A.T. Robertson Commentary James 3

Be not many teachers (μη πολλο διδασκαλο γινεσθε). Prohibition with μη and present middle imperative of γινομα. "Stop becoming many teachers" (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (verses 13f.), not for foolish ones. This soon became an acute question, as one can see in I Cor. 12 to 14. They were not all teachers (1 Corinthians 12:28f.; 14:26). The teacher is here treated as the wise man (3:13-18) as he ought to be. The rabbi was the teacher (Matthew 23:7f.; John 1:38; John 3:10; John 20:16). Teachers occupied an honourable position among the Christians (Ephesians 4:11; Acts 13:1). James counts himself a teacher (we shall receive, 3:1) and this discussion is linked on with 1:19-27. Teachers are necessary, but incompetent and unworthy ones do much harm.

Heavier judgment (μειζον κριμα). "Greater sentence." See Mr 12:40; Luke 20:47 for περρισοτερον κριμα (the sentence from the judge, Romans 13:2). The reason is obvious. The pretence of knowledge adds to the teacher's responsibility and condemnation.

In many things (πολλα). Accusative neuter plural either cognate with πταιομεν or accusative of general reference. On πταιομεν (stumble) see on 2:10. James includes himself in this list of stumblers.

If not (ει-ου). Condition of first class with ου (not μη) negativing the verb πταιε.

In word (εν λογω). In speech. The teacher uses his tongue constantly and so is in particular peril on this score.

The same (ουτος). "This one" (not ο αυτος the same).

A perfect man (τελειος ανηρ). "A perfect husband" also, for ανηρ is husband as well as man in distinction from woman (γυνη). The wife is at liberty to test her husband by this rule of the tongue.

To bridle the whole body also (χαλιναγωγησα κα ολον το σωμα). See 1:26 for this rare verb applied to the tongue (γλωσσαν). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (1:26) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See Tit 1:11 about stopping people's mouths (επιστομιζω).

If we put (ε βαλλομεν). Condition of the first class assumed as true.

The horses' bridles (των ιππων τους χαλινους). Hιππων (genitive plural of ιππος, horse, old word, in N.T. only here except in the Apocalypse), put first because the first of the several illustrations of the power and the peril of the tongue. This is the only N.T. example of χαλινος, old word for bridle (from χαλαω to slacken, let down), except Re 14:20.

That they may obey us (εις το πειθεσθα αυτους ημιν). Present middle infinitive of πειθω with εις το as a purpose clause with the dative ημιν after πειθεσθα and αυτους the accusative of general reference.

We turn about (μεταγομεν). Present active indicative of μεταγω, late compound to change the direction (μετα, αγω), to guide, in N.T. only here and verse 4. The body of the horse follows his mouth, guided by the bridle.

The ships also (κα τα πλοια). Old word from πλεω, to sail (Matthew 4:21). Another metaphor like "horses" (ιππο). "There is more imagery drawn from mere natural phenomena in the one short Epistle of James than in all St. Paul's epistles put together" (Howson).

Though they are so great (τηλικαυτα οντα). Concessive participle of ειμ. The quantitative pronoun τηλικουτος occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).

And are driven (κα ελαυνομενα). Present passive participle of ελαυνω, old verb, in this sense (2 Peter 2:17) for rowing (John 6:19).

Rough (σκληρον). Old adjective (from σκελλω, to dry up), harsh, stiff, hard (Matthew 25:24).

Are yet turned (μεταγετα). Present passive indicative of the same verb, μεταγω, in verse 3. James is fond of repeating words (1:13f.; 2:14,16; 2:21,25).

By a very small rudder (υπο ελαχιστου πηδαλιου). For the use of υπο (under) with things see Lu 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο for agency in James 1:14; 2:9; Colossians 2:18. Πηδαλιου (from πηδον, the blade of an oar) is an old word, in N.T. only here and Ac 27:40. Ελαχιστου is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς for μικρος).

The impulse (η ορμη). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Ac 14:5 (rush or onset of the people).

Of the steersman (του ευθυνοντος). Present active genitive articular participle of ευθυνω, old verb, to make straight (from ευθυς, straight, level, Mr 1:3), in N.T. only here and Joh 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. "The twin figure of the control of horse and of ship are frequently found together in later Greek writers" (Ropes). As in Plutarch and Philo.

Willeth (βουλετα). Present middle indicative of βουλομα, common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder.

A little member (μικρον μελος). Μελος is old and common word for members of the human body (1 Corinthians 12:12, etc.; Romans 6:13, etc.).

Boasteth great things (μεγαλα αυχε). Present active indicative of αυχεω, old verb, here only in N.T. The best MSS. here separate μεγαλα from αυχεω, though μεγαλαυχεω does occur in Aeschylus, Plato, etc. Μεγαλα is in contrast with μικρον.

How much--how small (ηλικον--ηλικην). The same relative form for two indirect questions together, "What-sized fire kindles what-sized forest?" For double interrogatives see Mr 15:24. The verb αναπτε is present active indicative of αναπτω, to set fire to, to kindle (Luke 12:49, only other N.T. example except some MSS. in Ac 28:2). Hυλην is accusative case, object of αναπτε, and occurs here only in N.T., though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown.