Gann's Commentary on the Bible

James 3:1

My brethren ..

let not many of you become teachers -- This is a PRESENT MIDDLE (deponent) IMPERATIVE with a NEGATIVE PARTICLE which means to stop an act already in process. - Utley

The rabbi, or teacher, was an honored figure among the Jews, and perhaps some Christians were attracted to the prestige the position would bring them. - NIVZSB

The warning is parallel to that of our Lord in Matthew 23:8, seq., “Be not ye called Rabbi; for one is your Teacher and all ye are brethren.” - PC

What St James warns his “brethren” against is each man’s setting himself up to be a teacher, and in this he echoes our Lord’s command, (Matthew 23:8-10). - CBSC

teachers -- This word is translated “master” in the gospels and refers to a person who functions in an official teaching or preaching capacity (cf. Luke 4:16-27; John 3:10; Acts 13:14-15 ; 1 Corinthians 12:28; Ephesians 4:11). MSB

This seems to reflect either (1) the early church’s worship where anyone could speak or (2) the place of honor of the rabbi in Jewish society. Teaching is listed as a spiritual gift in 1 Corinthians 12:28 and 1 Corinthians 14:26. It is also listed as a function of pastors (cf. 1 Timothy 3:1-2; Ephesians 4:11). In Acts 13:1 it is connected to prophets. But here it is viewed as an option for all believers. - Utley

knowing that we ... The change from the second person to the first is characteristic of the writer’s profound humility. He will not give others a warning without at the same time applying it to himself. - CBSC

stricter judgment -- The Greek word for “condemnation”, though literally meaning “judgment” only, is yet almost always used in the New Testament for an adverse judgment, (e. g. Matthew 23:14; Romans 2:2, Romans 13:2; 1 Corinthians 11:29, 1 Corinthians 11:34). - CBSC

Knowledge and leadership bring greater responsibility (cf. Luke 12:48). I believe the New Testament does teach degrees of blessings and punishment (cf. Matthew 10:15; Matthew 11:22; Matthew 11:24; Matthew 18:6; Matthew 25:21; Matthew 25:23; Mark 12:40; Luke 12:47-48; Luke 20:47). - Utley

The word translated “judgment” usually expresses a negative verdict in the NT, and here refers to a future judgment: 1) for the unbelieving false teacher, at the second coming (Judges 1:14-15); and 2) for the believer, when he is rewarded before Christ (1 Corinthians 4:3-5). This is not meant to discourage true teachers, but to warn the prospective teacher of the role’s seriousness (cf. Ezekiel 3:17-18; Ezekiel 33:7-9; Acts 20:26-27; Hebrews 13:17). - MSB

James 3:2

* In vs. 2-12 is James addressing "teachers"; or 2) is James now giving instructions to all believers; or 3) addressing "teachers" primarily but including "all".

we all -- "Teachers" and all believers.

stumble -- We stumble when not paying enough attention.

stumble (a metaphor for sinning; Gk. ptaio, translated “fails” in James 2:10) - ESVSB

in many things -- ... it is almost impossible to govern the tongue completely. With the thought comp. Ecclesiastes 7:20, [RSVA] “There is not a just man upon earth that doeth good and sinneth not.” polla is adverbial, as in Matthew 9:14, and may be either (1) “in many things,” or (2) “oft.” - PC

stumble in word ... Scripture contains much about all the evil which the tongue can cause (cf. Psalms 5:9; Psalms 34:13; Psalms 39:1; Psalms 52:4; Proverbs 6:17; Proverbs 17:20; Proverbs 26:28; Proverbs 28:23; Isaiah 59:3; Romans 3:13). MSB

a perfect man -- fulfilled, mature, complete person (teleios aner). Spiritual maturity requires a tamed tongue. - BKC

Because the tongue is so difficult to control (James 3:5-8), the person who never sins in their speech must be perfect in every way. -NIVZSB

When James says that a person who can control his mouth is a perfect man, he probably has absolute perfection in view. It is a perfection, however, that will be attainable only in heaven. - ESVSB

able also to bridle the whole body -- James returns to the metaphor of James 1:26 and proceeds to develop it in the next verse James 3:3.

the whole body -- The “whole body” is used to sum up the aggregate of all the temptations which come to us through the avenues of sense. - CBSC

James 3:3

3:3–6 Here, James utilizes three images to illustrate that a small thing,

1) like the tongue, can have far-reaching effects. He uses a horse’s bit (James 3:3) and

2) a ship’s rudder (James 3:4) to convey that those who have control over their tongues have control over themselves.

3) He also uses the image of fire to convey that the tongue has great potential for destruction and harm (see note on James 3:6). -

bits in horses’ mouths -- An analogy that shows how the tongue, even though small, has the power to control one’s whole person and influence everything in his life.

