James 3

1. The Apostle further reproves those who as Masters easily reprehend others, whereas they themselves also oftentimes do amiss. 2. And teacheth that he that can bridle his tongue, can also well govern all other members. 3. as horses are governed with a bridle. 4. and ships with a helm. 5. But when the tongue is not restrained that then it is as a fire, which how little soever it be, can kindle a great deal of wood. 7. That the restraining of the tongue is much more difficult than the taming of any wild beast, and that an unbrided tongue brings forth much evil. 9. That it is absurd that with one and the same tongue a man should bless God and curse his neighbour. 11. Even as a fountain doth not together yield salt and sweet water, not a tree divers fruits. 13. Afterward he admonisheth to meekness, and to laying aside of envy and desire of contention. 15. And describes the nature and property of earthly and heavenly wisdom. 18. And the fruit obtained thereby.

1. Be not many masters [Hereby he doth not reprove them that desire the office of teaching, 1 Tim. 3. 1. but those that take upon them, as great Masters, rashly to judge and reprehend other: of which sort many are found, seeing it is the nature of men, that they easily see and find fault with the failings of others, and see not their own. See Matth. 7. 1. Luke 6:37.] my brethren, knowing that we shall receive the more [Gr. Greater, i.e. very great and heavy] judgement. [that is, punishment, seeing the same used to follow after sentence given. See 1 Cor. 11. 31. This punishment is exprest, Matthew 7:2. and is just, forasmuch as they condemn others is that wherein they were guilty themselves, and so pronounce sentence against themselves also.]

2. For we all offend [Or stumble as chapter 2. 10. i.e. sin, commit the same or the like sins oftentimes, which we reprove in others, Galatians 6:1.] in many (things) If any man offend not in words [Gr. In word, i.e. in saying, speaking] he is a perfect man. [that is, endued with true wisdom and prudence. For that this is not understood of a complete perfection which the Law requires, is manifest, seeing nevertheless he can sin inwardly in his heart by sinful lusts, and outwardly with the other members, although he restrains his tongue as he ought, ver. 8. that is also a manifest argument of men’s imperfection] able also to bridle [that is, to refrain, that they transgress not the rule. A similitude taken from horses, which are by the bridle constrained to go the right way. So that he that can restrain the tongue, which is the most difficult , can also restrain the other members, which is easier, as is declared in the following verse] the whole body. [that is, the working of all the members of the body.]

3. Behold, we put [That is, even as we put, & c. Gr. We cast] bridles in the horses mouths, that they obey us, and (thereby) we guide their whole body [namely, how great and strong soever it be] about. [that is, whither soever we will. So namely the tongue governs the whole man, and all his actions, whether it be good or evil.]

4. Behold also the ships, although they be so great, and driven of hard winds, they are turned about by a very little helm, whither soever the desire [Gr. The driving i.e. the motion of the mind] of the steersman will:

5. Even so also the tongue is a little member, and not (withstanding) boasteth great things [That is, doth great things. Or lifts up itself greatly. A similitude taken from horses, which lift up their necks, Psal. 12. 3.] behold a small fire [that is, like as a little fire, although it be but a spark of fire] how great an heap of wood [Gr. Hylen, which signifies indeed in general all kind of matter, but especially which may be burnt, wherefore also wood is so called] it kindles.

6. The tongue [Namely, when it is not restrained but abused] is also a fire, [that is, although it be a little member, yet when it is abused, there is oftentimes a great fire of strife, uproar, war, & c. kindled thereby, whereby churches, Countries, and Cities are laid waste] a world of iniquity: [that is, even as the world is full of all sorts of iniquity, so also an unbridled tongue produceth all manner of iniquity, as chiding, reviling, fighting, killing, & c. A figurative speech, whereby is signified a very great multitude; as we say, an Ocean, or an abyss of evils] so is the tongue set amongst our members, which defileth the whole body, [that is, produceth many evils and sins whereby a man defiled: See Matth. 15. 18, 19, 20.] and inflames [namely, even as a fire to destroy and consume] the wheel (of our) nativity, [Or the course of our life even from our nativity; which is a wheel that always runs about from morning to evening, from youth to age, from birth to death] and is inflamed [that is, stirred up, and set a going to be abused] of Hell. [that is, by the Devil, whose place of torment Hell is. Gr, Gehennes, of which word, See Matthew 5:22.]

