THE 1GENERAL 2EPISTLE
OF
3JAMES

James 3

1We must not rashly take upon ourselves to reprove others. 2The importance, difficulty, and duty, of governing the tongue. 13True wisdom will shew itself in meekness, peaceableness, and charity, in opposition to strife and envying.


1MY brethren, be nota1many masters, knowing thatb we shall receive 2the greater 3condemnation.

a Mat. 23:8.

1 Hereby he does not reprove them who desire the office of teaching, 1 Tim. 3:1, but those who take upon them, as great masters, rashly to judge and reprehend others; of which kind many are found, seeing it is the nature of men that they easily see and find fault with the failings of others, and see not their own. See Mat. 7:1; Luke 6:37.

b Mat. 7:1; Luke 6:37.

2 Or, the more, that is, very great and heavy.

3 That is, punishment, seeing the same used to follow after sentence given. See 1 Cor. 11:31. This punishment is expressed, Mat. 7:2, and is just, forasmuch as they condemn others in that wherein they were guilty themselves, and so pronounce sentence against themselves also.

2For in many things we 4offend all. Ifc any man offend not 5in word, the same is a 6perfect man, and able also 7to bridle 8the whole body.

4 Or, stumble, as James 2:10; that is, sin, commit often the same and similar sins, which we reprove in others, Gal. 6:1.

c Psalm 34:13; James 1:26.

5 Or, in words, that is, in saying, speaking.

6 That is, induced with true wisdom and prudence. For that this is not understood of a complete perfection which the law requires, is manifest, seeing nevertheless he can sin inwardly in his heart by sinful lusts and outwardly with the other limbs, though he restrains his tongue. And seeing no man restrains his tongue as he ought, verse 8, that is also a public proof of men’s imperfection.

7 That is, to refrain, that they transgress not the rule. A similitude taken from horses, which are constrained by the bridle to go the right way. So that he, who can restrain his tongue, which is the most difficult act, can also restrain the other members, which is easier, as is declared in the following verse.

8 That is, the workings of all the other members of the body.

3Behold, 9we put bits in the horses' mouths, that they may obey us; and we turn 10about 11their whole body.

9 That is, as we place, etc. Gr. we cast.

10 That is, whither so ever we will. As such the tongue governs the complete man and all his actions, whether it is good or evil.

11 Namely, how great and strong so ever it be.

4Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever 12the governor listeth.d

12 Gr. the driving, that is, the motion of the mind.

d chooses, pleases; listed, chose, pleased.

5Evene so the tongue is a little member, and 13boasteth great things. Behold, how 14great a matterf15a little fire kindleth!

e Prov. 12:18; 15:2.

13 That is, cause great things. Or, lifts up itself greatly. A similitude taken from horses, which lift up their necks, Psalm 12:3.

14 Gr. hylen, which signifies indeed in general all kind of matter, but especially which may be burnt, wherefore a wood is also so called.

f timber, forest, fuel.

15 That is, as a little fire, even it is but a spark of fire.

6And 16the tongue 17is a fire, 18a world of iniquity: so is the tongue among our members, that it 19defileth the whole body, and 20setteth on fire 21the course of nature; and it is 22set on fire 23of hell.

16 Namely, when it is not restrained but misused.

17 That is, though it be a little member, yet when it is misused, there is oftentimes kindled thereby a great fire of strife, uproar, war, etc., whereby churches, countries and cities are laid waste.

18 That is, since the world is full of all kinds of iniquity, so also an unbridled tongue brings forth all kinds of iniquity, such as chiding, reviling, fighting, killing, etc. A figurative speech whereby is signified a very great multitude, as we say, an ocean, or an abyss of evils.

19 That is, produces many evils and sins whereby a man is infected. See Mat. 15:18, 19, 20.

20 Namely, equivalent as a fire to destroy and consume.

21 Or, the course of our life from our birth, which is as a wheel that always runs about from morning to evening, from youth to age, from birth to death.

22 That is, aroused, and stirred up to mistreat.

23 That is, by the devil, whose place of torment is hell. Gr. gehennes, of this word see Mat. 5:22.

7For 24every kind of beasts, and of birds, and of serpents, and of things in the sea, is 25tamed, and hath been tamed of mankind:

24 That is, every kind of wild beasts, how wild so ever they would be by nature.

25 That is, made tame, that they do the people no hurt.

8But the tongue 26can no man 27tame; it is an unruly evil, 28full of deadly poison.

26 Namely, how holy so ever he be, and what pains and care so ever he uses about it.

27 That is, so restrain it that it never does any more evil, as the following words declare. Therefore men must use the greater and more careful diligence, and the more fervently pray to the Lord for His grace, that this evil may more and more be restrained by us.

