James Chapter Three Commentary

Contents

I. Introduction

Our purpose is to render a commentary on James chapter three. We will follow this format:

Verse of Scripture utilizing the YLT text followed by an NASB mouse-over of that verse. Key words in the YLT text will be footnoted with a link to a word study based on the Greek text, and/or a general discussion relative to the given word (we are not Greek scholars, please consider our grammatical constructions with a critical eye).
Commentary We shall be commenting on this passage keeping before us at all times the crucial fact that every jot and every tittle comprising these verses came forth under the inspiration of the blessed Holy Spirit. We pray that He, by His grace, helps us along the way.

A. ADELFOQEOS

(Brother of God, Mat 13:55, Gal 1:19, cf. Mar 3:32-35)

This epistle was probably intended for Jewish converts to Christianity (Jas 1:1, 2:2), both to encourage and to rebuke them. The author is simply “James,” widely believed to be the brother of Jesus (as do we believe this). It is possibly one of the earliest epistles in the New Testament (at least before AD 62, the probable date of James’ martyrdom [Balchin 263], “New Testament Canon: Dates”).

One of the striking things about James is that he and his brothers (Jude, Simon, Joses) did not believe in Jesus until after Jesus’ resurrection (Jhn 7:2-5). After Jesus’ resurrection, James was a changed man (like most of the disciples, Paul after the Damascus Road encounter with Jesus), to the point that he suffered martyrdom rather than deny Jesus. Just imagine for a moment what it would be like if you and I were one of those disciples and witnessed Jesus’ death, and then were witnesses to one of His resurrection appearances. Surely we could never “be the same” again; yea, we must believe in Him like that. What James and the others in fact witnessed here, we in fact believe, and we are all the more blessed for it, for our faith must necessarily be greater than theirs…and our great Jehovah God just loves that kind of faith in Himself.

II James Chapter Three Commentary Verses

3:1-12 KARDIA-LOGOI-GLOSSA-STOMA

(Heart–Words–Tongue–Mouth)

YLT TEXT: Many teachers become not, my brethren, having known that greater judgment [1] we shall receive, for we all make many stumbles; if any one in word doth not stumble, this one [is] a perfect man, able to bridle also the whole body; lo, the bits we put into the mouths of the horses for their obeying us, and their whole body we turn about; lo, also the ships, being so great, and by fierce winds being driven, are led about by a very small helm, whithersoever the impulse of the helmsman doth counsel, so also the tongue is a little member, and doth boast greatly; lo, a little fire how much wood it doth kindle! and the tongue [is] a fire, the world of the unrighteousness, so the tongue is set in our members, which is spotting our whole body, and is setting on fire the course of nature, and is set on fire by the gehenna. For every nature, both of beasts and of fowls, both of creeping things and things of the sea, is subdued, and hath been subdued, by the human nature, and the tongue no one of men is able to subdue, [it is] an unruly evil, full of deadly poison, with it we do bless the God and Father, and with it we do curse the men made according to the similitude of God; out of the same mouth doth come forth blessing and cursing; it doth not need, my brethren, these things so to happen; doth the fountain out of the same opening pour forth the sweet and the bitter? is a fig-tree able, my brethren, olives to make? or a vine figs? so no fountain salt and sweet water [is able] to make. Jas 3:1-12

COMMENTARY: “…Many teachers become not, my brethren, having known that greater judgment we shall receive…” Teachers, teachers of the ways of God that is, must walk the talk, must stay on said course for God, for otherwise they come against their own teaching, and in the eyes of others make a sham of it, and by association He whom they explicate (here is roundabout blasphemy; “Eli and the Church”, ”Author, Pastor, Teacher Dr. Xrhma: A Resources Scenario”). A good teacher of the ways of God is by default familiar with the ways of God, and probably to a greater extent than another, and thus has more cause to be judged; indeed, more cause to be judged to a relatively greater extent (by our God): ‘Become not a teacher of the ways of God if thou canst not determine to live so; rather occupy thyself in some other worthy venture for God, but be not a teacher of His ways if thou wilst not strictly abide by the same.’ This is a tough line, but it is a considerate one, in that one is forewarned to count the cost [2]. Let us not, for our own good (and God’s glory), embark upon a teaching for God if we consciously determine, down to the jot and title, not to adhere to the same, for He will adjudicate accordingly. The warning here should inculcate the same holy, reverent fear in us as attends making a vow to our God (Ecc 5:4—pay what you have vowed to God…practice what you preach and teach about Him). It is clear that we, the brethren, must in grateful concern pray for our teachers, for the demands on them on our behalf are superhuman (seeing we, as they, all alike make many stumbles)—God must and can help them walk that teacher’s talk [3].

