 10 completes the thought of v. 9.

Blessing and cursing. The mixture of cursing with the blessing may suggest the insincerity of the blessing (cf. Prov. 18:21).

My brethren. Again James appeals to the fellowship of believers in Christ and to the unity found in the fatherhood of God (see v. 9). Though some of the church members to whom James writes are guilty of cursing men while blessing God, he still regards them with affection.

Ought not. Or, “it is not necessary that.” The rebuke is phrased in the most tactful terms. A deliberate understatement often adds emphasis and encourages a cooperative response. Notwithstanding the difficulty of taming the tongue, the Lord will work for us if we yield our will to Him. Actually, the thoughts must first be subdued before the tongue is tamed (see on 2 Cor. 10:5), but to control the thoughts a man must first yield his heart to God (see on James 1:14).

11. Doth? The Greek implies that a negative answer is expected.

Fountain. Gr. peµgeµ, “spring.” As the fountain is the source of water, so the heart is the source of words (see on Prov. 4:23, 24), Though a fountain is inanimate, its flow is regulated by the laws of nature. Accordingly, Christian men should act in harmony with the law of their renewed nature. The apostle reasons from what is impossible in nature to what is absurdly, but unfortunately, true in human conduct.

Send forth. Literally, “gush forth.”

Place. Gr. opeµ, “opening,” “cleft.”

Sweet. That is, fresh.

Bitter. That is, brackish. No spring pours forth fresh and brackish water from the same cleft. Those familiar with Palestine would think of the contrast between the mineral springs near the Dead Sea and the fresh streams of the north, fed by the snows of Lebanon.

12. Can? The Greek implies that a negative answer is expected.

Fig tree. Fruit trees and springs of water produce according to their respective natures. No other result is expected. James here suggests that cursing and other abuses of the tongue obviously mark a person as not a genuine Christian. He does not imply that a converted person never lapses into sin (cf. v. 2), but he does show that a truly converted person will not make a practice of engaging in un-Christlike speech (see on v. 10).

Vine. The illustrations here used resemble those employed by Christ (see Matt. 7:16). James is not primarily contrasting good with bad, but insists that a tree must produce “after his kind” (Gen. 1:11, 12) and that, conversely, the nature of the fruit inevitably testifies the kind of tree that produced it (see Matt. 7:20).

So. Textual evidence favors (cf. p. 10) the reading of the last clause of v. 12 as follows: “Neither can salt water produce fresh water.” James here shows that it is impossible for true worship to come from a heart of evil. His conclusions are especially applicable to teachers.

13. A wise man. Rather, “wise.” James is here speaking of wisdom such as is needed for pious living (see 1 Cor. 6:5; Eph. 5:15).

Endued with knowledge. Or, “understanding.”

Shew. Genuine wisdom will be demonstrated in works. The nature of a man will be shown by the fruit he produces, as emphasized in v. 12.

Good. Gr. kalos, “excellent,” “commendable.”

Conversation. Gr. anastropheµ, “manner of life,” “conduct.” Compare Eph. 2:3; see Gal. 1:13; 1 Tim. 4:12; Heb. 13:7; 1 Peter 1:15; see on Eph. 4:22.

Works. That is, works of faith.

Meekness. Gr. prau¬teµs, “gentleness” (see on ch. 1:21). False meekness is mere complacency and lack of initiative. The truly meek wise man speaks his convictions and implements his plans in a gentle, though firm, manner. Gentleness of spirit is most conducive to clear thinking as well as to calm administration. A wise man is humble before God, and this spiritual experience becomes a barrier against arrogance and merciless domination of his fellow men (cf. ch. 2:13). A wide grasp of facts alone does not constitute wisdom, for “meekness” in conduct marks the educated man as truly wise.

14. Envying. Gr. zeµlos, “zeal,” in a bad sense, “jealousy” (see on John 2:17). The morality of the “zeal” depends upon the objective pursued. Here James speaks of evil zeal, for it is “bitter.” Such zeal stands in sharp contrast with the meekness earlier described (James 3:13).

Strife. Gr. eritheia, “partisanship,” “a factious spirit,” “self-interest.” Men may become bitterly zealous over promoting their special interests and show little regard for the desires of others. The “meekness of wisdom” is the prime requisite for the Christian.

Hearts. The factious self-interest may be hidden from outward appearance, but it is like the bitter water in a fountain (cf. v. 11)—one day it will flow forth in word or deed. James implies that a careful heart examination is always necessary.

Glory not. Or, “stop boasting.” Christians are not to boast of personal achievements or skills. Those with a partisan spirit usually seek to attract supporters by self-assertion. Such boasting reveals a lack of genuine wisdom. Service is the only sound basis for popularity.