28 Namely, which is spit by the hellish serpent. For, when the tongue is misused, that it does, as it were, spit forth the poison of reviling, backbiting, reproaching, cursing, etc., the reviler brings himself thereby unto death, if he does not repent thereof, Psalm 140:3; Rom. 1:30; 1 Cor. 6:10.

929Therewith bless we God, 30even the Father; and therewith curse we men, whichg are made after the similitude of God.

29 Gr. in it. The apostle now shows that the misuse of the tongue is also a very absurd thing, and altogether unseemly, that with the same tongue wherewith men praise God, they would revile or curse their neighbor, created after God’s own image, and that so from one and the same tongue would be brought forth works which are totally contrary.

30 That is, God, Who is our Father, as before in James 1:27.

g Gen. 1:27.

10Out of the same mouth proceedeth blessing and cursing. My brethren, 31these things ought not so to be.

31 That is, these misuses of the tongue, which were shown previously.

11Doth a fountain send forth 32at the same place 33sweet water and bitter?

32 Gr. out of the same opening, that is, spring.

33 Or, sweet and bitter water.

12Can the fig tree, my brethren, 34bear 35olive berries? either a vine, 36figs? 37so can no fountain both yield salt water and fresh.

34 Gr. make.

35 That is, figs and olives together, that is, sweet and bitter fruits.

36 That is, grapes and figs together, as before.

37 See the previous verse. Even so than in like manner, the tongue ought not to bring forth also good and evil, contrary to the nature of the other creatures.

1338Who is a wise man and enduedh with knowledge among you? leti him shew out of a 39good conversation 40his works 41with meekness of wisdom.

38 That is, if there be any one among you who persuades himself that he is wise and understanding, or will be accounted as such, let him show his wisdom, etc. The apostle now shows further the right remedies against masterly condemning, and against the misuses of the tongue, whereof he has spoken thus far.

h endowed*

i Eph. 5:8.

39 That is, association amongst men, in the church, government and family, as also in particular with all people.

40 That is, let him not boast of his wisdom, but show the same really by his works, leaving such mastership, and restraining his tongue.

41 Gr. in meekness of wisdom, that is, in such wisdom as is always accompanied with meekness.

14Butj if ye have bitter 42envying and strife in your hearts, 43glory not, and 44lie not 45against the truth.

j Rom. 13:13.

42 Or, zeal, as Rom. 10:2. This is the fountain from which the foregoing sins commonly spring, which therefore the apostle seeks to stop first.

43 Namely, that you are a sincere Christian.

44 Namely, when you boast as such.

45 Namely, of the Gospel, which teaches continually that such sins cannot exist with the christian calling. Or, against the truth of the matter, since you are not a true Christian, nor of correct understanding, as you boast to be.

15Thisk wisdom descendeth not 46from above, but is 47earthly, 48sensual, 49devilish.

k 1 Cor. 2:6, 7.

46 That is, from heaven, from the Father of lights, James 1:17, from Whom proceeds the true and saving knowledge, and is obtained. See also John 3:5.

47 That is, worldly, whatever earthly and worldly men have.

48 Gr. natural, as in 1 Cor. 2:14. That is, which comes from the soul of man such as it is by nature, and still unregenerate, corrupt and ignorant in spiritual things.

49 That is, such as the devil has, and which he suggests unto men.

16Forl where envying and strife is, there is confusion and every evil work.

l 1 Cor. 3:3; Gal. 5:20.

17But the wisdom that is from above is first 50pure, then peaceable, 51gentle, and 52easy to be intreated, full of mercy and good fruits, 53without partiality, and without hypocrisy.

50 Or, clean; not defiled with such reigning faults and sins.

51 That is, not dealing according to the extremity of justice, but parting willingly with one’s own right. See Philip. 4:5.

52 That is, giving way willingly to good instructions and admonitions, and not obstinately standing to their own.

53 The Greek word signifies also one who does not too narrowly search or discern a thing. The heavenly wisdom indeed makes also a distinction and judges between truth and untruth, between good and evil, 1 Cor. 10:15; 1 Thes. 5:21; 1 John 4:1; Jude verse 22, but judges not rashly, or too severely of his neighbor’s words and works; which the apostle means here.

18And 54the fruit of righteousness 55is 56sown in peace of them 57that make peace.

54 Namely, eternal life. See Rom. 6:21, 22; Gal. 6:8.

55 That is, is sown by peace. Or, the fruit of righteousness which consists in peace, that is, in true blessedness, is sown, etc.

56 That is, laid up and kept. See of this similitude Psalm 97:11; Gal. 6:8.

57 Or, exercise, that is, who not only make peace between contending parties, but also use all diligence and means, as much as is possible, to live in peace with all men.