ยากอบ 3:1 วิจารณ์

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).

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, etc., Jam 3:1. 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, Mat 7:1, Mat 7:2. 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, Jam 3:2. 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, Jam 3:3. 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 Psa 39:1, 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, Jam 3:4, Jam 3:5. 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, etc., Jam 3:5, Jam 3:6. 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, Ecc 5:6. 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 2. 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, Jam 3:7, Jam 3:8. 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, Jam 3:9, Jam 3:10. 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? Jam 3:11, Jam 3:12. 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!

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.

My brethren, be not many masters,.... The apostle having dispatched the subject of faith and good works, which constitute the pure and undefiled religion mentioned in Jam 1:27 which gave rise to this discourse, he proceeds to consider the evidence of a religious man, suggested in Jam 1:26 who is one that bridles the tongue; and enters into an account of the use and abuse of the tongue: and which is introduced by this exhortation; and which seems to be opposed to an affectation among the Jews, to whom James writes, of being called "Rabbi, Rabbi", or "Mori, Mori", master, master, condemned by Christ, Mat 23:8. The words may be rendered, "be not many teachers"; or be not fond, and forward, and ambitious of being preachers of the word, but rather choose to be hearers of it, agreeably to the advice in Jam 1:19, "be swift to hear, slow to speak"; not but that the office of a teacher is a good work, and a very desirable one; and spiritual gifts, qualifying for it, are to be coveted with a view to the glory of God, and the good of souls; and to have many teachers is a blessing to the churches of Christ and a large number of them is often not only proper, but absolutely necessary: but then this office should not be entered upon without suitable gifts, a divine mission, and a regular call by a church; and when entered into, should not be performed in a magisterial way, as lords over God's heritage, and as claiming a dominion over the faith of men, but as helpers of their joy, peace, and comfort; nor according to the commandments of men, but according to the oracles of God. Or it may be, this exhortation may have respect to censorious persons, rigid and severe reprovers of others, who take upon them, in a haughty manner, to charge and rebuke others for their faults; reproof for sin ought to be given; sin should not be suffered upon the brethren; to reprove is not blameworthy, but commendable, when it is done in a right manner, with a good spirit, and to a good end: in case of private offences, it should be privately given, and for public ones, men should be rebuked before all; but then this ought to be done in a gentle manner, and in a spirit of meekness; and when it is a clear case, and plain matter of fact, and which ought not to be exaggerated and aggravated; mole hills are not to be made mountains of, or a man be made an offender for a word, or a matter of human frailty; and reproof should be given by persons not guilty of the same, or worse crimes, themselves, and always with a good end; not to screen and cover their own vices, or to be thought more holy and religious than others, or to satisfy a revengeful spirit, but for the glory of God, and the restoring of the person that has sinned. Knowing that we shall receive the greater condemnation: should men enter into the office of teaching others without a call, or perform it negligently, or live not according to the doctrine they teach others, such would be judged out of their own mouths, and by their own words, and their condemnation would be aggravated; and should men judge rash judgment, they themselves will be judged at a higher tribunal; and should they be too censorious, and bear too hard on others, they will have judgment without mercy.

"And we went forth, and saw before the entrance Optatus the bishop at the right hand, and Aspasius the presbyter, a teacher,

Teaching without setting an example is not only worthless but also brings great punishment and judgment on the one who leads his life with such heedlessness, throwing out the pride of those who do not want to practice what they preach. So reject the teaching of those who teach without setting an example and pass judgment on them. Yet if there is no contradiction between what he says and what he does, and he is able to control his entire body, then do not condemn him. For if he teaches such things and surrounds the right words of his faith with outstanding deeds corresponding to it, it is clear that he is fully in charge of his body and has no love for the things of the world.

The apostle here prohibits a large number of teachers, for even our Lord Jesus Christ chose only a few for this role. He had only twelve disciples, and not all of them went on to become teachers of the gospel.

[Syncletica] also said, ‘It is dangerous for a man to try teaching before he is trained in the good life. A man whose house is about to fall down may invite travellers inside to refresh them, but instead they will be hurt in the collapse of the house. It is the same with teachers who have not carefully trained themselves in the good life; they destroy their hearers as well as themselves. Their mouth invites to salvation, their way of life leads to ruin.’

Do not become many teachers, my brothers, knowing that we shall receive a greater judgment: for in many things we all stumble. When James had said and taught the faithful in the above matters that they should possess faith that is not empty of good works, he turned to another commandment similar to this. For indeed, some attempt to teach things which they themselves do not practice: and it is said that their judgment will be harsher, since they have brought no profit. For whoever teaches what is not beneficial, as if possessing it, is condemned just as if he has slipped with his own tongue. Moreover, confirming this abundantly, he says, Although in another way the tongue is prone to slip due to negligence, in the case of those whose judgment will not escape, who has acquired this, as Solomon has it, saying: “Because of the sin of the lips, the sinner falls into a snare”; (Prov. 12:13) much more, however, will he who knowingly and deliberately sins, teaching with his tongue what he has not learned through experience, be unable to escape the inevitable punishment. The unrefined and chaotic tongue destroys the one who has acquired it: it is necessary to overcome it for the praise and glory of God; in which he also discusses good conduct and without strife of one against another, out of a desire for glory, because of human wisdom; and about divine wisdom: and that quarrels, seditions, and enmities against God arise from laziness and the love of pleasure; and about repentance for salvation, and about not judging one's neighbor.

James indicates that judgment which was pronounced long ago [in Psalm 50:16-17].

Do you not know that you shall receive greater judgment? For as he who ministers well acquires a good degree for himself, so also he who, being unlearned, tries to usurp the office of teaching, who does not sincerely announce Christ, would deserve a greater judgment of condemnation than if he had perished alone in his own sin.

James is not trying to limit the number of teachers but rather to warn them against the dangers of false doctrines.

Above the apostle spoke and taught that the faithful should have not faith alone, but together with good works. Now he passes to another equally significant commandment. Some undertake to teach what they themselves have not practiced. Such teachers, he says, receive no benefit, but are subject to greater judgment. For whoever teaches what he himself does not possess, as though he had it, is worthy of condemnation for sinning with his tongue. To confirm this more thoroughly, he says that if in other cases the tongue ordinarily sins from inattention — for which the one who falls into it does not escape condemnation, as Solomon teaches: "by the sin of lips the sinner falls into snares" ("The wicked is ensnared by the transgression of his lips") (Prov. 12:13) — then how shall the one who intentionally sins with his tongue escape inevitable punishment, the one who teaches what he has not learned from experience?

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.

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.

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.