3:1. My brethren [(adelphoi) adelphos {ad-el-fos': n, voc, m, pl}; from the same womb, a brother, one of the same nation or nature, one of equal rank and dignity, a member of the Christian community], be not many [(polloi) polus, {pol-oos': adj, pron, nom, m, pl}; much, many, largely, often, mostly, abundant] masters [(didaskaloi) didaskalos {did-as'-kal-os: n, nom, m, pl}; an instructor, teacher; one who teaches concerning the things of God, and the duties of man (i.e., in the church)], knowing [(eidotes) oida {oy'-da: v, part, perf, act, nom, m, 2 per, pl}; to know, be aware, consider, perceive, understand] that we shall receive [(lempsometha) lambano {lam-ban'-o: v, indic, fut, mid, dep, 1 per, pl}; to receive what is given, to gain, get, obtain] the greater [(meizon) megas {meg'-as: adj, compar, acc, neut, sg}; great, strong, large, more] condemnation [krima {kree'-mah: n, acc, neut, sg}; an adverse sentence, condemnation, judgment, judicial sentence].
 

    James now moves into another area that is a problem for most people; controlling their tongues. In verse 1, James doesn't say anything about the tongue, but it is implied by the context of this passage. There is no doubt to whom James is speaking, because he addresses them as "My brethren." There may have been a problem with new converts wanting to teach and that is why James addresses the issue here in verse one. James basically is telling Christians not to be in a hurry to become a teacher, because teachers are held to a higher standard than other Christians. God isn't going to let a teacher get away with playing games with His Word. James says they will receive a more severe judgment because of their influence and responsibility. The knowledge that a leader will give an account to God should greatly affect an individual's decision to enter into that position. In addition, the church body should understand that their leaders must give an account to God, and be more willing to obey and submit to their leadership. ⁽¹⁾   John MacArthur, Jr., states, "All men are accountable to God for profession without practice; yet certain ones by virtue of their office are responsible at the highest level of divine accountability for prescription without practice" ⁽²⁾
 

1. "masters" in James 3:1 is "didaskalos ", which means "master teachers", "pastor-teachers", and refers to those who authoritatively teach the Word of God. Why should we be careful to not promote ourselves as teachers if we have not been called to this Gift?  ~ Luke 12:47-48  "And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.  [48]  But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more."

3:2 For in many things we offend [(ptaiomen) ptaio {ptah'-yo: v, indic, pres, act, 1 per, pl}; to cause to stumble, to stumble, stagger, fall, to make a false step, err, offend, transgress] all [(apantes) apas {ap'-as: adj, pron, nom, m, pl}; absolutely all, every one, the whole].  If any [ei tis {i tis: conj, subord; adj, pron, indef, nom, m, sg}; everyone who or whoever, if any, he that] man offend [(ptaiei) ptaio {ptah'-yo: v, indic, pres, act, 3 per, sg}; to cause to stumble, to stumble, stagger, fall, to make a false step, err, offend, transgress] not in word [(logo) logos {log'-os: n, dat, m, sg}; the act of speaking, speech, discourse; of the sayings of God], the same is a perfect [teleios {tel'-i-os: adj, nom, m, sg}; perfect in some point of character, without shortcoming in respect of a certain standard, one who has reached the proper height of virtue and integrity, maturity, completeness] man [aner {an'-ayr: n, nom, m, sg}; with reference to age (an adult man) with the added notion of intelligence and virtue], and able [dunatos {doo-nat-os': adj, nom, m, sg}; to be able to do something, capable] also to bridle [(chalinagogesai) chalinagogeo {khal-in-ag-ogue-eh'-o: v, inf, aor, act}; to guide with a bridle, to bridle, control, sway] the whole [(olon) olos {ol'-os: adj, acc, neut, sg}; all, whole, entire, complete altogether] body [soma {so'-mah: n, acc, neut, sg}; the living body (as a sound whole)].

    James now turns his attention from teachers to all believers. He tells us in verse 2, that we all have weaknesses, and as a result we fail God in various ways (i.e., sin). One of the biggest areas that we sin is with our tongues (words from our mouths). The Bible condemns various sins of the tongue: deceit, lying, corrupt or filthy talk, anger, flattery, slander, gossip, backbiting, blasphemy, and boasting. The tongue is definitely the most difficult part of the body to control, and this is why James says that anyone who can control it is able to bridle the whole body. We are told that this person is "perfect," that is, they are a mature Christian. ⁽³⁾   King David spoke of the tongue in the same way in Psalm 39:1, "...I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me."   Lawrence Richards states, "The tongue is the first challenge for faith. It's so easy for us to slip and to criticize or say something cutting about our brother. It's so tempting to gossip. The person who has his or her tongue under control has definitely matured in the life of faith." ⁽⁴⁾
 

2. How are immature believers normally known? What must a believer guard to insure that he does not offend others? What is the mark of the "perfect" believer? (verse 2) ~ Psalm 39:1, "...I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me."  (Lawrence Richards) "The tongue is the first challenge for faith. It's so easy for us to slip and to criticize or say something cutting about our brother. It's so tempting to gossip. The person who has his or her tongue under control has definitely matured in the life of faith."

