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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle here reproves ambition, and an arrogant magisterial tongue; and shows the duty and advantage of bridling it because of its power to do mischief. Those who profess religion ought especially to govern their tongues, ver. 1-12. True wisdom makes men meek, and avoiders of strife and envy: and hereby it may easily be distinguished from a wisdom that is earthly and hypocritical, ver. 13, to the end.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
3:0: The evil which the apostle seems to have referred to in this chapter, was a desire, which appears to have pRev_ailed among those to whom he wrote, to be public teachers (διδάσκαλοι didaskaloi) Jam 3:1), and to be such even where there was no proper qualification. It is not easy to see any connection 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 connection. Some of the errors and improprieties which existed among them had been noticed in the pRev_ious chapters, and others are referred to in James 4; 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 pRev_ailing 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 pRev_ailing among many to be ranked among public teachers, Jam 3:1, first clause.
II. Considerations to check and modify that desire, Jam 3:1 (last clause), Jam 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, Jam 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, Jam 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 Jam 3:2; of the fact that if that is regulated aright, the whole man is - as a horse is managed by the bit, and a ship is steered by the rudder Jam 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, Jam 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, Jam 3:7-9; and of the impropriety and absurdity of this, as if the same fountain should bring forth sweet water and bitter, Jam 3:10-12. By these considerations, the apostle seems to have designed to repress the pRev_ailing 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, Jam 3:13-18. He shows Jam 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, Jam 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," Jam 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 endeavored 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jam 3:1, We are not rashly or arrogantly to reprove others; Jam 3:5, but rather to bridle the tongue, a little member, but a powerful instrument of much good, and great harm; Jam 3:13, They who are truly wise are mild and peaceable without envying and strife.
John Gill
INTRODUCTION TO JAMES 3
In this chapter the apostle cautions against censoriousness, and reproving others with a magisterial air; advises to bridle the tongue, and guard against the vices of it; and shows what true wisdom is, and from whence it comes. He advises the saints not to arrogate too much to themselves, and take upon them to be the censorious reprovers of others; which he dissuades from, by the consideration of the greater damnation such shall receive, and by the frailty of all men, and a common proneness to offend by words; for he must be a very singular man indeed that does not offend by words, Jas 3:1 wherefore he exhorts them to watch over their words, and bridle their tongues; which he illustrates by the methods used with horses to keep them in subjection, and with ships, to turn them as occasion serves, and the master pleases, Jas 3:3 and though the tongue is a little member, and not comparable to a horse, or ship, for its bulk; yet it boasts of great things, has a world of iniquity in it, and much mischief is done by it, being influenced by the powers of hell; therefore care, and all possible means, should be used to restrain it, Jas 3:5 though it is not tameable by man, only by the Lord, when all sorts of creatures are, even the most fierce and savage, and therefore are worse than they, being an unruly evil, and full of deadly poison, Jas 3:7. And what is the most monstrous and shocking, blessing and cursing come out of the same mouth, are pronounced by the same tongue, which is used in blessing God, and cursing men made after his image, which by no means ought to be done, Jas 3:9 and which is not to be paralleled in nature; no instance like it can be given, no fountain sending forth, in the same place, water sweet and bitter, salt and fresh, or any fig tree bearing olives, or vine figs, Jas 3:11. And because all this evil springs from a vain opinion men have of their own wisdom, the apostle proceeds to give an account of true wisdom; and observes, that that shows itself in good works, in a holy conversation, attended with meekness and humility, and not in envying, strife, and lies, Jas 3:13. Such sort of wisdom is not from heaven, but of the earth; it is not rational; it is no better than that of brutes; yea, no other than that of devils, since where the above sins prevail, it is a hell on earth, there is nothing but confusion, and everything that is vile and wicked, Jas 3:15 but, on the other hand, true wisdom is of an heavenly original, of a pure, peaceable, gentle, and tractable nature, and is full of good fruits or works in its effects, particularly mercy, and is clear of partiality and hypocrisy, Jas 3:17 and as one of its fruits is righteousness, that is sown in peace by the peacemaker, and produces it, Jas 3:18.
3:13:1: Մի՛ բազում վարդապետս լինե՛լ եղբա՛րք իմ, գիտասջի՛ք՝ զի մե՛ծ դատաստան ընդունելոց եմք[2933]. [2933] Ոմանք. Վարդապետք լինել եղբարք, գի՛՛։ Ուր օրինակ մի. լինիք եղ՛՛։
1 Եղբայրնե՛ր իմ, շատերդ ուսուցանողներ լինելու չձգտէք: Իմացէ՛ք, որ մեծ դատաստան ենք ընդունելու,
3 Եղբայրներս, շատ վարդապետող մի՛ ըլլաք, գիտնալով որ աւելի մեծ դատաստան պիտի ընդունինք.
Մի՛ բազում վարդապետս լինել, եղբարք իմ, գիտասջիք զի մեծ դատաստան ընդունելոց եմք:

3:1: Մի՛ բազում վարդապետս լինե՛լ եղբա՛րք իմ, գիտասջի՛ք՝ զի մե՛ծ դատաստան ընդունելոց եմք[2933].
[2933] Ոմանք. Վարդապետք լինել եղբարք, գի՛՛։ Ուր օրինակ մի. լինիք եղ՛՛։
1 Եղբայրնե՛ր իմ, շատերդ ուսուցանողներ լինելու չձգտէք: Իմացէ՛ք, որ մեծ դատաստան ենք ընդունելու,
3 Եղբայրներս, շատ վարդապետող մի՛ ըլլաք, գիտնալով որ աւելի մեծ դատաստան պիտի ընդունինք.
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3:11: Братия мои! не многие делайтесь учителями, зная, что мы подвергнемся большему осуждению,
3:1  μὴ πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοί μου, εἰδότες ὅτι μεῖζον κρίμα λημψόμεθα.
3:1. Μὴ (Lest) πολλοὶ ( much ) διδάσκαλοι (teaching-speakers) γίνεσθε , ( ye-should-become ," ἀδελφοί ( Brethrened ) μου, (of-me," εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) μεῖζον (to-more-great) κρίμα (to-a-separating-to) λημψόμεθα : ( we-shall-take )
3:1. nolite plures magistri fieri fratres mei scientes quoniam maius iudicium sumitisBe ye not many masters, my brethren, knowing that you receive the greater judgment.
1. Be not many teachers, my brethren, knowing that we shall receive heavier judgment.
3:1. My brothers, not many of you should choose to become teachers, knowing that you shall receive a stricter judgment.
3:1. My brethren, be not many masters, knowing that we shall receive the greater condemnation.
My brethren, be not many masters, knowing that we shall receive the greater condemnation:

1: Братия мои! не многие делайтесь учителями, зная, что мы подвергнемся большему осуждению,
3:1  μὴ πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοί μου, εἰδότες ὅτι μεῖζον κρίμα λημψόμεθα.
3:1. nolite plures magistri fieri fratres mei scientes quoniam maius iudicium sumitis
Be ye not many masters, my brethren, knowing that you receive the greater judgment.
3:1. My brothers, not many of you should choose to become teachers, knowing that you shall receive a stricter judgment.
3:1. My brethren, be not many masters, knowing that we shall receive the greater condemnation.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Многие, уклоняясь от трудного дела исполнения заповедей Божиих и от проведения в жизнь принципов истины, правды и любви, склонны заменять дело словом; скудные верою и соответствующими вере добрыми делами, такие люди тем более расположены к злоупотреблению словом, к словопрениям, а также к самозванному учительству. Последнее явление обычно особенно при появлении нового учения. Преимущественно иудеи времени Иисуса Христа тяготели к учительству, за что и обличаемы были Господом (Мф 23:7-8) и св. Апостолом Павлом (Рим 2:17-22). Среди иудео-христиан, читателей послания св. Иакова, также, очевидно, широко была распространенна страсть к самозванному учительству. Зная, как опасно учительство тех, которые сами еще не утверждены в нравственных началах, Апостол Иаков и предостерегает читателей от такого произвольного, самозванного учительства, не касаясь, разумеется, существовавших в первенствующей церкви учителей и евангелистов, нарочито призванных и поставленных на дело проповеди евангельского учения и имевших для учительства особый благодатный дар (1Кор.12:29; Еф 4:11). Апостол внушает желающим учительствовать строго испытывать к тому способность, более же всего смотреть на то, имеет ли человек самообладание обуздывать язык свой: трудность последнего качества, являясь признаком высокого нравственного совершенства человека, владеющего этою способностью, должна предостерегать большинство людей от попытки принимать на себя столь трудное и ответственное дело, грозящее недостойному учителю лишь большим осуждением. Причина этого - общечеловеческая греховность, особенно проявляющаяся в связи с неправильным употреблением дара слова. Грешат все люди, но самозванным учителям - сугубая опасность греха и наказания. "Некоторые берутся учить тому, чего сами не совершали. Такие учителя, говорит, не получают никакой пользы, но подлежат большему осуждению. Ибо кто учит тому, чего сам не имеет, как имеющий будто бы это, тот достоин осуждения за то, что грешит своим языком" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Government of the Tongue.A. D. 61.
1 My brethren, be not many masters, knowing that we shall receive the greater condemnation. 2 For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. 3 Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body. 4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. 5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! 6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. 7 For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: 8 But the tongue can no man tame; it is an unruly evil, full of deadly poison. 9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. 10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. 11 Doth a fountain send forth at the same place sweet water and bitter? 12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

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, &c., v. 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, Matt. vii. 1, 2. Those who are curious to spy out the faults of others, and arrogant in passing censures upon them, may expect that God will be as extreme in marking what they say and do amiss. 2. Another reason given against such acting the master is because we are all sinners: In many things we offend all, v. 2. Were we to think more of our own mistakes and offenses, we should be less apt to judge other people. While we are severe against what we count offensive in others, we do not consider how much there is in us which is justly offensive to them. Self-justifiers are commonly self-deceivers. We are all guilty before God; and those who vaunt it over the frailties and infirmities of others little think how many things they offend in themselves. Nay, perhaps their magisterial deportment, and censorious tongues, may prove worse than any faults they condemn in others. Let us learn to be severe in judging ourselves, but charitable in our judgments of other people.

II. We are taught to govern our tongue so as to prove ourselves perfect and upright men, and such as have an entire government over ourselves: If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. It is here implied that he whose conscience is affected by tongue-sins, and who takes care to avoid them, is an upright man, and has an undoubted sign of true grace. But, on the other hand, if a man seemeth to be religious (as was declared in the first chapter) and bridleth not his tongue, whatever profession he makes, that man's religion is vain. Further, he that offends not in word will not only prove himself a sincere Christian, but a very much advanced and improved Christian. For the wisdom and grace which enable him to rule his tongue will enable him also to rule all his actions. This we have illustrated by two comparisons:-- 1. The governing and guiding of all the motions of a horse, by the bit which is put into his mouth: Behold, we put bits into the horses' mouths, that they may obey us, and we turn about their whole body, v. 3. There is a great deal of brutish fierceness and wantonness in us. This shows itself very much by the tongue: so that this must be bridled; according to Ps. xxxix. 1, I will keep my mouth with a bridle (or, I will bridle my mouth) while the wicked is before me. The more quick and lively the tongue is, the more should we thus take care to govern it. Otherwise, as an unruly and ungovernable horse runs away with his rider, or throws him, so an unruly tongue will serve those in like manner who have no command over it. Whereas, let resolution and watchfulness, under the influence of the grace of God, bridle the tongue, and then all the motions and actions of the whole body will be easily guided and overruled. 2. The governing of a ship by the right management of the helm: Behold also the ships, which though they are so great, and are driven of fierce winds, yet are they turned about with a very small helm whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things, v. 4, 5. As the helm is a very small part of the ship, so is the tongue a very small part of the body: but the right governing of the helm or rudder will steer and turn the ship as the governor pleases; and a right management of the tongue is, in a great measure, the government of the whole man. There is a wonderful beauty in these comparisons, to show how things of small bulk may yet be of vast use. And hence we should learn to make the due management of our tongues more our study, because, though they are little members, they are capable of doing a great deal of good or a great deal of hurt. Therefore,

III. We are taught to dread an unruly tongue as one of the greatest and most pernicious evils. It is compared to a little fire placed among a great deal of combustible matter, which soon raises a flame and consumes all before it: Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity, &c., v. 5, 6. There is such an abundance of sin in the tongue that it may be called a world of iniquity. How many defilements does it occasion! How many and dreadful flames does it kindle! So is the tongue among the members that it defileth the whole body. Observe hence, There is a great pollution and defilement in sins of the tongue. Defiling passions are kindled, vented, and cherished by this unruly member. And the whole body is often drawn into sin and guilt by the tongue. Therefore Solomon says, Suffer not thy mouth to cause thy flesh to sin, Eccles. v. 6. The snares into which men are sometimes led by the tongue are insufferable to themselves and destructive of others. It setteth on fire the course of nature. The affairs of mankind and of societies are often thrown into confusion, and all is on a flame, by the tongues of men. Some read it, all our generations are set on fire by the tongue. There is no age of the world, nor any condition of life, private or public, but will afford examples of this. And it is set on fire of hell. Observe hence, Hell has more to do in promoting of fire of the tongue than men are generally aware of. It is from some diabolical designs, that men's tongues are inflamed. The devil is expressly called a liar, a murderer, an accuser of the brethren; and, whenever men's tongues are employed in any of these ways, they are set on fire of hell. The Holy Ghost indeed once descended in cloven tongues as of fire, Acts ii. And, where the tongue is thus guided and wrought upon by a fire from heaven, there it kindleth good thoughts, holy affections, and ardent devotions. But when it is set on fire of hell, as in all undue heats it is, there it is mischievous, producing rage and hatred, and those things which serve the purposes of the devil. As therefore you would dread fires and flames, you should dread contentions, revilings, slanders, lies, and every thing that would kindle the fire of wrath in your own spirit or in the spirits of others. But,

IV. We are next taught how very difficult a thing it is to govern the tongue: For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed, of mankind. But the tongue can no man tame, v. 7, 8. As if the apostle had said, "Lions, and the most savage beasts, as well as horses and camels, and creatures of the greatest strength, have been tamed and governed by men: so have birds, notwithstanding their wildness and timorousness, and their wings to bear them up continually out of our reach: even serpents, notwithstanding all their venom and all their cunning, have been made familiar and harmless: and things in the sea have been taken by men, and made serviceable to them. And these creatures have not been subdued nor tamed by miracle only (as the lions crouched to Daniel, instead of devouring him, and ravens fed Elijah, and a whale carried Jonah through the depths of the sea to dry land), but what is here spoken of is something commonly done; not only hath been tamed, but is tamed of mankind. Yet the tongue is worse than these, and cannot be tamed by the power and art which serves to tame these things. No man can tame the tongue without supernatural grace and assistance." The apostle does not intend to represent it as a thing impossible, but as a thing extremely difficult, which therefore will require great watchfulness, and pains, and prayer, to keep it in due order. And sometimes all is too little; for it is an unruly evil, full of deadly poison. Brute creatures may be kept within certain bounds, they may be managed by certain rules, and even serpents may be so used as to do not hurt with all their poison; but the tongue is apt to break through all bounds and rules, and to spit out its poison on one occasion or other, notwithstanding the utmost care. So that not only does it need to be watched, and guarded, and governed, as much as an unruly beast, or a hurtful and poisonous creature, but much more care and pains will be needful to prevent the mischievous outbreakings and effects of the tongue. However,

V. We are taught to think of the use we make of our tongues in religion and in the service of God, and by such a consideration to keep it from cursing, censuring, and every thing that is evil on other occasions: Therewith bless we God, even the Father; and therewith curse we men, who are made after the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not so to be, v. 9, 10. How absurd is it that those who use their tongues in prayer and praise should ever use them in cursing, slandering, and the like! If we bless God as our Father, it should teach us to speak well of, and kindly to, all who bear his image. That tongue which addresses with reverence the divine Being cannot, without the greatest inconsistency, turn upon fellow-creatures with reviling brawling language. It is said of the seraphim that praise God, they dare not bring a railing accusation. And for men to reproach those who have not only the image of God in their natural faculties, but are renewed after the image of God by the grace of the gospel: this is a most shameful contradiction to all their pretensions of honouring the great Original. These things ought not so to be; and, if such considerations were always at hand, surely they would not be. Piety is disgraced in all the shows of it, if there be not charity. That tongue confutes itself which one while pretends to adore the perfections of God, and to refer all things to him, and another while will condemn even good men if they do not just come up to the same words or expressions used by it. Further, to fix this thought, the apostle shows that contrary effects from the same causes are monstrous, and not be found in nature, and therefore cannot be consistent with grace: Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree bear olive-berries, or a vine, figs? Or doth the same spring yield both salt water and fresh? v. 11, 12. True religion will not admit of contradictions; and a truly religious man can never allow of them either in his words or his actions. How many sins would this prevent, and recover men from, to put them upon being always consistent with themselves!
Adam Clarke: Commentary on the Bible - 1831
3:1: 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.
Albert Barnes: Notes on the Bible - 1834
3:1: 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" (διδάσκαλοι didaskaloi) should have been rendered "teachers." It is so rendered in Joh 3:2; Act 13:1; Rom 2:20; Co1 12:28-29; Eph 4:11; Ti1 2:11; Ti1 4:3; Heb 5:12; though it is elsewhere frequently rendered master. It has, however, in it primarily the notion of "teaching" (διδάσκω didaskō), 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 "school-master."
Compare Mat 10:24-25; Mat 22:16; Mar 10:17; Mar 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 connection 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 pRev_ailing 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 Mat 23:7), and who were ambitious to be doctors and teachers. See Rom 2:19; Ti1 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. 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 pRev_ailing 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 Ti1 5:22; Act 1:15-26; Act 13:2-3.
Knowing that we shall receive the greater condemnation - (μεῖζον κρὶμα meizon krima. 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 teacher 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 honor 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!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: be: Mal 2:12; Mat 9:11, Mat 10:24, Mat 23:8-10, Mat 23:14; Joh 3:10; Act 13:1; Rom 2:20, Rom 2:21; Co1 12:28; Eph 4:11; Ti1 2:7; Ti2 1:11 *Gr: Pe1 5:3
knowing: Lev 10:3; Eze 3:17, Eze 3:18, Eze 33:7-9; Luk 6:37, Luk 12:47, Luk 12:48, Luk 16:2; Act 20:26, Act 20:27; Co1 4:2-5; Co2 5:10; Heb 13:17
condemnation: or, judgment, Mat 7:1, Mat 7:2, Mat 23:14; Co1 11:29-32 *Gr.
Geneva 1599
3:1 My (1) brethren, be not many masters, (2) knowing that we (a) shall receive the greater condemnation.
(1) The sixth part or place: Let no man usurp (as most men ambitiously do) authority to judge and censure others harshly. (2) A reason: Because they provoke God's anger against themselves, who do so eagerly and harshly condemn others, being themselves guilty and faulty.
(a) Unless we cease from this imperious and proud finding of fault with others.
John Gill
3:1 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 Jas 1:27 which gave rise to this discourse, he proceeds to consider the evidence of a religious man, suggested in Jas 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, Mt 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 Jas 1:19, "be swift to hear, slow to speak"; not but that the office of a teacher is a good work, and a very desirable one; and spiritual gifts, qualifying for it, are to be coveted with a view to the glory of God, and the good of souls; and to have many teachers is a blessing to the churches of Christ and a large number of them is often not only proper, but absolutely necessary: but then this office should not be entered upon without suitable gifts, a divine mission, and a regular call by a church; and when entered into, should not be performed in a magisterial way, as lords over God's heritage, and as claiming a dominion over the faith of men, but as helpers of their joy, peace, and comfort; nor according to the commandments of men, but according to the oracles of God. Or it may be, this exhortation may have respect to censorious persons, rigid and severe reprovers of others, who take upon them, in a haughty manner, to charge and rebuke others for their faults; reproof for sin ought to be given; sin should not be suffered upon the brethren; to reprove is not blameworthy, but commendable, when it is done in a right manner, with a good spirit, and to a good end: in case of private offences, it should be privately given, and for public ones, men should be rebuked before all; but then this ought to be done in a gentle manner, and in a spirit of meekness; and when it is a clear case, and plain matter of fact, and which ought not to be exaggerated and aggravated; mole hills are not to be made mountains of, or a man be made an offender for a word, or a matter of human frailty; and reproof should be given by persons not guilty of the same, or worse crimes, themselves, and always with a good end; not to screen and cover their own vices, or to be thought more holy and religious than others, or to satisfy a revengeful spirit, but for the glory of God, and the restoring of the person that has sinned.
Knowing that we shall receive the greater condemnation: should men enter into the office of teaching others without a call, or perform it negligently, or live not according to the doctrine they teach others, such would be judged out of their own mouths, and by their own words, and their condemnation would be aggravated; and should men judge rash judgment, they themselves will be judged at a higher tribunal; and should they be too censorious, and bear too hard on others, they will have judgment without mercy.
John Wesley
3:1 Be not many teachers - Let no more of you take this upon you than God thrusts out; seeing it is so hard not to offend in speaking much. Knowing that we - That all who thrust themselves into the office. Shall receive greater condemnation - For more offences. St. James here, as in several of the following verses, by a common figure of speech, includes himself: we shall receive, - we offend, - we put bits, - we curse - None of which, as common sense shows, are to be interpreted either of him or of the other apostles.
Robert Jamieson, A. R. Fausset and David Brown
3:1 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 (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 Lk 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.
3:23:2: քանզի բազո՛ւմ ինչ յանցանեմք ամենեքեան։ Եթէ ոք բանիւ ո՛չ յանցանիցէ՝ նա՛ է մարդ կատարեալ, որ կարօղն է սանձահարե՛լ զամենայն մարմին իւր[2934]։ [2934] Ոմանք. Յանցանիցեմք ամենեքին. թէ ոք... զամենայն մարմինն։
2 քանի որ բոլորս էլ շատ ենք մեղանչում: Եթէ մէկը խօսքով չի մեղանչում, նա կատարեալ մարդ է՝ ընդունակ սանձահարելու իր ամբողջ մարմինը:
2 Վասն զի ամէնքս ալ շատ յանցանքներ կ’ընենք. եթէ մէկը խօսքով յանցանք չընէ՝ անիկա կատարեալ մարդ է, որ կարող է բոլոր մարմինն ալ սանձել։
քանզի բազում ինչ յանցանեմք ամենեքեան. եթէ ոք բանիւ ոչ յանցանիցէ, նա է մարդ կատարեալ, որ կարօղն է սանձահարել զամենայն մարմին իւր:

3:2: քանզի բազո՛ւմ ինչ յանցանեմք ամենեքեան։ Եթէ ոք բանիւ ո՛չ յանցանիցէ՝ նա՛ է մարդ կատարեալ, որ կարօղն է սանձահարե՛լ զամենայն մարմին իւր[2934]։
[2934] Ոմանք. Յանցանիցեմք ամենեքին. թէ ոք... զամենայն մարմինն։
2 քանի որ բոլորս էլ շատ ենք մեղանչում: Եթէ մէկը խօսքով չի մեղանչում, նա կատարեալ մարդ է՝ ընդունակ սանձահարելու իր ամբողջ մարմինը:
2 Վասն զի ամէնքս ալ շատ յանցանքներ կ’ընենք. եթէ մէկը խօսքով յանցանք չընէ՝ անիկա կատարեալ մարդ է, որ կարող է բոլոր մարմինն ալ սանձել։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: ибо все мы много согрешаем. Кто не согрешает в слове, тот человек совершенный, могущий обуздать и все тело.
3:2  πολλὰ γὰρ πταίομεν ἅπαντες. εἴ τις ἐν λόγῳ οὐ πταίει, οὖτος τέλειος ἀνήρ, δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα.
3:2. πολλὰ ( to-much ) γὰρ (therefore) πταίομεν (we-trip) ἅπαντες . ( along-all ) εἴ (If) τις (a-one) ἐν (in) λόγῳ (unto-a-forthee) οὐ (not) πταίει, (it-trippeth,"οὗτος (the-one-this) τέλειος (finish-belonged) ἀνήρ, (a-man,"δυνατὸς (able) χαλιναγωγῆσαι (to-have-bridle-led-unto) καὶ (and) ὅλον (to-whole) τὸ (to-the-one) σῶμα. (to-a-body)
3:2. in multis enim offendimus omnes si quis in verbo non offendit hic perfectus est vir potens etiam freno circumducere totum corpusFor in many things we all offend. If any man offend not in word, the same is a perfect man. He is able also with a bridle to lead about the whole body.
2. For in many things we all stumble. If any stumbleth not in word, the same is a perfect man, able to bridle the whole body also.
3:2. For we all offend in many ways. If anyone does not offend in word, he is a perfect man. And he is then able, as if with a bridle, to lead the whole body around.
3:2. For in many things we offend all. If any man offend not in word, the same [is] a perfect man, [and] able also to bridle the whole body.
For in many things we offend all. If any man offend not in word, the same [is] a perfect man, [and] able also to bridle the whole body:

