James 3 commentary

We are taught to dread an unruly tongue, as one of the greatest evils. The affairs of mankind are thrown into confusion by the tongues of men. Every age of the world, and every condition of life, private or public, affords examples of this. Hell has more to do in promoting the fire of the tongue than men generally think; and whenever men's tongues are employed in sinful ways, they are set on fire of hell. No man can tame the tongue without Divine grace and assistance. The apostle does not represent it as impossible, but as extremely difficult. Other sins decay with age, this many times gets worse; we grow more froward and fretful, as natural strength decays, and the days come on in which we have no pleasure. When other sins are tamed and subdued by the infirmities of age, the spirit often grows more tart, nature being drawn down to the dregs, and the words used become more passionate. That man's tongue confutes itself, which at one time pretends to adore the perfections of God, and to refer all things to him; and at another time condemns even good men, if they do not use the same words and expressions. True religion will not admit of contradictions: how many sins would be prevented, if men would always be consistent! Pious and edifying language is the genuine produce of a sanctified heart; and none who understand Christianity, expect to hear curses, lies, boastings, and revilings from a true believer's mouth, any more than they look for the fruit of one tree from another. But facts prove that more professors succeed in bridling their senses and appetites, than in duly restraining their tongues. Then, depending on Divine grace, let us take heed to bless and curse not; and let us aim to be consistent in our words and actions.

These verses show the difference between men's pretending to be wise, and their being really so. He who thinks well, or he who talks well, is not wise in the sense of the Scripture, if he does not live and act well. True wisdom may be know by the meekness of the spirit and temper. Those who live in malice, envy, and contention, live in confusion; and are liable to be provoked and hurried to any evil work. Such wisdom comes not down from above, but springs up from earthly principles, acts on earthly motives, and is intent on serving earthly purposes. Those who are lifted up with such wisdom, described by the apostle James, is near to the Christian love, described by the apostle Paul; and both are so described that every man may fully prove the reality of his attainments in them. It has no disguise or deceit. It cannot fall in with those managements the world counts wise, which are crafty and guileful; but it is sincere, and open, and steady, and uniform, and consistent with itself. May the purity, peace, gentleness, teachableness, and mercy shown in all our actions, and the fruits of righteousness abounding in our lives, prove that God has bestowed upon us this excellent gift.

1 Be not many masters. The common and almost universal interpretation of this passage is, that the Apostle discourages the desire for the office of teaching, and for this reason, because it is dangerous, and exposes one to a heavier judgment, in case he transgresses: and they think that he said, Be not many masters, because there ought to have been some. But I take masters not to be those who performed a public duty in the Church, but such as took upon them the right of passing judgment upon others: for such reprovers sought to be accounted as masters of morals. And it has a mode of speaking usual among the Greeks as well as Latins, that they were called masters who superciliously animadverted on others.

And that he forbade them to be many, it was done for this reason, because many everywhere did thrust in themselves; for it is, as it were, an innate disease in mankind to seek reputation by blaming others. And, in this respect, a twofold vice prevails — though few excel in wisdom, yet all intrude indiscriminately into the office of masters; and then few are influenced by a right feeling, for hypocrisy and ambition stimulate them, and not a care for the salvation of their brethren. For it is to be observed, that James does not discourage those brotherly admonitions, which the Spirit so often and so much recommends to us, but that immoderate desire to condemn, which proceeds from ambition and pride, when any one exalts himself against his neighbor, slanders, carps, bites, and malignantly seeks for what he may turn to a sinister purpose: for this is usually done when impertinent censors of this kind insolently boast themselves in the work of exposing the vices of others.

From this outrage and annoyance James recalls us; and he adds a reason, because they who are thus severe towards others shall undergo a heavier judgment: for he imposes a hard law on himself, who tries the words and deeds of others according to the rule of extreme rigor; nor does he deserve pardon, who will pardon none. This truth ought to be carefully observed, that they who are too rigid towards their brethren, provoke against themselves the severity of God.

2 For in many things we offend all. This may be taken as having been said by way of concession, as though he had said, “Be it that thou findest what is blamable in thy brethren, for no one is free from sins; but dost thou think that thou art perfect who usest a slanderous and virulent tongue?” But James seems to me to exhort us by this argument to meekness, since we are ourselves also surrounded with many infirmities; for he acts unjustly who denies to others the pardon he needs himself. So also Paul says, when he bids the fallen to be reproved kindly, and in the spirit of meekness; for he immediately adds,

“considering thyself, lest thou also be tempted.” (Galatians 6:1.)

For there is nothing which serves more to moderate extreme rigor than the knowledge of our own infirmity.

If any man offend not in word. After having said that there is no one who does not sin in many things, he now shews that the disease of evil-speaking is more odious than other sins; for by saying that he who offends not with his tongue is perfect, he intimates that the restraining of the tongue is a great virtue, and one of the chief virtues. Hence they act most perversely who curiously examine every fault, even the least, and yet so grossly indulge themselves.

He then indirectly touches here on the hypocrisy of censors, because in examining themselves they omitted the chief thing, and that was of great moment even their evil-speaking; for they who reproved others pretended a zeal for perfect holiness, but they ought to have begun with the tongue, if they wished to be perfect. As they made no account of bridling the tongue, but, on the contrary, did bite and tear others, they exhibited only a fictitious sanctity. It is hence evident that they were the most reprehensible of all, because they neglected a primary virtue. This connection renders the meaning of the Apostle plain to us.

3 We put bits in the horses’ mouths. By these two comparisons he proves that a great part of true perfection is in the tongue, and that it exercises dominion, as he has just said, over the whole life. He compares the tongue, first, to a bridle, and then to a helm of a ship. Though a horse be a ferocious animal, yet he is turned about at the will of its rider, because he is bridled; no less can the tongue serve to govern man. So also with regard to the helm of a ship, which guides a large vessel and surmounts the impetuosity of winds. Though the tongue be a small member, yet it avails much in regulating the life of man.

And boasteth great things. The verb μεγαλαυχεῖν means to boast one’s self, or to vaunt. But James in this passage did not intend to reprove ostentation so much as to show that the tongue is the doer of great things; for in this last clause he applies the previous comparisons to his subject; and vain boasting is not suitable to the bridle and the helm. He then means that the tongue is endued with great power.

I have rendered what Erasmus has translated the impetuosity, the inclination, of the pilot or guide; for ὁρμὴ means desire. I indeed allow that among the Greeks it designates those lusts which are not subservient to reason. But here James simply speaks of the will of the pilot.

James 3:5-6

5 — Behold, how great a matter a little fire kindleth!

5 Ecce exiguus ignis quantam sylvam incendit.

6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

6 Et lingua ignis est, et mundus iniquitatis: sic inquam lingua constituta est in membris nostris, inquinans totum corpus, inflammans rotam nativitatis, et inflammatur a gehenna.

He now explains the evils which proceed from the neglect of restraining the tongue, in order that we may know that the tongue may do much good or much evil, — that if it be modest and well regulated, it becomes a bridle to the whole life, but that if it be petulant and violent, like a fire it destroys all things.

He represents it as a small or little fire, to intimate that this smallness of the tongue will not be a hindrance that its power should not extend far and wide to do harm.

6. By adding that it is a world of iniquity, it is the same as though he had called it the sea or the abyss. And he suitably connects the smallness of the tongue with the vastness of the world; according to this meaning, A slender portion of flesh contains in it the whole world of iniquity.

So is the tongue. He explains what he meant by the term world, even because the contagion of the tongue spreads through every part of life; or rather he shews what he understood by the metaphor fire, even that the tongue pollutes the whole man. He however immediately returns to the fire, and says, that the whole course of nature is set on fire by the tongue. And he compares human life to a course or a wheel: and γένεσις, as before, he takes for nature, (James 1:23.)

The meaning is, that when other vices are corrected by age or by the succession of time, or when at least then do not possess the whole man, the vice of the tongue spreads and prevails over every part of life; except one prefers to take setting on fire as signifying a violent impulse, for we call that fervid which is accompanied with violence. And thus Horace speaks of wheels, for he calls chariots in battle fervid, on account of their rapidity. The meaning then would be, that the tongue is like untamed horses; for as these draw violently the chariots, so the tongue hurries a man headlong by its own wantonness. “The course of nature,” or the compass of nature, that is, all that is included in nature, means evidently the same with “the whole body” in the preceding clause. There is no sense, compatible with the passage, in what some have suggested, “the whole course of life;” for what idea is conveyed, when we say that the tongue inflames or sets in a flame the whole course of life? But there is an intelligible meaning, when it is said, that the tongue sets in a flame the whole machinery of our nature, every faculty that belongs to man.

When he says that it is set on fire by hell, it is the same as though he had said, that the outrageousness of the tongue is the flame of the infernal fire. “A bad tongue is the organ of the devil.” — Estius. For as heathen poets imagined that the wicked are tormented by the torches of the Furies; so it is true, that Satan by the fans of temptations kindles the fire of all evils in the world: but James means, that fire, sent by Satan, is most easily caught by the tongue, so that it immediately burns; in short, that it is a material fitted for receiving or fostering and increasing the fire of hell.

James 3:7-12

7 For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:

7 Omnis enim natura ferarum et volucrum et serpentium et marinorum, a natura humana domatur et dimota est:

8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.

8 Linguam vero nullus hominum domare potest, incoercibile malum, plena veneno mortifero.

9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.

9 Per ipsam benedicimus Deum et Patrem; et per ipsam execramur homines ad similitudinem ejus factos.

10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

10 Ex eodem ore procedit benedictio et maledictio. Non onvenit, fratres mei, haec ita fieri.

11 Doth a fountain send forth at the same place sweet water and bitter?

11 An fons ex codem foramine ejicit dulce et amarum?

12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

12 Non potest, fratres mei, ficus oleas proferre; aut vitis ficus; sic nullus fons salsam et dulcem gignere aquam.

7 For every kind of beasts. This is a confirmation of the last clause; for that Satan by the tongue rules most effectively he proves by this — that it can by no means be brought to due order; and he amplifies this by comparisons. For he says that there is no animal so savage or fierce, which is not tamed by the skill of man, — that fishes, which in a manner inhabit another world, — that birds, which are so quick and roving — and that serpents, which are so inimical to mankind, are sometimes tamed. Since then the tongue cannot be restrained, there must be some secret fire of hell hidden in it.

What he says of wild beasts, of serpents, and of other animals, is not to be understood of them all; it is enough that the skill of man should subdue and tame some of the most ferocious of them, and also that serpents are sometimes tamed. He refers to present and to past time: the present regards power and capacity, and the past, usage or experience. He hence justly concludes that the tongue is full of deadly poison.

Though all these things most suitably refer in the first place to the subject of this passage — that they claim an unreasonable command over others, who labor under a worse vice; yet a universal doctrine may be understood as taught here, — that if we desire to form our life aright, we must especially strive to restrain the tongue, for no part of man does more harm.

9 Therewith, or, by it, bless we God. It is a clear instance of its deadly poison, that it can thus through a monstrous levity transform itself; for when it pretends to bless God, it immediately curses him in his own image, even by cursing men. For since God ought to be blessed in all his works, he ought to be so especially as to men, in whom his image and glory peculiarly shine forth. It is then a hypocrisy not to be borne, when man employs the same tongue in blessing God and in cursing men. There can be then no calling on God, and his praises must necessarily cease, when evil-speaking prevails; for it is impious profanation of God’s name, which the tongue is virulent towards our brethren and pretends to praise him. That he may therefore rightly praise God, the view of evil speaking as to our neighbor must especially be corrected.

This particular truth ought also to be borne in mind, that severe censors discover their own virulence, which they suddenly vomit forth against their brethren whatever curses they can imagine, after having in sweet strains offered praises to God. Were any one to object and say, that the image of God in human nature has been blotted out by the sin of Adam; we must, indeed, confess that it has been miserably deformed, but in such a way that some of its lineaments still appear. Righteousness and rectitude, and the freedom of choosing what is good, have been lost; but many excellent endowments, by which we excel the brutes, still remain. He, then, who truly worships and honors God, will be afraid to speak slanderously of man.

11 Doth a fountain. He adduces these comparisons in order to shew that a cursing tongue is something monstrous, contrary to all nature, and subverts the order everywhere established by God. For God hath so arranged things which are contrary, that inanimate things ought to deter us from a chaotic mixture, sure as is found in a double tongue. There is a different reading at the end of the James 3:12, adopted by Griesbach, though rejected by Mill and others: οὕτως οὔτε ἁλυχὸν γλυχὺ ποιὢσαι ὕδωρ, “So neither can salt water produce sweet.” This reading is favored by the Syr. and Vulg., though the words are somewhat different.

James 3:13-18

13 Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.

13 Quis sapiens et intelligens inter vos? ostendat ex honesta conversatione opera sua in mansuetudine sapientiae.

14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.

14 Si vero aemulationem amaraem habetis, et contentionem in corde vestro, ne gloriemini, et mentiamini adversus veritatem.

15 This wisdom descendeth not from above, but is earthly, sensual, devilish.

15 Non est haec sapientia de sursum veniens, sed terrestris, animalis, daemonica.

16 For where envying and strife is, there is confusion and every evil work.

16 Ubi enim aemulatio et contentio, ibi perturbatio et omne pravum opus.

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 Quae autem e sursum est sapientia, primum pura est, deinde pacata, aequa, comis, plena misericordiae et bonorum operum, sine disquisitione, sine simulatione.

18 And the fruit of righteousness is sown in peace of them that make peace.

18 Fructus autem justitiae in pace seminatur facientibus pacem.

13 Who is a wise man. As the lust of slandering arises mostly from pride, and as the false conceit of wisdom for the most part generates pride, he therefore speaks here of wisdom. It is usual with hypocrites to exalt and shew off themselves by criminating all others, as the case was formerly with many of the philosophers, who sought glory for themselves by a bitter abuse of all other orders. Such haughtiness as slanderous men swell with and are blinded by, James checked, by denying that the conceit of wisdom, with which men flatter themselves, has in it anything divine; but, on the contrary, he declares that it proceeds from the devil.

Then the meaning is, that supercilious censors, who largely indulge themselves, and at the same time spare none, seem to themselves to be very wise, but are greatly mistaken; for the Lord teaches his people far otherwise, even to be meek, and to be courteous to others. They, then, are alone wise in the sight of God, who connect this meekness with an honest conversation; for they who are severe and inexorable, though they may excel others in many virtues, do not yet follow the right way of wisdom. “Who is wise and intelligent among you?” let him by a good conduct shew his works in meekness of wisdom.”

The arrangement here is according to what is common in scripture: Wisdom the effect first, then knowledge the cause or what precedes it. In what follows the order is reversed; knowledge distinguishes between good and bad works, and the good ought to be exhibited with that meekness which wisdom dictates.

l4 But if ye have bitter envying. He points out the fruits which proceed from that extreme austerity which is contrary to meekness; for immoderate rigor necessarily begets mischievous emulations, which presently break forth into contentions. It is, indeed, an improper mode of speaking, to place contentions in the heart; but this affects not the meaning; for the object was to shew that the evil disposition of the heart is the fountain of these evils.

He has called envying, or emulation, bitter; for it prevails not, except when minds are so infected with the poison of malignity, that they turn all things into bitterness. A similar order as to the words is found here as in the former verse: bitter envying is occasioned by strife of contention. There may be envying without contention, but it is contention that commonly makes it bitter.

That we may then really glory that we are the children of God, he bids us to act calmly and meekly towards our brethren; otherwise he declares that we are lying in assuming the Christian name. But it is not without reason that he has added the associate of envying, even strife, or contention, for contests and quarrels ever arise from malignity and envy.

15 This wisdom descendeth not. As hypocrites with difficulty give way, he sharply checked their haughtiness, denying that to be true wisdom with which they were inflated, while they were extremely morose in searching out the vices of others. Conceding to them, however, the term wisdom, he shews by the words he applies to it its true character, and says that it is earthly, sensual, devilish, or demoniac, while true wisdom must be heavenly, spiritual, divine; which three things are directly contrary to the three preceding ones. For James takes it as granted, that we are not wise, except when we are illuminated by God from above through his Spirit. However, then, the mind of man may enlarge itself, all its acuteness will be vanity; and not only so, but being at length entangled in the wiles of Satan, it will become wholly delirious. Scott considers that this wisdom was called “earthly,” because it sought earthly distinctions, and was of earthly origin, — “sensual,” or rather “natural,” as the word is rendered in 1 Corinthians 2:14, because it was the result of such principles as natural men are actuated by, such as envy and ambition, — “and devilish,” because it came first from the devil, and constituted the image of his pride, ambition, malignity, and falsehood.

The word “sensual” has led some to suppose that the reference is to sensuality, the gratification of carnal lusts: but there is nothing in the passage that favors this view. The only things mentioned are envy and a contentious spirit, things which belong to natural man.

Sensual, or animal, is in opposition to what is spiritual, as in 1 Corinthians 2:14, where Paul says that the sensual or animal man receives not the things of God. And the pride of man could not have been more effectually cast down, than when thus is condemned whatever wisdom he has from himself, without the Spirit of God; nay, when from himself a transition is made to the devil. For it is the same as though he had said, that men, following their own sense, or minds, or feelings, soon became a prey to the delusions of Satan.

16 For where envying is. It is an argument from what is contrary; for envying, by which hypocrites are influenced, produces effects contrary to wisdom. For wisdom requires a state of mind that is calm and composed, but envying disturbs it, so that in itself it becomes in a manner tumultuous, and boils up immoderately against others.

Some render ἀκαταστασία inconstancy, and sometimes it means this, but as it signifies also sedition and tumult, perturbation seems the most suitable to this passage. For James meant to express something more than levity, even that the malignant and the slanderer does everything confusedly and rashly, as though he were beside himself; and hence he adds, every evil work

17 But the wisdom which is from above. He now mentions the effects of celestial wisdom which are wholly contrary to the former effects. He says first that it is pure; by which term he excludes hypocrisy and ambition. “Pure,” ἁγνή, is to be understood according to what the context contains. It means what is free from taint or pollution: the kind of taint must be learnt from the passage. The wisdom from above is contrasted with the wisdom from below: the latter has envy and contention; the former is “pure,” being free from envy, and is “peaceable.” He, in the second place, calls it peaceable, to intimate that it is not contentious. In the third place, he calls it kind or humane, that we may know that it is far away from that immoderate austerity which tolerates nothing in our brethren. He also calls it gentle or tractable; by which he means that it widely differs from pride and malignity. In the last place, he says that it is full of mercy, etc., while hypocrisy is inhuman and inexorable. By good fruits he generally refers to all those duties which benevolent men perform towards their brethren; as though he had said, it is full of benevolence. It hence follows, that they lie who glory in their cruel austerity.

But though he had sufficiently condemned hypocrisy, when he said that wisdom is pure or sincere; he makes it more clear by repeating the same thing at the end. We are hence reminded, that for no other reason are we beyond measure morose or austere, but this, because we too much spare ourselves, and connive at our own vices.

But what he says, without discerning (sine dijudicatione,) seems strange; for the Spirit of God does not take away the difference between good and evil; nor does he render us so senseless as to be so void of judgment as to praise vice, and regard it as virtue. To this I reply, that James here, by discerning or distinguishing refers to that overanxious and overscrupulous inquiry, such as is commonly carried on by hypocrites, who too minutely examine the sayings and doings of their brethren, and put on them the worst construction. The word ἀδιύκριτος is found only here, and has been variously rendered, because the verb from which it comes has various meanings, — to discern, to make a difference, to judge, to examine, to contend or litigate, and to doubt. It is rendered by the Vulg., as “not judging” — uncensorious; by Beza, “without contending” — incontroversial; by Erasmus, “making no difference” — impartial; and by Hammond, “not doubting,” i.e., as to the faith. “Uncensorious,” or, “impartial;” seems the most suitable rendering; not given to rashness in judging of others, or not shewing respect of persons, previously condemned in James 2:1. Then follows “undissembling,” not saying one thing and meaning another.

There seems to be a complete contrast between the two kinds of wisdom. The wisdom from above is not envious, but pure; is not contentious, but peaceable; does not create confusion, but is patient and conciliatory; and instead of producing “every evil work,” it is full of mercy or benevolence, and of the fruits of benevolence, being not censorious or partial in judgment, and not dissembling, or acting dishonestly. By this comparison, we see what were some of the things included in “every evil work;” they were the reverse of mercy or benevolence, and its fruits, even censoriousness or partiality, and dissimilation. And yet those who exhibited all those evil things thought that they had wisdom! and even gloried in it!

18 And the fruit of righteousness. This admits of two meanings, — that fruit is sown by the peaceable, which afterwards they gather, — or, that they themselves, though they meekly tolerate many things in their neighbors, do not yet cease to sow righteousness. It is, however, an anticipation of an objection; for they who are carried away to evil speaking by the lust of slandering, have always this excuse, “What! can we then remove evil by our courteousness?” Hence James says, that those who are wise according to God’s will, are so kind, meek, and merciful, as yet not to cover vices nor favor them; but on the contrary in such a way as to strive to correct them, and yet in a peaceable manner, that is, in moderation, so that union is preserved. And thus he testifies that what he had hitherto said tends in no degree to do away with calm reproofs; but that those who wish to be physicians to heal vices ought not to be executioners.

He therefore adds, by those who make peace; which ought to be thus explained: they who study peace, are nevertheless careful to sow righteousness; nor are they slothful or negligent in promoting and encouraging good works; but they moderate their zeal with the condiment of peace, while hypocrites throw all things into confusion by a blind and furious violence.

CHAPTER 4

James 4:1-3

1 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?

1 Unde bella et pugnae inter vos? nonne hinc, ex voluptatibus vestris, quae militant in membris vestris.

2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

2 Concupiscitis et non habetis; invidetis et aemulamini, et non potestis obtinere; pugnatis et belligeramini, non habetis, propterea quod non petitis;

3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

3 Petitis, et non accipitis, quia male petitis, ut in voluptates vestras insumatis.

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," Is 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" (He 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 Psa 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 Psa 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--Ep 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 Psa 97:11; Is 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].

Be not many masters - Do not affect the teacher's office, for many wish to be teachers who have more need to learn. There were many teachers or rabbins among the Jews, each affecting to have The truth, and to draw disciples after him. We find a caution against such persons, and of the same nature with that of St. James, in Pirkey Aboth, c. i. 10: Love labor, and hate the rabbin's office.

This caution is still necessary; there are multitudes, whom God has never called, and never can call, because he has never qualified them for the work, who earnestly wish to get into the priest's office. And of this kind, in opposition to St. James, we have many masters - persons who undertake to show us the way of salvation, who know nothing of that ways and are unsaved themselves. These are found among all descriptions of Christians, and have been the means of bringing the ministerial office into contempt. Their case is awful; they shall receive greater condemnation than common sinners; they have not only sinned in thrusting themselves into that office to which God has never called them, but through their insufficiency the flocks over whom they have assumed the mastery perish for lack of knowledge, and their blood will God require at the watchman's hand. A man may have this mastery according to the law of the land, and yet not have it according to the Gospel; another may affect to have it according to the Gospel, because he dissents from the religion of the state, and not have it according to Christ. Blockheads are common, and knaves and hypocrites may be found everywhere.

In many things we offend all - Πταιομεν ἁπαντες· We all stumble or trip. Dr. Barrow very properly observes: "As the general course of life is called a way, and particular actions steps, so going on in a regular course of right action is walking uprightly; and acting amiss, tripping or stumbling." There are very few who walk so closely with God, and inoffensively with men, as never to stumble; and although it is the privilege of every follower of God to be sincere and without offense to the day of Christ, yet few of them are so. Were this unavoidable, it would be useless to make it a subject of regret; but as every man may receive grace from his God to enable him to walk in every respect uprightly, it is to be deplored that so few live up to their privileges. Some have produced these words as a proof that "no man can live without sinning against God; for James himself, a holy apostle speaking of himself, all the apostles, and the whole Church of Christ, says, In many things we offend all." This is a very bad and dangerous doctrine; and, pushed to its consequences, would greatly affect the credibility of the whole Gospel system. Besides, were the doctrine as true as it is dangerous and false, it is foolish to ground it upon such a text; because St. James, after the common mode of all teachers, includes himself in his addresses to his hearers. And were we to suppose that where he appears by the use of the plural pronoun to include himself, he means to be thus understood, we must then grant that himself was one of those many teachers who were to receive a great condemnation, Jam 3:1; that he was a horse-breaker, because he says, "we put bits in the horses' mouths, that they may obey us," Jam 3:3; that his tongue was a world of iniquity, and set on fire of hell, for he says, "so is the tongue among our members," Jam 3:6; that he cursed men, "wherewith curse we men, Jam 3:9. No man possessing common sense could imagine that James, or any man of even tolerable morals, could be guilty of those things. But some of those were thus guilty to whom he wrote; and to soften his reproofs, and to cause them to enter the more deeply into their hearts, he appears to include himself in his own censure; and yet not one of his readers would understand him as being a brother delinquent.

Offend not in word, the same is a perfect man - To understand this properly we must refer to the caution St. James gives in the preceding verse: Be not many masters or teachers - do not affect that for which you are not qualified, because in your teaching, not knowing the heavenly doctrine, ye may sin against the analogy of faith. But, says he, if any man offend not, ου πταιει, trip not, εν λογῳ, in doctrine, teaching the truth, the whole truth, and nothing but the truth, the same is τελειος ανηρ, a man fully instructed in Divine things: How often the term λογος, which we render word, is used to express doctrine, and the doctrine of the Gospel, we have seen in many parts of the preceding comment. And how often the word τελειος, which we translate perfect, is used to signify an adult Christian, one thoroughly instructed in the doctrines of the Gospel, may be seen in various parts of St. Paul's writings. See among others, 1Cor 2:6; 1Cor 14:20; Eph 4:13; Phi 3:15; Col 4:12; Heb 5:14. The man, therefore, who advanced no false doctrine, and gave no imperfect view of any of the great truths of Christianity; that man proved himself thereby to be thoroughly instructed in Divine things; to be no novice, and consequently, among the many teachers, to be a perfect master, and worthy of the sacred vocation.

Able also to bridle the whole body - Grotius, by body, believed that the Church of Christ was intended; and this the view we have taken of the preceding clauses renders very probable. But some think the passions and appetites are intended; yet these persons understand not offending in word as referring simply to well guarded speech. Now how a man's cautiousness in what he says can be a proof that he has every passion and appetite under control, I cannot see. Indeed, I have seen so many examples of a contrary kind, that I can have no doubt of the impropriety of this exposition. But it is objected "that χαλιναγωγεω signifies to check, turn, or rule with a bridle; and is never applied to the government of the Church of Christ." Probably not: but St. James is a very peculiar writer; his phraseology, metaphors, and diction in general, are different from all the rest of the New Testament writers, so as to have scarcely any thing in common with them, but only that he writes in Greek. The sixth verse is supposed to be a proof against the opinion of Grotius; but I conceive that verse to belong to a different subject, which commences Jam 3:3.

Behold, we put bits in the horses' mouths - In order to show the necessity of regulating the tongue, to which St. James was led by his exhortation to them who wished to thrust themselves into the teacher's office, supposing, because they had the gift of a ready flow of speech, that therefore they might commence teachers of Divine things; he proceeds to show that the tongue must be bridled as the horse, and governed as the ships; because, though it is small, it is capable of ruling the whole man; and of irritating and offending others.

Boasteth great things - That is, can do great things, whether of a good or evil kind. He seems to refer here to the powerful and all commanding eloquence of the Greek orators: they could carry the great mob whithersoever they wished; calm them to peaceableness and submission, or excite them to furious sedition.

Behold, how great a matter - See what a flame of discord and insubordination one man, merely by his persuasive tongue, may kindle among the common people.

The tongue is a fire - It is often the instrument of producing the most desperate contentions and insurrections.

A world of iniquity - This is an unusual form of speech, but the meaning is plain enough; World signifies here a mass, a great collection, an abundance. We use the term in the same sense - a world of troubles, a world of toil, a world of anxiety; for great troubles, oppressive toil, most distressing anxiety. And one of our lexicographers calls his work a world of words; i.e. a vast collection of words: so we also say, a deluge of wickedness, a sea of troubles; and the Latins, oceanus malorum, an ocean of evils. I do not recollect an example of this use of the word among the Greek writers; but in this sense it appears to be used by the Septuagint, Pro 17:6 : Του πιστου ὁλος ὁ κοσμος των χρηματων, του δε απιστου ουδε οβολος, which may be translated, "The faithful has a world of riches, but the unfaithful not a penny." This clause has nothing answering to it in the Hebrew text. Some think that the word is thus used, 2Pet 2:5 : And brought the flood, κοσμῳ ασεβων, on the multitude of the ungodly. Mr. Wakefield translates the clause thus: The tongue is the varnisher of injustice. We have seen that κοσμοςsignifies adorned, elegant, beautiful, etc., but I can scarcely think that this is its sense in this place. The Syriac gives a curious turn to the expression: And the tongue is a fire; and the world of iniquity is like a wood. Above, the same version has: A little fire burns great woods. So the world of iniquity is represented as inflamed by the wicked tongues of men; the world being fuel, and the tongue a fire.

So is the tongue among our members - I think St. James refers here to those well known speeches of the rabbins, Vayikra Rabba, sec. 16, fol. 159. "Rabbi Eleazar said, Man has one hundred and forty-eight members, some confined, others free. The tongue is placed between the jaws; and from under it proceeds a fountain of water, (the great sublingual salivary gland), and it is folded with various foldings. Come and see what a flame the tongue kindles! Were it one of the unconfined members, what would it not do?" The same sentiment, with a little variation, may be found in Midrash, Yalcut Simeoni, par. 2, fol. 107; and in Erachin, fol. xv. 2, on Psa 120:3 : What shall be given unto thee, or what shall be done unto thee, thou false tongue? "The holy blessed God said to the tongue: All the rest of the members of the body are erect, but thou liest down; all the rest are external, but thou art internal. Nor is this enough: I have built two walls about thee; the one bone, the other flesh: What shall be given unto thee, and what shall be done unto thee, O thou false tongue?"

Setteth on fire the course of nature - Φλογιζουσα τον τροχον της γενεσεως· And setteth on fire the wheel of life. I question much whether this verse be in general well understood. There are three different interpretations of it:

1. St. James does not intend to express the whole circle of human affairs, so much affected by the tongue of man; but rather the penal wheel of the Greeks, and not unknown to the Jews, on which they were accustomed to extend criminals, to induce them to confess, or to punish them for crimes; under which wheels, fire was often placed to add to their torments. In the book, De Maccabaeis, attributed to Josephus, and found in Haverkamp's edition, vol. ii., p. 497-520, where we have the account of the martyrdom of seven Hebrew brothers, in chap. ix, speaking of the death of the eldest, it is said: Ανεβαλον αυτον επι τον τροχοι - περι ὁν κατατεινομενος· "They cast him on the wheel, over which they extended him; πυρ ὑπεστρωσαν και διηρεθισαν τον τροχον προσεπικατατεινοντες· they put coals under it, and strongly agitated the wheel." And of the martyrdom of the sixth brother it is said, cap. 11: Παρηγον επι τον τροχον, εφ' οὑ κατατεινομενος εκμελως και εκσφονδυλιζομενος ὑπεκαιετο, και οβελισκους δε οξεις πυρωσαντες, τοις νοτοις προσεφερον, και τα πλευρα διαπειραντες αυτου, και τα σπλαγχνα διεκαιον· They brought him to the wheel, on which, having distended his limbs, and broken his joints, they scorched him with the fire placed underneath; and with sharp spits heated in the fire, they pierced his sides, and burned his bowels.

The fire and the wheel are mentioned by Achilles Tatius, lib. 7, p. 449. "Having stripped me of my garments, I was carried aloft, των μεν μαστιγας κομιζοντων, των δε πυρ και τροχον, some bringing scourges, others the fire and the wheel." Now as γενεσις often signifies life, then the wheel of life will signify the miseries and torments of life. To set on fire the wheel of life is to increase a man's torments; and to be set on fire from hell implies having these miseries rendered more active by diabolic agency; or, in other words, bad men, instigated by the devil, through their lies and calumnies, make life burdensome to the objects of their malicious tongues. The wheel and the fire, so pointedly mentioned by St. James, make it probable that this sort of punishment might have suggested the idea to him. See more in Kypke.

