James 3: 2 In Brief
Edited on June 28, 2022 for an entry on academia.edu.
Preface in Brief
New Testament scholar, William Barclay, explains that the Epistle of James had historically a difficult time getting into the New Testament Canon. And even when it did become recognized as inspired Scripture it was considered with caution and suspicion. Martin Luther was famous in the sixteenth century for wanting to ban it from the Canon at one time. Barclay (1976: 3).
Martin Luther
T.Carson notes that Origen did quote James as Scripture. Carson (1986: 1535). There were many doubts concerning canonicity also because many relevant persons were unsure of whom the author might be. Carson takes the historical understanding that the author is James the half-brother of Jesus Christ. Carson (1986: 1534).
By the end of the fourth century many of the doubts of canonicity were ended until the Reformation with Martin Luther's objections. Carson (1986: 1535). Carson reasons that Luther mistakenly viewed differences between James and Paul in regard to faith and works. Carson (1986: 1535). Modern scholarship generally reasons that there is no disagreement, instead James is stating that basically 'barren orthodoxy needs obedience to give it life'. Carson (1986: 1535). Therefore not disagreeing with the Apostle Paul that works cannot save someone in the sense of everlasting non-temporal salvation, but that someone in Christ in this life should have works. This very much relates in concept to Ephesians 2 in that someone saved by grace through faith should have works, as the ideal.
Citing Luther:
'But this James does nothing more than drive to the law and its works; and he mixes the two up in such disorderly fashion that it seems to me he must have been some good, pious man, who took some sayings of the apostles’ disciples and threw them thus on paper; or perhaps they were written down by someone else from his preaching. He calls the law a “law of liberty,” though St. Paul calls it a law of slavery, of wrath, of death and of sin (Galatians 3:23; Romans 7:11).
Moreover, in James 5:20, he quotes the sayings of St. Peter, “Love covereth the multitude of sins” (1 Peter 4:8) and “Humble yourselves under the hand of God” (1 Peter 5:6), and of St. Paul (Galatians 5:10), “The Spirit lusteth against hatred”; and yet, in point of time, St. James was put to death by Herod, in Jerusalem, before St. Peter. So it seems that he came long after Sts. Peter and Paul.
In a word, he wants to guard against those who relied on faith without works, and is unequal to the task [in spirit, thought, and words, and rends the Scriptures and thereby resists Paul and all Scripture], and would accomplish by insisting on the Law what the apostles accomplish by inciting men to love. Therefore, I cannot put him among the chief books, though I would not thereby prevent anyone from putting him where he pleases and estimating him as he pleases; for there are many good sayings in him.(130).'
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T.Carson notes that Origen did quote James as Scripture. Carson (1986: 1535). There were many doubts concerning canonicity also because many relevant persons were unsure of whom the author might be. Carson takes the historical understanding that the author is James the half-brother of Jesus Christ. Carson (1986: 1534).
By the end of the fourth century many of the doubts of canonicity were ended until the Reformation with Martin Luther's objections. Carson (1986: 1535). Carson reasons that Luther mistakenly viewed differences between James and Paul in regard to faith and works. Carson (1986: 1535). Modern scholarship generally reasons that there is no disagreement, instead James is stating that basically 'barren orthodoxy needs obedience to give it life'. Carson (1986: 1535). Therefore not disagreeing with the Apostle Paul that works cannot save someone in the sense of everlasting non-temporal salvation, but that someone in Christ in this life should have works. This very much relates in concept to Ephesians 2 in that someone saved by grace through faith should have works, as the ideal.
I would personally opine that commentaries and scholarship are very helpful in understanding that ultimately, the Book of James, does not contradict Pauline theology. This as opposed to an impression that may be found from an English only read of James itself. The read being essential for the English reader, but not the only key tool available for understanding the Book of James, reasonably well.
James 3 For Context
James 3:1-5 The New Revised Standard Version
1 Let not many of you become teachers, my brethren, for you know that we who teach shall be judged with greater strictness. 2 For we all make many mistakes, and if any one makes no mistakes in what he says he is a perfect man, able to bridle the whole body also. 3 If we put bits into the mouths of horses that they may obey us, we guide their whole bodies. 4 Look at the ships also; though they are so great and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. 5 So the tongue is a little member and boasts of great things. How great a forest is set ablaze by a small fire!
James 3: 2 In Brief
The New Revised Standard Version is a Bible version I rarely consult. I use the New American Standard Bible, English Standard Version, King James Version and New Testament Greek texts mainly. With my PhD journeys to Wales I decided to purchase a Bible relevant to my academic setting and therefore I bought the New Revised Standard Version, plus I thought it was good to have a Bible version that contained the Apocrypha, which I have only glanced at.
I have found this translation of James 3: 2 theologically and philosophically useful from a Reformed perspective:
2 For we all make many mistakes, and if any one makes no mistakes in what he says he is a perfect man, able to bridle the whole body also.
I appreciate the use of the terms 'we all make many mistakes'. It seems practically true. Mistakes, although more than that by definition granted, are something we do when we commit sins, it seems appropriate. From Marshall and the Greek New Testament there seemed nothing controversial with the either Greek rendering.
From Marshall it provides an interpretation of 'we stumble'. γὰρ πταίομεν
From the New American Standard Bible:
2 For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well.
Closer to the New Testament Greek version it appears.
From the English Standard Version Bible:
2 For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.
As is this, it appears.
Theologically and philosophically one can reason from Scripture that as all 'make mistakes' or more strictly Biblically accurately 'we stumble' that this is in line with the words of Paul in Romans where all humanity in verse 23 has been labelled as sinning and falling short of the glory of God, and not a righteous person exists, not one, verse 10, or even one that seeks after God, verse 11.
Barclay uses the term 'slip up' and also ties this section of Scripture, as I did, to Paul and Romans 3. Barclay (1976: 82). He quotes the Apostle John in 1 John 1: 8 and the fact that every person sins. As a result humanity should be humble concerning the issue. There is no room for human pride in regard to the issue of sin as each person has 'a blot to which to be ashamed.' Barclay (1976: 82).
Whether reading James or Paul based on this type of theological view of imperfect humanity these imperfections due to sin, 'slip ups', 'mistakes', 'many stumbles' are of a sinful/sin nature and lead to sinning and cause a human being to not be in communion with God that is perfect, as persons, other than Jesus Christ, cannot be perfect and sinless. There is not one other than Christ that uses, for example, the tongue perfectly in speech and related conduct. Therefore according to the Biblical record the atonement (The Gospels, Romans, Hebrews) and resurrection (The Gospels, 1 Corinthians 15) of Christ needs to be applied to those God chooses (Romans 8-9, Ephesians 1) to have the righteousness of Christ (Romans 1). In the future culminated Kingdom, resurrected persons, although finite will share in the perfection of the infinite perfect God (Revelation 21-22).
The alternative is to stay imperfect and unacceptable to God, post-mortem (Revelation 20-22).
James 3 For Context
James 3:1-5 The New Revised Standard Version
1 Let not many of you become teachers, my brethren, for you know that we who teach shall be judged with greater strictness. 2 For we all make many mistakes, and if any one makes no mistakes in what he says he is a perfect man, able to bridle the whole body also. 3 If we put bits into the mouths of horses that they may obey us, we guide their whole bodies. 4 Look at the ships also; though they are so great and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. 5 So the tongue is a little member and boasts of great things. How great a forest is set ablaze by a small fire!
James 3: 2 In Brief
The New Revised Standard Version is a Bible version I rarely consult. I use the New American Standard Bible, English Standard Version, King James Version and New Testament Greek texts mainly. With my PhD journeys to Wales I decided to purchase a Bible relevant to my academic setting and therefore I bought the New Revised Standard Version, plus I thought it was good to have a Bible version that contained the Apocrypha, which I have only glanced at.
I have found this translation of James 3: 2 theologically and philosophically useful from a Reformed perspective:
2 For we all make many mistakes, and if any one makes no mistakes in what he says he is a perfect man, able to bridle the whole body also.