The tongue, one of the smaller organs of the body, has a similar control over everything a person is and does. - ESVSB

The bit in the horse’s mouth enables us to turn about the whole body. So the man who can govern his tongue has the mastery over the whole body. - PC

James 3:4

ships -- [Both the metaphor of bridle and rudder are used by Philo, a contemporary of James, to illustrate the same idea.

With Philo, Reason in man, the Divine Word in Creation, are compared both with the charioteer and the pilot. (De Conf. ling. p. 336. De Abr. p. 360). In the latter the very word which St James uses for “governor” is employed also by Philo. - CBSC

The same thoughts appear in many early Christian writings and hymns.

"Curb for the stubborn steed

Making its will give heed.

Helm of the ships that keep

Their pathway o’er the deep.

Clement of Alexandria - CBSC]

ships -- large -- great ships; The Greco-Roman world had large ships. Paul had been aboard a grain ship which carried 276 passengers plus cargo. Josephus records that he was on a ship with 600 passengers. He describes its dimensions as 180’ by 65’ by 44’. - Utley

driven by fierce winds -- By winds that would seem to leave the ship beyond control. It is probable that by the ‘fierce winds’ here as impelling the ship, the apostle meant to illustrate the power of the passions in impelling man. Even a man under impetuous passion would be restrained, if the tongue is properly controlled, as the ship driven by the winds is by the helm. - Barnes

turned by a very small rudder -- The rudder is a very small thing, but it enables the steersman to guide the ship wherever he will, in spite of the storm - PC

pilot -- steersman, literally where "the impulse of the steersman pleaseth"

James 3:5

tongue is a little member -- [Melos] is old and common word for members of the human body (1 Corinthians 12:12, etc.; Romans 6:13, etc.). Little compared with the body, as the bit or the rudder is, compared with the horse or the ship.

boasts great things -- μεγαλαυχει; The Greek verb is a compound word, which does not occur elsewhere, but is used not unfrequently by Philo. The fact is not without interest, as indicating, together with the parallelisms just referred to, St James’s probable acquaintance with that writer. - CBSC

boasts great things -- James seems to connect the power of the tongue with the idea of "pride." - Utley

Pride (cf. “bitter jealousy,” “boast,” James 3:14) is a major cause of the misuse of the tongue. - ESVSB

Some NT passages portray boasting positively as something to be encouraged (1 Corinthians 1:28-31), while others portray it negatively as something to be avoided (James 4:16). - FSB

great a forest ... This could be translated (1) forest or (2) "stacked lumber". This metaphor of the tongue as a spark focused James’ mind on the destructive and uncontrollable nature of the tongue (James 3:6-8). - Utley

great forest (wood) -- ἡλίκην ὕλην The form of the Greek is somewhat more emphatic. A little fire kindles how great a mass of timber. The word translated “matter” means primarily “a forest—wood in growth;" - CBSC

The illustration of a small spark setting abaze a great forest appears frequently Greek literature; i.e. Homer, Virgil, etc.

a little fire kindles -- The sense is, that a very little fire is sufficient to ignite a large quantity of combustible materials, and that the tongue produces effects similar to that. A spark will kindle a lofty pile; and a word spoken by the tongue may set a neighbourhood or a village ‘in a flame.’ - Barnes

James 3:6

tongue is a fire -- The metaphor of fire would have resonated with James’ first-century audience. Ancients relied on wood or charcoal braziers to cook and heat their homes, and the draft from open windows increased the danger of fire spreading rapidly. Furthermore, ancients possessed few effective means for extinguishing fires. - FSB

Like fire, the tongue’s sinful words can spread destruction rapidly, or as its accompanying smoke, those words can permeate and ruin everything around it. - MSB

a world of iniquity (unrighteousness, wickedness) -- The tongue is thus characterized, because it leads to and embraces all kinds of wickednesses. - PC

The tongue acts as an agent of the whole unrighteous world which is opposed to God (James 1:27; James 4:4) - NLTSB

James’ writing style often reflects the Wisdom Literature of the OT, which also discussed the dangers of the tongue and speech (e.g., Proverbs 11:12-13; Proverbs 15:1; Proverbs 16:27-28). Wisdom literature teaches that a wise person will take counsel, but a fool will ignore it. - FSB

it defiles the whole body -- This means “to pollute or contaminate” (cf. Mark 7:20; Judges 1:23). - MSB

Careless speech can render a person unclean before God. - FSB

It is, as a fact, that which “defiles”, better perhaps spots or stains, the whole body. Every evil word is thought of as leaving its impress, it may be an indelible impress, as a blot upon the whole character. - CBSC

course -- τροχὸν only here in the New Testament. There is, however, no doubt about its meaning “wheel". - PC

sets on fire the course of nature -- Better translated “the circle of life,” this underscores that the tongue’s evil can extend beyond the individual to affect everything in his sphere of influence. - MSB

(lit., “the cycle of existence”) likely means the “ups and downs” of life. The tongue turns upside down every aspect of life in the community as well as in the individual. - ESVSB

The tongue can destroy or corrupt the entire course of a person’s life, or the entire course of a community’s existence. - FSB

(lit., “the wheel of existence” or “wheel of birth,” ton trochon tes geneseos). It is as though the tongue is at the center or hub of the wheel of nature and, like a fireworks display, the wheel is set on fire at the center. - BKC

This is literally “the wheel of birth.” For a good discussion of this rare term see M. R. Vincent’s Word Studies in the New Testament, vol. 1, pp. 356–357. It seems to mean a person’s life from birth until death, which can even affect future generations. Both of these phrases in v. 6 show the intensive and destructive potential of human speech. - Utley

it is set on fire by hell -- Or for it will burn in hell (Greek Gehenna). Gehenna is the place of eternal punishment (Matthew 5:22, Matthew 5:30; Matthew 23:15), in contrast to Hades, the abode of the dead (Luke 16:23; Acts 2:31). The reference to hell is an allusion to the devil (James 4:7; Matthew 5:22; John 8:44) as the ultimate source of evil speech. - NTLSB

This is literally “being inflamed by Gehenna,” - Utley

".. being fed by the flames of hell" - Moff. Translation

Evil speech destroys because it comes from Satan himself. - ESVSB

Hell -- gehenna = 12 times ; (11 times used by Jesus - the only other time is here.)

gehenna (or valley of Hinnom). In Christ’s time this valley that lay SW of Jerusalem’s walls served as the city dump and was known for its constantly burning fire. Jesus used that place to symbolize the eternal place of punishment and torment (cf. Mark 9:43, Mark 9:45). To James “hell” conjures up not just the place but the satanic host that will some day inherit it—they use the tongue as a tool for evil. - MSB

the Valley of Hinnom south of Jerusalem where human sacrifice had been offered [Jeremiah 7:31] and where continuous burning of rubbish made it a fit illustration of the lake of fire. - BKC

... refers to the valley of the sons of Hinnom, south of Jerusalem. This is the metaphor Jesus used to describe the punishment and place for those who reject faith in God. It was turned into the garbage dump for Jerusalem because this valley was the site in the OT where the fire god Molech was worshiped by child sacrifice (cf. 2 Kings 16:3; 2 Kings 17:17; 2 Kings 21:6; 2 Kings 23:10; 2 Chronicles 28:3; 2 Chronicles 33:6; Leviticus 18:21). This is the only use of “Gehenna” outside of the words of Jesus (cf. Matthew 5:22, Matthew 5:29-30; Matthew 10:28; Matthew 18:9; mat 23:15, Matthew 23:33; Mark 9:43, Mark 9:47; Luke 12:5). This metaphor is referring to the activity of the evil one in our daily lives. James must have personally experienced or observed the negative effects of human speech! - Utley

James 3:7

cf. James 1:26

Four kinds of flesh trained

1. beasts

2. birds

3. serpents (reptiles)

4. fish

Every kind -- This reflects the fourfold order of the creation of animal species in Genesis 1:26 and Genesis 9:2.

It may be noted that the Authorised Version in this instance returns to Wycliffe, who used the word in its old sense, and that all the intermediate versions give “nature.” The fourfold classification is obviously intended to be exhaustive—and “beasts” must therefore be taken in its common familiar meaning of “quadruped.” - PC

It is unnecessary to refine on the expressions used here, by attempting to prove that it is literally true that every species of beasts, and birds, and fishes has been tamed. The apostle is to be understood as speaking in a general and popular sense, showing the remarkable power of man over those things which are by nature savage and wild. - BN

tamed -- Mankind was given dominion (cf. Genesis 1:26, Genesis 1:28; [Ecclesiasticus Sirach 17:4 RSVA]. Humans can domesticate and control every animal except themselves. - Utley

of mankind -- rather, “by the nature of man”: man’s characteristic power taming that of the inferior animals. The dative in the Greek may imply, “Hath suffered itself to be brought into tame subjection TO the nature of men.” So it shall be in the millennial world; even now man, by gentle firmness, may tame the inferior animal, and even elevate its nature. - JFB

James 3:8

Illustration: one preacher always said to his audience, "I may not know you, but I think I know about you, you have trouble with your tongue, we all do."

an unruly evil -- "a restless evil"; "an uncontrollable evil"

This is used of the nonstop movement of a snake’s tongue (cf. Genesis 3:1, Genesis 3:4-5; Psalms 140:3) and possibly satanically inspired “teachers.” - Utley

No one can tame the tongue because it is a restless evil, an unruly, unsteady, staggering, reeling evil (like the “unstable” man of James 1:8). - BKC

full of deadly poison -- This might allude to the serpent in the Garden of Eden (Genesis 3:1), who is identified with the devil (Revelation 20:2). - NLTSB