2. But is it not possible that by the wheel of life St. James may have the circulation of the blood in view? Angry or irritating language has an astonishing influence on the circulation of the blood: the heart beats high and frequent; the blood is hurried through the arteries to the veins, through the veins to the heart, and through the heart to the arteries again, and so on; an extraordinary degree of heat is at the same time engendered; the eyes become more prominent in their sockets; the capillary vessels suffused with blood; the face flushed; and, in short, the whole wheel of nature is set on fire of hell. No description can be more natural than this: but it may be objected that this intimates that the circulation of the blood was known to St. James. Now supposing it does, is the thing impossible? It is allowed by some of the most judicious medical writers, that Solomon refers to this in his celebrated portraiture of old age, particularly in Ecc 12:6 : "Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern." Here is the very wheel of life from which St. James might have borrowed the idea; and the different times evidently refer to the circulation of the blood, which might be as well known to St. James as the doctrine of the parallax of the sun. See on Jam 1:17 (note).

3. It is true, however, that the rabbins use the term גלגל תולדות gilgal toledoth, "the wheel of generations," to mark the successive generations of men: and it is possible that St. James might refer to this; as if he had said: "The tongue has been the instrument of confusion and misery through all the ages of the world." But the other interpretations are more likely.

Every kind of beasts - That is, every species of wild beasts, πασα φυσις θηριων, is tamed, i.e. brought under man's power and dominion. Beasts, birds, serpents, and some kinds of fishes have been tamed so as to be domesticated; but every kind, particularly των εναλιων, of sea monsters, has not been thus tamed; but all have been subjected to the power of man; both the shark and whale become an easy prey to the skill and influence of the human being. I have had the most credible information, when in the Zetland Isles, of the seals being domesticated, and of one that would pass part of his time on shore, receive his allowance of milk, etc., from the servants, go again to sea, and return, and so on.

But the tongue wan no man tame - No cunning, persuasion, or influence has ever been able to silence it. Nothing but the grace of God, excision, or death, can bring it under subjection.

It is an unruly evil - Ακατασχετον κακον· An evil that cannot be restrained; it cannot be brought under any kind of government; it breaks all bounds.

Full of deadly poison - He refers here to the tongues of serpents, supposed to be the means of conveying their poison into wounds made by their teeth. Throughout the whole of this poetic and highly declamatory description, St. James must have the tongue of the slanderer, calumniator, backbiter, whisperer, and tale-bearer, particularly in view. Vipers, basilisks; and rattlesnakes are not more dangerous to life, than these are to the peace and reputation of men.

Therewith bless we God - The tongue is capable of rehearsing the praises, and setting forth the glories, of the eternal King: what a pity that it should ever be employed in a contrary work! It can proclaim and vindicate the truth of God, and publish the Gospel of peace and good will among men: what a pity that it should ever be employed in falsehoods, calumny, or in the cause of infidelity!

And therewith curse we men - In the true Satanic spirit, many pray to God, the Father, to destroy those who are objects of their displeasure! These are the common swearers, whose mouths are generally full of direful imprecations against those with whom they are offended.

The consideration that man is made after the image of God should restrain the tongue of the swearer; but there are many who, while they pretend to sing the high praises of God, are ready to wish the direst imprecations either on those who offend them, or with whom they choose to be offended.

Out of the same mouth - This saying is something like that, Pro 18:21 : Death and life are in the power of the tongue; and on this, for an illustration of St. James' words, hear Vayikra Rabba, sec. 33: "Rabbi Simeon, the son of Gamaliel, said to his servant Tobias, Go and bring me some good food from the market: the servant went, and he bought tongues. At another time he said to the same servant, Go and buy me some bad food: the servant went, and bought tongues. The master said, What is the reason that when I ordered thee to buy me good and bad food, thou didst bring tongues? The servant answered, From the tongue both good and evil come to man: if it be good, there is nothing better; if bad, there is nothing worse."

A saying very like that of St. James as found in Rabbi Tanchum, fol. 10, 4: "The mouth desires to study in the law, and to speak good words; to praise God, to glorify him, and to celebrate him with hymns: but it can also slander, blaspheme, reproach, and swear falsely." See Schoettgen.

To find a man who officiates in sacred things to be a common swearer, a slanderer, etc., is truly monstrous; but there have been many cases of this kind, and I have known several. Let me say to all such, My brethren, these things ought not so to be.

Doth a fountain send forth - sweet water and bitter? - In many things nature is a sure guide to man; but no such inconsistency is found in the natural world as this blessing and cursing in man. No fountain, at the same opening, sends forth sweet water and bitter; no fig tree can bear olive berries; no vine can bear figs; nor can the sea produce salt water and fresh from the same place. These are all contradictions, and indeed impossibilities, in nature. And it is depraved man alone that can act the monstrous part already referred to.

So can no fountain both yield salt water and fresh - For the reading of the common text, which is οὑτως ουδεμια πηγη ἁλυκον και γλυκυ ποιησαι ὑδωρ, so no fountain can produce salt water and sweet, there are various other readings in the MSS. and versions. The word οὑτως, so, which makes this a continuation of the comparison in Jam 3:11, is wanting in ABC, one other, with the Armenian and ancient Syriac; the later Syriac has it in the margin with an asterisk. ABC, five others, with the Coptic, Vulgate, one copy of the Itala, and Cyril, have ουτε ἁλυκον γλυκυ ποιησαι ὑδωρ, neither can salt water produce sweet. In the Syriac and the Arabic of Erpen, it is, So, likewise, sweet water cannot become bitter; and bitter water cannot become sweet. The true reading appears to be, Neither can salt water produce sweet, or, Neither can the sea produce fresh water; and this is a new comparison, and not an inference from that in Jam 3:11. This reading Griesbach has admitted into the text; and of it Professor White, in his Crisews, says, Lectio indubie genuina, "a reading undoubtedly genuine." There are therefore, four distinct comparisons here:

1. A fountain cannot produce sweet water and bitter.

2. A fig tree cannot produce olive berries.

3. A vine cannot produce figs.

4. Salt water cannot be made sweet. That is, according to the ordinary operations of nature, these things are impossible. Chemical analysis is out of the question.

Who is a wise man - One truly religious; who, although he can neither bridle nor tame other men's tongues, can restrain his own.

And endued with knowledge - Και επιστημων· And qualified to teach others.

Let him show - Let him by a holy life and chaste conversation show, through meekness and gentleness, joined to his Divine information, that he is a Christian indeed; his works and his spirit proving that God is in him of a truth; and that, from the fullness of a holy heart, his feet walk, his hands work; and his tongue speaks. We may learn from this that genuine wisdom is ever accompanied with meekness and gentleness. Those proud, overbearing, and disdainful men, who pass for great scholars and eminent critics, may have learning, but they have not wisdom. Their learning implies their correct knowledge of the structure of language, and of composition in general; but wisdom they have none, nor any self-government. They are like the blind man who carried a lantern in daylight to keep others from jostling him in the street. That learning is not only little worth, but despicable, that does not teach a man to govern his own spirit, and to be humble in his conduct towards others.

If ye have bitter envying and strife - If ye be under the influence of an unkind, fierce, and contemptuous spirit, even while attempting or pretending to defend true religion, do not boast either of your exertions or success in silencing an adversary; ye have no religion, and no true wisdom, and to profess either is to lie against the truth. Let all writers on what is called polemic (fighting, warring) divinity lay this to heart. The pious Mr. Herbert gives excellent advice on this subject: - "Be calm in arguing, for fierceness makes

Error a fault, and truth discourtesy;

Why should I feel another man's mistakes

More than his sickness or his poverty?

In love I should; but anger is not love,

Nor wisdom neither; therefore g-e-n-t-l-y m-o-v-e."

This wisdom descendeth not from above - God is not the author of it, because it is bitter - not meek. See at the end of this chapter.

Is earthly - Having this life only in view.

Sensual - Ψυχικη· Animal - having for its object the gratification of the passions and animal propensities.

Devilish - Δαιμονιωδης· Demoniacal - inspired by demons, and maintained in the soul by their indwelling influence.

For where envying and strife is - Ζηλος και εριθεια· Zeal - fiery, inflammatory passion, and contention - altercations about the different points of the law, of no use for edification, such as those mentioned, Tit 3:9. The Jews were the most intolerant of all mankind; it was a maxim with them to kill those who would not conform to their law; and their salvation they believed to be impossible. This has been the spirit of Popery, and of the Romish Church at large; in vain do they attempt to deny it; they have written it in characters of blood and fire even in this country, (England), when they were possessed of political power. With them it is still an established maxim, that out of their Church there is no redemption; and fire and faggot have been in that Church legal means of conversion or extinction. In the short popish reign of Mary in this country, besides multitudes who suffered by fine, imprisonment, confiscation, etc., two hundred and seventy-seven were burnt alive, among whom were one archbishop, four bishops, twenty-one clergymen, eight lay gentlemen, eighty-four tradesmen, one hundred husbandmen, fifty-five women, and four children! O earth! thou hast not drunk their blood; but their ashes have been strewed on the face of the field.

The wisdom that is from above - The pure religion of the Lord Jesus, bought by his blood, and infused by his Spirit. See the rabbinical meaning of this phrase at the end of this chapter.

Is first pure - Ἁγνη· Chaste, holy, and clean.

Peaceable - Ειρηνικη· Living in peace with others, and promoting peace among men.

Gentle - Επιεικης· Meek, modest, of an equal mind, taking every thing in good part, and putting the best construction upon all the actions of others.

Easy to be entreated - Ευπειθης· Not stubborn nor obstinate; of a yielding disposition in all indifferent things; obsequious, docile.

Full of mercy - Ready to pass by a transgression, and to grant forgiveness to those who offend, and performing every possible act of kindness.

Good fruits - Each temper and disposition producing fruits suited to and descriptive of its nature.

Without partiality - Αδιακριτος· Without making a difference - rendering to every man his due; and being never swayed by self-interest, worldly honor, or the fear of man; knowing no man after the flesh. One of the Itala has it irreprehensible.

Without hypocrisy - Ανυποκριτος· Without dissimulation; without pretending to be what it is not; acting always in its own character; never working under a mask. Seeking nothing but God's glory, and using no other means to attain it than those of his own prescribing.

And the fruit of righteousness is sown - The whole is the principle of righteousness in the soul, and all the above virtues are the fruits of that righteousness.

Is sown in peace - When the peace of God rules the heart, all these virtues and graces grow and flourish abundantly.

Of them that make peace - The peace-makers are continually recommending this wisdom to others, and their own conduct is represented as a sowing of heavenly seed, which brings forth Divine fruit. Perhaps sowing in peace signifies sowing prosperously - being very successful. This is not only the proper disposition for every teacher of the Gospel, but for every professed follower of the Lord Jesus.

Some render this verse, which is confessedly obscure, thus: And the peaceable fruits of righteousness are sown for the practisers of peace. He who labors to live peaceably shall have peace for his reward.

1. Almost the whole of the preceding chapter is founded on maxims highly accredited in the rabbinical writings, and without a reference to those writings it would have been impossible, in some cases, to have understood St. James' meaning. There is one phrase, the rabbinical meaning and use of which I have reserved for this place, viz.. The wisdom that is from above. This is greatly celebrated among them by the terms חכמה עליונה chocmah elyonah, the supernal wisdom. This they seem to understand to be a peculiar inspiration of the Almighty, or a teaching communicated immediately by the angels of God. In Sohar, Yalcut Rubeni, fol. 19, Rabbi Chiya said: "The wisdom from above was in Adam more than in the supreme angels, and he knew all things." In Sohar Chadash, fol. 35, it is said concerning Enoch, "That the angels were sent from heaven, and taught him the wisdom that is from above." Ibid. fol. 42, 4: "Solomon came, and he was perfect in all things, and strongly set forth the praises of the wisdom that is from above." See more in Schoettgen. St. James gives us the properties of this wisdom, which are not to be found in such detail in any of the rabbinical writers. It is another word for the life of God in the soul of man, or true religion; it is the teaching of God in the human heart, and he who has this not is not a child of God; for it is written, All thy children shall be taught of the Lord.

2. To enjoy the peace of God in the conscience, and to live to promote peace among men, is to answer the end of our creation, and to enjoy as much happiness ourselves as the present state of things can afford. They who are in continual broils live a wretched life; and they who love the life of the salamander must share no small portion of the demoniacal nature. In domestic society such persons are an evil disease; therefore a canker in the Church, and a pest in the state.

Be not many teachers - Let no more of you take this upon you than God thrusts out; seeing it is so hard not to offend in speaking much. Knowing that we - That all who thrust themselves into the office. Shall receive greater condemnation - For more offences. St. James here, as in several of the following verses, by a common figure of speech, includes himself: we shall receive, - we offend, - we put bits, - we curse - None of which, as common sense shows, are to be interpreted either of him or of the other apostles.

The same is able to bridle the whole body - That is, the whole man. And doubtless some are able to do this, and so are in this sense perfect.

Boasteth great things - Hath great influence.

A world of iniquity - Containing an immense quantity of all manner of wickedness. It defileth - As fire by its smoke. The whole body - The whole man. And setteth on fire the course of nature - All the passions, every wheel of his soul.

Every kind - The expression perhaps is not to be taken strictly. Reptiles - That is, creeping things.

But no man can tame the tongue - Of another; no, nor his own, without peculiar help from God.

Men made after the likeness of God - Indeed we have now lost this likeness; yet there remains from thence an indelible nobleness, which we ought to reverence both in ourselves and others.

Let him show his wisdom as well as his faith by his works; not by words only.

If ye have bitter zeal - True Christian zeal is only the flame of love. Even in your hearts - Though it went no farther. Do not lie against the truth - As if such zeal could consist with heavenly wisdom.

This wisdom - Which is consistent with such zeal. Is earthly - Not heavenly; not from the Father of Lights. Animal - Not spiritual; not from the Spirit of God. Devilish - Not the gift of Christ, but such as Satan breathes into the soul.

But the wisdom from above is first pure - From all that is earthly, natural, devilish. Then peaceable - True peace attending purity, it is quiet, inoffensive. Gentle - Soft, mild, yielding, not rigid. Easy to he entreated - To be persuaded, or convinced; not stubborn, sour, or morose. Full of good fruits - Both in the heart and in the life, two of which are immediately specified. Without partiality - Loving all, without respect of persons; embracing all good things, rejecting all evil. And without dissimulation - Frank, open.

And the principle productive of this righteousness is sown, like good seed, in the peace of a believer's mind, and brings forth a plentiful harvest of happiness, (which is the proper fruit of righteousness,) for them that make peace - That labour to promote this pure and holy peace among all men.

1 MY brethren, be not many masters , knowing that we shall receive the greater condemnation .

Let not every Man make himself a Master of other Mens Faith and Manners, a Censor, or supercilious Reprover of their Failings and Infirmities, Matth. 7.1. All Reproof is not here forbidden, neither Authoritative by Church Officers, nor Charitative by private Brethren, but that which is irregular [illegible: 1 letter]i[illegible: 1 letter]her in the ground of it, when that is false, or the manner of it, when it is masterly and imperious, or preposterous (as when we reprehend others, and are no less reprehensible our selves, Rom. 2.21.) or in the end of it, when we seek to advance our own Reputation by observing or aggravating others Faults, &c.

By how much the more severe and rigid we are in judging others, the greater will be our Judgment, not only from Men, who will be apt to retaliate, but from God himself, Matth. 7.1, 2, 3. Luke 6.33. Rom. 2.2, 3. See the like Expression, Mat. 23.8, 14.

Marginal references: Or, judgment.

2 For in many things we offend all . If any man offend not in word , the same is a perfect man , and able also to bridle the whole body .

There is no Man absolutely free from Sin, 1 King. 8.46. Iob. 14.4. Prov. 20.9. Eccles. 7.20. and 1 Iobn. 1.8, 10. And therefore we must not be too critical in other Mens Actions, having so many Failings our selves, Gal. 6.1.

Knows how to govern his Tongue aright, speaks what, and when, as he ought.

Either sincere in the opposition to the Hypocrisie of those that pretend so great Zeal in correcting others, when they are alike, or more guilty themselves: or rather, we may understand it comparatively, and with respect to others, of one that hath made good Proficiency in Religion, and is of greater Attainments than others. See 1 Cor. 2.6.

To govern all the other parts (Eyes, Ears, Hands, &c.) as to those Actions which are performed by them. No Member of the Body being more ready to offend than the Tongue; he that can rule that, may rule all else.

Marginal references: 2 Chron. 6.36.; Psal. 34.13. Chap. 1.26.; Mat. 12.37. Psal. 32.9.

3 Behold, we put bits in the horses mouths that they may obey us, and we turn about their whole body .

He illustrates the former Proposition, that he that can rule his Tongue, may rule his whole Body, by two Similitudes; the first of an unruly Horse, which yet, as wanton as he is, being curbed in with a Bit, may be easily managed; intimating, that even so, if a Man's Tongue be well governed, the rest of the Man will be under command.

4 Behold also the ships which, though they be so great, and driven of fierce winds, yet are they turned about with a very small helm whithersoever the governour listeth .

The other Similitude in which a Man is compared to a Ship, the Tongue to the Rudder, the governing the whole Body to the turning about the Ship. As the Rudder is but a small thing, in Comparison of the much greater Bulk of a Ship, and yet being it self turned, turns the whole Ship (tho so great, and driven of so fierce Winds) which way soever the Steersman pleaseth: So likewise the Tongue, tho little to the whole Man (which may withal be driven, and acted by Storms of furious Passions) yet if it be it self under Government, the rest of the Man will be so too.

5 Even so the tongue is a little member , and boasteth great things . Behold how great a matter a little fire kindleth .

The Accomodation of the former Similitudes: the Tongue is a little Member, i. e. one of the lesser, in Comparison of the Body.

The Greek Word signifies, according to its Derivation, the lifting up of the Neck (as Horses, mentioned, v. 3. are wont to do in their Pride) in a way of Bravery and Triumph; and hence it is used to express boasting and glorying, but here seems to imply something more, viz. not only the uttering big Words, but doing great things, whether good and useful, as in the former Similitudes, or evil, as in what follows; or its boasting how great things it can do, q. d. the Tongue, tho little, is of great force and efficacy, and it will tell you so it self; it not only boasts what its fellowMembers can do, but especially what it self can.

Another Similitude in which he sets forth the evil the Tongue, as little as it is, doth, where it is not well-governed, as in the former he had shewn the good it may do, when kept under Rule.

The word signifies either any comoustible Stuff, or, as in the Margin, Wood, that being the ordinary Fuel then in use.

Even a Spark, the smallest Quantity or Particle, which may do great Mischief, when lighting in sutable matter.

Marginal references: Prov. 12.18. and 15.2.; Psal. 12.3. and 73.8, 9.; Or, wood.

6 And the tongue is a fire , a world of iniquity: So is the tongue amongst our members, that it defileth the whole body q, and setteth on fire the course of nature ; and it is set on fire of hell.

The Application of the Similitude in the foregoing Words. The Tongue is a Fire, i. e. hath the force of Fire, and resembles it in the Mischief it doth.

A[illegible: 1 letter] Heap, or Aggregation of Evils (as the natural World is an Aggregation of many several Beings) as we say, an Ocean, or a World of Troubles, meaning, a great Multitude of them. And the Words may be understood, either with an Ellipsis of the word matter, expressed just before, and supplied here; and the pointing a little altered, they may be thus read, And the Tongue is a Fire, a World of Iniquity (or an unrighteous World, viz. which lies in Wickedness, 1 Iohn 5.19.) is the matter, namely, which it inflames. A wicked World is fit Fuel for a wicked Tongue, and soon catcheth the Fire which it kindles: Or, rather as they stand plainly without any such Defect: The Tongue is a World of Iniquity, i. e. an Heap or Mass of various sorts of Sins; tho it be but a little piece of Flesh, yet it contains a whole Word of Wickedness in it, or is as full of Evils, as the World is of Bodies.

Or, setteth on Fire the Wheel of Geniture, or Nativity (in allusion to a Wheel set on fire by a violent rapid motion) meaning the Course of Nativity, i. e. the natural Course of Life, as the Face of Nativity or Geniture, ch. 1.23. for the natural Face; the sense is, it inflames with various Lusts, Wrath, Malice, Wantonness, Pride, &c. the whole Course of Man's Life, so that there is no State, nor Age free from the Evils of it. Whereas other Vices either do not extend to the whole Man, or are abated with Age, or worn away with length of time; the Vices of the Tongue reach the whole Man, and the whole time of his life.

i. e. By the Devil, the Father of Lyes and Slanders, and other Tongue-sins, Iob 1.10. Iohn 8.44. Rev. 12.10. the Tongue being the Fire, the Devil, by the Bellows of Temptations, inflames it yet more, and thereby kindles the Fire of all Mischiefs in the World.

Infecteth the whole Man with Sin, Eccles. 5.6. as being the cause of Sin committed by all the Members of the Body; for tho Sin begin in the Soul, yet it is executed by the Body, which therefore seems here put (as v. 2.) for the Man.

Marginal references: Mat. 15.11, 18, 19. Mark. 7.15, 20, 23.

7 For every kind of beasts , and of birds , and of serpents , and things in the sea , is tamed, and hath been tamed of mankind.

Some of every kind.

Wild Beasts, such as are most fierce and untractable.

Tho so moveable and wandring, the very Vagabonds of Nature,

which are such Enemies to Mankind.

The Inhabitants, as it were, of another World; really of another Element.

Either made gentle, or at least, brought into Subjection to Man by one means or other He useth both Tenses, the Present, and the Preterperfect, to note that such things, not only have been, but still are; and that not as the Effects of some miraculous Providence, as in the Case of Daniel, ch. 6, and Paul, Acts· 28. but as that which is usually experienced, and in Man's Power still to do.

Marginal references: Gr. Nature.; Gr. Nature of [illegible: 1 word].

8 But the tongue can no man tame : it is an unruly evil , full of deadly poison .

Not only other Men's Tongues, but not his own.

No Man of himself, and without the Assistance of Divine Grace, can bring his Tongue into Subjection, and keep it in order; nor can any. Man by the Assistance of any Grace promised in this Life, so keep it, as that it shall never at all offend.

Or, which cannot be restrained, and kept within Bounds: Wild Beasts are kept in by Grates and Bars, but this by no Restraint.

The Wickedness of the Tongue is compared to Poison▪ in respect of the Mischief it doth to others. It seems to allude to those kind of Serpents which have Poison under their Tongues, Psalm 140.3. with which they kill those they bite. The Poison of the Tongue is no less deadly, it murders Men's Reputations by the Slanders it utters, their Souls by the Lust, and [illegible: 1 letter]assions it stirs up in them, and many times their Bodies too by the Contentions and Quarrels it raiseth against Men.

9 Therewith bless we God even the Father , and therewith curse we men , which are made after the similitude of God .

Prays, and speak well of God.

Of Christ, and in him of all true Believers.

Rail on, revile, speak evil of, as well as wish evil to.

Either, 1. Saints in whom God's Image is anew restored; or, 2ly. rather Men more generally, who, tho they have lost that spiritual Knowledge, Righteousness, and true Holiness, in which that Image of God, after which Man was created, principally consists; yet still have some Reliques of his Image continuing in them. This is added to aggravate the Sin, speaking evil of Men made after God's Image, is speaking evil of God obliquely, and by Reflection.

Marginal references: [illegible: 1 letter]en. 1.26.

10 Out of the same mouth proceedeth blessing and cursing . My brethren, these things ought not so to be .

He repeats here, by way of Exaggeration, what he had said, v. 9. to shew how exceedingly absurd it is, that two such contrary Actions should proceed from the same Agent.

There is a M[illegible: 1 letter]iosis in the words; he means, things should be quite contrary. See the like Expression, 1 Tim. 5.13. Tit. 1.11.

11 Doth a fountain send forth at the same place sweet water and bitter?

Ordinarily and naturally; if any such be, it is looked upon as uncouth and prodigious.

Marginal references: Or, hole.

12 Can the fig-tree, my brethren, bear olive berries, either a vine figs ? So can no fountain yield both salt water, and fresh .

The same Tree cannot ordinarily bring forth Fruit of different kinds (on the same Branch, whatever it may on different, by engrafting) much less contrary Natures. See Mat. 7.16, 17, 18.

Or, neither can a salt Fountain yield fresh Water; but the Scope is still the same, as in our reading. The Apostle argues from what is impossible, or monstrous in Naturals, to what is absurd in Manners, q. d. it is as absurd in Religion, for the Tongue of a regenerate Man, which is used to bless God, to take a liberty at other times to curse Man, as it would be strange in Nature for the same Tree, on the same Branch, to bear Fruits of different kinds; or the same Fountain at the same place to send forth bitter Water and sweet.

13 Who is a wise man, and endued with knowledge among you? let him shew, out of a good conversation, his works with meekness of wisdom .

i. e. If there be a wise Man, &c. See Psalm 25.12. and 1 Pet. 3.10. where what David speaks by way of Interrogation, Peter explains by way of Assertion. The Apostle having shewn the Disease of the Tongue, comes now to remove the Cause, viz. Mens Opinion of their own Wisdom; (they censure others, because they take themselves to be wiser than others) and to point out the Remedy, godly Meekness, which is the truest Wisdom.

By Wisdom and Knowledge the same thing may be meant; or if they be taken for several things, (as sometimes there may be great Knowledge where there is but little Wisdom) yet these masterly Censors he speaks of, pretended to both, and were so rigid toward others, because so well conceited of themselves: the sense is, You pretend to be wise and knowing, but if you would approve your selves as such indeed, shew out of a good Conversation, &c.

Let him shew as the Testimony of his Wisdom, not his words in hard Censures, but his Works, viz. good ones, and those not done now and then, or on the by, but in the constant Course, and Tenor of his Life▪ or shew his Works to be good, by their being not casual, but constant, and his ordinary Practice in his whole Conversation.

i. e. Meek and gentle Wisdom, which can hear, and answer, and teach, and admonish, and rebuke mildly, and sweetly, with long-suffering, as well as Doctrine, 2 Tim. 4.2. and then it notes the Quality of this Wisdom, or such Meekness as proceeds from Wisdom, or is joyned with it, there being some which is foolish, affected, carnal, viz. that which is opposed to Zeal; whereas true Meekness is only opposed to Fierceness and Rashness; and thus it notes the cause of Meekness.

14 But if ye have bitter envying , and strife in your hearts , glory not , and lie not against the truth .

Gr. Zeal, which he calls bitter, partly to distinguish it from that Zeal which is good; whereas this he speaks of is evil; and though it pretends to be Zeal, yet is really no other than Envy; and partly because it commonly proceeds from an imbittered Spirit, and tends to the imbittering it more.

Strife, the usual Effect of bitter Zeal, or Envy.

The Fountain whence it proceeds; or Strife in the Heart implies a Heart propense, and inclined to Strife.

Glory not of your Zeal, or rather, of your Wisdom, as if you were so well able to reprehend others, but rather be humbled; what you make the matter of your glorying, being really just cause of Shame.

Viz. By professing your selves wife, or zealous, when ye are really neither.

Marginal references: Rom. 13.13.

15 This wisdom descendeth not from above , but is earthly , sensual , devilish .

This Wisdom which they pretended so much to, who so criticized on other Men's Actions, and inveighed against them, and which was accompanied with Strife and Envy.

i. e. From God the Author of Wisdom, from whom, tho every good and perfect Gift descends, ch. 1.17. and even Knowledge, and Skill in natural things, Isa. 28.26▪ 29, yet this Wisdom being sinful, is not from him,

because it is of the Earth, of no higher Original than from the first Adam, who was of the Earth, and earthly, 1 Cor. 15.47. and likewise because it is employed, and fixeth Mens Minds on earthly things.

This may be understood, either, 1. according to the reading in the Text, the word here used, being so rendred, Iude 1.9. agreeable to 1 Thess. 5.23. where Soul, from whence the word is derived, is opposed to Spirit, and taken for the sensitive Powers, which Men have in common with Brutes in Distinction from the intellectual, which go under the name of Spirit, and are proper to Men: meer Reason, without the Divine Grace, being apt to degenerate into Brutishness, and easily brought to serve the ends of sensual Appetite; this VVisdom may well be called sensual. Or, 2ly. according to the margin, Natural, in opposition to Spiritual. The natural Man (1 Cor. 2.14. where the same word (in the Greek) is used as here) is one that lives under the Conduct of his own carnal Reason, not enlightned, nor regenerated by the Spirit of God: A Man of Soul, (as the word imports) or that hath no better, no higher Principle in him, than his own Soul. Accordingly, this VVisdom here mentioned, is such as proceeds meerly from a Man's own Soul, in its natural state destitute of the Light and Grace of God's Spirit, and therefore may be termed natural.

Because it is of the Devil, or such as is in him, and makes Men like him, who is a proud Spirit, and envious, a Lier, and Slanderer, Iohn 8.44. and who observes Mens Faults, not to amend them, but accuse them for them.

Marginal references: Or, natural.

16 For where envy and strife is , there is confusion , and every evil work .

The usual Companions of this devilish Wisdom.

Or, Inconsistency, viz. both with Man's self, and others; Envy makes him unquiet in himself, and troublesome to others, by causing Contentions and Seditions among them, and breaking their Peace, as well as his own.

All manner of Wickedness is ushered in by this Confusion and Sedition.

Marginal references: 1 Cor. 3.3. Gal. 5.20.; Gr. Tumult, or [illegible: 2 letters]quietness.

17 But the wisdom that is from above , is first pure , then peaceable , gentle , and easie to be entreated , full of mercy , and good fruits , without partiality , and without hypocrisie .

True Wisdom, which is of God, opposed to that which descendeth not from above, v. 15.

Either excluding mixture, and then it is opposed to hypocritical, or rather excluding Filthiness, and then it is opposed to sensual, v. 15. and implies Freedom from the Defilement of Sin and Error, it being the property of true Wisdom to make Men adhere both to Truth and Holiness.

Disposeth Men to peace, both as to the making and keeping it, in opposition to Strife and Contention, which is a Fruit of the earthly Wisdom. Peaceableness, which relates to Man, is set after Purity, which respect[illegible: 1 letter] God in the first place, to intimate, that Purity must have the [illegible: 1 letter]reference to Peace. Our Peace with Men must always be with a Salvo to our Respects to God, and Holiness.

Or, equal, or moderate, Phil. 4.5. 1. Tim. 3.3. Tit. 3.2. It implies, that Gentleness (as we translate it) whereby we bear with others Infirmities, forgive Injuries, interpret all things for the best, recede from our own right for Peace-sake, and is opposed to that Austerity and Rigidness in our Practices, and Censures, which will bear with nothing in weak, dissenting, or offending Brethren.

Easily perswadable. True Wisdom makes Men yield to good Admonitions, good Counsel, good Reason. This is opposed to Implacableness, Rom. 1.31. Pride and Obstinacy in evil, Prov. 12.1. and 13.1.

A Grace whereby we pity others that are afflicted, or that offend, and is opposed to Inhumanity, and Inexorableness.

Beneficence, Liberality, and all other Offices of Humanity, which proceed from Mercy.

Or, without judging, i. e. either a curious inquiring into the Faults of others, to find matter for Censures, which many times infers Wrangling, as our Margin renders it; or a discerning between Person and Person, upon carnal Accounts; which is P[illegible: 2 letters]ti[illegible: 2 letters]ity, as it is here translated, and ch. 2.4.

Or, Counter[illegible: 1 letter]eiting, as they do that judge others, being guilty of the same things, or as bad themselves; or Hypocrisy may be here added, to shew that Sincerity is the Perfection of all the rest before named; Purity, Peace, and Gentleness, &c. may be counterfe[illegible: 1 letter]e; Hypocrisy spoils all, and therefore the Wisdom that is from above, is sincere, and without Hypocrisy.

Marginal references: 1 Cor. 2.6, 7.; Or, without wrangling.

18 And the fruit of righteousness is sown in peace of them that make peace .

Either the Fruit we bring forth, which is Righteousness itself, Luke 3.8, 9. Rom. 6.22. Phil. 1.11. or the Fruit we reap, which is the Reward of Righteousness, viz. eternal Life.

Metonymically here put for the heavenly Wisdom, before described, whereof it is the inseparable Companion, or the Effect, Iob 28.28.

Either Righteousness, as the good Fruit, is wrought or exercised, Hos. 10.12. (as Wickedness is said to be sown when it is acted, Iob 4.8.) or it relates to the Reward, which is the Fruit, of which Righteousness is the Seed, Psalm 97.11. and then it implies, either the sureness of that Reward, that it is as certain as Harvest after Seed-time, or the non-enjoyment of it▪ for the present; as they that sow their Seed, receive [illegible: 1 letter]ot the Crop till long after.

Either in a mild, peaceable, amicable way, or in Peace, is as much as with Peace, viz. spiritual Peace and Comfort of Conscience.

That follow after, and are studious of Peace; and so the Words may have a two-fold sense, either▪ 1. [illegible: 1 letter]he meaning is, That they that exercise Righteousness must do it in a sweet and peaceable way; in particular, Men may reprehend others, so they do it with Moderation and Gentleness, not as Executioners, to torment them, but as Physicians, to Heal them. As on the other side, they that are most peaceably disposed, yet must not make Peace, without sowing Righteousness with it, which includes just Reprehension whereby Righteousness is promoted: Or, 2ly▪ that they who sow Righteousness in Peace, i. e. joyn Righteousness with their Endeavours after Peace, shall reap the Reward, not only in Comfort here, but in Glory hereafter.

Government of the Tongue. (a. d. 61.)

1 My brethren, be not many masters, knowing that we shall receive the greater condemnation. 2 For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. 3 Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body. 4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. 5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! 6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. 7 For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: 8 But the tongue can no man tame; it is an unruly evil, full of deadly poison. 9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. 10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. 11 Doth a fountain send forth at the same place sweet water and bitter? 12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

The foregoing chapter shows how unprofitable and dead faith is without works. It is plainly intimated by what this chapter first goes upon that such a faith is, however, apt to make men conceited and magisterial in their tempers and their talk. Those who set up faith in the manner the former chapter condemns are most apt to run into those sins of the tongue which this chapter condemns. And indeed the best need to be cautioned against a dictating, censorious, mischievous use of their tongues. We are therefore taught,

I. Not to use our tongues so as to lord it over others: My brethren, be not many masters, &c., v. 1. These words do not forbid doing what we can to direct and instruct others in the way of their duty or to reprove them in a Christian way for what is amiss; but we must not affect to speak and act as those who are continually assuming the chair, we must not prescribe to one another, so as to make our own sentiments a standard by which to try all others, because God gives various gifts to men, and expects from each according to that measure of light which he gives. "Therefore by not many masters" (or teachers, as some read it); "do not give yourselves the air of teachers, imposers, and judges, but rather speak with the humility and spirit of learners; do not censure one another, as if all must be brought to your standard." This is enforced by two reasons. 1. Those who thus set up for judges and censurers shall receive the greater condemnation. Our judging others will but make our own judgment the more strict and severe, Matt. vii. 1, 2. Those who are curious to spy out the faults of others, and arrogant in passing censures upon them, may expect that God will be as extreme in marking what they say and do amiss. 2. Another reason given against such acting the master is because we are all sinners: In many things we offend all, v. 2. Were we to think more of our own mistakes and offenses, we should be less apt to judge other people. While we are severe against what we count offensive in others, we do not consider how much there is in us which is justly offensive to them. Self-justifiers are commonly self-deceivers. We are all guilty before God; and those who vaunt it over the frailties and infirmities of others little think how many things they offend in themselves. Nay, perhaps their magisterial deportment, and censorious tongues, may prove worse than any faults they condemn in others. Let us learn to be severe in judging ourselves, but charitable in our judgments of other people.

II. We are taught to govern our tongue so as to prove ourselves perfect and upright men, and such as have an entire government over ourselves: If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. It is here implied that he whose conscience is affected by tongue-sins, and who takes care to avoid them, is an upright man, and has an undoubted sign of true grace. But, on the other hand, if a man seemeth to be religious (as was declared in the first chapter) and bridleth not his tongue, whatever profession he makes, that man's religion is vain. Further, he that offends not in word will not only prove himself a sincere Christian, but a very much advanced and improved Christian. For the wisdom and grace which enable him to rule his tongue will enable him also to rule all his actions. This we have illustrated by two comparisons:—1. The governing and guiding of all the motions of a horse, by the bit which is put into his mouth: Behold, we put bits into the horses' mouths, that they may obey us, and we turn about their whole body, v. 3. There is a great deal of brutish fierceness and wantonness in us. This shows itself very much by the tongue: so that this must be bridled; according to Ps. xxxix. 1, I will keep my mouth with a bridle (or, I will bridle my mouth) while the wicked is before me. The more quick and lively the tongue is, the more should we thus take care to govern it. Otherwise, as an unruly and ungovernable horse runs away with his rider, or throws him, so an unruly tongue will serve those in like manner who have no command over it. Whereas, let resolution and watchfulness, under the influence of the grace of God, bridle the tongue, and then all the motions and actions of the whole body will be easily guided and overruled. 2. The governing of a ship by the right management of the helm: Behold also the ships, which though they are so great, and are driven of fierce winds, yet are they turned about with a very small helm whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things, v. 4, 5. As the helm is a very small part of the ship, so is the tongue a very small part of the body: but the right governing of the helm or rudder will steer and turn the ship as the governor pleases; and a right management of the tongue is, in a great measure, the government of the whole man. There is a wonderful beauty in these comparisons, to show how things of small bulk may yet be of vast use. And hence we should learn to make the due management of our tongues more our study, because, though they are little members, they are capable of doing a great deal of good or a great deal of hurt. Therefore,

III. We are taught to dread an unruly tongue as one of the greatest and most pernicious evils. It is compared to a little fire placed among a great deal of combustible matter, which soon raises a flame and consumes all before it: Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity, &c., v. 5, 6. There is such an abundance of sin in the tongue that it may be called a world of iniquity. How many defilements does it occasion! How many and dreadful flames does it kindle! So is the tongue among the members that it defileth the whole body. Observe hence, There is a great pollution and defilement in sins of the tongue. Defiling passions are kindled, vented, and cherished by this unruly member. And the whole body is often drawn into sin and guilt by the tongue. Therefore Solomon says, Suffer not thy mouth to cause thy flesh to sin, Eccles. v. 6. The snares into which men are sometimes led by the tongue are insufferable to themselves and destructive of others. It setteth on fire the course of nature. The affairs of mankind and of societies are often thrown into confusion, and all is on a flame, by the tongues of men. Some read it, all our generations are set on fire by the tongue. There is no age of the world, nor any condition of life, private or public, but will afford examples of this. And it is set on fire of hell. Observe hence, Hell has more to do in promoting of fire of the tongue than men are generally aware of. It is from some diabolical designs, that men's tongues are inflamed. The devil is expressly called a liar, a murderer, an accuser of the brethren; and, whenever men's tongues are employed in any of these ways, they are set on fire of hell. The Holy Ghost indeed once descended in cloven tongues as of fire, Acts ii. And, where the tongue is thus guided and wrought upon by a fire from heaven, there it kindleth good thoughts, holy affections, and ardent devotions. But when it is set on fire of hell, as in all undue heats it is, there it is mischievous, producing rage and hatred, and those things which serve the purposes of the devil. As therefore you would dread fires and flames, you should dread contentions, revilings, slanders, lies, and every thing that would kindle the fire of wrath in your own spirit or in the spirits of others. But,

IV. We are next taught how very difficult a thing it is to govern the tongue: For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed, of mankind. But the tongue can no man tame, v. 7, 8. As if the apostle had said, "Lions, and the most savage beasts, as well as horses and camels, and creatures of the greatest strength, have been tamed and governed by men: so have birds, notwithstanding their wildness and timorousness, and their wings to bear them up continually out of our reach: even serpents, notwithstanding all their venom and all their cunning, have been made familiar and harmless: and things in the sea have been taken by men, and made serviceable to them. And these creatures have not been subdued nor tamed by miracle only (as the lions crouched to Daniel, instead of devouring him, and ravens fed Elijah, and a whale carried Jonah through the depths of the sea to dry land), but what is here spoken of is something commonly done; not only hath been tamed, but is tamed of mankind. Yet the tongue is worse than these, and cannot be tamed by the power and art which serves to tame these things. No man can tame the tongue without supernatural grace and assistance." The apostle does not intend to represent it as a thing impossible, but as a thing extremely difficult, which therefore will require great watchfulness, and pains, and prayer, to keep it in due order. And sometimes all is too little; for it is an unruly evil, full of deadly poison. Brute creatures may be kept within certain bounds, they may be managed by certain rules, and even serpents may be so used as to do not hurt with all their poison; but the tongue is apt to break through all bounds and rules, and to spit out its poison on one occasion or other, notwithstanding the utmost care. So that not only does it need to be watched, and guarded, and governed, as much as an unruly beast, or a hurtful and poisonous creature, but much more care and pains will be needful to prevent the mischievous outbreakings and effects of the tongue. However,

V. We are taught to think of the use we make of our tongues in religion and in the service of God, and by such a consideration to keep it from cursing, censuring, and every thing that is evil on other occasions: Therewith bless we God, even the Father; and therewith curse we men, who are made after the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not so to be, v. 9, 10. 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. That tongue which addresses with reverence the divine Being cannot, without the greatest inconsistency, turn upon fellow-creatures with reviling brawling language. It is said of the seraphim that praise God, they dare not bring a railing accusation. And for men to reproach those who have not only the image of God in their natural faculties, but are renewed after the image of God by the grace of the gospel: this is a most shameful contradiction to all their pretensions of honouring the great Original. These things ought not so to be; and, if such considerations were always at hand, surely they would not be. Piety is disgraced in all the shows of it, if there be not charity. That tongue confutes itself which one while pretends to adore the perfections of God, and to refer all things to him, and another while will condemn even good men if they do not just come up to the same words or expressions used by it. Further, to fix this thought, the apostle shows that contrary effects from the same causes are monstrous, and not be found in nature, and therefore cannot be consistent with grace: Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree bear olive-berries, or a vine, figs? Or doth the same spring yield both salt water and fresh? v. 11, 12. True religion will not admit of contradictions; and a truly religious man can never allow of them either in his words or his actions. How many sins would this prevent, and recover men from, to put them upon being always consistent with themselves!

Properties of Wisdom. (a. d. 61.)

13 Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom. 14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 15 This wisdom descendeth not from above, but is earthly, sensual, devilish. 16 For where envying and strife is, there is confusion and every evil work. 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. 18 And the fruit of righteousness is sown in peace of them that make peace.

As the sins before condemned arise from an affectation of being thought more wise than others, and being endued with more knowledge than they, so the apostle in these verses shows the difference between men's pretending to be wise and their being really so, and between the wisdom which is from beneath (from earth or hell) and that which is from above.

I. We have some account of true wisdom, with the distinguishing marks and fruits of it: Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom, v. 13. A truly wise man is a very knowing man: he will not set up for the reputation of being wise without laying in a good stock of knowledge; and he will not value himself merely upon knowing things, if he has not wisdom to make a right application and use of that knowledge. These two things must be put together to make up the account of true wisdom: who is wise, and endued with knowledge? Now where this is the happy case of any there will be these following things:—1. A good conversation. If we are wiser than others, this should be evidenced by the goodness of our conversation, not by the roughness or vanity of it. Words that inform, and heal, and do good, are the marks of wisdom; not those that look great, and do mischief, and are the occasions of evil, either in ourselves or others. 2. True wisdom may be known by its works. The conversation here does not refer only to words, but to the whole of men's practice; therefore it is said, Let him show out of a good conversation his works. True wisdom does not lie in good notions or speculations so much as in good and useful actions. Not he who thinks well, or he who talks well, is in the sense of the scripture allowed to be wise, if he do not live and act well. 3. True wisdom may be known by the meekness of the spirit and temper: Let him show with meekness, &c. It is a great instance of wisdom prudently to bridle our own anger, and patiently to bear the anger of others. And as wisdom will evidence itself in meekness, so meekness will be a great friend to wisdom; for nothing hinders the regular apprehension, the solid judgment, and impartiality of thought, necessary to our acting wisely, so much as passion. When we are mild and calm, we are best able to hear reason, and best able to speak it. Wisdom produces meekness, and meekness increases wisdom.

II. We have the glorying of those taken away who are of a contrary character to that now mentioned, and their wisdom exposed in all its boasts and productions: "If you have bitter envying and strife in your hearts, glory not, &c., v. 14-16. Pretend what you will, and think yourselves ever so wise, yet you have abundance of reason to cease your glorying, if you run down love and peace, and give way to bitter envying and strife. Your zeal for truth or orthodoxy, and your boasts of knowing more than others, if you employ these only to make others hateful, and to show your own spite and heart-burnings against them, are a shame to your profession of Christianity, and a downright contradiction to it. Lie not thus against the truth." Observe, 1. Envying and strife are opposed to the meekness of wisdom. The heart is the seat of both; but envy and wisdom cannot dwell together in the same heart. Holy zeal and bitter envying are as different as the flames of seraphim and the fire of hell. 2. The order of things here laid down. Envying is first and excites strife; strife endeavours to excuse itself by vain-glorying and lying; and then (v. 16) hereupon ensue confusion and every evil work. Those who live in malice, envy, and contention, live in confusion, and are liable to be provoked and hurried to any evil work. Such disorders raise many temptations, strengthen temptations, and involve men in a great deal of guilt. One sin begets another, and it cannot be imagined how much mischief is produced: there is every evil work. And is such wisdom as produces these effects to be gloried in? This cannot be without giving the lie to Christianity, and pretending that this wisdom is what it is not. For observe, 3. Whence such wisdom cometh: It descendeth not from above, but ariseth from beneath; and, to speak plainly, it is earthly, sensual, devilish, v. 15. It springs from earthly principles, acts upon earthly motives, and is intent upon serving earthly purposes. It is sensual indulging the flesh, and making provision to fulfil the lusts and desires of it. Or, according to the original word, psychike, it is animal of human—the mere working of natural reason, without any supernatural light. And it is devilish, such wisdom being the wisdom of devils (to create uneasiness and to do hurt), and being inspired by devils, whose condemnation is pride (1 Tim. iii. 6), and who are noted in other places of scripture for their wrath, and their accusing the brethren. And therefore those who are lifted up with such wisdom as this must fall into the condemnation of the devil.

III. We have the lovely picture of that wisdom which is from above more fully drawn, and set in opposition to this which is from beneath: But the wisdom that is from above is first pure, then peaceable, &c., v. 17, 18. Observe here, True wisdom is God's gift. It is not gained by conversing with men, nor by the knowledge of the world (as some think and speak), but it comes from above. It consists of these several things:—1. It is pure, without mixture of maxims or aims that would debase it: and it is free from iniquity and defilements, not allowing of any known sin, but studious of holiness both in heart and life. 2. The wisdom that is from above is peaceable. Peace follows purity, and depends upon it. Those who are truly wise do what they can to preserve peace, that it may not be broken; and to make peace, that where it is lost it may be restored. In kingdoms, in families, in churches, in all societies, and in all interviews and transactions, heavenly wisdom makes men peaceable. 3. It is gentle, not standing upon extreme right in matters of property; not saying nor doing any thing rigorous in points of censure; not being furious about opinions, urging our own beyond their weight nor theirs who oppose us beyond their intention; not being rude and overbearing in conversation, nor harsh and cruel in temper. Gentleness may thus be opposed to all these. 4. Heavenly wisdom is easy to be entreated, eupeithes; it is very persuadable, either to what is good or from what is evil. There is an easiness that is weak and faulty; but it is not a blamable easiness to yield ourselves to the persuasions of God's word, and to all just and reasonable counsels or requests of our fellow-creatures; no, nor to give up a dispute, where there appears a good reason for it and where a good end may be answered by it. 5. Heavenly wisdom is full of mercy and good fruits, inwardly disposed to every thing that is kind and good, both to relieve those who want and to forgive those who offend, and actually to do this whenever proper occasions offer. 6. Heavenly wisdom is without partiality. The original word, adiakritos, signifies to be without suspicion, or free from judging, making no undue surmises nor differences in our conduct towards one person more than another. The margin reads it, without wrangling, not acting the part of sectaries, and disputing merely for the sake of a party; nor censuring others purely on account of their differing from us. The wisest men are least apt to be censurers. 7. That wisdom which is from above is without hypocrisy. It has no disguises nor deceits. It cannot fall in with those managements which the world counts wise, which are crafty and guileful; but it is sincere and open, steady and uniform, and consistent with itself. O that you and I may always be guided by such wisdom as this! that with Paul we may be able to say, Not with fleshly wisdom, but in simplicity and godly sincerity, by the grace of God, we have our conversation. And then, lastly, true wisdom will go on to sow the fruits of righteousness in peace, and thus, if it may be, to make peace in the world, v. 18. And that which is sown in peace will produce a harvest of joys. Let others reap the fruits of contentions, and all the advantages they can propose to themselves by them; but let us go on peaceably to sow the seeds of righteousness, and we may depend upon it our labour will not be lost. For light is sown for the righteous, and gladness for the upright in heart; and the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.

CHAP. III. Verſe 1. Be not many maſters]

MAſters of opinions, that boldly obtrude upon others their own placits, and will not have them diſputed or debated:Praeſat, in[illegible: 2 letters]. Sent. Eſt ipſiſſimum Dei verbum. Hoſius. Such are the Sorboniſts, who rejoyce to be called, Magistri notri Pariſienſes, our Maſters of Paris. Bacon the Carmelite was called, Doctor reſolutiſſimus, becauſe he would endure no gueſſing or may be's. The Popes paraſites perſwade the people, that what interpretation ſoever he gives of Scripture, be it right or wrong, it is without further triall to be received, as the very word of God.

Verſe 2. For in many things, &c.] This is,Euphormio. Triste mortulitatis privilegium, the ſad priviledge of man-kinde, as one phraſeth it, to have leave to offend ſometimes. Every Pomgranate hath at leaſt one rotten grain within it, ſaid Crates. [non-Latin text not transcribed]. And it is the honour of God alone to be perfect, ſaith Plato. Hierom pronounceth a curſe upon him that ſhall ſay, that the fulfilling of the whole law is impoſſible to any. But Patres legendi eum venia; Hierome was out in this, and too blame.

A perfect man] That is, A prudent man, Pſ. 37.30, 31.

Verſe 3. That they may obey us] Horſes, aſſ[illegible: 1 letter]s, camels, elephants, God in great wiſdome for the uſe of man, hath made without galls, that they might with the more eaſe be made tame and ſerviceable.

Verſe 4. Whither ſoever the governour] Johnſton. de Nat. conſtant. Peterent coelum navibus Belgae, ſi navibus petipoſſet, ſaith one.

Verſe 5. Boasteth great things] Gr. [non-Latin text not transcribed]. It doth magnifically lift upit ſelf, as an untamed horſe doth his head. It exalts it ſelf and exults of great things. It walketh thorow the earth, and faceth the very heavens, Pſal. 73.9. It can run all the world over, and bite at every body: being as a ſharp raſour, that doth deceit, that inſtead of ſhaving the hair cutteth the throat, Pſalms 52.2.

Verſe 6. A world of iniquity] A new found world. Not a city or a countrey only, but a world of iniquity, a ſink, a ſea of ſin, wherein there is not only that Leviathan, but creeping things innumerable.

The courſe of nature] Gr.Pſ[illegible: 1 letter]l. 104.46. The wheel of our nativity. Their breath as fire devoureth, Iſa. 33.10.

And it is ſet on fire of hell] That is, of the devil (called elſwhere the gates of hell) as the holy Ghoſt (on the other ſide) ſet on ſire the Apoſtles tongues with zeal, that flame of God, Cant 86. Act. 2.3. Evil ſpeech is the devils drivell: a ſlanderer carries the devils pack.

Verſe 7. For every kinde of beasts, &c.] See the Note on Heb. 2.7.

Verſe 8. But the tongue, &c.] Where then are our Juſticiaries with their pretended perfection? Davids heart deceived him, Pſal. 39.1. I ſaid I will look to my waies, I will bridle my tongue. But preſently after, he ſhews how ſoon he brake his word, My heart was hot, &c. and I ſpake with my tongue. Pambus in the eccleſiaſticall hiſtory, could never take out that one leſſon read him out of Pſal. 39.1.

An unruly evil] There be but five vertues of the tongue reckoned by Philoſophers. But there are 24. ſeverall ſinnes of the tongue, as Peraldus recounteth them. The Arabians have a proverb, Cave ne feriat lingua tua collum tuum. Take heed thy tongue cut not thy throat. An open mouth is oft a purgatory to the maſter.

Verſe 9. Therewith bleſſe we God] And ſo make our tongues our glory.

Therewith curſe we men] Yea the beſt of men; as Co[illegible: 1 letter]e and his complices fear not to object to Moſes the meek, with one breath, pride, ambition, and uſurpation of authority.

Verſe 10. Out of the ſame mouth] As it did once out of the mouth of Pope Julius the ſecond: who in the battle of Ravenna on Eaſter-day between him and the French, as he ſate by the fire reading of his praiers,Annal Gallic. and having news of the defeat, he ſlung away his book, ſaying, Sit ergo gallus in nomine diabolorum. The devil take the French. Is not this that mouth that ſpeaketh great things, and blaſphemies? Rev. 13.5.

Verſe 11. Doth a f[illegible: 1 letter]untain ſend forth] The fountain or rather the botch of ſenſuall and ſinfull pleaſure doth. Sin is a bitter-ſweet, [non-Latin text not transcribed]. the poiſon of aſpes, which firſt tickleth, and then killeth. All creature comforts are dulcis acerbitas, ſaith one.Tertull. Amariſſima voluptas, ſaith another.

Principium dulce eſt, at finis amor is amarus: Leata venire Venus, triſtis abire ſolet.

Verſe 12. Both yeeld ſalt water and freſh] That is ſtrange that is reported of the rivers of Peru, that after they have run into the main ſea, yea, ſome write 20 or 30, miles, Abbots his Geog. they keep themſelves unmixt with the ſalt water: ſo that a very great way within the ſea, men may take up as freſh water, as if they were near the land. But that is as ſure as ſtrange that an eye witneſſe reporteth of the Danuby and Sava (two great rivers in Hungary) that their waters meeting mingle no more then water and oyl: Blunts vo[illegible: 1 letter]age. p. 10. ſo that near the middle of the river I have gone in a boat (ſaith mine authour) and taſted of the Danuby, as clear and pure as a well: then putting my hand not an inch further, I have taken of the Sava, as troubled is a ſtreet-channel, taſting the gravel in my teeth. Thus they run 60 miles together, &c.

Verſe 13. Who is a wiſe man] Not he that words it moſt: for in multiloquio ſtultiloguium, and as any one is more wiſe, he is more ſparing of his cenſures, but every fool will be medling.

With meekneſſe of wiſdome] As it is ſaid of Athanaſius, that he was high in worth, and humble in heart; N[illegible: 1 letter]zianz, in en[illegible: 1 letter]om Athana. a Load-ſtone in his ſweet, gentle, drawing nature, and yet an Adamant in his wiſe and ſtout deportment towards thoſe that were evil.

Verſe 14. Bitter envying] Properly ſo called; for it ſlows from the gall, it ſhews that the man is in the gall of bitterneſſe, and of kinne to the ſtar called Wormwood, Revel. 8.11. It is alſo an evil, wherein is ſteeped the venome of all other vices.

Glory not] viz. Of your wiſdome.

Lie not againſt the truth] As if ye were true Chriſtians, when in truth you are not ſo.

Verſe 15. Earthly, ſenſuall] Here's a true character of carnall wiſdome: The world is a pearl in its eyes, in cannot ſee God.

Verſe 16. Eaſie to be entreated] Tractable, docible, not as horſe and mule that muſt be ruled with rigour, not with reaſon, Pſal; 32.9.

Verſe 18. Is ſown in peace] Only we muſt not think to ſow and reap, all in day.

My brethren, be not many masters. "Be not many of you teachers." The evil referred to is that where many desired to be teachers, though but 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; and there would be great evil in having many crowding themselves unqualified into the office. The word here rendered masters (διδασκαλοι) should have been rendered teachers. It is so rendered in Jn 3:2; Acts 13:1; Rom 2:20; 1Cor 12:28-29; Eph 4:11; 1Timm 2:11; 4:3; Heb 5:12; though it is elsewhere frequently rendered master. It has, however, in it primarily the notion of teaching, (διδασκω,) even when rendered master; and the word master is often used in the New Testament, as it is with us, to denote an instructor--as the "schoolmaster". Compare Mt 10:24-25; 22:16; Mk 10:17; 12:19, et al. 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 connexion implies that the word is used in that sense in this place; and the evil reprehended 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 that here used, (compare Mt 23:7,) and who were ambitious to be doctors and teachers. See Rom 2:19; 1Timm 1:7. This fondness for the office of teachers they naturally carried with them into the Christian church when they were converted, and it is this which 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 which Dr. Lawrence. the editor, supposes was written not far from the apostolic age. "in those days (the days of the Messiah) shall many 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" chap. iii. 23-24). The same spirit the passage before us would rebuke 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 of the prominence and importance which a man has in virtue of being a public instructor. If there is anything which ought to be managed with extreme prudence and caution, it is that of introducing men into the Christian ministry. Compare 1Timm 5:22; Acts 1:15-26; 13:2-3.

Knowing that we shall receive the greater condemnation, (μειζονκριμα) Or rather, a severer judgment; that is, we shall have a severer trial, and give a stricter account. The word here used does not necessarily mean condemnation, but judgment, trial, account; and the consideration which the apostle suggests is not that those who were public teachers would be condemned, but that there would be a much more solemn account to be rendered by them than by other men, and that they ought duly to reflect on this in seeking the office of the ministry. He would carry them in anticipation before the judgment-seat, and have them determine the question of entering the ministry there. No better "stand-point" can be taken in making up the mind in regard to this work; and if that had been the position assumed in order to estimate the work, and to make up the mind in regard to the choice of this profession, many a one who has sought the office would have been deterred from it; and it may be added, also, that many a pious and educated youth would have sought the office, who has devoted his life to other pursuits. A young man, when about to make choice of a calling in life, should place himself by 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 would have been deterred from the ministry who have sought it with a view to honour or emolument! How many, too, who have devoted themselves to the profession of the law, 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, in the ministry and out of it, feel, when too late to make a change, that they have wholly mistaken the purpose for which they should have lived!

(a) "be not many masters" Mt 18:8,14; 1Pet 5:3 (+) "condemnation" or, "judgement"

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; and the meaning here is, that all were liable to commit error, and that this consideration should induce men to be cautious in seeking an office where an error would be likely to do so much injury. The particular thing, doubtless, which the apostle had in his eye, 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 do mischief, it is in the office of a religious teacher; and to show the danger of this, and the importance of caution in seeking that office, the apostle proceeds to show what mischief the tongue is capable of effecting.

If any man offend not in word. In his speech; in the use of his tongue.

The same is a perfect man. 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 steersman 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, Job 1:1.

And able also to bridle the whole body. 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 the 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.

(a) "For in many things we offend all" 1Kgs 8:46; Prov 20:9; 1Jn 1:8 (b) "offend not in word" Prov 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.

(a) "we put bits in the horses' mouths" Ps 32:9

Behold also the ships. This illustration is equally striking and obvious. A ship is a large object. It seems to be unmanageable by its vastness, and it is also impelled by driving storms. Yet it is easily managed by a small rudder; and he that has control of that, has control of the ship itself. So with the tongue. It is a small member as compared with the body; in its size not unlike the rudder as compared with the ship. Yet the proper control of the tongue in respect to its influence on the whole man, is not unlike the control of the rudder in its power over the ship.

Which though they be so great. 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. By winds that would seem to leave the ship beyond control. It is probable that by the "fierce winds" here as impelling the ship, the apostle meant to illustrate the power of the passions in impelling man. Even a man under impetuous passion would be restrained, if the tongue is properly controlled, as the 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 as compared with the body.

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

(+) "governor listeth" or, "Pilot chooseth"

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 a great many respects: and the apostle does it by referring to its boasting; to the effects which it produces, resembling that of fire, (Jas 3:6;) to its untameableness, (Jas 3:8-9;) and to its giving utterance to the most inconsistent and incongruous thoughts, Jas 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 means doubtless to convey the idea that it boasts not 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! Marg., wood. The Greek word (υλη) means a wood, forest, grove; and then fire-wood, 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 neighbourhood or a village "in a flame."

(a) "the tongue is a little member" Prov 12:18 (b) "boasteth great things" Ps 12:3 (+) "a matter" or, "wood" (++) "a matter" or, "How much combustible matter"

And the tongue is a fire. In this sense, that it produces a "blaze," or a great conflagration. It produces a disturbance and an agitation that may be compared with the conflagration often produced by a spark.

A world of iniquity. A little world of evil in itself. This is a very expressive phrase, and is similar to one which we often employ, as when we speak of a town as being a world in miniature. We mean by it that it is an epitome of the world; that all that there is in the work is represented there on a small scale. So when the tongue is spoken of as being "a world of iniquity," it is meant that all kinds of evil that are in the world are exhibited there in miniature; it seems to concentrate all sorts of iniquity that exist on the earth. And what evil is there which may not be originated or fomented by the tongue? What else is there that might with so much propriety be represented as a little world of iniquity? With all the good which it does, who can estimate the amount of evil which it causes. Who can measure the evils which arise from scandal, and slander, and profaneness, and perjury, and falsehood, and blasphemy, and obscenity, and the inculcation of error, by the tongue? Who can gauge the amount of broils, and contentions, and strifes, and wars, and suspicions, and enmities, and alienations among friends and neighbours, which it produces? Who can number the evils produced by the "honeyed" words of the seducer; or by the tongue of the eloquent in the maintenance of error, and the defence of wrong? If all men were dumb, what a portion of the crimes of the world would soon cease! If all men would speak only that which ought to be spoken, what a change would come over the face of human affairs!

So is the tongue among our members, that it defileth the whole body. It stains or pollutes the whole body. It occupies a position and relation so no portion which is not affected by it. Of the truth of this, no one can have any doubt. There is nothing else pertaining to us as moral and intellectual beings, which exerts such an influence over ourselves as the tongue. A man of pure conversation is understood and felt to be pure in every respect; but who has any confidence in the virtue of the blasphemer, or the man of obscene lips, or the calumniator and slanderer? We always regard such a man as corrupt to the core.

And setteth on fire the course of nature. The margin is, "the wheel of nature." The Greek word also (τροχος) means a wheel, or anything made far revolving and running. Then it means the course run by a wheel; a circular course or circuit. The word rendered nature, (γενεσις,) means, procreation, birth, nativity; and therefore the phrase means, literally, the wheel of birth--that is, the wheel which is set in motion at birth, and which runs on through life.--Rob. Lex. sub voce γενεσις. It may be a matter of doubt whether this refers to successive generations, or to the course of individual life. The more literal sense would be that which refers to an individual; but perhaps the apostle meant to speak in a popular sense, and thought of the affairs of the world as they roll on from age to age, as all enkindled by the tongue, keeping the world in a constant blaze of excitement. Whether applied to an individual life, or to the world at large, every one can see the justice of the comparison. One naturally thinks, when this expression is used, of a chariot driven on with so much speed that its wheels by their rapid motion become self-ignited, and the chariot moves on amidst flames.

And it is set on fire of hell. Hell, or Gehenna, is represented as a place where the fires continually burn: Mt 5:22. The idea here is, that that which causes the tongue to do so much evil derives its origin from hell. Nothing could better characterize much of that which the tongue does, than to say that it has its origin in hell, and has the spirit which reigns there. The very spirit of that world of fire and wickedness--a spirit of falsehood, and slander, and blasphemy, and pollution--seems to inspire the tongue. The image which seems to have been before the mind of the apostle was that of a torch which enkindles and burns everything as it goes along--a torch itself lighted at the fires of hell. One of the most striking descriptions of the woes and curses which there may be in hell, would be to portray the sorrows caused on the earth by the tongue.

(a) "a fire" Prov 16:27 (b) "it defileth the whole body" Mt 15:11-20 (+) "course" or, "wheel"

For every kind of beasts. The apostle proceeds to state another thing showing the power of the tongue, the fact that it is ungovernable, and that there is no power of man to keep it under control. Everything else but this has been tamed. It is unnecessary to refine on the expressions used here, by attempting to prove that it is literally true that every species of beasts, and birds, and fishes has been tamed. The apostle is to be understood as speaking in a general and popular sense, showing the remarkable power of man over those things which are by nature savage and wild. The power of man in taming wild beasts is wonderful. Indeed, it is to be remembered that nearly all those beasts which we now speak of as "domestic" animals, and which we are accustomed to see only when they are tame, were once fierce and savage races. This is the ease with the horse, the ox, the ass, (Job 11:12; and Job 39:5,) the swine, the dog, the cat, etc. The editor of the Pictorial Bible well remarks, "There is perhaps no kind of creature, to which man has access, which might not be tamed by him with proper perseverance. The ancients seem to have made more exertions to this end, and with much better success, than ourselves. The examples given by Pliny, of creatures tamed by men, relate to elephants, lions, and tigers, among beasts; to the eagle, among birds; to asps, and others serpents; and to crocodiles, and various fishes, among the inhabitants of the water. Nat. Hist. viii. 9, 16, 17; x. 5, 44. The lion was very commonly tamed by the ancient Egyptians, and trained to assist both in hunting and in war." Notes in loc. The only animal which it has been supposed has defied the power of man to tame it, is the hyena, and even this, it is said, has been subdued, in modern times. There is a passage in Euripides which has a strong resemblance to this of James:--

βραχυτοισθενοςανερος, αλλαποικιλιαςπραπιδων δαμαφυλαποντου, χθονιωνταεριωντεπαιδευματα

"Small is the power which nature has given to man; but, by various acts of his superior understanding, he has subdued the tribes of the sea, the earth, and the air." Compare on this subject, the passages quoted by Pricaeus in the Critici Sacri, in loc.

And of birds. It is a common thing to tame birds, and even the most wild are susceptible of being tamed. A portion of the feathered race, as the hen, the goose, the duck, is thoroughly domesticated. The pigeon, the martin, the hawk, the eagle, maybe; and perhaps there are none of that race which might not be made subject to the will of man.

And of serpents. The ancients showed great skill in this art, in reference to asps and other venomous serpents, and it is common now in India. In many instances, indeed, it is known that the fangs of the serpents are extracted; but even when this is not done, they who practise the art learn to handle them with impunity.

And of things, in the sea. As the crocodile, mentioned by Pliny. It may be affirmed with confidence that there is no animal which might not, by proper skill and perseverance, be rendered tame, or made obedient to the will of man. It is not necessary, however, to understand the apostle as affirming that literally every animal has been tamed, or ever can be. He evidently speaks in a popular sense of the great power which man undeniably has over all kinds of wild animals--over the creation beneath him.

(+) "kind" or, "nature" (++) "sea" or, "Sea monsters" (+++) "tamed" or, "subdued" (++++) "mankind" or, "nature or man"

But the tongue can no man tame. This does not mean that it is never brought under control, but that it is impossible effectually and certainly to subdue it. It would be possible to subdue and domesticate any kind of beasts, but this could not be done with the tongue,

It is an unruly evil. An evil without restraint, to which no certain effectual check can be applied. Of the truth of this no one can have any doubt, who looks at the condition of the world.

Full of deadly poison. That is, it acts on the happiness of man, and on the peace of society, as poison does on the human frame. The allusion here seems to be to the bite of a venomous reptile. Compare Ps 140:3, "They have sharpened their tongues like a serpent; adders' poison is under their lips." Rom 3:13, "With their tongues they have used deceit; the poison of asps is under their lips." Nothing would better describe the mischief that may be done by the tongue. There is no sting of a serpent that does so much evil in the world; there is no poison more deadly to the frame than the poison of the tongue is to the happiness of man. Who, for example, can stand before the power of the slanderer? What mischief can be done in society that can be compared with that which he, may do? 'Tis slander;' Whose edge is sharper than the sword; whose tongue Outvenoms all the worms of Nile; whose breath Rides on the posting winds, and doth belie All corners of the world: kings, queens, and states, Maids, matrons, nay, the secrets of the grave This viperous slander enters. Shakspere, in Cymbeline

(+) "tame" or, "subdue" (a) "full of deadly poison" Ps 140:3; Rom 3:13

Therewith bless we God. We men do this; that is, all this is done by the tongue. The apostle goes not mean that the same man does this, but that all this is done by the same organ--the tongue.

Even the Father. Who sustains to us the relation of a Father. The point in the remark of the apostle is, the absurdity of employing the tongue in such contradictory uses as to bless one who has to us the relation of a Father and to curse any being, especially those who are made in his image. The word bless here is used in the sense of praise, thank, worship.

And therewith curse we men. That is, it is one by the same organ by which God is praised and honoured.

Which are made after the similitude of God. After his image, Gen 1:26-27. As we bless God, we ought with the same organ to bless those who are like him. There is an absurdity in cursing men who are thus made, like what there would be in both blessing and cursing the Creator himself.

Out of the same mouth proceedeth blessing and cursing. The meaning here may be, either that out of the mouth of man two such opposite things proceed, not referring to the same individual, but to different persons; or, out of the mouth of the same individual. Both of these are true; and both are equally incongruous and wrong. No organ should be devoted to uses so unlike, and the mouth should be employed in giving utterance only to that which is just, benevolent, and good. It is true, however, that the mouth is devoted to these opposite employments; and that while one part of the race employ it purposes of praise, the other employ it in uttering maledictions. It is also true of many individuals that at one time they praise their Maker, and then, with the sane organ, calumniate, and slander, and revile their fellow-men. After an act of solemn devotion in the house of God, the professed worshipper goes forth with the feelings of malice in his heart, and the language of slander, detraction, or even blasphemy on his lips.

My brethren, these things ought not so to be. They are as incongruous as it would be for the same fountain to send forth both salt water and fresh; or for the same tree to bear different kinds of fruit.

Doth a fountain send forth at the same place. Marg., hole. The greek word means opening, fissure, such as there is in the earth, or in rocks from which a fountain gushes.

Sweet water and bitter. Fresh water and salt, Jas 3:12. Such things do not occur in the works of nature, and they should not be found in man.

(+) "place" or, "hole"

Can the fig-tree, my brethren, bear olive berries? Such a thing is impossible in nature, and equally absurd in morals. A fig-tree bears only figs; and so the tongue ought to give utterance only to one class of sentiments and emotions. These illustrations are very striking, and show the absurdity of that which the apostle reproves. At the same time, they accomplish the main purpose which he had in view, to repress the desire of becoming public teachers without suitable qualifications. They show the power of the tongue; they show what a dangerous power it is for a man to wield who has not the proper qualifications; they show that no one should put himself in the position where he may wield this power without such a degree of tried prudence, wisdom, discretion, and piety, that there shall be a moral certainty that he will use it aright.

(a) "Can the fig-tree...bear olive berries" Mt 7:16

Who is a wise man, and endued with knowledge among you? This is spoken with reference to the work of public teaching; and the meaning of the apostle is, that if there were such persons among them, they should be selected for that office. The characteristics here stated as necessary qualifications, are wisdom and knowledge. Those, it would seem, on which reliance had been placed, were chiefly those which were connected with a ready elocution, or the mere faculty of speaking. The apostle had stated the dangers which would follow if reliance were placed on that alone, and he now says that something more is necessary, that the main qualifications for the office are wisdom and knowledge. No mere power of speaking, however eloquent it might be, was a sufficient qualification. The primary things to be sought in reference to that office were wisdom and knowledge, and they who were endowed with these things should be selected for public instructors.

Let him shew out of a good conversation. From a correct and consistent life and deportment. On the meaning of the word conversation, Php 1:27. The meaning here is, that there should be an upright life, and that this should be the basis in forming the judgment in appointing persons to fill stations of importance, and especially in the office of teaching in the church.

His works. His acts of uprightness and piety. He should be a man of a holy life.

With meekness of wisdom. With a wise and prudent gentleness of life; not in a noisy, arrogant, and boastful manner. True wisdom is always meek, mild, gentle; and that is the wisdom which is needful, if men would become public teachers. It is remarkable that the truly wise man is always characterized by a calm spirit, a mild and placid demeanour, and by a gentle, though firm, enunciation of his sentiments. A noisy, boisterous, and stormy declaimer we never select as a safe counsellor. He may accomplish much in his way by his bold eloquence of manner, but we do not put him in places where we need far-reaching thought, or where we expect the exercise of profound philosophical views. In an eminent degree, the ministry of the gospel should be characterized by a calm, gentle, and thoughtful wisdom--a wisdom which shines in all the actions of the life.

(a) "who is a wise man" Ps 107:43 (b) "good conversation" Php 1:27 (+) "conversation" or, "By a good behaviour"

But if ye have bitter envying and strife in your hearts. If that is your characteristic. There is reference here to a fierce and unholy zeal against each other; a spirit of ambition and contention.

Glory not. Do not boast, in such a case, of your qualifications to be public teachers. Nothing would render you more unfit for such an office than such a spirit.

And lie not against the truth. You would lie against what is true by setting up a claim to the requisite qualifications for such an office, if this is your spirit. Men should seek no office or station which they could not properly seek if the whole truth about them were known.

This wisdom descendeth not from above. 1Cor 3:3. The wisdom here referred to is that carnal or worldly wisdom which produces strife and contention; that kind of knowledge which leads to self-conceit, and which prompts a man to defend his opinions with overheated zeal. In the contentions which are in the world, in church and state, in neighbourhoods and families, at the bar, in political life, and in theological disputes, even where there is the manifestation of enraged and irascible feeling, there is often much of a certain kind of wisdom. There is learning, shrewdness, tact, logical skill, subtle and skilful argumentation--"making the worse appear the better reason;" but all this is often connected with a spirit so narrow, bigoted, and contentious, as to show clearly that it has not its origin in heaven. The spirit which is originated there is always connected with gentleness, calmness, and a love of truth.

But is earthly. Has its origin in this world, and partakes of its spirit. It is such as men exhibit who are governed only by worldly maxims and principles.

Sensual. Marg., natural. The meaning is, that it has its origin in our sensual rather than in our intellectual and moral nature. It is that which takes counsel of our natural appetites and propensities, and not of high and spiritual influences.

Devilish. Demoniacal, (δαιμονιωδης) Such as the demons exhibit. Jas 2:19. There may be indeed talent in it, but there is the intermingling of malignant passions, and "it leads to contentions, strifes, divisions, and "every evil work."

(a) "This wisdom descendeth not from above" 1Cor 3:3 (+) "sensual" or, "natural"

For where envying and strife is, there is confusion. Marg.:, tumult, or unquietness. Everything is unsettled and agitated. There is no mutual confidence; there is no union of plan and effort; there is no co-operation in promoting a common object; there is no stability in any plan; for a purpose, though for good, formed by one portion, is defeated by another.

And every evil work. The truth of this no one can have any doubt who has observed the effects in a family or neighbourhood where a spirit of strife prevails. Love and harmony of course are banished; all happiness disappears; all prosperity is at an end. In place of the peaceful virtues which ought to prevail, there springs up every evil passion that tends to mar the peace of a community. Where this spirit prevails in a church, it is of course impossible to expect any progress in Divine things; and in such a church any effort to do good is vain. "The Spirit, like a peaceful dove, Flies from the realms of noise and strife."

(+) "confusion" or, "tumult, or unquietness"

But the wisdom that is from above. 1Cor 2:6. The wisdom which has a heavenly origin, or which is from God. The man who is characterized by that wisdom will be pure, peaceable, etc. This does not refer to the doctrines of religion, but to its spirit.

Is first pure. That is, the first effect of it on the mind is to make it pure. The influence on the man is to make him upright, sincere, candid, holy. The word here used (αγνος) is that which would be applied to one who is innocent, or free from crime or blame. Compare Php 4:8; 1Timm 5:22; 1Jn 3:3, where the word is rendered, as here, pure; 2Cor 7:11, where it is rendered clear, [in this matter;] 2Cor 11:2; Tit 2:5; 1Pet 3:2, where it is rendered chaste. The meaning here is, that the first and immediate effect of religion is not on the intellect, to make it more enlightened; or on the imagination, to make it more discursive and brilliant; or on the memory and judgment, to make them clearer and stronger; but it is to purify the heart, to make the man upright, inoffensive, and good. This passage should not be applied, as it often is, to the doctrines of religion, as if it were the first duty of a church to keep itself free from errors in doctrine, and that this ought to be sought even in preference to the maintenance of peace--as if it meant that in doctrine a church should be "first pure, then peaceable;" but it should be applied to the individual consciences of men, as showing the effect of religion on the heart and life. The first thing which it produces is to make the man himself pure and good; then follows the train of blessings which the apostle enumerates as flowing from that. It is true that a church should be pure in doctrinal belief, but that is not the truth taught here. It is not true that the Scripture teaches, here or elsewhere, that purity of doctrine is to be preferred to a peaceful spirit; or that it always leads to peaceful spirit; or that it is proper for professed Christians and Christian ministers to sacrifice, as is often done, a peaceful spirit, in an attempt to preserve purity of doctrine. Most of the persecutions in the church have grown out of this maxim. This led to the establishment of the Inquisition; this kindled the fires of Smithfield; this inspirited Laud and his friends; this has been the origin of no small part of the schisms in the church. A pure spirit is the best promoter of peace, and will do more than anything else to secure the prevalence of truth.

Then peaceable. The effect of true religion --the wisdom which is from above--will be to dispose a man to live in peace with all others. Rom 14:19; Heb 12:14.

Gentle. Mild, inoffensive, clement. The word here used (επιεικης) is rendered moderation in Php 4:6; patient in 1Timm 3:3; and gentle in Tit 3:2; Jas 3:17; 1Pet 2:18. It does not occur elsewhere in the New Testament. Every one has a clear idea of the virtue of gentleness--gentleness of spirit, of deportment, and of manners; and every one can see that that is the appropriate spirit of religion. 2Cor 10:1. It is from this word that we have derived the word gentleman; and the effect of true religion is to make every one, in the proper and best sense of the term, a gentleman. How can a man have evidence that he is a true Christian, who is not such? The highest title which can be given to a man is that he is a Christian gentleman.

And easy to be entreated. The word here used does not elsewhere occur in the New Testament. It means easily persuaded, compliant. Of course, this refers only to cases where it is right and proper to be easily persuaded and complying. It cannot refer to things which are in themselves wrong. The sense is, that he who is under the influence of the wisdom which is from above, is not a stiff, stern, obstinate, unyielding man. He does not take a position, and then hold it whether right or wrong; he is not a man on whom no arguments or persuasions can have any influence. He is not one who cannot be affected by any appeals which may be made to him on the grounds of patriotism, justice, or benevolence; but is one who is ready to yield when truth requires him to do it, and who is willing to sacrifice his own convenience for the good of others. See this illustrated in the ease of the apostle Paul, in 1Cor 9:20-22. 1Cor 9:20-22.

Full of mercy. Merciful; disposed to show compassion to others. This is one of the results of the wisdom that is from above, for it makes us like God, the "Father of mercies." Mt 5:7.

And good fruits. The fruits of good living; just, benevolent, and kind actions. Php 1:11; 2Cor 9:10. Compare Jas 2:14-26.

Without partiality. Marg., "or wrangling." The word here used (αδιακριτος) occurs nowhere else in the New Testament. It means, properly, not to be distinguished. Here it may mean either of the following things:

(a) not open to distinction or doubt; that is, unambiguous, so that there shall be no doubt about its origin or nature;

(b) making no distinction, that is, in the treatment of others, or impartial towards them; or

(c) without strife, from διακρινω, to contend. The second meaning here suggested seems best to accord with the sense of the passage; and according to this the idea is, that the wisdom which is from above, or true religion, makes us impartial in our treatment of others: that is, we are not influenced by a regard to dress, rank, or station, but we are disposed to do equal justice to all, according to their moral worth, and to show kindness to all, according to their wants. See Jas 2:1-4.

And without hypocrisy. What it professes to be; sincere. There is no disguise or mask assumed. What the man pretends to be, he is. This is everywhere the nature of true religion. It has nothing of its own of which to be ashamed, and which needs to be concealed; its office is not to hide or conceal anything that is wrong. It neither is a mask, nor does it need a mask. If such is the nature of the "wisdom which is from above," who is there that should be ashamed of it? Who is there that should not desire that its blessed influence should spread around the world?