3:3. Behold [ei de {id-oo': conj, coord}; lo!, behold, see; (serving to call attention to something external)], we put [(ballomen) ballo {bal'-lo: v, indic, pres, act, 1 per, pl}; to put, place] bits [(chalinous) chalinos {khal-ee-nos': n, acc, m, pl}; a bridle, bit, curb] in the horses' [(ippon) ippos {ip'-pos: n, gen, m, pl}; a horse] mouths [(stomata) stoma {stom'-a: n, acc, neut, pl}; the mouth (of a horse), face], that they may obey [(peithesthai) peitho {pi'-tho: v, inf, pres, pass, acc}; to listen to, obey, yield to, comply with] us; and we turn about [(metagomen) metago {met-ag'-o: v, indic, pres, act, 1 per, pl}; to lead or move from one place to another, to change direction, to turn about] their whole [(olon) olos {ol'-os: adj, acc, neut, sg}; all, whole, entire, complete altogether] body [soma {so'-mah: n, nom, neut, sg}; the living body of animals].

3:4. Behold [idou {id-oo': particle}; lo!, behold, see; (serving to call attention to something external)] also the ships [(ploia) ploion {ploy'-on: n, nom, neut, pl}; vessel, a ship (whether large or small)], which though they be so great [(telikauta) telikoutos {tay-lik-oo'-tos: adj, demo, nom, neut, pl}; so great, so vast, so mighty], and are driven [(elaunomena) elauno {el-ow'-no: v, part, pres, pass, nom, neut, pl}; to drive, urge forward, spur on] of fierce [(skleron) skleros {sklay-ros': adj, gen, m, pl}; vehement, violent, fierce] winds [(anemon) anemos {an'-em-os: n, gen, m, pl}; the wind], yet are they turned about [(metagetai) metago {met-ag'-o: v, indic, pres, pass, 3 per, sg}; to lead or move from one place to another, to change direction, to turn about] with a very small [(elachistou) elachistos {el-akh'-is-tos: adj, super gen, neut, sg}; least in size, very little (small), smallest] helm [(pedaliou) pedalion {pay-dal'-ee-on: n, gen, neut, sg}; the blade of an oar, rudder], whithersoever [opou {op'-oo: conj, subord}; where, in which place, in what place, i.e. whithersoever] the [orme {or-may': n, nom, f, sg}; impulse of mind, purpose, will] governor [(euthunontos) euthuno {yoo-thoo'-no: v, part, pres, act, gen, m, sg}; to guide straight, to direct, guide, steer a ship] listeth [(bouletai) boulomai {boo'-lom-ahee: v, indic, pres, mid/pass, dep, 3 per, sg}; to be willing, disposed, to choose, to will, decree, appoint].
 

3. Why do you think that James starts verses 3 & 4 with "Behold [idou {id-oo': particle}; lo!, behold, see]"? 4. Of the seven "deadly" sins, how many are related to the sins of the tongue? ~ Proverbs 6:16-19 "These six things doth the LORD hate: yea, seven are an abomination unto him: [17]  A proud look, a lying tongue, and hands that shed innocent blood, [18]  An heart that deviseth wicked imaginations, feet that be swift in running to mischief, [19]  A false witness that speaketh lies, and he that soweth discord among brethren." (Philosopher Zeno) "We have two ears and one mouth, therefore we should listen twice as much as we speak."

3:5a. Even so [(outos) outo {hoo'-to: adj, adv}; thus, in this way, in this manner, so] the tongue [glossa {gloce'-sah: n, nom, f, sg}; the tongue, a member of the body, the organ of speech] is a little [(mikron) mikros {mik-ros': adj, nom, neut, sg}; little, small in size] member [melos {mel'-os: n, nom, neut, sg}; a limb or any part of the body, a member], and boasteth great [(megala) megas {meg'-as: adj, pron, acc, neut, pl}; to boast, vaunt, to cause a great stir, to talk big, arrogant, egotistic, boast great things] things [(auchei) aucheo {owkh-eh'-o: v, indic, pres, act, 3 per, sg}; talking with much confidence about something, boast, pride oneself, declare boastfully].

    In verses 3 through 5a, James gives us some illustrations of how small things can have great influences. The first illustration of this is about a horse's bit. When you place a bit in a horse's mouth, you are able to control the whole horse. This means a person that weights less than a 100 pounds can control a 1,500 to 2,600-pound animal that can run up to 40 miles per hour with just a small piece of metal that is placed in its mouth. ⁽⁵⁾  Likewise in verse 4, James tells us that a small rudder on a ship can control the direction of a very large ship even in the midst of a storm. The largest ships in this world today are still controlled by a small rudder.

    In verse 5a, James makes his point; just as these other small things can control things that are hundreds of times larger, so it is with the tongue. A tongue may be small, but it greatly affects our whole life. The ancient philosopher Zeno once said, "We have two ears and one mouth, therefore we should listen twice as much as we speak." ⁽⁶⁾   A small tongue greatly influences our lives for good or bad, therefore be careful how you use it.

