Lesson 5

James Lesson 5_____The Book of James Chapter 3

Lane Rogers

THE DEMAND FOR PURE SPEECH

At this point having concluded his present discussion on the rich and the poor, including the need for charity to liven true faith, we turn to a second theme already mentioned in 1:19-21 and 1:5-8. That is the demand for pure speech. There is nothing worse that I can think of than a group of people who are always bickering and backbiting. This is especially bad when it comes from the teachers. James will say that it may be an indication that those involved may not be inspired by God's Spirit as much as they presume.

This section has natural breaks in it consisting of three parts. First, 3:1-2a is an introduction. Next 3:2b to 5 a on controlling the tongue. Third, 3: 5b -12 on the evil power of the tongue.

I. Taking Aim at Teachers __ 3:1-2a

1Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment. 2For we all stumble in many ways

In the early church the charismatic office of teacher was valued and thus was a place of high status. This naturally built on the role of a teacher in Judaism as it is reflected in the gospels. The title "rabbi" is known in the gospels (Jn. 1:38; 20:16; Mat. 8:19). In later Judaism there was a system of ordination and training for teachers but even before 70 AD the scribe/teacher was highly esteemed. No doubt, the leading role in Christianity was thought of in the scribal context in some communities. Clearly it was an office of social rank (mentioned with the prophets; Acts 13:1 and also in the Didache 13:2).

The problem for the church was how to cull these teachers. There were true teachers and there were false teachers (1st John 3; 1st Peter. 2:1 AND 1st Tim. 6:3; 2nd Tim. 4:3 and Jude). In our passage the author deals with people who wish to put them self forward as teachers because of social status and other rewards. The process could and did lead to divisions as each teacher tried to secure his own following. (Some elders claim to have thier own sheep).

James says this is wrong. Only a few are called. Once more, the role of teacher is more than social status but one of responsibility after all, "to whom much is given, much is also required." If Jesus had said that every word would be judged (Mt.12:36) and that false teachers of the Jews would be most severely judged (Lk. 20:47; Mk. 12:40; cf. Mt. 23:133), it must have been common teaching that teachers were to be held to a stricter standard. Notice the author includes himself in this group. "We will be held." He considered himself a teacher and had a proper humility about his position. He would also be judged for his teachings.

(2a) The judgment would necessarily find something to condemn, for our author (still including himself) notes that "we all sin often." This isn't as much confession as a warning.

II. Warning about the Power of the Tongue 2:2b-5a

If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well.3Now if we put the bits into the horses' mouths so that they will obey us, we direct their entire body as well. 4Look at the ships also, though they are so great and are driven by strong winds, are still directed by a very small rudder wherever the inclination of the pilot desires.5So also the tongue is a small part of the body, and yet it boasts of great things

(2b) "If anyone" tells us this is a hypothetical instance. Nevertheless, there is a high value placed on the control of the tongue. We are now back to the Jewish yesher concept. Having control of the tongue means one is able to check the evil impulse.

(3) James now gives us an example. Anyone who has ever owned horses understands this example. Some horses are impossible to control without bits in their mouth at least before training.

(4). The next example is that of a ship and a rudder.

(5) The tongue is small, but can do great things. We now have a shift in thought from the "power of the tongue" to the "evil of the tongue."

III. Warning about the Doubleness in the Tongue 3:5b-12

See how great a forest is set aflame by such a small fire! 6And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell.7For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race. 8But no one can tame the tongue; it is a restless evil and full of deadly poison. 9With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God;10from the same mouth come both blessing and cursing. My brethren, these things ought not to be this way. 11Does a fountain send out from the same opening both fresh and bitter water?12Can a fig tree, my brethren, produce olives, or a vine produce figs? Nor can salt water produce fresh.

Verse 6___ James uses another example of "fire." The tongue morally defiles the body. But the problems do not stop here. The tongue sets fire to the whole course of life. Anyone who has seen scheming and plots develop or arguments turn into fights understands this. The origin of this fire comes from "hell." The word translated "hell" here is that of Gehenna.