Truth. That is, the truth of the gospel. One who professes to be wise should not betray the truth he teaches by his own lack of the spirit of truth. Christian truth consists in a way of life. The theory of the truth is worth while only when it finds expression in conduct that reveals Christ, the embodiment of truth (see on 1 John 2:6; see John 14:6; 3T 59)

15. This wisdom. That is, the wisdom of those who betray the truth by a spirit void of meekness (see on v. 13). James recognizes two kinds of wisdom, as he has recognized two kinds of faith (see on ch. 2:17). As with a deadfaith, this kind of wisdom is such in name only. In fact, it is shrewdness, logical skill, and subtle arguments, all employed in self-interest.

Not from above. Misdirected learning and skill in leadership are not from God, who is the author of true wisdom (see DA 219; see on ch. 1:5). God does not give wisdom to aid those who are concerned with bitter wrangling and self-interest (see on ch. 3:14).

Earthly. This professed wisdom springs from earthly principles and motives and is intent upon serving earthly purposes. It has only this present life in view.

Sensual. Gr. psuchikos, “unspiritual” (see on 1 Cor. 15:44). Earthly wisdom seeks to satisfy the desires and propensities that spring from within the natural man.

Devilish. Or, “demonlike.” Compare ch. 2:19. Professed wisdom not only lacks the characteristics of the wisdom that is “from above,” but contains positive elements that are characteristic of demons. Lucifer, now the chief of demons, was not satisfied with the wisdom God had bestowed upon him (see Eze. 28:17). Eventually this envious spirit led him to “bitter envying and strife” (cf. James 3:14). Some see in the three expressions “earthly,” “sensual,” and “devilish” the three spiritual foes of man—the world, the flesh, and the devil.

Envying and strife See on v. 14.

Confusion. Gr. akatastasia, “state of disorder,” “restlessness.” Compare chs. 1:8; 3:8. The result of self-interest in a home or in a church is always a state of instability that leads to unhappiness and confusion. Thus, wisdom that is not “from above” will eventually reveal its true nature by its fruit.

Evil. Gr. phaulos, “worthless,” “good for nothing.” A program born in self-interest and promoted by a spirit of ruthless domination will eventually fail because of its own inherent weaknesses. Sin and self-interest never produce harmony.

17. Wisdom. That is, true wisdom, which God promises to all who sincerely ask for it (see on ch. 1:5).

Pure. Gr. hagnos, “free from defilement.” This quality is first because the following qualities grow out of an undefiled, God-given philosophy of life. This wisdom is free from “earthly” principles, pursuits, and goals.

Peaceable. See on Matt. 5:9. He who is truly wise seeks to avoid quarrels and strife, but his desire for peace will not keep him from presenting the truth, even though trouble may result. Jesus predicted that the proclamation of truth would bring contention into the world (see on Matt. 10:34), but the resulting strife is the fault of those who oppose the truth, not of those who wisely present it. Purity of life and doctrine must never be sacrificed in an effort to secure peace.

Gentle. Gr. epieikeµs, “reasonable,” “mild” (see 1 Tim. 3:3; Titus 3:2). True wisdom is mild, forbearing under provocation, and makes allowances for the mistakes of others. It constitutes a man a Christian gentleman.

Easy to be intreated. Gr. eupeitheµs, “easily compliant,” that is, not obstinate and difficult to work with.

Mercy. See on ch. 2:13.

Good fruits. See on Matt. 7:17; 21:34; Gal. 5:22, 23.

Without partiality. Or, “unwavering,” “without uncertainty,” that is, not uncertain as to what course of action to take. The Christian must not vacillate between contending positions simply to gain an advantage. A wise man is not ashamed of his position, however many oppose him.

Without hypocrisy. Gr. anupokritos, “unfeigned,” “undisguised.”

18. Fruit. That is, the product or reward of right conduct (see on Prov. 11:30; Matt. 7:16).

Righteousness. Here represented as producing fruit (see on Matt. 3:8; cf. COL 69.

Peace. A righteous character is developed only by one who makes peace. James obviously compares the results of “envying and strife,” which produce only worthless deeds _see on v. 16), with the reward of peaceful aims and methods.

Make peace. Genuine Christians are the conciliators of differences at home and in the church (see on Matt. 5:9). He who sows the seeds of peace enjoys the fruit of peace, partly in this life and fully in the life to come in the kingdom of the “God of peace” 1 Thess. 5:23).

Ellen G. White comments

2 1T 308, 698; 4T 235, 367; 7T 243

2–52T 316

5, 6 4T 139, 243

5–82T 52

6 PP 659; 2T 426; 4T 244, 331; 5T 57

8 4T 236, 311; 5T 175, 176

11 FE 167; 7T 167

11–182T 178

13 ML 111; 2T 544; 5T 175

14–185T 225

15 GC 474, 554; SL 30; SR 395

15–188T 242

16 PP 385

17 Ev 368; FE 121; GC 474; GW 119, 164, 448; MB 24; MM 146; SL 30; 3T 106; 5T 121, 175; 7T 48

17, 18 AA 526; AH 18; CT 194; FE 266; GW 186; TM 157; 2T 544