3:5b Behold [idou {id-oo': part, sent}; lo!, behold, see; (serving to call attention to something external)], how great [(elikon) elikos {hay-lee'-kos: adj, interrog, nom, neut, sg}; as great as, how great] a matter [(ulen) ule {oo-lay': n, acc, f, sg}; fire wood, a forest, a mass of fuel] a little [(eliken) elikos {hay-lee'-kos: adj, interrog, acc, f, sg}; puny (in extent, degree, duration), a little] fire [pur {poor: n, nom, neut, sg}; fiery, fire] kindleth [(anaptei) anapto {an-ap'-to: v, indic, pres, act, 3 per, sg}; to light, kindle, set on fire]!

    In verse 5b, James describes the destructive power of the tongue. We are told that the tongue is like a flame that can set things on fire. The Bible tells us that our words can set everything around us ablaze,

"An ungodly man diggeth up evil: and in his lips there is as a burning fire." Proverbs 16:27

"Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth. As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife." Proverbs 26:20-21

3:6. And the tongue [glossa {gloce'-sah: n, nom, f, sg}; the tongue, a member of the body, the organ of speech] is a fire [pur {poor: n, nom, neut, sg}; fiery, fire], a world [kosmos {kos'-mos: n, nom, m, sg}; the world in a wide or narrow sense, totality, the sum total; the tongue becomes (or proves to be) the sum total of iniquity] of iniquity [(adikias) adikia {ad-ee-kee'-ah: n, gen, f, sg}; unrighteousness, wickedness, injustice; here it has reference to the sins of the tongue]: so is [(kathistatai) kathistemi {kath-is'-tay-mee: v, indic, pres, pass, 3 per, sg }; to set, be made, become, conduct, prove to be] the tongue [glossa {gloce'-sah: n, nom, f, sg}; the tongue, a member of the body, the organ of speech] among our members [(melesin) melos {mel'-os: n, dat, neut, pl}; of uncert. affin.; member, limb, any part of the body], that it defileth [(spilousa) spiloo {spee-lo'-o: v, part, pres, act, nom, f, sg}; to spot, soil, to contaminate, defile] the whole[(olon) olos {ol'-os: adj, acc, neut, sg}; all, whole, entire, complete altogether] body [soma {so'-mah: n, acc, neut, sg}; the living body (as a sound whole)], and setteth on fire [(phlogizousa) phlogizo {flog-id'-zo: v, part, pres, act, nom, f, sg}; to set in a flame, kindle, inflame, to cause a blaze, ignite, set on fire] the course [(trochon) trochos {trokh-os': n, acc, m, sg}; anything orbicular, a wheel, drift, course; the wheel or the sphere of earthly life] of nature [(geneseos) genesis {ghen'-es-is: n, gen, f, sg }; life, existence]; and it is set on fire [(phlogizomene) phlogizo {flog-id'-zo: v, part, pres, pass, nom, f, sg}; to set in a flame, kindle, inflame, to cause a blaze, ignite, set on fire] of hell [(geennes) geenna {gheh'-en-nah: n, gen, f, sg}; valley of (the son of) Hinnom; the symbol of the ever-burning fire to show the fate that awaits the ungodly; the fire that we start with our tongues has been borrowed from hell, and it is going to lead us and others there].

    In verse 6, we are told that all the evil of the world can be wrapped up in the little piece of flesh that we call the tongue. Not only that, but the way we use our tongue affects our entire personality ("defileth the whole body"). Jesus said that it wasn't what went into the mouth that defiles us, but what comes out of our mouths (Matt.15:11). According to A.T. Robertson the phrase "The course of nature" speaks of the course of life, from birth to death. ⁽⁸⁾   Marvin R. Vincent also states that, "In every New Testament passage where it occurs [i.e., the phrase, "the course of nature"] , we may give it the preference here and render "the wheel of birth," the wheel which is set in motion at birth and runs on to the close of life. It is thus a figurative description of human life." ⁽⁹⁾   Therefore, James seems to be saying in this verse that the tongue sets the whole realm of one's life on fire from birth to death. This would include not only yourself, but everyone that you talk to.

    Finally at the end of this verse James traces the destructive nature of the tongue back to its source; HELL. The word "hell" comes from the Hebrew word, "ge hinnom." This is a reference to the valley of Hinnom that runs on the south and east sides of Jerusalem. Infants were sacrificed in fire to the god Molech (2 Kings 16:3; 17:7; 21:6). Jeremiah said that the valley would be a place of God's judgement (Jer.7:32; 19:6). By the time of Christ it became a place where the city's garbage, dead animals, and the dead bodies of criminals were burned. There was a continuous fire that burnt there all the time, and it became synonymous with eternal punishment. ⁽¹⁰⁾   This was the symbol that Christ used in Mark 9:48 of the ever-burning fire that awaits the ungodly. Thus, James point is clear; an untamed tongue burns lives with a continuous fire that began in hell.
 

