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James (c. AD 45-50, possibly the earliest NT document) is the epistle of practical wisdom from James, the Lord's brother, leader of the Jerusalem church. Its emphasis on works as the evidence of genuine faith has been misread as contradicting Paul — but Luther's mistake. Paul and James answer different questions: Paul, "How are we justified before God?" (faith alone); James, "What does living faith look like toward men?" (works-producing faith).
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Connected primary witness
- Connected ID:
James_3
- Primary Witness Text: My brethren, be not many masters, knowing that we shall receive the greater condemnation. 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. Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body. 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. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! 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. 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; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Doth a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh. Who is a wise man and endued with knowledge among you? let him shew out of a good convers...
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- Connected ID:
James_3
- Chapter Blob Preview: My brethren, be not many masters, knowing that we shall receive the greater condemnation. 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. Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body. Behold also the ships, which though they be so great, an...
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Chapter frame
James (c. AD 45-50, possibly the earliest NT document) is the epistle of practical wisdom from James, the Lord's brother, leader of the Jerusalem church. Its emphasis on works as the evidence of genuine faith has been misread as contradicting Paul — but Luther's mistake. Paul and James answer different questions: Paul, "How are we justified before God?" (faith alone); James, "What does living faith look like toward men?" (works-producing faith).
James 1:5 (ask God for wisdom) and 5:16 (prayer of the righteous man) frame a letter that is essentially wisdom theology applied to the covenant community — a NT echo of Proverbs.
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James 3:1
Greek
Μὴ πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοί μου, εἰδότες ὅτι μεῖζον κρίμα λημψόμεθα·Me polloi didaskaloi ginesthe, adelphoi moy, eidotes oti meizon krima lempsometha·
KJV: My brethren, be not many masters, knowing that we shall receive the greater condemnation.
AKJV: My brothers, be not many masters, knowing that we shall receive the greater condemnation.
ASV: Be not manyof youteachers, my brethren, knowing that we shall receive heavier judgment.
YLT: Many teachers become not, my brethren, having known that greater judgment we shall receive,
Exposition: James 3:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'My brethren, be not many masters, knowing that we shall receive the greater condemnation.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:2
Greek
πολλὰ γὰρ πταίομεν ἅπαντες. εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ, δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα.polla gar ptaiomen apantes. ei tis en logo oy ptaiei, oytos teleios aner, dynatos chalinagogesai kai olon to soma.
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: for we all make many stumbles; if any one in word doth not stumble, this one is a perfect man, able to bridle also the whole body;
Commentary WitnessJames 3:2Quoted commentary witness
Commentary Witness
James 3:2
Verse 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, 1Cor 2:6; 1Cor 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Cor 2:6
- 1Cor 14:20
- Eph 4:13
- Col 4:12
- Heb 5:14
Named authorities or texts detected in the witness
- Dr
- Christ
- Besides
- St
- James
- But
- Gospel
- Christian
- Christianity
- Grotius
- Indeed
- Greek
Exposition: James 3:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:3
Greek
⸂εἰ δὲ⸃ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν ⸀εἰς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν.ei de ton ippon toys chalinoys eis ta stomata ballomen eis to peithesthai aytoys emin, kai olon to soma ayton metagomen.
KJV: Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.
AKJV: Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.
ASV: Now if we put the horses’ bridles into their mouths that they may obey us, we turn about their whole body also.
YLT: lo, the bits we put into the mouths of the horses for their obeying us, and their whole body we turn about;
Commentary WitnessJames 3:3Quoted commentary witness
Commentary Witness
James 3:3
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Behold
- St
Exposition: James 3:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:4
Greek
ἰδοὺ καὶ τὰ πλοῖα, τηλικαῦτα ὄντα καὶ ὑπὸ ⸂ἀνέμων σκληρῶν⸃ ἐλαυνόμενα, μετάγεται ὑπὸ ἐλαχίστου πηδαλίου ὅπου ⸂ἡ ὁρμὴ τοῦ εὐθύνοντος βούλεται⸃·idoy kai ta ploia, telikayta onta kai ypo anemon skleron elaynomena, metagetai ypo elachistoy pedalioy opoy e orme toy eythynontos boyletai·
KJV: 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.
AKJV: 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, wherever the governor wants.
ASV: 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.
