James 3
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
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.
Open source ↗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.
Open source ↗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 si…
Open source ↗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 th…
Open source ↗3:1 Becoming teachers was one way to improve social status in the early church (1 Cor 12:28; Eph 4:11; 1 Tim 5:17; cp. Acts 5:34). Such honor would compensate for the shame imposed upon Christians as social outsiders (Jas 2:6-7). But the conspicuous role of teachers symbolizes the power of human speech to benefit or harm the church.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
μοῦ (moû, G3450) — of me ἀδελφός (adelphós, G80) — a brother (literally or figuratively) near or remote (much like G1 (Α)) γίνομαι (gínomai, G1096) — to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with… μή (mḗ, G3361) — (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer… πολύς (polýs, G4183) — (singular) much (in any respect) or (plural) many; neuter (singular) as adverbial,… διδάσκαλος (didáskalos, G1320) — an instructor (genitive case or specially) εἴδω (eídō, G1492) — used only in certain past tenses, the others being borrowed from the equivalent G3700… ὅτι (hóti, G3754) — demonstrative, that (sometimes redundant); causative, because λαμβάνω (lambánō, G2983) — while G138 (αἱρέομαι) is more violent, to seize or remove)) μείζων (meízōn, G3187) — larger (literally or figuratively, specially, in age) κρίμα (kríma, G2917) — a decision (the function or the effect, for or against ("crime"))
Open source ↗γάρ (gár, G1063) — properly, assigning a reason (used in argument, explanation or intensification; often… πολύς (polýs, G4183) — (singular) much (in any respect) or (plural) many; neuter (singular) as adverbial,… πταίω (ptaíō, G4417) — to trip, i.e. (figuratively) to err, sin, fail (of salvation) ἅπας (hápas, G537) — absolutely all or (singular) every one εἴ τις (eí tis, G1536) — if any οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not ἐν (en, G1722) — "in," at, (up-)on, by, etc. λόγος (lógos, G3056) — something said (including the thought); by implication, a topic (subject of discourse),… οὗτος (hoûtos, G3778) — the he (she or it), i.e. this or that (often with article repeated) τέλειος (téleios, G5046) — complete (in various applications of labor, growth, mental and moral character, etc.);… ἀνήρ (anḗr, G435) — a man (properly as an individual male) δυνατός (dynatós, G1415) — powerful or capable (literally or figuratively); neuter possible καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… χαλιναγωγέω (chalinagōgéō, G5468) — to be a bit-leader, i.e. to curb (figuratively)
Open source ↗ἰδού (idoú, G2400) — used as imperative lo!; βάλλω (bállō, G906) — to throw (in various applications, more or less violent or intense) χαλινός (chalinós, G5469) — a curb or head-stall (as curbing the spirit) εἰς (eis, G1519) — to or into (indicating the point reached or entered), of place, time, or (figuratively)… ἵππος (híppos, G2462) — a horse στόμα (stóma, G4750) — the mouth (as if a gash in the face); by implication, language (and its relations);… πρός (prós, G4314) — a preposition of direction; forward to, i.e. toward (with the genitive case, the side of,… αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… πείθω (peíthō, G3982) — to convince (by argument, true or false); by analogy, to pacify or conciliate (by other… ἡμῖν (hēmîn, G2254) — to (or for, with, by) us καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… μετάγω (metágō, G3329) — to lead over, i.e. transfer (direct) ὅλος (hólos, G3650) — "whole" or "all", i.e. complete (in extent, amount, time or degree), especially (neuter)… σῶμα (sōma, G4983) — the body (as a sound whole), used in a very wide application, literally or figuratively
Open source ↗ἰδού (idoú, G2400) — used as imperative lo!; καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… πλοῖον (ploîon, G4143) — a sailer, i.e. vessel ὤν (ṓn, G5607) — being τηλικοῦτος (tēlikoûtos, G5082) — such as this, i.e. (in (figurative) magnitude) so vast ἐλαύνω (elaúnō, G1643) — to push (as wind, oars or dæmonical power) ὑπό (hypó, G5259) — under, i.e. (with the genitive case) of place (beneath), or with verbs (the agency or… σκληρός (sklērós, G4642) — dry, i.e. hard or tough (figuratively, harsh, severe) ἄνεμος (ánemos, G417) — wind; (plural) by implication, (the four) quarters (of the earth) μετάγω (metágō, G3329) — to lead over, i.e. transfer (direct) ἐλάχιστος (eláchistos, G1646) — used as equivalent to G3398 (μικρός); least (in size, amount, dignity, etc.) πηδάλιον (pēdálion, G4079) — from the same as G3976 (πέδη)); a "pedal", i.e. helm ὅπου (hópou, G3699) — what(-ever) where, i.e. at whichever spot ἄν (án, G302)
Open source ↗καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… οὕτω (hoútō, G3779) — in this way (referring to what precedes or follows) γλῶσσα (glōssa, G1100) — the tongue; by implication, a language (specially, one naturally unacquired) ἐστί (estí, G2076) — he (she or it) is; also (with neuter plural) they are μικρός (mikrós, G3398) — small (in size, quantity, number or (figuratively) dignity) μέλος (mélos, G3196) — a limb or part of the body μεγαλαυχέω (megalauchéō, G3166) — akin to G837 (αὐξάνω) and G2744 (καυχάομαι)); to talk big, i.e. be grandiloquent… ἰδού (idoú, G2400) — used as imperative lo!; ἡλίκος (hēlíkos, G2245) — as big as, i.e. (interjectively) how much ὕλη (hýlē, G5208) — a forest, i.e. (by implication) fuel ὀλίγος (olígos, G3641) — puny (in extent, degree, number, duration or value); especially neuter (adverbially)… πῦρ (pŷr, G4442) — "fire" (literally or figuratively, specially, lightning) ἀνάπτω (anáptō, G381) — to enkindle
Open source ↗καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… γλῶσσα (glōssa, G1100) — the tongue; by implication, a language (specially, one naturally unacquired) πῦρ (pŷr, G4442) — "fire" (literally or figuratively, specially, lightning) κόσμος (kósmos, G2889) — orderly arrangement, i.e. decoration; by implication, the world (in a wide or narrow… ἀδικία (adikía, G93) — (legal) injustice (properly, the quality, by implication, the act); morally, wrongfulness… οὕτω (hoútō, G3779) — in this way (referring to what precedes or follows) καθίστημι (kathístēmi, G2525) — to place down (permanently), i.e. (figuratively) to designate, constitute, convoy ἐν (en, G1722) — "in," at, (up-)on, by, etc. ἡμῶν (hēmōn, G2257) — of (or from) us μέλος (mélos, G3196) — a limb or part of the body σπιλόω (spilóō, G4695) — to stain or soil (literally or figuratively) ὅλος (hólos, G3650) — "whole" or "all", i.e. complete (in extent, amount, time or degree), especially (neuter)… σῶμα (sōma, G4983) — the body (as a sound whole), used in a very wide application, literally or figuratively φλογίζω (phlogízō, G5394) — to cause a blaze, i.e. ignite (figuratively, to inflame with passion)
Open source ↗γάρ (gár, G1063) — properly, assigning a reason (used in argument, explanation or intensification; often… πᾶς (pâs, G3956) — all, any, every, the whole φύσις (phýsis, G5449) — growth (by germination or expansion), i.e. (by implication) natural production (lineal… θηρίον (thēríon, G2342) — a dangerous animal τέ (té, G5037) — both or also (properly, as correlation of G2532 (καί)) καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… πετεινόν (peteinón, G4071) — a flying animal, i.e. bird ἑρπετόν (herpetón, G2062) — a reptile, i.e. (by Hebraism (compare H07431)) a small animal ἐνάλιος (enálios, G1724) — in the sea, i.e. marine δαμάζω (damázō, G1150) — to tame ἀνθρώπινος (anthrṓpinos, G442) — human
Open source ↗δέ (dé, G1161) — but, and, etc. γλῶσσα (glōssa, G1100) — the tongue; by implication, a language (specially, one naturally unacquired) δύναμαι (dýnamai, G1410) — to be able or possible οὐδείς (oudeís, G3762) — not even one (man, woman or thing), i.e. none, nobody, nothing ἄνθρωπος (ánthrōpos, G444) — from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being δαμάζω (damázō, G1150) — to tame ἀκατάσχετος (akatáschetos, G183) — unrestrainable κακός (kakós, G2556) — worthless (intrinsically, such; whereas G4190 (πονηρός) properly refers to effects), i.e.… μεστός (mestós, G3324) — replete (literally or figuratively) θανατήφορος (thanatḗphoros, G2287) — death-bearing, i.e. fatal ἰός (iós, G2447) — rust (as if emitted by metals); also venom (as emitted by serpents)
Open source ↗ἐν (en, G1722) — "in," at, (up-)on, by, etc. αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… εὐλογέω (eulogéō, G2127) — to speak well of, i.e. (religiously) to bless (thank or invoke a benediction upon,… θεός (theós, G2316) — figuratively, a magistrate; by Hebraism, very καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… πατήρ (patḗr, G3962) — a "father" (literally or figuratively, near or more remote) καταράομαι (kataráomai, G2672) — to execrate; by analogy, to doom ἄνθρωπος (ánthrōpos, G444) — from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being ὁ (ho, G3588) — the (sometimes to be supplied, at others omitted, in English idiom) γίνομαι (gínomai, G1096) — to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with… κατά (katá, G2596) — (prepositionally) down (in place or time), in varied relations (according to the case… ὁμοίωσις (homoíōsis, G3669) — assimilation, i.e. resemblance
Open source ↗ἐκ (ek, G1537) — literal or figurative; direct or remote) αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… στόμα (stóma, G4750) — the mouth (as if a gash in the face); by implication, language (and its relations);… ἐξέρχομαι (exérchomai, G1831) — to issue (literally or figuratively) εὐλογία (eulogía, G2129) — fine speaking, i.e. elegance of language; commendation ("eulogy"), i.e. (reverentially)… καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… κατάρα (katára, G2671) — imprecation, execration μοῦ (moû, G3450) — of me ἀδελφός (adelphós, G80) — a brother (literally or figuratively) near or remote (much like G1 (Α)) ταῦτα (taûta, G5023) — these things χρή (chrḗ, G5534) — it needs (must or should) be οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not οὕτω (hoútō, G3779) — in this way (referring to what precedes or follows) γίνομαι (gínomai, G1096) — to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with…
Open source ↗μήτι (mḗti, G3385) — whether at all πηγή (pēgḗ, G4077) — a fount (literally or figuratively), i.e. source or supply (of water, blood, enjoyment)… βρύω (brýō, G1032) — to swell out, i.e. (by implication) to gush ἐκ (ek, G1537) — literal or figurative; direct or remote) αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… ὀπή (opḗ, G3692) — a hole (as if for light), i.e. cavern; by analogy, a spring (of water) γλυκύς (glykýs, G1099) — sweet (i.e. not bitter nor salt) καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… πικρός (pikrós, G4089) — sharp (pungent), i.e. acrid (literally or figuratively)
Open source ↗μή (mḗ, G3361) — (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer… δύναμαι (dýnamai, G1410) — to be able or possible συκῆ (sykē, G4808) — a fig-tree μοῦ (moû, G3450) — of me ἀδελφός (adelphós, G80) — a brother (literally or figuratively) near or remote (much like G1 (Α)) ποιέω (poiéō, G4160) — to make or do (in a very wide application, more or less direct) ἐλαία (elaía, G1636) — an olive (the tree or the fruit) ἤ (ḗ, G2228) — disjunctive, or; comparative, than ἄμπελος (ámpelos, G288) — a vine (as coiling about a support) σῦκον (sŷkon, G4810) — a fig οὕτω (hoútō, G3779) — in this way (referring to what precedes or follows) οὐδείς (oudeís, G3762) — not even one (man, woman or thing), i.e. none, nobody, nothing πηγή (pēgḗ, G4077) — a fount (literally or figuratively), i.e. source or supply (of water, blood, enjoyment)… ἁλυκός (halykós, G252) — briny
Open source ↗τίς (tís, G5101) — an interrogative pronoun, who, which or what (in direct or indirect questions) σοφός (sophós, G4680) — wise (in a most general application) καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… ἐπιστήμων (epistḗmōn, G1990) — intelligent ἐν (en, G1722) — "in," at, (up-)on, by, etc. ὑμῖν (hymîn, G5213) — to (with or by) you δεικνύω (deiknýō, G1166) — to show (literally or figuratively) ἐκ (ek, G1537) — literal or figurative; direct or remote) καλός (kalós, G2570) ἀναστροφή (anastrophḗ, G391) — behavior αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… ἔργον (érgon, G2041) — toil (as an effort or occupation); by implication, an act πραΰτης (praÿtēs, G4240) — mildness, i.e. (by implication) humility σοφία (sophía, G4678) — wisdom (higher or lower, worldly or spiritual)
Open source ↗δέ (dé, G1161) — but, and, etc. εἰ (ei, G1487) — if, whether, that, etc. ἔχω (échō, G2192) — to hold (used in very various applications, literally or figuratively, direct or remote;… πικρός (pikrós, G4089) — sharp (pungent), i.e. acrid (literally or figuratively) ζῆλος (zēlos, G2205) — properly, heat, i.e. (figuratively) "zeal" (in a favorable sense, ardor; in an… καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… ἐριθεία (eritheía, G2052) — properly, intrigue, i.e. (by implication) faction ἐν (en, G1722) — "in," at, (up-)on, by, etc. ὑμῶν (hymōn, G5216) — of (from or concerning) you καρδία (kardía, G2588) — the heart, i.e. (figuratively) the thoughts or feelings (mind); also (by analogy) the… κατακαυχάομαι (katakaucháomai, G2620) — to exult against (i.e. over) μή (mḗ, G3361) — (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer… ψεύδομαι (pseúdomai, G5574) — to utter an untruth or attempt to deceive by falsehood κατά (katá, G2596) — (prepositionally) down (in place or time), in varied relations (according to the case…
Open source ↗Cross-references
Other passages the community most often connects to this one. Tap to read.
They want to be teachers of the law, but they do not understand what they are saying or that which they so confidently assert.
not lording it over those entrusted to you, but being examples to the flock.
And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, and those with gifts of healing, helping, administration, and various tongues.
Woe to you, scribes and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let in those who wish to enter.
For we must all appear before the judgment seat of Christ, that each one may receive his due for the things done in the body, whether good or bad.
Obey your leaders and submit to them, for they watch over your souls as those who must give an account. To this end, allow them to lead with joy and not with grief, for that would be of no advantage to you.
And it was He who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers,
For this reason I was appointed as a preacher, an apostle, and a faithful and true teacher of the Gentiles. I am telling the truth; I am not lying about anything.
Then Moses said to Aaron, “This is what the LORD meant when He said: ‘To those who come near Me I will show My holiness, and in the sight of all the people I will reveal My glory.’” But Aaron remained silent.
So he called him in to ask, ‘What is this I hear about you? Turn in an account of your management, for you cannot be manager any longer.’