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E. Lesson Five, James 3:1-18

As seen earlier in this letter, James again addresses problems with the tongue. Here, he speaks to us about the control of our faculty of speech. He talks about being “swift to hear, slow to speak, slow to wrath” (Ja.1:19). Later, James counseled us about seeming “...to be religious and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain” (Ja.1:26). Vain religion is a belief that is empty, lacking and insufficient.

Insecurity and jealousy were causing severe problems for the people that James was writing to. They were enduring difficult times. They had been scattered abroad (Ja.1:1). They were persecuted by Gentiles because they were Jews and by Jews because they were Christian Jews. The rich and elite class mistreated them. Therefore, the insecurities and jealousy bred gossip, envy, and strife.

1. James cautions us about authority and prestige versus responsibility and accountability (v.1).

The position of teacher was highly esteemed (v.1), with many being attracted to it. James reminds them that they need to consider this position very carefully. He says that not many should be teachers, masters (v.1). He encourages them not to take this responsibility upon themselves if God has not called them to it and equipped them for it.

Teachers have a great responsibility and will come under greater judgment (v.1). Luke bears this out in his writings. He said that the person to whom “...much is given, of him shall be much required” (Lk.12:48). Along with authority comes much responsibility (v.2).

2. Teachers are given the responsibility of revealing and relaying truth.

The Authorized Version uses the word “master” which is most accurately translated “Teacher.”

In Biblical times, especially the time of Christ and during Epistle of James, the Teacher was called a Rabbi. The title “Rabbi” is derived from the noun “rav”, which in Biblical Hebrew means “great” and does not occur in the Old Testament. The word “rav” means a master, as opposed to a slave. Therefore, the word “rabbi” literally means, "my master,” for it is in its possessive form. This terminology had its origins taken from those who were slave owners. Eventually, the term “Rabbi” became simply the title afforded to a Sage or Scribe. However, the title was only afforded to those who had been properly educated and ordained. The Rabbi-Teacher attended “Yeshiva” Bible College, for a minimum period of four (4) years to acquire his ordination. For some centuries, the tradition of ordaining by the laying of the hands was continued, but the Rabbis later decided to ordain by merely conferring the title “Rabbi,” either orally or in writing. Unlike today, where men who feel the call to preach often preach and teach without proper education are called Reverend, the teacher, without a proper education, was never addressed as “Rabbi.” The Term “rav” is the root for the modern word used in Christianity, Rev. or Reverend. The titles “Teacher,” “Master” and “Rabbi” all indicate the most prominent function of the ministry.

Teachers have a high responsibility (3:1). This includes Pastors, Church Leaders, Missionaries, and Preachers of the Word, or anyone who give instructions to a congregation. The Teacher must understand that no one has a more solemn responsibility than those who teach the Word of God. In the future judgment, Christian teachers will be judged more strictly than other Believers.

3. The following are some points of interest with regard to Teachers.

a. Teachers in the Old Testament were not originally recognized as such.

Originally, there was no recognized office of the Teacher. The responsibility of religious education originally rested upon the Priesthood. General education was primarily carried out in the home where the parents assumed the educational responsibilities. With progress of time, there came the more defined role of a teacher, both for children, and religious education for older students, though these were not entirely distinguishable. The Scribe, who was responsible for recording God’s Word, eventually graduated into the role of educator and Teacher. The greatest picture of a Biblical Scribe, after God’s design, is Ezra. He was a Prophet, a Scribe, and a Teacher. He is the perfect Old Testament role model for the present day Teacher.

1) “Lamad” is The Old Testament word for Teacher.

“Lamad,” which means to “beat with a rod,” “to chastise,” originally referred to the striking and goading of tame animals such as horses, oxen, cattle and goats. The word evolved to signify those who trained men in religion, life, and war (Is.2:3; Hos.10:11; Mi.4:2). Because teaching demanded discipline of both teacher and student, the word came to mean “to teach” or “inform” (2Ch.17:7; Ps.71:17; Pr.5:13). Teaching is in harmony with the Will of God. Its source is found in God’s authority and its goal to secure spiritual devotion (De.4:5, 14; 31:12, 13).

2) Teachers are seed sowers.

Other pictures of Teachers were derived from “seed sowers,” as depicted in the Lord’s parable of the sower. This was directly related to the “sowing of the Word,” most specifically the “Law.”

3) The Old Testament Teacher was supposed to be a man of discernment.

Discernment, as used in the Old Testament, meant to “separate” or “divide.” This should remind us of the passage quoted by Timothy with regard to “rightly dividing the word of truth” (2Ti.2:15). The Teacher was often called upon to solve difficult problems in the lives of his students by interpreting the Scriptures in accordance with God’s Will (Da.8:16, 26; Neh.8:7-9; Ps.119:34).

4) The Teacher was to be wise and knowledgeable in the Scriptures and in life.

He was to educate others in the ways of the Lord. His instruction was to bring light and illumination into the lives of his students.

5) The Teacher was to be a man of vision and often seen as a Prophet.

This vision was to be somewhat prophetic. The prophetic aspect of the Teacher’s office gave him authority as God’s spokesman. He was to be clearly acquainted with the Will of God. Ezra can be seen as a perfect picture of an Old Testament Teacher. His discourses, like the Prophets, were to be by instruction, reproof, compulsion, and prophecy. The Prophets were also seen as Teachers, as in the case of the prophetic schools mentioned in the Book of Samuel.

6) His duty was to be a shepherd to those in his care.

He was to “feed his sheep,” to protect and care for them out of a sense of dedication, ownership and accountability. Ezekiel talks of the shepherds who were unfaithful (Ezk.chp.34).

b. Teachers in the New Testament are to instruct.

1) The New Testament word, for “teach” indicated those who have discourse with others in the form of instruction often by direct interaction and debate.

The teacher was responsible for the education of others. There were three (3) basic classes of disciples in New Testament times:

a) Genuine Disciples

b) Superficial Students or Disciples

c) Casual Followers

c. The presentation methods varied with the teacher.

The presentation methods of the day varied, however, one (1) Hebrew word used for “teach” implies, “to bring alongside.” This is a parabolic method of teaching, such as we saw in the ministry of Jesus.

d. The Teacher was also to be an interpreter.

Due to the fact that the basic language of the Bible was Hebrew, most teachers had to be familiar with that language, especially in the land of Israel. The difficulty was that not all students were capable of understanding Hebrew. Therefore, interpretation was required. Interpretation was also required due to ignorance of the students understanding of the true Scriptural meaning of a given text. It was the duty of the Teacher to read the text and then interpret the true meaning. The work of a teacher, as interpreter, is to make truth clear and to affect the edification of the student.

e. The New Testament Teachers are to be prophetic.

Just as the Old Testament Teacher was to be prophetic, we can see that many of the New Testament Teachers were the same. The prophet spoke on behalf of God. He spoke the words and message of God to the people and his students. Like Jesus and the Old Testament Teachers and Prophets, he might deal with coming judgments or things of God that were being neglected. He might deal with past failures and performances, present liberties and obligations, or future doom and glory.

f. The New Testament Teacher was also seen as a shepherd and overseer in the pastoral style.

He was also responsible for feeding the sheep and watching out for their well-being. The Teacher had to love his disciples, see within them their potential, and do everything within his power to develop the student to his full potential. Whatever gifting he found within the student was to be developed and brought to use.

Teachers and leaders of the Church hold very great influence of the belief of the Church. Teachers, as Oracles of God, have the capacity to shape the primarily belief system of those who are his students. It is for this reason that he has a higher degree of accountability. Leaders are judged with a higher standard than those who follow. The admonishment given by James is not intended to discourage his readers from seeking to teach, but to remind them of the great responsibility. The responsibility must be well thought through. With any given privilege comes responsibility, we are often tempted to accept the occupation’s privileges without wanting its responsibilities. The very first student of the Teacher must be himself. The purpose of learning is application. Therefore, those who feel called to this position should stop and consider the consequences of the office before accepting the responsibility of the occupation. The Teacher must be a good student before he is qualified to teach. Being a Teacher is a worthy occupation, if the Teacher takes all his responsibilities seriously.

g. A great Biblical scholar once said:

“Only when the greatest craving of the soul is the occupation of God, then does one qualify for the responsibility. All other occupants will be mediocre and inferior. A man who will compromise must settle for another occupation.”