YLT: lo, also the ships, being so great, and by fierce winds being driven, are led about by a very small helm, whithersoever the impulse of the helmsman doth counsel,
Commentary Witness (Generated)James 3:4Generated editorial synthesis
Commentary Witness (Generated)
James 3:4
James 3:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
James 3:4
Source lane
Apologetics Bible source bundle
Exposition: James 3:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:5
Greek
οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ ⸂μεγάλα αὐχεῖ⸃. Ἰδοὺ ⸀ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει·oytos kai e glossa mikron melos estin kai megala aychei. Idoy elikon pyr eliken ylen anaptei·
KJV: Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
AKJV: Even so the tongue is a little member, and boasts great things. Behold, how great a matter a little fire kindles!
ASV: So the tongue also is a little member, and boasteth great things. Behold, how much wood is kindled by how small a fire!
YLT: so also the tongue is a little member, and doth boast greatly; lo, a little fire how much wood it doth kindle!
Commentary WitnessJames 3:5Quoted commentary witness
Commentary Witness
James 3:5
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Behold
Exposition: James 3:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:6
Greek
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.kai e glossa pyr, o kosmos tes adikias e glossa kathistatai en tois melesin emon, e spiloysa olon to soma kai phlogizoysa ton trochon tes geneseos kai phlogizomene ypo tes geennes.
KJV: 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.
AKJV: And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defiles the whole body, and sets on fire the course of nature; and it is set on fire of hell.
ASV: 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.
YLT: and the tongue is a fire, the world of the unrighteousness, so the tongue is set in our members, which is spotting our whole body, and is setting on fire the course of nature, and is set on fire by the gehenna.
Commentary WitnessJames 3:6Quoted commentary witness
Commentary Witness
James 3:6
Verse 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, 2Pet 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 2Pet 2:5
Named authorities or texts detected in the witness
- Josephus
- Septuagint
- Latins
- Mr
- Above
- St
- Vayikra Rabba
- Midrash
- Yalcut Simeoni
- Erachin
- Greeks
- Jews
- De Maccabaeis
- Achilles Tatius
- James
- Kypke
Exposition: James 3:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:7
Greek
πᾶσα γὰρ φύσις θηρίων τε καὶ πετεινῶν ἑρπετῶν τε καὶ ἐναλίων δαμάζεται καὶ δεδάμασται τῇ φύσει τῇ ἀνθρωπίνῃ·pasa gar physis therion te kai peteinon erpeton te kai enalion damazetai kai dedamastai te physei te anthropine·
KJV: 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:
AKJV: For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and has been tamed of mankind:
ASV: For every kind of beasts and birds, of creeping things and things in the sea, is tamed, and hath been tamed by mankind:
YLT: For every nature, both of beasts and of fowls, both of creeping things and things of the sea, is subdued, and hath been subdued, by the human nature,
Commentary WitnessJames 3:7Quoted commentary witness
Commentary Witness
James 3:7
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Beasts
- Zetland Isles
Exposition: James 3:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:8
Greek
τὴν δὲ γλῶσσαν οὐδεὶς ⸂δαμάσαι δύναται ἀνθρώπων⸃· ⸀ἀκατάστατον κακόν, μεστὴ ἰοῦ θανατηφόρου.ten de glossan oydeis damasai dynatai anthropon· akatastaton kakon, meste ioy thanatephoroy.
KJV: But the tongue can no man tame; it is an unruly evil, full of deadly poison.
AKJV: But the tongue can no man tame; it is an unruly evil, full of deadly poison.
ASV: but the tongue can no man tame; it is a restless evil, it is full of deadly poison.
YLT: and the tongue no one of men is able to subdue, it is an unruly evil, full of deadly poison,
Commentary WitnessJames 3:8Quoted commentary witness
Commentary Witness
James 3:8
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- St
- Vipers
Exposition: James 3:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the tongue can no man tame; it is an unruly evil, full of deadly poison.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:9
Greek
ἐν αὐτῇ εὐλογοῦμεν τὸν ⸀κύριον καὶ πατέρα, καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθʼ ὁμοίωσιν θεοῦ γεγονότας·en ayte eylogoymen ton kyrion kai patera, kai en ayte katarometha toys anthropoys toys kath omoiosin theoy gegonotas·
KJV: Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
AKJV: Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
ASV: Therewith bless we the Lord and Father; and therewith curse we men, who are made after the likeness of God:
YLT: with it we do bless the God and Father, and with it we do curse the men made according to the similitude of God;
Commentary WitnessJames 3:9Quoted commentary witness
Commentary Witness
James 3:9
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- King
- Father
Exposition: James 3:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:10
Greek
ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα. οὐ χρή, ἀδελφοί μου, ταῦτα οὕτως γίνεσθαι.ek toy aytoy stomatos exerchetai eylogia kai katara. oy chre, adelphoi moy, tayta oytos ginesthai.
