The evil which the apostle seems to have referred to in this chapter, was a desire, which appears to have prevailed among those to whom he wrote, to be public teachers, (didaskaloi, Jas 3:1,) and to be such even where there was no proper qualification. It is not easy to see any connexion between what is said in this chapter, and what is found in other parts of the epistle; and indeed the plan of the epistle seems to have been to notice such things as the apostle supposed claimed their attention, without particular regard to a logical connexion. Some of the errors and improprieties which existed among them had been noticed in the previous chapters, and others are referred to in chapters 4 and 5. Those which are noticed in this chapter grew out of the desire of being public teachers of religion. It seems probable that he had this subject in his eye in the whole of this chapter, and this will give a clue to the course of thought which he pursues. Let it be supposed that there was a prevailing desire among those to whom he wrote to become public teachers, without much regard for the proper qualifications for that office, and the interpretation of the chapter will become easy. Its design and drift then may be thus expressed:

I. The general subject of the chapter, a caution against the desire prevailing among many to be ranked among public teachers, Jas 3:1, first clause.

II. Considerations to check and modify that desire, Jas 3:1, (last clause,) Jas 3:18. These considerations are the following:

(1.) The fact that public teachers must give a more solemn account than other men, and that they expose themselves to the danger of a deeper condemnation, Jas 3:1, last clause.

(2.) The evils which grow out of an improper use of the tongue; evils to which those are particularly liable whose business is speaking, Jas 3:2-12. This leads the apostle into a general statement of the importance of the tongue as a member of the human body; of the fact that we are peculiarly liable to offend in that, (Jas 3:2;) of the fact that if that is regulated aright, the whole mall is -- as a horse is managed by the bit, and a ship is steered by the rudder, (Jas 3:2-4;) of the fact that the tongue, though a little member, is capable of accomplishing great things, and is peculiarly liable, when not under proper regulations, to do mischief, (Jas 3:5-6;) of the fact that, while everything else has been tamed, it has been found impossible to bring the tongue under proper restraints, and that it performs the most discordant and opposite functions, (Jas 3:7-9;) and of the impropriety and absurdity of this, as if the same fountain should bring forth sweet water and bitter, Jas 3:10-12. By these considerations, the apostle seems to have designed to repress the prevailing desire of leaving other employments, and of becoming public instructors without suitable qualifications.

(3.) The apostle adverts to the importance of wisdom, with reference to the same end; that is, of suitable qualifications to give public instruction, Jas 3:13-18. He shows (Jas 3:13) that if there was a truly wise man among them, he should show this by his works, with "meekness," and not by obtruding himself upon the attention of others; that if there was a want of it evinced in a spirit of rivalry and contention, there would be confusion and every evil work, (Jas 3:14-16;) and that where there was true wisdom, it was unambitious and unostentatious; it was modest, retiring, and pure. It would lead to a peaceful life of virtue, and its existence would be seen in the "fruits of righteousness sown in peace," Jas 3:17-18. It might be inferred that they who had this spirit would not be ambitious of becoming public teachers; they would not place themselves at the head of parties; they would show the true spirit of religion in an unobtrusive and humble life. We are not to suppose, in the interpretation of this chapter, that the apostle argued against a desire to enter the ministry, in itself considered, and where there are proper qualifications; but he endeavoured to suppress a spirit which has not been uncommon in the world, to become public teachers as a means of more influence and power, and without any suitable regard to the proper endowments for such an office.

Verse 1. My brethren, be not many masters. "Be not many of you teachers." The evil referred to is that where many desired to be teachers, though but few could be qualified for the office, and though, in fact, comparatively few were required. A small number, well qualified, would better discharge the duties of the office, and do more good, than many would; and there would be great evil in having many crowding themselves unqualified into the office. The word here rendered masters (didaskaloi) should have been rendered teachers. It is so rendered in Joh 3:2; Ac 13:1; Ro 2:20; 1 Co 12:28-29; Eph 4:11; 1 Ti 2:11; 1 Ti 4:3; Heb 5:12; though it is elsewhere frequently rendered master. It has, however, in it primarily the notion of teaching, (didaskw,) even when rendered master; and the word master is often used in the New Testament, as it is with us, to denote an instructor -- as the "schoolmaster". Compare Mt 10:24-25; Mt 22:16; Mr 10:17; Mr 12:19, et al. The word is not properly used in the sense of master, as distinguished from a servant, but as distinguished from a disciple or learner. Such a position, indeed, implies authority, but it is authority based not on power, but on superior qualifications. The connexion implies that the word is used in that sense in this place; and the evil reprehended is that of seeking the office of public instructor, especially the sacred office. It would seem that this was a prevailing fault among those to whom the apostle wrote. This desire was common among the Jewish people, who coveted the name and the office of Rabbi, equivalent to that here used, (compare Mt 23:7,) and who were ambitious to be doctors and teachers. See Ro 2:19; 1 Ti 1:7. This fondness for the office of teachers they naturally carried with them into the Christian church when they were converted, and it is this which the apostle here rebukes. (A proof of some importance that this prevailed in the early Christian church, among those who had been Jews, is furnished by a passage in the Apocryphal work called "The Ascension of Isaiah the Prophet;" a work which Dr. Lawrence. the editor, supposes was written not far from the apostolic age. "in those days (the days of the Messiah) shall many be attached to office, destitute of wisdom; multitudes of iniquitous elders and pastors, injurious to their flocks, and addicted to rapine, nor shall the holy pastors themselves diligently discharge their duty" chap. iii.23-24). The same spirit the passage before us would rebuke now, and for the same reasons; for although a man should be willing to become a public instructor in religion when called to it by the Spirit and Providence of God, and should esteem it a privilege when so called, yet there would be scarcely anything more injurious to the cause of true religion, or that would tend more to produce disorder and confusion, than a prevailing desire of the prominence and importance which a man has in virtue of being a public instructor. If there is anything which ought to be managed with extreme prudence and caution, it is that of introducing men into the Christian ministry. Compare 1 Ti 5:22; Ac 1:15-26; Ac 13:2-3.

Knowing that we shall receive the greater condemnation, (meizon krima) Or rather, a severer judgment; that is, we shall have a severer trial, and give a stricter account. The word here used does not necessarily mean condemnation, but judgment, trial, account; and the consideration which the apostle suggests is not that those who were public teachers would be condemned, but that there would be a much more solemn account to be rendered by them than by other men, and that they ought duly to reflect on this in seeking the office of the ministry. He would carry them in anticipation before the judgment-seat, and have them determine the question of entering the ministry there. No better "stand-point" can be taken in making up the mind in regard to this work; and if that had been the position assumed in order to estimate the work, and to make up the mind in regard to the choice of this profession, many a one who has sought the office would have been deterred from it; and it may be added, also, that many a pious and educated youth would have sought the office, who has devoted his life to other pursuits. A young man, when about to make choice of a calling in life, should place himself by anticipation at the judgment-bar of Christ, and ask himself how human pursuits and plans will appear there. If that were the point of view taken, how many would have been deterred from the ministry who have sought it with a view to honour or emolument! How many, too, who have devoted themselves to the profession of the law, to the army or navy, or to the pursuits of elegant literature, would have felt that it was their duty to serve God in the ministry of reconciliation? How many at the close of life, in the ministry and out of it, feel, when too late to make a change, that they have wholly mistaken the purpose for which they should have lived!

{a} "be not many masters" Mt 18:8,14; 1 Pe 5:3

{+} "condemnation" or, "judgement"