James Chapter 3

Warnings and Words to Teachers
A. The demonstration of a living faith in controlling what we say.

1. James 3:1–2 – The greater accountability of teachers and the difficulty of not stumbling
“My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. 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.” (James 3:1–2, NKJV)

James begins this sobering passage with a direct exhortation: not everyone should rush to become a teacher within the church. While the role may appear honorable, it carries significant weight in terms of spiritual responsibility and eternal accountability. The warning is that teachers will be judged with greater strictness because of the influence they wield over the minds and hearts of others. Jesus Himself said, “For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more” (Luke 12:48, NKJV).

Teachers are not merely conveyors of information. They are to be examples of sound doctrine and righteous living. The church in James’s day, like today, had many who aspired to leadership and teaching positions—perhaps attracted by status, but oblivious to the gravity. As James says, “we shall receive a stricter judgment.” This underscores the reality that judgment is not one-size-fits-all. There are degrees of reward and discipline at the judgment seat of Christ (cf. 2 Corinthians 5:10), and teachers will be judged not only for their own conduct but also for the impact of their teaching on others.

James includes himself in the group who stumbles: “For we all stumble in many things.” The Greek word translated "stumble" (ptaió) suggests tripping or erring in a way that hampers spiritual progress, but not necessarily a fall unto destruction. This is consistent with the biblical witness: “For there is not a just man on earth who does good and does not sin” (Ecclesiastes 7:20, NKJV). “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8, NKJV).

But James adds that if anyone “does not stumble in word, he is a perfect man, able also to bridle the whole body.” Here, “perfect” does not mean sinless, but mature—teleios in the Greek—fully developed in character. The tongue is the thermometer of the heart and the truest test of spiritual maturity. Jesus said, “For out of the abundance of the heart the mouth speaks” (Matthew 12:34, NKJV).

The mature Christian must learn to restrain the tongue. This includes what we say about ourselves (boasting, exaggeration, half-truths) and what we say about others (gossip, slander, backbiting, false flattery). A disciplined tongue is the fruit of a disciplined heart.

2. James 3:3–6 – The power and danger of the tongue
“Indeed, we put bits in horses’ mouths that they may obey us, and we turn their whole body. Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires. Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles!
And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell.” (James 3:3–6, NKJV)

James illustrates the disproportionate power of the tongue using two analogies: the bit in the mouth of a horse and the rudder of a ship. Though small, each directs something much greater. In the same way, the tongue—though a relatively small part of the body—directs the course of a person’s life. If the tongue is under control, the entire life can be steered rightly. If not, destruction is inevitable.

The tongue is not just powerful; it is dangerous when left unchecked. James says, “The tongue is a fire, a world of iniquity.” It only takes a spark to set an entire forest ablaze—likewise, a single word can start a firestorm of destruction in a family, a church, or a nation. The book of Proverbs affirms this truth repeatedly:
“In the multitude of words sin is not lacking, but he who restrains his lips is wise” (Proverbs 10:19, NKJV).
“The tongue of the righteous is choice silver; the heart of the wicked is worth little. The lips of the righteous feed many, but fools die for lack of wisdom” (Proverbs 10:20–21, NKJV).
“Pleasant words are like a honeycomb, sweetness to the soul and health to the bones” (Proverbs 16:24, NKJV).
“Death and life are in the power of the tongue, and those who love it will eat its fruit” (Proverbs 18:21, NKJV).

There is a temptation to dismiss harmful words as harmless: “I was only joking.” Yet Proverbs says, “Like a madman who throws firebrands, arrows, and death, is the man who deceives his neighbor, and says, ‘I was only joking!’” (Proverbs 26:18–19, NKJV). Words have consequences. Once spoken, they cannot be undone. Their echo can last a lifetime.

James further explains that “the tongue… defiles the whole body, and sets on fire the course of nature.” The phrase “course of nature” (trochos geneseōs) literally refers to the wheel of existence—suggesting that an untamed tongue can corrupt every area of life: relationships, reputation, emotional well-being, and ultimately one’s witness for Christ.

He adds that it is “set on fire by hell.” The word translated “hell” is Gehenna, the place of burning associated with judgment and evil. This reveals that the ultimate source of destructive speech is not mere human weakness—it is spiritual warfare. Satan himself is behind many of the lies, accusations, and slander that flow from the tongues of men. He is, after all, “the accuser of our brethren” (Revelation 12:10, NKJV).

The tongue can act as a transmitter for either the Spirit of God or the flames of hell. That’s why James later exhorts believers to be “swift to hear, slow to speak, slow to wrath” (James 1:19, NKJV). Silence, however, is not the ultimate solution. Just as tying up a wild horse or docking a ship doesn’t solve their unruliness, merely holding back speech without heart change accomplishes little. The tongue must be submitted to the control of the Holy Spirit.

James 3:7–8 (NKJV) says, “For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. But no man can tame the tongue. It is an unruly evil, full of deadly poison.”

James draws a startling contrast between man's dominion over creation and his inability to master his own mouth. The implication is clear: though man has subdued the fiercest predators and governed the elements of nature, he remains utterly defeated when it comes to controlling the tongue. This indictment is not hyperbole—it is theological reality. While taming lions and commanding killer whales shows human ingenuity, the tongue defies such mastery.

The human capacity for discipline is remarkable—men have endured amputations to survive disasters, held their breath underwater for minutes, and maintained years-long disciplines of fasting or silence. Yet James insists, “no man can tame the tongue.” The tongue eludes all efforts of the flesh. It lies outside human willpower. Only the sanctifying work of the Holy Spirit can bridle it, as emphasized in Galatians 5:22-23, where “self-control” is listed among the fruit of the Spirit. Thus, while no man can tame the tongue, God certainly can.

James calls the tongue “an unruly evil, full of deadly poison.” This is not mere metaphor. The tongue slays character, fosters dissension, manipulates truth, and incites lust and violence. Its poison destroys marriages, churches, nations. As Poole noted, “It murders men’s reputations by the slanders it utters, their souls by the lusts and passions it stirs up in them, and many times their bodies too by the contentions and quarrels it raiseth against men.” The lethal nature of speech is not in doubt—it is a spiritual toxin.

A story is told of a woman who once told John Wesley that her “talent” was to speak her mind. Wesley, with clarity and wit, replied, “I do not think God would mind if you buried that talent.” Speaking every thought that passes through the mind is not a virtue. It is carnality. True wisdom knows when to speak and when to remain silent (Proverbs 17:27-28).

James 3:9–12 (NKJV) continues, “With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so. Does a spring send forth fresh water and bitter from the same opening? Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh.”

James now exposes the hypocrisy of inconsistent speech. With the same tongue, the believer may sing praises on Sunday morning and curse a fellow man that afternoon. But the person we curse is “made in the similitude of God.” This echoes Genesis 1:26–27, where God declares, “Let Us make man in Our image, according to Our likeness.” To curse man is to insult the very image of God. It is an affront to the Creator to revile His image-bearers.

James says, “Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so.” The inconsistency is intolerable in the Christian life. Just as a spring cannot issue both fresh and bitter water, a believer cannot issue both righteous and unrighteous speech without revealing a deeper issue in the heart. As Jesus taught in Matthew 12:34–35 (NKJV), “Out of the abundance of the heart the mouth speaks. A good man out of the good treasure of his heart brings forth good things… But I say to you that for every idle word men may speak, they will give account of it in the day of judgment.”

James underscores the point with an agricultural analogy. “Can a fig tree, my brethren, bear olives, or a grapevine bear figs?” The question expects a negative answer. It is absurd. Just as a tree produces fruit according to its kind, so a person’s words reveal their spiritual condition. A genuine believer—indwelt by the Holy Spirit—ought to speak consistently with the fruit of regeneration. If bitter and profane speech pours from one’s mouth, it testifies not merely to a lapse but potentially to an unconverted heart.

Charles Spurgeon put it plainly: “It would be a monstrosity… just as unnatural for a Christian to live in sin. Can he so live as to bear the fruits of iniquity instead of the fruits of righteousness? God forbid that it should be so!” Spurgeon further insisted, “Unless you are regenerated, born from above by a new and heavenly birth, you are not Christians, whatever you may be called… no more than a fig tree can produce olive berries.”

To drive the point home, consider the futility of labeling or altering appearances:

• You can label a fig tree “Olive Tree” and that will not make it an olive tree.

• You can trim a fig tree to look like an olive tree, and that will not make it an olive tree.

• You can treat a fig tree like an olive tree, and that will not make it an olive tree.

• You can surround a fig tree with many olive trees, and that will not make it an olive tree.

• You can transplant that fig tree to the Mount of Olives, and that would not make it an olive tree.

Transformation must happen at the root—not through cosmetics, not through environment, but through the regenerating power of the Holy Spirit. If the tongue betrays our nature, then let us submit our hearts to Christ anew. Let our speech confirm, not contradict, the truth of our faith. As Proverbs 18:21 (NKJV) reminds us, “Death and life are in the power of the tongue, and those who love it will eat its fruit.”

James 3:13 (NKJV) says, “Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom.”

James transitions from a warning about the destructive nature of the tongue to a direct challenge for those claiming to be wise—especially those aspiring to teach within the church. The question, “Who is wise and understanding among you?” is not rhetorical. It is a call for self-examination. Among the Jewish people, the word translated “wise” (Greek sophos) was often applied to respected teachers and rabbis. James is still speaking to those in positions of spiritual influence, just as he was in James 3:1, where he warned, “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment.”

True wisdom is not proven by credentials, eloquence, or theological knowledge, but by conduct—“Let him show by good conduct.” Just as faith without works is dead (James 2:17), wisdom without corresponding godly living is a hollow claim. James ties this directly to the meekness of wisdom. Meekness (Greek prautēs) does not imply weakness or timidity; rather, it refers to strength under control—a calm, deliberate humility that stems from surrender to God’s authority.

Jesus Christ, the very embodiment of divine wisdom (see Colossians 2:3), said in Matthew 11:29 (NKJV), “Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls.” The wise man demonstrates godliness not by forceful assertion, but by humble, Spirit-led conduct. Wisdom that comes from above is not loud, arrogant, or contentious—it is meek.

James 3:14–15 (NKJV) continues, “But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic.”

James now contrasts true wisdom with false, counterfeit wisdom. When a person possesses bitter envy—that is, a harsh, jealous spirit that resents others’ success—and self-seeking, meaning ambition driven by pride and selfish desire, that person is not walking in heavenly wisdom. This kind of attitude is directly at odds with the meekness of wisdom James just described.

When such people boast and lie against the truth, they are deceiving themselves and others. They may pretend to be spiritual authorities, but their hearts betray them. Their fruit reveals the root.

James then declares, “This wisdom does not descend from above.” It has no heavenly origin. Instead, it is earthly—limited to this fallen world’s way of thinking. It is sensual—driven by fleshly instincts and passions, what appeals to the body or carnal mind. And it is demonic—literally influenced by Satan and his minions.

Adam Clarke explains:

• Earthly refers to the mindset that only considers worldly outcomes and ignores eternity.

• Sensual speaks to the gratification of base human appetites—pride, lust, power.

• Demonic denotes something rooted in rebellion against God and influenced by fallen spirits.

This trifecta—the world, the flesh, and the devil—mirrors the enemies of the believer referenced throughout the New Testament. First John 2:16 (NKJV) says, “For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world.” Any wisdom that aligns with this pattern is counterfeit.

False teachers may hide behind spiritual language, but their motives—jealousy, division, and self-exaltation—betray their source. They are aligned more with Satan than with Christ.

James 3:16 (NKJV) declares, “For where envy and self-seeking exist, confusion and every evil thing are there.”

The fruit of worldly wisdom is not unity, edification, or godliness—it is confusion and every evil thing. Confusion speaks of disorder, instability, and chaos. God is not the author of confusion but of peace (1 Corinthians 14:33, NKJV). When bitter envy and selfish ambition dominate, the result is strife, factions, backbiting, and division. These things are not peripheral issues—they are foundational indicators of whether the wisdom in operation is from God or from below.

This verse forms a spiritual diagnostic. If a ministry or church is marked by rivalry, internal politics, prideful leadership, or aggressive self-promotion, then the wisdom driving it is not from above, no matter how doctrinally sound its statements may seem.

In conclusion, the believer must not only seek wisdom, but discern its source. True wisdom begins with the fear of the Lord (Proverbs 9:10), is demonstrated in meekness and good works, and leads to peace and righteousness. False wisdom may masquerade as spiritual depth, but its fruit exposes its origin—worldly, sensual, and demonic.

James 3:17–18 (NKJV) declares, “But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace.”

James now contrasts the chaos and strife produced by earthly wisdom with the peaceable fruit of true heavenly wisdom. The source of this wisdom is “from above,” clearly pointing to its divine origin. It is not discovered through human intellect or worldly strategy—it is revealed and given by God Himself. This wisdom reflects the very character of God, who is holy, gracious, and full of truth. It is this “wisdom from above” that defines what James earlier referred to as “the meekness of wisdom” in James 3:13. The fruit it bears is the opposite of disorder and evil; it produces peace, righteousness, and mercy.

James begins by describing this wisdom as “first pure.” Purity here does not refer to ceremonial or sexual purity but to moral integrity—untainted by sinful ambition or impure motives. This purity is foundational: everything else in godly wisdom flows from a heart cleansed by God and devoted to Him. As Jesus said in Matthew 5:8 (NKJV), “Blessed are the pure in heart, for they shall see God.” The wise heart begins by desiring to be holy as He is holy.

After purity, this wisdom is described as “peaceable.” It is not contentious, quarrelsome, or agitating. Rather, it seeks unity and peace with others. Romans 12:18 (NKJV) exhorts, “If it is possible, as much as depends on you, live peaceably with all men.” God’s wisdom avoids strife and seeks reconciliation.

This wisdom is also “gentle.” The Greek word translated “gentle” (epieikēs) speaks of a gracious forbearance, the ability to yield even when right, and to exercise mercy when justice is deserved. This attribute reflects the character of Christ, who, though He had every right to judge, often withheld that judgment for the sake of grace and restoration.

James continues, describing this wisdom as “willing to yield.” The wise man is not rigid, argumentative, or inflexible. He is teachable and open to reason. He listens before he speaks and is discerning enough to recognize when he should stand firm and when he should give way. This is not weakness—it is spiritual maturity. As Proverbs 9:9 (NKJV) says, “Give instruction to a wise man, and he will be still wiser.”

Heavenly wisdom is also “full of mercy and good fruits.” Mercy here goes beyond feelings—it acts. It is the compassionate extension of grace to others, especially when they fall short or sin. The wise do not merely analyze others; they extend help. As Micah 6:8 (NKJV) declares, “What does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?” These merciful acts produce good fruits, visible evidence of a Spirit-led life.

Next, James tells us this wisdom is “without partiality.” It is not prejudiced, biased, or unjust. It refuses to show favoritism based on external circumstances, echoing James’ earlier rebuke in James 2:1–4. Godly wisdom sees all people as made in the image of God and worthy of truth and grace.

James concludes the list with “without hypocrisy.” True wisdom is not a mask; it is sincere. It doesn’t say one thing and mean another. It does not flatter, deceive, or manipulate. Its motives are pure, and its actions reflect its intentions. Romans 12:9 (NKJV) urges, “Let love be without hypocrisy. Abhor what is evil. Cling to what is good.” Just as false wisdom can cloak evil in spiritual language, heavenly wisdom refuses all such duplicity.

James 3:18 (NKJV) closes this section with a beautiful promise: “Now the fruit of righteousness is sown in peace by those who make peace.”

This is both a spiritual law and a divine encouragement. Peace-makers—those who live by heavenly wisdom—sow seeds of righteousness in peaceful soil. These peacemakers are not compromisers of truth but carriers of the gospel of peace, which brings reconciliation both vertically (with God) and horizontally (with others). Their work bears lasting, eternal fruit.

The “fruit of righteousness” can refer both to the righteous actions that proceed from godly wisdom (Philippians 1:11), and to the ultimate harvest of eternal life (Galatians 6:8). The implication is that only those walking in God’s peace, through God’s wisdom, can bear this kind of fruit. Isaiah 32:17 (NKJV) declares, “The work of righteousness will be peace, and the effect of righteousness, quietness and assurance forever.”

In conclusion, James offers a mirror for the believer and especially for those who would lead or teach in the body of Christ. Is the wisdom we walk in pure? Peaceable? Gentle? Full of mercy? Or does it reflect the bitter rivalry, contention, and hypocrisy of worldly wisdom? The fruit of our life—whether it is righteousness and peace, or confusion and every evil thing—will reveal the true source of our wisdom. The church needs not cleverness or ambition, but meekness and wisdom from above.