(a) "the wisdom that is from above" 1Cor 2:6-7 (b) "pure" Php 4:8 (c) "peaceable" Heb 12:14 (d) "gentle" Gal 5:22 (+) "partiality" or, "wrangling"

And the fruit of righteousness. That which the righteousness here referred to produces, or that which is the effect of true religion. The meaning is, that righteousness or true religion produces certain results on the life, like the effects of seed sown in good ground. Righteousness or true religion as certainly produces such effects, as seed that is sown produces a harvest.

Is sown in peace. Is scattered over the world in a peaceful manner. That is, it is not done amidst contentions, and brawls, and strifes. The farmer sows his seed in peace. The fields are not sown amidst the tumults of a mob, or the excitements of a battle or a camp. Nothing is more calm, peaceful, quiet, and composed, than the farmer, as he walks with measured tread over his fields, scattering his seed. So it is in sowing the "seed of the kingdom," in preparing for the great harvest of righteousness in the world. It is done by men of peace; it is done in peaceful scenes, and with a peaceful spirit; it is not in the tumult of war, or amidst the hoarse brawling of a mob. In a pure and holy life; in the peaceful scenes of the sanctuary and the Sabbath; by noiseless and unobtrusive labourers, the seed is scattered over the world, and the result is seen in an abundant harvest in producing peace and order.

Of them that make peace. By those who desire to produce peace, or who are of a peaceful temper and disposition. They are engaged everywhere in scattering these blessed seeds of peace, contentment, and order; and the result shall be a glorious harvest for themselves and for mankind--a harvest rich and abundant on earth and in heaven. The whole effect, therefore, of religion, is to produce peace. It is all peace--peace in its origin and in its results; in the heart of the individual, and in society; on earth, and in heaven. The idea with which the apostle commenced this chapter seems to have been that such persons only should be admitted to the office of public teachers. From that, the mind naturally turned to the effect of religion in general; and he states that in the ministry and out of it; in the heart of the individual and on society at large; here and hereafter, the effect of religion is to produce peace. Its nature is peaceful as it exists in the heart, and as it is developed in the world; and wherever and however it is manifested, it is like seed sown, not amid the storms of war and the contentions of battle, but in the fields of quiet husbandry, producing in rich abundance a harvest of peace. In its origin, and in all its results, it is productive only of contentment, sincerity, goodness, and peace. Happy he who has this religion in his heart; happy he who with liberal hand scatters its blessings broadcast over the world!

(a) "the fruit of righteousness" Heb 12:11

For the clearer understanding of these words, let us consider, 1. What the apostle does not forbid, namely, private and brotherly admonition, which proceeds from Christian love one towards another, much less does he condemn public and authorized reproof: God has made it the duty of all to admonish and reprove each other charitably; he has made it the duty of others to admonish and censure evil-doers, authoritatively; this, therefore, is not forbidden.

Observe, 2. What it is that is here forbidden, namely, such a reproving of others as is supercilious and masterly, managed with sharpness and severity, rashly and rigidly. As if the apostle had said, "Be not magisterial and censorious towards your brethren, as if every one of you had many masters in them." Censuring of others is an arrogation of mastership over others, and the assuming of a power over them which God never gave us, it is a bold usurpation of God's authority; we may admonish, reprove, and warn; but it must not be in a lordly manner, in a masterly way, which is reviling rather than reproving; we must be covered with a cloak of love, there may be, and oft-times is, a great deal of malice in reporting truth.

Observe next, the remedy prescribed against censuring others, namely, the considering ourselves that we shall thereby receive the greater damnation; sharp reprovers in judging others, pronounce a doom upon themselves; such as reprove either out of office, or out of charity, ought to look to themselves, lest in reproving others they condemn themselves.

As if the apostle had said, "We had need be very candid in censuring others, for we all of us offend in many things ourselves, especially with and by our tongue, which is an engine of more mischief, both to ourselves and others, than any other member of the body;" and accordingly he is called here, not a gracious man, but a perfect man, one that has attained to the fullest measures, and highest degrees of grace, that can bridle his tongue: to be able to bridle the tongue is an argument of considerable growth, and happy progress in grace; he that can bridle his tongue, can bridle his whole body, that is, govern all the other actions of his life; he is a very extraordinary Christian.

As we rule the whole body of a horse by a bridle in its mouth, so by bridling our tongues, we shall rule and govern all the actions of our lives.

Note, that as hot and hard mouthed horses, so the tongue of man is apt to run out, unless well bridled; nor is any bridle strong enough to hold it in, but the bridle of grace; nay, not that at all times. The grace of God is both spur and bridle to the tongue of man: Grace, like a spur, provokes to speak for God, and for the good of others; and grace, like a bridle, stops us from speaking what may grieve the Spirit of God, and justly offends others. None rule their tongues well without grace, and every one that has grace doth not rule them well; it is a great part of perfection not to offend in word.

The design of our apostle, by this and the former similitude, is to shew, that little things well governed can govern great bodies; as the rider by a small bit can govern the horse at pleasure, and the pilot, by a small rudder, can manage the ship with ease; so the government of that little member the tongue, is a special mean for governing the whole man.

Next he compares the tongue to fire, in regard to the danger that attends it: Will a spark of fire set a house, a town, a city in a flame, and lay it in ashes? In like manner will a fiery tongue inflame a family, a society, a church, a kingdom: Yea, the whole world, by strife and contention, putting all into combustion; such a tongue being set on work by the devil, and kindled by that fire which came from hell; but verily, a tongue set on fire from hell, shall, without repentance, be set on fire in hell.

Learn hence, that a wicked tongue is of a hellish original, the fire of such a tongue is blown up by the breath of hell; let us abhor contentions, revilings, and reproaches, as we would hell itself.

Our apostle here goes on in shewing how difficult it is to govern the tongue; it is wilder than the wildest beasts, they are more tractable, and may be sooner tamed than a tongue be governed: it is an unruly evil, that will not be held in.

Nature has set a double guard about the tongue, namely, the teeth and the lips, and grace has laid many restraints upon it, and yet it breaks out full of deadly poison, intimating, that the tongue is as deadly as a venomous beast.

In the wild desert there are lions, bears, and tigers, but they assault us but now and then, and can only rend the skin, but a contentious tongue is always troublesome to the soul and spirit: man tameth the beast, and God tameth man: and the apostle's calling the tongue an unruly evil, full of deadly poison, plainly imports, that a wicked tongue is venomous and hurtful; a slanderous tongue is a deadly poison, nothing can secure against it but innocency and a good conscience; if we fall by it, let this comfort us, that there will be a resurrection of our names, as well as of our persons, let us always then keep in the way of our duty, and commit our good name to God's care and keeping.

Observe here, 1. Our apostle informs us what is the proper use of the tongue: namely, to bless and praise God; speech being the most excellent faculty, is to be consecrated to divine uses: it is both a good man's work and his recreation to bless and praise God.

Observe, 2. The sinful use which some men put the tongue unto, and that is, to curse with it, to curse men that have the natural image of God upon them, yea, holy and good men, that have the divine image of God instamped upon them; this is the abuse of some men's tongues, their mouth is full of cursing and bitterness.

Observe, 3. The same tongue cannot, should not bless God and curse men; to pray and brawl with the same tongue, is shameful hypocrisy; to go from worshipping to railing and reviling, to speak to the God of heaven with a tongue set on fire of hell, is a monstrous impiety.

Observe, 4. How the apostle discovers the mighty absurdity of blessing and cursing with one and the same tongue, and of putting the best member to the worst use; the good aggravates the evil, and the evil disparageth, yea, disproveth the good; to suppose that the same tongue should acceptably bless God, and at the same time sinfully curse men, is as irrational and absurd as to imagine that the same fountain should send forth salt water and fresh, sweet water and bitter; and, as if a fig tree should bring forth olives, or a vine bear figs: our apostle argues and reasons from what is impossible in nature, to what is absurd in manners; contrary effects from the same cause is against the order of nature; in like manner grace is uniform, and always acts like itself; to bless and curse, to pray and revile, is wholly inconsistent with grace: nature abhors contradictions, and so does the grace of God: though a Christian has a double principle in him, the flesh and the spirit, yet he has not a double heart; his spirit is single and sincere in what he does, in all he does both for God and man.

As if our apostle had said, "If any among you desire to approve yourselves more knowing than others, wiser and better than others, as you would be thought when you censure and despise others, shew it to the world by a better conversation, by your abounding fruitfulness in good works, and by such meekness of spirit as will be an evidence of true wisdom."

Hence we learn, that the wise man is a meek and patient man; as pride and folly, so wisdom and meekness, are companions; the more wisdom a man has, the more he can check himself, and curb his passion: Moses is renowned in Scripture for his wisdom, and for meekness; we all affect the reputation of wisdom, let us discover it by humility, in being lowly within ourselves: and by our meekness in bearing with and forbearing one another; yet must our meekness be a wise meekness, it must be opposite to fierceness, but not to zeal; Moses was very meek in his own cause, but as hot as fire in the cause of God; meekness and zeal are consistent, let us then shew out of a good conversation our works with meekness of wisdom.

Observe here, 1. How the apostle points at the root of all tongue evils; we pretend zeal and justice, zeal for God, and doing right to ourselves; but the true cause is envy, called bitter envying, as being bitter in its root, bitter in its fruit, bitter to others, bitter to ourselves; this is a painful evil, an unprofitable evil, a foolish, sinful evil; it makes another's good our grief.

But why so?

The good of another is no hurt to us; we have not the less because another has more; Leah's fruitfulness was no cause of Rachel's barrenness; why then should it be the occasion of Rachel's envy? Thy portion is not impaired because thy brother's is increased.

Observe, 2. How envy and strife are here joined together; if you have envying and strife in your hearts; when envy is found in the heart, strife will soon be found in the tongue, for envy is the mother of strife; natural corruption doth most of all betray itself by envy; it has an early spring, and a late autumn: we have it as soon as we come into the world, and it is a hard matter to leave it before we go out of it again: children suck it in with their milk, and the old man buries it in his coffin.

Observe, 3. What are the bitter effects and fruits of envy and strife, namely, confusion, and every evil work; an envious spirit is an unquiet and wicked spirit; the devil worketh by no instruments more than by envious, discontented, and malicious persons; pride and envy were the two first sins that crept into the world; the first man was ruined by pride, the second destroyed by envy, the whole world could not hold two brothers when the one was envied by the other: Cain's envy tasted blood, and verily the sinner's envy thirsts after it; well therefore may the apostle say, Where envying and strife is, there is confusion, and every evil work; this wisdom descendeth not from above, but is earthly, sensual, devilish.

Our apostle here enters upon a comparison between earthly wisdom, and spiritual heavenly wisdom; between wisdom that is not, and wisdom that is from above.

Observe, 1. That wisdom which is not from above characterized and described. 1. It is earthly, it is suited to earthly minds, and it is employed about earthly things: earthly wisdom is mere folly; it is said to be wise only for this world, and to have such an unsavory spirit as will relish nothing but what is earthly. 2. Sensual; such wisdom as tendeth only to gratify the senses, and is conversant about outward pleasures, which are the pleasures of the beast, and not of the man: such sensual satisfactions do only please the sensitive appetite, which it is the highest rational pleasure to mortify an subdue. 3. Devilish; because it is such wisdom as is found in the devil; he is only wise to do mischief. As a man has a fleshly part in common with the beast, so there are some sins which the Scripture calls fleshly and beastly lusts, as uncleanness, riot, excess, and the like; but as man has somewhat in common with the angels, namely, his spirit and soul, so there are some sins which are called Satan's lusts, His lusts he will do Joh 8:44.

Thus envy, pride, wrath, revenge, malice, slander, these sins make a man devilish, like unto Satan; hence is St. Paul's exhortation, To cleanse ourselves from all filthiness of flesh and spirit. 2Cor 7:1

Lord, pity the deplorable ruins of mankind, compassionate fallen man, who hath not only somewhat of the beast, but also somewhat of the devil, in him by nature! O deplorable degradation! And should he sacrifice himself, he could not save himself without a sanctifier: he must be restored to the divine likeness here, or never enjoy his Maker hereafter.

Observe, 2. He next describes spiritual wisdom to us, and that, first by its original, it is from above. All wisdom is known by its descent; carnal wisdom is of the earth earthly; spiritual wisdom is from above, and has a heavenly Author, and its original and descent is heavenly: The wisdom that is from above.

Secondly, he describes spiritual wisdom by its effects and fruits, by its properties and qualities, and reckons up eight of them.

1. True wisdom is pure and holy wisdom, and sinless craftiness: the heart of such a person is clean, though not wholly free from sin, and his way is undefiled: this pure wisdom will not brook the filthiness either of error in judgment, or sin in practice: error is a blot as well as sin, and is as damnable as sin; the one is an open road, the other a secret path to hell and destruction; he that is wise, and has a due care of his soul's salvation, will be as much afraid of erroneous principles, as he is of debauched practices. 2. Peaceable: true wisdom teaches to avoid all strife and contention: there is a sweet connection between wisdom and peace; the wisest are the meekest men; they are peaceable and peace-makers; not ready to provoke others, nor easily provoked themselves: such as see most need of pardon from God, are most ready to pardon others, to live peaceable with all: yet note, though wisdom be pure and peaceable, yet it is first pure, then peaceable; as God is the first and best of Beings, so purity is the first and best of blessings; the chief care then must be for purity and truth; but next to purity we must regard peace: truth must be preferred, but peace must not be neglected; we must treat with God by prayer, and treat with man by condescension, as far as a good conscience will suffer, for obtaining and preserving peace: The wisdom from above is first pure, then peaceable. 3. True wisdom is gentle, in opposition to strife and contention; the word also signifies moderate and patient, Phil 4:5 1Ti 3:3. Such a Christian is moderate in doubtful opinions, moderate in his judging of others, moderate and patient in his whole conversation, receding sometimes from his own right for peace sake. 4. Easy to be entreated; not inflexible, but persuadable: he that has an inflexible will, had need have an infallible judgment. Indeed there may be a flexibility and easiness to a fault; some good natures (as they are called) are easily drawn away to sin by evil company, and wicked counsel; in such a case, to turn a deaf ear to all entreaties is not obstinacy, but religious resolution. 5. Full of mercy; this has a double object, such as want, and such as offend: and so there is mercy in giving and in forgiving: it is the glory of a man to pass by a transgression, and the honour of a Christian to put on bowels of mercy: without this garment we shall appear naked at the bar of God. 6. Full of good works. Religion is not a dry rod, but it blossoms and brings forth fruit; fruits of humanity and civil courtesy, as well as fruits of piety and pious charity: when we begin to be religious, we must not leave off to be kind and courteous: Be pitiful, be couteous, 1Pe 3:8. 7. Without partiality; that is, without making any difference between person and person, because of outward respects, which is a high point of wisdom; folly discovers itself in nothing more than by doting upon outward splendor. Fools, like children, account nothing good but what is gay; but wisdom teaches us to value and put an estimate upon persons and things, according to their intrinsic worth, and doth nothing by partiality. 8. Without hyposcrisy: in true wisdom there is no prevailing guile, but a true simplicity, and godly sincerity found with it, and this is the highest piece of wisdom; the hypocrite is the greatest fool; the sincere Christian is the truly wise, and the only wise man. The wisdom from above is pure and peaceable, without partiality, and without hypocrisy.

Our apostle here concludes his discourse, by shewing the happiness of those who are possessed of that wisdom from above, which is pure and peaceable, &c. They sow a seed which will yield them present fruit, and bring sheaves of joy and comfort into their bosoms, and also entitle them to an everlasting reward in that kingdom wherein dwelleth righteousness.

Learn hence, 1. That all the actions of this life are as seed sown for the life to come; and every one's harvest hereafter will be according to his seed-time here; our rewards shall be according to our works.

Learn, 2. That the rewards of righteousness and peaceableness are reaped and received here initially, and shall be ere long enjoyed perfectly: The fruit of righteousness is sown in peace of them that love peace.

Learn, 3. That true lovers of righteousness ought to be lovers of peace, and peaceable persons lovers of righteousness; mercy and truth must meet together, righteousness and peace must kiss each other. Peace without righteousness is but a sordid compliance; righteousness without peace is but a rough austerity; our duty is to couple a sweet goodness with a severe righteousness.