James 3:1

1.

A FURTHER TEMPTATION OR SPIRITUAL DANGER CONNECTED WITH THE SYNAGOGUE IS AMBITION FOR THE OFFICE OF TEACHER OR RABBI

1. Two results are noted from the intemperate or unconsidered use of language: (1) The swiftness with which the evil spreads from an insignificant beginning. (2) The vast influence of words, which have large issues. A chance word which gives pain or which stimulates may influence a life. The thought of the irretrievable character of the word once spoken comes out in the Homeric phrase ποῖόν σε ἔπος φύγεν ἕρκος ὀδόντων Il. IV. 350 and frequently. Comp. Virgil’s account of fama—a thing spoken.

μὴ πολλοὶ διδάσκαλοι γίνεσθε, do not become many (of you), do not put yourselves under instruction with the view of being, teachers or Rabbis. The temptation to become a διδάσκαλος was great; for to no other class of the community were higher honours paid. “To speak with the teacher, to invite him to be the guest, to marry his daughter, Israel was taught to consider the highest honour. The young men were expected to count it their glory to carry the Rabbi’s burdens, to bring his water, to load his ass.” Hausrath, N. T. Times I. 105, Eng. Trans. Rabbi ben Joezer said: “Let thine house be a meeting-house for the wise; and powder thyself in the dust of their feet, and drink their words with thirstiness.” Pirke Aboth, I. 4, quoted by Hausrath.

In these circumstances to become a Rabbi was the ambition of every Israelite of leisure and ability. Even married men and those advanced in life became disciples in the synagogue schools, in order to obtain this dignity. Our Lord foresaw this danger for the Christian Church which St James denounces, Matthew 23:5-8. Note especially James 3:8 εἶς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς�, a word which St James seems to recall here by the introduction of ἀδελφοί μου.

We learn from Acts 13:1; 1 Corinthians 12:28 and Ephesians 4:11 that the office of διδάσκαλος was recognised in the Christian Church or synagogue.

μεῖζον κρίμα, a severer judgment, a keener censure, than those who are not teachers. See Mark 12:40 and Luke 20:47, οὗτοι λήμψονται περισσότερον κρίμα the context of which brings it into close connexion with this passage.

κρίμα is in itself a neutral word—a judgment or decision which may be either of acquittal or condemnation, ὧν τὸ κρίμα ἒνδικόν ἐστιν, Romans 3:8, whose judgment or verdict, here of condemnation, is just, οἱ δὲ�, Romans 13:2, sentence of condemnation human and divine. ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα, 1 Corinthians 11:29, where the context, especially 1 Corinthians 11:32, shews that ‘damnation’ or even ‘condemnation’ is too strong a word. κρίμα is here a divine judgment that disciplines and corrects in this world.

As regards the accent the only authority for κρῖμα is the length of the first syllable in a single passage, Aesch. Supp. 397. κρίμα is rightly preferred. See Dr Vaughan on Romans 2:2 and Dr Moulton’s note, Winer p. 57 (II. vi. 2).

λημψόμεθα, the use of the 1st person plural implies the authority of St James as himself a διδάσκαλος.