James 3 · The Lantern

My brothers, not many of you should become teachers, knowing that we shall receive the greater condemnation.

"And we went forth, and saw before the entrance Optatus the bishop at the right hand, and Aspasius the presbyter, a teacher, at the left hand, separate and sad; and they cast themselves at our feet, and said to us, `Restore peace between us, because you have gone forth and have left us thus.' And we said to them, `Art not thou our father, and thou our presbyter, that you should…

Do not become many teachers, my brothers, knowing that we shall receive a greater judgment: for in many things we all stumble. When James had said and taught the faithful in the above matters that they should possess faith that is not empty of good works, he turned to another commandment similar to this.

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 in many things we all stumble. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.

We all fall very often, but let us pray to the merciful God, and if we watch over ourselves in the future, he will heal us.

If one of Christ's own disciples can talk like this, we must make it our business to press toward the opposite direction, so as to allay the God and judge of all things for those times when in the weakness of our humanity we have fallen into wrongdoing, failing to pay heed to our salvation.

"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.

Look, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.

Note that the comparison is taken from the beasts which we are able to tame. The horse does not tame itself, nor does a man do so. A man is needed in order to tame a horse, and in the same way, God is needed in order to tame a man.

But if we put bits into the mouths of horses to make them obey us, we guide their whole body as well. How much more fitting it is to put the bit of restraint into our own mouths to comply with our Creator, so that by guarding our tongue we may also seek to obtain the rectitude of deeds?

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 at the ships also, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small rudder, wherever the pilot wills.

James says that if we can contain the spirits of a horse by putting a bit into his mouth and control the direction of a ship with a small rudder, how much more ought we to be able to guide the tongue by right words toward doing good.

Behold, even ships, though they are so great, and are driven by strong winds, are steered by a very small rudder wherever the will of the pilot directs. The great ships on the sea are the minds of men in this life, whether good or bad.

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.

Even so the tongue is a little member, and boasts great things. Look, how great a forest a little fire kindles!

And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defiles the whole body, and sets on fire the course of life; and it is set on fire of hell.

The bragging tongue fouls the whole body and is gangrene to the soul.

And the tongue is fire, a whole world of iniquity. The tongue is set among our members, which defiles the whole body, and inflames the wheel of our birth, inflamed of hell. "world of iniquity." In this place, some wish to signify the multitude, just as where it is said: "The world did not know him," (Jn. 1:10) that is, the popular multitude.

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. Thus the tongue, setting ablaze the wheel of birth, defiles life.

For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and has been tamed of mankind:

For all nature of beasts and fowls and serpents and of the rest is tamed and has been tamed by the nature of man. But the tongue no man can tame, an unquiet evil, full of deadly poison. By it we bless God and the Father: and by it we curse men which are made after the similitude of God.

For every kind of beast, and bird, and serpent, and that of others, is tamed and has been tamed by human nature. We read in Pliny that the most enormous asp of serpents in Egypt was tamed by the head of a household, and daily emerged from its hole, accustomed to take provisions at his table.

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.

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

The tongue is a piercing sword. But let us not wound others with it; rather let us cut off our own gangrene.

Just as a sword, if it is sharpened, is more easily able to kill, so the tongue, which has great difficulty in keeping itself quiet and cannot easily be controlled, becomes more insolent if it learns from bad people how to deceive, how to slander and how to incriminate.

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.

With it we bless God, even the Father; and with it we curse men, which are made after the likeness of God.

Out of the same mouth proceeds blessing and cursing. My brothers, these things ought not so to be.

From out of the same mouth come blessing and cursing. My brothers, this should not be done. Does the fountain give forth out of one hole sweet and sour water? Can, my brethren, the fig tree yield grapes: or the vine, figs? So neither can the salt water yield sweet.

Nothing bitter should come out of a mouth which has uttered the praise of so great a mystery, nor should the tongue say anything which is unworthy of a holy mouth. Let us keep it pure and not use it to curse. For if those who rail against God will not inherit the kingdom, how much more will this be true of those who curse?

Blessing and cursing proceed from the same mouth. My brothers, these things ought not to be so. Does a spring pour forth sweet and bitter water from the same opening?

Does a fountain send forth at the same place sweet water and bitter?

Can the fig tree, my brothers, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

For being power-hungry and filled with the wisdom of the world, they preached with the force and zeal of orthodox teachers, gathering a crowd with no trouble at all and deceiving them, mixing human things with the divine, so that the hearers might be dazzled by the newness of what was being said. That is how heresy arose.

Can a fig tree, my brothers, produce olives, or a vine figs? etc. It is clear, because just as a tree cannot, having lost its natural fruit, produce the fruit of another tree from itself, so a slanderer, even if he seems to speak some good temporarily, is in no way able to have the fruit of blessing.

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?

Who is a wise man and endowed with understanding among you? let him show by his good conduct his works with meekness of wisdom.

Hyperichius said, 'He who teaches others by his life and not his speech is truly wise.'

Who among you is wise and disciplined, let him show by good conduct his works in the humility of wisdom. Because he had imposed silence on wicked teachers and had forbidden them to hold the rank of teacher, since he saw that they had neither the perfection of life nor the restraint of the tongue, he consequently admonishes that if anyone among them is wise and disciplined, or a…

The second pillar of the house of wisdom is innocence in the mind. Augustine says that "peace is the tranquility of order," namely, when one humbly subjects himself to a superior, conducts himself equably toward an equal, and discreetly governs an inferior. All who are children of wisdom maintain this order. He who disturbs this peace destroys the house of wisdom.

But if you have bitter jealousy and strife in your hearts, glory not, and lie not against the truth.

The mature faithful should not have any bitterness or jealousy in them, since such things are not given by God but are conceived by diabolical fraud. For where there is jealousy there is strife, disloyalty and every kind of evil which divine authority condemns.

But if you have bitter zeal, and there are contentions in your hearts, do not glory, etc. He says 'bitter zeal' because there is also sweet zeal, from which also the apostle Simon rightly received the name of perfect heart.

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.

This wisdom descends not from above, but is earthly, unspiritual, demonic.

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

But the wisdom that is from above is first pure, then peaceable, gentle, and open to reason, full of mercy and good fruits, without partiality, and without hypocrisy.

This is the wisdom which tames the tongue, descending from above, not springing from the human heart. Would anyone dare to snatch it away from the grace of God and, with overweening pride, place it in the power of man?

Full of mercy and good fruits. And this is the good conduct that he urged above to show the wise and disciplined, that is, to be merciful in mind, and to show outwardly the fruits of that mercy through works of piety.

This dwelling of wisdom is built with seven columns which blessed James clearly touched upon: "But the wisdom that is from above is first of all chaste, then peaceable, moderate, docile, in harmony with good things, full of mercy and good fruits, without dissimulation." It is of this house that Matthew writes: "Everyone therefore who hears these My words and acts upon them, sha…

And the fruit of righteousness is sown in peace of them that make peace.

James3