The Teacher can impart the wisdom of God to his students that he has learned and experienced from his long hours of study and life. He is able to impart spiritual gifts, spiritual vision, Divine mission and wisdom that can transform the lives of his students into mighty men and women of God. The Teacher must treat each student equally and as if he was a brother. James continually uses the word “brother” as a way of communicating to those who are his readers.

The Teacher, or any leader, must not use his office to promote his personal agenda or views. He must maintain Scriptural, Divine views, and never lord his position over anyone. Judgment will be multiplied upon corruption and abuse of the office. Above all, the Teacher must be a master of his tongue, with most excellent control and absolute abstinence from any evil speech.

Here, James is speaking a pointed word and is running the risk of offending the listeners with the truth. He says that everyone who speaks will have a tough time not offending someone. It is very easy to be misunderstood or misrepresented. Obviously, these people were having problems with becoming offended. They evidently were being offended at their teachers and at one (1) another.

4. We all stumble in many areas (v.2).

Other translations of the Bible give a clearer understanding of this passage. “For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body.” We all stumble from time to time. For the Teacher or Leader, who is always visible to people, it is a greater sin to stumble. This is because of his visibility. He can bring greater reproach to God than those of lesser degree, such as his students. His maturity is a testimony to his ability to overcome sin and resist the nature of the enemy.

James reminds us that we all fall. If we keep this in mind, we will be less apt to judge others of their faults. By keeping our faults in mind, we will find that others have similar problems. We often try to rationalize our own actions while condemning others. If we realize we all have areas of weakness, we will be more understanding of others. This should be especially true of Teachers and Leaders who have mastered many areas of their lives. They may be mature, but they will still slip if they bring judgment on those who have stumbled.

If a man does not stumble in his speech, he has mastered the tongue. The man who is able to control his tongue is truly a man of maturity. If a man is able to control his tongue, he is capable of mastering any bodily desire that he might face.

a. Learning to tame the tongue is one of the most difficult responsibilities assigned to us as Believers.

Mankind has tamed all kinds of wild beasts, birds, serpents, and beasts of the sea. Then James gives us the indictment, “...but the tongue can no man tame; it is an unruly evil, full of deadly poison” (Ja.3:7-8).

Notice that no man can tame the tongue. That means that no fleshly effort can contain its poisonous flow. Only through God’s grace and help are we able to accomplish this task. The tongue is the true test and sign of the Believer’s growth and maturity (v.1-2).

6. James sets the stage for a strong message on the tongue.

Every person will be accountable to God for his or her tongue. “For in many things we offend all...” “If any man offends not in word, the same is a perfect man, and able also to bridle the whole body” (v.2).

The word “perfect” here comes from the Greek word, “teleios,” which means “complete, perfect, and mature.” This is a sign of maturity. The one who has learned to control his tongue also will have control over every area of his life.

7. James speaks of the power of the tongue (vs.3-18).

James gives examples of the power of the tongue (v.3). Horses are directed and controlled by a small bit placed in their mouth. Huge ships driven by strong winds are steered by a very small rudder.

The tongue can create a fire (3:6). James emphasizes our inclination to sin in our speaking. Sins of speech include harsh and unkind words, lying, and exaggeration, teaching false doctrine, slander, gossiping and boasting. Mature Believers keep their tongues under control by the guidance of the Holy Spirit, taking captive every thought to make it obedient to Christ (2Co.10:5). Because of the tendency to sin with the tongue, James exhorts every person to be quick to listen, slow to speak and slow to be angry (1:19).

Small devices are used to control great objects. The tongue by comparison to the rest of the body is a very small member yet speech that proceeds from the mouth controls the entire being.

