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James 3:1

New American Standard Bible (NASB ©1995) [2]
— Let not many [of you] become teachers, my brethren, knowing that as such we will incur a stricter judgment.
King James Version (KJV 1769) [2]
— My brethren, be not many masters, knowing that we shall receive the greater condemnation.
English Revised Version (ERV 1885)
— Be not many teachers, my brethren, knowing that we shall receive heavier judgment.
American Standard Version (ASV 1901) [2]
— Be not many [of you] teachers, my brethren, knowing that we shall receive heavier judgment.
Webster's Revision of the KJB (WEB 1833)
— My brethren, be not many teachers, knowing that we shall receive the greater condemnation.
Darby's Translation (DBY 1890)
— Be not many teachers, my brethren, knowing that we shall receive greater judgment.
Rotherham's Emphasized Bible (EBR 1902)
— Not, many teachers, become ye, my brethren, knowing that, a severer sentence, shall ye receive;
Young's Literal Translation (YLT 1898)
— Many teachers become not, my brethren, having known that greater judgment we shall receive,
Douay-Rheims Challoner Revision (DR 1750)
— Be ye not many masters, my brethren, knowing that you receive the greater judgment.
Geneva Bible (GNV 1560)
— My brethren, be not many masters, knowing that we shall receiue the greater condemnation.
Original King James Bible (AV 1611) [2]
— My brethren, bee not many masters, knowing that we shall receiue the greater condemnation.
Lamsa Bible (1957)
— MY brethren, let not many teachers be among you; but know that we are under a great judgment.
John Etheridge Peshitta-Aramaic NT (1849)
— LET there not be many teachers among you, my brethren, but know that a greater condemnation we incur.
James Murdock Peshitta-Aramaic NT (1852)
— Let there not be many teachers among you, my brethren; but know ye, that we are obnoxious to, a severer judgment.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
My 3450
{3450} Prime
μοῦ
mou
{moo}
The simpler from of G1700; of me.
brethren, 80
{0080} Prime
ἀδελφός
adelphos
{ad-el-fos'}
From G0001 (as a connective particle) and δελφύς [[delphus]] (the womb); a brother (literally or figuratively) near or remote (much like [H0001]).
be 1096
{1096} Prime
γίνομαι
ginomai
{ghin'-om-ahee}
A prolonged and middle form of a primary verb; to cause to be ('gen' -erate), that is, (reflexively) to become (come into being), used with great latitude (literally, figuratively, intensively, etc.).
z5737
<5737> Grammar
Tense - Present (See G5774)
Voice - Middle or Passive Deponent (See G5790)
Mood - Imperative (See G5794)
Count - 152
not 3361
{3361} Prime
μή
me
{may}
A primary particle of qualified negation (whereas G3756 expresses an absolute denial); (adverbially) not, (conjugationally) lest; also (as interrogitive implying a negative answer [whereas G3756 expects an affirmative one]); whether.
many 4183
{4183} Prime
πολύς
polus
{pol-oos'}
Including the forms from the alternate 'pollos'; (singular) much (in any respect) or (plural) many; neuter (singular) as adverb largely; neuter (plural) as adverb or noun often, mostly, largely.
masters, 1320
{1320} Prime
διδάσκαλος
didaskalos
{did-as'-kal-os}
From G1321; an instructor (generally or specifically).
knowing 1492
{1492} Prime
εἰδῶ
eido
{i-do'}
A primary verb; used only in certain past tenses, the others being borrowed from the equivalent, G3700 and G3708; properly to see (literally or figuratively); by implication (in the perfect only) to know.
z5761
<5761> Grammar
Tense - Perfect (See G5778)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 193
that 3754
{3754} Prime
ὅτι
hoti
{hot'-ee}
Neuter of G3748 as conjugation; demonstrative that (sometimes redundant); causatively because.
we shall receive 2983
{2983} Prime
λαμβάνω
lambano
{lam-ban'-o}
A prolonged form of a primary verb, which is used only as an alternate in certain tenses; to take (in very many applications, literally and figuratively [probably objective or active, to get hold of; whereas G1209 is rather subjective or passive, to have offered to one; while G0138 is more violent, to seize or remove]).
z5695
<5695> Grammar
Tense - Future (See G5776)
Voice - Middle Deponent (See G5788)
Mood - Indicative (See G5791)
Count - 271
the greater 3187
{3187} Prime
μείζων
meizon
{mide'-zone}
Irregular comparative of G3173; larger (literally or figuratively, specifically in age).
condemnation. 2917
{2917} Prime
κρίμα
krima
{kree'-mah}
From G2919; a decision (the function or the effect, for or against ['crime']).
Jamieson-Fausset-Brown Commentary

James 3:1

_ _ James 3:1-18. Danger of eagerness to teach, and of an unbridled tongue: True wisdom shown by uncontentious meekness.

