CHAPTER 3
James 3:1-2 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. For indeed, some attempt to teach things which they themselves do not practice: and it is said that their judgment will be harsher, since they have brought no profit. For whoever teaches what is not beneficial, as if possessing it, is condemned just as if he has slipped with his own tongue. Moreover, confirming this abundantly, he says, Although in another way the tongue is prone to slip due to negligence, in the case of those whose judgment will not escape, who has acquired this, as Solomon has it, saying: “Because of the sin of the lips, the sinner falls into a snare”; (Prov. 12:13) much more, however, will he who knowingly and deliberately sins, teaching with his tongue what he has not learned through experience, be unable to escape the inevitable punishment.
The unrefined and chaotic tongue destroys the one who has acquired it: it is necessary to overcome it for the praise and glory of God; in which he also discusses good conduct and without strife of one against another, out of a desire for glory, because of human wisdom; and about divine wisdom: and that quarrels, seditions, and enmities against God arise from laziness and the love of pleasure; and about repentance for salvation, and about not judging one's neighbor.
James 3:2-4 If anyone does not stumble in speech, he is a perfect man, able to bridle the whole body. Behold, we put bits in the mouths of horses so that they may obey us, and we turn the whole body about. Behold, ships also, though they are so large and driven by fierce winds, are turned about by a very small rudder wherever the impulse of the helmsman wishes .
That no man can lead a life without sin is confirmed by the slipperiness of the tongue. From the same, it also demonstrates that no one can attain perfection. For who is there who has not erred through his tongue? But if someone has overcome the slipperiness of his tongue, is he not suitable to govern the whole body? For he who has conquered that which is easiest to slip, could by no means be overcome by that which is much more difficult.
" Behold, we put bits in the mouths of horses ." This is the order of letters: We put the reins in the mouths of horses; for unless it is arranged this way, speech is unintelligible (namely, if we take the Greek words in the order they are placed). This confirms what has been said about the tongue, and also addresses something greater: namely, that he who brings into his power that which is easy to arrange, will also overcome that which is difficult to handle. However, this resolves the objection. For it was plausible that someone might add: What labor is there in governing such a small member? Or what harm can come from the smallest member? And this shows that from the bridle and the helm and from the small things which are indeed small, but make great things. — In another way. Furthermore, these also show that the tongue should not move recklessly, but should be directed towards better things: just as the strength of horses is restrained by the bridle, and the onslaught of a ship is controlled by the rudder. Thus, we must also direct the tongue to what is beneficial with proper speech. For this signifies what is said: So also the tongue, that it should be directed in this way with proper speech, and not do what it does: for when it is small, it does great things, and kindles a great fire for us, since it is itself a fire. And what does it do? It adorns iniquity through the cunning eloquence of orators, contaminates the body, persuading women to allow its approach: it operates through deceit: it slanders others with falsehoods: and above all, it ignites the wheel of hell: that is, it sets on fire and stirs up hell in us, as if making a fire rage against us. But it also, he says, is set on fire by hell, as is evident from the rich man who was tormented by the tongue. (Luke 16:24) For the tongue is punished not for any other reason than because it has been inclined towards pleasures and trifles. Therefore, if the Wheel of hell is read, as some copies have it, the meaning must be explained accordingly. However, if it has the Wheel of Birth, it achieves this solution: the Wheel of Birth signifies our life. Therefore, inflaming the wheel of birth contaminates life: and how? While it is moved carelessly and lustfully, from which our life is enraged, or the time of our life. For this, the Psalmist also called it a crown, saying: "You will bless the crown of the year." (Ps. 65:11) Indeed, the wheel and the crown agree in that both are circular and spheric; the Wheel is said to be life, as if rolled back upon itself. But how does it contaminate our life? As it is moved, as we said before: because of which our life is both soiled and full of sighs. Thus, the tongue is turned about in proper speech. Indeed, the world is full of iniquity, as if it were cast down to a vile and popular crowd, looking back. For the world is understood here as a multitude. Or the world is, that is, an ornament, or adorning human nature: through this, we communicate our thoughts to one another, for in this meaning, some also wish to accept the World. Therefore, while it is directed towards the vile crowd, it does harm and injures and contaminates the whole body, and the wheel of birth is inflamed and is inflamed by hell. Yet, it is not difficult to direct it so that it moves rightly and in the way that the one who governs wishes. But if all of nature of wild beasts, birds, serpents, and marine creatures is tamed and has been tamed by human nature, is it true that the tongue, which is an uncontrollable evil, full of deadly poison, cannot be tamed by any human? I would say by no means is this the case. For if it cannot be tamed, it never inclines toward what is better; how is it that by it we bless God and the Father, and by it we curse men? Behold, it is governed by the will of the one who uses it. But it should not be so, my brothers. For if by it we bless God, is it not shameful to curse men who are made in the likeness of God? Is it just that from the same mouth there should come blessing and cursing? It should not be so.