6. The tongue sets the reality of one's life from birth to death "setteth on fire the course of nature". Why is this true? Doctrine of Bodily Defilement And The Tongue A. What comes from the mouth of the man defiles the man:  ~ Matthew 15:11-20 "Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. [12]  Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? [13]  But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. [14]  Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. [15]  Then answered Peter and said unto him, Declare unto us this parable. [16]  And Jesus said, Are ye also yet without understanding? [17]  Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? [18]  But those things which proceed out of the mouth come forth from the heart; and they defile the man. [19]  For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: [20]  These are the things which defile a man: but to eat with unwashen hands defileth not a man." B. Corrupt communication or misuse of the Tongue desecrates the souls of those around you, and is not edifying: ~ Ephesians 4:29-32 "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. [30]  And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. [31]  Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: [32]  And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you." Illustration:  A group of Frogs were traveling through the woods, and two of them fell into a deep pit. All the other Frogs gathered around the pit. When they saw how deep the pit was, they told the two Frogs that they were as good as dead. The two Frogs ignored the comments and tried to jump up out of the pit with all of their might. The other Frogs kept telling them to stop, that they were as good as dead. Finally, one of the Frogs took heed to what the other Frogs were saying and gave up. He fell down and died. The other frog continued to jump as hard as he could. Once again, the crowd of Frogs yelled at him to stop the pain and just die. He jumped even harder and finally made it OUT. You see this Frog was DEAF, unable to hear the others plea. He thought they were encouraging him the entire time. There is Power of Life and Death in the Tongue. C. We will all be judged for the use of our tongue before Christ one day:  ~ Matthew 12:35-37  "A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. [36]  But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. [37]  For by thy words thou shalt be justified, and by thy words thou shalt be condemned." D. Proper use of the tongue in calling on Jesus for salvation and confessing Him before man leads to salvation: ~ Luke 12:8-9 "Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: [9]  But he that denieth me before men shall be denied before the angels of God." E. Speaking evil of the Holy Spirit of God, the one Who brings about our salvation, can lead to eternal damnation in the unbeliever: ~ Luke 12:9-10  "But he that denieth me before men shall be denied before the angels of God. [10]  And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven."

3:7. For every kind [phusis {foo'-sis: n, nom, f, sg}; native species, kind] of beasts [(therion) therion {thay-ree'-on: n, gen, neut, pl}; a wild animal, wild beast], and of birds [(peteinon) peteinon {pet-i-non': adj, pron, gen, neut, pl}; winged, flying, a bird, fowl], and of serpents [(erpeton) erpeton {her-pet-on': n, gen, neut, pl}; to creep, a creeping animal, a reptile], and of things in the sea [(enalion) enalios {en-al'-ee-os: adj, pron, gen, neut, pl }; marine, living in the sea], is tamed [(damazetai) damazo {dam-ad'-zo: v, indic, pres, pass, 3 per, sg}; to subdue, tame], and hath been tamed [(dedamastai) damazo {dam-ad'-zo: v, indic, perf, pass, 3 per, sg}; to subdue, tame] of [(phusei) phusis {foo'-sis: n, dat, f, sg}; by the nature of] mankind [(anthropine) anthropinos {anth-ro'-pee-nos: adj, dat, f, sg}; human, belonging to man, after the manner of man]:

3:8. But the tongue [(glossan) glossa {gloce'-sah: n, acc, f, sg}; the tongue, a member of the body, the organ of speech] can [( dunatai) dunamai {doo'-nam-ahee: v, indic, pres, mid/pass, dep, 3 per, sg}; to be able or possible] no [oudeis {oo-dice': adj, pron, card, nom, m, sg}; not one, nothing, no one, none] man [(anthropon) anthropos {anth'-ro-pos: n, gen, m, pl}; a human being, an individual] tame [(damasai) damazo {dam-ad'-zo: v, inf, aor, act}; to restrain within proper limits]; it is an unruly [(akatastaton) akataschetos {ak-at-as'-khet-os: adj, nom, neut, sing}; not coercible, irrestrainable, untamable, unruly] evil [(kakon) kakos {kak-os': adj, pron, nom, neut, sg}; an evil, that which injures destructive, troublesome], full[(meste) mestos {mes-tos': adj, nom, f, sg}; full, full of, filled with] of deadly [(thanatephorou) thanatephoros {than-at-ay'-for-os: adj, gen, m, sg}; bringing or causing death, deadly, fatal] poison [(iou) ios {ee-os': n, gen, m, sg}; venom (as emitted by serpents), poison].

    In verses 7 and 8, James tells us while man can tame every kind of creature found on the earth, in the sea, and in the sky they still are not able to tame their own tongues.  Kenneth Wuest translates the last part of this verse, "But the tongue no one in the human race is able to control. It is a restless, unstable evil, full of lethal poison." ⁽¹¹⁾   The uncontrolled tongue is like a wild beast that cannot be trusted, and whose bite is deadly.  King David also spoke of the poison of the tongue in Psalm 140:3, "They have sharpened their tongues like a serpent; adders' poison is under their lips." Be careful what you say, it may bite somebody!

