17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
17 But G1161 the wisdom G4678 that is from above G509 is G2076 first G4412 pure, G3303 G53 then G1899 peaceable, G1516 gentle, G1933 and easy to be intreated, G2138 full G3324 of mercy G1656 and G2532 good G18 fruits, G2590 without partiality, G87 and G2532 without hypocrisy. G505
17 But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without variance, without hypocrisy.
17 and the wisdom from above, first, indeed, is pure, then peaceable, gentle, easily entreated, full of kindness and good fruits, uncontentious, and unhypocritical: --
17 But the wisdom from above first is pure, then peaceful, gentle, yielding, full of mercy and good fruits, unquestioning, unfeigned.
17 But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy.
17 But the wisdom which is from heaven is first holy, then gentle, readily giving way in argument, full of peace and mercy and good works, not doubting, not seeming other than it is.
Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
And every man that hath this hope in him purifieth himself, even as he is pure.
If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things.
Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:
To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.
And unto man he said, Behold, the fear of the LORD, that is wisdom; and to depart from evil is understanding.
And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth: with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.
Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.
Be ye therefore merciful, as your Father also is merciful.
That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;
Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.
This wisdom descendeth not from above, but is earthly, sensual, devilish.
Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.
My little children, let us not love in word, neither in tongue; but in deed and in truth.
Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, all evil speakings,
And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,
I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.
Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.
Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
And Moses called Bezaleel and Aholiab, and every wise hearted man, in whose heart the LORD had put wisdom, even every one whose heart stirred him up to come unto the work to do it:
Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?
And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.
Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days.
But where shall wisdom be found? and where is the place of understanding?
God understandeth the way thereof, and he knoweth the place thereof.
And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.
For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.
And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on James 3
Commentary on James 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
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."
9. God—The oldest authorities read, "Lord." "Him who is Lord and Father." The uncommonness of the application of "Lord" to the Father, doubtless caused the change in modern texts to "God" (Jas 1:27). But as Messiah is called "Father," Isa 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.
men, which—not "men who"; for what is meant is not particular men, but men genetically [Alford].
are made after … similitude of God—Though in a great measure man has lost the likeness of God in which he was originally made, yet enough of it still remains to show what once it was, and what in regenerated and restored man it shall be. We ought to reverence this remnant and earnest of what man shall be in ourselves and in others. "Absalom has fallen from his father's favor, but the people still recognize him to be the king's son" [Bengel]. Man resembles in humanity the Son of man, "the express image of His person" (Heb 1:3), compare Ge 1:26; 1Jo 4:20. In the passage, Ge 1:26, "image" and "likeness" are distinct: "image," according to the Alexandrians, was something in which men were created, being common to all, and continuing to man after the fall, while the "likeness" was something toward which man was created, to strive after and attain it: the former marks man's physical and intellectual, the latter his moral pre-eminence.
10. The tongue, says ÆSOP, 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 Ps 62:4).
brethren—an appeal to their consciences by their brotherhood in Christ.
ought not so to be—a mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation.
11. fountain—an image of the heart: as the aperture (so the Greek for "place" is literally) of the fountain is an image of man's mouth. 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.
12. Transition from the mouth to the heart.
Can the fig tree, &c.—implying that it is an impossibility: as before in Jas 3:10 he had said it "ought not so to be." James does not, as Matthew (Mt 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: so if a man speaks bitterly, and afterwards speaks good words, the latter must be so only seemingly, and in hypocrisy, they cannot be real.
so can no fountain … salt … and fresh—The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing.
13. Who—(Compare Ps 34:12, 13). All wish to appear "wise": few are so.
show—"by works," and not merely by profession, referring to Jas 2:18.
out of a good conversation his works—by general "good conduct" manifested in particular "works." "Wisdom" and "knowledge," without these being "shown," are as dead as faith would be without works [Alford].
with meekness of wisdom—with the meekness inseparable from true "wisdom."
14. if ye have—as is the case (this is implied in the Greek indicative).
bitter—Eph 4:31, "bitterness."
envying—rather, "emulation," or literally, "zeal": kindly, generous emulation, or zeal, is not condemned, but that which is "bitter" [Bengel].
strife—rather, "rivalry."
in your hearts—from which flow your words and deeds, as from a fountain.
glory not, and lie not against the truth—To boast of your wisdom is virtually a lying against the truth (the gospel), while your lives belie your glorying. Jas 3:15; Jas 1:18, "The word of truth." Ro 2:17, 23, speaks similarly of the same contentious Jewish Christians.
15. This wisdom—in which ye "glory," as if ye were "wise" (Jas 3:13, 14).
descendeth not from above—literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom), Jas 1:17; through "the Spirit of truth," Joh 15:26.
earthly—opposed to heavenly. Distinct from "earthy," 1Co 15:47. Earthly is what is IN the earth; earthy, what is of the earth.
sensual—literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit" (Jude 19).
devilish—in its origin (from "hell," Jas 3:6; not from God, the Giver of true wisdom, Jas 1:5), and also in its character, which accords with its origin. Earthly, sensual, and devilish, answer to the three spiritual foes of man, the world, the flesh, and the devil.
16. envying—So English Version translates the Greek, which usually means "zeal"; "emulation," in Ro 13:13. "The envious man stands in his own light. He thinks his candle cannot shine in the presence of another's sun. He aims directly at men, obliquely at God, who makes men to differ."
strife—rivalry [Alford].
confusion—literally, "tumultuous anarchy": both in society (translated "commotions," Lu 21:9; "tumults," 2Co 6:5), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," Jas 3:17. James does not honor such effects of this earthly wisdom with the name "fruit," as he does in the case of the wisdom from above. Jas 3:18; compare Ga 5:19-22, "works of the flesh … fruit of the Spirit."
17. first pure—literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jas 3:15). This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world," Jas 1:27; 4:4, 8, "purify … hearts"; 1Pe 1:22, "purified … souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men.
gentle—"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.
easy to be entreated—literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.
full of mercy—as to a neighbor's MISERIES.
good fruits—contrasted with "every evil work," Jas 3:16.
without partiality—recurring to the warning against partial "respect to persons," Jas 2:1, 4, 9. Alford translates as the Greek is translated, Jas 1:6, "wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better.
without hypocrisy—Not as Alford explains from Jas 1:22, 26, "Without deceiving yourselves" with the name without the reality of religion. For 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."
18. "The peaceable fruit of righteousness." He says "righteousness"; because it is itself the true wisdom. As in the case of the earthly wisdom, after the characteristic description came its results; so in this verse, in the case of the heavenly wisdom. There the results were present; here, future.
fruit … sown—Compare Ps 97:11; Isa 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," 1Co 15:43) produces the "fruit of righteousness," so conversely "the work" and "effect of righteousness" is "peace."
of them that make peace—"by (implying also that it is for them, and to their good) them that work peace." They, and they alone, are "blessed." "Peacemakers," not merely they who reconcile others, but who work peace. "Cultivate peace" [Estius]. Those truly wise towards God, while peaceable and tolerant towards their neighbors, yet make it their chief concern to sow righteousness, not cloaking men's sins, but reproving them with such peaceable moderation as to be the physicians, rather than the executioners, of sinners [Calvin].