2: ибо все мы много согрешаем. Кто не согрешает в слове, тот человек совершенный, могущий обуздать и все тело.
3:2  πολλὰ γὰρ πταίομεν ἅπαντες. εἴ τις ἐν λόγῳ οὐ πταίει, οὖτος τέλειος ἀνήρ, δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα.
3:2. in multis enim offendimus omnes si quis in verbo non offendit hic perfectus est vir potens etiam freno circumducere totum corpus
For in many things we all offend. If any man offend not in word, the same is a perfect man. He is able also with a bridle to lead about the whole body.
3:2. For we all offend in many ways. If anyone does not offend in word, he is a perfect man. And he is then able, as if with a bridle, to lead the whole body around.
3:2. For in many things we offend all. If any man offend not in word, the same [is] a perfect man, [and] able also to bridle the whole body.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:2: In many things we offend all - Πταιομεν ἁπαντες· We all stumble or trip. Dr. Barrow very properly observes: "As the general course of life is called a way, and particular actions steps, so going on in a regular course of right action is walking uprightly; and acting amiss, tripping or stumbling." There are very few who walk so closely with God, and inoffensively with men, as never to stumble; and although it is the privilege of every follower of God to be sincere and without offense to the day of Christ, yet few of them are so. Were this unavoidable, it would be useless to make it a subject of regret; but as every man may receive grace from his God to enable him to walk in every respect uprightly, it is to be deplored that so few live up to their privileges. Some have produced these words as a proof that "no man can live without sinning against God; for James himself, a holy apostle speaking of himself, all the apostles, and the whole Church of Christ, says, In many things we offend all." This is a very bad and dangerous doctrine; and, pushed to its consequences, would greatly affect the credibility of the whole Gospel system. Besides, were the doctrine as true as it is dangerous and false, it is foolish to ground it upon such a text; because St. James, after the common mode of all teachers, includes himself in his addresses to his hearers. And were we to suppose that where he appears by the use of the plural pronoun to include himself, he means to be thus understood, we must then grant that himself was one of those many teachers who were to receive a great condemnation, Jam 3:1; that he was a horse-breaker, because he says, "we put bits in the horses' mouths, that they may obey us," Jam 3:3; that his tongue was a world of iniquity, and set on fire of hell, for he says, "so is the tongue among our members," Jam 3:6; that he cursed men, "wherewith curse we men, Jam 3:9. No man possessing common sense could imagine that James, or any man of even tolerable morals, could be guilty of those things. But some of those were thus guilty to whom he wrote; and to soften his reproofs, and to cause them to enter the more deeply into their hearts, he appears to include himself in his own censure; and yet not one of his readers would understand him as being a brother delinquent.
Offend not in word, the same is a perfect man - To understand this properly we must refer to the caution St. James gives in the preceding verse: Be not many masters or teachers - do not affect that for which you are not qualified, because in your teaching, not knowing the heavenly doctrine, ye may sin against the analogy of faith. But, says he, if any man offend not, ου πταιει, trip not, εν λογῳ, in doctrine, teaching the truth, the whole truth, and nothing but the truth, the same is τελειος ανηρ, a man fully instructed in Divine things: How often the term λογος, which we render word, is used to express doctrine, and the doctrine of the Gospel, we have seen in many parts of the preceding comment. And how often the word τελειος, which we translate perfect, is used to signify an adult Christian, one thoroughly instructed in the doctrines of the Gospel, may be seen in various parts of St. Paul's writings. See among others, Co1 2:6; Co1 14:20; Eph 4:13; Phi 3:15; Col 4:12; Heb 5:14. The man, therefore, who advanced no false doctrine, and gave no imperfect view of any of the great truths of Christianity; that man proved himself thereby to be thoroughly instructed in Divine things; to be no novice, and consequently, among the many teachers, to be a perfect master, and worthy of the sacred vocation.
Able also to bridle the whole body - Grotius, by body, believed that the Church of Christ was intended; and this the view we have taken of the preceding clauses renders very probable. But some think the passions and appetites are intended; yet these persons understand not offending in word as referring simply to well guarded speech. Now how a man's cautiousness in what he says can be a proof that he has every passion and appetite under control, I cannot see. Indeed, I have seen so many examples of a contrary kind, that I can have no doubt of the impropriety of this exposition. But it is objected "that χαλιναγωγεω signifies to check, turn, or rule with a bridle; and is never applied to the government of the Church of Christ." Probably not: but St. James is a very peculiar writer; his phraseology, metaphors, and diction in general, are different from all the rest of the New Testament writers, so as to have scarcely any thing in common with them, but only that he writes in Greek. The sixth verse is supposed to be a proof against the opinion of Grotius; but I conceive that verse to belong to a different subject, which commences Jam 3:3.
Albert Barnes: Notes on the Bible - 1834
3:2: For in many things we offend all - We all offend. The word here rendered offend, means to stumble, to fall; then to err, to fail in duty; and the meaning here is, that all were liable to commit error, and that this consideration should induce men to be cautious in seeking an office where an error would be likely to do so much injury. The particular thing, doubtless, which the apostle had in his eye, was the peculiar liability to commit error, or to do wrong with the tongue. Of course, this liability is very great in an office where the very business is public speaking. If anywhere the improper use of the tongue will do mischief, it is in the office of a religious teacher; and to show the danger of this, and the importance of caution in seeking that office, the apostle proceeds to show what mischief the tongue is capable of effecting.
If any man offend not in word - In his speech; in the use of his tongue.
The same is a perfect man - Perfect in the sense in which the apostle immediately explains himself; that he is able to keep every other member of his body in subjection. His object is not to represent the man as absolutely spotless in every sense, and as wholly free from sin, for he had himself just said that "all offend in many things;" but the design is to show that if a man can control his tongue, he has complete dominion over himself, as much as a man has over a horse by the bit, or as a steersman has over a ship if he has hold of the rudder. He is perfect in that sense, that he has complete control over himself, and will not be liable to error in anything. The design is to show the important position which the tongue occupies, as governing the whole man. On the meaning of the word perfect, see the notes at Job 1:1.
And able also to bridle the whole body - To control his whole body, that is, every other part of himself, as a man does a horse by the bridle. The word rendered "to bridle," means to lead or guide with a bit; then to rein in, to check, to moderate, to restrain. A man always has complete government over himself if he has the entire control of his tongue. It is that by which he gives expression to his thoughts and passions; and if that is kept under proper restraint, all the rest of his members are as easily controlled as the horse is by having the control of the bit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: in: Kg1 8:46; Ch2 6:36; Pro 20:9; Ecc 7:20; Isa 64:6; Rom 3:10, Rom 7:21; Gal 3:22, Gal 5:17; Jo1 1:8-10
If: Jam 3:5, Jam 3:6, Jam 1:26; Psa 34:13; Pro 13:3; Pe1 3:10
a perfect: Jam 1:4; Mat 12:37; Col 1:28, Col 4:12; Heb 13:21; Pe1 5:10
to bridle: Co1 9:27
Geneva 1599
3:2 For in many things we offend all. (3) If any man offend not in word, the same [is] a perfect man, [and] able also to bridle the whole body.
(3) The seventh place, concerning the bridling of the tongue, joined with the former, so that it is revealed that there is no man in who can not justly be found fault as well, seeing as it is a rare virtue to bridle the tongue.
John Gill
3:2 For in many things we offend all,.... Or "we all offend", slip and fall; no man lives without sin; in many, in most, if not in all things, a good man himself does, he sins; and this extends to the most solemn services, and best works of a good man; there is sin in his holy things, imperfections in all his performances; his righteousnesses are as filthy rags; hence no man can be justified by his works before God, nor is any man perfect in this life, so as to be without sin in himself: the apostle includes himself in this account, and that not out of modesty merely, or in a complaisant way, but as matter of fact, and what he found in himself, and observed in the conduct of his life: and now this is given as a reason why persons should not be anxious of teaching others, since in many instances, in common speech and conversation, men are apt to offend, and much more in a work which requires a multitude of words; or why men should be careful how they charge, censure, and reprove others, in a rash, furious, and unchristian manner; since they themselves are in the body, and may be tempted, and are attended with many infirmities, slips, and falls in common life.
If any man offend not in word; from slips and falls in general, the apostle proceeds to the slips of the tongue, and to the use and abuse of that member; and his sense is, that if a man has so much guard upon himself, and such a command over his tongue, and so much wisdom to use it, as to give no offence by it, to his fellow creatures, and fellow Christians:
the same is a perfect man; not that he is perfect in himself, and without sin, that is denied before; unless this is considered as a mere hypothesis, and by way of concession; that could there be found out a man that never, for instance, offends in word in anyone part of life, that man may be allowed, and be set down to be a perfect man; but no such man is to be found, and therefore none perfect: but rather the sense is, that he who in common is so careful of his speech, as not to offend his brethren, may be looked upon as a sincere and truly religious man; See Jas 1:26 or he may be accounted a wise and prudent man, such an one as in Jas 3:13 he is not a babe in understanding, a child in conduct, but a grown man; at full age; a perfect man; in which sense the word is used in 1Cor 2:6.
And able also to bridle the whole body; either to govern the whole body, the church, to teach a society of Christians, and to feed them with knowledge, and with understanding; or rather, as he appears to be able to bridle that member of the body, the tongue, so likewise to be able, through the grace of God, to keep under the whole body, that sin shall not reign in it, or the lusts of it be in common obeyed.
John Wesley
3:2 The same is able to bridle the whole body - That is, the whole man. And doubtless some are able to do this, and so are in this sense perfect.
Robert Jamieson, A. R. Fausset and David Brown
3:2 all--The Greek implies "all without exception": even the apostles.
offend not--literally "stumbleth not": is void of offence or "slip" in word: in which respect one is especially tried who sets up to be a "teacher."
3:33:3: Տե՛ս՝ զի ձիոյ սանձս ՚ի բերան դնեմք՝ առ անսալո՛յ նոցա մեզ, եւ զամենայն մարմինս նոցա նուաճեմք[2935]։ [2935] Ոմանք. Զի ձիոց սանձս ՚ի բերանս։
3 Տե՛ս, թէ ինչպէս սանձեր ենք դնում ձիերի բերանը, որ նրանք մեզ հնազանդուեն. եւ նրանց ամբողջ մարմինը կառավարում ենք:
3 Գիտէք թէ ձիերուն բերանը սանձ կը դնենք, որպէս զի անոնք մեզի հնազանդին ու անոնց բոլոր մարմինը կը կառավարենք.
Տես զի ձիոց սանձս ի բերան դնեմք առ անսալոյ նոցա մեզ, եւ զամենայն մարմինս նոցա նուաճեմք:

3:3: Տե՛ս՝ զի ձիոյ սանձս ՚ի բերան դնեմք՝ առ անսալո՛յ նոցա մեզ, եւ զամենայն մարմինս նոցա նուաճեմք[2935]։
[2935] Ոմանք. Զի ձիոց սանձս ՚ի բերանս։
3 Տե՛ս, թէ ինչպէս սանձեր ենք դնում ձիերի բերանը, որ նրանք մեզ հնազանդուեն. եւ նրանց ամբողջ մարմինը կառավարում ենք:
3 Գիտէք թէ ձիերուն բերանը սանձ կը դնենք, որպէս զի անոնք մեզի հնազանդին ու անոնց բոլոր մարմինը կը կառավարենք.
zohrab-1805▾ eastern-1994▾ western am▾
3:33: Вот, мы влагаем удила в рот коням, чтобы они повиновались нам, и управляем всем телом их.
3:3  εἰ δὲ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν εἰς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν.
3:3. εἰ (If) δὲ (moreover) τῶν (of-the-ones) ἵππων (of-horses) τοὺς (to-the-ones) χαλινοὺς (to-bridles) εἰς (into) τὰ (to-the-ones) στόματα (to-mouths) βάλλομεν (we-cast) εἰς (into) τὸ (to-the-one) πείθεσθαι (to-be-conduced) αὐτοὺς (to-them) ἡμῖν, (unto-us,"καὶ (and) ὅλον (to-whole) τὸ (to-the-one) σῶμα (to-a-body) αὐτῶν (of-them) μετάγομεν: (we-lead-with)
3:3. si autem equorum frenos in ora mittimus ad consentiendum nobis et omne corpus illorum circumferimusFor if we put bits into the mouths of horses, that they may obey us: and we turn about their whole body.
3. Now if we put the horses’ bridles into their mouths, that they may obey us, we turn about their whole body also.
3:3. For so we put bridles into the mouths of horses, in order to submit them to our will, and so we turn their whole body around.
3:3. Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.
Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body:

3: Вот, мы влагаем удила в рот коням, чтобы они повиновались нам, и управляем всем телом их.
3:3  εἰ δὲ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν εἰς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν.
3:3. si autem equorum frenos in ora mittimus ad consentiendum nobis et omne corpus illorum circumferimus
For if we put bits into the mouths of horses, that they may obey us: and we turn about their whole body.
3:3. For so we put bridles into the mouths of horses, in order to submit them to our will, and so we turn their whole body around.
3:3. Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Апостол здесь употребляет два образных сравнения, чрезвычайно метко выражающих ту мысль (высказанную апостолом во второй половине ст. 2-го), что обуздывающий язык свой может обуздать и все свое тело, все свое существо. "Упомянутая возможность подтверждается двумя примерами... Посмотри: мы налагаем узду на коней, и корабли небольшим рулем, как и коней небольшою уздою, направляем, куда хотим. Так и язык должно управлять здравым разумом, хотя он бывает миром (kosmoV) неправды, в употреблении черни. Ибо миром называет здесь Апостол множество" (блаж. Феофил.). Почему же обуздание языка имеет столь существенно-важное центральное значение в нравственной жизни человека? "Конечно, потому, что язык, как орган слова, участвует в облечении в сознательные образы грехов и пороков всех членов человеческого тела. Мы мыслим словами. Божий грех, восходя на мысль, непременно облекается в образ слов, которые суть произведения языка... Язык человека, поэтому, есть как бы седалище всех пороков, нуждающихся прежде своего осуществления в облечении в образы слов" (еп. Георгий).
Adam Clarke: Commentary on the Bible - 1831
3:3: Behold, we put bits in the horses' mouths - In order to show the necessity of regulating the tongue, to which St. James was led by his exhortation to them who wished to thrust themselves into the teacher's office, supposing, because they had the gift of a ready flow of speech, that therefore they might commence teachers of Divine things; he proceeds to show that the tongue must be bridled as the horse, and governed as the ships; because, though it is small, it is capable of ruling the whole man; and of irritating and offending others.
Albert Barnes: Notes on the Bible - 1834
3:3: Behold, we put bits in the horses" mouths ... - The meaning of this simple illustration is, that as we control a horse by the bit - though the bit is a small thing - so the body is controlled by the tongue. He who has a proper control over his tongue can govern his whole body, as he who holds a bridle governs and turns about the horse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: Jam 1:26; Kg2 19:28; Psa 32:9, Psa 39:1; Isa 37:29
Geneva 1599
3:3 (4) Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.
(4) He shows by two comparisons, the one taken from the bridles of horses, the other from the rudder of ships, how great matters may be brought to pass by the good control of the tongue.
John Gill
3:3 Behold, we put bits in the horses' mouths,.... By this, and the following simile, the apostle not only expresses the smallness of that member of the body, which is like the bit in the horse's mouth, and the helm of a ship, but the good use of it, and the great influence it has over the whole body. Horses are without understanding, and need direction in what path to go, and are strong, and would be truly and ungovernable unless bits and bridles were put into their mouths:
that they may obey us; and go in the way we would have them:
and we turn about the whole body of the horse, this way, and that way, as is thought best, by the help of the bit and bridle; and of such use is the tongue to the natural body, that being bridled itself, bridles, directs, and governs the whole body; and its influence on bodies, and societies of men, and Christians, is like that of the bit in the horse's mouth; who, like horses, would be unruly and ungovernable, were it not for the force of language, the power of words, and strength of argument.
John Wesley
3:3 We - That is, men.
Robert Jamieson, A. R. Fausset and David Brown
3:3 Behold--The best authorities read, "but if," that is, Now whensoever (in the case) of horses (such is the emphatic position of "horses" in the Greek) we put the bits (so literally, "the customary bits") into their mouths that they may obey us, we turn about also their whole body. This is to illustrate how man turns about his whole body with the little tongue. "The same applies to the pen, which is the substitute for the tongue among the absent" [BENGEL].
3:43:4: Ահաւասիկ եւ նաւք՝ որպիսի՞ ինչ են, եւ ՚ի սաստիկ հողմոց վարին. եւ փո՛քր թեւովն շրջին՝ յո՛ր կոյս եւ միտք ուղղչին կամիցին[2936]։ [2936] Ոմանք. Փոքր թեւովք շր՛՛։
4 Ահա՛ւասիկ եւ նաւերը. ի՜նչ հսկայ բաներ են, սաստիկ հողմերից քշւում են, բայց փոքր մի ղեկով ուղղւում են ո՛ր կողմը որ նաւավարի սիրտն ուզում է:
4 Ահա նաւերն ալ որչա՜փ մեծ բաներ են եւ սաստիկ հովերէն կը քշուին, բայց շատ փոքր ղեկով մը կը կառավարուին՝ ղեկավարին կամքը ո՛ր կողմը որ ուզէ։
Ահաւասիկ եւ նաւք որպիսի՛ ինչ են, եւ ի սաստիկ հողմոց վարին. եւ փոքր թեւովն շրջին յոր կոյս եւ միտք ուղղչին կամիցին:

3:4: Ահաւասիկ եւ նաւք՝ որպիսի՞ ինչ են, եւ ՚ի սաստիկ հողմոց վարին. եւ փո՛քր թեւովն շրջին՝ յո՛ր կոյս եւ միտք ուղղչին կամիցին[2936]։
[2936] Ոմանք. Փոքր թեւովք շր՛՛։
4 Ահա՛ւասիկ եւ նաւերը. ի՜նչ հսկայ բաներ են, սաստիկ հողմերից քշւում են, բայց փոքր մի ղեկով ուղղւում են ո՛ր կողմը որ նաւավարի սիրտն ուզում է:
4 Ահա նաւերն ալ որչա՜փ մեծ բաներ են եւ սաստիկ հովերէն կը քշուին, բայց շատ փոքր ղեկով մը կը կառավարուին՝ ղեկավարին կամքը ո՛ր կողմը որ ուզէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Вот, и корабли, как ни велики они и как ни сильными ветрами носятся, небольшим рулем направляются, куда хочет кормчий;
3:4  ἰδοὺ καὶ τὰ πλοῖα, τηλικαῦτα ὄντα καὶ ὑπὸ ἀνέμων σκληρῶν ἐλαυνόμενα, μετάγεται ὑπὸ ἐλαχίστου πηδαλίου ὅπου ἡ ὁρμὴ τοῦ εὐθύνοντος βούλεται·
3:4. ἰδοὺ ( thou-should-have-had-seen ,"καὶ (and) τὰ (the-ones) πλοῖα, (floatlets) τηλικαῦτα (the-ones-statured-to-the-ones-these) ὄντα ( being ) καὶ (and) ὑπὸ (under) ἀνέμων (of-winds) σκληρῶν ( of-stiffened ) ἐλαυνόμενα , ( being-driven ,"μετάγεται (it-be-led-with) ὑπὸ (under) ἐλαχίστου (of-most-lackened) πηδαλίου (of-an-oarlet) ὅπου (to-which-of-whither) ἡ (the-one) ὁρμὴ (a-cording) τοῦ (of-the-one) εὐθύνοντος (of-straightening) βούλεται : ( it-purposeth )
3:4. ecce et naves cum magnae sint et a ventis validis minentur circumferuntur a modico gubernaculo ubi impetus dirigentis volueritBehold also ships, whereas they are great and are driven by strong winds, yet are they turned about with a small helm, whithersoever the force of the governor willeth.
4. Behold, the ships also, though they are so great, and are driven by rough winds, are yet turned about by a very small rudder, whither the impulse of the steersman willeth.
3:4. Consider also the ships, which, though they are great and may be driven by strong winds, yet they are turned around with a small rudder, to be directed to wherever the strength of the pilot might will.
3:4. Behold also the ships, which though [they be] so great, and [are] driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.
Behold also the ships, which though [they be] so great, and [are] driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth:

4: Вот, и корабли, как ни велики они и как ни сильными ветрами носятся, небольшим рулем направляются, куда хочет кормчий;
3:4  ἰδοὺ καὶ τὰ πλοῖα, τηλικαῦτα ὄντα καὶ ὑπὸ ἀνέμων σκληρῶν ἐλαυνόμενα, μετάγεται ὑπὸ ἐλαχίστου πηδαλίου ὅπου ἡ ὁρμὴ τοῦ εὐθύνοντος βούλεται·
3:4. ecce et naves cum magnae sint et a ventis validis minentur circumferuntur a modico gubernaculo ubi impetus dirigentis voluerit
Behold also ships, whereas they are great and are driven by strong winds, yet are they turned about with a small helm, whithersoever the force of the governor willeth.
3:4. Consider also the ships, which, though they are great and may be driven by strong winds, yet they are turned around with a small rudder, to be directed to wherever the strength of the pilot might will.
3:4. Behold also the ships, which though [they be] so great, and [are] driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:4: Behold also the ships - This illustration is equally striking and obvious. A ship is a large object. It seems to be unmanageable by its vastness, and it is also impelled by driving storms. Yet it is easily managed by a small rudder; and he that has control of that, has control of the ship itself. So with the tongue. It is a small member as compared with the body; in its size not unlike the rudder as compared with the ship. Yet the proper control of the tongue in respect to its influence on the whole man, is not unlike the control of the rudder in its power over the ship.
Which though they be so great - So great in themselves, and in comparison with the rudder. Even such bulky and unwieldy objects are controlled by a very small thing.
And are driven of fierce winds - By winds that would seem to leave the ship beyond control. It is probable that by the "fierce winds" here as impelling the ship, the apostle meant to illustrate the power of the passions in impelling man. Even a man under impetuous passion would be restrained, if the tongue is properly controlled, as the ship driven by the winds is by the helm.
Yet are they turned about with a very small helm - The ancient rudder or helm was made in the shape of an oar. This was very small when compared with the size of the vessel - about as small as the tongue is as compared with the body.
Whithersoever the governor listeth - As the helmsman pleases. It is entirely under his control.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: are driven: Psa 107:25-27; Jon 1:4; Mat 8:24; Acts 27:14-38
John Gill
3:4 Behold also the ships, which though they be so great,.... Of so large a bulk, of such a prodigious size, and are such unwieldy vessels:
and are driven of fierce winds; with great vehemence, rapidity, and swiftness:
yet are they turned about with a very small helm, whithersoever the governor listeth; the helm, or tiller of a ship, is a beam or piece of timber fastened into the rudder, and so coming forward into the steerage, where he that stands at helm steers the ship (e), who is here called the governor; or "he that directs", as the word may be rendered; that is, that steers; the word for "helm" is translated rudder in Acts 27:40, and the helm or tiller is sometimes, though improperly, called the rudder itself (f); and this is very small, in comparison of the bulk of the ship that is guided by it (g). Aristotle calls it , "a small helm", as the apostle here does, and accounts for it how large ships should be moved and steered by it. And so, though the tongue is to the rest of the body as a small helm to a large ship, yet, like that, it has great influence over the whole body, to check it when it is carrying away with the force of its appetites and passions; and so churches, societies, and bodies of Christians, which are large and numerous, and are like ships upon the ocean, tossed to and fro with tempests, driven by Satan's temptations and the world's persecution, and ready to be carried away with the wind of false doctrine, yet are influenced and directed aright by those that are at the helm, the faithful ministers of the word, who say to them, this is the way, walk in it.
(e) Chambers's Cyclopedia, in the word "Helm". (f) lb. in the word "Rudder". (g) Quaest. Mechanic. c. 5.
Robert Jamieson, A. R. Fausset and David Brown
3:4 Not only animals, but even ships.
the governor listeth--literally, "the impulse of the steersman pleaseth." The feeling which moves the tongue corresponds with this.
3:53:5: Սոյնպէս եւ լեզու՝ փոքր ինչ անդա՛մ է՝ եւ մեծամեծս բարբառի. ահա եւ սակաւ ինչ հուր զորպիսի՛ անտառս հրդեհէ[2937]։ [2937] Ոմանք. Նոյնպէս եւ լեզու... եւ զմեծամեծս բար՛՛. ահաւասիկ եւ սակաւ մի հուր։
5 Այսպէս էլ լեզուն մի փոքր անդամ է, բայց մեծամեծ բաներ է բարբառում: Ահա թէ մի փոքր կրակ ինչպիսի՜ անտառներ է հրդեհում:
5 Այսպէս ալ լեզուն պզտիկ անդամ մըն է, բայց մեծ բաներ կը խօսի։ Ահա քիչ մը կրակը ո՛րչափ բան բոցի կու տայ։
Սոյնպէս եւ լեզու փոքր ինչ անդամ է եւ մեծամեծս բարբառի. ահա եւ սակաւ ինչ հուր զորպիսի՛ անտառս հրդեհէ:

