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Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment.
Verse 1. But not many masters, teachers, and preachers. An admonition to all those who are not called, or not qualified to undertake this high ministry, lest they incur a greater condemnation. Witham.
For we all stumble in many things. Anyone who doesn’t stumble in word is a perfect person, able to bridle the whole body also.
Verse 2. For in many things we all offend, [1] fall into many, at least failings.—If any man offend not in word, the same is a perfect man. He that in all occurrences can govern his tongue, has attained to a great degree of perfection.—He is able also with a bridle to lead about the whole body. He alludes to the comparison in the following verse; and the sense is, that when he has once perfectly subdued this unruly adversary, it may be presumed he can govern himself as to other passions, and the whole body of his actions. Witham.
Indeed, we put bits into the horses’ mouths so that they may obey us, and we guide their whole body.
Verse 3. If we put bits, and so forth By the help of a bridle, a skillful rider can turn and guide horses never so headstrong and unruly. An experienced pilot sitting at the helm, steers the course of the vessel in a storm, turns and guides the ship what way he thinks most proper; so must a man learn, and use his utmost endeavours to bridle and govern his tongue. Witham.
Behold, the ships also, though they are so big and are driven by fierce winds, are yet guided by a very small rudder, wherever the pilot desires.
“Behold”, from “ἰδοὺ”, means look at, take notice, observe, see, or gaze at. It is often used as an interjection.
So the tongue is also a little member, and boasts great things. See how a small fire can spread to a large forest!
Verse 5–6. The tongue is indeed a little member, yet doth great things: [2] causeth great evils and mischiefs, when it is not carefully governed; as a little fire, [3] it kindleth and consumeth a great wood. It is a world of iniquity, the cause of infinite evils, dissensions, quarrels, seditions, wars, and so forth It defileth the whole body, even the body politic of kingdoms. This fire, kindled by hell, sets all in a flame during the course of our lives, (lit. the wheel of our nativity) from our cradle to our grave. Witham.
And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by Gehenna.
Verse 5–6. The tongue is indeed a little member, yet doth great things: [2] causeth great evils and mischiefs, when it is not carefully governed; as a little fire, [3] it kindleth and consumeth a great wood. It is a world of iniquity, the cause of infinite evils, dissensions, quarrels, seditions, wars, and so forth It defileth the whole body, even the body politic of kingdoms. This fire, kindled by hell, sets all in a flame during the course of our lives, (lit. the wheel of our nativity) from our cradle to our grave. Witham.
or, Hell
For every kind of animal, bird, creeping thing, and sea creature is tamed, and has been tamed by mankind;
Verse 7. Is tamed, and so forth The wildest beasts may be tamed, lions and tigers, and the rest, [4] and so managed as to do no harm. Witham.
but nobody can tame the tongue. It is a restless evil, full of deadly poison.
Verse 8. But the tongue no man can tame, without the special assistance of God. Witham.—Wherefore we are to understand, says Saint Augustine, that as no one is able of himself to govern his tongue, we must fly to the Lord for his assistance. Saint Augustine ser. 4. de verb. Matthew 6.—It is an unquiet evil, [5] which cannot be stopt. It is full of deadly poison, which brings oftentimes death both to men’s bodies and souls. Witham.
With it we bless our God and Father, and with it we curse men who are made in the image of God.
Verse 9–13. By it we bless God, and so forth Such different effects from the same cause, as of blessing God, and cursing men, created to the likeness of God, seem contrary to the ordinary course of nature; for a fountain from the same source doth not send forth both sweet and bitter streams.—Who is a wise man, and endued with knowledge among you? and so forth This seems to be connected with the admonition given at the beginning of the chapter, be not many masters; let none pretend to this but who have wisdom and knowledge, which also may be known by their prudent and mild conversation.
Out of the same mouth comes blessing and cursing. My brothers, these things ought not to be so.
Verse 9–13. By it we bless God, and so forth Such different effects from the same cause, as of blessing God, and cursing men, created to the likeness of God, seem contrary to the ordinary course of nature; for a fountain from the same source doth not send forth both sweet and bitter streams.—Who is a wise man, and endued with knowledge among you? and so forth This seems to be connected with the admonition given at the beginning of the chapter, be not many masters; let none pretend to this but who have wisdom and knowledge, which also may be known by their prudent and mild conversation.
Does a spring send out from the same opening fresh and bitter water?
Verse 9–13. By it we bless God, and so forth Such different effects from the same cause, as of blessing God, and cursing men, created to the likeness of God, seem contrary to the ordinary course of nature; for a fountain from the same source doth not send forth both sweet and bitter streams.—Who is a wise man, and endued with knowledge among you? and so forth This seems to be connected with the admonition given at the beginning of the chapter, be not many masters; let none pretend to this but who have wisdom and knowledge, which also may be known by their prudent and mild conversation.
Can a fig tree, my brothers, yield olives, or a vine figs? Thus no spring yields both salt water and fresh water.
Verse 9–13. By it we bless God, and so forth Such different effects from the same cause, as of blessing God, and cursing men, created to the likeness of God, seem contrary to the ordinary course of nature; for a fountain from the same source doth not send forth both sweet and bitter streams.—Who is a wise man, and endued with knowledge among you? and so forth This seems to be connected with the admonition given at the beginning of the chapter, be not many masters; let none pretend to this but who have wisdom and knowledge, which also may be known by their prudent and mild conversation.