James reiterates the testimony of The Old Testament regarding the tongue.

The tongue is an evil thing when used to promote anything but Godliness. James begins a subject here called the “evil tongue,” “evil speech,” which is inappropriate speech. Jewish sources have great commentaries on this subject. This idea is based on several Old Testament passages. “You shall not go about as a talebearer among your people; nor shall you take a stand against the life of your neighbor: I am the Lord” (Le.19:16). Other passages that build from the basis of this verse have much to say about the matter (Pr.10:19-21; 12:25; 16:24; 18:21).

The improper use of the tongue was seen as one (1) of the most deadly sins a person could commit. In the mind of the Jew, the three (3) greatest sins were, murder, adultery and idolatry. Using the tongue for evil speech was seen as equal to all three (3).

The evil tongue was seen as any kind of speech that brought embarrassment or disgrace to another human being, regardless of truth or fabrication. It was a prohibition against slandering, slurring, or defaming in any way, even when the offensive comments are true. The scholars constantly stressed the severity of this prohibition, asserting that slander destroys three (3) persons: He who relates the slander, he who accepts it, and him about whom it is told. Speech can build relationships and it can also destroy them.

Those who made a habit of such speech were called "masters of the evil tongue." In modern vernacular, we would call them a gossiper or talebearer. These people are nuisances to society, men of abhorrent character. To bring about ridicule of another was considered a desecration of God’s Holy Name, because man was created in the image of God (v.9). We can cultivate Godliness with the tongue or we can destroy the world that God has created (Mt.15:8). Their words affirm their corruption and with their words they corrupt, quench, grieve and vex the Holy Spirit. The only way they can continue to participate in evil speech is rationalization. We must justify the things we say about others, in order to make our evil presentation to others. Often we use evil speech as a method of elevating ourselves. Demeaning another brings about this elevation.

Those who seek spiritual maturity must master the tongue and refrain from evil speech. In modern Jewish prayers, a prayer is said that they might guard their tongue so that they do not engage in evil speech. We may rationalize the practice of evil speech by believing they will never find out what we have said about them, or even that it is true. An old Aramaic proverb says that “everyone has a friend.” The obvious point is that they will find out what we have said and that gossip always gets back to the one (1) we have disparaged. As a result, evil speech affects the emotional and social status of those, who were gossiping and those who were the objects of the gossip. Besides that, even if it is true, we are not allowed to slander another.

The Bible, on the whole, is filled with examples of evil speech in action. One (1) such case was the slanderous speech of Aaron and Miriam against Moses. As a result of their evil tongue, God punished Miriam with leprosy. As a result of this punishment, leprosy is seen as a consequence of evil speech. It was also believed that God would remove His Presence from those who spoke slanderously and would not hear their prayers until they had repented (Nu.12:1-13).

Speech is often seen as spiritual, with spiritual repercussions, because the term for breath in Hebrew is the same as the term for “spirit.” Speech comes from the throat or neck. Spiritually speaking, this is seen as the area that connects spirituality with physicality. In other terms, words originate in the head, which is a picture of heaven and are spoken from the mouth connecting the body, a picture of earth with the head.

The tongue is pictured as a flame. The analogy is similar to the Book of Acts where with the decent of the Holy Spirit are “tongues of fire.” Fire is often seen as judgment. Obviously judgment can be Divine or human. In the case of the Day of Pentecost, it is the Holy Spirit declaring the Divine judgments of God. In James, the judgmental fire of the tongue is sin.

James says that the tongue is as a fire (v.6). Though the tongue is A...a little member...” it boasts of great things. These are not small, but great fires that are kindled by the tongue. It is so deadly, that it “... defileth the whole body, and setteth on fire the course of nature...” because of the fire of hell that is involved in it (Ja.3:5-6). One small match light can destroy an entire forest. So it is with a friendship, business relationships, etc.

The tongue is a world of iniquity. The word “iniquity” used in this passage means those who deal fraudulently with others or have violated justice and acted unrighteously.

The tongue can defile the whole body. The picture given is as if the body is a garment. When the tongue engages in evil speech, the whole garment becomes spotted and filthy. Paul uses the same word saying, "...keep the Commandments without spot..." (1Ti.6:14). Here the word is defined as living without reproach and free from vice. This clarifies our passage by informing us not to succumb to the vice of speaking evil.

The phrase “sets on fire the course of nature,” is best translated “sets on fire the wheel of life.” This is indicative of the continuity of sin mentioned before. Once sin has established a path of continuity it is easily committed. The tongue, once it begins the cycle of evil speech, is hard to stop. Another analogy is that of a chain reaction. Once evil has been spoken, it cannot be retrieved and its damage is not repairable. Its reaction continues until it has run its course. Some scholars have suggested that words and sound waves never stop once they have been generated. If this is true, once a word is spoken it continues and never stops. It literally becomes a part of creation or the “wheel of nature.”

The tongue is set on fire of hell, being the greatest weakness of man. Satan knows this, and therefore, he tempts us there. If we do not bear a tale, as Proverbs states, “...the strife ceaseth.” Thus, it is that a contentious man can kindle strife” (Pr.26:20-21). The tongue keeps the fire kindled. It may even be subtle words of rebellion, but they keep the fire kindled.

8. The tongue is as a wild animal or deadly poison.

Man has subdued every kind of animal. This can be seen as a partial fulfillment of Genesis (Ge.1:28). Oddly enough, man has subdued all of these creatures but has been unable to tame or subdue a thing as small as the tongue. Taming speech does not begin with the tongue, but the faculty that controls speech. Out of the heart, the mind, will, and emotions, proceeds every kind of evil. All war is waged within the mind to begin with. Every thought is first conceived in the mind before being submitted to the will for action. If we do not follow the advice of Christ, we will never gain control of the mind and consequently the tongue. Jesus spoke “...take no thought...” time after time in His Sermon on the Mount (Mt 6:25). Paul reiterated the point in several places by saying things like “...bringing every thought into captivity...” (1Co.10:5).

James makes reference to the Book of Psalms (Ps.140:4). David cries for deliverance from evil men who have sharpened tongues like snakes and poison in their lips. See also Paul’s use of the passage in Romans (Ro.3:13).

Consider the poison that was in the tongue of the serpent that invaded the Garden of Eden. The poison of that serpent’s tongue had a lasting impact. We still feel the consequences of the serpent’s deadly poison even to this very day. This should be a great example of the devastation that a tongue can cause. God used His tongue to create the universe. The serpent used his tongue to deceive humanity and cause them to stumble and fall. This causes us to see the potential of the tongue, and that we can either create with it or destroy. No wonder Solomon says that death and life are in the power of the tongue (Pr.18:21). With the tongue man can speak the creative constructive words of God or the destructive words of the enemy.

9. Problems with the tongue are only symptoms of a deeper problem (vs.9-12).

How is it that we claim to bless God and curse men made in the likeness of God? John asked the question in a different way by saying, “How can we say we love God and hate our brother (1Jn.4:20)? It is truly a demonstration of the evil presence of Satan when we curse with a mouth that is created in the likeness of God, especially those created like us. How strange it is that Balaam, who was paid to curse Israel, could speak no evil of them, yet we curse one (1) another freely. Brothers, these things should not be. The analogy given in verse eight (8) is that of a serpent’s tongue being full of poison. In this verse we see the split nature of that tongue. We, who are born from above, should have no part in this type of conversation.

It is impossible to bless and to curse at the same time. No fountain yields salt water and sweet water simultaneously, for the salt water will contaminate the fresh water. One teaspoon of salt water will contaminate a glass of fresh water. Speaking gossip, lies, and rumors contaminates our conversation.

A tree only bears its own kind of fruit. Apple trees bear apples; peach trees bear peaches, etc. Believers bear the Fruit of the Spirit (Ga.5:22-23). This was the Law God used in creation (Ge.1:11-25). Fruit is an “outward growth” of the life in the vine. The tongue should be used as an instrument of forgiveness, encouragement, wisdom and healing. Death and life are”...in the power of the tongue...” and they who love to talk will “...eat the fruit thereof” (Pr.18:21).

10. The real problem is not the tongue, but the heart.

The tree will be good, and its fruit good; or else the tree corrupt, and its fruit corrupt. Jesus asked about how we, A...being evil, speak good things?” Our mouths will always speak because of the overflow of our heart. It is simple, “A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.” Jesus went on to say that, we would give account for what we say in the Day of Judgment. “For by thy words thou shalt be justified, and by thy words thou shalt be condemned” (Mt.12:33-37).

“A tree is known by its fruit.” “...for out of the abundance of the heart the mouth speaketh...” We are condemned by the words of our mouths (Pr.18:21). “...every idle word that men shall speak, they shall give account thereof in the Day of Judgment... “

11. In our heart, and out of our mouths, is what we become.

As a person thinks in his heart so is he. We are controlled, yes, become what we say. “For as he thinketh in his heart, so is he...” (Pr.23:7). What is in the heart comes out of the mouth (Mt.12:34). It is from the abundance, ”...for out of the abundance of the heart the mouth speaketh.”

What comes out of our mouth is what we will become. Proverbs tells us that the power to produce or kill is in the ability of our tongue (Pr.18:21). What we are communicating is setting the standard. Sooner, or later, it will come out of our heart, our mouth, or our actions. If we fail to communicate, we will begin to harbor a grudge.

12. We are to practice forgiveness instead of harboring grudges.

Jesus told us in perhaps the clearest promise of answered prayer; our receiving is tied to our ability to forgive. Mark wrote Jesus’ words down, about praying, believing, and receiving. Immediately after this, He said that when we “...stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses” (Mk.11:24-26). Paul emphasized also, in his letter to the Ephesians, “Be ye angry, and sin not: let not the sun go down upon your wrath” (Ep.4:26).

13. It is important to develop integrity in our relationships.

Some key ingredients of integrity are:

a. Speaking the Truth in Love (Ep.4:15)

b. Always Ministering Grace (Ep.4:29)

c. Honesty, the Ability to Disagree in Love

d. Maintaining a Pure Motive

e. No Manipulation

f. No Faultfinding

14. We must guard our mind, our heart, and our mouth.

Paul, in writing to the Church at Rome told us to be “...not conformed to this world: but be ye transformed by the renewing of your mind...” (Ro.12:2). The Psalmist requested of God to “Examine me, 0 LORD, and prove me; try my reins and my heart” (Ps.26:2). In another location, the writer of the Psalms said, “Set a watch, 0 LORD, before my mouth; Keep the door of my lips” (Ps.141:3).

15. We can see the wisdom of God contrasted with the wisdom of men (vs.13-18).

James has already shared that God is eager to give wisdom to men (Ja.1.5). He made it plain that God is not withholding any wisdom, for all we have to do is “...ask of God...”, and He will give that wisdom liberally. James asks the question, “...who is wise and endued with knowledge?” His answer is that the one (1) who can bridle his tongue and be a Godly example to his brother is the person who is wise (v.13). True humility is that which comes from wisdom. Wisdom knows how to use the knowledge we have received. True wisdom will be reflected in a man's lifestyle.

Wisdom and knowledge are two (2) of the greatest attributes of God in Jewish thinking. To walk in wisdom from above is to walk like God. Men who can talk Godly without speaking evil can walk Godly. Men who teach God’s Word need the insight of God in their personal lives being manifested daily. The word used for “conversation” in the Authorized Version means, “to turn around.” This is not to walk or talk in the way we used to before we committed ourselves to Christ. If we have faith, we are to produce results or fruit of our faith. Here James says, if we are wise it will be demonstrated in our lives and conversation.