γέεννα (geenna, 1067) [al. would accent γεέννα, deriving it through the Chaldee. In Mk. ix. 45 Rec.st γέενα], -ης [B. 17 (15)], ἡ, (fr. גֵּי הִנֹּם, Neh. xi. 30; more fully נֵּיא בֶּן־הִנֹּם, Josh, xv. 8; xviii. 16; 2 Chr. xxviii. 3; Jer. vii. 32; נֵּי בְּנֵי־הִנֹּם 2 K. xxiii. 10 K’thibh; Chald. גְּהִ נָם, the valley of the son of lamentation, or of the sons of lamentation, the valley of lamentation, הִנֹּם being used for נִהֹם lamentation; see Hiller, Onomasticum; cf. Hitzig [and Graf] on Jer. vii. 31; [Böttcher, De Inferis, i. p. 82 sqq.]; acc. to the com. opinion הִנֹּם is the name of a man), Gehenna,the name of a valley on the S. and E. of Jerusalem [yet apparently beginning on the W., cf. Josh. xv. 8; Pressel in Herzog s. v. ], which was so called from the cries of the little children who were thrown into the fiery arms of Moloch [q. v.], i. e. of an idol having the form of a bull. The Jews so abhorred the place after these horrible sacrifices had been abolished by king Josiah (2 K. ixiii. 10), that they cast into it not only all manner of refuse, but even the dead bodies of animals and of unburied criminals who had been executed. And since fires were always needed to consume the dead bodies, that the air might not become tainted by the putrefaction, it came to pass that the place was called γέεννα τοῦ πυρός [this common explanation of the descriptive gen. τοῦ πυρός is found in Rabbi David Kimchi (fl. c. a. d. 1200) on Ps. xxvii. 13. Some suppose the gen. to refer not to purifying fires but to the fires of Moloch; others regard it as the natural symbol of penalty (cf. Lev. x. 2; Num. xvi. 35; 2 K. i.; Ps. xi. 6; also Mt. iii. 11; xiii. 42; 2 Th. i. 8, etc.). See Böttcher, u. s. p. 84; Mey., (Thol.,) Wetst. on Mt. v. 22]; and then this name was transferred to that place in Hades where the wicked after death will suffer punishment: Mt. v. 22, 29 sq.; x. 28; Lk. xii. 5; Mk. ix. 43, 45; Jas. iii. 6; γέεννατοὺ πυρός, Mt. v. 22; xviii. 9; Mk. ix.47 [R G Tr mrg. br.];χρίσις τῆς γέεννης, Mt. xxiii. 33; υἱος τῆς γέεννης, worthy of punishment in Gehenna, Mt. xxiii. 15. Further, cf. Dillmann,Buch Henoch, 27, 1 sq. p. 131 sq.; [B. D. Am. ed.; Böttcher, u. s. p. 80 sqq.; Hamburger, Real-Encycl., Abth. i. s. v. Hölle;Bartlett, Life and Death eternal, App. H.]. [This definition cites every instance of this word in the Greek NT.]

The concept of being set on fire by Gehenna is interesting in its own right. The expression usually stands for the place where evil beings are tormented or imprisoned. Two facts emerge. (1) This is a singular and clear figure for the prison PERSONIFIED (perhaps a warning to the living) and (2) this yesher or evil in a person is now traced to SATAN.

Verse 7___

The picture of the fire suggests the wild and destructive nature of the tongue. Now James explains this by using another analogy from nature.

James first observation is that "every" species of animal is domesticatible. James sees humans as over all the animal kingdom.

Verse 8___If we thought that James was expressing pride in the human race by his above statements he now pops the bubble.

(1) The tongue shows its demonic nature in instability and lack of single-mindedness and peace. It is not that the tongue never speaks good, it does. The problem as explained in 3:9-10 is that it also speaks evil.

(2) Second, the tongue is full of death dealing poison. (Ps. 140: 3). his may be a reference to Eden.

Verse 9___ Just how unstable is the tongue? The tongue is used for incompatible activities. On the one hand it is very religious, but on the other is can be used for profanity. There can be no doubt of the Jewishness behind this thought (right out of th Synagogue). Notice the expression "Men bless God with the tongue."