Notice: They who do not stumble in word are perfect (Mat 5:48). Why is this so? Because ultimately one’s words reflect perfectly, as a mirror, one’s deepest and sincerest passions and motivations (Mat 12:34-35), and our passions and motivations greatly impact our sanctification, which makes perfect (“Be Holy,” “The Beatitudes”). Here James is concerned with the heart-motivations and passions of false accusation, cursing-gossip, deadly slander (lip-service back-stabbing, usually in cowardice, deceitfully, stealthily “Bearing False Witness”), and boasting pride. One perfect in their words, says James, is able to bridle the whole body, surely because their seat of motivation is perfect (like unto Jesus). That is to say, their seat of motivation concerns foremost and primarily bringing honor and glory to Jehovah, their God. Thus they are able to adhere to His counsel, and yield to His sanctifying power, which they acknowledge as sovereign (bridling) over the passions of their flesh. This mindset is then betrayed by their good words, and attendant self-control (Gal 5:22-23, 1Ti 4:12). But O the power of the tongue, that instrument of the heart, when it is not so! Please observe: A horse, muscle-bound and strong, a great ship, savage winds in her sails, yea, a vast forest, much-thickened with trees, are made as naught by little things; indeed, a bit in the mouth, but a small rudder in her stern, the tiniest spark. And so is the tongue, but a little thing, in the mouth, able to bring to naught the considerable members beside which it dwells: “…the bits we put into the mouths of the horses for their obeying us, and their whole body we turn about; lo, also the ships, being so great, and by fierce winds being driven, are led about by a very small helm, whithersoever the impulse of the helmsman doth counsel, so also the tongue is a little member, and doth boast greatly; lo, a little fire how much wood it doth kindle! and the tongue [is] a fire, the world of the unrighteousness, so the tongue is set in our members, which is spotting our whole body….” He means that the tongue, an extension of the heart (Fig. 1), not just a figure thereof, can destroy our life, lives; it can set them ablaze, as the Unrighteous Consumption, blind as it burns, indifferent as to its path, lusting for fuel, similarly destroys. Here is painted a portrait of Satan igniting receptive hearts that motivate ungodly tongues (Jhn 8:44): “…and is setting on fire the course of nature, and is set on fire by the gehenna…” Small wonder, then, that a tongue charts its own course—oblivious, insubordinate, resistant, noncompliant, disobedient, profane, lying, mocking, boasting: “… For every nature, both of beasts and of fowls, both of creeping things and things of the sea, is subdued, and hath been subdued, by the human nature, and the tongue no one of men is able to subdue, [it is] an unruly evil, full of deadly poison…” The tongue is the “wild card out,” if you will, when tethered by way of the heart to that old Serpent Satan, spewing forth all manner of venom. Here is related a desperate scenario (tether). Let us not thus dabble, but hasten to tether our hearts to our great savior God, for though (try as it may) human designs and effort has not and can not and will not rein in (subdue) the tongue, He certainly has, does, and will: Cleansing renewal of speech (speech=heart-words-tongue-mouth) is one of the earliest manifest signs of redemption; of our Savior’s work (“A Savior’s Work”). Let the redeemed relive that blessed transitional day and give God thanks.

When James sets forth the double nature of a mouth, blessing and praising God with it on the one hand, and variously tongue-lashing unrighteously (with evil intentions, not in truth, cursing) a fellow human being made in the image of God on the other, he is delineating phoniness and hypocrisy; delineating the true inclination of a given heart: “…with it we do bless the God and Father, and with it we do curse the men made according to the similitude of God; out of the same mouth doth come forth blessing and cursing; it doth not need, my brethren, these things so to happen; doth the fountain out of the same opening pour forth the sweet and the bitter? is a fig-tree able, my brethren, olives to make? or a vine figs? so no fountain salt and sweet water [is able] to make…” It almost jumps out of the text: A heart (fountain) will not compromise itself; it will robustly effuse according to its nature. The contrast he makes is obvious—if a God-professing mouth turns on another in unrighteousness, it thus turns on God, it follows that heart is spiritually brackish, for God is of no account here—the tether to Jehovah God is phony (perhaps weak, maybe broken). Notice that in this scenario the contrariwise conviction of the Holy Spirit would have been deadened somehow (and probably expediently), which would be consistent with a phony heart-tether to God. This becomes more the case the more such phoniness manifests itself.

3:13-18 Which Wisdom?

YLT TEXT: Who [is] wise and intelligent among you? let him shew out of the good behaviour [4] his works in meekness of wisdom [5], and if bitter zeal [6] ye have, and rivalry [7] in your heart, glory not, nor lie against the truth; this wisdom is not descending from above, but earthly, physical, demon-like, For where emulation and strife [are], there [is] disorder and every evil thing. and the wisdom from above, first, indeed, is pure, then peaceable, gentle, easily entreated, full of kindness and good fruits, uncontentious, and unhypocritical: — and the fruit of the righteousness in peace is sown to those making peace. Jas 3:13-18

COMMENTARY: “…Who is wise?…” They are wise who manifest good behavior, which behavior naturally attends meekness (“The Beatitudes: The Gentle”). We must connect this verse (Jas 3:13) to the opening verses through the vehicle of speech. Above James (the Holy Spirit) informed us that if one’s speech is righteous, such a one is perfect, able to bridle the whole body (person), which clearly communicates a dynamic of good behavior by such a one. Here he more or less repeats what he said above but shows it in practice: ‘let one wise indeed show it; yea, show it through good behavior consequential to meekness’—he means to answer the wisdom question he just posed. The NLT says it so: “If you are wise and understand God’s ways, prove it by living an honorable life, doing good works with the humility that comes from wisdom.” And the meekness he has in view here is precisely related to (gentle, humble) behavior attested by one’s speech, which attestation was largely his thesis in his opening verses. As the brother of Jesus, it is hardly a surprise that James connects meekness and wisdom; in particular, that the very practical “litmus” of speech is in the mix: We are “an open book” before God and humankind by way of our speech; we show ourselves as wise (God, heavenward-inclined) or as fools (Otherwise, hellward-inclined) by it; yea, it variously judges us, precisely.

Bitter jealousy and selfish ambition; here is more heart language. It must be granted that bitter jealousy and selfish ambition are a sort of “wisdom.” Specifically, it is earthly, physical, and demon-like “wisdom:” …if bitter zeal ye have, and rivalry in your heart, glory not, nor lie against the truth; this wisdom is not descending from above, but earthly, physical, demon-like…” What does he mean in addressing the attitude toward this heart condition so: “…glory not, nor lie against the truth…”? More than likely this is a condemnation of and a warning against the vain self-justification and self deceit that typically attends bitter jealousy and selfish ambition. He likely means it so: ‘Friend, wake up; the wisdom that motivates you, that is seated in your heart, that justifies your bitter jealousy and selfish ambition, yea, the self deceit, the bold and grandiose lip-service explanations (in the mind, in speech), indeed, look, and listen; check the destruction in your wake, the disorder, and multiplied evil fallout—this before you attends the Unrighteous Wisdom, the world’s view of wisdom.’: “… For where emulation and strife [are], there [is] disorder and every evil thing…” With this destructive wisdom exposed, square in sight, he contrasts it straightaway to heaven’s constructive wisdom; God’s wisdom: ‘Think. Be wise. Weigh this against the Righteous Wisdom, God’s view of wisdom, descending from above.’: “…and the wisdom from above, first, indeed, is pure, then peaceable, gentle, easily entreated, full of kindness and good fruits, uncontentious, and unhypocritical…” (Tab. 1). With the facts thus relatively laid out, even empirical, and self-evident, it is clear that only someone who enjoys various kinds of pain (emotional, physical, spiritual), thus one foolish, unwise, would embrace (imbibe→ process→ talk) the world’s, hell’s wisdom, in lieu of God’s, heaven’s wisdom, which wisdom—God’s, heaven’s wisdom—is found in Jesus Christ ( Isa 11:2, 33:6 , Mat 11:19, 1Cr 1:30, Col 2:2-3, Jas 3:17 ← clearly, Jesus is the Wisdom from above…).

It is fitting that this passage in delineating God’s wisdom and the world’s wisdom ends on a note that shows the surpassing wisdom of pursuing the former, found in Jesus Christ alone—peacemakers, that is, children of God like unto Jesus ( “The Beatitudes: The Peacemakers;” by default here are the meek), sowing peace in speech, behavior, deed, like unto the meek, reap a certain excellent, and very practical fruit of righteousness, namely, the very peace they sow: “…and the fruit of the righteousness [8] in peace is sown to those [9] making peace…” It only follows that it is wise to pursue this peace (wisdom) from above. Let us thus follow the One who stands in place of it (“A Letter of Invitation”).