Human wisdom often produces pride and displays our immaturity, selfishness, and strife (vs.14-16). Envy and strife descends from the devil, not from God (vs.14-15). The word “earthly,” from the Greek is “epigeios,” which means “worldly.” The word “sensual” here comes from the Greek word, “psuchikos,” meaning “sensitive, animate, natural,” and is related to the natural degenerate mind. This is the baser part of incorporeal man, related to the five senses, and is only responsive with the present life. Other Biblical authors, such as Paul, call it the “flesh.” The flesh is not the skin or meat of the body, but the degenerate nature of man. It is the principle of animal life or propensities, not the life that comes from God. It belongs to this world of sense and reason. The word “devilish” in the Greek is “aimoniodes,” which means “of the devil.” Just as the devil and all his fallen cohorts are opposed to God and all that He stands for, so is the man who walks in devilish wisdom.

Where envying and strife exist, there is confusion, which comes from the Greek word “akatastasia,” which means “instability, disorder, commotion, confusion and tumult.” This is where every evil work exists. Envy and strife always lead to other sins, and is self-destructive (Pr.14:30). Strife is the opening of the door for demonic activity. To walk in strife is to give the devil license to operate in our lives. Envy is also related to displeasure produced at another’s benefit or prosperity. The word for “envy” in Greek is “zelos.” This is zeal for one's (1) own self. This is very much the character of the enemy of God, who loved to use “I will” in focusing on self.

16. James condemns selfish ambition (3:14).

Selfish ambition refers to the vice that prompts us to promote our own interest. Selfish ambition in the church is:

a. Earthly, as it defiles that which is holy and of the Spirit

b. Unspiritual, as it is without the Holy Spirit

c. Of the devil, as it is inspired by demons (1Ti.4:1)

17. James lists eight (8) characteristics of true wisdom (vs.17-18).

The major portion of the third (3) chapter of James is based on rabbinic precepts and writings. Without reference to these maxims it would be difficult to understand the mindset from which James had written his letter. The phrase mentioned in verse seventeen (17), “wisdom that is from above,” should be understood as the wisdom of God or wisdom that comes from God. This is seen as the highest attribute of God. The man that could attain this state of wisdom is truly a man of great maturity. God is willing to grant it liberally. However, very few men are willing to walk there due to the elaborate price of this wisdom. The following features of Godly wisdom cannot be found in such detail from any rabbinic sources.

The word “pure” is from the Greek word “hagnos,” which has been translated as “clean, innocent, modest, perfect, and chaste.” This implies that a man of wisdom is blameless. So, a person of great integrity is trustworthy. The word “peaceable” here is from the Greek “eireinkos,” meaning “inclined or deposed to peace; not quarrelsome or unruly.” Wise people are peace-lovers (v.18). They sow peace everywhere they go and in all they do. It is their nature. They sow in peace and reap a harvest of righteousness (Ps.126:5).

The word “gentle” from the Greek is “epieikes,” meaning “appropriate, mild and patient.” This is the same word used by Paul in describing the nature of Jesus (2Co.10:1).

In the phrase “easy to be entreated,” the Greek word “eupeithes” has been translated as “good for persuasion, compliant, easy to be entreated, not stubborn of inordinate.” This is the same as having a teachable spirit.

James says we are to be full of mercy. This is, in the Greek, “leos,” which means, “compassion, kindness.” This is having the attitude and compassion of Christ. It was compassion that prompted and moved Jesus. It is not pity, which tends to come only from the emotions, and usually is without action. However, compassion causes or prompts a person to action to alleviate the problem.

James says that we are to be “full of good fruits.” In the Greek, this is “karpos,” meaning fruit. We are to have the Fruit of the Spirit in our lives. Paul spoke to us in Galatians about the fact that there is a “...fruit of the Spirit” that is demonstrated by “...love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance...” (Ga.5:22-23).

In a pattern that James took up early in his Epistle, he says again that we are to be without partiality. The Greek word is “adiakritos,” meaning “undistinguished or impartial.” These words imply the idea of being “undivided or unwavering.” It is having consistency, or being a person of established principles.

We are to be without hypocrisy. The Greek word is “anupokritos,” meaning “sincere, without dissimulation, no hypocrisy, unfeigned.” It is to be undisguised, without a mask, genuine and honest. We are not to be an insecure person who puts up a front, or wears a false-face.

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