Albert Barnes Commentary James 3

ANALYSIS OF THE CHAPTER.

The evil to which the apostle seems to have referred in this chapter was a desire, which appears to have prevailed among those to whom he wrote, to be public teachers (didaskaloi, James 3:1), and to be such even when they had no proper qualifications. It is not easy to see any connection between what is said in this chapter and what is found in other parts of the epistle. Indeed, the plan of the epistle seems to have been to address such matters as the apostle supposed claimed their attention, without particular regard to a logical connection.

Some of the errors and improprieties that existed among them had been noted in the previous chapters, and others are referred to in chapters 4 and 5. Those noted in this chapter grew out of the desire to be public teachers of religion. It seems probable that he had this subject in view throughout this chapter, and this will provide a clue to the course of thought he pursues. If we suppose that there was a prevailing desire among those to whom he wrote to become public teachers, without much regard for the proper qualifications for that office, the interpretation of the chapter will become easy. Its design and main point then may be expressed as follows:

1. The general subject of the chapter: a caution against the desire prevailing among many to be ranked among public teachers (James 3:1, first clause).

2. Considerations to check and modify that desire (James 3:1, last clause, and James 3:18). These considerations are the following:

   1. The fact that public teachers must give a more solemn account than other people, and that they expose themselves to the danger of a deeper condemnation (James 3:1, last clause).

   2. The evils that grow out of an improper use of the tongue—evils to which those whose business is speaking are particularly liable (James 3:2–12). This leads the apostle into a general statement about the importance of the tongue as a member of the human body; about the fact that we are peculiarly liable to offend with it (James 3:2); about the fact that if it is regulated correctly, the whole person is controlled—as a horse is managed by the bit, and a ship is steered by the rudder (James 3:2–4); about the fact that the tongue, though a little member, is capable of accomplishing great things and is peculiarly liable, when not under proper regulation, to do mischief (James 3:5–6); about the fact that, while everything else has been tamed, it has been found impossible to bring the tongue under proper restraint, and that it performs the most discordant and opposite functions (James 3:7–9); and about the impropriety and absurdity of this, as if the same fountain should send forth sweet water and bitter (James 3:10–12). By these considerations, the apostle seems to have intended to repress the prevailing desire to leave other employments and become public instructors without suitable qualifications.

   3. The apostle refers to the importance of wisdom with reference to the same end—that is, of suitable qualifications to give public instruction (James 3:13–18).

      He shows (James 3:13) that if there were a truly wise man among them, he should show this by his works, with "meekness," and not by obtruding himself upon the attention of others. He shows that if a lack of it was demonstrated in a spirit of rivalry and contention, there would be confusion and every evil work (James 3:14–16); and that where there was true wisdom, it was unambitious and unostentatious; it was modest, retiring, and pure.

      It would lead to a peaceful life of virtue, and its existence would be seen in the "fruits of righteousness sown in peace" (James 3:17–18). It might be inferred that those who had this spirit would not be ambitious of becoming public teachers; they would not place themselves at the head of parties; they would show the true spirit of religion in an unobtrusive and humble life.

      We are not to suppose, in the interpretation of this chapter, that the apostle argued against a desire to enter the ministry in itself, when proper qualifications are present. Rather, he endeavored to suppress a spirit that has not been uncommon in the world: to become public teachers as a means of more influence and power, and without any suitable regard for the proper endowments for such an office.

My brethren, be not many masters (James 3:1). This means, "Do not many of you become teachers." The evil referred to is that where many desired to be teachers, though few could be qualified for the office, and though, in fact, comparatively few were required. A small number, well qualified, would better discharge the duties of the office and do more good than many would. There would be great evil in having many unqualified people crowding themselves into the office.