3:5: Սոյնպէս եւ լեզու՝ փոքր ինչ անդա՛մ է՝ եւ մեծամեծս բարբառի. ահա եւ սակաւ ինչ հուր զորպիսի՛ անտառս հրդեհէ[2937]։
[2937] Ոմանք. Նոյնպէս եւ լեզու... եւ զմեծամեծս բար՛՛. ահաւասիկ եւ սակաւ մի հուր։
5 Այսպէս էլ լեզուն մի փոքր անդամ է, բայց մեծամեծ բաներ է բարբառում: Ահա թէ մի փոքր կրակ ինչպիսի՜ անտառներ է հրդեհում:
5 Այսպէս ալ լեզուն պզտիկ անդամ մըն է, բայց մեծ բաներ կը խօսի։ Ահա քիչ մը կրակը ո՛րչափ բան բոցի կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: так и язык--небольшой член, но много делает. Посмотри, небольшой огонь как много вещества зажигает!
3:5  οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει·
3:5. οὕτως (unto-the-one-this) καὶ (and) ἡ (the-one) γλῶσσα (a-tongue) μικρὸν (small) μέλος (a-member) ἐστὶν (it-be) καὶ (and) μεγάλα ( to-great ) αὐχεῖ. (it-boasteth-unto) ἰδοὺ ( Thou-should-have-had-seen ,"ἡλίκον (stature-belonged-of) πῦρ (a-fire) ἡλίκην (to-stature-belonged-of) ὕλην (to-a-forest) ἀνάπτει: (it-fasteneth-up)
3:5. ita et lingua modicum quidem membrum est et magna exultat ecce quantus ignis quam magnam silvam incenditEven so the tongue is indeed a little member and boasteth great things. Behold how small a fire kindleth a great wood.
5. So the tongue also is a little member, and boasteth great things. Behold, how much wood is kindled by how small a fire!
3:5. So also the tongue certainly is a small part, but it moves great things. Consider that a small fire can set ablaze a great forest.
3:5. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth:

5: так и язык--небольшой член, но много делает. Посмотри, небольшой огонь как много вещества зажигает!
3:5  οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει·
3:5. ita et lingua modicum quidem membrum est et magna exultat ecce quantus ignis quam magnam silvam incendit
Even so the tongue is indeed a little member and boasteth great things. Behold how small a fire kindleth a great wood.
3:5. So also the tongue certainly is a small part, but it moves great things. Consider that a small fire can set ablaze a great forest.
3:5. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Продолжается изображение в сильных образных выражениях гибельных действий необузданности языка. Вред и разрушительное вообще действие грехов языка уподобляется огромному пожару, начинающемуся от малой искры. Характер или природа этого пожара обозначен гиперболическим выражением "o kosmoV thV adikiaV, мир неправды" (не точны здесь слав. и русск. переводы: "лепота" или "прикраса" неправды), т. е. неправда, ложь и зло всякого рода, проистекающие oт злоупотребления человека даром слова. Грехи языка, как органа выдающегося среди других членов тела, оскверняют, заражают все тело, весь духовно-телесный организм человека, все его стремления, намерения и действия. Пожар зла и гибели, зажигаемый необузданностью языка, воспламеняет, опаляет и сожигает огнем страстей весь круг жизни человеческой ("колесо бытия, рождения", ton trocon thV genesewV), будучи в свою очередь не более, как орудием огня геенского и диавола.
Adam Clarke: Commentary on the Bible - 1831
3:5: Boasteth great things - That is, can do great things, whether of a good or evil kind. He seems to refer here to the powerful and all commanding eloquence of the Greek orators: they could carry the great mob whithersoever they wished; calm them to peaceableness and submission, or excite them to furious sedition.
Behold, how great a matter - See what a flame of discord and insubordination one man, merely by his persuasive tongue, may kindle among the common people.
Albert Barnes: Notes on the Bible - 1834
3:5: Even so the tongue is a little member - Little compared with the body, as the bit or the rudder is, compared with the horse or the ship.
And boasteth great things - The design of the apostle is to illustrate the power and influence of the tongue. This may be done in a great many respects: and the apostle does it by referring to its boasting; to the effects which it produces, resembling that of fire, Jam 3:6; to its untameableness, Jam 3:8-9; and to its giving utterance to the most inconsistent and incongruous thoughts, Jam 3:9-10. The particular idea here is, that the tongue seems to be conscious of its influence and power, and boasts largely of what it can do. The apostle means doubtless to convey the idea that it boasts not unjustly of its importance. It has all the influence in the world, for good or for evil, which it claims.
Behold, how great a matter a little fire kindleth! - Margin, "wood." The Greek word ὕλην hulē n, means a wood, forest, grove; and then fire-wood, fuel. This is the meaning here. The sense is, that a very little fire is sufficient to ignite a large quantity of combustible materials, and that the tongue produces effects similar to that. A spark will kindle a lofty pile; and a word spoken by the tongue may set a neighborhood or a village "in a flame."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: so: Exo 5:2, Exo 15:9; Kg2 19:22-24; Job 21:14, Job 21:15, Job 22:17; Psa 10:3, Psa 12:2-4; Psa 17:10, Psa 52:1, Psa 52:2, Psa 73:8, Psa 73:9; Pro 12:18, Pro 15:2, Pro 18:21; Jer 9:3-8, Jer 18:18; Eze 28:2, Eze 29:3; Dan 3:15, Dan 4:30; Pe2 2:18; Jde 1:16; Rev 13:5, Rev 13:6
matter: or, wood
Geneva 1599
3:5 Even so the tongue is a little member, and boasteth great things. (5) Behold, how great a matter a little fire kindleth!
(5) On the contrary part he shows how great inconveniences arise by the excesses of the tongue, throughout the whole world, to the end that men may so much the more diligently give themselves to control it.
John Gill
3:5 Even so the tongue is a little member,.... Like the bit in the horse's mouth, or like the helm of a ship.
And boasteth great things: and does them; for this word may be taken in a good sense: a bridled and sanctified tongue, that is influenced by the grace of God, and directed by the Spirit of God, as it speaks great and good things, it has great power, weight, and influence: the tongue of the just is as choice silver, and the lips of the righteous feed many, Prov 10:20, the Gospel, as preached by Christ's faithful ministers, who are the church's tongue, when it comes not in word only, but in power, is the power of God unto salvation: faith comes by hearing it, and hearing by this word; by it souls are convinced, converted, and comforted, enlightened, quickened, and sanctified.
Behold, how great a matter a little fire kindleth; what vast quantities of wood, large forests, stately buildings, and populous towns and cities, are at once seized on by a little fire, a few sparks, and in a short time burnt down, and utterly destroyed. One of the proverbs of Ben Syra is,
"burning fire kindles great heaps;''
suggesting, that an evil tongue does great mischief, as did the tongue of Doeg the Edomite, as the gloss upon it observes: from hence the apostle passes to consider the abuse or vices of the tongue.
John Wesley
3:5 Boasteth great things - Hath great influence.
Robert Jamieson, A. R. Fausset and David Brown
3:5 boasteth great things--There is great moment in what the careless think "little" things [BENGEL]. Compare "a world," "the course of nature," "hell," Jas 3:6, which illustrate how the little tongue's great words produce great mischief.
how great a matter a little fire kindleth--The best manuscripts read, "how little a fire kindleth how great a," &c. ALFORD, for "matter," translates, "forest." But GROTIUS translates as English Version, "material for burning": a pile of fuel.
3:63:6: Եւ լեզու հուր՝ զա՛րդ անիրաւութեան, լեզու հաստատեալ է յանդամս մեր, որ զամենայն մարմինն ապականէ, եւ վառէ հրով զանիւ ծննդեան, եւ բորբոքեալ տոչորի՛ ՚ի գեհենի[2938]։ [2938] Յոմանս պակասի. Եւ վառէ հրով զա՛՛։
6 Լեզուն էլ կրակ է, մի աշխարհ անիրաւութեան. մեր անդամների մէջ է հաստատուած լեզուն, որ ապականում է ամբողջ մարմինը եւ կրակով վառում մեր ամբողջ կեանքը, բորբոքուած գեհենի կրակով:
6 Լեզուն ալ կրակ մըն է, անիրաւութեան տիեզերք մը։ Լեզուն մեր անդամներուն մէջ այնպէս դրուած է, որ բոլոր մարմինը կ’ապականէ եւ բնութեան շրջանը կը բռնկեցնէ ու ինք գեհեանէն կը բռնկի։
Եւ լեզու հուր` [16]զարդ անիրաւութեան. լեզու հաստատեալ է յանդամս մեր, որ զամենայն մարմինն ապականէ, եւ վառէ հրով զանիւ ծննդեան, եւ բորբոքեալ տոչորի [17]ի գեհենի:

3:6: Եւ լեզու հուր՝ զա՛րդ անիրաւութեան, լեզու հաստատեալ է յանդամս մեր, որ զամենայն մարմինն ապականէ, եւ վառէ հրով զանիւ ծննդեան, եւ բորբոքեալ տոչորի՛ ՚ի գեհենի[2938]։
[2938] Յոմանս պակասի. Եւ վառէ հրով զա՛՛։
6 Լեզուն էլ կրակ է, մի աշխարհ անիրաւութեան. մեր անդամների մէջ է հաստատուած լեզուն, որ ապականում է ամբողջ մարմինը եւ կրակով վառում մեր ամբողջ կեանքը, բորբոքուած գեհենի կրակով:
6 Լեզուն ալ կրակ մըն է, անիրաւութեան տիեզերք մը։ Լեզուն մեր անդամներուն մէջ այնպէս դրուած է, որ բոլոր մարմինը կ’ապականէ եւ բնութեան շրջանը կը բռնկեցնէ ու ինք գեհեանէն կը բռնկի։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: И язык--огонь, прикраса неправды; язык в таком положении находится между членами нашими, что оскверняет все тело и воспаляет круг жизни, будучи сам воспаляем от геенны.
3:6  καὶ ἡ γλῶσσα πῦρ, ὁ κόσμος τῆς ἀδικίας, ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης.
3:6. καὶ (and) ἡ (the-one) γλῶσσα (a-tongue) πῦρ, (a-fire,"ὁ (the-one) κόσμος (a-configuration) τῆς (of-the-one) ἀδικίας (of-an-un-coursing-unto,"ἡ (the-one) γλῶσσα (a-tongue) καθίσταται (it-be-stood-down) ἐν (in) τοῖς (unto-the-ones) μέλεσιν (unto-members) ἡμῶν, (of-us,"ἡ (the-one) σπιλοῦσα (en-smirching) ὅλον (to-whole) τὸ (to-the-one) σῶμα (to-a-body) καὶ (and) φλογίζουσα (blazing-to) τὸν (to-the-one) τροχὸν (to-a-circuitee) τῆς (of-the-one) γενέσεως (of-a-becoming) καὶ (and) φλογιζομένη (being-blazed-to) ὑπὸ (under) τῆς (of-the-one) γεέννης. (of-a-geenna)
3:6. et lingua ignis est universitas iniquitatis lingua constituitur in membris nostris quae maculat totum corpus et inflammat rotam nativitatis nostrae inflammata a gehennaAnd the tongue is a fire, a world of iniquity. The tongue is placed among our members, which defileth the whole body and inflameth the wheel of our nativity, being set on fire by hell.
6. And the tongue is a fire: the world of iniquity among our members is the tongue, which defileth the whole body, and setteth on fire the wheel of nature, and is set on fire by hell.
3:6. And so the tongue is like a fire, comprising all iniquity. The tongue, stationed in the midst of our body, can defile the entire body and inflame the wheel of our nativity, setting a fire from Hell.
3:6. And the tongue [is] a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
And the tongue [is] a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell:

6: И язык--огонь, прикраса неправды; язык в таком положении находится между членами нашими, что оскверняет все тело и воспаляет круг жизни, будучи сам воспаляем от геенны.
3:6  καὶ ἡ γλῶσσα πῦρ, ὁ κόσμος τῆς ἀδικίας, ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης.
3:6. et lingua ignis est universitas iniquitatis lingua constituitur in membris nostris quae maculat totum corpus et inflammat rotam nativitatis nostrae inflammata a gehenna
And the tongue is a fire, a world of iniquity. The tongue is placed among our members, which defileth the whole body and inflameth the wheel of our nativity, being set on fire by hell.
3:6. And so the tongue is like a fire, comprising all iniquity. The tongue, stationed in the midst of our body, can defile the entire body and inflame the wheel of our nativity, setting a fire from Hell.
3:6. And the tongue [is] a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:6: The tongue is a fire - It is often the instrument of producing the most desperate contentions and insurrections.
A world of iniquity - This is an unusual form of speech, but the meaning is plain enough; World signifies here a mass, a great collection, an abundance. We use the term in the same sense - a world of troubles, a world of toil, a world of anxiety; for great troubles, oppressive toil, most distressing anxiety. And one of our lexicographers calls his work a world of words; i.e. a vast collection of words: so we also say, a deluge of wickedness, a sea of troubles; and the Latins, oceanus malorum, an ocean of evils. I do not recollect an example of this use of the word among the Greek writers; but in this sense it appears to be used by the Septuagint, Pro 17:6 : Του πιστου ὁλος ὁ κοσμος των χρηματων, του δε απιστου ουδε οβολος, which may be translated, "The faithful has a world of riches, but the unfaithful not a penny." This clause has nothing answering to it in the Hebrew text. Some think that the word is thus used, Pe2 2:5 : And brought the flood, κοσμῳ ασεβων, on the multitude of the ungodly. Mr. Wakefield translates the clause thus: The tongue is the varnisher of injustice. We have seen that κοσμοςsignifies adorned, elegant, beautiful, etc., but I can scarcely think that this is its sense in this place. The Syriac gives a curious turn to the expression: And the tongue is a fire; and the world of iniquity is like a wood. Above, the same version has: A little fire burns great woods. So the world of iniquity is represented as inflamed by the wicked tongues of men; the world being fuel, and the tongue a fire.
So is the tongue among our members - I think St. James refers here to those well known speeches of the rabbins, Vayikra Rabba, sec. 16, fol. 159. "Rabbi Eleazar said, Man has one hundred and forty-eight members, some confined, others free. The tongue is placed between the jaws; and from under it proceeds a fountain of water, (the great sublingual salivary gland), and it is folded with various foldings. Come and see what a flame the tongue kindles! Were it one of the unconfined members, what would it not do?" The same sentiment, with a little variation, may be found in Midrash, Yalcut Simeoni, par. 2, fol. 107; and in Erachin, fol. xv. 2, on Psa 120:3 : What shall be given unto thee, or what shall be done unto thee, thou false tongue? "The holy blessed God said to the tongue: All the rest of the members of the body are erect, but thou liest down; all the rest are external, but thou art internal. Nor is this enough: I have built two walls about thee; the one bone, the other flesh: What shall be given unto thee, and what shall be done unto thee, O thou false tongue?"
Setteth on fire the course of nature - Φλογιζουσα τον τροχον της γενεσεως· And setteth on fire the wheel of life. I question much whether this verse be in general well understood. There are three different interpretations of it:
1. St. James does not intend to express the whole circle of human affairs, so much affected by the tongue of man; but rather the penal wheel of the Greeks, and not unknown to the Jews, on which they were accustomed to extend criminals, to induce them to confess, or to punish them for crimes; under which wheels, fire was often placed to add to their torments. In the book, De Maccabaeis, attributed to Josephus, and found in Haverkamp's edition, vol. ii., p. 497-520, where we have the account of the martyrdom of seven Hebrew brothers, in chap. ix, speaking of the death of the eldest, it is said: Ανεβαλον αυτον επι τον τροχοι - περι ὁν κατατεινομενος· "They cast him on the wheel, over which they extended him; πυρ ὑπεστρωσαν και διηρεθισαν τον τροχον προσεπικατατεινοντες· they put coals under it, and strongly agitated the wheel." And of the martyrdom of the sixth brother it is said, cap. 11: Παρηγον επι τον τροχον, εφ' οὑ κατατεινομενος εκμελως και εκσφονδυλιζομενος ὑπεκαιετο, και οβελισκους δε οξεις πυρωσαντες, τοις νοτοις προσεφερον, και τα πλευρα διαπειραντες αυτου, και τα σπλαγχνα διεκαιον· They brought him to the wheel, on which, having distended his limbs, and broken his joints, they scorched him with the fire placed underneath; and with sharp spits heated in the fire, they pierced his sides, and burned his bowels.
The fire and the wheel are mentioned by Achilles Tatius, lib. 7, p. 449. "Having stripped me of my garments, I was carried aloft, των μεν μαστιγας κομιζοντων, των δε πυρ και τροχον, some bringing scourges, others the fire and the wheel." Now as γενεσις often signifies life, then the wheel of life will signify the miseries and torments of life. To set on fire the wheel of life is to increase a man's torments; and to be set on fire from hell implies having these miseries rendered more active by diabolic agency; or, in other words, bad men, instigated by the devil, through their lies and calumnies, make life burdensome to the objects of their malicious tongues. The wheel and the fire, so pointedly mentioned by St. James, make it probable that this sort of punishment might have suggested the idea to him. See more in Kypke.
2. But is it not possible that by the wheel of life St. James may have the circulation of the blood in view? Angry or irritating language has an astonishing influence on the circulation of the blood: the heart beats high and frequent; the blood is hurried through the arteries to the veins, through the veins to the heart, and through the heart to the arteries again, and so on; an extraordinary degree of heat is at the same time engendered; the eyes become more prominent in their sockets; the capillary vessels suffused with blood; the face flushed; and, in short, the whole wheel of nature is set on fire of hell. No description can be more natural than this: but it may be objected that this intimates that the circulation of the blood was known to St. James. Now supposing it does, is the thing impossible? It is allowed by some of the most judicious medical writers, that Solomon refers to this in his celebrated portraiture of old age, particularly in Ecc 12:6 : "Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern." Here is the very wheel of life from which St. James might have borrowed the idea; and the different times evidently refer to the circulation of the blood, which might be as well known to St. James as the doctrine of the parallax of the sun. See on Jam 1:17 (note).
3. It is true, however, that the rabbins use the term גלגל תולדות gilgal toledoth, "the wheel of generations," to mark the successive generations of men: and it is possible that St. James might refer to this; as if he had said: "The tongue has been the instrument of confusion and misery through all the ages of the world." But the other interpretations are more likely.
Albert Barnes: Notes on the Bible - 1834
3:6: And the tongue is a fire - In this sense, that it produces a "blaze," or a great conflagration. It produces a disturbance and an agitation that may be compared with the conflagration often produced by a spark.
A world of iniquity - A little world of evil in itself. This is a very expressive phrase, and is similar to one which we often employ, as when we speak of a town as being a world in miniature. We mean by it that it is an epitome of the world; that all that there is in the world is represented there on a small scale. So when the tongue is spoken of as being "a world of iniquity," it is meant that all kinds of evil that are in the world are exhibited there in miniature; it seems to concentrate all sorts of iniquity that exist on the earth. And what evil is there which may not be originated or fomented by the tongue? What else is there that might, with so much propriety, be represented as a little world of iniquity? With all the good which it does, who can estimate the amount of evil which it causes? Who can measure the evils which arise from scandal, and slander, and profaneness, and perjury, and falsehood, and blasphemy, and obscenity, and the inculcation of error, by the tongue? Who can gauge the amount of broils, and contentions, and strifes, and wars, and suspicions, and enmities, and alienations among friends and neighbors, which it produces? Who can number the evils produced by the "honeyed" words of the seducer; or by the tongue of the eloquent in the maintenance of error, and the defense of wrong? If all men were dumb, what a portion of the crimes of the world would soon cease! If all men would speak only that which ought to be spoken, what a change would come over the face of human affairs!
So is the tongue among our members, that it defileth the whole body - It stains or pollutes the whole body. It occupies a position and relation so important in respect to every part of our moral frame, that there is no portion which is not affected by it. Of the truth of this, no one can have any doubt. There is nothing else pertaining to us as moral and intellectual beings, which exerts such an influence over ourselves as the tongue. A man of pure conversation is understood and felt to be pure in every respect; but who has any confidence in the virtue of the blasphemer, or the man of obscene lips, or the calumniator and slanderer? We always regard such a man as corrupt to the core.
And setteth on fire the course of nature - The margin is "the wheel of nature." The Greek word also (τροχός trochos) means "a wheel," or any thing made for Rev_olving and running. Then it means the course run by a wheel; a circular course or circuit. The word rendered "nature" (γένεσις genesis), means "procreation, birth, nativity;" and therefore the phrase means, literally, the wheel of birth - that is, the wheel which is set in motion at birth, and which runs on through life. - Rob. Lex. sub voce γένεσεως geneseō s. It may be a matter of doubt whether this refers to successive generations, or to the course of individual life. The more literal sense would be that which refers to an individual; but perhaps the apostle meant to speak in a popular sense, and thought of the affairs of the world as they roll on from age to age, as all enkindled by the tongue, keeping the world in a constant blaze of excitement. Whether applied to an individual life, or to the world at large, every one can see the justice of the comparison. One naturally thinks, when this expression is used, of a chariot driven on with so much speed that its wheels by their rapid motion become self-ignited, and the chariot moves on amidst flames.
And it is set on fire of hell - Hell, or Gehenna, is represented as a place where the fires continually burn. See the notes at Mat 5:22. The idea here is, that that which causes the tongue to do so much evil derives its origin from hell. Nothing could better characterize much of that which the tongues does, than to say that it has its origin in hell, and has the spirit which reigns there. The very spirit of that world of fire and wickedness - a spirit of falsehood, and slander, and blasphemy, and pollution - seems to inspire the tongue. The image which seems to have been before the mind of the apostle was that of a torch which enkindles and burns everything as it goes along - a torch itself lighted at the fires of hell. One of the most striking descriptions of the woes and curses which there may be in hell, would be to portray the sorrows caused on the earth by the tongue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: the tongue: Jdg 12:4-6; Sa2 19:43, Sa2 20:1; Ch2 10:13-16, Ch2 13:17; Psa 64:3, Psa 140:3; Pro 15:1, Pro 16:27, Pro 26:20, Pro 26:21; Isa 30:27
a world: Jam 2:7; Gen 3:4-6; Lev 24:11; Num 25:2, Num 31:16; Deu 13:6; Jdg 16:15-20; Sa1 22:9-17; Sa2 13:26-29, Sa2 15:2-6, Sa2 16:20-23, Sa2 17:1, Sa2 17:2; Kg1 21:5-15; Pro 1:10-14, Pro 6:19, Pro 7:5, Pro 7:21-23; Jer 20:10, Jer 28:16; Mat 12:24, Mat 12:32-36; Mat 15:11-20; Mar 7:15, Mar 7:20-22, Mar 14:55-57; Act 6:13, Act 20:30; Rom 3:13, Rom 3:14; Rom 16:17, Rom 16:18; Eph 5:3, Eph 5:4; Col 3:8, Col 3:9; Th2 2:10-12; Tit 1:11; Pe2 2:1, Pe2 2:2; Pe2 3:3; Jo3 1:10; Jde 1:8-10, Jde 1:15-18; Rev 2:14, Rev 2:15, Rev 13:1-5, Rev 13:14, Rev 18:23; Rev 19:20
it is: Luk 16:24; Act 5:3; Co2 11:13-15; Th2 2:9; Rev 12:9
Geneva 1599
3:6 And the tongue [is] a fire, a (b) world of iniquity: so is the tongue among our members, that it defileth the whole body, and (c) setteth on fire the course of nature; and it is set on fire of hell.
(b) A heap of all mischiefs.
(c) It is able to set the whole world on fire.
John Gill
3:6 And the tongue is a fire,.... It is like to fire, very useful in its place, to warm and comfort; so is the tongue in Christian conversation, and in the ministry of the word; the hearts of God's children burn within them, while they are talking together, and while the Scriptures of truth are opening to them; but as fire should be carefully watched, and kept, so should men take heed to their ways, that they sin not with their tongue, and keep their tongue from evil, and their lips from speaking guile; for as fire kindles and rises up into a flame, so unchaste, angry, and passionate words, stir up the flame of lust, anger, envy, and revenge; and as fire is of a spreading nature, so are lies, scandal, and evil reports vented by the tongue; and as fire devours all that comes in its way, such are the words of an evil tongue; and therefore are called devouring words, Ps 52:4 they devour the good names of men, and corrupt their good manners, and destroy those who make use of them; and what wood is to fire, and coals to burning coals, that are whisperers, tale bearers, backbiters, and contentious persons to strife, Prov 26:20
a world of iniquity; that is, as the world is full of things, and full of sin, for it lies in wickedness, so is the tongue full of iniquity; there is a world of it in it; it abounds with it; it cannot well be said how much sin is in it, and done, or occasioned by it; as blasphemy against God, Father, Son, and Spirit; cursing of men, imprecations on themselves, their souls, and bodies, and on others, with a multitude of profane and dreadful oaths; obscene, filthy, and unchaste words; angry, wrathful, and passionate ones; lies, flatteries, reproaches, backbitings, whisperings, tale bearings, &c. And the Jews say, that he that uses an evil tongue multiplies transgression, and that it is equal to idolatry, adultery, and murder (h), and the cause of all sin; and which they express by way of fable, in this manner (i):
"when Adam sinned, God laid hold on him, and slit his tongue into two parts, and said unto him, the wickedness which is, or shall be in the world, thou hast begun with an evil tongue; wherefore I will make all that come into the world know that thy tongue is the cause of all this.''
The Syriac version renders this clause thus, "and the world of iniquity is as wood"; or the branch of a tree; the tongue is fire, and a wicked world is fuel to it.
So is the tongue amongst our members, that it defileth the whole body: the body politic, a whole nation, filling it with contention, strife, division, and confusion; and the ecclesiastical body, the church, by sowing discord, fomenting animosities, making parties, and spreading errors and heresies, whereby the temple of God is defiled; and the natural body, and the several members of it, even the whole person of a man, soul and body, bringing upon him a blot of infamy and reproach never to be wiped off; as for instance, the vice of the tongue, lying, does; and oftentimes through the tongue, the actions done in the body, which seem good, are quite spoiled:
and setteth on fire the course of nature, or "wheel of nature": the natural body, as before, in which there is a continual rotation or circulation of the blood, by which it is supported; this is the wheel broken at the cistern at death, in Eccles 12:6 or the course of a man's life and actions, yea, of all generations, and the vicissitudes and changes which have happened in them, on which the tongue has a great influence; and so the Syriac version renders it, "and sets on fire the series of our genealogies, or our generations, which run like wheels": or it may intend the frame of nature, the whole fabric of the universe, and the general conflagration of it, which will be owing to the tongue; or because men's tongues are against the Lord, to provoke the eyes of his glory, because of the hard speeches which ungodly sinners have spoken against Christ and his people, of which they will be convinced by flames of fire about them:
and it is set on fire of hell; that is, by the devil; for as heaven sometimes is put for God, who dwells in heaven, Mt 21:25 so hell is put for the devil, whose habitation it is; see Mt 16:18, and the sense is, that the tongue is influenced, instigated, and stirred up by Satan, to speak many evil things, and it will be hereafter set on fire in hell, as the tongue of the rich man in Lk 16:24. To which purpose are those words of the Talmud (k);
"whoever uses an evil tongue, the holy blessed God says to hell, I concerning him above, and thou concerning him below, will judge him, as it is said, Ps 120:3. "What shall be done to thee, thou false tongue? sharp arrows of the mighty, with coals of juniper", there is no arrow but the tongue, according to Jer 9:8 and there is no mighty one but God, Is 42:13 "coals of juniper", , these are hell.''
(h) T. Bab. Erachin, fol. 15. 2. Tzeror Hammor, fol. 100. 1. (i) Otiot R. Aquiba in Ketoreth Hassammim in Gen. fol. 12. 4. (k) T. Bab. Erachin, fol. 15. 2. Yalkut, par. 2. fol. 127. 2.
John Wesley
3:6 A world of iniquity - Containing an immense quantity of all manner of wickedness. It defileth - As fire by its smoke. The whole body - The whole man. And setteth on fire the course of nature - All the passions, every wheel of his soul.
Robert Jamieson, A. R. Fausset and David Brown
3:6 Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former [BENGEL].
so--omitted in the oldest authorities.
is--literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke).
course of nature--"the orb (cycle) of creation."
setteth on fire . . . is set on fire--habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself.
of hell--that is, of the devil. Greek, "Gehenna"; found here only and in Mt 5:22. James has much in common with the Sermon on the Mount (Prov 16:27).
3:73:7: Ամենայն բնութիւն գազանա՛ց, եւ թռչնոց, եւ սողնոց, եւ որ ՚ի ծովու են, հնազանդեա՛լ է՝ եւ հնազանդի՛ մարդկեղէն բնութեան[2939]։ [2939] Ոմանք. Ամենայն բնութիւնք գա՛՛... բնութեանս։ Ոսկան. Հնազանդեալ են եւ հնազանդին մար՛՛։
7 Գազանների, թռչունների եւ սողունների ամէն տեսակ եւ ինչ որ կայ ծովի մէջ, հնազանդուած է եւ հնազանդւում է մարդկային բնութեանը,
7 Բոլոր գազաններուն ու թռչուններուն եւ սողուններուն ու ծովուն մէջ եղածներուն բնութիւնը կը նուաճուի եւ նուաճուած է մարդկութենէն։
Ամենայն բնութիւն գազանաց եւ թռչնոց եւ սողնոց եւ որ ի ծովու են, հնազանդեալ է եւ հնազանդի մարդկեղէն բնութեան:

3:7: Ամենայն բնութիւն գազանա՛ց, եւ թռչնոց, եւ սողնոց, եւ որ ՚ի ծովու են, հնազանդեա՛լ է՝ եւ հնազանդի՛ մարդկեղէն բնութեան[2939]։
[2939] Ոմանք. Ամենայն բնութիւնք գա՛՛... բնութեանս։ Ոսկան. Հնազանդեալ են եւ հնազանդին մար՛՛։
7 Գազանների, թռչունների եւ սողունների ամէն տեսակ եւ ինչ որ կայ ծովի մէջ, հնազանդուած է եւ հնազանդւում է մարդկային բնութեանը,
7 Բոլոր գազաններուն ու թռչուններուն եւ սողուններուն ու ծովուն մէջ եղածներուն բնութիւնը կը նուաճուի եւ նուաճուած է մարդկութենէն։
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3:77: Ибо всякое естество зверей и птиц, пресмыкающихся и морских животных укрощается и укрощено естеством человеческим,
3:7  πᾶσα γὰρ φύσις θηρίων τε καὶ πετεινῶν ἑρπετῶν τε καὶ ἐναλίων δαμάζεται καὶ δεδάμασται τῇ φύσει τῇ ἀνθρωπίνῃ·
3:7. πᾶσα (All) γὰρ (therefore) φύσις (a-spawning) θηρίων (of-beastlets) τε (also) καὶ (and) πετεινῶν ( of-flying-belonged-of ,"ἑρπετῶν (of-creepers) τε (also) καὶ (and) ἐναλίων ( of-in-salted-belonged ,"δαμάζεται (it-be-tamed-to,"καὶ (and) δεδάμασται (it-had-come-to-be-tamed-to) τῇ (unto-the-one) φύσει (unto-a-spawning) τῇ (unto-the-one) ἀνθρωπίνῃ: (unto-mankind-belonged-to)
3:7. omnis enim natura bestiarum et volucrum et serpentium etiam ceterorum domantur et domita sunt a natura humanaFor every nature of beasts and of birds and of serpents and of the rest is tamed and hath been tamed, by the nature of man.
7. For every kind of beasts and birds, of creeping things and things in the sea, is tamed, and hath been tamed by mankind:
3:7. For the nature of all beasts and birds and serpents and others is ruled over, and has been ruled over, by human nature.
3:7. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:
For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:

7: Ибо всякое естество зверей и птиц, пресмыкающихся и морских животных укрощается и укрощено естеством человеческим,
3:7  πᾶσα γὰρ φύσις θηρίων τε καὶ πετεινῶν ἑρπετῶν τε καὶ ἐναλίων δαμάζεται καὶ δεδάμασται τῇ φύσει τῇ ἀνθρωπίνῃ·
3:7. omnis enim natura bestiarum et volucrum et serpentium etiam ceterorum domantur et domita sunt a natura humana
For every nature of beasts and of birds and of serpents and of the rest is tamed and hath been tamed, by the nature of man.
3:7. For the nature of all beasts and birds and serpents and others is ruled over, and has been ruled over, by human nature.
3:7. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Зло необузданности языка, стоящей в зависимости от воздействия вышеземной, демонической силы, является трудно устранимым для настоящих, естественных сил человека. При самом творении человек получил от Бога благословение владеть всем живущим на земле (Быт 1:26-28; см. 9:2) и в силу этого повеления Божия он и теперь господствует над всеми видами животного царства. Но такова сила греха и зла, что он является как бы неукротимым зверем, изрыгающим, подобно ядовитой змее, смертоносный яд (ср. Пс СХХXIХ:4). Впрочем, художественно и сильно изображая неописуемый вред злоупотребления даром слова, Апостол Иаков, конечно, считает возможною не только борьбу, но и победу человека над этим злом, но лишь при содействии благодати Божией. "Если человек укрощает зверей, отличных от него по природе, то тем более может он укротить собственный член. "Никто не может от человека укротити". Это должно читать не в утвердительной, но в вопросительной форме; именно так: если человек укрощает и делает ручными неукротимых зверей, то ужели не укротит он собственного языка? Так должно читать это. Ибо, если читать это в утвердительной форме, то несправедливо было бы давать потом следующее наставление; не должно, братия мои, сему так быть" (ст. 10) (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
3:7: Every kind of beasts - That is, every species of wild beasts, πασα φυσις θηριων, is tamed, i.e. brought under man's power and dominion. Beasts, birds, serpents, and some kinds of fishes have been tamed so as to be domesticated; but every kind, particularly των εναλιων, of sea monsters, has not been thus tamed; but all have been subjected to the power of man; both the shark and whale become an easy prey to the skill and influence of the human being. I have had the most credible information, when in the Zetland Isles, of the seals being domesticated, and of one that would pass part of his time on shore, receive his allowance of milk, etc., from the servants, go again to sea, and return, and so on.
Albert Barnes: Notes on the Bible - 1834
3:7: For every kind of beasts - The apostle proceeds to state another thing showing the power of the tongue, the fact that it is ungovernable, and that there is no power of man to keep it under control. Everything else but this has been tamed. It is unnecessary to refine on the expressions used here, by attempting to prove that it is literally true that every species of beasts, and birds, and fishes has been tamed. The apostle is to be understood as speaking in a general and popular sense, showing the remarkable power of man over those things which are by nature savage and wild. The power of man in taming wild beasts is wonderful. Indeed, it is to be remembered that nearly all those beasts which we now speak of as "domestic" animals, and which we are accustomed to see only when they are tame, were once fierce and savage races. This is the case with the horse, the ox, the ass, (see the notes at Job 11:12; Job 39:5), the swine, the dog, the cat, etc. The editor of the Pictorial Bible well remarks, "There is perhaps no kind of creature, to which man has access, which might not be tamed by him with proper perseverance. The ancients seem to have made more exertions to this end, and with much better success, than ourselves. The examples given by Pliny, of creatures tamed by men, relate to elephants, lions, and tigers, among beasts; to the eagle, among birds; to asps, and other serpents; and to crocodiles, and various fishes, among the inhabitants of the water. Natural History viii. 9, 16, 17; x. 5, 44. The lion was very commonly tamed by the ancient Egyptians, and trained to assist both in hunting and in war." Notes in loc. The only animal which it has been supposed has defied the power of man to tame it, is the hyena, and even this, it is said, has been subdued, in modern times. There is a passage in Euripides which has a strong resemblance to this of James:
Βραχὺ τοι σθένος ἀνέρος
Ἀλλὰ ποικιλίαις πραπίδων
Δαμᾷ φῦλα πόντου,
Χθονίων τ ̓ ἀερίων τε παιδεύματα.
Brachu toi sthenos aneros
Alla poikiliais prapidō n
Dama phula pontou,
Chthoniō n t' aeriō n te paideumata.
"Small is the power which nature has given to man; but, by various acts of his superior understanding, he has subdued the tribes of the sea, the earth, and the air." Compare on this subject, the passages quoted by Pricaeus in the Critici Sacri, in loc.
And of birds - It is a common thing to tame birds, and even the most wild are susceptible of being tamed. A portion of the leathered race, as the hen, the goose, the duck, is thoroughly domesticated. The pigeon, the martin, the hawk, the eagle, may be; and perhaps there are none of that race which might not be made subject to the will of man.
And of serpents - The ancients showed great skill in this art, in reference to asps and other venomous serpents, and it is common now in India. In many instances, indeed, it is known that the fangs of the serpents are extracted; but even when this is not done, they who practice the art learn to handle them with impunity.
And of things in the sea - As the crocodile mentioned by Pliny. It may be affirmed with confidence that there is no animal which might not, by proper skill and perseverance, be rendered tame, or made obedient to the will of man. It is not necessary, however, to understand the apostle as affirming that literally every animal has been tamed, or ever can be. He evidently speaks in a popular sense of the great power which man undeniably has over all kinds of wild animals - over the creation beneath him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: kind: Gr. nature
is tamed: Mar 5:4, Gr
mankind: Gr. the nature of man
John Gill
3:7 For every kind of beasts, and of birds,.... Or the "nature" of them, as it is in the Greek text; however fierce, as beasts of prey are, or shy, as the fowls of the air be:
and of serpents and things in the sea; the fishes there:
is tamed, and hath been tamed of mankind, or "by human nature": by the wit and industry of man; by the various ways, means, and methods devised by man. So Pliny (l) relates, that elephants lions and tigers among beasts, and the eagle among birds, and crocodiles, asps, and other serpents, and fishes of the sea, have been tamed: though some think this is only to be understood of their being mastered and subdued, by one means or another; or of their being despoiled of their power, or of their poison: and the Syriac and Ethiopic versions render it, "subjected to human nature".
(l) Nat. Hist. l. 8. c. 9. 16, 17. & 10. 5, 44.
John Wesley
3:7 Every kind - The expression perhaps is not to be taken strictly. Reptiles - That is, creeping things.
Robert Jamieson, A. R. Fausset and David Brown
3:7 every kind--rather, "every nature" (that is, natural disposition and characteristic power).
of beasts--that is, quadrupeds of every disposition; as distinguished from the three other classes of creation, "birds, creeping things (the Greek includes not merely 'serpents,' as English Version), and things in the sea."
is tamed, and hath been--is continually being tamed, and hath been so long ago.
of mankind--rather, "by the nature of man": man's characteristic power taming that of the inferior animals. The dative in the Greek may imply, "Hath suffered itself to be brought into tame subjection TO the nature of men." So it shall be in the millennial world; even now man, by gentle firmness, may tame the inferior animal, and even elevate its nature.
3:83:8: Բայց զլեզու մարդկան ո՛չ ոք կարէ հնազանդել, զչարն եւ զանկարգն՝ եւ զլի՛ թունօք մահաբերին[2940]։ [2940] Ոմանք. Եւ զանկարգ եւ զլի թունիւք մա՛՛։
8 բայց մարդկանց լեզուն՝ այդ չարը, անզսպելին եւ մահաբեր թոյնով լցուածը, ոչ ոք չի կարող հնազանդեցնել:
8 Բայց մարդ լեզուն չի կրնար նուաճել։ Անիկա անզուսպ չար է ու մահաբեր թոյնով լեցուն։
բայց զլեզու մարդկան ոչ ոք կարէ հնազանդել, զչարն եւ զանկարգ եւ զլի թունօք մահաբերին:

3:8: Բայց զլեզու մարդկան ո՛չ ոք կարէ հնազանդել, զչարն եւ զանկարգն՝ եւ զլի՛ թունօք մահաբերին[2940]։
[2940] Ոմանք. Եւ զանկարգ եւ զլի թունիւք մա՛՛։
8 բայց մարդկանց լեզուն՝ այդ չարը, անզսպելին եւ մահաբեր թոյնով լցուածը, ոչ ոք չի կարող հնազանդեցնել:
8 Բայց մարդ լեզուն չի կրնար նուաճել։ Անիկա անզուսպ չար է ու մահաբեր թոյնով լեցուն։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: а язык укротить никто из людей не может: это--неудержимое зло; он исполнен смертоносного яда.
3:8  τὴν δὲ γλῶσσαν οὐδεὶς δαμάσαι δύναται ἀνθρώπων· ἀκατάστατον κακόν, μεστὴ ἰοῦ θανατηφόρου.
3:8. τὴν (to-the-one) δὲ (moreover) γλῶσσαν (to-a-tongue) οὐδεὶς (not-moreover-one) δαμάσαι (to-have-tamed-to) δύναται ( it-ableth ) ἀνθρώπων: (of-mankinds) ἀκατάστατον (un-stood-down) κακόν, (disrupted,"μεστὴ (sated) ἰοῦ (of-an-emission) θανατηφόρου. (of-death-beareed)
3:8. linguam autem nullus hominum domare potest inquietum malum plena veneno mortiferoBut the tongue no man can tame, an unquiet evil, full of deadly poison.
8. but the tongue can no man tame; a restless evil, full of deadly poison.
3:8. But no man is able to rule over the tongue, a restless evil, full of deadly poison.
3:8. But the tongue can no man tame; [it is] an unruly evil, full of deadly poison.
But the tongue can no man tame; [it is] an unruly evil, full of deadly poison:

8: а язык укротить никто из людей не может: это--неудержимое зло; он исполнен смертоносного яда.
3:8  τὴν δὲ γλῶσσαν οὐδεὶς δαμάσαι δύναται ἀνθρώπων· ἀκατάστατον κακόν, μεστὴ ἰοῦ θανατηφόρου.
3:8. linguam autem nullus hominum domare potest inquietum malum plena veneno mortifero
But the tongue no man can tame, an unquiet evil, full of deadly poison.
3:8. But no man is able to rule over the tongue, a restless evil, full of deadly poison.
3:8. But the tongue can no man tame; [it is] an unruly evil, full of deadly poison.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:8: But the tongue wan no man tame - No cunning, persuasion, or influence has ever been able to silence it. Nothing but the grace of God, excision, or death, can bring it under subjection.
It is an unruly evil - Ακατασχετον κακον· An evil that cannot be restrained; it cannot be brought under any kind of government; it breaks all bounds.
Full of deadly poison - He refers here to the tongues of serpents, supposed to be the means of conveying their poison into wounds made by their teeth. Throughout the whole of this poetic and highly declamatory description, St. James must have the tongue of the slanderer, calumniator, backbiter, whisperer, and tale-bearer, particularly in view. Vipers, basilisks; and rattlesnakes are not more dangerous to life, than these are to the peace and reputation of men.
Albert Barnes: Notes on the Bible - 1834
3:8: But the tongue can no man tame - This does not mean that it is never brought under control, but that it is impossible effectually and certainly to subdue it. It would be possible to subdue and domesticate any kind of beasts, but this could not be done with the tongue.
It is an unruly evil - An evil without restraint, to which no certain and effectual check can be applied. Of the truth of this no one can have any doubt, who looks at the condition of the world.
Full of deadly poison - That is, it acts on the happiness of man, and on the peace of society, as poison does on the human frame. The allusion here seems to be to the bite of a venomous reptile. Compare Psa 140:3, "They have sharpened their tongues like serpent; adders" poison is under their lips." Rom 3:13, "with their tongues they have used deceit; the poison of asps is under their lips." Nothing would better describe the mischief that may be done by the tongue. There is no sting of a serpent that does so much evil in the world; there is no poison more deadly to the frame than the poison of the tongue is to the happiness of man. Who, for example, can stand before the power of the slanderer? What mischief can be done in society that can be compared with that which he may do?
- 'Tis slander;
Whose edge is sharper than the sword; whose tongue
Outvenoms all the worms of Nile; whose breath
Rides on the posting winds, and doth belie
All corners of the world: kings, queens, and states,
Maids, matrons, nay, the secrets of the grave
This viperous slander enters.
Shakespeare in Cymbellna.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: an unruly: Jam 3:6; Psa 55:21, Psa 57:4, Psa 59:7, Psa 64:3, Psa 64:4
full: Deu 32:33; Psa 58:4, Psa 140:3; Ecc 10:11; Rom 3:13; Rev 12:9
John Gill
3:8 But the tongue can no man tame,.... Either his own, or others; not his own, for the man that has the greatest guard upon himself, his words and actions; yet, what through pride or passion, or one lust or another in his heart, at one time or another, bolts out vain, idle, angry, and sinful words: and he that does not may be set down for a perfect man indeed: nor can he tame or restrain the tongues of others from detraction, calumnies, backbitings, and whisperings; who say, their lips are their own, and who is Lord over us? no man can, by his own power and strength, tame or subdue his tongue, or restrain it from evils it is habituated to, be it lying, cursing, swearing, or what else: God, by his Spirit, power, and grace, can, and often does, change the note of the curser, swearer, liar, and blasphemer; but no man can do this, though he can tame beasts, birds, serpents, and fishes; which shows the tongue to be worse than anything to be found in the whole compass of nature:
Tit is an unruly evil: an evil it is, for it is a world of iniquity; and an unruly one, being more so than the horse and mule, which are without understanding, who are kept in and governed, and turned any way by the bit and bridle: but though in nature the tongue is fenced by a double fence of the lips and teeth, this is not sufficient to restrain it; it breaks all bounds, and is not to be kept in by nature, art, or argument: nothing but the grace of God can in any measure govern it, or lay an embargo on it:
full of deadly poison, which, privately, secretly, and gradually, destroys the characters, credit, and reputation of men; and is of fatal consequence in families, neighbourhoods, churches, and states.
John Wesley
3:8 But no man can tame the tongue - Of another; no, nor his own, without peculiar help from God.
Robert Jamieson, A. R. Fausset and David Brown
3:8 no man--literally, "no one of men": neither can a man control his neighbor's, nor even his own tongue. Hence the truth of Jas 3:2 appears.
unruly evil--The Greek, implies that it is at once restless and incapable of restraint. Nay, though nature has hedged it in with a double barrier of the lips and teeth, it bursts from its barriers to assail and ruin men [ESTIUS].
deadly--literally, "death-bearing."
3:93:9: Նովաւ օրհնեմք զՏէրն եւ զՀայր. եւ նովաւ անիծանեմք զմարդիկ որ ըստ նմանութեան Աստուծոյ արարան[2941]։ [2941] Ոմանք. Նովին օրհնեմք զՏէր... եւ նովին անիծա՛՛։
9 Նրանով օրհնում ենք Տիրոջը եւ Հօրը եւ նրանով անիծում ենք մարդկանց, որ ստեղծուեցին Աստծու նմանութեամբ:
9 Անով կ’օրհնենք Աստուած ու Հայրը եւ անով կ’անիծենք մարդիկ՝ որոնք Աստուծոյ նմանութիւնովը ստեղծուած են։
Նովաւ օրհնեմք [18]զՏէրն եւ զՀայր. եւ նովաւ անիծանեմք զմարդիկ որ ըստ նմանութեան Աստուծոյ արարան:

3:9: Նովաւ օրհնեմք զՏէրն եւ զՀայր. եւ նովաւ անիծանեմք զմարդիկ որ ըստ նմանութեան Աստուծոյ արարան[2941]։
[2941] Ոմանք. Նովին օրհնեմք զՏէր... եւ նովին անիծա՛՛։
9 Նրանով օրհնում ենք Տիրոջը եւ Հօրը եւ նրանով անիծում ենք մարդկանց, որ ստեղծուեցին Աստծու նմանութեամբ:
9 Անով կ’օրհնենք Աստուած ու Հայրը եւ անով կ’անիծենք մարդիկ՝ որոնք Աստուծոյ նմանութիւնովը ստեղծուած են։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Им благословляем Бога и Отца, и им проклинаем человеков, сотворенных по подобию Божию.
3:9  ἐν αὐτῇ εὐλογοῦμεν τὸν κύριον καὶ πατέρα, καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθ᾽ ὁμοίωσιν θεοῦ γεγονότας·
3:9. ἐν (In) αὐτῇ (unto-it) εὐλογοῦμεν (we-goodly-forthee-unto) τὸν (to-the-one) κύριον (to-Authority-belonged) καὶ (and) πατέρα, (to-a-Father,"καὶ (and) ἐν (in) αὐτῇ (unto-it) καταρώμεθα ( we-down-curse-unto ) τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) τοὺς (to-the-ones) καθ' ( down ) ὁμοίωσιν ( to-an-en-alonged-belonging ) θεοῦ ( of-a-Deity ) γεγονότας : ( to-having-hath-had-come-to-become )
3:9. in ipsa benedicimus Dominum et Patrem et in ipsa maledicimus homines qui ad similitudinem Dei facti suntBy it we bless God and the Father: and by it we curse men who are made after the likeness of God.
9. Therewith bless we the Lord and Father; and therewith curse we men, which are made after the likeness of God:
3:9. By it we bless God the Father, and by it we speak evil of men, who have been made in the likeness of God.
3:9. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God:

9: Им благословляем Бога и Отца, и им проклинаем человеков, сотворенных по подобию Божию.
3:9  ἐν αὐτῇ εὐλογοῦμεν τὸν κύριον καὶ πατέρα, καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθ᾽ ὁμοίωσιν θεοῦ γεγονότας·
3:9. in ipsa benedicimus Dominum et Patrem et in ipsa maledicimus homines qui ad similitudinem Dei facti sunt
By it we bless God and the Father: and by it we curse men who are made after the likeness of God.
3:9. By it we bless God the Father, and by it we speak evil of men, who have been made in the likeness of God.
3:9. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Необузданность языка ведет к такому неестественному явлению, как исхождение из одних и тех же уст таких противоположных действий, как благословение и проклятие, что тем более чудовищно и преступно, что и благословение, и клятва имеют, в сущности, один и тот же предмет - Бога: Бога, Виновника всего творения, мы восхваляем, прославляем, благословляем (Пс CXLV:21) и в то же время проклинаем людей, созданных по подобию Божию, следовательно, изрекаем хулу на Бога же в Его творном подобии - человеке. Так велики непостоянство и скрытый яд языка, злоупотребляющего богодарованною способностью речи. "Апостол хочет тронуть слушателей. Если нам повелевается всех благословлять, ибо злоречивые не наследуют Царствия Божия (1Кор.6:10), то как не стыдно употреблять одно и та же орудие на зло и на добро? Никто из благоразумных не будет мешать одним и тем же орудием грязь и миро. Молишься ли? Не проклинай врага. Ибо между молитвою и проклятием большое расстояние. Если не простишь оскорбившего, та и сам не получишь прощения" (Мф 6:12) (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
3:9: Therewith bless we God - The tongue is capable of rehearsing the praises, and setting forth the glories, of the eternal King: what a pity that it should ever be employed in a contrary work! It can proclaim and vindicate the truth of God, and publish the Gospel of peace and good will among men: what a pity that it should ever be employed in falsehoods, calumny, or in the cause of infidelity!
And therewith curse we men - In the true Satanic spirit, many pray to God, the Father, to destroy those who are objects of their displeasure! These are the common swearers, whose mouths are generally full of direful imprecations against those with whom they are offended.
The consideration that man is made after the image of God should restrain the tongue of the swearer; but there are many who, while they pretend to sing the high praises of God, are ready to wish the direst imprecations either on those who offend them, or with whom they choose to be offended.
Albert Barnes: Notes on the Bible - 1834
3:9: Therewith bless we God - We men do this; that is, all this is done by the tongue. The apostle does not mean that the same man does this, but that all this is done by the same organ - the tongue.
Even the Father - Who sustains to us the relation of a father. The point in the remark of the apostle is, the absurdity of employing the tongue in such contradictory uses as to bless one who has to us the relation of a father, and to curse any being, especially those who are made in his image. The word bless here is used in the sense of praise, thank, worship.
And therewith curse we men - That is, it is done by the same organ by which God is praised and honored.
Which are made after the similitude of God - After his image, Gen 1:26-27. As we bless God, we ought with the same organ to bless those who are like him. There is an absurdity in cursing men who are thus made, like what there would be in both blessing and cursing the Creator himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: Therewith: Psa 16:9, Psa 30:12, Psa 35:28, Psa 51:14, Psa 57:8, Psa 62:4, Psa 71:24, Psa 108:1; Act 2:26
bless: Ch1 29:10, Ch1 29:20; Psa 34:1, Psa 63:4, Psa 145:1, Psa 145:21; Isa 29:13; Eph 1:3; Pe1 1:3
therewith curse: Jdg 9:27; Sa2 16:5, Sa2 19:21; Psa 10:7, Psa 59:12, Psa 109:17, Psa 109:18; Ecc 7:22; Mat 5:44, Mat 26:74; Rom 3:14
made: Gen 1:26, Gen 1:27, Gen 5:1, Gen 9:6; Co1 11:7
Geneva 1599
3:9 (6) Therewith bless we God, even the Father; and therewith curse we men, which are made after the (7) similitude of God.
(6) Among other faults of the tongue, the apostle chiefly reproves slandering and speaking evil of our neighbours, even in those especially who otherwise will seem godly and religious. (7) He denies by two reasons, that God can be praised by the man who uses cursed speaking, or slandering: first because man is the image of God and whoever does not reverence him, does not honour God.
John Gill
3:9 Therewith bless we God, even, the Father,.... Of Jesus Christ, and of spirits, and of mercies: this is the instrument that is used in blessing God daily every meal that is eaten; and in joining with the saints, though only verbally and outwardly, in blessing God for all spiritual blessings in Christ, both in prayer, and in singing psalms:
and therewith curse we men: make imprecations, and wish evils upon them:
which are made after the similitude of God as man was originally, Gen 1:26 and though sin has greatly defaced it, yet there are still some remains of it: and now, what an absurd and monstrous thing is this, that one and the same instrument should be used in blessing God, the Father of all creatures, and in cursing his children, his offering, as all men are by creation, and bear some resemblance to him.
John Wesley
3:9 Men made after the likeness of God - Indeed we have now lost this likeness; yet there remains from thence an indelible nobleness, which we ought to reverence both in ourselves and others.
Robert Jamieson, A. R. Fausset and David Brown
3:9 God--The oldest authorities read, "Lord." "Him who is Lord and Father." The uncommonness of the application of "Lord" to the Father, doubtless caused the change in modern texts to "God" (Jas 1:27). But as Messiah is called "Father," Is 9:6, so God the Father is called by the Son's title, "Lord": showing the unity of the Godhead. "Father" implies His paternal love; "Lord," His dominion.
men, which--not "men who"; for what is meant is not particular men, but men genetically [ALFORD].
are made after . . . similitude of God--Though in a great measure man has lost the likeness of God in which he was originally made, yet enough of it still remains to show what once it was, and what in regenerated and restored man it shall be. We ought to reverence this remnant and earnest of what man shall be in ourselves and in others. "Absalom has fallen from his father's favor, but the people still recognize him to be the king's son" [BENGEL]. Man resembles in humanity the Son of man, "the express image of His person" (Heb 1:3), compare Gen 1:26; 1Jn 4:20. In the passage, Gen 1:26, "image" and "likeness" are distinct: "image," according to the Alexandrians, was something in which men were created, being common to all, and continuing to man after the fall, while the "likeness" was something toward which man was created, to strive after and attain it: the former marks man's physical and intellectual, the latter his moral pre-eminence.
3:103:10: ՚Ի նմի՛ն բերանոյ ելանեն օրհնութիւնք եւ անէծք. ո՛չ է պարտ եղբարք իմ այսմ այսպէս լինել[2942]։ [2942] Ոմանք. Ոչ պարտ է եղ՛՛։
10 Նոյն բերանից դուրս են գալիս օրհնութիւններ եւ անէծքներ: Եղբայրնե՛ր իմ, պէտք չէ, որ այդ այդպէս լինի:
10 Միեւնոյն բերնէն կ’ելլեն օրհնութիւն ու անէծք։ Ե՛ղբայրներս, պէտք չէ որ այս այսպէս ըլլայ։
Ի նմին բերանոյ ելանեն օրհնութիւնք եւ անէծք. ոչ է պարտ, եղբարք իմ, այսմ այսպէս լինել:

3:10: ՚Ի նմի՛ն բերանոյ ելանեն օրհնութիւնք եւ անէծք. ո՛չ է պարտ եղբարք իմ այսմ այսպէս լինել[2942]։
[2942] Ոմանք. Ոչ պարտ է եղ՛՛։
10 Նոյն բերանից դուրս են գալիս օրհնութիւններ եւ անէծքներ: Եղբայրնե՛ր իմ, պէտք չէ, որ այդ այդպէս լինի:
10 Միեւնոյն բերնէն կ’ելլեն օրհնութիւն ու անէծք։ Ե՛ղբայրներս, պէտք չէ որ այս այսպէս ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: Из тех же уст исходит благословение и проклятие: не должно, братия мои, сему так быть.
3:10  ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα. οὐ χρή, ἀδελφοί μου, ταῦτα οὕτως γίνεσθαι.
3:10. ἐκ (Out) τοῦ (of-the-one) αὐτοῦ (of-it) στόματος (of-a-mouth) ἐξέρχεται ( it-cometh-out ) εὐλογία (a-goodly-fortheeing-unto) καὶ (and) κατάρα. (a-cursing-down) οὐ (Not) χρή, (it-affordeth-unto," ἀδελφοί ( Brethrened ) μου, (of-me,"ταῦτα (the-ones-these) οὕτως (unto-the-one-this) γίνεσθαι . ( to-become )
3:10. ex ipso ore procedit benedictio et maledictio non oportet fratres mei haec ita fieriOut of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
10. out of the same mouth cometh forth blessing and cursing. My brethren, these things ought not so to be.
3:10. From the same mouth proceeds blessing and cursing. My brothers, these things ought not to be so!
3:10. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be:

10: Из тех же уст исходит благословение и проклятие: не должно, братия мои, сему так быть.
3:10  ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα. οὐ χρή, ἀδελφοί μου, ταῦτα οὕτως γίνεσθαι.
3:10. ex ipso ore procedit benedictio et maledictio non oportet fratres mei haec ita fieri
Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
3:10. From the same mouth proceeds blessing and cursing. My brothers, these things ought not to be so!
3:10. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:10: Out of the same mouth - This saying is something like that, Pro 18:21 : Death and life are in the power of the tongue; and on this, for an illustration of St. James' words, hear Vayikra Rabba, sec. 33: "Rabbi Simeon, the son of Gamaliel, said to his servant Tobias, Go and bring me some good food from the market: the servant went, and he bought tongues. At another time he said to the same servant, Go and buy me some bad food: the servant went, and bought tongues. The master said, What is the reason that when I ordered thee to buy me good and bad food, thou didst bring tongues? The servant answered, From the tongue both good and evil come to man: if it be good, there is nothing better; if bad, there is nothing worse."
A saying very like that of St. James as found in Rabbi Tanchum, fol. 10, 4: "The mouth desires to study in the law, and to speak good words; to praise God, to glorify him, and to celebrate him with hymns: but it can also slander, blaspheme, reproach, and swear falsely." See Schoettgen.
To find a man who officiates in sacred things to be a common swearer, a slanderer, etc., is truly monstrous; but there have been many cases of this kind, and I have known several. Let me say to all such, My brethren, these things ought not so to be.
Albert Barnes: Notes on the Bible - 1834
3:10: Out of the same mouth proceedeth blessing and cursing - The meaning here may be, either that out of the mouth of man two such opposite things proceed, not referring to the same individual, but to different persons; or, out of the mouth of the same individual. Both of these are true; and both are equally incongruous and wrong. No organ should be devoted to uses so unlike, and the mouth should be employed in giving utterance only to that which is just, benevolent, and good. It is true, however, that the mouth is devoted to these opposite employments; and that while one part of the race employ it for purposes of praise, the other employ it in uttering maledictions. It is also true of many individuals that at one time they praise their Maker, and then, with the same organ, calumniate, and slander, and Rev_ile their fellow-men. After an act of solemn devotion in the house of God, the professed worshipper goes forth with the feelings of malice in his heart, and the language of slander, detraction, or even blasphemy on his lips.
My brethren, these things ought not so to be - They are as incongruous as it would be for the same fountain to send forth both salt water and fresh; or for the same tree to bear different kinds of fruit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: of: Psa 50:16-20; Jer 7:4-10; Mic 3:11; Rom 12:14; Pe1 3:9
these: Gen 20:9; Sa2 13:12; Co1 3:3; Ti1 5:13
Geneva 1599
3:10 (8) Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
(8) Secondly, because the order of nature which God has set in things, will not allow things that are so contrary to one another, to stand with one another.
John Gill
3:10 Out of the same mouth proceedeth blessing and cursing,.... Which is not only a contradiction, but unnatural, as well as wicked and sinful:
my brethren, these things ought not so to be: in any, and much less in professors of religion: such things are unbecoming men, are a scandal upon human nature, and exceeding unworthy of the Christian name; see Ps 50:16.
Robert Jamieson, A. R. Fausset and David Brown
3:10 The tongue, says ÆSOP, is at once the best and the worst of things. So in a fable, a man with the same breath blows hot and cold. "Life and death are in the power of the tongue" (compare Ps 62:4).
brethren--an appeal to their consciences by their brotherhood in Christ.
ought not so to be--a mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation.
3:113:11: Միթէ՝ աղբե՛ւր անտստին ՚ի միոյ ականէ բղխիցէ քաղցր եւ դառն[2943]։ [2943] Ոմանք. Միթէ աղբեւրն անդստին ՚ի միոյ ականէն։
11 Միթէ մի աղբիւր նոյն ակից քաղցր եւ դառն ջուր կը բխեցնի՞:
11 Միթէ աղբիւր մը միեւնոյն բերնէն անոյշ ու լեղի կը բղխեցնէ՞։
Միթէ աղբեւր անդստին ի միոյ ականէ բղխիցէ՞ քաղցր եւ դառն:

3:11: Միթէ՝ աղբե՛ւր անտստին ՚ի միոյ ականէ բղխիցէ քաղցր եւ դառն[2943]։
[2943] Ոմանք. Միթէ աղբեւրն անդստին ՚ի միոյ ականէն։
11 Միթէ մի աղբիւր նոյն ակից քաղցր եւ դառն ջուր կը բխեցնի՞:
11 Միթէ աղբիւր մը միեւնոյն բերնէն անոյշ ու լեղի կը բղխեցնէ՞։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: Течет ли из одного отверстия источника сладкая и горькая [вода]?
3:11  μήτι ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ γλυκὺ καὶ τὸ πικρόν;
3:11. μήτι (To-lest-what-one) ἡ (the-one) πηγὴ (a-pitching) ἐκ (out) τῆς (of-the-one) αὐτῆς (of-it) ὀπῆς (of-an-aperture) βρύει (it-teemeth) τὸ (to-the-one) γλυκὺ (to-sweet) καὶ (and) τὸ (to-the-one) πικρόν; (to-bitter?"
3:11. numquid fons de eodem foramine emanat dulcem et amaram aquamDoth a fountain send forth, out of the same hole, sweet and bitter water?
11. Doth the fountain send forth from the same opening sweet and bitter?
3:11. Does a fountain emit, out of the same opening, both sweet and bitter water?
3:11. Doth a fountain send forth at the same place sweet [water] and bitter?
Doth a fountain send forth at the same place sweet [water] and bitter:

11: Течет ли из одного отверстия источника сладкая и горькая [вода]?
3:11  μήτι ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ γλυκὺ καὶ τὸ πικρόν;
3:11. numquid fons de eodem foramine emanat dulcem et amaram aquam
Doth a fountain send forth, out of the same hole, sweet and bitter water?
3:11. Does a fountain emit, out of the same opening, both sweet and bitter water?
3:11. Doth a fountain send forth at the same place sweet [water] and bitter?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Желая тверже запечатлеть в умах читателей высказанную (ст. 10) мысль о неестественности употребления языка для проклятия, между тем как он предназначен для благословения, св. Апостол здесь, ст. 11-12, на примерах - источников, изводящих лишь одного рода воду (горькую, сладкую, соленую) и разных плодовых деревьев - смоковницы, маслины, виноградной лозы, неизменно дающих плоды по роду своему, показывает всю ненормальность, всю, так сказать, противоестественность упомянутого действования языком. Таким образом, человек, проклинавший ближнего своего, созданного по образу Божию, не может искренно и богоугодно прославлять Бога; его прославление Бога может быть лишь неистинным, показным, фарисейским.
Adam Clarke: Commentary on the Bible - 1831
3:11: Doth a fountain send forth - sweet water and bitter? - In many things nature is a sure guide to man; but no such inconsistency is found in the natural world as this blessing and cursing in man. No fountain, at the same opening, sends forth sweet water and bitter; no fig tree can bear olive berries; no vine can bear figs; nor can the sea produce salt water and fresh from the same place. These are all contradictions, and indeed impossibilities, in nature. And it is depraved man alone that can act the monstrous part already referred to.
Albert Barnes: Notes on the Bible - 1834
3:11: Doth a fountain send forth at the same place - Margin, "hole." The Greek word means "opening, fissure," such as there is in the earth, or in rocks from which a fountain gushes.
Sweet water and bitter - Fresh water and salt, Jam 3:12. Such things do not occur in the works of nature, and they should not be found in man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: place: or, hole, Jam 3:11
John Gill
3:11 Doth a fountain send forth at the same place,.... "Or hole"; for at divers places, and at different times, as Pliny (m) observes, it may send forth
sweet water and bitter: and it is reported (n), there is a lake with the Trogloditae, a people in Ethiopia, which becomes thrice a day bitter, and then as often sweet; but then it does not yield sweet water and bitter at the same time: this simile is used to show how unnatural it is that blessing and cursing should proceed out of the same mouth.
(m) Nat. Hist. l. 2. c. 103. (n) Isodor. Hispal. Originum, l. 13. c. 13. p. 115.
Robert Jamieson, A. R. Fausset and David Brown
3:11 fountain--an image of the heart: as the aperture (so the Greek for "place" is literally) of the fountain is an image of man's mouth. The image here is appropriate to the scene of the Epistle, Palestine, wherein salt and bitter springs are found. Though "sweet" springs are sometimes found near, yet "sweet and bitter" (water) do not flow "at the same place" (aperture). Grace can make the same mouth that "sent forth the bitter" once, send forth the sweet for the time to come: as the wood (typical of Christ's cross) changed Marah's bitter water into sweet.
3:123:12: Միթէ մա՛րթ ինչ իցէ եղբա՛րք իմ՝ թզենւոյ ձէ՛թ բերել, կամ որթոյ թուզ, եւ ո՛չ աղտաղտին տեղւոյ ջուր քաղցր առնել[2944]։ բբ [2944] Ոմանք. Կամ աղտաղտին տեղւոյ ջուր քաղցր լինել։
12 Եղբայրնե՛ր իմ, միթէ կարելի՞ է, որ թզենին ձիթապտուղ տայ կամ որթատունկը՝ թուզ: Նմանապէս աղուտ տեղից քաղցր ջուր չի կարելի ստանալ:
12 Միթէ կարելի՞ է, եղբա՛յրներս, որ թզենին ձիթապտուղ բերէ կամ որթատունկը՝ թուզ։ Նմանապէս կարելի չէ որ աղբիւրէ մը աղի ու անոյշ ջուր հոսի։
Միթէ մա՞րթ ինչ իցէ, եղբարք իմ, թզենւոյ ձէթ բերել, կամ որթոյ թուզ, [19]եւ ոչ աղտաղտին տեղւոյ ջուր քաղցր առնել:

3:12: Միթէ մա՛րթ ինչ իցէ եղբա՛րք իմ՝ թզենւոյ ձէ՛թ բերել, կամ որթոյ թուզ, եւ ո՛չ աղտաղտին տեղւոյ ջուր քաղցր առնել[2944]։ բբ
[2944] Ոմանք. Կամ աղտաղտին տեղւոյ ջուր քաղցր լինել։
12 Եղբայրնե՛ր իմ, միթէ կարելի՞ է, որ թզենին ձիթապտուղ տայ կամ որթատունկը՝ թուզ: Նմանապէս աղուտ տեղից քաղցր ջուր չի կարելի ստանալ:
12 Միթէ կարելի՞ է, եղբա՛յրներս, որ թզենին ձիթապտուղ բերէ կամ որթատունկը՝ թուզ։ Նմանապէս կարելի չէ որ աղբիւրէ մը աղի ու անոյշ ջուր հոսի։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Не может, братия мои, смоковница приносить маслины или виноградная лоза смоквы. Также и один источник не [может] изливать соленую и сладкую воду.
3:12  μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; οὔτε ἁλυκὸν γλυκὺ ποιῆσαι ὕδωρ.
3:12. μὴ (Lest) δύναται , ( it-ableth ," ἀδελφοί ( Brethrened ) μου, (of-me,"συκῆ (a-figging) ἐλαίας (to-olivings-unto) ποιῆσαι (to-have-done-unto) ἢ (or) ἄμπελος (a-vine) σῦκα; (to-figs?"οὔτε (Not-also) ἁλυκὸν (to-salted) γλυκὺ (to-sweet) ποιῆσαι (to-have-done-unto) ὕδωρ. (to-a-water)
3:12. numquid potest fratres mei ficus olivas facere aut vitis ficus sic neque salsa dulcem potest facere aquamCan the fig tree, my brethren, bear grapes? Or the vine, figs? So neither can the salt water yield sweet.
12. Can a fig tree, my brethren, yield olives, or a vine figs? neither salt water yield sweet.
3:12. My brothers, can the fig tree yield grapes? Or the vine, figs? Then neither is salt water able to produce fresh water.
3:12. Can the fig tree, my brethren, bear olive berries? either a vine, figs? so [can] no fountain both yield salt water and fresh.
Can the fig tree, my brethren, bear olive berries? either a vine, figs? so [can] no fountain both yield salt water and fresh:

12: Не может, братия мои, смоковница приносить маслины или виноградная лоза смоквы. Также и один источник не [может] изливать соленую и сладкую воду.
3:12  μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; οὔτε ἁλυκὸν γλυκὺ ποιῆσαι ὕδωρ.
3:12. numquid potest fratres mei ficus olivas facere aut vitis ficus sic neque salsa dulcem potest facere aquam
Can the fig tree, my brethren, bear grapes? Or the vine, figs? So neither can the salt water yield sweet.
3:12. My brothers, can the fig tree yield grapes? Or the vine, figs? Then neither is salt water able to produce fresh water.
3:12. Can the fig tree, my brethren, bear olive berries? either a vine, figs? so [can] no fountain both yield salt water and fresh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:12: So can no fountain both yield salt water and fresh - For the reading of the common text, which is οὑτως ουδεμια πηγη ἁλυκον και γλυκυ ποιησαι ὑδωρ, so no fountain can produce salt water and sweet, there are various other readings in the MSS. and versions. The word οὑτως, so, which makes this a continuation of the comparison in Jam 3:11, is wanting in ABC, one other, with the Armenian and ancient Syriac; the later Syriac has it in the margin with an asterisk. ABC, five others, with the Coptic, Vulgate, one copy of the Itala, and Cyril, have ουτε ἁλυκον γλυκυ ποιησαι ὑδωρ, neither can salt water produce sweet. In the Syriac and the Arabic of Erpen, it is, So, likewise, sweet water cannot become bitter; and bitter water cannot become sweet. The true reading appears to be, Neither can salt water produce sweet, or, Neither can the sea produce fresh water; and this is a new comparison, and not an inference from that in Jam 3:11. This reading Griesbach has admitted into the text; and of it Professor White, in his Crisews, says, Lectio indubie genuina, "a reading undoubtedly genuine." There are therefore, four distinct comparisons here:
1. A fountain cannot produce sweet water and bitter.
2. A fig tree cannot produce olive berries.
3. A vine cannot produce figs.
4. Salt water cannot be made sweet. That is, according to the ordinary operations of nature, these things are impossible. Chemical analysis is out of the question.
Albert Barnes: Notes on the Bible - 1834
3:12: Can the fig-tree, my brethren, bear olive-berries? - Such a thing is impossible in nature, and equally absurd in morals. A fig-tree bears only figs; and so the tongue ought to give utterance only to one class of sentiments and emotions. These illustrations are very striking, and show the absurdity of that which the apostle reproves. At the same time, they accomplish the main purpose which he had in view, to repress the desire of becoming public teachers without suitable qualifications. They show the power of the tongue; they show what a dangerous power it is for a man to wield who has not the proper qualifications; they show that no one should put himself in the position where he may wield this power without such a degree of tried prudence, wisdom, discretion, and piety, that there shall be a moral certainty that he will use it aright.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: the fig tree: Isa 5:2-4; Jer 2:21; Mat 7:16-20, Mat 12:33; Luk 6:43, Luk 6:44; Rom 11:16-18
so: Exo 15:23-25; Kg2 2:19-22; Eze 47:8-11
John Gill
3:12 Can the fig tree, my brethren, bear olive berries?.... Every tree bears fruit, according to its kind; a fig tree produces figs, and an olive tree olive berries; a fig tree does not produce olive berries, or an olive tree figs; and neither of them both:
either a vine, figs? or fig trees, grapes; or either of them, figs and grapes:
so can no fountain both yield salt water and fresh. The Alexandrian copy reads, "neither can the salt water yield sweet water"; that is, the sea cannot yield sweet or fresh water: the Syriac version renders it, "neither can salt water be made sweet": but naturalists say, it may be made sweet, by being strained through sand: the design of these similes is to observe how absurd a thing it is that a man should both bless and curse with his tongue.
Robert Jamieson, A. R. Fausset and David Brown
3:12 Transition from the mouth to the heart.
Can the fig tree, &c.--implying that it is an impossibility: as before in Jas 3:10 he had said it "ought not so to be." James does not, as Matthew (Mt 7:16-17), make the question, "Do men gather figs of thistles?" His argument is, No tree "can" bring forth fruit inconsistent with its nature, as for example, the fig tree, olive berries: so if a man speaks bitterly, and afterwards speaks good words, the latter must be so only seemingly, and in hypocrisy, they cannot be real.
so can no fountain . . . salt . . . and fresh--The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing.
3:133:13: Ո՞վ իցէ իմաստուն եւ հանճարեղ ՚ի ձեզ, ցուցցէ՛ ՚ի բարւոք գնացից իւրոց զգործս իւր հեզութեա՛մբ իմաստութեան[2945]։ [2945] ՚Ի բազումս պակասի. Գնացից իւրոց։
13 Ձեր մէջ ո՞վ է իմաստուն եւ խելացի. թող նա, բարի ընթացքով, ցոյց տայ իմաստութեամբ եւ հեզութեամբ կատարած իր գործերը:
13 Ձեր մէջ իմաստուն ու խելացի ո՞վ կայ. թող անիկա բարի վարմունքով ցուցնէ իր գործերը եւ իմաստութեան հեզութիւնով։
Ո՞վ իցէ իմաստուն եւ հանճարեղ ի ձեզ, ցուցցէ ի բարւոք գնացից զգործս իւր հեզութեամբ իմաստութեան:

3:13: Ո՞վ իցէ իմաստուն եւ հանճարեղ ՚ի ձեզ, ցուցցէ՛ ՚ի բարւոք գնացից իւրոց զգործս իւր հեզութեա՛մբ իմաստութեան[2945]։
[2945] ՚Ի բազումս պակասի. Գնացից իւրոց։
13 Ձեր մէջ ո՞վ է իմաստուն եւ խելացի. թող նա, բարի ընթացքով, ցոյց տայ իմաստութեամբ եւ հեզութեամբ կատարած իր գործերը:
13 Ձեր մէջ իմաստուն ու խելացի ո՞վ կայ. թող անիկա բարի վարմունքով ցուցնէ իր գործերը եւ իմաստութեան հեզութիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Мудр ли и разумен кто из вас, докажи это на самом деле добрым поведением с мудрою кротостью.
3:13  τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν; δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραΰτητι σοφίας.
3:13. Τίς (What-one) σοφὸς (wisdomed) καὶ (and) ἐπιστήμων (stood-upon-of) ἐν (in) ὑμῖν; (unto-ye?"δειξάτω (It-should-have-showed) ἐκ (out) τῆς (of-the-one) καλῆς (of-seemly) ἀναστροφῆς (of-a-beturning-up) τὰ (to-the-ones) ἔργα (to-works) αὐτοῦ (of-it) ἐν (in) πραΰτητι (unto-a-mildness) σοφίας. (of-a-wisdoming-unto)
3:13. quis sapiens et disciplinatus inter vos ostendat ex bona conversatione operationem suam in mansuetudine sapientiaeWho is a wise man and endued with knowledge, among you? Let him shew, by a good contestation, his work in the meekness of wisdom.
13. Who is wise and understanding among you? let him shew by his good life his works in meekness of wisdom.
3:13. Who is wise and well-taught among you? Let him show, by means of good conversation, his work in the meekness of wisdom.
3:13. Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom:

13: Мудр ли и разумен кто из вас, докажи это на самом деле добрым поведением с мудрою кротостью.
3:13  τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν; δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραΰτητι σοφίας.
3:13. quis sapiens et disciplinatus inter vos ostendat ex bona conversatione operationem suam in mansuetudine sapientiae
Who is a wise man and endued with knowledge, among you? Let him shew, by a good contestation, his work in the meekness of wisdom.
3:13. Who is wise and well-taught among you? Let him show, by means of good conversation, his work in the meekness of wisdom.
3:13. Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: После столь подробного раскрытия мысли о необходимости и трудности обуздания языка, Апостол возвращается к главному предмету своего увещания (ст. 1) - не стремиться многим к учительству. Истинным учителем может быть лишь человек мудрый, sofoV, (= евр. хакам) и разумный, episthmwn (= евр. набок): в библейско-еврейском употреблении (см., напр., Втор 1:13; 4:6; Ac 14:10) эти два понятия, весьма близко родственные друг другу, выражают полный объем теоретической и практической мудрости. Св. Апостол, направляя речь против злоупотреблявших словом, оттеняет практический момент (мудрый или разумный) докажи на самом деле добрым поведением с мудрою кротостью". В приложении к христианскому учителю это наставление Апостола напоминает наставление Спасителя апостолам о голубиной кротости при змеиной мудрости (Мф 10:16).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Properties of Wisdom.A. D. 61.
13 Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom. 14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 15 This wisdom descendeth not from above, but is earthly, sensual, devilish. 16 For where envying and strife is, there is confusion and every evil work. 17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. 18 And the fruit of righteousness is sown in peace of them that make peace.

As the sins before condemned arise from an affectation of being thought more wise than others, and being endued with more knowledge than they, so the apostle in these verses shows the difference between men's pretending to be wise and their being really so, and between the wisdom which is from beneath (from earth or hell) and that which is from above.

I. We have some account of true wisdom, with the distinguishing marks and fruits of it: Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom, v. 13. A truly wise man is a very knowing man: he will not set up for the reputation of being wise without laying in a good stock of knowledge; and he will not value himself merely upon knowing things, if he has not wisdom to make a right application and use of that knowledge. These two things must be put together to make up the account of true wisdom: who is wise, and endued with knowledge? Now where this is the happy case of any there will be these following things:-- 1. A good conversation. If we are wiser than others, this should be evidenced by the goodness of our conversation, not by the roughness or vanity of it. Words that inform, and heal, and do good, are the marks of wisdom; not those that look great, and do mischief, and are the occasions of evil, either in ourselves or others. 2. True wisdom may be known by its works. The conversation here does not refer only to words, but to the whole of men's practice; therefore it is said, Let him show out of a good conversation his works. True wisdom does not lie in good notions or speculations so much as in good and useful actions. Not he who thinks well, or he who talks well, is in the sense of the scripture allowed to be wise, if he do not live and act well. 3. True wisdom may be known by the meekness of the spirit and temper: Let him show with meekness, &c. It is a great instance of wisdom prudently to bridle our own anger, and patiently to bear the anger of others. And as wisdom will evidence itself in meekness, so meekness will be a great friend to wisdom; for nothing hinders the regular apprehension, the solid judgment, and impartiality of thought, necessary to our acting wisely, so much as passion. When we are mild and calm, we are best able to hear reason, and best able to speak it. Wisdom produces meekness, and meekness increases wisdom.

II. We have the glorying of those taken away who are of a contrary character to that now mentioned, and their wisdom exposed in all its boasts and productions: "If you have bitter envying and strife in your hearts, glory not, &c., v. 14-16. Pretend what you will, and think yourselves ever so wise, yet you have abundance of reason to cease your glorying, if you run down love and peace, and give way to bitter envying and strife. Your zeal for truth or orthodoxy, and your boasts of knowing more than others, if you employ these only to make others hateful, and to show your own spite and heart-burnings against them, are a shame to your profession of Christianity, and a downright contradiction to it. Lie not thus against the truth." Observe, 1. Envying and strife are opposed to the meekness of wisdom. The heart is the seat of both; but envy and wisdom cannot dwell together in the same heart. Holy zeal and bitter envying are as different as the flames of seraphim and the fire of hell. 2. The order of things here laid down. Envying is first and excites strife; strife endeavours to excuse itself by vain-glorying and lying; and then (v. 16) hereupon ensue confusion and every evil work. Those who live in malice, envy, and contention, live in confusion, and are liable to be provoked and hurried to any evil work. Such disorders raise many temptations, strengthen temptations, and involve men in a great deal of guilt. One sin begets another, and it cannot be imagined how much mischief is produced: there is every evil work. And is such wisdom as produces these effects to be gloried in? This cannot be without giving the lie to Christianity, and pretending that this wisdom is what it is not. For observe, 3. Whence such wisdom cometh: It descendeth not from above, but ariseth from beneath; and, to speak plainly, it is earthly, sensual, devilish, v. 15. It springs from earthly principles, acts upon earthly motives, and is intent upon serving earthly purposes. It is sensual indulging the flesh, and making provision to fulfil the lusts and desires of it. Or, according to the original word, psychike, it is animal of human--the mere working of natural reason, without any supernatural light. And it is devilish, such wisdom being the wisdom of devils (to create uneasiness and to do hurt), and being inspired by devils, whose condemnation is pride (1 Tim. iii. 6), and who are noted in other places of scripture for their wrath, and their accusing the brethren. And therefore those who are lifted up with such wisdom as this must fall into the condemnation of the devil.

III. We have the lovely picture of that wisdom which is from above more fully drawn, and set in opposition to this which is from beneath: But the wisdom that is from above is first pure, then peaceable, &c., v. 17, 18. Observe here, True wisdom is God's gift. It is not gained by conversing with men, nor by the knowledge of the world (as some think and speak), but it comes from above. It consists of these several things:-- 1. It is pure, without mixture of maxims or aims that would debase it: and it is free from iniquity and defilements, not allowing of any known sin, but studious of holiness both in heart and life. 2. The wisdom that is from above is peaceable. Peace follows purity, and depends upon it. Those who are truly wise do what they can to preserve peace, that it may not be broken; and to make peace, that where it is lost it may be restored. In kingdoms, in families, in churches, in all societies, and in all interviews and transactions, heavenly wisdom makes men peaceable. 3. It is gentle, not standing upon extreme right in matters of property; not saying nor doing any thing rigorous in points of censure; not being furious about opinions, urging our own beyond their weight nor theirs who oppose us beyond their intention; not being rude and overbearing in conversation, nor harsh and cruel in temper. Gentleness may thus be opposed to all these. 4. Heavenly wisdom is easy to be entreated, eupeithes; it is very persuadable, either to what is good or from what is evil. There is an easiness that is weak and faulty; but it is not a blamable easiness to yield ourselves to the persuasions of God's word, and to all just and reasonable counsels or requests of our fellow-creatures; no, nor to give up a dispute, where there appears a good reason for it and where a good end may be answered by it. 5. Heavenly wisdom is full of mercy and good fruits, inwardly disposed to every thing that is kind and good, both to relieve those who want and to forgive those who offend, and actually to do this whenever proper occasions offer. 6. Heavenly wisdom is without partiality. The original word, adiakritos, signifies to be without suspicion, or free from judging, making no undue surmises nor differences in our conduct towards one person more than another. The margin reads it, without wrangling, not acting the part of sectaries, and disputing merely for the sake of a party; nor censuring others purely on account of their differing from us. The wisest men are least apt to be censurers. 7. That wisdom which is from above is without hypocrisy. It has no disguises nor deceits. It cannot fall in with those managements which the world counts wise, which are crafty and guileful; but it is sincere and open, steady and uniform, and consistent with itself. O that you and I may always be guided by such wisdom as this! that with Paul we may be able to say, Not with fleshly wisdom, but in simplicity and godly sincerity, by the grace of God, we have our conversation. And then, lastly, true wisdom will go on to sow the fruits of righteousness in peace, and thus, if it may be, to make peace in the world, v. 18. And that which is sown in peace will produce a harvest of joys. Let others reap the fruits of contentions, and all the advantages they can propose to themselves by them; but let us go on peaceably to sow the seeds of righteousness, and we may depend upon it our labour will not be lost. For light is sown for the righteous, and gladness for the upright in heart; and the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.
Adam Clarke: Commentary on the Bible - 1831
3:13: Who is a wise man - One truly religious; who, although he can neither bridle nor tame other men's tongues, can restrain his own.
And endued with knowledge - Και επιστημων· And qualified to teach others.
Let him show - Let him by a holy life and chaste conversation show, through meekness and gentleness, joined to his Divine information, that he is a Christian indeed; his works and his spirit proving that God is in him of a truth; and that, from the fullness of a holy heart, his feet walk, his hands work; and his tongue speaks. We may learn from this that genuine wisdom is ever accompanied with meekness and gentleness. Those proud, overbearing, and disdainful men, who pass for great scholars and eminent critics, may have learning, but they have not wisdom. Their learning implies their correct knowledge of the structure of language, and of composition in general; but wisdom they have none, nor any self-government. They are like the blind man who carried a lantern in daylight to keep others from jostling him in the street. That learning is not only little worth, but despicable, that does not teach a man to govern his own spirit, and to be humble in his conduct towards others.
Albert Barnes: Notes on the Bible - 1834
3:13: Who is a wise man, and endued with knowledge among you? - This is spoken with reference to the work of public teaching; and the meaning of the apostle is, that if there were such persons among them, they should be selected for that office. The characteristics here stated as necessary qualifications, are wisdom and knowledge. Those, it would seem, on which reliance had been placed, were chiefly those which were connected with a ready elocution, or the mere faculty of speaking. The apostle had stated the dangers which would follow if reliance were placed on that alone, and he now says that something more is necessary, that the main qualifications for the office are wisdom and knowledge. No mere power of speaking, however eloquent it might be, was a sufficient qualification. The primary things to be sought in reference to that office were wisdom and knowledge, and they who were endowed with these things should be selected for public instructors.
Let him show out of a good conversation - From a correct and consistent life and deportment. On the meaning of the word "conversation," see the notes at Phi 1:27. The meaning here is, that there should be an upright life, and that this should be the basis in forming the judgment in appointing persons to fill stations of importance, and especially in the office of teaching in the church.
His works - His acts of uprightness and piety. He should be a man of a holy life.
With meekness of wisdom - With a wise and prudent gentleness of life; not in a noisy, arrogant, and boastful manner. True wisdom is always meek, mild, gentle; and that is the wisdom which is needful, if men would become public teachers. It is remarkable that the truly wise man is always characterized by a calm spirit, a mild and placid demeanor, and by a gentle, though firm, enunciation of his sentiments. A noisy, boisterous, and stormy declaimer we never select as a safe counsellor. He may accomplish much in his way by his bold eloquence of manner, but we do not put him in places where we need far-reaching thought, or where we expect the exercise of profound philosophical views. In an eminent degree, the ministry of the gospel should be characterized by a calm, gentle, and thoughtful wisdom - a wisdom which shines in all the actions of the life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: is a: Jam 3:1; Psa 107:43; Ecc 8:1, Ecc 8:5; Jer 9:12, Jer 9:23; Mat 7:24; Co1 6:5; Gal 6:4
endued: Ch2 2:12, Ch2 2:13; Job 28:28; Isa 11:3; Dan 2:21
let: Jam 2:18; Isa 60:6; Co2 8:24; Pe1 2:9
a good: Phi 1:27; Ti1 4:12; Heb 13:5; Pe1 2:12, Pe1 3:1, Pe1 3:2, Pe1 3:16
with meekness: Jam 3:17, Jam 1:21; Num 12:3; Psa 25:9, Psa 45:4, Psa 149:4; Isa 11:4, Isa 29:19, Isa 61:1; Zep 2:3; Mat 5:5, Mat 11:29, Mat 21:5; Co2 10:1; Gal 5:23, Gal 6:1; Eph 4:2; Col 3:12; Ti1 6:11; Ti2 2:25; Tit 3:2; Pe1 3:4, Pe1 3:15
Geneva 1599
3:13 (9) Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
(9) The eighth part, which goes with the former concerning meekness of mind, against which he sets envy and a contentious mind: in the beginning he shuts the mouth of the main fountain of all these mischiefs, that is, a false persuasion of wisdom, whereas nonetheless there is no true wisdom, but that which is heavenly, and shapes our minds to all types of true discipline and modesty.
John Gill
3:13 Who is a wise man. Meaning, not in things natural and civil, or merely moral, but in things spiritual: and he is a wise man, who is both wise to do good, and wise unto salvation; who has learned to know his own ignorance, folly, and stupidity; for the first lesson in the school of spiritual wisdom is for a man to know that he is a fool: and he is a wise man who considers his latter end, thinks of a future state, and what will become of him in another world; and who builds his faith and hope of eternal salvation on the sure and only foundation, the rock Christ Jesus; and who takes up a profession of religion upon principles of grace, and with views to the glory of God, and, upon mature deliberation, reckoning the cost, and what he must expect to meet with; and which he holds fast, without wavering, and yet does not depend upon it; and who walks circumspectly, and with wisdom, towards them that are without; and who observes both providences and promises, for the encouragement of his faith; and keeps looking to the mark for the prize, preferring heavenly things to earthly ones.
And endued with knowledge amongst you? as he is, who is endued with the knowledge of himself; of the impurity of his nature, and the plague of his heart; and of his impotency and inability to do any thing that is spiritually good of himself; and of the imperfection and insufficiency of his righteousness to justify him before God; and of his lost state and condition by nature, how deserving of the wrath of God, and obnoxious to the curses of the law; and how miserable he must be without the grace of God and righteousness of Christ: and who is also endued with the knowledge of Christ, so as to see a fulness, suitableness, and ability in him as a Saviour; so as to love him, approve of him, as such, and trust in him; which knowledge is always practical and soul humbling; and the least degree of it saving; and though it is imperfect, it is growing, and will at last come to perfection: now such a man is a Gnostic, in the best sense; for this question is put with a view to the Gnostics of those times, who valued themselves upon their knowledge, and despised practical religion and godliness: hence it follows,
let him show out of a good conversation his works, with meekness of wisdom; such an one ought to perform good works, and he will perform them; and it is right in him to show them forth, that they may be a means of others glorifying God upon the sight of them; and that they may be evidences of the truth of faith in themselves to others; and that they may be for the imitation of others; and that they may put to silence, and stop the mouths of false accusers, and adorn the Gospel, and recommend religion: and these should be shown forth "out of a good conversation"; not in a single act or two, but in a series and course of living; which may be said to be good, when it is ordered aright, according to the word of God, and is honest among the Gentiles, and upright and holy; and is as becomes the Gospel of Christ, and is worthy of the calling of God to grace and glory; and when it is influenced by the grace of God: and the works shown out of it, and in it, are done in faith, from love in the strength of Christ, and are directed to the glory of God: and all this should be "with meekness of wisdom"; in a wise and humble manner, without trusting to, and depending upon, such works for justification and salvation; and without glorying in them, and boasting of them; acknowledging the deficiency and imperfection of them, and his own weakness in the performance of them; and ascribing them to the power and grace of God, by the assistance of which they are performed.
John Wesley
3:13 Let him show his wisdom as well as his faith by his works; not by words only.
Robert Jamieson, A. R. Fausset and David Brown
3:13 Who--(Compare Ps 34:12-13). All wish to appear "wise": few are so.
show--"by works," and not merely by profession, referring to Jas 2:18.
out of a good conversation his works--by general "good conduct" manifested in particular "works." "Wisdom" and "knowledge," without these being "shown," are as dead as faith would be without works [ALFORD].
with meekness of wisdom--with the meekness inseparable from true "wisdom."
3:143:14: Ապա թէ նախա՛նձ՝ եւ դառնութիւն եւ հակառակութի՛ւն ունիցիք ՚ի սիրտս ձեր, մի՛ պարծիք սուտ առնել զճշմարտութիւն[2946]։ [2946] Ոմանք. Ապա եթէ նախ՛՛... մի՛ պարծիցէք սուտ առ՛՛... զճշմարտութիւնն։
14 Իսկ եթէ ձեր սրտերում դառն նախանձ եւ հակառակութիւն ունէք, մի՛ պարծեցէք, որ սուտ էք հանում ճշմարտութիւնը:
14 Ապա եթէ դառն նախանձ եւ հակառակութիւն ունենաք սրտերնուդ մէջ, մի՛ պարծենաք ու ճշմարտութիւնը սուտ մի՛ հանէք։
Ապա եթէ նախանձ եւ դառնութիւն եւ հակառակութիւն ունիցիք ի սիրտս ձեր, մի՛ պարծիք սուտ առնել զճշմարտութիւնն:

3:14: Ապա թէ նախա՛նձ՝ եւ դառնութիւն եւ հակառակութի՛ւն ունիցիք ՚ի սիրտս ձեր, մի՛ պարծիք սուտ առնել զճշմարտութիւն[2946]։
[2946] Ոմանք. Ապա եթէ նախ՛՛... մի՛ պարծիցէք սուտ առ՛՛... զճշմարտութիւնն։
14 Իսկ եթէ ձեր սրտերում դառն նախանձ եւ հակառակութիւն ունէք, մի՛ պարծեցէք, որ սուտ էք հանում ճշմարտութիւնը:
14 Ապա եթէ դառն նախանձ եւ հակառակութիւն ունենաք սրտերնուդ մէջ, մի՛ պարծենաք ու ճշմարտութիւնը սուտ մի՛ հանէք։
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Но если в вашем сердце вы имеете горькую зависть и сварливость, то не хвалитесь и не лгите на истину.
3:14  εἰ δὲ ζῆλον πικρὸν ἔχετε καὶ ἐριθείαν ἐν τῇ καρδίᾳ ὑμῶν, μὴ κατακαυχᾶσθε καὶ ψεύδεσθε κατὰ τῆς ἀληθείας.
3:14. εἰ (If) δὲ (moreover) ζῆλον (to-a-craving) πικρὸν (to-bitter) ἔχετε (ye-hold) καὶ (and) ἐριθίαν (to-a-contriving-unto) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) ὑμῶν, (of-ye,"μὴ (lest) κατακαυχᾶσθε ( ye-should-down-boast-unto ) καὶ (and) ψεύδεσθε ( ye-should-falsify ) κατὰ (down) τῆς (of-the-one) ἀληθείας. (of-an-un-secluding-of)
3:14. quod si zelum amarum habetis et contentiones in cordibus vestris nolite gloriari et mendaces esse adversus veritatemBut if you have bitter zeal, and there be contention in your hearts: glory not and be not liars against the truth.
14. But if ye have bitter jealousy and faction in your heart, glory not and lie not against the truth.
3:14. But if you hold a bitter zeal, and if there is contention in your hearts, then do not boast and do not be liars against the truth.
3:14. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth:

14: Но если в вашем сердце вы имеете горькую зависть и сварливость, то не хвалитесь и не лгите на истину.
3:14  εἰ δὲ ζῆλον πικρὸν ἔχετε καὶ ἐριθείαν ἐν τῇ καρδίᾳ ὑμῶν, μὴ κατακαυχᾶσθε καὶ ψεύδεσθε κατὰ τῆς ἀληθείας.
3:14. quod si zelum amarum habetis et contentiones in cordibus vestris nolite gloriari et mendaces esse adversus veritatem
But if you have bitter zeal, and there be contention in your hearts: glory not and be not liars against the truth.
3:14. But if you hold a bitter zeal, and if there is contention in your hearts, then do not boast and do not be liars against the truth.
3:14. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Имея в виду ниже (ст. 17) полно охарактеризовать истинную мудрость, Апостол здесь показывает, что не есть истинная мудрость. Признаками такой неистинной мудрости являются: горькая зависть или ревность в дурном смысле (zhloV pikroV) и сварливость (eriqeia) - свойства, прямо противоположные "мудрой кротости" (ст. 13). Эта неистинная мудрость, являющаяся лишь пародиею на истинную мудрость, имеет и происхождение, прямо противоположное мудрости небесной. Ложная мудрость отнюдь не нисходит свыше от Бога (I:15); напротив, всецело земная, epigeioV, исключительно принадлежит миру, враждебному Богу (IV:4); не духовная, а душевная, yucikh; не божественная, а бесовская, daimwniwdh (ст. 15). Такой характер и такое происхождение этой лжемудрости свидетельствуется ее плодами, каковы: "неустройство и все худое" (ст. 16), что абсолютно чуждо Бога, ибо Бог не есть Бог нестроения, но мира (1Кор.14:33).
Adam Clarke: Commentary on the Bible - 1831
3:14: If ye have bitter envying and strife - If ye be under the influence of an unkind, fierce, and contemptuous spirit, even while attempting or pretending to defend true religion, do not boast either of your exertions or success in silencing an adversary; ye have no religion, and no true wisdom, and to profess either is to lie against the truth. Let all writers on what is called polemic (fighting, warring) divinity lay this to heart. The pious Mr. Herbert gives excellent advice on this subject: -
"Be calm in arguing, for fierceness makes
Error a fault, and truth discourtesy;
Why should I feel another man's mistakes
More than his sickness or his poverty?
In love I should; but anger is not love,
Nor wisdom neither; therefore g-e-n-t-l-y m-o-v-e."
Albert Barnes: Notes on the Bible - 1834
3:14: But if ye have bitter envying and strife in your hearts - If that is your characteristic. There is reference here to a fierce and unholy zeal against each other; a spirit of ambition and contention.
Glory not - Do not boast, in such a case, of your qualifications to be public teachers. Nothing would render you more unfit for such an office than such a spirit.
And lie not against the truth - You would lie against what is true by setting up a claim to the requisite qualifications for such an office, if this is your spirit. Men should seek no office or station which they could not properly seek if the whole truth about them were known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: if: Jam 3:16, Jam 4:1-5; Gen 30:1, Gen 30:2, Gen 37:11; Job 5:2; Pro 14:30, Pro 27:4; Isa 11:13; Hab 1:3; Mat 27:18; Act 5:17, Act 7:9, Act 13:45; Rom 1:29, Rom 13:13; Co1 3:3, Co1 13:4; Co2 12:20; Gal 5:15, Gal 5:21, Gal 5:26; Phi 1:15, Phi 2:3; Ti1 6:4; Tit 3:3; Pe1 2:1, Pe1 2:2
glory: Rom 2:17, Rom 2:23-29; Co1 4:7, Co1 4:8, Co1 5:2, Co1 5:6; Gal 6:13
and lie: Kg2 10:16, Kg2 10:31; Joh 16:2; Act 26:9
John Gill
3:14 But if ye have bitter envying and strife in your hearts,.... Though these may not be expressed by words, or actions: envy at the happiness of others, whether at the external blessings of Providence, as riches and honours, or at the internal endowments of their minds, as their wisdom and knowledge, their parts and abilities, is a root of bitterness in the heart, which bears wormwood and gall, and produces bitter effects in the persons in whom it is; it embitters their minds against their neighbours and friends; it is rottenness in their bones, and slays and destroys those who are so silly as to be governed by it; and also in the persons the objects of it; for who can stand before it? and strife in the mind, or an intention to strive end quarrel with others, who are the objects of envy, is very sinful, and of pernicious consequence: and if these be fomented and cherished in the minds and breasts of men, though they may not outwardly show themselves, yet
glory not; let not such boast of their being Gnostics, wise men, and endued with knowledge; they are far from deserving such a character; and such boasting is contrary to truth, yea, is lying against it, as follows:
and lie not against the truth; for, for a man to assert himself to be a wise and knowing man, and yet cherishes bitterness in his heart, and quarrelling and contention in his mind, arising from envy, at the equal or superior knowledge of others, he lies both against the truth of God's word and his own conscience, which condemn such things as ignorance, folly, and madness.
John Wesley
3:14 If ye have bitter zeal - True Christian zeal is only the flame of love. Even in your hearts - Though it went no farther. Do not lie against the truth - As if such zeal could consist with heavenly wisdom.
Robert Jamieson, A. R. Fausset and David Brown
3:14 if ye have--as is the case (this is implied in the Greek indicative).
bitter-- Eph 4:31, "bitterness."
envying--rather, "emulation," or literally, "zeal": kindly, generous emulation, or zeal, is not condemned, but that which is "bitter" [BENGEL].
strife--rather, "rivalry."
in your hearts--from which flow your words and deeds, as from a fountain.
glory not, and lie not against the truth--To boast of your wisdom is virtually a lying against the truth (the gospel), while your lives belie your glorying. Jas 3:15; Jas 1:18, "The word of truth." Rom 2:17, Rom 2:23, speaks similarly of the same contentious Jewish Christians.
3:153:15: Ո՛չ է իմաստութիւնս այս իջեալ ՚ի վերուստ. այլ երկրաւո՛ր՝ շնչաւոր՝ եւ դիւակա՛ն[2947]։ [2947] Ոմանք. Եւ դիւական է։
15 Այս իմաստութիւնը ի վերուստ չէ իջած, այլ՝ երկրաւոր է, մարմնաւոր եւ դիւային.
15 Այս իմաստութիւնը վերէն իջած չէ, հապա երկրաւոր, շնչաւոր եւ դիւական է։
Ոչ է իմաստութիւնս այս իջեալ ի վերուստ, այլ` երկրաւոր, շնչաւոր եւ դիւական:

3:15: Ո՛չ է իմաստութիւնս այս իջեալ ՚ի վերուստ. այլ երկրաւո՛ր՝ շնչաւոր՝ եւ դիւակա՛ն[2947]։
[2947] Ոմանք. Եւ դիւական է։
15 Այս իմաստութիւնը ի վերուստ չէ իջած, այլ՝ երկրաւոր է, մարմնաւոր եւ դիւային.
15 Այս իմաստութիւնը վերէն իջած չէ, հապա երկրաւոր, շնչաւոր եւ դիւական է։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: Это не есть мудрость, нисходящая свыше, но земная, душевная, бесовская,
3:15  οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη, ἀλλὰ ἐπίγειος, ψυχική, δαιμονιώδης·
3:15. οὐκ (Not) ἔστιν (it-be) αὕτη (the-one-this) ἡ (the-one) σοφία (a-wisdoming-unto) ἄνωθεν (up-unto-which-from) κατερχομένη , ( coming-down ,"ἀλλὰ (other) ἐπίγειος, (upon-soil-belonged,"ψυχική, (breath-belonged-of,"δαιμονιώδης: (daimonion-seen)
3:15. non est ista sapientia desursum descendens sed terrena animalis diabolicaFor this is not wisdom, descending from above: but earthly, sensual, devilish.
15. This wisdom is not that cometh down from above, but is earthly, sensual, devilish.
3:15. For this is not wisdom, descending from above, but rather it is earthly, beastly, and diabolical.
3:15. This wisdom descendeth not from above, but [is] earthly, sensual, devilish.
This wisdom descendeth not from above, but [is] earthly, sensual, devilish:

15: Это не есть мудрость, нисходящая свыше, но земная, душевная, бесовская,
3:15  οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη, ἀλλὰ ἐπίγειος, ψυχική, δαιμονιώδης·
3:15. non est ista sapientia desursum descendens sed terrena animalis diabolica
For this is not wisdom, descending from above: but earthly, sensual, devilish.
3:15. For this is not wisdom, descending from above, but rather it is earthly, beastly, and diabolical.
3:15. This wisdom descendeth not from above, but [is] earthly, sensual, devilish.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:15: This wisdom descendeth not from above - God is not the author of it, because it is bitter - not meek. See at the end of this chapter.
Is earthly - Having this life only in view.
Sensual - Ψυχικη· Animal - having for its object the gratification of the passions and animal propensities.
Devilish - Δαιμονιωδης· Demoniacal - inspired by demons, and maintained in the soul by their indwelling influence.
Albert Barnes: Notes on the Bible - 1834
3:15: This wisdom descendeth not from above - Compare the notes at Co1 3:3. The wisdom here referred to is that carnal or worldly wisdom which produces strife and contention; that kind of knowledge which leads to self-conceit, and which prompts a man to defend his opinions with over-heated zeal. In the contentions which are in the world, in church and state, in neighborhoods and families, at the bar, in political life, and in theological disputes, even where there is the manifestation of enraged and irascible feeling, there is often much of a certain kind of wisdom. There is learning, shrewdness, tact, logical skill, subtle and skilful argumentation - "making the worse appear the better reason;" but all this is often connected with a spirit so narrow, bigoted, and contentious, as to show clearly that it has not its origin in heaven. The spirit which is originated there is always connected with gentleness, calmness, and a love of truth.
But is earthly - Has its origin in this world, and partakes of its spirit. It is such as men exhibit who are governed only by worldly maxims and principles.
Sensual - Margin, "natural." The meaning is, that it has its origin in our sensual rather than in our intellectual and moral nature. It is that which takes counsel of our natural appetites and propensities, and not of high and spiritual influences.
devilish - Demoniacal (δαιμονιώδης daimoniō dē s). Such as the demons exhibit. See the notes at Jam 2:19. There may be indeed talent in it, but there is the intermingling of malignant passions, and it leads to contentions, strifes, divisions, and "every evil work."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: wisdom: Jam 3:17, Jam 1:5, Jam 1:17; Joh 3:17; Co1 3:3; Phi 3:19
but: Sa2 13:3, Sa2 15:31, Sa2 16:23; Jer 4:22; Luk 16:8; Rom 1:22; Co1 1:19, Co1 1:20, Co1 1:27; Co1 2:6, Co1 2:7, Co1 3:19; Co2 1:12; Jde 1:19
sensual: or, natural, Co1 2:14
devilish: Gen 3:1-5; Joh 8:44; Act 13:10; Co2 11:3, Co2 11:13-15; Jo1 3:8-10; Jde 1:19; Rev 9:11, Rev 12:9
John Gill
3:15 This wisdom descendeth not from above,.... If it must be called wisdom, as it ought not; an envious, quarrelsome, and contentious spirit, does not deserve such a name; yet if any will call it so, or can think that a man of such a disposition is a man possessed of wisdom; it is such wisdom as does not come from above, from heaven, from the Father of lights, from Christ, in whom are hid all the treasures of wisdom and knowledge, and from the spirit of wisdom and revelation: what the Jews say (o) of the wisdom of Egypt, may be said of this, that it is "wisdom from below", or inferior wisdom, as it follows:
but is earthly, sensual, and devilish; it is "earthly", or of the earth, and springs from thence; and it is only conversant about earthly things, and is only suitable to earthly minds: it is sensual, or natural; what a natural man, one destitute of the Spirit of God, and without the knowledge of the things of the Spirit, may have; it is what is acquired by the mere strength of nature, and only relates to natural things; and is only agreeable to corrupt nature, or to a natural and unregenerate man: yea, it is devilish, or such as the devil himself has; and which comes from him, and being used, serves only his kingdom and interest.
(o) Zohar in Gen. fol. 119. 2.
John Wesley
3:15 This wisdom - Which is consistent with such zeal. Is earthly - Not heavenly; not from the Father of Lights. Animal - Not spiritual; not from the Spirit of God. Devilish - Not the gift of Christ, but such as Satan breathes into the soul.
Robert Jamieson, A. R. Fausset and David Brown
3:15 This wisdom--in which ye "glory," as if ye were "wise" (Jas 3:13-14).
descendeth not from above--literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom), Jas 1:17; through "the Spirit of truth," Jn 15:26.
earthly--opposed to heavenly. Distinct from "earthy," 1Cor 15:47. Earthly is what is IN the earth; earthy, what is of the earth.
sensual--literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit" (Jude 1:19).
devilish--in its origin (from "hell," Jas 3:6; not from God, the Giver of true wisdom, Jas 1:5), and also in its character, which accords with its origin. Earthly, sensual, and devilish, answer to the three spiritual foes of man, the world, the flesh, and the devil.
3:163:16: Զի ուր հեռ եւ նախանձ, ա՛նդ է անկարգութիւն՝ եւ ամենայն իրք չարք[2948]։ [2948] Ոմանք. Եւ նախանձ է։
16 որովհետեւ, ուր հակառակութիւն եւ նախանձ կայ, այնտեղ կայ անկարգութիւն եւ ամէն չար բան:
16 Քանզի ուր նախանձ ու կռիւ կայ, հոն են անկարգութիւնը եւ ամէն չար բաները։
Զի ուր հեռ եւ նախանձ, անդ է անկարգութիւն եւ ամենայն իրք չարք:

3:16: Զի ուր հեռ եւ նախանձ, ա՛նդ է անկարգութիւն՝ եւ ամենայն իրք չարք[2948]։
[2948] Ոմանք. Եւ նախանձ է։
16 որովհետեւ, ուր հակառակութիւն եւ նախանձ կայ, այնտեղ կայ անկարգութիւն եւ ամէն չար բան:
16 Քանզի ուր նախանձ ու կռիւ կայ, հոն են անկարգութիւնը եւ ամէն չար բաները։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: ибо где зависть и сварливость, там неустройство и всё худое.
3:16  ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.
3:16. ὅπου (to-which-of-whither) γὰρ (therefore) ζῆλος (a-craving) καὶ (and) ἐριθία, (a-contriving-unto,"ἐκεῖ (thither) ἀκαταστασία (an-un-standing-down-unto) καὶ (and) πᾶν (all) φαῦλον (pettied) πρᾶγμα. (a-practicing-to)
3:16. ubi enim zelus et contentio ibi inconstantia et omne opus pravumFor where envying and contention is: there is inconstancy and every evil work.
16. For where jealousy and faction are, there is confusion and every vile deed.
3:16. For wherever envy and contention is, there too is inconstancy and every depraved work.
3:16. For where envying and strife [is], there [is] confusion and every evil work.
For where envying and strife [is], there [is] confusion and every evil work:

16: ибо где зависть и сварливость, там неустройство и всё худое.
3:16  ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.
3:16. ubi enim zelus et contentio ibi inconstantia et omne opus pravum
For where envying and contention is: there is inconstancy and every evil work.
3:16. For wherever envy and contention is, there too is inconstancy and every depraved work.
3:16. For where envying and strife [is], there [is] confusion and every evil work.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:16: For where envying and strife is - Ζηλος και εριθεια· Zeal - fiery, inflammatory passion, and contention - altercations about the different points of the law, of no use for edification, such as those mentioned, Tit 3:9. The Jews were the most intolerant of all mankind; it was a maxim with them to kill those who would not conform to their law; and their salvation they believed to be impossible. This has been the spirit of Popery, and of the Romish Church at large; in vain do they attempt to deny it; they have written it in characters of blood and fire even in this country, (England), when they were possessed of political power. With them it is still an established maxim, that out of their Church there is no redemption; and fire and faggot have been in that Church legal means of conversion or extinction. In the short popish reign of Mary in this country, besides multitudes who suffered by fine, imprisonment, confiscation, etc., two hundred and seventy-seven were burnt alive, among whom were one archbishop, four bishops, twenty-one clergymen, eight lay gentlemen, eighty-four tradesmen, one hundred husbandmen, fifty-five women, and four children! O earth! thou hast not drunk their blood; but their ashes have been strewed on the face of the field.
Albert Barnes: Notes on the Bible - 1834
3:16: For where envying and strife is, there is confusion - Margin, tumult or unquietness. Everything is unsettled and agitated. There is no mutual confidence; there is no union of plan and effort; there is no co-operation in promoting a common object; there is no stability in any plan; for a purpose, though for good, formed by one portion, is defeated by another.
And every evil work - Of the truth of this no one can have any doubt who has observed the effects in a family or neighborhood where a spirit of strife pRev_ails. All love and harmony of course are banished; all happiness disappears; all prosperity is at an end. In place of the peaceful virtues which ought to pRev_ail, there springs up every evil passion that tends to mar the peace of a community. Where this spirit pRev_ails in a church, it is of course impossible to expect any progress in divine things; and in such a church any effort to do good is vain.
"The Spirit, like a peaceful dove,
Flies from the realms of noise and strife."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: where: Jam 3:14; Co1 3:3; Gal 5:20
there: Gen 11:9 *marg. Act 19:29; Co1 14:33
confusion: Gr. tumult, or, unquietness
every: Jo1 3:12
John Gill
3:16 For where envying and strife is,.... Where these are cherished in the heart, and especially where they break out into action, in families, neighbourhoods, states, or churches:
there is confusion and every evil work; these occasion disturbances, raise uneasiness, make disquietude, and cause tumults whenever they appear; and put persons upon doing everything that is wicked, to gratify such insatiable lusts.
Robert Jamieson, A. R. Fausset and David Brown
3:16 envying--So English Version translates the Greek, which usually means "zeal"; "emulation," in Rom 13:13. "The envious man stands in his own light. He thinks his candle cannot shine in the presence of another's sun. He aims directly at men, obliquely at God, who makes men to differ."
strife--rivalry [ALFORD].
confusion--literally, "tumultuous anarchy": both in society (translated "commotions," Lk 21:9; "tumults," 2Cor 6:5), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," Jas 3:17. James does not honor such effects of this earthly wisdom with the name "fruit," as he does in the case of the wisdom from above. Jas 3:18; compare Gal 5:19-22, "works of the flesh . . . fruit of the Spirit."
3:173:17: Իսկ վերին իմաստութիւնն, նախ՝ զի սո՛ւրբ է, եւ ապա խաղաղարա՛ր, հե՛զ, դիւրահաւա՛ն, լի՛ ողորմութեամբ եւ պտղովք բարեաց, անխի՛ղճ, առանց կեղծաւորութեան[2949]. [2949] Ոմանք. Սուրբ է, ապա խաղաղա՛՛... ողորմութեամբք։
17 Իսկ վերին իմաստութիւնը նախ՝ սուրբ է եւ ապա՝ խաղաղարար, հեզ, բարեացակամ, լի ողորմածութեամբ եւ բարի գործերով, մաքուր խղճմտանքով, առանց կեղծաւորութեան:
17 Բայց վերին իմաստութիւնը նախ՝ սուրբ է, ետքը՝ խաղաղարար, հեզ, հլու, ողորմութիւնով ու բարի պտուղներով լեցուն, անկողմնակալ ու անկեղծ։
Իսկ վերին իմաստութիւնն նախ զի սուրբ է, եւ ապա խաղաղարար, հեզ, դիւրահաւան, լի ողորմութեամբ եւ պտղովք բարեաց, անխիղճ, առանց կեղծաւորութեան:

3:17: Իսկ վերին իմաստութիւնն, նախ՝ զի սո՛ւրբ է, եւ ապա խաղաղարա՛ր, հե՛զ, դիւրահաւա՛ն, լի՛ ողորմութեամբ եւ պտղովք բարեաց, անխի՛ղճ, առանց կեղծաւորութեան[2949].
[2949] Ոմանք. Սուրբ է, ապա խաղաղա՛՛... ողորմութեամբք։
17 Իսկ վերին իմաստութիւնը նախ՝ սուրբ է եւ ապա՝ խաղաղարար, հեզ, բարեացակամ, լի ողորմածութեամբ եւ բարի գործերով, մաքուր խղճմտանքով, առանց կեղծաւորութեան:
17 Բայց վերին իմաստութիւնը նախ՝ սուրբ է, ետքը՝ խաղաղարար, հեզ, հլու, ողորմութիւնով ու բարի պտուղներով լեցուն, անկողմնակալ ու անկեղծ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: Но мудрость, сходящая свыше, во-первых, чиста, потом мирна, скромна, послушлива, полна милосердия и добрых плодов, беспристрастна и нелицемерна.
3:17  ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής, εὐπειθής, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος, ἀνυπόκριτος·
3:17. ἡ (The-one) δὲ (moreover) ἄνωθεν (up-unto-which-from) σοφία (a-wisdoming-unto) πρῶτον (to-most-before) μὲν (indeed) ἁγνή (pure) ἐστιν, (it-be,"ἔπειτα (upon-if-to-the-ones) εἰρηνική, (peace-belonged-of,"ἐπιεικής, (resembled-upon,"εὐπειθής, (goodly-conduced,"μεστὴ (sated) ἐλέους (of-a-compassion) καὶ (and) καρπῶν (of-fruits) ἀγαθῶν , ( of-good ,"ἀδιάκριτος, (un-separated-through,"ἀνυπόκριτος: (un-separated-under)
3:17. quae autem desursum est sapientia primum quidem pudica est deinde pacifica modesta suadibilis plena misericordia et fructibus bonis non iudicans sine simulationeBut the wisdom that is from above, first indeed is chaste, then peaceable, modest, easy to be persuaded, consenting to the good, full of mercy and good fruits, without judging, without dissimulation.
17. But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without variance, without hypocrisy.
3:17. But within the wisdom that is from above, certainly, chastity is first, and next peacefulness, meekness, openness, consenting to what is good, a plenitude of mercy and good fruits, not judging, without falseness.
3:17. But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy:

17: Но мудрость, сходящая свыше, во-первых, чиста, потом мирна, скромна, послушлива, полна милосердия и добрых плодов, беспристрастна и нелицемерна.
3:17  ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής, εὐπειθής, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος, ἀνυπόκριτος·
3:17. quae autem desursum est sapientia primum quidem pudica est deinde pacifica modesta suadibilis plena misericordia et fructibus bonis non iudicans sine simulatione
But the wisdom that is from above, first indeed is chaste, then peaceable, modest, easy to be persuaded, consenting to the good, full of mercy and good fruits, without judging, without dissimulation.
3:17. But within the wisdom that is from above, certainly, chastity is first, and next peacefulness, meekness, openness, consenting to what is good, a plenitude of mercy and good fruits, not judging, without falseness.
3:17. But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Для плодотворного и спасительного учительства нужна "мудрость, сходящая свыше", т. е. от Бога (I:17). По изображению Апостола Иакова, мудрость эта, прежде всего, чиста, agnh: чистота и святость суть основные свойства истинной мудрости. Затем следующие три качества ее составляют противоположность ревности и сварливости ложной мудрости: истинная мудрость: а) мирна, eirhnikh, - распространяет вокруг себя только мир; б) кротка или скромна, epieikhV; в) послушлива, уступчива, eupeiqhV. Далее следует самое положительное свойство истинной мудрости: "полна милосердия и добрых дел" - богата делами благотворительной любви, составляющей существенное свойство благочестия (I:27). Наконец - "беспристрастна и нелицемерна", adiakritoV c. apokritoV - чужда сомнений в истинах веры и абсолютно искренна, прямодушна.

