返回Chapter 3
Chapter 3
Chapter Three
Jas. 3:1. My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment,
Above the apostle spoke and taught that the faithful should have not faith alone, but together with good works. Now he passes to another equally significant commandment. Some undertake to teach what they themselves have not practiced. Such teachers, he says, receive no benefit, but are subject to greater judgment. For whoever teaches what he himself does not possess, as though he had it, is worthy of condemnation for sinning with his tongue.
To confirm this more thoroughly, he says that if in other cases the tongue ordinarily sins from inattention — for which the one who falls into it does not escape condemnation, as Solomon teaches: "by the sin of lips the sinner falls into snares" ("The wicked is ensnared by the transgression of his lips") (Prov. 12:13) — then how shall the one who intentionally sins with his tongue escape inevitable punishment, the one who teaches what he has not learned from experience?
Jas. 3:2. for we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body.
"For we all stumble in many things," conducting our life inattentively and negligently. That no person escapes sin is confirmed by the mobility of the tongue. From this it is also evident that no one possesses perfection, for who has not sinned with his tongue? But if anyone overcomes the mobility of his tongue, he is able to govern the whole body well. For he who has restrained what is very prone to falling will with less effort and attention gain mastery over what falls more slowly.
Jas. 3:3. Indeed, we put bits in horses' mouths that they may obey us, and we turn their whole body.
The aforementioned ability to bridle the whole body is confirmed by examples: bits on horses, rudders on ships. "Indeed" is used in place of "look." "Bits in horses' mouths" should be read in this order: "we put bits in horses' mouths." Without such an arrangement the speech would have no sense. Look: we place a bridle on horses, and ships with a small rudder, just as horses with a small bridle, we direct wherever we wish. So also the tongue must be governed by sound reason, although it is a world of unrighteousness in the usage of the common people. For by "world" the apostle here means a multitude.
Jas. 3:3. Or: although the tongue is an adornment of human nature, for through it we communicate our thoughts to one another (in this sense some wish to understand the word "world"), yet in the usage of common people it is unjust; it defiles the whole body and sets on fire the whole course of life, being itself set on fire by hell. However, it is not difficult to make it move properly and as the one who governs it wishes. For if every kind of beast, reptile, bird, and sea creature is tamed and has been tamed by human nature, then I cannot say that the tongue is an unruly evil, that it is full of deadly poison, and that no one among men can tame it; for if the tongue is untamable and not directed toward anything good, then how is it that with it we bless God and Father and with it we curse men? See, it is directed by the will of the one using it. But this, my brethren, ought not to be so. For if we bless with it, is it not shameful for us to curse men who are made in the likeness of God? It is wrong for blessing and cursing to come from the same mouth. Therefore, guard the tongue more than the apple of your eye! The tongue is a royal horse. If you put a bridle on it and teach it to walk evenly, the king will sit upon it peacefully; but if you let it run and leap without a bridle, it will become the chariot of the devil.
Jas. 3:4. Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires;
This too is said to the same point, that is, that the tongue must be moved not haphazardly, but directed toward what is better. For as we restrain the impulses of a horse with a bridle and change the course of a ship with a rudder, so must we also direct the tongue toward what is better. The expression "even so the tongue" (Jas. 3:5) means precisely this: that the tongue must be directed by sound reason, for although it is small, it does great things — it kindles for us a great fire, because it itself is fire. And what else does it do? It embellishes unrighteousness with eloquence and elegance; it defiles the body, persuading women through allurements; through temptation it commits murders; through false oaths it appropriates what belongs to others; it inflames the wheel of hell, being itself inflamed by hell, as is evident in the case of the rich man "suffering in the flame" by his tongue (Luke 16:24).
Jas. 3:5. even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles!
"Even so," that is, in the same manner, by rational direction, the tongue too must be moved, for it is a small member, yet it does much, that is, both evil and good. "Boasts great things" is said in place of "produces great deeds."
Jas. 3:6. And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell.
So also the tongue, a world of iniquity, is fire, for as fire destroys everything, so does the tongue. Some understand "world" here as multitude, as also in the words: "the world did not know Him" (John 1:10). The tongue is a world, that is, a mass of iniquity.
Jas. 3:6. Thus the tongue, setting ablaze the wheel of birth, defiles life. Life is also called a crown by the psalmist, when he says to God: "You shall bless the crown of the year of Your goodness" ("You crown the year with Your goodness") (Ps. 65:11). A crown and a wheel do not differ from each other in shape, being round. Life is a wheel in the sense that it revolves within itself. This is how this passage should be explained if the text reads "the wheel of hell," as in certain manuscripts; but if one reads "the wheel of birth," then by the wheel of birth one should understand our life.
Jas. 3:7. For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind.
This reason should be related to what was said above. The apostle said, and by the example of bits and a rudder explained, that although they are small, under good management they produce great results, and added that the tongue likewise must be managed rationally. Now with the examples just presented he explains that what he commands is not impossible. He speaks as if to say: someone will say that the tongue, although a small member yet one that produces much good and evil, is difficult to subject to our will. But this is no excuse, for if a man tames beasts that differ from him by nature, all the more can he tame his own member.
Jas. 3:8. but no man can tame the tongue;
This should be read not in an affirmative but in an interrogative form, namely thus: if man tames and domesticates untamable beasts, will he really not tame his own tongue? This is how it should be read. For if one reads it in an affirmative form, then it would be unjust to give the following instruction: "My brethren, these things ought not to be so" (Jas. 3:10), for if it is impossible to tame the tongue, then the apostle vainly urges the fulfillment of the impossible. And the expression
Jas. 3:8. it is an unruly evil, full of deadly poison.
should be understood as an explanation.
Jas. 3:9. With it we bless God and Father, and with it we curse men, who have been made in the likeness of God.
This too should be understood in an interrogative form, as also the following:
Jas. 3:10. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so.
Jas. 3:11. Does a spring send forth fresh water and bitter from the same opening?
Jas. 3:12. Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh.
The apostle wishes to touch the hearts of his listeners. If we are commanded to bless all, for the abusive will not inherit the Kingdom of God (1 Cor. 6:10), then how is it not shameful to use one and the same instrument for evil and for good? No one of sound mind would stir filth and ointment with the same instrument. Do you pray? Do not curse your enemy, for between prayer and cursing there is a great distance. If you do not forgive the one who offended you, then you yourself will not receive forgiveness, and you will bring the curse upon yourself when you pray that your debts be forgiven just as you yourself forgive your debtors (Matt. 6:12).
Jas. 3:13. Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom.
Jas. 3:14. But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth.
Jas. 3:15. This wisdom does not descend from above, but is earthly, sensual, demonic,
Jas. 3:16. for where envy and self-seeking exist, confusion and every evil thing are there.
People who love to rule and who boast of the wisdom of this world preached in opposition to the Orthodox teachers, envying them and mixing the human with the Divine in order to attract listeners to themselves by the novelty of their teaching, from which heresies also arose. Therefore, having finished his discourse on the recklessness and unruliness of the tongue, the apostle turns his speech to "envy," which is born in people from similar thoughtlessness, and says that such teachings are not characteristic of true teachers, because they flow not from Divine wisdom but from demonic wisdom. He said this, having first praised the good teacher. And since zeal can be applied to both good and evil — for zeal is a fervent striving of the soul toward something with a certain likening to that toward which there is zeal — the apostle added "bitter," to show what kind of zeal he is speaking of. Self-seeking is a reprehensible passion for disputes. It is also called slander with evil speaking.
Jas. 3:17. But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.
Jas. 3:18. Now the fruit of righteousness is sown in peace by those who make peace.
"Pure," that is, blameless, attached to nothing carnal. "Without partiality," that is, it does not observe distinctions in food and various washings. But about this Paul speaks in detail in the Epistle to the Colossians.
