James 3:4
Parallel Verses
King James Version
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.

Darby Bible Translation
Behold also the ships, which are so great, and driven by violent winds, are turned about by a very small rudder, wherever the pleasure of the helmsman will.

World English Bible
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.

Young's Literal Translation
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,

James 3:4 Parallel
Commentary
Geneva Study Bible

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.

James 3:4 Parallel Commentaries

Library
How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Whether Wisdom Should be Reckoned among the Gifts of the Holy Ghost?
Objection 1: It would seem that wisdom ought not to be reckoned among the gifts of the Holy Ghost. For the gifts are more perfect than the virtues, as stated above ([2705]FS, Q[68], A[8]). Now virtue is directed to the good alone, wherefore Augustine says (De Lib. Arb. ii, 19) that "no man makes bad use of the virtues." Much more therefore are the gifts of the Holy Ghost directed to the good alone. But wisdom is directed to evil also, for it is written (James 3:15) that a certain wisdom is "earthly,
Saint Thomas Aquinas—Summa Theologica

Whether Prudence of the Flesh is a Sin?
Objection 1: It would seem that prudence of the flesh is not a sin. For prudence is more excellent than the other moral virtues, since it governs them all. But no justice or temperance is sinful. Neither therefore is any prudence a sin. Objection 2: Further, it is not a sin to act prudently for an end which it is lawful to love. But it is lawful to love the flesh, "for no man ever hated his own flesh" (Eph. 5:29). Therefore prudence of the flesh is not a sin. Objection 3: Further, just as man is
Saint Thomas Aquinas—Summa Theologica

Whether Fasting is a Matter of Precept?
Objection 1: It would seem that fasting is not a matter of precept. For precepts are not given about works of supererogation which are a matter of counsel. Now fasting is a work of supererogation: else it would have to be equally observed at all places and times. Therefore fasting is not a matter of precept. Objection 2: Further, whoever infringes a precept commits a mortal sin. Therefore if fasting were a matter of precept, all who do not fast would sin mortally, and a widespreading snare would
Saint Thomas Aquinas—Summa Theologica

Whether any one Can be Perfect in this Life?
Objection 1: It would seem that none can be perfect in this life. For the Apostle says (1 Cor. 13:10): "When that which is perfect is come, that which is in part shall be done away." Now in this life that which is in part is not done away; for in this life faith and hope, which are in part, remain. Therefore none can be perfect in this life. Objection 2: Further, "The perfect is that which lacks nothing" (Phys. iii, 6). Now there is no one in this life who lacks nothing; for it is written (James
Saint Thomas Aquinas—Summa Theologica

Whether Our Atmosphere is the Demons' Place of Punishment?
Objection 1: It would seem that this atmosphere is not the demons' place of punishment. For a demon is a spiritual nature. But a spiritual nature is not affected by place. Therefore there is no place of punishment for demons. Objection 2: Further, man's sin is not graver than the demons'. But man's place of punishment is hell. Much more, therefore, is it the demons' place of punishment; and consequently not the darksome atmosphere. Objection 3: Further, the demons are punished with the pain of fire.
Saint Thomas Aquinas—Summa Theologica

Whether a Religious Sins More Grievously than a Secular by the Same Kind of Sin?
Objection 1: It would seem that a religious does not sin more grievously than a secular by the same kind of sin. For it is written (2 Paralip 30:18,19): "The Lord Who is good will show mercy to all them who with their whole heart seek the Lord the God of their fathers, and will not impute it to them that they are not sanctified." Now religious apparently follow the Lord the God of their fathers with their whole heart rather than seculars, who partly give themselves and their possessions to God and
Saint Thomas Aquinas—Summa Theologica

Whether the Separated Soul Can Suffer from a Bodily Fire?
Objection 1: It would seem that the separated soul cannot suffer from a bodily fire. For Augustine says (Gen. ad lit. xii): "The things that affect the soul well or ill after its separation from the body, are not corporeal but resemble corporeal things." Therefore the separated soul is not punished with a bodily fire. Objection 2: Further, Augustine (Gen. ad lit. xii) says that "the agent is always more excellent than the patient." But it is impossible for any body to be more excellent than the separated
Saint Thomas Aquinas—Summa Theologica

The Doctrine of Man
I. THE CREATION AND ORIGINAL CONDITION OF MAN. 1. IMAGE AND LIKENESS OF GOD. 2. PHYSICAL--MENTAL--MORAL--SPIRITUAL. II. THE FALL OF MAN. 1. THE SCRIPTURAL ACCOUNT. 2. VARIOUS INTERPRETATIONS. 3. THE NATURE OF THE FALL. 4. THE RESULTS OF THE FALL. a) On Adam, and Eve. b) On the Race. (1) Various Theories. (2) Scriptural Declarations. THE DOCTRINE OF MAN. I. THE CREATION AND ORIGINAL CONDITION OF MAN. 1. MAN MADE IN THE IMAGE AND LIKENESS OF GOD. Gen. 1:26--"And God said, Let us make man in our image,
Rev. William Evans—The Great Doctrines of the Bible

Man's Inability to Keep the Moral Law
Is any man able perfectly to keep the commandments of God? No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but does daily break them, in thought, word, and deed. In many things we offend all.' James 3: 2. Man in his primitive state of innocence, was endowed with ability to keep the whole moral law. He had rectitude of mind, sanctity of will, and perfection of power. He had the copy of God's law written on his heart; no sooner did God command but he obeyed.
Thomas Watson—The Ten Commandments

Cross References
Matthew 11:27
All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

Acts 27:11
Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.

James 3:3
Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.

James 3:5
Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!

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