_ _ be not — literally, “become not”: taking the office too hastily, and of your own accord.

_ _ many — The office is a noble one; but few are fit for it. Few govern the tongue well (James 3:2), and only such as can govern it are fit for the office; therefore, “teachers” ought not to be many.

_ _ masters — rather, “teachers.” The Jews were especially prone to this presumption. The idea that faith (so called) without works (James 2:14-26) was all that is required, prompted “many” to set up as “teachers,” as has been the case in all ages of the Church. At first all were allowed to teach in turns. Even their inspired gifts did not prevent liability to abuse, as James here implies: much more is this so when self-constituted teachers have no such miraculous gifts.

_ _ knowing — as all might know.

_ _ we ... greater condemnation — James in a humble, conciliatory spirit, includes himself: if we teachers abuse the office, we shall receive greater condemnation than those who are mere hearers (compare Luke 12:42-46). Calvin, like English Version, translates, “masters” that is, self-constituted censors and reprovers of others James 4:12 accords with this view.

Matthew Henry's Commentary

James 3:1-12

_ _ The foregoing chapter shows how unprofitable and dead faith is without works. It is plainly intimated by what this chapter first goes upon that such a faith is, however, apt to make men conceited and magisterial in their tempers and their talk. Those who set up faith in the manner the former chapter condemns are most apt to run into those sins of the tongue which this chapter condemns. And indeed the best need to be cautioned against a dictating, censorious, mischievous use of their tongues. We are therefore taught,

_ _ I. Not to use our tongues so as to lord it over others: My brethren, be not many masters, etc., James 3:1. These words do not forbid doing what we can to direct and instruct others in the way of their duty or to reprove them in a Christian way for what is amiss; but we must not affect to speak and act as those who are continually assuming the chair, we must not prescribe to one another, so as to make our own sentiments a standard by which to try all others, because God gives various gifts to men, and expects from each according to that measure of light which he gives. “Therefore by not many masters” (or teachers, as some read it); “do not give yourselves the air of teachers, imposers, and judges, but rather speak with the humility and spirit of learners; do not censure one another, as if all must be brought to your standard.” This is enforced by two reasons. 1. Those who thus set up for judges and censurers shall receive the greater condemnation. Our judging others will but make our own judgment the more strict and severe, Matthew 7:1, Matthew 7:2. Those who are curious to spy out the faults of others, and arrogant in passing censures upon them, may expect that God will be as extreme in marking what they say and do amiss. 2. Another reason given against such acting the master is because we are all sinners: In many things we offend all, James 3:2. Were we to think more of our own mistakes and offenses, we should be less apt to judge other people. While we are severe against what we count offensive in others, we do not consider how much there is in us which is justly offensive to them. Self-justifiers are commonly self-deceivers. We are all guilty before God; and those who vaunt it over the frailties and infirmities of others little think how many things they offend in themselves. Nay, perhaps their magisterial deportment, and censorious tongues, may prove worse than any faults they condemn in others. Let us learn to be severe in judging ourselves, but charitable in our judgments of other people.

_ _ II. We are taught to govern our tongue so as to prove ourselves perfect and upright men, and such as have an entire government over ourselves: If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. It is here implied that he whose conscience is affected by tongue-sins, and who takes care to avoid them, is an upright man, and has an undoubted sign of true grace. But, on the other hand, if a man seemeth to be religious (as was declared in the first chapter) and bridleth not his tongue, whatever profession he makes, that man's religion is vain. Further, he that offends not in word will not only prove himself a sincere Christian, but a very much advanced and improved Christian. For the wisdom and grace which enable him to rule his tongue will enable him also to rule all his actions. This we have illustrated by two comparisons: — 1. The governing and guiding of all the motions of a horse, by the bit which is put into his mouth: Behold, we put bits into the horses' mouths, that they may obey us, and we turn about their whole body, James 3:3. There is a great deal of brutish fierceness and wantonness in us. This shows itself very much by the tongue: so that this must be bridled; according to Psalms 39:1, I will keep my mouth with a bridle (or, I will bridle my mouth) while the wicked is before me. The more quick and lively the tongue is, the more should we thus take care to govern it. Otherwise, as an unruly and ungovernable horse runs away with his rider, or throws him, so an unruly tongue will serve those in like manner who have no command over it. Whereas, let resolution and watchfulness, under the influence of the grace of God, bridle the tongue, and then all the motions and actions of the whole body will be easily guided and overruled. 2. The governing of a ship by the right management of the helm: Behold also the ships, which though they are so great, and are driven of fierce winds, yet are they turned about with a very small helm whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things, James 3:4, James 3:5. As the helm is a very small part of the ship, so is the tongue a very small part of the body: but the right governing of the helm or rudder will steer and turn the ship as the governor pleases; and a right management of the tongue is, in a great measure, the government of the whole man. There is a wonderful beauty in these comparisons, to show how things of small bulk may yet be of vast use. And hence we should learn to make the due management of our tongues more our study, because, though they are little members, they are capable of doing a great deal of good or a great deal of hurt. Therefore,