Jas. 3:1. My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment,
Above the apostle spoke and taught that the faithful should have not faith alone, but together with good works. Now he passes to another equally significant commandment. Some undertake to teach what they themselves have not practiced. Such teachers, he says, receive no benefit, but are subject to greater judgment. For whoever teaches what he himself does not possess, as though he had it, is worthy of condemnation for sinning with his tongue.
To confirm this more thoroughly, he says that if in other cases the tongue ordinarily sins from inattention — for which the one who falls into it does not escape condemnation, as Solomon teaches: "by the sin of lips the sinner falls into snares" ("The wicked is ensnared by the transgression of his lips") (Prov. 12:13) — then how shall the one who intentionally sins with his tongue escape inevitable punishment, the one who teaches what he has not learned from experience?
Jas. 3:2. for we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body.
"For we all stumble in many things," conducting our life inattentively and negligently. That no person escapes sin is confirmed by the mobility of the tongue. From this it is also evident that no one possesses perfection, for who has not sinned with his tongue? But if anyone overcomes the mobility of his tongue, he is able to govern the whole body well. For he who has restrained what is very prone to falling will with less effort and attention gain mastery over what falls more slowly.
Jas. 3:3. Indeed, we put bits in horses' mouths that they may obey us, and we turn their whole body.
The aforementioned ability to bridle the whole body is confirmed by examples: bits on horses, rudders on ships. "Indeed" is used in place of "look." "Bits in horses' mouths" should be read in this order: "we put bits in horses' mouths." Without such an arrangement the speech would have no sense. Look: we place a bridle on horses, and ships with a small rudder, just as horses with a small bridle, we direct wherever we wish. So also the tongue must be governed by sound reason, although it is a world of unrighteousness in the usage of the common people. For by "world" the apostle here means a multitude.
Jas. 3:3. Or: although the tongue is an adornment of human nature, for through it we communicate our thoughts to one another (in this sense some wish to understand the word "world"), yet in the usage of common people it is unjust; it defiles the whole body and sets on fire the whole course of life, being itself set on fire by hell. However, it is not difficult to make it move properly and as the one who governs it wishes. For if every kind of beast, reptile, bird, and sea creature is tamed and has been tamed by human nature, then I cannot say that the tongue is an unruly evil, that it is full of deadly poison, and that no one among men can tame it; for if the tongue is untamable and not directed toward anything good, then how is it that with it we bless God and Father and with it we curse men? See, it is directed by the will of the one using it. But this, my brethren, ought not to be so. For if we bless with it, is it not shameful for us to curse men who are made in the likeness of God? It is wrong for blessing and cursing to come from the same mouth. Therefore, guard the tongue more than the apple of your eye! The tongue is a royal horse. If you put a bridle on it and teach it to walk evenly, the king will sit upon it peacefully; but if you let it run and leap without a bridle, it will become the chariot of the devil.
Jas. 3:4. Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires;
This too is said to the same point, that is, that the tongue must be moved not haphazardly, but directed toward what is better. For as we restrain the impulses of a horse with a bridle and change the course of a ship with a rudder, so must we also direct the tongue toward what is better. The expression "even so the tongue" (Jas. 3:5) means precisely this: that the tongue must be directed by sound reason, for although it is small, it does great things — it kindles for us a great fire, because it itself is fire. And what else does it do? It embellishes unrighteousness with eloquence and elegance; it defiles the body, persuading women through allurements; through temptation it commits murders; through false oaths it appropriates what belongs to others; it inflames the wheel of hell, being itself inflamed by hell, as is evident in the case of the rich man "suffering in the flame" by his tongue (Luke 16:24).
Jas. 3:5. even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles!
"Even so," that is, in the same manner, by rational direction, the tongue too must be moved, for it is a small member, yet it does much, that is, both evil and good. "Boasts great things" is said in place of "produces great deeds."
Jas. 3:6. And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell.
