James 3:1

Jas 3:1-18. Danger of Eagerness to Teach, and of an Unbridled Tongue:

True Wisdom Shown by Uncontentious Meekness. 1. 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 (Jas 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 (Jas 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 Lu 12:42-46). Calvin, like English Version, translates, "masters" that is, self-constituted censors and reprovers of others Jas 4:12 accords with this view.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

ANALYSIS OF THE CHAPTER.

The evil which the apostle seems to have referred to in this chapter, was a desire, which appears to have prevailed among those to whom he wrote, to be public teachers, (διδασκαλοι, Jas 3:1,) and to be such even where there was no proper qualification. It is not easy to see any connexion between what is said in this chapter, and what is found in other parts of the epistle; and indeed the plan of the epistle seems to have been to notice such things as the apostle supposed claimed their attention, without particular regard to a logical connexion. Some of the errors and improprieties which existed among them had been noticed in the previous chapters, and others are referred to in chapters 4 and 5. Those which are noticed in this chapter grew out of the desire of being public teachers of religion. It seems probable that he had this subject in his eye in the whole of this chapter, and this will give a clue to the course of thought which he pursues. Let it be supposed that there was a prevailing desire among those to whom he wrote to become public teachers, without much regard for the proper qualifications for that office, and the interpretation of the chapter will become easy. Its design and drift then may be thus expressed:

I. The general subject of the chapter, a caution against the desire prevailing among many to be ranked among public teachers, Jas 3:1, first clause.

II. Considerations to check and modify that desire, Jas 3:1, (last clause,) Jas 3:18. These considerations are the following:

(1.) The fact that public teachers must give a more solemn account than other men, and that they expose themselves to the danger of a deeper condemnation, Jas 3:1, last clause.

(2.) The evils which grow out of an improper use of the tongue; evils to which those are particularly liable whose business is speaking, Jas 3:2-12. This leads the apostle into a general statement of the importance of the tongue as a member of the human body; of the fact that we are peculiarly liable to offend in that, (Jas 3:2;) of the fact that if that is regulated aright, the whole mall is--as a horse is managed by the bit, and a ship is steered by the rudder, (Jas 3:2-4;) of the fact that the tongue, though a little member, is capable of accomplishing great things, and is peculiarly liable, when not under proper regulations, to do mischief, (Jas 3:5-6;) of the fact that, while everything else has been tamed, it has been found impossible to bring the tongue under proper restraints, and that it performs the most discordant and opposite functions, (Jas 3:7-9;) and of the impropriety and absurdity of this, as if the same fountain should bring forth sweet water and bitter, Jas 3:10-12. By these considerations, the apostle seems to have designed to repress the prevailing desire of leaving other employments, and of becoming public instructors without suitable qualifications.

(3.) The apostle adverts to the importance of wisdom, with reference to the same end; that is, of suitable qualifications to give public instruction, Jas 3:13-18. He shows (Jas 3:13) that if there was a truly wise man among them, he should show this by his works, with "meekness," and not by obtruding himself upon the attention of others; that if there was a want of it evinced in a spirit of rivalry and contention, there would be confusion and every evil work, (Jas 3:14-16;) and that where there was true wisdom, it was unambitious and unostentatious; it was modest, retiring, and pure. It would lead to a peaceful life of virtue, and its existence would be seen in the "fruits of righteousness sown in peace," Jas 3:17-18. It might be inferred that they who had this spirit would not be ambitious of becoming public teachers; they would not place themselves at the head of parties; they would show the true spirit of religion in an unobtrusive and humble life. We are not to suppose, in the interpretation of this chapter, that the apostle argued against a desire to enter the ministry, in itself considered, and where there are proper qualifications; but he endeavoured to suppress a spirit which has not been uncommon in the world, to become public teachers as a means of more influence and power, and without any suitable regard to the proper endowments for such an office.

