James 3:1–18

A caution is given in James 3:1, "Be not many teachers," for it involved greater responsibility. The same word (didaskalos) occurs in John 13:13, where the Lord acknowledged that He is the Teacher. He was addressed as 'Teacher' many times, though in nearly all cases the Authorised Version has 'Master.' He taught as one having authority, and not as the scribes.

The Apostle is not speaking of the right use of the gift of teaching (Romans 12:7). He is speaking of the tendency of the flesh to delight in teaching others, and its eagerness to take part in ministry. Even where the gift of teaching exists, the flesh, if allowed, can easily misuse the gift to feed its own vanity. Even without the gift, we are all in danger of teaching others what is right, while forgetting that we ourselves may fail in the very things we warn others about. One has said, "It is far easier to teach others than to govern ourselves", and again, "Humility in the heart makes a man slow to speak."

In the light of these words, there are clearly differing degrees of severity in the Divine judgment. God will expect more from those who have more light and understanding, and will judge them by higher standards. It is also clear that He will judge us according to the place we take, whether He has called us into it or not. In the light of that let none of us rush into the position of being a master or teacher.

Our Lord condemned every idle word and spoke of the account to be given for it in the day of judgment. He said, "By your words you will be justified, and by your words you will be condemned." So His servant here reminds us that speaking in this way increases responsibility. God is not mocked and remembers words lightly said, which might be urged on others with little or no thought of our own need. "You then who teach others, do you not teach yourself?" Judgment becomes heavier in every way if teaching does not flow from love and in the fear of God.

Even teaching given to the members of the body of Christ must be handled with care, for it carries great responsibility: one may preach to others and be himself disapproved (1 Corinthians 9:27). If someone is a teacher, he must also practise what he teaches. If he does not, he will receive a greater judgment — not about salvation, but about disapproval before the award seat of Christ.

This exhortation was suitable, wholesome and needed for those he addressed. It clearly implied that there was an open ministry, which the flesh might well abuse. Yet the Spirit did not close or restrict that ministry. He turned it to the good of their souls by pressing on them their direct responsibility to God. On the other hand, the entire family of God are told not to believe every spirit. They must test the spirits to see whether they are from God, because many false prophets have gone out into the world (1 John 4:1)... Responsibility is maintained on all sides: no one can escape it.

Nothing in Scripture is clearer than this: whatever truth a person receives from God, he is responsible to pass it on in whatever way lies open to him, for the help of others. To hold what is infinite riches to the soul is itself a responsibility to pass it on, and love recognises this at once. So, in one sense, all may be teachers — though not in the sense the apostle means here. There is the special gift of a teacher; and since it is special, it is not for everyone to assume that he has it.

So the Spirit of God turns from the empty eagerness to teach in public to speech in general, which no one can hold down. "For in many things we all offend." The word translated "offend" moves from physical stumbling to moral failure, as in James 2:10. Romans 11:11 already marks that change.

So let us remember that in correcting others we may be offenders ourselves, for "we all often offend," even if at times we do so without knowing it. In no way is it so easy to offend as in words.

No saint, no prophet, was flawless or incapable of error. "In many things we all stumble" — I do not say must, but do (James 3:2).

Beware of the dreadful error of saying that the Christian must sin. God has made the fullest provision for him, so that he need not sin. When he does sin, it is because he chooses to sin, and not because he had to.

James wants humility in speaking, and that we should not be many teachers. When we do not know ourselves, it is far easier to teach others than to govern ourselves. Now the tongue is the most direct index of what is in the heart. We all fail in many things, and if we take it on ourselves to teach others, our offenses are even more serious.

One who in this way does not offend is "perfect" in the sense of mature, and able to control his entire body. This ought to be true of a teacher, and indeed of every experienced believer. But usually it is not true without some painful experience.

As we think about ourselves, or as we look at others, we may well ask: where is this perfect man who is in complete control? Where indeed? We do not know him. But it should teach us to be slow to take the place of a master. It is entirely right that the man who wants to be master of others should first be master of himself.

A believer, by the power of the Spirit of God, may "bridle" his tongue, that is, put it under restraint; and this is a serious responsibility. But let no one persuade himself that he has tamed his tongue. Anyone who does will almost certainly find out by experience that it is still "a restless evil, full of deadly poison." So it needs constant guarding and restraining.

Who then can control the tongue? "No man" can do it, but Christ can. We have only to look to Him in simple faith… How often have we suffered from some blunder of the tongue and then resolved to control that unruly part of us better next time. But our resolution proved to be like the morning cloud that passes away… Why was this? Simply because we took the matter on in our own strength.

The bit is a very small article when the large bulk of a horse is considered, yet by this simple contrivance a man gains complete control and, when once the animal is broken in and docile, it suffices to turn about its whole body.

It would be an obvious mistake to doubt the power of an object because its size is small. Such are the bits we put into the horses' mouths. The animal may be wild and headstrong, but this usually brings it to obedience. And it is not only the mouth or head that is controlled: "we guide their whole bodies as well."

He shows that it may seem a little thing to man, but we must not excuse what is wrong because it may appear to have a little source. He proves that the smallest things are often the ones that govern far larger bodies.

It is true that we ought not to be like the horse or the mule, which have no understanding, and which must be held back by bit and bridle, or they will not come near to you (Psalm 32). But that is restraint, and it shames us when we need it, as in the case supposed here. Our joy is to walk in the spirit of obedience and to know God's guidance in the way we should go, counselled by Him with His eye upon us. But if restraint is needed, He knows how, and He does not fail to restrain and to chastise.

Even so the tongue is a little member which, if a man can control it like a helmsman, he can govern the whole body. If it is not bridled, the tongue can become the way we express the vanity of our hearts. We use it to condemn others and exalt ourselves, for it can boast "great things."

But if the horse driver or the helmsman gives up control, and leaves the horse or the ship to its own devices, then tragedy is practically certain. In the same way, the tongue, if it is not controlled by its owner, can do terrible damage rather than exert a great influence for good.

Who then can control the tongue? "No man" can do it, but Christ can, and we have only to look to Him in simple faith. This implies both the sense of our own utter helplessness and His all-sufficiency… How often have we suffered from some blunder of the tongue and resolved to control that unruly tongue a little better next time? But our resolution proved to be like the morning cloud that passes away.

If no man can restrain the tongue, the grace of Christ can do it. The inner man on one side is under the yoke of the Lord, and is meek and lowly in heart. Christ fills the heart, and the tongue follows the impulses of the heart, so the speech will express this meekness and lowliness… It is very useful to see that the tongue shows what is working within, just as the hands of a clock show the hidden workings of its wheels.

He shows that it may seem a small thing to people. But we must not excuse what is wrong just because its source looks small. He proves that the smallest things are often the ones that control far larger bodies.

The bit in the mouth of the horse is a small thing, but by it we can compel the horse to obey. The rudder is a small thing, but with it we can steer great ships despite "strong winds". In the same way the tongue is a little member. If a man can control it, as a helmsman controls a ship, he can govern his whole body. If it is left unbridled, the tongue puts the vanity of our hearts into words. We condemn others and exalt ourselves, for the tongue can boast "great things".

Ships of huge size are also turned by a very small rudder. The helmsman can turn the wheel with one finger. Strong winds may drive them, yet that almost effortless turn of the wheel gives amazing control over them.

But if the driver or the helmsman gives up control, and leaves the horse or the ship to itself, tragedy is almost certain. In the same way, if a man does not control his tongue, it can do terrible damage instead of having a great influence for good.

The ship may be enormous, and at times a rough wind may drive it. Yet a very small rudder turns it wherever the steersman decides to send it.

He is still dealing with how easily we fail with the tongue. If a man does not fail in word, he is a perfect man; for James has already admitted that we all fail. He follows this up with two illustrations. They show how a small thing controls a great one, even in the hardest conditions. His aim is to impress on us the importance and the duty of governing our speech. What a blessing it is when the tongue, guided by God, bears witness that the whole body is under His control!

In every age many people count nothing but deeds. Free speech seems a man's rightful privilege, and going too far with it seems the most excusable fault of all. Our Lord judged words very differently (Matt. 12). Words express the feelings and leanings of the inner man even more than deeds do.

The comfort is that God can deal with it — God who gives the believer His own nature.

He shows that it may seem a little thing to man. But we must not excuse what is wrong just because its source looks small. He proves that the smallest things are often the ones that govern far larger bodies.

The tongue is small in size. That only makes its power for mischief beyond reckoning or measure more vivid. Who can conceive the destructive effects of an evil word?

If we do not bridle the tongue, it can express the vanity of our hearts by condemning others and exalting ourselves, for it can boast "great things." So it can become the source of great mischief. Though it is "a little member," it is like a little fire which may destroy a forest.

In every age many people take account of deeds only. Freedom of speech seems a necessary right of a man, and going too far with it the most forgivable of all faults. Our Lord judged words very differently (Matt. 12). Words express the feelings and bent of the inner man even more than deeds do.

It is like a tiny spark, yet that spark can set everything on fire and produce a disastrous blaze. "Behold how much wood is kindled by how small a fire" — this is the correct rendering of the text.

Two devoted women at Philippi differed in judgment. The Apostle foresaw how something the saints might judge to be of small importance could soon lead to great sorrow and weakness in the assembly. "How great a forest is set ablaze by such a small fire!" (James 3:5).

The rash, foolish and wicked use of the tongue has caused so much mischief among Christian people… It has brought more defilement into the church of God than anything else.

Of course, he is speaking of the tongue when the fear of God does not restrain it and the power of the Spirit does not guide it. How much might we speak of the wonderful power of the tongue on the other side! What a ministry of comfort and blessing is in it! But the best gifts, when perverted, are just as fruitful for evil as they are good when used rightly.

Nothing but the power of the Spirit filling the heart with the grace of Christ can restrain the tongue. When the heart is enjoying the grace and love of Christ, the tongue will speak in grace out of the abundance of the heart.

How energetic is the opening of verse 6! "The tongue is fire." It is not only that a mighty blaze follows from a seemingly trivial spark. The tongue itself is "fire" in its moral character. A man may be free from open acts of unrighteousness. Yet if he gives his tongue loose rein without God before his eyes, that tongue is already "a world of iniquity."

In every age many people take account of nothing but deeds. Freedom of speech seems a necessary privilege of a man, and going too far with it seems the most excusable fault of all. Our Lord judged words very differently (Matt. 12). Words express the feelings and bent of the inner man even more than deeds do.

Through the fall, and through the self-will or lawlessness that marks sin, the tongue comes to be such a burning power of evil in the members. It is the defiler of the whole body, for there is no limit to its unrighteousness. It is "the world of iniquity," thinking itself safe as long as it only injures in word.

When we read that the tongue is set among our members and defiles the whole body, the context shows that James meant the human body. Yet it would be just as true of the church, which is the body of Christ, and of which we are all members. The tongue has brought more defilement into the church of God than anything else.

The Apostle describes the tongue as a fire which not only kindles trouble but keeps the trouble in existence. It can stir up every form of unrighteousness, and so becomes a world of iniquity. By its evil suggestions it can lead to the defiling of every member of the body, and set the whole course of fallen nature in motion.

Verse 6 shows what the tongue is when nothing restrains it. It is a fire, a world of iniquity. It defiles the whole body and fans the evil of man's nature into a devouring flame. The words "and it is set on fire of hell" are deeply sobering. Except for this one instance, the word "Gehenna" was used by the Lord alone when He was on earth.

When the tongue is used this way, we may be quite sure that hell first set the tongue itself on fire. The devil has enslaved it to serve his ends. He struck the spark that, through the tongue, has fired the whole train of evil.

The Apostle is not speaking of the tongue when used by grace and restrained by the Spirit, but of the tongue used under the influence of the flesh and energised by the devil. Nothing but the power of the Spirit filling the heart with the grace of Christ can restrain the tongue. When the heart is enjoying the grace and love of Christ, the tongue will speak in grace out of the abundance of the heart.

Here the inspired writer states an undeniable fact. What savage brute has not yielded to the rule of man? What has not been subdued and become his pet or playmate? What bird of the air, fierce or timid, has not bowed to his superiority and obeyed his will? Even snakes, however cunning, powerful, or poisonous, have often been taught to live harmlessly beside him. Creatures of the sea have made friends with him and served him or paid him honour.

But where is the man who has truly tamed either his own tongue or another's? We can point to what everyone sees, and just as strongly and painfully to our own experience. It may and should be a heart-breaking confession, but is it not entirely true? Who does not know how quick and ready the tongue is to break its limits, how slow to seek or keep the peace?

James speaks of the power man has to tame every kind of beast and bird, even creeping things such as snakes, and things in the sea. But man, the conqueror of the animal creation, is helpless when it comes to taming the tongue... All resolutions man makes to keep his tongue under control fail. But if a man has a new nature with the Holy Spirit living there, the tongue can be governed and its evils overcome.

Man can tame all kinds of creatures but he cannot tame his own tongue. The reason for this is clear enough. Speech is the great channel by which the heart of man expresses itself. So the only way to really tame the tongue is to tame the heart. But this is impossible for man. The grace and power of God are needed for it.

Is it written that absolutely no one is able to tame the tongue? Not at all. No "human being" can tame it. Ah, we can thank God. He is our desire, our expectation, and our strength. It would be a wholly unchristian thought that we could subdue our own tongue. It is our confidence to look up to God for what is completely beyond our capacity.

Who then can control the tongue? "No human being" can do it, but Christ can, and we have only to look to Him in simple faith. This means we feel both our own utter helplessness and His all-sufficiency... How often have we suffered from some blunder of the tongue and resolved to control that unruly member a little better next time! But our resolution proved to be like the morning cloud that passes away.

By the power of the Spirit of God, a believer may "bridle" his tongue — that is, hold it under restraint. This is a serious responsibility. But let no one convince himself that he has tamed his tongue. If he does, he will almost certainly learn by painful experience that it is still "a restless evil, full of deadly poison" (older versions: "an unruly evil"). So it needs constant guarding and restraining.

Here the inspired writer states an undeniable fact. What savage brute has not yielded to man's rule and become his pet or playmate? What bird of the air, fierce or timid, has not bowed to his power and obeyed his will? Even snakes, however cunning, strong, or venomous, have often been tamed to live safely with him. Creatures of the sea have made friends with him and given him honour or service.

But where is the man who has truly tamed either his own tongue or someone else's? Here we can appeal to universal observation, but no less forcibly and painfully to personal experience. It may and ought to be a heart-breaking confession; but is it not entirely true? Who does not know how quick and ready the tongue is to break its bounds; how slow to seek or keep the peace?

Speech is the main road by which the heart of man expresses itself. So the only way to really tame the tongue is to tame the heart. But this is impossible for man. The grace and power of God are needed for it. In itself the tongue only gives expression to the deadly poison that lurks in the human heart.

It is difficult not to fail, but it is very useful to see that the tongue shows what is working within, just as the hands of a clock show the hidden workings of its wheels.

It is indeed, as it is called here, an unsettled or unstable evil, full of deadly poison. The poison is never more attractive and dangerous than when someone hands it over in a gilded pill. Good words and fine speeches make the worse case look like the better one. This is a favourite trick of the enemy, and it fits perfectly to deceive innocent hearts.

Not only does it defile the body, but it can poison the mind. It has been truly said, "Many who live according to the flesh would avoid hitting a man, yet cannot hold back an angry or hard word against a neighbour." One thoughtless or unkind word can easily poison people's minds against someone.

Underneath this dark description of an even darker reality, there is a streak of divine light. Is it written that absolutely no one is able to tame the tongue? By no means. No "human being" can tame it. We can thank God. He is our desire, our expectation, and our strength. It would be a wholly unchristian thought to subdue our own tongue. It is our confidence to look up to God for what is completely beyond our capacity.

How often have we suffered from some blunder of the tongue and resolved to control that unruly member better next time. But our resolution proved like the morning cloud that passes away. We could only go away and weep over our sad failure in self-control. Why was this? Simply because we took the matter up in our own strength, or at least without a deep enough sense of our own weakness.

A believer may "bridle" his tongue by the power of the Spirit of God. That is, he can put it under restraint, and this is a serious responsibility. But let no one convince himself that he has tamed his tongue. If he does, he will almost certainly learn through painful experience that it is still an unruly evil, full of deadly poison. So it needs constant guarding and restraining.

Nothing but the power of the Spirit filling the heart with the grace of Christ can restrain the tongue. When the heart is enjoying the grace and love of Christ, the tongue will speak in grace out of the abundance of the heart.

From this point our Epistle takes up the ground of obvious and gross inconsistency. Only the most careless can treat lightly a fault that condemns itself. God cannot start such a plain disorder, nor approve it. Speech is an excellent possession, given to man by his Creator, and this is a misuse of it. The inconsistency is least excusable in those who claim a relationship with God and the Lord.

Unconverted people do not bless God, even the Father. They do not really know God at all, and much less do they know Him as Father. Christians know Him and bless Him in this way, and yet there are times when words of a very contrary sort come out of their lips.

You might have thought that man at his fall stopped being in the image and likeness of God. But that is not how Scripture presents it… In James 3:9 we find man "made in the likeness of God." We may not fully grasp in what respects man is the image and likeness of God. But it is at least obvious that an image is a representation. When they showed the Lord a coin, He asked whose image it was. They said, Caesar's. It may not have been well made, and so not a good likeness. It may also have been badly battered, as coins often are, yet that would not stop it being the image of Caesar: it represented him, and no one else.

We are objects of His loving purposes, born of Him by the word of truth. We should be the last to curse anyone, since we ourselves are blessed by pure mercy. It is not that fallen men have any moral worth in themselves, as we above all should know from our own humbling experience. So we at least should never forget how they were brought into being in God's likeness… Instead of cursing others, we want them to obey the truth, share the blessing, and join us in blessing Him who is the source and giver of it all.

Many who live by the flesh would avoid striking a blow, yet cannot hold back an angry or hard word against a neighbour. But if no man can control the tongue, the grace of Christ can do it. The inner man is under the yoke of the Lord, and is gentle and lowly in heart. Christ fills the heart. And because the tongue follows the impulses of the heart, the speech will express that gentleness and lowliness.

Through the tongue we can praise and exalt the Lord, bear witness to that worthy Name, tell others of Him and become channels of eternal blessing. But how quickly, if uncontrolled, it may be used in the service of sin. Peter uttered with his tongue his great, God-given confession, "You are the Christ, the Son of the living God." But a short time later that same tongue became the mouthpiece of Satan. Peter rebuked the Lord for saying that He would go to Jerusalem to suffer and to die.

There is a strange inconsistency about the tongue when it is a question of the people of God. Unconverted people do not bless God, even the Father. They do not know God at all, much less as Father. Christians know Him and bless Him in this way, and yet at times words of a very contrary sort come out of their lips. Sometimes they even go so far as cursing men whom God made in His own likeness. No wonder that James says, "My brothers, these things ought not to be so."

This word occurs only once, in James 3:10. It comes from a root meaning "to deliver an oracle" or "to be fated," and passes into the sense of what is necessary, what is fitting or proper — or the opposite, with the negative, as here. Compared with the other words, it is a necessity of time or circumstance, and does not have the same moral force.

The incongruity is heightened by the quiet but pungent appeal, "My brothers, these things ought not to be so." The consistency of the Christian in its perfection is ever and only in Christ; and He is the sole and constant standard for us.

The principle is plain beyond all question. No inconsistency can be worse than to use the tongue one moment to bless the Supreme God, and the next to curse men made in God's likeness. We are objects of His loving purposes, born of Him by the word of truth, and should be the last to curse any, since we are blessed ourselves by mere mercy... Instead then of cursing others, we want them to obey the truth, share the blessing, and join us in blessing Him Who is the source and giver of it all.

The answer of course is twofold. First, they began as sinful creatures with an evil nature, just like the rest. Second, they have now been born again, so they now have a new nature, and the old nature has not been removed. So within them there are two fountains: one can produce only evil, the other only good. This is where the strange mixture comes from, and the Apostle condemns it strongly.

Someone may want to say that, if this is the case with a believer, he hardly deserves such strong blame when his tongue acts as an opening for the bitter waters of the old nature. But any who think this are forgetting that God judged and condemned the flesh, our old nature, at the cross... The believer therefore IS to be reprimanded if his tongue acts as an outlet for the evil of the flesh.

Peter spoke his great, God-given confession, "You are the Christ, the Son of the living God." A short time later that same tongue became the mouthpiece of Satan, when he rebuked the Lord for saying that He would go to Jerusalem to suffer and to die. What an inconsistency the tongue of man reveals! Nature shows nothing like it anywhere. A tree does not produce two kinds of fruit. A fig tree bears no olives, and a vine no figs. No fountain pours out both salt water and fresh water.

If no man can restrain the tongue, the grace of Christ can do it. The inner man on one side is under the yoke of the Lord, and is meek and lowly in heart. Christ fills the heart, and because the tongue follows the impulses of the heart, the speech will express this meekness and lowliness... it is very useful to see that the tongue shows what is working within, just as the hands of a clock show the hidden workings of its wheels.

Here as elsewhere, the plainness of the examples gives the reproof more force. Take the first instance: who ever heard of a spring sending out sweet water and bitter from the same opening? Nature itself rebukes such a shameless mixture and such contradictory results in people who praise the Lord and the Father... Nowhere do we find more telling thrusts of this kind than in the letter before us. What is impossible in nature exposes and punishes what is inconsistent in behaviour. Their claim to be related to God and to enjoy His favour makes it far worse. Is the new nature to be disgraced by what the old universal nature refuses, fallen though it is?

What is really filling my heart will come off my tongue. And so you can always tell what my heart is occupied with, because I have a tongue. I cannot deceive you for long.

If the heart did not contain these evils the mouth could never give them out... Notice as well that this dreadful description belongs to religious Jews, not to pagan Gentiles. So a person can sing God's praises on Sunday and be guilty of cursing and bitterness towards people on Monday.

The answer is of course twofold. First, they began as sinful creatures with an evil nature, just like everyone else. Second, they have now been born again, so they now have a new nature. The old nature has not been rooted out of them. So within them there are, if we may put it this way, two fountains. One can produce only evil, the other only good. This is where the strange mixture that the Apostle so strongly condemns comes from.

Someone may want to object. If this is the believer's situation, surely he should not be condemned so strongly when his tongue acts as an opening for the bitter waters of the old nature. But anyone who thinks this is forgetting that the flesh, our old nature, has been judged and condemned at the cross. "Sin in the flesh," as Romans 8:3 puts it, has been condemned. The believer knows this. So he is responsible to treat it as a judged and condemned thing, which is therefore not allowed to act. So the believer IS to be reprimanded if his tongue acts as an outlet for the evil of the flesh.

To use "sweet water and bitter" that way is a false use of James. He is speaking about what comes out of a person — "cursing man and blessing God" — and he condemns it. It has nothing to do with the inward experience of a soul. The man in James may be a fully delivered soul if he has grown careless.

When we are in the company of the Lord Jesus, we will be blessed. Learning from His example, we will be encouraged and refreshed. Like these fountains, we will produce sweet water to drink.

Through the tongue we can praise and exalt the Lord. We can bear witness to that worthy Name, tell others of Him, and become channels of eternal blessing. But how quickly, if it is not controlled, it can be used in the service of sin. Peter spoke with his tongue his great, God-given confession, "You are the Christ, the Son of the living God." A short time later that same tongue became the mouthpiece of Satan, when he rebuked the Lord for saying that He would go to Jerusalem to suffer and to die. What an inconsistency the tongue of man shows!

Here, as elsewhere, the plainness of the examples makes the rebuke stronger. Take the first one. Who ever heard of a spring pouring out sweet water and bitter water from the same opening? Nature itself condemns such a shameless mixture, and such contradictory results, in people who praise the Lord and the Father… here what is impossible in nature exposes and punishes the person whose conduct contradicts itself — worse in him, because he claims to belong to God and to enjoy His favour. Is the new nature to be disgraced by what the old nature everywhere refuses to do, fallen though it is?

The Lord was showing there that it is a mistake to expect good fruit from a bad tree. His servant James is doing something else. He wants to rebuke the glaring inconsistency of calling on the Lord of glory while indulging in evil speech, so he sets against it the natural impossibility of a tree bearing any fruit but its own. Both are plainly true, and each fits its purpose perfectly.

In 12 it is "a" fig tree, and the last clause does not speak of a fountain, like the Received Text and Authorised Version, but says, with the Revisers, neither can salt water yield sweet.

People who are not converted do not bless God, the Father. They do not know God at all, and they know Him as Father even less. Christians know Him and bless Him as Father. Yet there are times when words of quite the opposite kind come out of their lips. Sometimes they even go so far as to curse people who are made in the likeness of God. So blessing and cursing come out of the same mouth. No wonder James says so forcefully, "My brothers, these things ought not to be so."

First, they were sinful creatures to begin with, with an evil nature, just like everyone else. Second, they have now been born again, so they now have a new nature. The old nature has not been removed. So inside them there are, if we may put it this way, two fountains. One can only produce evil, the other can only produce good. That is where this strange mixture comes from, and the Apostle condemns it strongly.

In verses 11 and 12 James appeals to creation itself to show how consistent it is, in contrast to the ugly treachery of the tongue… note that James speaks only of what is seen from the outside. Elsewhere we are told why both good and evil come from the same person… James does not speak of that reason. He puts the responsibility where it belongs: on our own shoulders. So although the tongue cannot be tamed, we are still called to govern it.

Every seed, as we know, brings forth the plant and the fruit that are proper to it. As James has said, a fig tree cannot bear olives, nor a grapevine figs. So a Christian is marked by what is Christian, and by nothing else… The apostle will not dishonour the Father by treating anything as the fruit of new birth unless it is worthy of Him.

Even if no one can restrain the tongue, the grace of Christ can do it. On one side the inner man is under the yoke of the Lord, and is meek and lowly in heart. Christ fills the heart. And because the tongue follows the impulses of the heart, the speech will express that same meekness and lowliness… it is very useful to see that the tongue shows what is working inside, just as the hands of a clock show the hidden workings of its wheels.

The aim is to correct haste in speech, and the character of speech in general, and the readiness to teach in particular.

A wise man will show his works out of a good manner of life, with meekness of wisdom. This stands in contrast to the man who simply makes himself a teacher.

epistamai first means "to know" — the knowledge you gain by being close to the thing known. It is also used for fixing the mind or thoughts on something. So it is the knowledge gained by experience, like that of an expert. (epistemon, an adjective formed from it, is found only in James 3:13, where it is translated "endued with knowledge.")

We know that "conversation" means manner of life, not just our speech — though speech itself is an important part of it.

The word translated "conversation" really means "manner of life; behaviour; conduct."… James uses the same word in his Epistle. (James 3:13) I wonder what was in his mind as he wrote those words. Was it "the manner of life," "the behaviour," "the conduct" of Him whom he had watched so closely through childhood, boyhood, and manhood?

The wise man understands the mind of God. He will show that he is wise not by boastful words, and not necessarily by any words at all, but by good conduct and by works done in meekness. Meekness is the outcome of true wisdom. Too often the flesh wants to show itself off in boastful words and showy works. That is not the wise man's way.

Let him show his works out of the good course of conduct that suits such a man, in deed and in truth — not smugly or for show, but in meekness of wisdom. What could be more holy, sober, or fitting? What is sadder than wisdom that seems self-important or harsh?

The expression "with meekness of wisdom" is most striking. Man's knowledge commonly puffs up his pride. But true wisdom produces meekness. Meekness involves a self-judgment that seeks no self-exaltation, but recognises God's rights as supreme over ourselves.

If there were more of this blessed spirit of meekness among us, there would be less confusion, less controversy, less pointless arguing about words. If we were all meek, God would guide us all and teach us all, and so we would see eye to eye.

This is not natural to any of us, so we must ask for it. We will not get it if we do not ask. We must have dealings with God.

It is abiding in Christ that produces fruit acceptable to our God and Father. But we need His words too, and prayer.

If Christ is the Christian's life, what does it mean for him to have "bitter emulation" in his heart? Is it not indulging an evil work of the old nature, the servant dishonouring his Master? This was bad, but "faction" is worse. It is not only one person feeding the vanity of an evil nature. It spreads that vanity to others, who are all too ready to exalt self and look down on people who ought to be loved and honoured.

The evil, as always, starts in the heart. Envy in the heart leads to boasting, and boasting leads to lying against the truth. How often the envious man tries to hide his jealousy! He protests that he has no bitterness in his heart, but is only resisting evil and standing for the truth. Suppose we deliberately say offensive things, under cover of exposing some evil or telling a brother the plain truth for his good. Then we may be quite sure that malice in the heart lies behind our offensive words.

What is this truth, against which we all far too often lie? Every outbreak of the flesh, by the tongue or in some other way, denies in practice that sin in the flesh was condemned at the cross of Christ. Which is truth — the cross of Christ, or my bitter strife and fiery tongue? They cannot both be truth. The cross of Christ is TRUTH, and my evil is a lie against the truth.

Notice too that envy and strife lead to boasting and lying against the truth. These things stem from pride. The truth speaks clearly against self-exaltation. So if I justify my pride, I lie against the truth.

Where there is divine life, knowledge does not show itself in mere words. It shows itself in the way a person walks, and in works that display the meekness of true wisdom. Bitterness and contention are not the fruits of a wisdom that comes from above. They are earthly. They belong to the nature of man, and to the enemy.

Envy and strife in the heart may lead to boastful and lying words, spoken to excuse and cover the envy. If so, those boastful and hypocritical words will produce scenes of disorder and confusion, which open the door to "every evil work". Here, then, plain and searching words lay bare the root cause of every scene of disorder among the people of God.

We do well to remember that envy is always a confession of inferiority. To envy a man with a big income is to admit that your own is smaller. In the same way, to be jealous of a man with a gift is to confess that your own gift is inferior.

In verse 15 James clearly separates the two kinds of wisdom. To see the two natures clearly separated, read Romans 7 carefully. The two natures lie at the root of the two wisdoms. The wisdom that is from God displays the marks of the new nature, and like that nature it is from above. The other wisdom displays the marks of the old nature, and like that nature it is from the earth.

There is a wisdom that is not from God. It has its seat in human intelligence. It is earthly, sensual, devilish, and it is false to the gospel, because it claims to belong to the gospel.

This wisdom is earthly, not heavenly; sensual (or "soulish"), not spiritual; devilish, not Christ-like. Because it is earthly, it does not last. Because it is sensual, it runs mostly on human desire and feeling. Because it is devilish, it deceives, and the danger is deadly.

It is first "earthly." It brings in no motive that is not of earth. The word for "sensual" is the one we have had before as "natural." It is "psychic," soul-led... In it are the instincts and appetites that keep life going, and nothing more. The spirit does not have its supreme place; the man is soul-led, soul-governed... It is not only "earthly, sensual," but "demoniacal." Satan is the prince of the world, so a worse influence is over man than could be found in his fallen nature alone.

Wisdom, like faith, shows what it is by the spirit and conduct that go with it and reflect it... What is the source and character of any wisdom, however grand its claims, that joins itself to bitter rivalry and division? Is it not a lie against the truth? Does it flow from anything higher than hearts ruled by self-will, instead of hearts purified by faith?

Notice too that envy and strife lead to boasting and lying against the truth. These things come from pride, and the truth speaks firmly against self-exaltation. So if I justify my pride, I lie against the truth.

There is no middle ground. Man cannot be his own master. If his house is empty, all the sweeping and tidying will only make it ready for a tenant. If his wisdom does not come from above, it will not be only "earthly," but "sensual," and then "devilish."

The preacher speaks truly: "Wrath is cruel, anger is overwhelming, but who can stand before jealousy?" (Prov. 27:4)... It is good for all believers to take to heart the words of the apostle James, when he warns us against allowing "bitter jealousy and selfish ambition" in our hearts. If it is not judged in the heart, it will lead to confusion and every evil work, even among Christians.

To the mind of the world's wise man, the most offensive position of all is to be a servant, to be God's bondservant. This is love's place, and Christ took it and filled it without fail. Through His redemption we can follow in His path, having Him as our life, which He truly is, and we are free to cultivate this wisdom that comes down from above.

Perhaps there is no greater power for evil in the world than envy. Envy led to the first murder in the world, when Cain rose up against his brother and killed him. And envy led to the greatest murder in the world, when the Jews killed the Prince of life. We read that Pilate "knew that it was out of envy that they had delivered Him up" (Matthew 27:18).

We do well to remember that envy is always the confession of inferiority. To envy a man with a big income is to admit that one's own is smaller. In the same way, to be jealous of a man with gift is to confess that one's own is an inferior gift.

If envy and strife in the heart lead to boastful and lying words, used to excuse and cover the envy, then those boastful and hypocritical words will produce scenes of disorder and confusion. Such scenes open the door to "every evil work". So here, in plain and searching words, we see the root cause of every scene of disorder among the people of God.

Envy involves both personal selfishness and ill-feeling toward another. Strife therefore accompanies it. This in turn upsets all proper balance. Disorder takes over, and leaves the door open for "every evil work." This is how Satanic activity thrives.

At the root of it lies envy or rivalry. This was the original sin of the devil. By trying to exalt himself, envying what was above him, he fell. When this is found there is bound to be strife, and strife in its turn results in confusion and every kind of evil work. Many of these evil things, perhaps all of them, would be counted as wisdom by fallen men. It looks wise enough to the average man to scheme and fight for oneself — to be always out for "number one" as it is called.

Its moral character gives away its evil source, even though smooth language and fair speaking might easily trap the unwary. The least intelligent believer who keeps the Lord Jesus before him can spot "envying and faction." Once these are allowed, they quickly bring in "confusion and every bad work." So by their fruits the earthly wise soon become obvious to those who are neither intelligent nor spiritual enough to discern otherwise.

Never has there been a scene of confusion and strife among the people of God that has not had its hidden root, of envy and strife, in the heart. We may be sure that the heart that entertains bitterness, envying, and strife, will be no garden for the Lord.

