Comentarios bíblicos

Jas 3:1-18.

DANGER OF EAGERNESS TO TEACH, AND OF AN UNBRIDLED TONGUE: TRUE WISDOM SHOWN BY UNCONTENTIOUS MEEKNESS.

1. be not--literally, "become not": taking the office too hastily, and of your own accord.

many--The office is a noble one; but few are fit for it. Few govern the tongue well

(Jas 3:2),

and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many.

masters--rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works

(Jas 2:14-26)

was all that is required, prompted "many" to set up as "teachers," as has been the case in all ages of the Church. At first all were allowed to teach in turns. Even their inspired gifts did not prevent liability to abuse, as James here implies: much more is this so when self-constituted teachers have no such miraculous gifts.

knowing--as all might know.

we . . . greater condemnation--James in a humble, conciliatory spirit, includes himself: if we teachers abuse the office, we shall receive greater condemnation than those who are mere hearers (compare

Lu 12:42-46).

CALVIN, like English Version, translates, "masters" that is, self-constituted censors and reprovers of others

Jas 4:12

accords with this view.

2. all--The Greek implies "all without exception": even the apostles.

offend not--literally "stumbleth not": is void of offence or "slip" in word: in which respect one is especially tried who sets up to be a "teacher."

3. Behold--The best authorities read, "but if," that is, Now whensoever (in the case) of horses (such is the emphatic position of "horses" in the Greek) we put the bits (so literally, "the customary bits") into their mouths that they may obey us, we turn about also their whole body. This is to illustrate how man turns about his whole body with the little tongue. "The same applies to the pen, which is the substitute for the tongue among the absent" [BENGEL].

4. Not only animals, but even ships.

the governor listeth--literally, "the impulse of the steersman pleaseth." The feeling which moves the tongue corresponds with this.

5. boasteth great things--There is great moment in what the careless think "little" things [BENGEL]. Compare "a world," "the course of nature," "hell,"

Jas 3:6,

which illustrate how the little tongue's great words produce great mischief.

how great a matter a little fire kindleth--The best manuscripts read, "how little a fire kindleth how great a," &c. ALFORD, for "matter," translates, "forest." But GROTIUS translates as English Version, "material for burning": a pile of fuel.

6. Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former [BENGEL].

so--omitted in the oldest authorities.

is--literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke).

course of nature--"the orb (cycle) of creation."

setteth on fire . . . is set on fire--habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself.

of hell--that is, of the devil. Greek, "Gehenna"; found here only and in

Mt 5:22.

James has much in common with the Sermon on the Mount

(Pr 16:27).

7. every kind--rather, "every nature" (that is, natural disposition and characteristic power).

of beasts--that is, quadrupeds of every disposition; as distinguished from the three other classes of creation, "birds, creeping things (the Greek includes not merely 'serpents,' as English Version), and things in the sea."

is tamed, and hath been--is continually being tamed, and hath been so long ago.

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.

8. no man--literally, "no one of men": neither can a man control his neighbor's, nor even his own tongue. Hence the truth of

Jas 3:2

appears.

unruly evil--The Greek, implies that it is at once restless and incapable of restraint. Nay, though nature has hedged it in with a double barrier of the lips and teeth, it bursts from its barriers to assail and ruin men [ESTIUS].

deadly--literally, "death-bearing."