"Таким образом, указано семь качеств божественной мудрости: она представляет собою как бы семицветную прекрасную радугу, все цвета которой суть разложения одного основного цвета мудрости - ее чистоты и святости" (еп. Георгий).

В заключительном, 18, стихе главы указывается, что плодами истинной мудрости - в противоположность пагубным плодам мудрости ложной (ст. 16) - являются праведность и мир как у проповедников истинной мудрости, так и у приемлющих слово их проповеди. "Человек, одаренный истинною премудростию и призванный к проповеданию Евангельского учения, возвещает его, наблюдая приличное христианской вере спокойствие и согласие с теми, которые семя слова Божия кротким и спокойным сердцем приемлют и к плодотворению себя доброю землею оказывают" (иеромон. Феоктист).
Adam Clarke: Commentary on the Bible - 1831
3:17: The wisdom that is from above - The pure religion of the Lord Jesus, bought by his blood, and infused by his Spirit. See the rabbinical meaning of this phrase at the end of this chapter.
Is first pure - Ἁγνη· Chaste, holy, and clean.
Peaceable - Ειρηνικη· Living in peace with others, and promoting peace among men.
Gentle - Επιεικης· Meek, modest, of an equal mind, taking every thing in good part, and putting the best construction upon all the actions of others.
Easy to be entreated - Ευπειθης· Not stubborn nor obstinate; of a yielding disposition in all indifferent things; obsequious, docile.
Full of mercy - Ready to pass by a transgression, and to grant forgiveness to those who offend, and performing every possible act of kindness.
Good fruits - Each temper and disposition producing fruits suited to and descriptive of its nature.
Without partiality - Αδιακριτος· Without making a difference - rendering to every man his due; and being never swayed by self-interest, worldly honor, or the fear of man; knowing no man after the flesh. One of the Itala has it irreprehensible.
Without hypocrisy - Ανυποκριτος· Without dissimulation; without pretending to be what it is not; acting always in its own character; never working under a mask. Seeking nothing but God's glory, and using no other means to attain it than those of his own prescribing.
Albert Barnes: Notes on the Bible - 1834
3:17: But the wisdom that is from above - Compare the notes at Co1 2:6-7. The wisdom which has a heavenly origin, or which is from God. The man who is characterised by that wisdom will be pure, peaceable, etc. This does not refer to the doctrines of religion, but to its spirit.
Is first pure - That is, the first effect of it on the mind is to make it pure. The influence on the man is to make him upright, sincere, candid, holy. The word here used (ἁγνη hagnē) is that which would be applied to one who is innocent, or flee from crime or blame. Compare Phi 4:8; Ti1 5:22; Jo1 3:3; where the word is rendered, as here, "pure"; Co2 7:11; where it is rendered clear, (in this matter); Co2 11:2; Tit 2:5; Pe1 3:2, where it is rendered chaste. 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. This passage should not be applied, as it often is, to the doctrines of religion, as if it were the first duty of a church to keep itself free from errors in doctrine, and that this ought to be sought even in preference to the maintenance of peace - as if it meant that in doctrine a church should be "first pure, then peaceable;" but it should be applied to the individual consciences of men, as showing the effect of religion on the heart and life.
The first thing which it produces is to make the man himself pure and good; then follows the train of blessings which the apostle enumerates as flowing from that. It is true that a church should be pure in doctrinal belief, but that is not the truth taught here. It is not true that the scripture teaches, here or elsewhere, that purity of doctrine is to be preferred to a peaceful spirit; or that it always leads to a peaceful spirit; or that it is proper for professed Christians and Christian ministers to sacrifice, as is often done, a peaceful spirit, in an attempt to preserve purity of doctrine. Most of the persecutions in the church have grown out of this maxim. This led to the establishment of the Inquisition; this kindled the fires of Smithfield; this inspirited Laud and his friends; this has been the origin of no small part of the schisms in the church. A pure spirit is the best promoter of peace, and will do more than anything else to secure the pRev_alence of truth.
(It is but too true that much unseemly strife has had the aegis of this text thrown over it. The "wrath of man" accounts itself zeal for God, and strange fire usurps the place of the true fire of the sanctuary. Yet the author's statement here seems somewhat overcharged; possibly his own personal history may have contributed a little to this result. Although the Greek word ἁγνη hagnē, here qualifying the σοφια sophia, or wisdom, refers to purity of heart, still it remains true that a pure heart will never relinquish its hold on God's truth for the sake of a peace that at such a price would be too dearly purchased. A pure heart cannot but be faithful to the truth; it could not otherwise be pure, provided conscientiousness and love of truth form any part of moral purity. Surely, then, an individual solicited to yield up what he believed to be truth, or what were cherished convictions, might properly assign this text as a reason why he could not, and ought not; and if an individual might, why not any number associated into a church?
It is true the Scriptures do not teach that "doctrinal purity" is to be preferred to a "peaceful spirit." However pure a man's doctrine may be, if he has not the peaceful spirit he is none of Christ's. But the common view of this passage is not chargeable with any such absurdity. It supposes only that there may be circumstances in which the spirit of peace, though possessed, cannot be exercised, except in meek submission to wrong for conscience sake; never can it turn traitor to truth, or make any compromise with error. The "first" of the apostle does not indicate even preference of the pure spirit to the peaceful spirit, but only the order in which they are to be exercised. There must be no attempts to reach peace by overleaping purity. The maxim that a pure heart ought not to sacrifice truth on any consideration whatever, never gave rise to persecution: it has made many martyrs, but never one persecutor; it has pined in the dungeon, but never immured any there; it has burned amid the flames, but never lighted the faggot; it has ascended scaffolds, but never erected them; it has preserved and bequeathed civil and religious liberty, but never assaulted them; it is a divine principle - the principle by which Christianity became strong, and will ultimately command the homage of the world. There is another principle, with which this has no brotherhood, that denies the right of private judgment, and enforces uniformity by the sword: its progeny are inquisitors, and Lauds and Sharpes; and let it have the credit of its own offspring.)
Then peaceable - 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 Rom 14:19 note; Heb 12:14.
Gentle - Mild, inoffensive, clement. The word here used (ἐπιεικὴς epieikē s) is rendered "moderation" in Phi 4:5; patient in Ti1 3:3; and gentle in Tit 3:2; Jam 3:17, and Pe1 2:18. It does not occur elsewhere in the New Testament. Every one has a clear idea of the virtue of gentleness - gentleness of spirit, of deportment, and of manners; and every one can see that that is the appropriate spirit of religion. Compare the notes at Co2 10:1. 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.
And easy to be entreated - The word here used does not elsewhere occur in the New Testament. 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. See this illustrated in the case of the apostle Paul, in Co1 9:20-22. Compare the notes at that passage.
Full of mercy - Merciful; disposed to show compassion to others. This is one of the results of the wisdom that is from above, for it makes us like God, the "Father of mercies." See the notes at Mat 5:7.
And good fruits - The fruits of good living; just, benevolent, and kind actions. Phi 1:11 note; Co2 9:10 note. Compare Jam 2:14-26.
Without partiality - Margin, "or wrangling." The word here used (ἀδιάκριτος adiakritos) occurs nowhere else in the New Testament. It means, properly, "not to be distinguished." Here it may mean either of the following things:
(a) not open to distinction or doubt; that is, unambiguous, so that there shall be no doubt about its origin or nature;
(b) making no distinction, that is, in the treatment of others, or impartial towards them; or,
(c) without strife, from διακρίνω diakrinō, to contend.
The second meaning here suggested seems best to accord with the sense of the passage; and according to this the idea is, that the wisdom which is from above, or true religion, makes us impartial in our treatment of others: that is, we are not influenced by a regard to dress, rank, or station, but we are disposed to do equal justice to all, according to their moral worth, and to show kindness to all, according to their wants. See Jam 2:1-4.
And without hypocrisy - What it professes to be; sincere. There is no disguise or mask assumed. What the man pretends to be, he is. This is everywhere the nature of true religion. It has nothing of its own of which to be ashamed, and which needs to be concealed; its office is not to hide or conceal anything that is wrong. It neither is a mask, nor does it need a mask. If such is the nature of the "wisdom which is from above," who is there that should be ashamed of it? Who is there that should not desire that its blessed influence should spread around the world?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: the wisdom: Jam 3:15, Jam 1:5, Jam 1:17; Gen 41:38, Gen 41:39; Exo 36:2; Kg1 3:9, Kg1 3:12, Kg1 3:28; Ch1 22:12; Job 28:12, Job 28:23, Job 28:28; Pro 2:6; Isa 11:2, Isa 11:3; Dan 1:17; Luk 21:15; Co1 2:6, Co1 2:7; Co1 12:8
first: Jam 4:8; Mal 3:3; Mat 5:8; Phi 4:8; Tit 1:15; Jo1 3:3
peaceable: Ch1 22:9 *marg. Isa 2:4, Isa 9:6, Isa 9:7, Isa 11:2-9, Isa 32:15-17; Rom 12:18; Heb 12:14
gentle: Isa 40:11; Co1 13:4-7; Co2 10:1; Gal 5:22, Gal 5:23; Eph 5:9; Th1 2:7; Ti2 2:24; Tit 3:2
full: Joh 1:14; Act 9:36, Act 11:24; Rom 15:14; Co2 9:10; Phi 1:11; Col 1:10
without: Jam 2:4; Mal 2:9; Ti1 5:21
partiality: or, wrangling
hypocrisy: Isa 32:6; Mat 23:28; Luk 12:1, Luk 12:2; Joh 1:47; Rom 12:9; Pe1 1:22, Pe1 2:1; Jo1 3:18
Geneva 1599
3:17 But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of (d) mercy and good fruits, without partiality, and without hypocrisy.
(d) He sets mercy against the fierce and cruel nature of man, and shows that heavenly wisdom brings forth good fruits, for he that is heavenly wise, refers all things to God's glory, and the profit of his neighbours.
John Gill
3:17 But the wisdom that is from above,.... Which has God for its author; which is infused into the soul by the Spirit of God; and leads into the knowledge of things that are above, of heavenly things; and which only is true wisdom and knowledge; and those who are possessed of it are the only true Gnostics; for which; see Gill on Jas 3:13 namely, the grace of God: this wisdom
is first pure; it is pure in itself, it is free from everything that is earthly, carnal, or sensual, or devilish; it produces purity of heart, of life, and conversation; and is the means of keeping persons pure and chaste, and free from impure lusts, lusts of uncleanness, pride, envy, wrath, &c. which prevail in carnal and unregenerate men:
and then peaceable; it inclines and engages those who have it to live in peace with the saints, and even with all men; with those of their own household, with their neighbours, yea, with their enemies: it is also "gentle"; or makes men gentle, moderate, and humane, so as that they bear, and forbear; they bear with the infirmities of the weak; readily forgive injuries done them; do not rigidly exact what is their due, but recede from their just right for the sake of peace and love; and do not bear hard upon others for their failings, but cover them with the mantle of love: and it is
easy to be treated; or those who have it readily yield to the superior judgments and stronger reasonings of others; and are easily induced to hope and believe all things, and entertain a good opinion of men, and their conduct; and are far from being proud, arrogant, obstinate, and overbearing:
full of mercy and good fruits; of compassion and beneficence to the poor; feeding the hungry, clothing the naked, visiting the widows and fatherless in their affliction; and doing all other good works and duties, both with respect to God and man, as fruits of grace, and of the Spirit:
without partiality: to one another; or making a difference between them; showing no respect to persons; bestowing upon the poor and indigent, without any distinction: and
without hypocrisy; either with respect to God or man; not making show of that which they have not, or do not intend.
John Wesley
3:17 But the wisdom from above is first pure - From all that is earthly, natural, devilish. Then peaceable - True peace attending purity, it is quiet, inoffensive. Gentle - Soft, mild, yielding, not rigid. Easy to he entreated - To be persuaded, or convinced; not stubborn, sour, or morose. Full of good fruits - Both in the heart and in the life, two of which are immediately specified. Without partiality - Loving all, without respect of persons; embracing all good things, rejecting all evil. And without dissimulation - Frank, open.
Robert Jamieson, A. R. Fausset and David Brown
3:17 first pure--literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jas 3:15). This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world," Jas 1:27; Jas 4:4, Jas 4:8, "purify . . . hearts"; 1Pet 1:22, "purified . . . souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men.
gentle--"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.
easy to be entreated--literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.
full of mercy--as to a neighbor's MISERIES.
good fruits--contrasted with "every evil work," Jas 3:16.
without partiality--recurring to the warning against partial "respect to persons," Jas 2:1, Jas 2:4, Jas 2:9. ALFORD translates as the Greek is translated, Jas 1:6, "wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better.
without hypocrisy--Not as ALFORD explains from Jas 1:22, Jas 1:26, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."
3:183:18: պտո՛ւղ արդարութեան խաղաղութեամբ սերմանի այնոցիկ՝ որ առնեն զխաղաղութիւն։
18 Արդարութեան պտուղը խաղաղութեամբ է սերմանւում նրանց համար, ովքեր խաղաղութիւն են անում:
18 Արդարութեան պտուղը խաղաղութիւնով կը սերմանուի անոնց՝ որոնք խաղաղութիւն կ’ընեն։
Պտուղ արդարութեան խաղաղութեամբ սերմանի այնոցիկ` որ առնեն զխաղաղութիւն:

3:18: պտո՛ւղ արդարութեան խաղաղութեամբ սերմանի այնոցիկ՝ որ առնեն զխաղաղութիւն։
18 Արդարութեան պտուղը խաղաղութեամբ է սերմանւում նրանց համար, ովքեր խաղաղութիւն են անում:
18 Արդարութեան պտուղը խաղաղութիւնով կը սերմանուի անոնց՝ որոնք խաղաղութիւն կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: Плод же правды в мире сеется у тех, которые хранят мир.
3:18  καρπὸς δὲ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην.
3:18. καρπὸς (A-fruit) δὲ (moreover) δικαιοσύνης (of-a-course-belongedness) ἐν (in) εἰρήνῃ (unto-a-peace) σπείρεται (it-be-whorled) τοῖς (unto-the-ones) ποιοῦσιν ( unto-doing-unto ) εἰρήνην. (to-a-peace)
3:18. fructus autem iustitiae in pace seminatur facientibus pacemAnd the fruit of justice is sown in peace, to them that make peace.
18. And the fruit of righteousness is sown in peace for them that make peace.
3:18. And so the fruit of justice is sown in peace by those who make peace.
3:18. And the fruit of righteousness is sown in peace of them that make peace.
And the fruit of righteousness is sown in peace of them that make peace:

18: Плод же правды в мире сеется у тех, которые хранят мир.
3:18  καρπὸς δὲ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην.
3:18. fructus autem iustitiae in pace seminatur facientibus pacem
And the fruit of justice is sown in peace, to them that make peace.
3:18. And so the fruit of justice is sown in peace by those who make peace.
3:18. And the fruit of righteousness is sown in peace of them that make peace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:18: And the fruit of righteousness is sown - The whole is the principle of righteousness in the soul, and all the above virtues are the fruits of that righteousness.
Is sown in peace - When the peace of God rules the heart, all these virtues and graces grow and flourish abundantly.
Of them that make peace - The peace-makers are continually recommending this wisdom to others, and their own conduct is represented as a sowing of heavenly seed, which brings forth Divine fruit. Perhaps sowing in peace signifies sowing prosperously - being very successful. This is not only the proper disposition for every teacher of the Gospel, but for every professed follower of the Lord Jesus.
Some render this verse, which is confessedly obscure, thus: And the peaceable fruits of righteousness are sown for the practisers of peace. He who labors to live peaceably shall have peace for his reward.
1. Almost the whole of the preceding chapter is founded on maxims highly accredited in the rabbinical writings, and without a reference to those writings it would have been impossible, in some cases, to have understood St. James' meaning. There is one phrase, the rabbinical meaning and use of which I have reserved for this place, viz.. The wisdom that is from above. This is greatly celebrated among them by the terms חכמה עליונה chocmah elyonah, the supernal wisdom. This they seem to understand to be a peculiar inspiration of the Almighty, or a teaching communicated immediately by the angels of God. In Sohar, Yalcut Rubeni, fol. 19, Rabbi Chiya said: "The wisdom from above was in Adam more than in the supreme angels, and he knew all things." In Sohar Chadash, fol. 35, it is said concerning Enoch, "That the angels were sent from heaven, and taught him the wisdom that is from above." Ibid. fol. 42, 4: "Solomon came, and he was perfect in all things, and strongly set forth the praises of the wisdom that is from above." See more in Schoettgen. St. James gives us the properties of this wisdom, which are not to be found in such detail in any of the rabbinical writers. It is another word for the life of God in the soul of man, or true religion; it is the teaching of God in the human heart, and he who has this not is not a child of God; for it is written, All thy children shall be taught of the Lord.
2. To enjoy the peace of God in the conscience, and to live to promote peace among men, is to answer the end of our creation, and to enjoy as much happiness ourselves as the present state of things can afford. They who are in continual broils live a wretched life; and they who love the life of the salamander must share no small portion of the demoniacal nature. In domestic society such persons are an evil disease; therefore a canker in the Church, and a pest in the state.
Albert Barnes: Notes on the Bible - 1834
3:18: And the fruit of righteousness - That which the righteousness here referred to produces, or that which is the effect of true religion. The meaning is, that righteousness or true religion produces certain results on the life like the effects of seed sown in good ground. Righteousness or true religion as certainly produces such effects, as seed that is sown produces a harvest.
Is sown in peace - Is scattered over the world in a peaceful manner. That is, it is not done amidst contentions, and brawls, and strifes. The farmer sows his seed in peace. The fields are not sown amidst the tumults of a mob, or the excitements of a battle or a camp. Nothing is more calm, peaceful, quiet, and composed, than the farmer, as he walks with measured tread over his fields, scattering his seed. So it is in sowing the "seed of the kingdom," in preparing for the great harvest of righteousness in the world. It is done by men of peace; it is done in peaceful scenes, and with a peaceful spirit; it is not in the tumult of war, or amidst the hoarse brawling of a mob. In a pure and holy life; in the peaceful scenes of the sanctuary and the Sabbath; by noiseless and unobtrusive laborers, the seed is scattered over the world, and the result is seen in an abundant harvest in producing peace and order.
Of them that make peace - By those who desire to produce peace, or who are of a peaceful temper and disposition. They are engaged everywhere in scattering these blessed seeds of peace, contentment, and order; and the result shall be a glorious harvest for themselves and for mankind - a harvest rich and abundant on earth and in heaven. The whole effect, therefore, of religion, is to produce peace. It is all peace - peace in its origin and in its results; in the heart of the individual, and in society; on earth, and in heaven. The idea with which the apostle commenced this chapter seems to have been that such persons only should be admitted to the office of public teachers. From that, the mind naturally turned to the effect of religion in general; and he states that in the ministry and out of it; in the heart of the individual and on society at large; here and hereafter, the effect of religion is to produce peace. Its nature is peaceful as it exists in the heart, and as it is developed in the world: and wheRev_er and however it is manifested, it is like seed sown, not amid the storms of war and the contentions of battle, but in the fields of quiet husbandry, producing in rich abundance a harvest of peace. In its origin, and in all its results, it is productive only of contentment, sincerity, goodness, and peace. Happy he who has this religion in his heart; happy he who with liberal hand scatters its blessings broadcast over the world!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: the fruit: Jam 1:20; Pro 11:18, Pro 11:28, Pro 11:30; Isa 32:16, Isa 32:17; Hos 10:12; Mat 5:9; Joh 4:36; Phi 1:11; Heb 12:11
make: Mat 5:9
Geneva 1599
3:18 (10) And the fruit of righteousness is sown in peace of them that make peace.
(10) Because the world persuades itself that they are miserable who live peaceably and simply: on the contrary, the apostle states that they shall eventually reap the harvest of peaceable righteousness.
John Gill
3:18 And the fruit of righteousness,.... Which is either eternal life, which is the fruit of Christ's righteousness, and shall be enjoyed by all those who are justified by it; and who, in consequence of it, through the grace of God, live soberly, righteously, and godly; see Rom 6:22 or else what is enjoyed in this life, as the fruit and effect of a righteous and holy conversation, which is peace of conscience; and may be truly called the peaceable fruit of righteousness; see Is 32:17
is sown in peace of them that make peace; that is, either such as are possessed of that wisdom which is peaceable, and makes them so; that peace which they make, pursue after, exercise, and maintain, is a seed, which, being sown by them, will, in the issue, be followed with eternal happiness and felicity; see Mt 5:9 or such who live a godly life and conversation, and are filled with the fruits of righteousness, and, among the rest, with this of making and preserving peace among men, shall enjoy, as what will spring up from such good seed sown, much conscience peace and spiritual pleasure of mind: righteousness and peace promise a large and comfortable harvest both here and hereafter.
John Wesley
3:18 And the principle productive of this righteousness is sown, like good seed, in the peace of a believer's mind, and brings forth a plentiful harvest of happiness, (which is the proper fruit of righteousness,) for them that make peace - That labour to promote this pure and holy peace among all men.
Robert Jamieson, A. R. Fausset and David Brown
3:18 "The peaceable fruit of righteousness." He says "righteousness"; because it is itself the true wisdom. As in the case of the earthly wisdom, after the characteristic description came its results; so in this verse, in the case of the heavenly wisdom. There the results were present; here, future.
fruit . . . sown--Compare Ps 97:11; Is 61:3, "trees of righteousness." Anticipatory, that is, the seed whose "fruit," namely, "righteousness," shall be ultimately reaped, is now "sown in peace." "Righteousness," now in germ, when fully developed as "fruit" shall be itself the everlasting reward of the righteous. As "sowing in peace" (compare "sown in dishonor," 1Cor 15:43) produces the "fruit of righteousness," so conversely "the work" and "effect of righteousness" is "peace."
of them that make peace--"by (implying also that it is for them, and to their good) them that work peace." They, and they alone, are "blessed." "Peacemakers," not merely they who reconcile others, but who work peace. "Cultivate peace" [ESTIUS]. Those truly wise towards God, while peaceable and tolerant towards their neighbors, yet make it their chief concern to sow righteousness, not cloaking men's sins, but reproving them with such peaceable moderation as to be the physicians, rather than the executioners, of sinners [CALVIN].