_ _ III. We are taught to dread an unruly tongue as one of the greatest and most pernicious evils. It is compared to a little fire placed among a great deal of combustible matter, which soon raises a flame and consumes all before it: Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity, etc., James 3:5, James 3:6. There is such an abundance of sin in the tongue that it may be called a world of iniquity. How many defilements does it occasion! How many and dreadful flames does it kindle! So is the tongue among the members that it defileth the whole body. Observe hence, There is a great pollution and defilement in sins of the tongue. Defiling passions are kindled, vented, and cherished by this unruly member. And the whole body is often drawn into sin and guilt by the tongue. Therefore Solomon says, Suffer not thy mouth to cause thy flesh to sin, Ecclesiastes 5:6. The snares into which men are sometimes led by the tongue are insufferable to themselves and destructive of others. It setteth on fire the course of nature. The affairs of mankind and of societies are often thrown into confusion, and all is on a flame, by the tongues of men. Some read it, all our generations are set on fire by the tongue. There is no age of the world, nor any condition of life, private or public, but will afford examples of this. And it is set on fire of hell. Observe hence, Hell has more to do in promoting of fire of the tongue than men are generally aware of. It is from some diabolical designs, that men's tongues are inflamed. The devil is expressly called a liar, a murderer, an accuser of the brethren; and, whenever men's tongues are employed in any of these ways, they are set on fire of hell. The Holy Ghost indeed once descended in cloven tongues as of fire, Acts 2. And, where the tongue is thus guided and wrought upon by a fire from heaven, there it kindleth good thoughts, holy affections, and ardent devotions. But when it is set on fire of hell, as in all undue heats it is, there it is mischievous, producing rage and hatred, and those things which serve the purposes of the devil. As therefore you would dread fires and flames, you should dread contentions, revilings, slanders, lies, and every thing that would kindle the fire of wrath in your own spirit or in the spirits of others. But,

_ _ IV. We are next taught how very difficult a thing it is to govern the tongue: For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed, of mankind. But the tongue can no man tame, James 3:7, James 3:8. As if the apostle had said, “Lions, and the most savage beasts, as well as horses and camels, and creatures of the greatest strength, have been tamed and governed by men: so have birds, notwithstanding their wildness and timorousness, and their wings to bear them up continually out of our reach: even serpents, notwithstanding all their venom and all their cunning, have been made familiar and harmless: and things in the sea have been taken by men, and made serviceable to them. And these creatures have not been subdued nor tamed by miracle only (as the lions crouched to Daniel, instead of devouring him, and ravens fed Elijah, and a whale carried Jonah through the depths of the sea to dry land), but what is here spoken of is something commonly done; not only hath been tamed, but is tamed of mankind. Yet the tongue is worse than these, and cannot be tamed by the power and art which serves to tame these things. No man can tame the tongue without supernatural grace and assistance.” The apostle does not intend to represent it as a thing impossible, but as a thing extremely difficult, which therefore will require great watchfulness, and pains, and prayer, to keep it in due order. And sometimes all is too little; for it is an unruly evil, full of deadly poison. Brute creatures may be kept within certain bounds, they may be managed by certain rules, and even serpents may be so used as to do not hurt with all their poison; but the tongue is apt to break through all bounds and rules, and to spit out its poison on one occasion or other, notwithstanding the utmost care. So that not only does it need to be watched, and guarded, and governed, as much as an unruly beast, or a hurtful and poisonous creature, but much more care and pains will be needful to prevent the mischievous outbreakings and effects of the tongue. However,

_ _ V. We are taught to think of the use we make of our tongues in religion and in the service of God, and by such a consideration to keep it from cursing, censuring, and every thing that is evil on other occasions: Therewith bless we God, even the Father; and therewith curse we men, who are made after the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not so to be, James 3:9, James 3:10. How absurd is it that those who use their tongues in prayer and praise should ever use them in cursing, slandering, and the like! If we bless God as our Father, it should teach us to speak well of, and kindly to, all who bear his image. That tongue which addresses with reverence the divine Being cannot, without the greatest inconsistency, turn upon fellow-creatures with reviling brawling language. It is said of the seraphim that praise God, they dare not bring a railing accusation. And for men to reproach those who have not only the image of God in their natural faculties, but are renewed after the image of God by the grace of the gospel: this is a most shameful contradiction to all their pretensions of honouring the great Original. These things ought not so to be; and, if such considerations were always at hand, surely they would not be. Piety is disgraced in all the shows of it, if there be not charity. That tongue confutes itself which one while pretends to adore the perfections of God, and to refer all things to him, and another while will condemn even good men if they do not just come up to the same words or expressions used by it. Further, to fix this thought, the apostle shows that contrary effects from the same causes are monstrous, and not be found in nature, and therefore cannot be consistent with grace: Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree bear olive-berries, or a vine, figs? Or doth the same spring yield both salt water and fresh? James 3:11, James 3:12. True religion will not admit of contradictions; and a truly religious man can never allow of them either in his words or his actions. How many sins would this prevent, and recover men fRom. to put them upon being always consistent with themselves!

John Wesley's Explanatory Notes

James 3:1

Be not many teachers — Let no more of you take this upon you than God thrusts out; seeing it is so hard not to offend in speaking much. Knowing that we — That all who thrust themselves into the office. Shall receive greater condemnation — For more offences. St. James here, as in several of the following verses, by a common figure of speech, includes himself: we shall receive, — we offend, — we put bits, — we curse — None of which, as common sense shows, are to be interpreted either of him or of the other apostles.

Geneva Bible Translation Notes

James 3:1

My (1) brethren, be not many masters, (2) knowing that we (a) shall receive the greater condemnation.

(1) The sixth part or place: Let no man usurp (as most men ambitiously do) authority to judge and censure others harshly. (2) A reason: Because they provoke God's anger against themselves, who do so eagerly and harshly condemn others, being themselves guilty and faulty.

(a) Unless we cease from this imperious and proud finding of fault with others.

Cross-Reference Topical ResearchStrong's Concordance
be:

Malachi 2:12 The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts.
Matthew 9:11 And when the Pharisees saw [it], they said unto his disciples, Why eateth your Master with publicans and sinners?
Matthew 10:24 The disciple is not above [his] master, nor the servant above his lord.
Matthew 23:8-10 But be not ye called Rabbi: for one is your Master, [even] Christ; and all ye are brethren. ... Neither be ye called masters: for one is your Master, [even] Christ.
Matthew 23:14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.
John 3:10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
Acts 13:1 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
Romans 2:20-21 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. ... Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
1 Corinthians 12:28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
Ephesians 4:11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
1 Timothy 2:7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, [and] lie not;) a teacher of the Gentiles in faith and verity.
2 Timothy 1:11 Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.
*Gr:
1 Peter 5:3 Neither as being lords over [God's] heritage, but being ensamples to the flock.

knowing:

Leviticus 10:3 Then Moses said unto Aaron, This [is it] that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.
Ezekiel 3:17-18 Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. ... When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked [man] shall die in his iniquity; but his blood will I require at thine hand.
Ezekiel 33:7-9 So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me. ... Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.
Luke 6:37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
Luke 12:47-48 And that servant, which knew his lord's will, and prepared not [himself], neither did according to his will, shall be beaten with many [stripes]. ... But he that knew not, and did commit things worthy of stripes, shall be beaten with few [stripes]. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
Luke 16:2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.
Acts 20:26-27 Wherefore I take you to record this day, that I [am] pure from the blood of all [men]. ... For I have not shunned to declare unto you all the counsel of God.
1 Corinthians 4:2-5 Moreover it is required in stewards, that a man be found faithful. ... Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.
2 Corinthians 5:10 For we must all appear before the judgment seat of Christ; that every one may receive the things [done] in [his] body, according to that he hath done, whether [it be] good or bad.
Hebrews 13:17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that [is] unprofitable for you.

condemnation:
or, judgment,
Matthew 7:1-2 Judge not, that ye be not judged. ... For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
Matthew 23:14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.
1 Corinthians 11:29-32 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. ... But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
*Gr.
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Chain-Reference Bible SearchCross References with Concordance

Lv 10:3. Ezk 3:17; 33:7. Mal 2:12. Mt 7:1; 9:11; 10:24; 23:8, 14. Lk 6:37; 12:47; 16:2. Jn 3:10. Ac 13:1; 20:26. Ro 2:20. 1Co 4:2; 11:29; 12:28. 2Co 5:10. Ep 4:11. 1Ti 2:7. 2Ti 1:11. He 13:17. 1P 5:3.

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