James 3
v.1
Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly.
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.
v.6
The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself on fire by hell.
See Proverbs 10:19.
v.12
My brothers, can a fig tree bear olives, or a grapevine bear figs?
v.13
Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom.
“James addresses the person who is ‘wise and understanding.’ The word sophos (‘wise’) was the technical term among the Jews for the teacher, the scribe, the rabbi. It appears that the author is still speaking to those who would be teachers (James 3:1); here it is not what they say that he is concerned with, but rather how they live.” (Burdick) True wisdom is also evident by its meek manner. Those who do their good works in a way designed to bring attention to themselves show they lack true wisdom.
“Humility” (GK 4559) is perhaps better translated “gentleness,” but even this does not adequately render the Greek word (see comment on 1:21). It is not a passive gentleness growing out of weakness or resignation; rather, it is an active attitude of deliberate acceptance. The word was used to describe a horse that had been broken and trained to submit to the bridle. So this gentleness is strength under control, the control of the Spirit of God (Gal 5:22-23).
v.14
But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth.
“Selfish ambition” (GK 2249) is a self-seeking attitude bent on gaining advantage and prestige for oneself or one’s group… James’s readers may have been priding themselves in their partisan defense of the truth—a defense that was to their own advantage and advancement.
Lord, help me.
He who loves his dream of a community more than the Christian community itself becomes a destroyer of the latter, even though his personal intentions may be ever so honest and earnest and sacrificial. God hates visionary dreaming; it makes the dreamer proud and pretentious. The man who fashions a visionary ideal of community demands that it be realized by God, by others, and by himself. He enters the community of Christians with his demands, sets up his own law, and judges the brethren and God Himself accordingly.
v.16
For where you have envy and selfish ambition, there you find disorder and every evil practice.
These are the opposite of the meekness of wisdom mentioned in (James 3:13). These words actually refer to someone who has a critical, contentious, fight-provoking manner.
Selfish ambition is also found in Philippians 1:17. Just as pride banished Lucifer from heaven, so does our selfish ambition drive us away from everything orderly and holy.
v.17
But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere.
“These last two words [without partiality and without hypocrisy] rule out the habit of using speech to half reveal and half conceal the mind of the speaker, who has something (as we say) at the back of his mind all the time.” (Moffatt)
Its basic characteristic is “pure” (GK 54). The reference is not to sexual purity but to the absence of any sinful attitude or motive. It is the opposite of the self-seeking attitude of vv.14-16.
first of all pure
The meaning here is, that the first and immediate effect of religion is not on the intellect, to make it more enlightened; or on the imagination, to make it more discursive and brilliant; or on the memory and judgment, to make them clearer and stronger; but it is to purify the heart, to make the man upright, inoffensive, and good.
then peace-loving
The effect of true religion - the wisdom which is from above - will be to dispose a man to live in peace with all others. See the Romans 14:19 note; Hebrews 12:14).
considerate
It is from this word that we have derived the word “gentleman”; and the effect of true religion is to make everyone, in the proper and best sense of the term, a gentleman. How can a man have evidence that he is a true Christian, who is not such? The highest title which can be given to a man is, that he is a Christian gentleman.
submissive
It means easily persuaded, compliant. Of course, this refers only to cases where it is right and proper to be easily persuaded and complying. It cannot refer to things which are in themselves wrong. The sense is, that he who is under the influence of the wisdom which is from above, is not a stiff, stern, obstinate, unyielding man. He does not take a position, and then hold it whether right or wrong; he is not a man on whom no arguments or persuasions can have any influence. He is not one who cannot be affected by any appeals which may be made to him on the grounds of patriotism, justice, or benevolence; but is one who is ready to yield when truth requires him to do it, and who is willing to sacrifice his own convenience for the good of others.
v.18
Peacemakers who sow in peace raise a harvest of righteousness.
To “raise a harvest of righteousness” demands a certain kind of climate. A crop of righteousness cannot be produced in the climate of bitterness and self-seeking. Righteousness will grow only in a climate of peace; thus it must be sown and cultivated by the “peacemakers.” Such persons not only love peace and live in peace but also strive to create conditions of peace.