Giacomo 3:17 Commento

The apostle here reproves ambition, and an arrogant magisterial tongue; and shows the duty and advantage of bridling it because of its power to do mischief. Those who profess religion ought especially to govern their tongues (Jam 3:1-12). True wisdom makes men meek, and avoiders of strife and envy: and hereby it may easily be distinguished from a wisdom that is earthly and hypocritical (Jam 3:13 to the end).

INTRODUCTION TO JAMES 3 In this chapter the apostle cautions against censoriousness, and reproving others with a magisterial air; advises to bridle the tongue, and guard against the vices of it; and shows what true wisdom is, and from whence it comes. He advises the saints not to arrogate too much to themselves, and take upon them to be the censorious reprovers of others; which he dissuades from, by the consideration of the greater damnation such shall receive, and by the frailty of all men, and a common proneness to offend by words; for he must be a very singular man indeed that does not offend by words, Jam 3:1 wherefore he exhorts them to watch over their words, and bridle their tongues; which he illustrates by the methods used with horses to keep them in subjection, and with ships, to turn them as occasion serves, and the master pleases, Jam 3:3 and though the tongue is a little member, and not comparable to a horse, or ship, for its bulk; yet it boasts of great things, has a world of iniquity in it, and much mischief is done by it, being influenced by the powers of hell; therefore care, and all possible means, should be used to restrain it, Jam 3:5 though it is not tameable by man, only by the Lord, when all sorts of creatures are, even the most fierce and savage, and therefore are worse than they, being an unruly evil, and full of deadly poison, Jam 3:7. And what is the most monstrous and shocking, blessing and cursing come out of the same mouth, are pronounced by the same tongue, which is used in blessing God, and cursing men made after his image, which by no means ought to be done, Jam 3:9 and which is not to be paralleled in nature; no instance like it can be given, no fountain sending forth, in the same place, water sweet and bitter, salt and fresh, or any fig tree bearing olives, or vine figs, Jam 3:11. And because all this evil springs from a vain opinion men have of their own wisdom, the apostle proceeds to give an account of true wisdom; and observes, that that shows itself in good works, in a holy conversation, attended with meekness and humility, and not in envying, strife, and lies, Jam 3:13. Such sort of wisdom is not from heaven, but of the earth; it is not rational; it is no better than that of brutes; yea, no other than that of devils, since where the above sins prevail, it is a hell on earth, there is nothing but confusion, and everything that is vile and wicked, Jam 3:15 but, on the other hand, true wisdom is of an heavenly original, of a pure, peaceable, gentle, and tractable nature, and is full of good fruits or works in its effects, particularly mercy, and is clear of partiality and hypocrisy, Jam 3:17 and as one of its fruits is righteousness, that is sown in peace by the peacemaker, and produces it, Jam 3:18.

But the wisdom that is from above,.... Which has God for its author; which is infused into the soul by the Spirit of God; and leads into the knowledge of things that are above, of heavenly things; and which only is true wisdom and knowledge; and those who are possessed of it are the only true Gnostics; for which; see Gill on Jam 3:13 namely, the grace of God: this wisdom is first pure; it is pure in itself, it is free from everything that is earthly, carnal, or sensual, or devilish; it produces purity of heart, of life, and conversation; and is the means of keeping persons pure and chaste, and free from impure lusts, lusts of uncleanness, pride, envy, wrath, &c. which prevail in carnal and unregenerate men: and then peaceable; it inclines and engages those who have it to live in peace with the saints, and even with all men; with those of their own household, with their neighbours, yea, with their enemies: it is also "gentle"; or makes men gentle, moderate, and humane, so as that they bear, and forbear; they bear with the infirmities of the weak; readily forgive injuries done them; do not rigidly exact what is their due, but recede from their just right for the sake of peace and love; and do not bear hard upon others for their failings, but cover them with the mantle of love: and it is easy to be treated; or those who have it readily yield to the superior judgments and stronger reasonings of others; and are easily induced to hope and believe all things, and entertain a good opinion of men, and their conduct; and are far from being proud, arrogant, obstinate, and overbearing: full of mercy and good fruits; of compassion and beneficence to the poor; feeding the hungry, clothing the naked, visiting the widows and fatherless in their affliction; and doing all other good works and duties, both with respect to God and man, as fruits of grace, and of the Spirit: without partiality: to one another; or making a difference between them; showing no respect to persons; bestowing upon the poor and indigent, without any distinction: and without hypocrisy; either with respect to God or man; not making show of that which they have not, or do not intend.

This is the wisdom which tames the tongue, descending from above, not springing from the human heart. Would anyone dare to snatch it away from the grace of God and, with overweening pride, place it in the power of man?

But the wisdom that is from above, first certainly is faithful: then peaceable, modest, vulnerable, consenting to the good, full of mercy and good fruits, not judging, without distinction. "first certainly is faithful." That is, pure and without stain, adhering to no fleshly thing. "without distinction." Not discerning the observance of foods and various washings. Paul discusses these matters in detail in the Epistle to the Colossians. (Col. 2:1)

But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits. This is the gentleness of wisdom that he previously instructed to be possessed, certainly as opposed to the bitterness of jealousy and contention, which is foolish, by which the virtue and doctrine of the holy preachers are mutually associated with each other in the peace of charity and concord. First, he says, pure, then peaceable. Pure, evidently, because it understands chastely; peaceable, because it does not separate itself from the society of others through pride. Gentle, willing to yield, full of mercy and good fruits, because it is certainly the wise man's task to give assent to the persuasion of the good, just as Peter promptly agreed with the one rebuking him, and to repudiate the doctrine of the wicked with all intention, either by teaching or by living.

Full of mercy and good fruits. And this is the good conduct that he urged above to show the wise and disciplined, that is, to be merciful in mind, and to show outwardly the fruits of that mercy through works of piety.

Judging without hypocrisy. This virtue is as much used properly by pure wisdom as contentious and blasphemous wisdom entirely lacks it. For he who desires to appear more learned and more perfect than others must labor greatly, so that he can skillfully chastise his neighbor as if he were less prudent, and also to always falsely pretend that he has never done or said anything wrong, even to those whom he is estranged from.

"Pure," that is, blameless, attached to nothing carnal. "Without partiality," that is, it does not observe distinctions in food and various washings. But about this Paul speaks in detail in the Epistle to the Colossians.

They are exhorted not to be many masters, Jam 3:1. And to bridle the tongue, which is often an instrument of much evil, Jam 3:2-12. The character and fruits of true and false wisdom, Jam 3:13-18.

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.

DANGER OF EAGERNESS TO TEACH, AND OF AN UNBRIDLED TONGUE: TRUE WISDOM SHOWN BY UNCONTENTIOUS MEEKNESS. (Jam. 3:1-18) 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 (Jam 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 (Jam 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 Luk 12:42-46). CALVIN, like English Version, translates, "masters" that is, self-constituted censors and reprovers of others Jam 4:12 accords with this view.

first pure--literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jam 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," Jam 1:27; Jam 4:4, Jam 4:8, "purify . . . hearts"; Pe1 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," Jam 3:16. without partiality--recurring to the warning against partial "respect to persons," Jam 2:1, Jam 2:4, Jam 2:9. ALFORD translates as the Greek is translated, Jam 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 Jam 1:22, Jam 1:26, "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."