7. For every nature both of wild beasts [That is, every sort of wild beasts, how wild soever they be by nature] and of fowls, both of creeping, and of Sea creatures, is tamed [that is, made tame, that they do men no hurt] and hath been made by the human nature:

8. But the tongue can no man [Namely how holy soever he be, and what pains and care soever he use about it] tame[that is, so restrain it that it never do any more evil: as the following words declare. Therefore men must use the greater and more careful diligence, and the more fervently pray to the Lord for his grace, that this evil may more and more be restrained by us] It is an unrestrainable evil: full of deadly poison, [namely, which is spit by the hellish serpent. For when the tongue abused, that it doth as it were spit forth the poison of reviling, backbiting, reproaching, cursing, & c. thereby the reviler brings himself unto death, if he do not repent thereof, Romans 1:30, 32. 1 Cor. 6. 10. and thereby is also the good name of our neighbour killed, as it were with poison, Psal. 140. 4.]

9. By it praise we God, [Gr. In it. The Apostle now shows that the abuse of the tongue is also a absurd thing, and altogether unseemly, that with the same tongue wherewith men praise God, they should revile or curse their neighbour, created after God’s own image, and that so from one and the same tongue works wholly contrary should be brought forth] and the father, [that is, God, who is our Father, as before chapter 1. 27.] and by it we curse men, who are made after the likeness of God.

10. Out of the same mouth, cometh forth blessing and cursing. This must not [That is, these abuses of the tongue, which were showed before] my brethren, be so done.

11. Doth a fountain also out of the same vein [Gr. Out of the same hole. i.e. Source] bubble out sweet and bitter? [Or, sweet and bitter water.]

12. Can also a fig-tree, my brethren, bring forth [Gr. Make] olives? [that is, figs, and olives together, i.e. sweet and bitter fruits] or vine figs? [that is, grapes and figs together, as before] even so no fountain (can) bring forth salt and sweet water. [See the former verse. Even so then also in like manner the tongue ought not to bring forth good and evil, contrary to the nature of other creatures.]

13. Who is wise and understanding among you? [That is, if there be any one among you that persuades himself that he is wise and understanding or will be accounted so, let him show his wisdom etc. The Apostle now henceforward shows the right remedies against masterly condemning, and against abuses of the tongue, whereof he hath spoken thus far] Let him show by (his) good walking [that is, conversation amongst men as well in the church, Common-wealth, and family, as also in particular with all men] his works [that is, let him not boast of his wisdom, but show the same really by his works, leaving such mastership, and restraining his tongue] in meek wisdom. [Gr. In meekness of wisdom, i.e. in such wisdom as is always accompanied with meekness.]

14. But if ye have bitter envy [Or zeal: as Romans 10:2. This is the fountain from whence the former sins commonly spring. Which therefore the Apostle seeks first to stop] and contentiousness in your heart, boast not, [namely, that thou art a sincere Christian] and lie not [namely, when thou boastest thus] against the truth. [namely, of the Gospel; which teacheth every where that such sins cannot stand with the Christian calling. Or against the truth of the thing; forasmuch as thou are no true Christian, nor truly understanding as thou boastest to be.]

15. This is not the wisdom which cometh down from above; [that is, from heaven, from the father of lights, chapter 1. 17. from whom the true and saving knowledge proceeds, and is obtained. See also John 3:5.] but is earthly, [that is, worldly, such as earthly and worldly men have] natural, [Gr. Animal, as 1 Cor. 2. 14. That is, which cometh from the soul of man, such as it is by nature, and yet unregenerate, corrupt and ignorant in spiritual things] devilish. [that is, such as the Devil hath, and which he suggests unto men.]

16. For where envy and contentiousness is, there is confusion, and every wicked dealing.

17. But the wisdom which is from above, that is, first pure, [Or, clean: not defiled with such reigning faults and sins] afterward peaceable, moderate, [that is, not dealing according to extremity of right, but willingly parting with its own right. See Philippians 4:5.] Perswasible, [that is, willingly giving way to good instructions and admonitions, and not obstinately standing to their own] full of mercy and of good fruits, not judging partially, [the Greek word signifies also one that doth not too narrowly search or discern a thing. Heavenly wisdom indeed makes also a difference, and judgeth betwixt truth and untruth, betwixt good and evil, 1 Cor. 10. 15. 1 Thes. 5. 21. 1 John 4:1. Jude vers. 22. but judgeth not rashly, or too severely, of his neighbours words or works: which the Apostle meaneth here] and unhyprocritical.

18. And the fruit of righteousness [Namely, eternal life. See Romans 6:21, 22. Galatians 6:8.] is sown [that is, laid up and kept. See of this similitude Psalms 97:11. Galatians 6:8.] in peace, [that is, is sown by peace. Or the fruit of righteousness which consists in peace i.e. in true blessedness, is sown & c] for them that make peace. [or exercise it. i.e. who not only make peace betwixt contending parties, but also use all diligence and means, as much as is possible, to live in peace with all men.]