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.
3:2 For in many things we offend all. 3 If any man offend not
in word, the same [is] a perfect man, [and] able also to
bridle the whole body.
(3) The seventh place, concerning the bridling of the tongue,
joined with the former, so that it is revealed that there
is no man in who can not justly be found fault as well,
seeing as it is a rare virtue to bridle the tongue.
3:34 Behold, we put bits in the horses' mouths, that they may
obey us; and we turn about their whole body.
(4) He shows by two comparisons, the one taken from the bridles
of horses, the other from the rudder of ships, how great
matters may be brought to pass by the good control of the
tongue.
3:5 Even so the tongue is a little member, and boasteth great
things. 5 Behold, how great a matter a little fire
kindleth!
(5) On the contrary part he shows how great inconveniences
arise by the excesses of the tongue, throughout the whole
world, to the end that men may so much the more diligently
give themselves to control it.
3:6 And the tongue [is] a fire, a b world of iniquity: so is
the tongue among our members, that it defileth the whole
body, and c setteth on fire the course of nature; and it
is set on fire of hell.
(b) A heap of all mischiefs.
(c) It is able to set the whole world on fire.
3:96 Therewith bless we God, even the Father; and therewith
curse we men, which are made after the 7 similitude of
God.
(6) Among other faults of the tongue, the apostle chiefly
reproves slandering and speaking evil of our neighbours,
even in those especially who otherwise will seem godly and
religious.
(7) He denies by two reasons, that God can be praised by the
man who uses cursed speaking, or slandering: first because
man is the image of God and whoever does not reverence him,
does not honour God.
3:108 Out of the same mouth proceedeth blessing and cursing.
My brethren, these things ought not so to be.
(8) Secondly, because the order of nature which God has set in
things, will not allow things that are so contrary to one
another, to stand with one another.
3:139 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.
(9) The eighth part, which goes with the former concerning
meekness of mind, against which he sets envy and a
contentious mind: in the beginning he shuts the mouth of
the main fountain of all these mischiefs, that is, a false
persuasion of wisdom, whereas nonetheless there is no true
wisdom, but that which is heavenly, and shapes our minds to
all types of true discipline and modesty.
3:17 But the wisdom that is from above is first pure, then
peaceable, gentle, [and] easy to be intreated, full of d
mercy and good fruits, without partiality, and without
hypocrisy.
(d) He sets mercy against the fierce and cruel nature of
man, and shows that heavenly wisdom brings forth good
fruits, for he that is heavenly wise, refers all things
to God's glory, and the profit of his neighbours.
3:1810 And the fruit of righteousness is sown in peace of
them that make peace.
(10) Because the world persuades itself that they are miserable
who live peaceably and simply: on the contrary, the
apostle states that they shall eventually reap the harvest
of peaceable righteousness.