Like the poison of a serpent, the tongue is loaded with the venom of hate and death-dealing gossip. Psalms 140:3 - BKC

deadly -- death-bringing; Deadly (thanatephoros); here only in the New Testament. In the LXX. it is found in Numbers 18:22; Job 33:23; 4 Macc. 8:17, 24; 15:23 - PC

The adjective is found in the LXX. version of Job 33:23, for “angels or messengers of death.” - CBSC

James 3:9

James describes the tongue as double-minded; see note on James 1:8. FBS

With it -- therefore, ( ἐν αὐτῃ en autei); Instrumental use of en. also Romans 15:6.

our God and Father -- [Some MSS say "Lord" instead of God.] But as Messiah is called “Father,” Isaiah 9:6, so God the Father is called by the Son’s title, “Lord”: showing the unity of the Godhead. “Father” implies His paternal love; “Lord,” His dominion. - JFB

“we bless our Lord and Father” This grammatical construction (one ARTICLE and two NOUNS) is ambiguous. It can refer to Jesus and the Father (cf. James 1:1) or to YHWH alone. Most translations prefer the second option because of the mention of human beings created in God’s image. - Utley

we bless our God and Father -- It was traditional for Jews to add “blessed be He” to a mention of God’s name (cf. Psalms 68:19, Psalms 68:35). However, the tongue also wishes evil on people made in God’s image. This points out the hypocritical inconsistency of the tongue’s activities. - MSB

Similar to the forked tongue of a snake, man’s uncontrolled tongue both emits praise and spews out curses. “Praise,” or “saying a good word” (eulogoumen) of our Lord and Father (this is the only place where the NT uses this title of God) is polluted by a “curse,” or “wishing evil” (katarometha) on men. - BKC

Praising our Lord and Father is the best activity of the tongue, whereas cursing those made in his image is one of the worst, because it is an implicit curse on God himself (Genesis 1:26-27; Genesis 9:6). - NLTSV

we curse men -- The Greek term here, kataraomai, often translated “to curse,” refers to causing injury or harm to someone through a statement. Ancients believed such statements had supernatural power (Mark 11:12-14, Mark 11:21-22). - FSB

“curse men” This is a PRESENT MIDDLE (deponent) INDICATIVE. Cursing means to call down problems and evil on another using the power of God’s name (cf. Luke 6:28; Romans 12:14). In context it may refer to rival teachers (cf. James 3:14). - Utley

made in the similitude of God -- (likeness, image) homoiosis; The words which are taken from ?Gen 1.26 are added to show the greatness of the sin. - PC

This verse reflects the worth and dignity of mankind whether poor or rich, slave or free, male or female, Jew or Gentile (cf. 1 Corinthians 12:13; Galatians 3:28; Colossians 3:11). To speak evil of another is to criticize the God who made them (cf. Psalms 139:1 ff). The term “likeness” (image) is left undefined in Genesis. There are several theories as to the exact components of “the image”: (1) conscious life; (2) rational ability; (3) moral consciousness; and/or (4) volitional choice. - Utley

James 3:10

Out of the same mouth -- This reflects the truth of Matthew 7:15 ff. Human speech has wonderful potential for good, but it also has terrible potential for evil. - Utley

The tongue, says AESOP, is at once the best and the worst of things. So in a fable, a man with the same breath blows hot and cold. “Life and death are in the power of the tongue” (compare Psalms 62:4). - JFB

these things ought not so to be -- The verb, strictly. speaking, denotes not so much a state, as the coming into a state: these things ought not to occur in this way. - CBSC

so to be -- "so to keep on happening." - WPNT

James 3:11

3:11–12 In three illustrations of ridiculous natural contrasts, James drives home the point that blessing God while cursing his people cannot be countenanced. - ESVSB

3:11–12 Both questions in vv. 11 and 12 expect negative responses. - Utley

Can both fresh (lit., “sweet,” glyky) water and salt (lit., “bitter,” pikron) water flow, or “bubble up,” from the same spring? - BKC

fountain -- (spring); The Greek gives the article, the fountain,- CBSC

Springs were the key to survival in dry Palestine, and the placement of villages and towns tended to depend on their presence. - ESVSB

same place -- Marg. hole. The Greek word means opening, fissure, such as there is in the earth, or in rocks from which a fountain gushes. - BN

Both verb and noun in the Greek are more vivid. Our word spurt or gush, if it could be used transitively, would answer to the former; our mouth, or “source” - CBSC

The image here is appropriate to the scene of the Epistle, Palestine, wherein salt and bitter springs are found. Though “sweet” springs are sometimes found near, yet “sweet and bitter” (water) do not flow “at the same place” (aperture). Grace can make the same mouth that “sent forth the bitter” once, send forth the sweet for the time to come: as the wood (typical of Christ’s cross) changed Marah’s bitter water into sweet. - JFB

Comp. the sweetening of the spring which supplied the college of the Sons of the Prophets in 2 Kings 2:19, and the symbolic healing of the waters in Ezekiel 47:9. - CBSC

James 3:12

Can such a tree yeild both?