Then we are shown two kinds of wisdom. ... "This wisdom does not come down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice." Its works prove its nature and its source.

Grace has given us Christ. We are born of God and have His Spirit. How fitting, then, to look to that same source for a wisdom that does not spring up from the earth or from man! ... Will He not give it generously to all who wait on Him in faith and refuse all doubt? The love He has shown us, and the assuring word He has written for us, rebuke every such questioning. If we do not have, it is because we do not ask.

It is first pure, "then peaceable," an order much to be kept in mind. Even believers are apt to make peaceableness their first object. But this would compromise the character and glory of God. He will have everything that defiles shut out.

It is pure, because it comes from God and leads to God. What is from God cannot tolerate evil; it rejects it. It aims at the glory of God and maintains His holy character. As a result it is peaceable; it seeks the fruits of peace among men.

epieikes (from epi and eiko, to yield) ... It is hard to represent by any one word in English. It means "equity" in contrast to the strict letter of the law. So it is a readiness to waive all harshness and severity, even in the matter of just legal redress. It is the opposite of standing on one's rights: "mild," "gentle."

It knows nothing of stubbornness, prejudice or opinionated pushing. These are the sources of so much strife and contention among believers. When a man is aware that his wisdom is of a superior kind, one can understand why he is unwilling to have his mind or will disputed. But the truth is different. Nothing marks the superiority of the grace and truth and wisdom God gives so much as patience, and the absence of anxiety to push what one knows is right and true. It is a sure sign of weakness somewhere when a man is always urgent in pressing the value of his own words and opinions, or constantly finding fault with others.

Next, it is said to be "full of mercy and good fruits," a precious help among faulty souls and their evil ways. Of all people, those who feel and act with divine compassion toward wrongdoers must themselves walk in fellowship with Him who is good to the ungrateful and the evil. They must give no real ground for the charge that they go easy on other offenders in order to smooth over their own inconsistencies.

Completing the seven pillars of wisdom in this verse, "full of mercy" is the hearty, compassionate care of those in need. "Good fruits" are those virtues that are active on their own, with no forcing. "Without partiality" is giving no preference to one above another, no favouring of relatives or special friends. And finally, "without hypocrisy" involves the simple honesty of not trying to give wrong or misleading impressions.

If marked by wisdom from above, we shall bear the beautiful character of Christ. ... What is this but a lovely description of Christ as He passed through this world?

Instead of such unworthy things, the call is to show your works by a good life, in the meekness of wisdom. That is the opposite of bitter rivalry and strife, which end in disorder and every other evil. But the wisdom from above (and what else matters?) is first pure, then peaceful, gentle, yielding, full of mercy and good fruits, free from quarrelling, and sincere. And righteousness' fruit in peace is sown for those who make peace.

In the daily walk of the believer the fruit of righteousness is the main thing needed, but it must be "in peace"; as we have seen, the wisdom from above is "first pure, then peaceable." In the natural man, as in the world, self-will rules — the enemy of all righteousness. Its overbearing spirit is the seed of an ever-growing harvest of strife, as the start of the next chapter shows.

Even in the Lord Jesus we find the same order. Hebrews 7:2 says, "He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace." That is how Melchizedek, the king-priest of Salem, is applied.

Peace comes last, and rightly so, for it is the outcome of righteousness, faith and love. Righteousness heads the list and peace closes it, for "the fruit of righteousness is sown in peace." If the qualities that come before it do not guard it, the search for peace can sink into not caring about Christ and going along with evil.

Making peace does not mean peace at any price. It means holding to everything that agrees with the will of God, and refusing everything that goes against His will and His holy nature of love. No one could sow the fruit of righteousness where righteousness was ignored or pushed aside. It is sown where peace was made by showing the divine nature and refusing everything that belongs to the flesh.

In making peace we take our character from Christ, who in His unique and supreme sacrifice "made peace by the blood of His cross." A watchful enemy is always trying to disturb God's people... But God wants us always watchful. With the wisdom He gives, we are to see all that would hinder peace among His people, and to try in love to remove it.

There seem to be three possible translations of this scripture: "The fruit of righteousness in peace is sown for those who make peace," or, "The fruit of righteousness is sown in peace by those who make peace," and the older King James wording. But there is no great difference in the meaning... A passage in Isaiah throws light on it: "And the effect of righteousness will be peace, and the result of righteousness, quietness and trust forever."

For the fruit of righteousness can only come from proper sowing. Fruit is not forced or sudden. A character that truly seeks peace will have its good fruits in righteousness. On the other hand, simply insisting on righteousness will never produce righteousness. So it is good to seek the things that make for peace, and you can do that without compromising righteousness. This is wisdom from above.

But peace is also the soil where the fruit of righteousness is sown. It is the rich soil where the soul that lives in communion with Christ takes root. He said to His own before leaving this world, "Peace I leave with you; my peace I give to you." Only those who enjoy His peace can make peace.