KJV: Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
AKJV: Out of the same mouth proceeds blessing and cursing. My brothers, these things ought not so to be.
ASV: out of the same mouth cometh forth blessing and cursing. My brethren, these things ought not so to be.
YLT: out of the same mouth doth come forth blessing and cursing; it doth not need, my brethren, these things so to happen;
Commentary WitnessJames 3:10Quoted commentary witness
Commentary Witness
James 3:10
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- St
- Vayikra Rabba
- Rabbi Simeon
- Gamaliel
- Tobias
- Rabbi Tanchum
- See Schoettgen
Exposition: James 3:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:11
Greek
μήτι ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ γλυκὺ καὶ τὸ πικρόν;meti e pege ek tes aytes opes bryei to glyky kai to pikron;
KJV: Doth a fountain send forth at the same place sweet water and bitter?
AKJV: Does a fountain send forth at the same place sweet water and bitter?
ASV: Doth the fountain send forth from the same opening sweet water and bitter?
YLT: doth the fountain out of the same opening pour forth the sweet and the bitter?
Commentary WitnessJames 3:11Quoted commentary witness
Commentary Witness
James 3:11
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:11
Source lane
Apologetics Bible source bundle
Exposition: James 3:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Doth a fountain send forth at the same place sweet water and bitter?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:12
Greek
μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; ⸂οὔτε ἁλυκὸν⸃ γλυκὺ ποιῆσαι ὕδωρ.me dynatai, adelphoi moy, syke elaias poiesai e ampelos syka; oyte alykon glyky poiesai ydor.
KJV: Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
AKJV: Can the fig tree, my brothers, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
ASV: can a fig tree, my brethren, yield olives, or a vine figs? neither can salt water yield sweet.
YLT: is a fig-tree able, my brethren, olives to make? or a vine figs? so no fountain salt and sweet water is able to make.
Commentary WitnessJames 3:12Quoted commentary witness
Commentary Witness
James 3:12
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Vulgate
- Syriac
- Coptic
- Itala
- Cyril
- Erpen
- So
- Professor White
- Crisews
Exposition: James 3:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:13
Greek
Τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν; δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραΰτητι σοφίας.Tis sophos kai epistemon en ymin; deixato ek tes kales anastrophes ta erga aytoy en prayteti sophias.
KJV: 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.
AKJV: 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.
ASV: Who is wise and understanding among you? let him show by his good life his works in meekness of wisdom.
YLT: Who is wise and intelligent among you? let him shew out of the good behaviour his works in meekness of wisdom,
Commentary WitnessJames 3:13Quoted commentary witness
Commentary Witness
James 3:13
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:13
Source lane
Apologetics Bible source bundle
Exposition: James 3:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:14
Greek
εἰ δὲ ζῆλον πικρὸν ἔχετε καὶ ἐριθείαν ἐν τῇ καρδίᾳ ὑμῶν, μὴ κατακαυχᾶσθε καὶ ψεύδεσθε κατὰ τῆς ἀληθείας.ei de zelon pikron echete kai eritheian en te kardia ymon, me katakaychasthe kai pseydesthe kata tes aletheias.
KJV: But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
AKJV: But if you have bitter envying and strife in your hearts, glory not, and lie not against the truth.
ASV: But if ye have bitter jealousy and faction in your heart, glory not and lie not against the truth.
YLT: and if bitter zeal ye have, and rivalry in your heart, glory not, nor lie against the truth;
Commentary WitnessJames 3:14Quoted commentary witness
Commentary Witness
James 3:14
Verse 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."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Mr
Exposition: James 3:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:15
Greek
οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη, ἀλλὰ ἐπίγειος, ψυχική, δαιμονιώδης·oyk estin ayte e sophia anothen katerchomene, alla epigeios, psychike, daimoniodes·
KJV: This wisdom descendeth not from above, but is earthly, sensual, devilish.
AKJV: This wisdom descends not from above, but is earthly, sensual, devilish.
ASV: This wisdom is not a wisdom that cometh down from above, but is earthly, sensual, devilish.
YLT: this wisdom is not descending from above, but earthly, physical, demon-like,
Commentary WitnessJames 3:15Quoted commentary witness
Commentary Witness
James 3:15
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:15
Source lane
Apologetics Bible source bundle
Exposition: James 3:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'This wisdom descendeth not from above, but is earthly, sensual, devilish.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:16
Greek
ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.opoy gar zelos kai eritheia, ekei akatastasia kai pan phaylon pragma.
KJV: For where envying and strife is, there is confusion and every evil work.
AKJV: For where envying and strife is, there is confusion and every evil work.
ASV: For where jealousy and faction are, there is confusion and every vile deed.
YLT: for where zeal and rivalry are , there is insurrection and every evil matter;
Commentary WitnessJames 3:16Quoted commentary witness
Commentary Witness
James 3:16
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Popery
Exposition: James 3:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For where envying and strife is, there is confusion and every evil work.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:17
Greek
ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής, εὐπειθής, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ⸀ἀδιάκριτος, ἀνυπόκριτος·e de anothen sophia proton men agne estin, epeita eirenike, epieikes, eypeithes, meste eleoys kai karpon agathon, adiakritos, anypokritos·
KJV: 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.
AKJV: But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.
ASV: 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.
YLT: and the wisdom from above, first, indeed, is pure, then peaceable, gentle, easily entreated, full of kindness and good fruits, uncontentious, and unhypocritical: --
Commentary WitnessJames 3:17Quoted commentary witness
Commentary Witness
James 3:17
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Lord Jesus
- Chaste
- Meek
Exposition: James 3:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
James 3:18
Greek
καρπὸς ⸀δὲ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην.karpos de dikaiosynes en eirene speiretai tois poioysin eirenen.
KJV: And the fruit of righteousness is sown in peace of them that make peace.
AKJV: And the fruit of righteousness is sown in peace of them that make peace.
ASV: And the fruit of righteousness is sown in peace for them that make peace.
YLT: and the fruit of the righteousness in peace is sown to those making peace.
Commentary WitnessJames 3:18Quoted commentary witness
Commentary Witness
James 3:18
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Gospel
- Lord Jesus
- St
- Almighty
- In Sohar
- Yalcut Rubeni
- In Sohar Chadash
- Enoch
- Ibid
- Schoettgen
- Lord
- Church
Exposition: James 3:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the fruit of righteousness is sown in peace of them that make peace.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
17
Generated editorial witnesses
1
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- James 3:1
- 1Cor 2:6
- 1Cor 14:20
- Eph 4:13
- Col 4:12
- Heb 5:14
- James 3:2
- James 3:3
- James 3:4
- James 3:5
- 2Pet 2:5
- James 3:6
- James 3:7
- James 3:8
- James 3:9
- James 3:10
- James 3:11
- James 3:12
- James 3:13
- James 3:14
- James 3:15
- James 3:16
- James 3:17
- James 3:18
Named authorities or texts surfaced in commentary
- Jews
- St
- James
- Pirkey Aboth
- Christians
- Gospel
- Christ
- Dr
- Besides
- But
- Christian
- Christianity
- Grotius
- Indeed
- Greek
- Behold
- Josephus
- Septuagint
- Latins
- Mr
- Above
- Vayikra Rabba
- Midrash
- Yalcut Simeoni
- Erachin
- Greeks
- De Maccabaeis
- Achilles Tatius
- Kypke
- Beasts
- Zetland Isles
- Vipers
- Ray
- King
- Father
- Rabbi Simeon
- Gamaliel
- Tobias
- Rabbi Tanchum
- See Schoettgen
- Vulgate
- Syriac
- Coptic
- Itala
- Cyril
- Erpen
- So
- Professor White
- Crisews
- Popery
- Jesus
- Lord Jesus
- Chaste
- Meek
- Almighty
- In Sohar
- Yalcut Rubeni
- In Sohar Chadash
- Enoch
- Ibid
- Schoettgen
- Lord
- Church
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Commentary Witness
James 3:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
James 3:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness