Јаковљева 3:16 Коментар

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.

For where envying and strife is,.... Where these are cherished in the heart, and especially where they break out into action, in families, neighbourhoods, states, or churches: there is confusion and every evil work; these occasion disturbances, raise uneasiness, make disquietude, and cause tumults whenever they appear; and put persons upon doing everything that is wicked, to gratify such insatiable lusts.

Let us cleanse the eyes of our souls of all filth. For just as filth and mud blind the eyes of the flesh, so too worldly concerns and discussions about moneymaking can dull the hearing of our minds more effectively than any filth, and not only corrupt them but do wicked things as well.

Who is wise and has knowledge among you? Let him show by good conversation his working in mildness of wisdom. But if you have bitter zeal, and there be disputes in your hearts: glory not and be not liars against the truth. For this is not wisdom descending from above: but earthly, sensual, devilish. For where zeal and contention is: there is inconstancy, and every perverse work. "Who is wise and has knowledge among you?" When men were ambitious and boasted of the wisdom of this world, they preached from disagreement and rivalry of the rulers, openly inciting the people to agitation, and besides, they were wasting away with envy and allowing human things to mingle with divine, so that the examiners were drawn in by the novelty of what was being said; hence also heresies arose. Therefore, after completing the discourse on the slander and intemperance of the tongue, he then transitions to envy, which arises in men from similar recklessness: and he says that these doctrines are not established and firm, as they are not from divine wisdom, but rather demonic. However, he said this to encourage the good teacher, saying that he should show his wisdom through good works with his gentleness. Moreover, since the name of zeal, that is passion, is neutral and indifferent in itself to good and evil. (For zeal, or passion, is a movement of the heart stirred up towards something with some similarity to that which is the object of study or affection) therefore he added bitter zeal, showing what passion leads to. Indeed, contentiousness is a blameworthy contention and obstinacy.

Where there is jealousy and contention, there is inconstancy and every wrongful work. With all, he says, guard your heart, for from it comes life. For just as the root of the heart is, so in the sight of internal judgment is the whole fruit of action. And he who conceals wickedness in a heart filled with envy or contention, every work of his is wrongful, however righteous it may seem to men, evidently because of the inconstancy of a mind fluctuating here and there, because he has neglected to anchor himself firmly to the heavenly gaze.

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.

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.

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.

envying--So English Version translates the Greek, which usually means "zeal"; "emulation," in Rom 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," Luk 21:9; "tumults," Co2 6:5), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," Jam 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. Jam 3:18; compare Gal 5:19-22, "works of the flesh . . . fruit of the Spirit."