James 3:5-9 So the tongue also is certainly a little member, and boasts great things. Behold how much fire what a great wood it kindles? 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. For all nature of beasts and fowls and serpents and of the rest is tamed and has been tamed by the nature of man. 8 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.
" So the tongue also ." As if it were said: In the same way, the tongue must be rightly moved, which, although it is a small member, nevertheless accomplishes great things, both good and bad: however, the discourse is not so explicit, since the one who writes this is a disciple of a condensed writing style.
" 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. Therefore, the world is also the tongue, that is, the multitude of iniquity. And how great if a multitude was said there when it was sent before, how great the matter.
" For all nature ." One must understand the objections in accordance with what has been said previously. For when James had previously said and demonstrated that those things which are indeed small become great when moved correctly, and had added that in the same way the tongue should be directed by appropriate language: he now shows with the examples given that it is not impossible for it to be instructed: as if he were to say: But someone will say that although the tongue is a small member, it nonetheless accomplishes great things, both good and evil: it is neither obedient nor manageable by us in what we desire. This does not affect the response. For if wild animals are tamed by man not by their nature, indeed fierce in appearance, but far more fierce in handling, would it not be much more appropriate to handle a member that is appropriate so that it might easily obey? Therefore, also what he says:
" the tongue no man can tame ," should not be read affirmatively, but rather with doubt or as a question, so that it might be said in this way. If a man can tame wild beasts and make them manageable, can he not tame his own tongue? Thus, this must be read and understood. For if it were said assertively, it would not seem right to use it as an exhortation when it says: " My brothers, this should not be done ." (James 3:10) For if it were impossible to adjust in such a way, he who admonishes impossibilities does not make a stable and fitting warning. Someone might say: "Nevertheless, what he says." An uncontrollable evil must be expressed assertively, for these show through amplification that the tongue is untamable. However, on the contrary, the statement, " From out of the same mouth come blessing and cursing ," (Jame 3:10) must be read with hesitation: for it is the speech of one exhorting the listeners. For if we are commanded to bless all, since the cursed will not inherit the kingdom of God, is it not shameful to use the same member for the ministry of iniquity and good works? No wise person would use the same instrument to move mud and oil. Do you pray? Do not curse your enemy. There is a great difference between prayer and cursing. If you do not forgive him who has troubled you, neither will you be forgiven: but by cursing you will ensnare yourself, when you pray that your debts may be forgiven, just as you forgive your debtors. (Matt. 6:9) But let us provide, for the sake of easier consequences, the whole section in the middle to present the order of the required phrase, adding some things that are lacking. It will be in this way: Behold, we put the reins on the horses so that they may obey us, and we turn their whole body around: behold also that ships, however large they are and tossed by fierce winds, are turned about by a small rudder wherever the impulse of the helmsman wishes. Thus also let the tongue be turned about in right speech. Nor is this difficult. For all nature, both of wild beasts and birds and serpents and sea creatures, is tamed and has been tamed by human nature. If this is so, can no one tame the tongue? This cannot be said at all.
James 3:10-18 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. Who is wise and has knowledge among you? Let him show by good conversation his working in mildness of wisdom. But if you have bitter zeal, and there be disputes in your hearts: glory not and be not liars against the truth. For this is not wisdom descending from above: but earthly, sensual, devilish. For where zeal and contention is: there is inconstancy, and every perverse work. But the wisdom that is from above, first certainly is faithful: then peaceable, modest, vulnerable, consenting to the good, full of mercy and good fruits, not judging, without distinction. 18 And the fruit of justice, in peace is sowed to them that make peace .
" From out of the same mouth ." This kind of sacred discipline has received nothing bitter to be emitted, nothing ungrateful.
" Who is wise and has knowledge among you ?" When men were ambitious and boasted of the wisdom of this world, they preached from disagreement and rivalry of the rulers, openly inciting the people to agitation, and besides, they were wasting away with envy and allowing human things to mingle with divine, so that the examiners were drawn in by the novelty of what was being said; hence also heresies arose. Therefore, after completing the discourse on the slander and intemperance of the tongue, he then transitions to envy, which arises in men from similar recklessness: and he says that these doctrines are not established and firm, as they are not from divine wisdom, but rather demonic. However, he said this to encourage the good teacher, saying that he should show his wisdom through good works with his gentleness. Moreover, since the name of zeal, that is passion, is neutral and indifferent in itself to good and evil. (For zeal, or passion, is a movement of the heart stirred up towards something with some similarity to that which is the object of study or affection) therefore he added bitter zeal , showing what passion leads to. Indeed, contentiousness is a blameworthy contention and obstinacy.
" first certainly is faithful ." That is, pure and without stain, adhering to no fleshly thing.
" without distinction ." Not discerning the observance of foods and various washings. Paul discusses these matters in detail in the Epistle to the Colossians. (Col. 2:1)