Can the fig tree -- —implying that it is an impossibility: as before in James 3:10 he had said it “ought not so to be.” James does not, as Matthew (Matthew 7:16-17), make the question, “Do men gather figs of thistles?” His argument is, No tree “can” bring forth fruit inconsistent with its nature, as for example, the fig tree, olive berries: - JFB

olives … figs -- Just as no tree would produce two kinds of fruit, so also a true believer would not produce both blessings of God and curses toward others. - ESVSB

James may again be reflecting the teaching of Jesus (see Matthew 15:18-19) - NIVZSB

It will be seen that the thought in (v.12) is different from that in Matthew 7:16, to which it bears a superficial resemblance. There the thought is that a good tree cannot yield bad fruit. Here it is that a tree must yield that which corresponds to its nature; a fig tree must yield figs and not olives, etc. -PC

so can no fountain … salt … and fresh —Some authorities read, “Neither can a salt (water spring) yield fresh.” So the mouth that emits cursing, cannot really emit also blessing. - JFB

James 3:13

In v. 13, James makes a transition from discussing teachers and the tongue to dealing with wisdom’s impact on everyone’s life. He supports the truth of OT wisdom literature (Job to Song of Solomon), that wisdom is divided into two realms—man’s and God’s. - MSB

wise and understanding -- Perhaps referring especially to the teachers (James 3:1) - NIVSB

wise and understanding -- “Wise” is the common Gk. word for speculative knowledge and philosophy, but the Hebrews infused it with the much richer meaning of skillfully applying knowledge to the matter of practical living.

The word for “understanding” is used only here in the NT and means a specialist or professional who could skillfully apply his expertise to practical situations. James is asking who is truly skilled in the art of living. - MSB

The Septuagint, an ancient Greek translation of the OT, often employs this combination of words to describe a person who lives in accordance with the insight given by God (Deuteronomy 1:13, Deuteronomy 1:15; Deuteronomy 4:6). People demonstrate wisdom if their deeds reflect God’s commands. - FSB

The wisdom that comes from God (James 1:5) is not mere intellectual skill nor the collection of information, it is practical insight and spiritual understanding which expresses itself in moral uprightness, as described in James 3:17-18 (see also Job 28:28; Proverbs 1:2-4; Proverbs 2:10-15). - NLTSB

show by good conduct -- show it by their good life. People with intellectual gifts are too often characterized by pride in their own ideas that makes them difficult to get along with. The wisdom all believers should seek above all else (Proverbs 4:5-9; Proverbs 8:10-11), by contrast, is inseparably connected to a godly lifestyle. - NIVZSB

works -- in meekness of wisdom -- meekness. Also rendered “gentleness,” it is the opposite of arrogance and self-promotion (see note on Matthew 5:5; cf. James 1:21; Numbers 12:3; Galatians 5:23). The Greeks described it as power under control. - MSB

wisdom -- The kind that comes only from God ( James 1:5; cf. Job 9:4; Job 9:28; Psalms 104:24; Psalms 111:10; Proverbs 1:7; Proverbs 2:1-7; Proverbs 3:19-20; Proverbs 9:10; Jeremiah 10:7, Jeremiah 10:12; Daniel 1:17; Daniel 2:20-23; Romans 11:33; 1 Corinthians 1:30; Ephesians 3:10; Colossians 2:3) - MSB

Those who are wise should demonstrate their wisdom in how they live, by deeds done with humility. - FSB

Wisdom for James is not merely intellectual but also behavioral. - ESVSB

meekness ... “in the gentleness” This means the “controlled strength” of domesticated animals. This was a uniquely Christian virtue. It typifies the life of Christ (cf. Matthew 11:29; 2 Corinthians 10:1; Philippians 2:8). It is advocated for all believers (cf. Matthew 5:5; Galatians 5:23; Ephesians 4:2). Gentleness or meekness is a defining quality of God’s wisdom. - Utley

Meekness comes not from cowardice or passivity but rather from trusting God and therefore being set free from anxious self-promotion . - ESVSB

James 3:14

The tongue is a barometer of the heart.