So also the tongue, a world of iniquity, is fire, for as fire destroys everything, so does the tongue. Some understand "world" here as multitude, as also in the words: "the world did not know Him" (John 1:10). The tongue is a world, that is, a mass of iniquity.
Jas. 3:6. Thus the tongue, setting ablaze the wheel of birth, defiles life. Life is also called a crown by the psalmist, when he says to God: "You shall bless the crown of the year of Your goodness" ("You crown the year with Your goodness") (Ps. 65:11). A crown and a wheel do not differ from each other in shape, being round. Life is a wheel in the sense that it revolves within itself. This is how this passage should be explained if the text reads "the wheel of hell," as in certain manuscripts; but if one reads "the wheel of birth," then by the wheel of birth one should understand our life.
Jas. 3:7. For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind.
This reason should be related to what was said above. The apostle said, and by the example of bits and a rudder explained, that although they are small, under good management they produce great results, and added that the tongue likewise must be managed rationally. Now with the examples just presented he explains that what he commands is not impossible. He speaks as if to say: someone will say that the tongue, although a small member yet one that produces much good and evil, is difficult to subject to our will. But this is no excuse, for if a man tames beasts that differ from him by nature, all the more can he tame his own member.
Jas. 3:8. but no man can tame the tongue;
This should be read not in an affirmative but in an interrogative form, namely thus: if man tames and domesticates untamable beasts, will he really not tame his own tongue? This is how it should be read. For if one reads it in an affirmative form, then it would be unjust to give the following instruction: "My brethren, these things ought not to be so" (Jas. 3:10), for if it is impossible to tame the tongue, then the apostle vainly urges the fulfillment of the impossible. And the expression
Jas. 3:8. it is an unruly evil, full of deadly poison.
should be understood as an explanation.
Jas. 3:9. With it we bless God and Father, and with it we curse men, who have been made in the likeness of God.
This too should be understood in an interrogative form, as also the following:
Jas. 3:10. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so.
Jas. 3:11. Does a spring send forth fresh water and bitter from the same opening?
Jas. 3:12. Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh.
The apostle wishes to touch the hearts of his listeners. If we are commanded to bless all, for the abusive will not inherit the Kingdom of God (1 Cor. 6:10), then how is it not shameful to use one and the same instrument for evil and for good? No one of sound mind would stir filth and ointment with the same instrument. Do you pray? Do not curse your enemy, for between prayer and cursing there is a great distance. If you do not forgive the one who offended you, then you yourself will not receive forgiveness, and you will bring the curse upon yourself when you pray that your debts be forgiven just as you yourself forgive your debtors (Matt. 6:12).
Jas. 3:13. Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom.
Jas. 3:14. But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth.
Jas. 3:15. This wisdom does not descend from above, but is earthly, sensual, demonic,
Jas. 3:16. for where envy and self-seeking exist, confusion and every evil thing are there.
People who love to rule and who boast of the wisdom of this world preached in opposition to the Orthodox teachers, envying them and mixing the human with the Divine in order to attract listeners to themselves by the novelty of their teaching, from which heresies also arose. Therefore, having finished his discourse on the recklessness and unruliness of the tongue, the apostle turns his speech to "envy," which is born in people from similar thoughtlessness, and says that such teachings are not characteristic of true teachers, because they flow not from Divine wisdom but from demonic wisdom. He said this, having first praised the good teacher. And since zeal can be applied to both good and evil — for zeal is a fervent striving of the soul toward something with a certain likening to that toward which there is zeal — the apostle added "bitter," to show what kind of zeal he is speaking of. Self-seeking is a reprehensible passion for disputes. It is also called slander with evil speaking.
Jas. 3:17. But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.
Jas. 3:18. Now the fruit of righteousness is sown in peace by those who make peace.
"Pure," that is, blameless, attached to nothing carnal. "Without partiality," that is, it does not observe distinctions in food and various washings. But about this Paul speaks in detail in the Epistle to the Colossians.