D. Critical Selection of Teachers (3:1-12)

James now turns his attention to the critical role of the teacher in the spiritual formation of the congregation. He may be introducing the subject with a negative command: “Many of you, do not aspire to be teachers, because we know that we shall come under heavy criticism [judgment]” (my paraphrase). It may be, also, that he is opening with a question: “Surely not many of you are aspiring to be teachers, are you?”

The teaching ministry of the church was especially critical in those pioneering days of the new faith. James wants the aspirants to be aware of it. He does this with a series of vivid pictures: a (chariot) rider racing his horses; a pilot steering his ship; a fire ravaging a forest. The first two pictures focus attention upon the requirement to exercise control in the face of enormous power. The third dramatizes the consequence of power that has escaped control. Another feature has to do with the contrasting of entities: the small bit in the mouth of a sizable horse; a rudder and a wind-driven ship; a spark and a forest fire.

James is trying to give the readers proper perspective on the role of the teacher, especially his grave responsibility. The aspirant may see it simply as a local congregational setting in which he repeats the facts of Jesus and truths of the faith that he was taught. But the demand is far greater than this. What he teaches issues in conduct, and conduct determines the character of the community. All of this is made more acute by the pernicious fallibility that dogs every effort (v.2).

James employs two figures of speech. The first is metonymy. The substance of teaching (“what he says,” v.2) is represented by the tongue, the instrument of speech. So he says “the tongue . . . makes great boasts” (v.5). The second figure used is metaphor: “The tongue also is a fire” (v.6). The first two metaphor pictures (the horse and the ship) illustrate the deftness of the diminutive: how small the bit and the rudder, but how effective in guiding. Although the teacher is merely talking (as compared with physical activity), his words powerfully influence personal conduct and community complexion. How critical is the need to control the tongue—to say the right thing and only the right.

The next two pictures (the forest fire and the world of evil) are negative and illustrate the danger of the undeterred. Barclay suggests the kosmos (“world”) be treated in its active sense: “adornment” of evil. So he explains, “The tongue is the organ which can fatally and fascinatingly make evil attractive” (p. 101). When control is not exercised, the consequences may be disastrous. Only the truth and the sincere application of the truth may be taught. But the hard fact is that the tongue is itself set on fire by hell (v.6). Moreover, no man can tame the tongue (v.7). Here is the doctrine of human depravity.

Many people thus live under the delusion of doubleness, sanctioning both praise of God and cursing of others from the same lips. James exposes the capricious paradox when he asks, “Can a fig tree bear olives, or a grapevine bear figs?” (v.12). The nature of a thing determines its product. If a teacher is going to exercise proper control and secure salutary results, he must be sure to possess that nature that enables him to receive wisdom from above. Here is the doctrine of regeneration, a central focus in the Wesleyan tradition.