Verses 14–16 describe false wisdom. This verse assumes the presence of unqualified teachers. - Utley

But if -- “if” This is a FIRST CLASS CONDITIONAL SENTENCE which is assumed to be true. - Utley

bitter envy -- "bitter jealousy" "bitterness of jealousy" This is also listed as sin in 2 Corinthians 12:20; Galatians 5:20; and Ephesians 4:31. Egotism has no place among the people of God, especially in teachers. - Utley

The Gk. term for “bitter” was used of undrinkable water. When combined with “envy” it defines a harsh, resentful attitude toward others. - MSB

self-seeking -- Sometimes translated “strife,” it refers to selfish ambition that engenders antagonism and factionalism. The Gk. word came to describe anyone who entered politics for selfish reasons and sought to achieve his agenda at any cost (i.e., even if that meant trampling on others).- MSB

selfish ambition -- Originally this meant “to spin for hire” but later was used metaphorically of aggressive, political ambition (cf. Philippians 1:17). It refers to an egotistical, jealous ambition—“my way or no way”—among leaders. - Utley

“Selfish ambition” is a divisive willingness to split the group in order to achieve personal power and prestige (it is translated “rivalry” in Galatians 5:20; Philippians 1:17; Philippians 2:3). - ESVSB

selfish ambition -- Translates a Greek word that Aristotle used to describe the political factions that were convulsing Athens in his day (Politics 5.3.1302b; cf. Romans 2:8; 2 Corinthians 12:20; Galatians 5:20; Philippians 1:17; Philippians 2:3). - NIVZSB

in your hearts -- The real fountain of such bitter envious attitude, boasting (glorying) of wisdom which is a lie against the truth.

do not boast -- (with a negative particle, which means to stope an act that is already in process.)

James likely is admonishing his audience to refrain from sinning against the truth by boasting of their wisdom. - FSB

Do not brag about having wisdom when you are filled with selfishness. - NIVZSB

do no -- lie again the truth -- Truth may refer to the gospel (James 1:18; James 5:19) or, more generally, to that which is not false. - FSB

James 3:15

from above”. . This circumlocution was a rabbinical way of referring to YHWH. These teachers may have been vociferously claiming divine insight and knowledge. See note at James 1:17 b. - Utley

earthly, sensual, demonic -- A description of man’s wisdom as: 1) limited to earth; 2) characterized by humanness, frailty, an unsanctified heart, and an unredeemed spirit; and 3) generated by Satan’s forces (cf. 1 Corinthians 2:14; 2 Corinthians 11:14-15). - MSB

earthly, unspiritual, demonic -- James describes worldly behavior in terms that “progress” from bad to worse, recalling the list in vv. 5b–6. Such behavior is ultimately earthbound, absolutely sensual as opposed to spiritual, and its origin is in the cosmic powers of darkness. ESVSB

earthly, sensual, devilish -- Each word is full of meaning.

(1) The counterfeit wisdom is “earthly” in its nature and origin as contrasted with that which cometh from above. (Comp. St Paul’s “who mind earthly things,” Philippians 3:19).

(2) It is “sensual.” The word is used by classical writers for that which belongs to the “soul” as contrasted with the “body.” This rested on the twofold division of man’s nature. The psychology of the New Testament, however, assumes generally the threefold division of body, soul, and spirit, the second element answering to the animal, emotional life, and the third being that which includes reason and will, the capacity for immortality and for knowing God. Hence the adjective formed from “soul” acquired a lower meaning, almost the very opposite of that which it once had, and expresses man’s state as left to lower impulses without the control of the spirit. So St Paul contrasts the natural man with the spiritual (1 Corinthians 2:14), the natural and the spiritual body (1 Corinthians 15:44, 1 Corinthians 1:1).

(3) In “devilish” we have yet a darker condemnation. Our English use of the same word, “devil,” for the two Greek words diabolos and dœmonion, tends, however, to obscure St James’s meaning. The epithet does not state that the false wisdom which he condemns came from the devil, or was like his nature, but that it was demon-like, as partaking of the nature of the “demons” or “unclean spirits.” - CBSC

earthly -- (from the world)

Farrar well says that this wisdom is “earthly because it avariciously cares for the goods of earth (Philippians 3:19) - PC

sensual -- (selfish, unspiritual, physical, natural) -- psychike ψυχική;

It is unspiritual because it does not acknowledge or respond to God’s Spirit (1 Corinthians 2:14; Judges 1:19). - NLTSB

unspiritual. The Greek word refers to being caught up in the life of this world in contrast to the realm of God and his kingdom (1 Corinthians 2:14; 1 Corinthians 15:44; 1 Corinthians 15:46; Judges 1:19). NIVZSB

Sensual (ψυχική); Vulgate, animalis; R.V. margin, natural or animal. The position of the word is remarkable, occurring between ἐπίγειος and δαιμονιώδης. It is never found in the LXX., nor (apparently) in the apostolic Fathers.

In the New Testament it occurs six times—three times of the “natural” body, which is contrasted with the σῶμα πνευματικόν (1 Corinthians 15:44 (twice), 1 Corinthians 15:46); and three times with a moral emphasis resting upon it, “and in every instance a most depreciatory” (see 1 Corinthians 2:14), “The natural man receiveth not the things of the Spirit of God,” and Judges 1:19, Ψυχικοὶ, πνεῦμα μὴ ἔχοντες.

The ψυχή in general in the New Testament is that which is common to man with the brute creation, including the passions, appetites, etc.; and therefore, by the use of this word ψυχικός to describe the wisdom which cometh not from above, but is “earthly, sensual [or, ‘animal’], devilish,” we are reminded of the contrast between the spirit of man which goeth upward and the spirit of a beast which goeth downward (Ecclesiastes 3:21).

The “animal” man, then, is one who is ruled entirely by the ψυχὴ in the lower sense of the word; and by the depreciatory sense given to the adjective we are strongly reminded that “nature” is nothing without the aid of grace.

See further Archbishop Trench’s ‘Synonyms of the N. T.,’ § lxxi., and for the later history of the word (it was applied by the Montanists to the orthodox), Suicer’s ‘Thesaurus,’ vol. ii. p. 1589.- PC

demonic -- (of the devil) This relates to content that is supernatural, but not from God (cf. 1 Timothy 4:1; Ephesians 6:12; Colossians 1:16). The presence of demonic wisdom leads to confusion and evil practices (James 3:16). However, the context may imply that these teachers are not only doctrinally false, but also morally and motivationally false. - Utley

It is demonic since it comes from the devil, the ultimate source of this destructive wisdom (James 3:6; James 4:6; 1 Timothy 4:1). NLTSB

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

Describes the ultimate origin of earthly wisdom (compare to James 3:6). - FSB

James 3:16

Envy and self-seeking -- See notes on James 3:14

confusion -- disorder; “Disorder” (Gk. akatastasia) connotes a chaotic frenzy of fighting (cf. James 4:1) in the church. The related adjective (Gk. akatastatos) means “unstable” (James 1:8) and “restless” (James 3:8). ESVSB

James describes the evil consequences of false wisdom. Earthly wisdom leads to jealousy and selfish ambition, which can culminate in a troubling situation for Christian communities. - FSB

This is the disorder that results from the instability and chaos of human wisdom. MSB

every evil thing -- every evil practice; Lit. “every worthless (or vile) work.” - MSB

James 3:17

The virtues James lists are predominantly nonselfish and nonaggressive; those who practice these virtues show greater concern for others than for themselves. They are opposite of the vices described in vv. 14–16.

In the Greek text, it is clear that James arranged this list of virtues using assonance, first with e, then with a: eirenikos, epieikes, eupeithes, eleos, karpos, agathos, adiakritos, anypokritos. Since ancients primarily learned through hearing, writers utilized sound to enhance the sense of the text and aid in memorization. Biblical writers composed lists of virtues and vices to inspire changes in behavior (e.g., Psalms 15:1; Proverbs 6:17-19; Hosea 4:1-2; 1 Corinthians 6:9-10; Galatians 5:19-24; Ephesians 5:3-5). - FBS

wisdom -- see not on James 3:13.

from above -- James 1:17; James 3:15; James 3:17;

wisdom from above -- The answer to the “disorder” of v. 16 is to seek wisdom from above, which produces character qualities beginning with purity and concluding with peace (cf. Galatians 5:22-23). - ESVSB

first pure -- literally, “chaste,” “sanctified”: pure from all that is “earthly, sensual (animal), devilish” (James 3:15). This is put, “first of all,” - JFB

pure -- The term hagnos has the same Greek root as “holy” (hagios). It implies that it is free from ethical defilement (cf. James 4:8). - Utley

This refers to spiritual integrity and moral sincerity. (cf. Psalms 24:3-4; Psalms 51:7; Matthew 5:8; Romans 7:22-23; Hebrews 12:14). - MSB

peaceable -- This is the Greek term eirene. It was used in the Septuagint to translate the Hebrew term shalom. In the OT “peace” is usually associated with (1) cessation of war and hostilities and the promotion of harmony and (2) the presence of health, prosperity and wholeness, ultimately in this sense of the reign of the Messiah and eschatological salvation (cf. Romans 15:13). The form of the word used here also occurs in Hebrews 12:11. - Utley

peaceable. Means “peace loving” or “peace promoting” (cf. Matthew 5:9) - MSB

gentle ... The word epiekes means “sweet reasonableness” or “forbearance.” It does not push its own rights or opinions without listening to others and respecting others (cf. Philippians 4:5; 1 Timothy 3:3; Titus 3:2; 1 Peter 2:18). - Utley

gentle -- a character trait of sweet reasonableness - MSB

forbearing -- It describes, as in Aristotle (Eth. 10:6), the temper that does not press its rights, that is content to suffer wrong (comp. Philippians 4:5; 1 Timothy 3:3).