The word here rendered masters (didaskaloi) should have been rendered teachers. It is so rendered in John 3:2; Acts 13:1; Romans 2:20; 1 Corinthians 12:28–29; Ephesians 4:11; 1 Timothy 2:11; 1 Timothy 4:3; and Hebrews 5:12, though it is elsewhere frequently rendered master. It has, however, primarily the notion of teaching (from didaskō) even when rendered master. The word master is often used in the New Testament, as it is with us, to denote an instructor—such as a "schoolmaster."

Compare Matthew 10:24-25; Matthew 22:16; Mark 10:17; Mark 12:19, and others. The word is not properly used in the sense of master as distinguished from a servant, but as distinguished from a disciple or learner. Such a position indeed implies authority, but it is authority based not on power, but on superior qualifications.

The connection implies that the word is used in that sense here. The evil condemned is that of seeking the office of public instructor, especially the sacred office. It would seem that this was a prevailing fault among those to whom the apostle wrote. This desire was common among the Jewish people, who coveted the name and the office of Rabbi (equivalent to the term used here) and who were ambitious to be doctors and teachers.

See Romans 2:19 and 1 Timothy 1:7. This fondness for the office of teacher they naturally carried with them into the Christian church when they were converted, and it is this that the apostle here rebukes. (A proof of some importance that this prevailed in the early Christian church among those who had been Jews is furnished by a passage in the apocryphal work called "The Ascension of Isaiah the Prophet," a work that Dr. Lawrence, the editor, supposes was written not far from the apostolic age: "In those days (the days of the Messiah) many shall be attached to office, destitute of wisdom; multitudes of iniquitous elders and pastors, injurious to their flocks, and addicted to rapine; nor shall the holy pastors themselves diligently discharge their duty," chapter 3:23-24).

The passage before us would rebuke the same spirit now, and for the same reasons. For although a man should be willing to become a public instructor in religion when called to it by the Spirit and Providence of God, and should esteem it a privilege when so called, yet there would be scarcely anything more injurious to the cause of true religion, or that would tend more to produce disorder and confusion, than a prevailing desire for the prominence and importance that a man has by virtue of being a public instructor. If there is anything that ought to be managed with extreme prudence and caution, it is that of introducing men into the Christian ministry. Compare 1 Timothy 5:22; Acts 1:15–26; Acts 13:2–3.

Knowing that we shall receive the greater condemnation (James 3:1, latter part). This is the Greek meizon krima, or rather, a severer judgment. That is, we shall have a more severe trial and give a stricter account. The word used here does not necessarily mean condemnation, but judgment, trial, account. The consideration that the apostle suggests is not that those who were public teachers would be condemned, but that they would have to render a much more solemn account than other people, and that they ought to reflect duly on this in seeking the office of the ministry.

He would have them anticipate standing before the judgment seat and determine the question of entering the ministry there. No better "standpoint" can be taken in making up one's mind regarding this work. If that had been the position assumed to estimate the work and to decide on this profession, many who have sought the office would have been deterred from it. It may also be added that many a pious and educated youth would have sought the office, who instead devoted his life to other pursuits.

When a young man is about to choose a calling in life, he should place himself in anticipation at the judgment bar of Christ and ask himself how human pursuits and plans will appear there. If that were the point of view taken, how many who sought the ministry for honor or financial gain would have been deterred!

How many, too, who have devoted themselves to the legal profession, to the army or navy, or to the pursuits of elegant literature, would have felt that it was their duty to serve God in the ministry of reconciliation? How many at the close of life, both in the ministry and out of it, feel—when it is too late to make a change—that they have wholly mistaken the purpose for which they should have lived!

(Note: The word "condemnation" in this verse may also be rendered "judgment.")

For in many things we offend all. We all offend. The word here rendered offend means to stumble, to fall, then to err, to fail in duty. The meaning here is that all were liable to commit error, and this consideration should induce men to be cautious in seeking an office where an error would be likely to cause so much injury.