I appreciate the use of the terms 'we all make many mistakes'. It seems practically true. Mistakes, although more than that by definition granted, are something we do when we commit sins, it seems appropriate. From Marshall and the Greek New Testament there seemed nothing controversial with the either Greek rendering.
From Marshall it provides an interpretation of 'we stumble'. γὰρ πταίομεν
From the New American Standard Bible:
2 For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well.
Closer to the New Testament Greek version it appears.
From the English Standard Version Bible:
2 For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.
As is this, it appears.
Theologically and philosophically one can reason from Scripture that as all 'make mistakes' or more strictly Biblically accurately 'we stumble' that this is in line with the words of Paul in Romans where all humanity in verse 23 has been labelled as sinning and falling short of the glory of God, and not a righteous person exists, not one, verse 10, or even one that seeks after God, verse 11.
Barclay uses the term 'slip up' and also ties this section of Scripture, as I did, to Paul and Romans 3. Barclay (1976: 82). He quotes the Apostle John in 1 John 1: 8 and the fact that every person sins. As a result humanity should be humble concerning the issue. There is no room for human pride in regard to the issue of sin as each person has 'a blot to which to be ashamed.' Barclay (1976: 82).
Whether reading James or Paul based on this type of theological view of imperfect humanity these imperfections due to sin, 'slip ups', 'mistakes', 'many stumbles' are of a sinful/sin nature and lead to sinning and cause a human being to not be in communion with God that is perfect, as persons, other than Jesus Christ, cannot be perfect and sinless. There is not one other than Christ that uses, for example, the tongue perfectly in speech and related conduct. Therefore according to the Biblical record the atonement (The Gospels, Romans, Hebrews) and resurrection (The Gospels, 1 Corinthians 15) of Christ needs to be applied to those God chooses (Romans 8-9, Ephesians 1) to have the righteousness of Christ (Romans 1). In the future culminated Kingdom, resurrected persons, although finite will share in the perfection of the infinite perfect God (Revelation 21-22).
The alternative is to stay imperfect and unacceptable to God, post-mortem (Revelation 20-22).
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BARCLAY, WILLIAM (1976) The Letters of James and Peter, Philadelphia, The Westminster Press.
COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.
THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.
The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.
Photo: Bolten Abbey, England (trekearth)
BARCLAY, WILLIAM (1976) The Letters of James and Peter, Philadelphia, The Westminster Press.
BAUER, WALTER. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.
BRUCE, F.F. (1987) Romans, Grand Rapids, William B. Eerdmans Publishing Company.
CAIRD, GEORGE B. (1977) Paul's Letters from Prison Paperback, Oxford, Oxford University Press.
CARSON, T. (1986) ‘James’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.
COAD, F. ROY (1986) ‘Galatians’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.
COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.
CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company.
DUNNETT, WALTER M. (2001) Exploring The New Testament, Wheaton, Crossway Books.
ELWELL, WALTER AND YARBROUGH, ROBERT W., Third Edition (2013) Encountering The New Testament, Grand Rapids, Baker Academic.
FEE, GORDON (1987) The First Epistle to the Corinthians, Grand Rapids, William B. Eerdmans Publishing Company.
FOULKES, FRANCIS (1989) Ephesians, Grand Rapids, Inter-Varsity Press.
GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan.
HARPUR, GEORGE (1986) Ephesians in The International Bible Commentary, Grand Rapids, Zondervan.
LIGHTFOOT, JOHN B. (1993) The Destination of the Epistle to the Ephesians in Biblical Essays, New York, Macmillan.
LUTHER, MARTIN (1522-1545) Prefaces to the Books of the Bible, PDF.
file:///E:/DT%20101%20G2/Blog%2066/Prefaces-to-the-Books-of-the-Bible-with-cover.pdf
These prefaces were originally published in Works Of Martin Luther Translated With Introductions and Notes Volume VI, by A. J. Holman Company and The Castle Press, 1932. The copyright was not renewed in 1960, releasing the text into the public domain.
MARSH, PAUL, W. (1986) ‘1 Corinthians’, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.
MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.
MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.
MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers.
STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.
THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.
Photo: Bolten Abbey, England (trekearth)