willing to yield -- reasonable; easy to be entreated; accommodating; submissive; It implies a willingness to hear and respond appropriately, not selfishly or egotistically. - Utley

willing to yield -- The original term described someone who was teachable, compliant, easily persuaded, and who willingly submitted to military discipline or moral and legal standards. For believers, it defines obedience to God’s standards (cf. Matthew 5:3-5). - MSB

easy to be entreated -- literally, “easily persuaded,” tractable; not harsh as to a neighbor’s FAULTS. - JFB

full of mercy ... This is not just feelings but actions. Biblical love and compassion issue in active love and service, not sentimentalities. This term is linked with the next one and both speak of the care of the poor, needy, and alienated of James 2:15-16. - Utley

good fruits -- This is linked with “full of mercy.” This is a concern and care for those in need. In Phil. 1:9–11 it is connected to love, knowledge, and discernment. - Utley

Good deeds the fruit of righteousness (Philippians 1:11) - RWP

without partiality ... "free from prejudice"; "without a trace of partiality"

without partiality -- The Gk. word occurs only here in the NT and denotes a consistent, unwavering person who is undivided in his commitment and conviction and does not make unfair distinctions. - MSB

Without partiality (ὰδιάκριτος); here only in the New Testament. The word is used in the LXX. in Proverbs 25:1; and by Ignatius (Eph. 3; Magn. 15; Trall. 1), but none of these passages throw light on its meaning. It may be either (1) without variance, or (2) without doubtfulness, or (3) without partiality; probably (1) as R.V. text. - PC

without partiality -- recurring to the warning against partial “respect to persons,” James 2:1, James 2:4, James 2:9. JFB

without hypocrisy ... it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be “without dissimulation.” - JFB

Not hypocritical, sincere, unfeigned (Romans 12:9). - RWP

James 3:18

fruit of righteousness ... (a harvest of righteousness, ESV, RSV; the seed whose fruit is righteousness, NASB; Peacemakers who sow, NIV;)

The fruit of righteousness; an expression taken from the Old Testament; e.g. Proverbs 11:30; Amos 6:12; and occurring also in Philippians 1:11. - PC

It is commonly said that “the fruit of righteousness” means “the fruit which is righteousness.” The analogy of a like structure, however, in Luke 3:8 (“worthy fruits of repentance”), Ephesians 5:9 (“the fruit of the Spirit”), and other passages, is in favour of taking it as the fruit which righteousness produces. - CBSC

fruit … sown -- Compare Psalms 97:11; Isaiah 61:3, “trees of righteousness.” Anticipatory, that is, the seed whose “fruit,” namely, “righteousness,” shall be ultimately reaped, is now “sown in peace.” “Righteousness,” now in germ, when fully developed as “fruit” shall be itself the everlasting reward of the righteous. As “sowing in peace” (compare “sown in dishonor,” 1 Corinthians 15:43) produces the “fruit of righteousness,” so conversely “the work” and “effect of righteousness” is “peace.” - JFB

Righteousness and peace appear together often in the Bible (e.g., Psalms 72:7; Psalms 85:10; Isaiah 32:17; Hebrews 12:11).

This statement could have the sense of “fruit growing out of righteousness.” Alternatively, it could be intended as a phrase defining the fruit, thus “fruit that consists of righteousness.” - FSB

harvest of righteousness -- The “fruit” that comes from peacemaking in the Christian community will be the righteous conduct that God will bless (but this is not produced by “the anger of man”; see note on James 1:20). - ESVSB

harvest of righteousness -- The harvest, or “fruit,” that peacemakers produce is community-wide conduct that pleases God (James 1:20): unity in place of disunity, concern for others in place of selfishness. Jesus pronounced a blessing on “peacemakers” (Matthew 5:9). - NIVZSB

is sown -- This is a PRESENT PASSIVE INDICATIVE. The emphasis is on giving, not gathering! We are all sowing some kind of seed. What kind are you sowing? - Utley

Is sown in peace -- (ἐν εἰρηνῃ σπειρεται [en eirēnēi speiretai]). Present passive indicative of σπειρω [speirō], to sow. The seed which bears the fruit is sown, but James catches up the metaphor of καρπος [karpos] (fruit) from verse 17. Only in peace is the fruit of righteousness found. - RWP

in peace by those who make peace -- This passage may reflect Isaiah 32:17. It is obvious that James 3:18 is contrasting James 3:16. - Utley

them that make peace -- True peace is found only in the character of God (Isa 9:6; 2 John 1:3; 1 Thessalonians 5:23; Philippians 4:7, Philippians 4:9). James demonstrates concern about discord and rivalry in the church, and he encourages peace in order to foster this characteristic in the community. - FBS

Peace -- is the seed sown that yields a harvest (lit., “fruit”) of righteousness. The truly wise man is a man of peace. BKC