The particular thing, undoubtedly, which the apostle had in mind was the peculiar liability to commit error, or to do wrong with the tongue. Of course, this liability is very great in an office where the very business is public speaking. If anywhere the improper use of the tongue will cause harm, it is in the office of a religious teacher. To show the danger of this, and the importance of caution in seeking that office, the apostle proceeds to show what harm the tongue is capable of causing.

If any man offend not in word—that is, in his speech, in the use of his tongue.

The same is a perfect man. He is perfect in the sense in which the apostle immediately explains himself: that he is able to keep every other member of his body in subjection. His object is not to represent the man as absolutely spotless in every sense, and as wholly free from sin, for he had himself just said that all offend in many things;

but the design is to show that if a man can control his tongue, he has complete dominion over himself, as much as a man has over a horse by the bit, or as a helmsman has over a ship if he has hold of the rudder. He is perfect in that sense: that he has complete control over himself and will not be liable to error in anything. The design is to show the important position which the tongue occupies, as governing the whole man. On the meaning of the word perfect, see Barnes's notes on Job 1:1.

And able also to bridle the whole body. This means to control his whole body, that is, every other part of himself, as a man does a horse by the bridle. The word rendered to bridle means to lead or guide with a bit, then to rein in, to check, to moderate, to restrain. A man always has complete government over himself if he has entire control of his tongue. It is that by which he gives expression to his thoughts and passions; and if that is kept under proper restraint, all the rest of his members are as easily controlled as the horse is by having the control of the bit.

Offend not in word (Proverbs 8:3).

Behold, we put bits in the horses' mouths, etc. The meaning of this simple illustration is, that as we control a horse by the bit— though the bit is a small thing—so the body is controlled by the tongue. He who has a proper control over his tongue can govern his whole body, as he who holds a bridle governs and turns about the horse.

Behold also the ships. This illustration is equally striking and obvious. A ship is a large object. It seems unmanageable due to its vastness, and it is also impelled by driving storms. Yet it is easily managed by a small rudder, and he who has control of that, has control of the ship itself.

So it is with the tongue. It is a small member compared with the body, its size not unlike the rudder compared with the ship. Yet the proper control of the tongue regarding its influence on the whole person is not unlike the control of the rudder in its power over the ship.

Which though they be so great. They are so great in themselves, and in comparison with the rudder. Even such bulky and unwieldy objects are controlled by a very small thing.

And are driven of fierce winds. These are winds that would seem to leave the ship beyond control. It is probable that by the "fierce winds" here impelling the ship, the apostle meant to illustrate the power of the passions in impelling a person. Even a person under impetuous passion would be restrained if the tongue is properly controlled, just as a ship driven by the winds is by the helm.

Yet are they turned about with a very small helm. The ancient rudder or helm was made in the shape of an oar. This was very small when compared with the size of the vessels, about as small as the tongue is compared with the body.

Whithersoever the governor listeth. As the helmsman pleases. It is entirely under his control.

(An alternative rendering for "governor listeth" is "pilot chooses.")

Even so, the tongue is a little member. Little compared with the body—as the bit or the rudder is, compared with the horse or the ship.

And boasteth great things. The design of the apostle is to illustrate the power and influence of the tongue. This may be done in many respects. The apostle does this by referring to its boasting; to the effects which it produces, resembling that of fire (James 3:6); to its untamableness (James 3:8–9); and to its giving utterance to the most inconsistent and incongruous thoughts (James 3:9–10).

The particular idea here is that the tongue seems to be conscious of its influence and power, and boasts largely of what it can do. The apostle doubtless means to convey the idea that it does not boast unjustly of its importance. It has all the influence in the world, for good or for evil, which it claims.

Behold, how great a matter a little fire kindleth! The margin reads: wood. The Greek word (ulh) means a wood, forest, or grove; and then firewood or fuel. This is the meaning here. The sense is that a very little fire is sufficient to ignite a large quantity of combustible materials, and that the tongue produces effects similar to that. A spark will kindle a lofty pile; and a word spoken by the tongue may set a neighborhood or a village "in a flame."