Verse 1. My brethren, be not many masters. "Be not many of you teachers." The evil referred to is that where many desired to be teachers, though but few could be qualified for the office, and though, in fact, comparatively few were required. A small number, well qualified, would better discharge the duties of the office, and do more good, than many would; and there would be great evil in having many crowding themselves unqualified into the office. The word here rendered masters (διδασκαλοι) should have been rendered teachers. It is so rendered in Jn 3:2; Acts 13:1; Rom 2:20; 1Cor 12:28-29; Eph 4:11; 1Timm 2:11; 4:3; Heb 5:12; though it is elsewhere frequently rendered master. It has, however, in it primarily the notion of teaching, (διδασκω,) even when rendered master; and the word master is often used in the New Testament, as it is with us, to denote an instructor--as the "schoolmaster". Compare Mt 10:24-25; 22:16; Mk 10:17; 12:19, et al. The word is not properly used in the sense of master, as distinguished from a servant, but as distinguished from a disciple or learner. Such a position, indeed, implies authority, but it is authority based not on power, but on superior qualifications. The connexion implies that the word is used in that sense in this place; and the evil reprehended is that of seeking the office of public instructor, especially the sacred office. It would seem that this was a prevailing fault among those to whom the apostle wrote. This desire was common among the Jewish people, who coveted the name and the office of Rabbi, equivalent to that here used, (compare Mt 23:7,) and who were ambitious to be doctors and teachers. See Rom 2:19; 1Timm 1:7. This fondness for the office of teachers they naturally carried with them into the Christian church when they were converted, and it is this which the apostle here rebukes. (A proof of some importance that this prevailed in the early Christian church, among those who had been Jews, is furnished by a passage in the Apocryphal work called "The Ascension of Isaiah the Prophet;" a work which Dr. Lawrence. the editor, supposes was written not far from the apostolic age. "in those days (the days of the Messiah) shall many be attached to office, destitute of wisdom; multitudes of iniquitous elders and pastors, injurious to their flocks, and addicted to rapine, nor shall the holy pastors themselves diligently discharge their duty" chap. iii. 23-24). The same spirit the passage before us would rebuke now, and for the same reasons; for although a man should be willing to become a public instructor in religion when called to it by the Spirit and Providence of God, and should esteem it a privilege when so called, yet there would be scarcely anything more injurious to the cause of true religion, or that would tend more to produce disorder and confusion, than a prevailing desire of the prominence and importance which a man has in virtue of being a public instructor. If there is anything which ought to be managed with extreme prudence and caution, it is that of introducing men into the Christian ministry. Compare 1Timm 5:22; Acts 1:15-26; 13:2-3.

Knowing that we shall receive the greater condemnation, (μειζονκριμα) Or rather, a severer judgment; that is, we shall have a severer trial, and give a stricter account. The word here used does not necessarily mean condemnation, but judgment, trial, account; and the consideration which the apostle suggests is not that those who were public teachers would be condemned, but that there would be a much more solemn account to be rendered by them than by other men, and that they ought duly to reflect on this in seeking the office of the ministry. He would carry them in anticipation before the judgment-seat, and have them determine the question of entering the ministry there. No better "stand-point" can be taken in making up the mind in regard to this work; and if that had been the position assumed in order to estimate the work, and to make up the mind in regard to the choice of this profession, many a one who has sought the office would have been deterred from it; and it may be added, also, that many a pious and educated youth would have sought the office, who has devoted his life to other pursuits. A young man, when about to make choice of a calling in life, should place himself by anticipation at the judgment-bar of Christ, and ask himself how human pursuits and plans will appear there. If that were the point of view taken, how many would have been deterred from the ministry who have sought it with a view to honour or emolument! How many, too, who have devoted themselves to the profession of the law, to the army or navy, or to the pursuits of elegant literature, would have felt that it was their duty to serve God in the ministry of reconciliation? How many at the close of life, in the ministry and out of it, feel, when too late to make a change, that they have wholly mistaken the purpose for which they should have lived!

(a) "be not many masters" Mt 18:8,14; 1Pet 5:3 (+) "condemnation" or, "judgement"

Albert Barnes, 1834 · public domain

Introduction

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. Verse 1 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.

Adam Clarke, 1831 · public domain

Chapter Outline Cautions against proud behaviour, and the mischief of an unruly tongue. (1-12) The excellence of heavenly wisdom, in opposition to that which is worldly. (13-18) Verses 1-12 We are taught to dread an unruly tongue, as one of the greatest evils. The affairs of mankind are thrown into confusion by the tongues of men. Every age of the world, and every condition of life, private or public, affords examples of this. Hell has more to do in promoting the fire of the tongue than men generally think; and whenever men's tongues are employed in sinful ways, they are set on fire of hell. No man can tame the tongue without Divine grace and assistance. The apostle does not represent it as impossible, but as extremely difficult. Other sins decay with age, this many times gets worse; we grow more froward and fretful, as natural strength decays, and the days come on in which we have no pleasure. When other sins are tamed and subdued by the infirmities of age, the spirit often grows more tart, nature being drawn down to the dregs, and the words used become more passionate. That man's tongue confutes itself, which at one time pretends to adore the perfections of God, and to refer all things to him; and at another time condemns even good men, if they do not use the same words and expressions. True religion will not admit of contradictions: how many sins would be prevented, if men would always be consistent! Pious and edifying language is the genuine produce of a sanctified heart; and none who understand Christianity, expect to hear curses, lies, boastings, and revilings from a true believer's mouth, any more than they look for the fruit of one tree from another. But facts prove that more professors succeed in bridling their senses and appetites, than in duly restraining their tongues. Then, depending on Divine grace, let us take heed to bless and curse not; and let us aim to be consistent in our words and actions.

Matthew Henry, 1706 · public domain