3:9. Therewith bless [(eulogoumen) eulogeo {yoo-log-eh'-o: v, indic, pres, act, 1 per, pl}; to praise, celebrate with praises] we God [(kurion) kurios {koo'-ree-os: n, acc, m, sg }; master, lord], even the Father [(patera) pater {pat-ayr': n, acc, m, sg}; a father, parent; God the father]; and therewith curse [(katarometha) kataraomai {kat-ar-ah'-om-ahee: v, indic, pres, mid/pass, dep, 1 per, pl}; to curse, to wish evil to, imprecate evil upon] we men [(anthropous) anthropos {anth'-ro-pos: n, acc, m, pl}; a human being, an individual, man], which are made [(gegonotas) ginomai {ghin'-om-ahee: v, part, perf, act, acc, m, pl}; to come into existence, to be created, exist by creation] after the similitude [(omoiosin) omoiosis {hom-oy'-o-sis: n, acc, f, sg}; assimilation, resemblance, likeness] of God [(Theou) Theos {theh'-os: n, gen, m, sg}; a deity, the supreme Divinity, the true God].

3:10. Out of the same [(autou) autos {ow-tos': adj, gen, neut, sg}; the same, very, one and the same place, together] mouth [(stomatos) stoma {stom'-a: n, gen, neut, sg}; the mouth (as a organ of speech) is mentioned in connection with words and speech] proceedeth [(exerchetai) exerchomai {ex-er'-khom-ahee: v, indic, pres, mid/pass, dep, 3 per, sg}; to come forth, be emitted (as from the heart or mouth)]blessing [eulogia {yoo-log-ee'-ah: n, nom, f, sg}; invocation of good or blessing, benediction] and cursing [katara {kat-ar'-ah: n, nom, f, sg}; a cursing, execration, imprecation].   My brethren [(adelphoi) adelphos {ad-el-fos': n, voc, m, pl}; from the same womb, a brother, one of the same nation or nature, one of equal rank and dignity, a member of the Christian community], these things ought [chre {khray: v, indic, pres, act, 3 per, sg}; there is need or occasion, it is necessary, it is requisite, it behooves, it becomes, it is proper] not so to be [(outos) outo {hoo'-to: adj, adv}; thus, in this way, in this manner, so].

    In verses 9 and 10, James points out the inconsistencies of how we use our tongues. We are told that our tongues are capable of blessing God and cursing men (with evil intentions) at the same time. Since man is made in the image (likeness) of God, when we speak evil of someone we in essence are cursing God too. Matthew Henry's statement on these verses strike at the heart of James' message, "How absurd is it that those who use their tongues in prayer and praise should ever use them in cursing, slandering, and the like! If we bless God as our Father, it should teach us to speak well of, and kindly to, all who bear his image." ⁽¹²⁾

3:11. Doth a fountain [pege {pay-gay': n, nom, f, sg}; a source or supply of water, spring, fountain] send forth  [( bruei) bruo {broo'-o: v, indic, pres, act, 3 per, sg}; to be full, to swell with anything, to emit, send forth, to gush] at the same [( autes) autos {ow-tos': adj, gen, f, sg}; the same, very, one and the same place, together] place [(opes) ope {op-ay': n, gen, f, sg}; a hole, vent, opening] sweet water [(gyuku) glukus {gloo-koos': adj, pron, acc, neut, sg}; sweet (i.e. not bitter nor salt), fresh] and bitter [(pikron) pikros, {pik-ros': adj, pron, acc, neut, sg}; sharp (pungent), acrid, bitter]?

3:12. Can [(dunatai) dunamai {doo'-nam-ahee: v, indic, pres, mid/pass, dep, 3 per, sg }; to be able or possible] the fig tree [suke {soo-kay': n, nom, f, sg}; a fig-tree], my brethren [(adelphoi) adelphos {ad-el-fos': n, voc, m, pl}; from the same womb, a brother, one of the same nation or nature, one of equal rank and dignity, a member of the Christian community], bear [(poiesai) poieo {poy-eh'-o: v, inf, aor, act}; of things effected by generative forces (trees, vines, grass, etc.); to produce, bear, shoot forth]olive berries [(elaias) elaia {el-ah'-yah: n, acc, f, pl}; an olive, fruit of the olive tree]? either a vine [ampelos {am'-pel-os: n, nom, f, sg}; a vine, grape vine], figs [(suka) sukon {soo'-kon: n, acc, neut, pl}; a fig (figs)]?  so can no fountain [oute {oo'-teh: conj, coord}; neither, none of these things] both yield [(poiesai) poieo {poy-eh'-o: v, inf, aor, act}; of things effected by generative forces (trees, vines, grass, etc.); to produce, bear, shoot forth] salt [(alukon) alukos {hal-oo-kos': adj, nom, neut, sg}; brackish, bitter, salt] water [udor {hoo'-dore: n, nom, neut, sg}; water] and fresh [(gyuku) glukus {gloo-koos': adj, acc, neut, sg}; sweet (i.e. not bitter nor salt), fresh].