The second part of this verse is also Jewish in its essence. Cursing was a common in the OT (Gn. 9:25; 49:7; Jdg. 5:23; 9:20; Pr. 11:26; 24:24; 26:2; Ec.7:21). In the NT Jesus forbids cursing (Lk. 6:28). Paul says the same thing in Romans 12:14. "Literally do not curse."

Romans 12:14 (Young's Literal Translation)

14Bless those persecuting you; bless, and curse not;

In the latter part of the verse "man made in the image of God" refers to Genesis 1:26. What is the connection between these ideas. One cannot pretend to bless (say blessings) God and logically curse the representations of God (humans). Likewise, the angry curse on a person while liturgically blessing God makes moral and logical nonsense from James point of view.

It should not be forgotten that the context is still scolding teachers.

Verse 10___ At this point James draws his arguments together in one compact statement.

Verse 11___James makes his point by using three pictures from nature. (Two if we condense them).

Verse 12___Once again, another example from nature.

Wisdom from Above

13Who among you is wise and understanding Let him show by his good behavior his deeds in the gentleness of wisdom.14But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against,the truth.

15This wisdom is not that which comes down from above, but is earthly, natural, demonic.16For where jealousy and selfish ambition exist, there is disorder and every evil thing. 17But the wisdom from above is first pure, then peaceable, gentle, reasonable,full of mercy and good fruits unwavering, without hypocrisy.18And the seed whose fruit is righteousness is sown in peace by those who make peace.

Verse 13___Teachers and others must not misuse the tongue. Specifically they ought to make sure their speech and actions lead to community peace.

Verse 14___ Any teacher must question their motives for teaching. The vices condemned here are:

(1) Harsh zeal, Jealousy is a bad translation. The problem with zeal is that it can easily become blind fanaticism, bitter strife, or a disguised form of rivalry. The person sees himself as "jealous for the truth" but God and others see the bitterness, rigidity and personal pride which puts this person far from the truth.

(2). "The personal ambition of rival leaderships" or party spirit. The word:

ἐριθεία (eritheia, 2052) (not ἐρίθεια, cf. W. § 6, 1 g.; [Chandler § 99]) [-θία WH; see Ι, ιand Tdf. Proleg. p. 88],-είας, ἡ, (ἐριθεύω to spin wool, work in wool, Heliod. 1, 5; Mid. in the same sense, Tob. ii. 11; used of those who electioneer for office, courting popular applause by trickery and low arts, Aristot. polit. 5, 3; the verb is derived from ἔριθοςworking for hire, a hireling; fr. the Maced. age down, a spinner or weaver, a worker in wool, Is. xxxviii. 12 Sept.; a mean, sordid fellow), electioneering or intriguing for office, Aristot. pol. 5, 2 and 3 [pp. 1302a, 4 and 1303a, 14]; hence, apparently, in the N. T. a courting distinction, a desire to put one’s self forward, a partisan and factious spirit which does not disdain low arts; partisanship, factiousness: Jas. iii. 14, 16; κατ’ ἐριθείαν, Phil. ii. 3; Ignat. ad Philadelph. § 8; οἱ ἐξ ἐριθείας(see ἐκ, II. 7), Phil. i. 16 (17) [yet see ἐκ, II. 12 b.]; i. q. contending against God, Ro. ii. 8 [yet cf. Mey. (ed. Weiss) ad loc.]; in the plur. αἱ ἐριθεῖναι [W. § 27, 3; B. § 123, 2]: 2 Co. xii. 20; Gal. v. 20. See the very full and learned discussion of the word by Fritzsche in his Com. on Rom. i. p. 143 sq.; [of which a summary is given by Ellic. on Gal. v. 20. See further on its derivation, Lobeck, Path. Proleg. p. 365; cf. W. 94 (89)]. [This definition cites every instance of this word in the Greek NT.]

This is one of the more interesting concepts in James. This word means out of the New Testament "self seeking pursuit of political office by unfair means." But in the New Testament it speaks of a leader forming a group. The person who "HAS HIS SHEEP" as one man puts it, claims to have wisdom but "lies against the truth." Those people should stop claiming that they are following God since they are not inspired by God's heavenly wisdom.

Verse 15__Making the above clear, James declares that the (heretics) sectarians ___those who cause divisions___work for Satan and not for God.

Verse 16___ Now we get to the heart of the problem."For wherever this party spirit exists, there is also unrest and every sort of evil deed." This is a self evident statement. How could the "party spirit" do anything other than disturb the community. In our case, we cannot be sure who was disturbing the community but probably some self appointed teachers.

Verse 17___Having finished with the so-called wisdom by those who disturb the church James now turns to "true wisdom." The chief characteristic of true wisdom is "purity." The meaning here is the same as in the OT where God's words are pure (Psalms 12:6). To be pure, a person follows God's moral directives with unmixed motives. The person serves God alone and does not need the cleansing about which James will later speak.

Moral purity then is the first component of wisdom. Wisdom is also "peaceable."

εἰρηνικός (eirēnikos, 1516), -ή, -όν,

1. relating to peace: ἐπιστῆμαι, the arts of peace, Xen. oec. 1, 17; ἔργα, ibid. 6, 1; χρεῖαι, Diod. 5, 31; often in 1 Macc.

2. peaceable, pacific, loving peace: Jas. iii. 17; (Plat., Isoc, al.; Sept.).

3. bringing peace with it, peaceful, salutary, (see εἰρήνη, 3): Heb. xii. 11. [This definition cites every instance of this word in the Greek NT.]

She is "Gentle"

long

ἐπιεικής (epieikēs, 1933), -ές, (εἰκός, what is reasonable);

1. seemly, suitable, (fr. Hom. down).

2. equitable, fair, mild, gentle: 1 Tim. iii. 3; Tit. iii. 2; 1 Pet. ii. 18; Jas. iii. 17. Neut. τὸ ἐπιεικὲς (as often in Grk. writ. fr. Thuc. down) ὑμῶν i. q. ἡ ἐπιείκεια ὑμῶν, Phil. iv. 5. [Seeἐπιείκεια, fin.] [This definition cites every instance of this word in the Greek NT.]

This means in general "non combative."

She is "reasonable"

εὐ-πειθής (eu-peithēs, 2138), -ἐς, (εὖ, and πείθομαι to comply with, obey), easily obeying, compliant, [A. V. easy to be intreated]: Jas. iii. 17. (Aeschyl., Xen., Plat., and sqq.) [This definition cites every instance of this word in the Greek NT.]

We have all known people who think they have the total truth and seem to have a closed mind when being asked to examine another point of view. James says that the good teacher can listen to reason and should easily have a change of mind when shown to be wrong.

This is the person who with joy submits to the "true teachings" rather than attacking.

The next two virtues fit together.

"Practical Mercy" or concern for the suffering of others.

ἔλεος (eleos, 1656), -ου, ὁ, mercy: that of God towards sinners, Tit. iii. 5; ἔλεον λαμβάνειν, to receive i. e. experience, Heb. iv. 16; that of men: readiness to help those in trouble, Mt. ix. 13 and xii. 7 (fr. Hos. vi. 6); Mt. xxiii. 23. But in all these pass. L T Tr WH have adopted the neut. form τὸ ἔλεος (q. v.), much more com. in Hellenistic writ. than the masc. ὁ ἔλεος, which is the only form in classic Grk. [Soph. (Lex. s. v.) notesτὸ ἔλ. in Polyb. 1, 88, 2; and Pape in Diod. Sic. 3, 18 var.]. The Grk. Mss. of the O. T. also freq. waver between the two forms. Cf. [WH. App. p. 158]; W. 66 (64); B. 22 (20). [This definition cites every instance of this word in the Greek NT.]

Those who bear "good fruits."

καρπός (karpos, 2590), -οῦ, ὁ, [cf. Lat. carpo; A-S. hearf-est(harvest i. e. the ingathering of crops); Curtius § 42]; Hebr. פְּרִי; fr. Hom. down; fruit;

1. prop.: the fruit of trees, Mt. xii. 33; xxi. 19; Mk. xi. 14; Lk. vi. 44; xiii. 6 sq.; of vines, Mt. xxi. 34; Mk. xii. 2; Lk. xx. 10; 1 Co. ix. 7; of the fields, Lk. xii. 17; Mk. iv. 29; 2 Tim. ii. 6; [Jas. v. 7]; βλαστάνειν, Jas. v. 18; ποιεῖν, to bear fruit (after the Hebr.עָשָׂה פְּרִי [see ποιέω, I. 1 e.]), Mt. iii. 10; vii. 17-19; xiii. 26; Lk. iii. 9; vi. 43; viii. 8; xiii. 9; Rev. xxii. 2; διδόναι, Mt. xiii. 8; Mk. iv. 7 sq.; φέρειν, Mt. vii. 18 T WH; Jn. xii. 24; xv. 2, 4 sq.; (trop. xv. 8, 16); ἀποδιδόναι, to yield fruit, Rev. xxii. 2; to render (pay) the fruit, Mt. xxi. 41; by a Hebraism, ὁ καρπὸς τῆς κοιλίας, i. e. the unborn child, Lk. i. 42 (פְּרִי בֶּטֶן, Deut. xxviii. 4, where Sept. τὰ ἔκγονα τῆς κοιλίας); τῆς ὀσφύοςthe fruit of one’s loins, i. e. his progeny, his posterity, Acts ii. 30 (Gen. xxx. 2; Ps. cxxvi. (cxxvii.) 3; cxxxi. (cxxxii.) 11; Mic. vi. 7); cf. W. 33 (32).

2. Metaph. that which originates or comes from something; an effect, result;

a. i. q. ἔργον, work, act, deed: with gen. of the author, τοῦ πνεύματος, Gal. v. 22; τοῦ φωτός, Eph. v. 9 (Rec. τ. πνεύματος); τῆς δικαιοσύνης, Phil. i. 11 [cf. b. below]; of Christian charity, i. e. benefit, Ro. xv. 28; καρπὸν πολὺν φέρειν, to accomplish much (for the propagation of Christianity and its furtherance in the souls of men), Jn. xv. 8, 16; used of men’s deeds as exponents of their hearts [cf. W. 372 (348)], Mt. vii. 16, 20; ἀγαθοί, Jas. iii. 17; καρποὶ τῆς βασ. τοῦ θεοῦ, deeds required for the attainment of salvation in the kingdom of God, Mt. xxi. 43; ποιεῖν καρποὺς ἀξίους τῆς μετανοίας, to exhibit deeds agreeing with a change of heart, Mt. iii. 8; Lk. iii. 8, (cf. ἄξια τῆς μετανοίας ἔργα πράσσειν,Acts xxvi. 20).

b. advantage, profit, utility: Phil. i. 22; iv. 17; ἔχειν καρπόν, to get fruit, Ro. i. 13; vi. 21 sq.; τῆς δικαιοσύνης, benefit arising from righteousness [al. make it gen. of apposition, W. § 59, 8 a.], Heb. xii. 11; which consists in righteousness (gen. of appos.), Jas. iii. 18 [cf. Phil. i. 11 in a. above, and Meyer ad loc.; Prov. xi. 30; Amos vi. 12].

c. by a Hebraism οἱ καρποὶ τῶν χειλέων, praises, which are presented to God as a thank-offering: Heb. xiii. 15 (Hos. xiv. 2; Prov. xii. 14; xxix. 49 (xxxi. 31)). Cf. W 33 (32) note 1.

d. συνάγειν καμπὸν εἰς ζωὴν αἰώνιον, to gather fruit (i. e. a reaped harvest) into life eternal (as into a granary), is used in fig. discourse of those who by their labors have fitted souls to obtain eternal life, Jn. iv. 36. [This definition cites every instance of this word in the Greek NT.]

True wisdom is non-partisan: instead it is pure and absolutely sincere in his actions and opinions.

Verse 18___ This is a summation of the entire chapter. How do we recognize the righteous? They have righteous deeds. It is "sown by those who make peace."