    In verses 11 and 12, James illustrates his point with two examples. The first is that of a fountain. James asks if a fountain that springs up from the ground is able to provide both fresh water and salt water at the same time? The answer is NO! James' second illustration is a fruit tree. Again James asks if a fig tree can produce olives or a grapevine produce figs? Again, the obvious answer is NO! James' point is, since nature is consistent in its actions, Christians should also be consistent with their tongues. H. L. Willmington puts it this way, "...Christians should so live that he would not hesitate to sell his talking parrot to the town gossip!" ⁽¹³⁾   James' illustrations demonstrate that there is something wrong with a Christian's heart when their tongue produces inconsistent fruit. ⁽¹⁴⁾
 

(H. L. Willmington) "...Christians should so live that he would not hesitate to sell his talking parrot to the town gossip!" 7. James asks the question, "Can a fountain produce both salty and sweet water? Can a fig tree produce olives?" What does he mean by this? ~ Matthew 5:13-16 "Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. [14]  Ye are the light of the world. A city that is set on an hill cannot be hid. [15]  Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. [16]  Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Illustration: Consider salt for a moment. Salt rubs off on whatever it touches. And once something has been "salted" it's nearly impossible to get rid of the effect of the salt!  I realize Jesus is teaching us about the importance of remaining salty in Him. Losing our saltiness makes us worthless to His Kingdom. On the other hand, getting "out there" and rubbing up against those who do not yet know Him (as well as those who have lost some of their zeal/saltiness), His Love is passed along and His Presence made known. Once rubbed against the saltiness of His Presence and Love, it is nearly impossible to ignore Him!  And, of course, the saltier we become, the more persecution we will face.  It is enough to know that we are that well-seasoned for our Lord that Satan finds us a threat. Hallelujah! !  And don't forget where the saltiness came from in the first place! Any success we may have in rubbing off on others belongs to the Lord!

3:13. Who is a wise [sophos {sof-os': adj, nom, m, sg}; wise, furnished with Christian wisdom, spiritually enlightened] man and endued with knowledge [epistemon {ep-ee-stay'-mone: adj, nom, m, sg}; knowing, discreet, intelligent, experienced; one having the knowledge of an expert] among you? let him shew out [( deixato) deiknuo {dike-noo'-o: v, imper, aor, act, 3 per, sg}; to demonstrate, to prove , to give the evidence or proof of a thing] of a good [(kales) kalos {kal-os': adj, gen, f, sg};beautiful by reason of purity of heart and life (hence praiseworthy), morally good, noble] conversation [(anastrophes) anastrophe {an-as-trof-ay': n, gen, f, sg}; manner of life, behavior, conduct, "walk"] his works [(erga) ergon {er'-gon: n, acc, neut, pl}; the conduct of man measured by the standard of religion (faith) and righteousness] with meekness [(prauteti) prautes {prah-oo'-tace: n, dat, f, sg}; gentleness, kindness, mildness, humility, meekness] of wisdom [(sophias) sophia {sof-ee'-ah: n, gen, f, sg}; Christian enlightenment, the knowledge and practice of the requisites for godly and upright living].

    James goes back to the subject of "teachers" in verse 1. In verse 13 James uses two words to catch our attention; "knowledge," and "wisdom." "Knowledge" carries the meaning of a person having the knowledge of an expert, and "wisdom" has to do with the knowledge and practice that is required for godly living. Warren Wiersbe puts it this way, "Knowledge enables us to take things apart, but wisdom enables us to put things together and relate God's truth to daily life."⁽¹⁵⁾   What James is telling us here is this; the proof of wisdom in a person's life is shown when control is gained in their lives, and it comes out in a gentleness of wisdom when dealing with people. If our hearts are right with God, then He can use our words to produce the right kind of fruit in our lives. ⁽¹⁶⁾   It's not enough to talk the talk, but you also have to walk the walk.

"He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city." Proverbs 16:32

"Happy is the man that findeth wisdom, and the man that getteth understanding." Proverbs 3:13

3:14. But if ye have [(echete) echo {ekh'-o: v, indic, pres, act, 2 per, pl}; to have, to hold, possessed with, keep, use] bitter [(pikron) pikros {pik-ros': adj, acc, m, sg}; bitter, harsh] envying [(zelon) zelos {dzay'-los: n, acc, m, sg}; envious and contentious rivalry, jealousy] and strife [(eritheian) eritheia {er-ith-i'-ah: n, acc, f, sg}; contentious disposition, to put one's self forward, a partisan and factious spirit] in your [umon {hoo-mone': n, pron, gen, 2 per, pl}; you, your (own, -selves)] hearts [kardia {kar-dee'-ah: n, dat, f, sg}; the heart, as the seat of feeling, impulse, affection, desire], glory [(katakauchasthe) katakauchaomai {kat-ak-ow-khah'-om-ahee: v, imper, pres, mid/pass, dep, 2 per, pl}; to glory against, to exult over, to boast one's self to the injury of a person or a thing] not, and lie [(pseudesthe) pseudomai {psyoo'-dom-ahee: v, imper, pres, mid/pass, dep, 2 per, pl}; to lie, to speak deliberate falsehoods] not against the truth [(aletheias) aletheia {al-ay'-thi-a: n, gen, f, sg}; truth, true, verity].
 

    In verse 14, James gives us a couple of characteristics of the wisdom that doesn't come from God. First, James mentions "bitter envying," which refers to an envy or jealousy that leads to anger and resentment. People with this type of wisdom react with resentment to anyone who threatens their abilities or accomplishments. This person may be intelligent, talented, and gifted but they resent anyone who threatens their territory. The second characteristic is "strife," which refers to a selfish ambition that creates rivalry, antagonism or divisiveness. This person will seek to reach their own personal objectives no matter what harm they do to others. ⁽¹⁷⁾   James tells us that if we have bitter jealousy, don't be arrogant against the truth, and don't reject the facts! Such boasting is empty and denies the truth that the man who is truly wise is humble. ⁽¹⁸⁾
 

3:15. his wisdom [sophia {sof-ee'-ah: n, nom, f, sg}; in contrast to spiritual wisdom and practice of the requisites for godly and upright living; i.e., worldly wisdom] descendeth [(katarchomene) katerchomai {kat-er'-khom-ahee: v, part, pres, mid/pass, dep, nom, f, sg}; to come or go down; metaphor of things sent down from heaven from God] not from above [anothen {an'-o-then: adj, adv}; from above, from a higher place, things which come from heaven], but is earthly [epigeios {ep-ig'-i-os: adj, nom, f, sg}; worldly, earthly; the wisdom of man (liable to error and misleading], sensual [(psuchike) psuchikos {psoo-khee-kos': adj, nom, f, sg}; occupied with mere animal things, sensual; a wisdom in harmony with corrupt desires and affections and springing from them], devilish [daimoniodes {dahee-mon-ee-o'-dace: adj, nom, f, sg}; pertaining to or proceeding from demons, demoniacal, devilish].
 

    In verse 15, we are told what the source is for the wisdom that comes from below. James describes worldly wisdom as "earthly," "sensual," and "devilish."   "Earthly" describes the wisdom that comes from man; "sensual" describes a wisdom that has corrupt desires and affections; and  "devilish" describes a wisdom which originates from Satan which produces bitterness, envy, strife, and arrogance. Worldly wisdom is subjective (sensual, depending on human feelings, impulses and desires), whereas godly wisdom is objective (based upon God's written word and the Holy Spirit). The Apostle Paul warns us about worldly wisdom in 1 Corinthians 2:14, "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned."
 
 

3:16. For where envying [zelos (dzay'-los: n, nom, m, sg}; envious and contentious rivalry, jealousy] and strife [eritheia {er-ith-i'-ah: n, nom, f, sg}; untowardness, disobedience, to put one's self forward, a partisan and factious spirit] is, there is confusion [akatastasia {ak-at-as-tah-see'-ah: n, nom, f, sg}; instability, an unsettled state, disorder, inconstant, unquiet, turbulent] and every [(pan) pas {pas: adj, nom, neut, sg}; all, any, every, the whole] evil [(phaulon) phaulos {fow'-los: adj, nom, neut, sg}; sorry, refuse, evil, wicked]work [pragma {prag'-mah: n, nom, neut, sg}; a thing done, fact, deed, work, transaction].
 

    In verse 16 we see the results of wisdom from below ( called "envy" and "strife" here). First there is "confusion" which refers to instability or disorder. Do you want to know who in your church is using worldly wisdom? Then watch to see whose wisdom is producing instability and disorder in the church. It's that simple! Wisdom from below will bring a state of chaos and then "every evil work." William Barclay describes this individual as, "A kind of person who is undoubtedly clever; he has an acute brain and a skillful tongue; but his effect in any committee, in any Church, in any group, is to cause trouble, to drive people apart, to foment strife, to make trouble, to disturb personal relationships." ⁽¹⁹⁾   We're back to producing fruit again. A good fruit tree produces good fruit, and a bad fruit tree produces bad fruit. Christians need to be vigilant so as not to allow bad seed to take root.
 
 

3:17. But the wisdom [sophia {sof-ee'-ah: n, nom, f, sg}; Christian enlightenment, the knowledge and practice of the requisites for godly and upright living]that is from above [anothen {an'-o-then: adj, adv}; from above, from a higher place, things which come from heaven] is first [(proton) protos {pro'-tos: adj, adv, ord}; used in enumerating several particulars (first, then, etc)] pure[(agne) agnos {hag-nos': adj, nom, f, sg}; pure from every fault, immaculate (in reference to the wisdom from above)], then [epeita {ep'-i-tah: adj, adv}; after that, then, in the next place, afterwards] peaceable [(eirenike) eirenikos {i-ray-nee-kos': adj, nom, f, sg}; disposed to peace and concord, pertaining to peace, peaceable, loving peace], gentle [epieikes {ep-ee-i-kace': adj, nom, f, sg}; equitable, fair, mild, gentile], and easy to be intreated [eupeithes {yoo-pi-thace': adj, nom, f, sg}; easily persuaded, compliant, easy to be intreated], full [(meste) mestos {mes-tos': adj, nom, f, sg}; full, full of, filled with] of mercy [(eleous) eleos {el'-eh-os: n, gen, neut, sg}; mercy, kindness or good will towards the miserable and afflicted (joined with a desire to relieve them, used of men towards men)] and good [(agathon) agathos {ag-ath-os': adj, gen, m, pl}; "good ground,"denotes a soul inclined to goodness and accordingly eager to learn saving truth and ready to bear the fruits] fruits [(karpon) karpos {kar-pos': n, gen, m, pl}; fruit; used of men's deeds as exponents of their hearts], without partiality [adiakritos {ad-ee-ak-'ree-tos: adj, nom, f, sg}; undistinguished, without partiality, without dubiousness, ambiguity, or uncertainty; without variance], and without hypocrisy [anupokritos {an-oo-pok'-ree-tos: adj, nom, f, sg}; unfeigned, real, sincere, undisguised].
 

    In verse 17 we are given seven characteristics of the wisdom from above: 1) It's "pure" or "transparent," there is nothing hidden because God doesn't hide His wisdom; 2) it's "peaceable," it brings peace and not division; 3) it's "gentle," it is fair; 4) it's "easy to be intreated," it is reasonable and doesn't always have to have its own way (this has to do with the thinking process); 5) it's "full of mercy," it is compassionate for those who are hurting or suffering; 6) "full..of good works," it produces good fruit consistently; and 7) it's "without hypocrisy," it doesn't show any partiality or hypocrisy. God's wisdom is not just good for you, but it's good for others also.
 
 

3:18. And the fruit [karpos {kar-pos': n, nom, m, sg}; a fruit which consists in righteousness] of righteousness [(dikaiosunes) dikaiosune {dik-ah-yos-oo'-nay: n, gen, f, sg}; integrity, virtue, purity of life, uprightness, correctness in thinking and feeling and acting] is sown [(speiretai) speiro {spi'-ro: v, indic, pres, pass, 3 per, sg}; to sow seed, plant] in peace [eirene {i-ray'-nay: n, dat, f, sg}; a peaceful mind, where harmony prevails, peace, quietness, rest] of them that make[(poiousin) poieo {poy-eh'-o: v, part, pres, act, dat, m, pl}; make, establish peace, to bring about]peace[(eirenen) eirene {i-ray'-nay: n, acc, f, sg}; a peaceful mind, where harmony prevails, peace, quietness, rest].
 

    In this closing verse, James summarizes the effects of wisdom from above. We are told that wisdom from above produces an atmosphere of peace and unity, which produces a harvest of righteousness. The reason why most churches are not growing in peace is because they are not providing a righteousness atmosphere, but instead they allow an atmosphere of envy, strife, and selfish ambition in which nothing good can grow. James tells us that if a person claims to be a Christian, then he must behave like a Christian. When he does that, then he will demonstrate the wisdom from above. ⁽²⁰⁾   How do we get the right kind of wisdom? "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." James 1:5
 
 

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2. Rediscovering Pastoral Ministry, Shaping Contemporary Ministry with Biblical Mandates, by John MacArthur, Jr. and the Master's Seminary Faculty, p.262, Word Publishing, Dallas TX., 1995

3. Journey To A Practical Faith, by Tommy C. Higle, p.42, Tommy Higle Publishers, Marietta OK., 1991

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7. The Letters of James and Peter, The Daily Study Bible, by William Barclay, p.98, The Saint Andrew Press, Edinburgh, England, 1965

8. Word Pictures in the New Testament, Vol. 6, by Archibald Thomas Robertson, p.43, Broadman Press, Nashville TN, 1930

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12. A Commentary On The Whole Bible, Vol.6, by Matthew Henry, p.985, World Bible Publishers, Iowa Falls, Iowa

13. Willmington's Guide To The Bible, by Dr., H.L. Willmington, p.514, Tyndale House Publishers, Wheaton IL., 1995

14. Wiersbe's Expository Outlines on the New Testament, by Warren W. Wiersbe, p.728, Victor Books, Wheaton IL., 1992

15. The Bible Exposition Commentary, vol.2, by Warren W. Wiersbe, p.362, Victor Books, Wheaton IL., 1992

16. With The Word Bible Commentary, by Warren W. Wiersbe, p.1585, Thomas Nelson Publishers, TN., 1993

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18. Believer's Bible Commentary, by William MacDonald, p.2233, Thomas Nelson Publishers, Nashville TN., 1995

19. The Letters of James and Peter, The Daily Study Bible, by William Barclay, p.110, The Saint Andrew Press, Edinburgh, England, 1965

20. Journey To A Practical Faith, by Tommy C. Higle, p.53, Tommy Higle Publishers, Marietta OK., 1991