The Book of Yaakov (James) Chapter 3

“You shall not go about as a talebearer: I say that, since all those who start quarrels and speak lashon hara go into homes to seek what evil they can see, or what evil things to tell in the marketplace,” -Rashi on Leviticus 19:16:1 Sefaria Community translation

Yaakov 3:1-18 (Author’s convergent translation from Greek, Aramaic and Hebrew)
 
1 Not many of you should seek to become teachers, masters, instructors with doctorates, my brothers and sisters, fellow Jews[1:1], see, perceive, view to know that we who are teachers will receive a greater, stricter judgment. 2 For in many ways all, absolutely stumble, fall, offend. If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well. 3 Now, behold, pay attention we put the bits into the horses’ mouths so that they will trust, be persuaded by us, we turn, direct their whole body as well. 4 Now, behold, pay attention, look at the ships too: though they are so large and are driven by fierce winds, they are turned, directed by a very small rudder wherever the violent motion of the one who makes straight, governs, the pilot, wills, determines. 5 Thus also the tongue is a small member, part, and it boasts greatly. Now, behold, pay attention, see how a great forest, large amount of wood matter is kindled into an inferno by a small flame! 6 And the tongue is a fire, flame, the world  of the unrighteousness, iniquity, injustice, poor judgement; the tongue is set among our members, parts, as that which stains, defiles the whole body and sets ablaze the wheel, course, perpetual direction of the life, and is set ablaze by Gehinnom[H]. 7 For every species of wild beasts and birds, of reptiles and creatures of the sea, is tamed, restrained and has been tamed, restrained by human beings. 8 But the tongue not one person can tame, restrain; a constantly unstable evil, full of deadly poison, rust. 9 With it we bless, praise the Lord, God and Father, and with it we curse people, who have been made in the likeness of God; 10 from the same mouth proceed blessing and cursing. My brothers and sisters, fellow Jews[1:1], these things should not be. 11 Does a spring produce out of the same opening sweet, fresh and bitter water? 12 Can a fig tree, My brothers and sisters, fellow Jews[1:1], bear olives, or a vine bear figs? So it is that no spring can yield both salt water and sweat, fresh water. 13 Who among you is wise and understanding, well learned, knowledgeable? Let him show by his good conversation his works, actions in a gentle disposition of wisdom. 14 And if you have bitter jealousy, envy, zeal and contention, selfish ambition in your hearts, do not rejoice and lie against the truth. 15 This kind of wisdom is not that which descends from above, but is earthly, sensual, demonic. 16 For where jealousy, envy, zeal and contention, selfish ambition exist, there is confusion, disorder and every kind of evil thing, work, practice. 17 But the wisdom from above is first pure/clear, then peace-filled, gentle/moderate/patient, reasonable/receptive/easy to entreat, full of mercy and good fruits, impartial/devoid of favouritism, free of hypocrisy. 18 And the fruit of righteousness, right action is sown in peace by those who make/do peace.
 
Yaakov 3:1-18 (Line upon line)
 
1 Not many (polus[G], rabiym[H]) of you should seek to become teachers, masters, instructors with doctorates (didaskalos[G], lemoriym[H]), my brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), see, perceive, view to know (eidō[G], yad’tem[H]) that we who are teachers will receive (lambanō[G]) a greater, stricter (megas[G]) judgment (krima[G], hadiyn[H]). 2 For in many (polus[G]) ways all, absolutely (hapas[G]) stumble, fall, offend (ptaiō[G]). If any certain one (tis[G]) does not stumble in word, essence, substance (logos[G], bedibor[H]), he is a perfect, complete (teleios[G], mushlam[H]) man, person (aner[G], iysh[H]), strengthened (dunatos[G]) to bridle, rein in, direct, guide (chalinagōgeō[G]) the whole (holos[G], lechol[H]) body (soma[G], gufo[H]) as well (kai[G]). 
 
1 Not many of you should seek to become teachers, masters, instructors with doctorates, my brothers and sisters, fellow Jews[1:1], see, perceive, view to know that we who are teachers 
will receive a greater, stricter judgment. 2 For in many ways all, absolutely stumble, fall, offend. If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.
 
Simply put, if we take on the responsibility as rabbis, teachers, shepherds, of passing on the teaching of God’s word in Messiah, we must do so with considered accuracy. We must also accept that we will be assessed in a more detailed way. This warning is meant as a call to take care with the instruction we give to those who look to us for godly council.
 
Everyone who teaches Scripture to others should pause to consider this first verse of Yaakov 3. Pause, consider the awesome God Who inspires all Scripture and then proceed to teach with fear and trembling.
 
It has not been for a lack of access to Scripture that the body of believers has fallen into error but for a lack of sober judgement and awe in approaching interpretation. Yeshua said to the learned men of the first century “You are in error because you do not know the Scriptures or the power of God.” (Matt. 22:29). His hearers were the most well-read theologians of the time, many of them had learned the Scriptures verbatim from early childhood, and yet Yeshua says they “don’t know the Scriptures or the power of God”. They failed to properly comprehend the Scriptures because devoid of the Holy Spirit (Power, Strength) of God no one can understand the Ketuvim[H], Writings, Scriptures.
 
Many among the body of believers who seek training as leaders and teachers today attend tertiary institutions that teach people to critique, stand in judgement over God’s Word and to question everything except their own evil motivations. These institutions cannot teach the power of God because the Ruach HaKodesh (Holy Spirit) is not taught but given. He is given of the Father and the Son and must either be received or rejected. He is the teacher. Those who reject Him in favour of pursuing fallen human intellectual understanding end in error. Thus, worldwide, the body of believers has been poisoned by false teachers, those who sit in judgement over Scripture rather than allowing themselves to be judged by Scripture. They lord their false understanding over uneducated communities, leading many astray. Their judgement will be great and the result terrifying.
 
Those of us who teach Scripture have been given a sacred and terrifying responsibility. Anyone who does not teach the Scriptures with fear and trembling places both themselves and their hearers in grave danger.
 
We note that there is a drash (comparative teaching) to be made between the words of Yaakov and the words of Yeshua. “The Power (Strength)” of God mentioned in Yeshua’s words is a reference to the manifest strength of the Ruach HaKodesh (Holy Spirit). The Greek dunamis meaning “strength, power, ability”. Yaakov says “If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.” Therefore, we understand that the unity of God’s Spirit and Word bears the fruit of self-control, the Spirit being the Director of a “complete” person’s entire body. Yeshua is the ultimate example to us of one Who “does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.”
With respect to the body of believers (Ecclesia[G]) over whom Yeshua is head, He is able to direct us so that we might be reined in when we walk to close to the edge of a cliff.
 
3 Now, behold, pay attention (idou[G], hineih[H]) we put the bits (chalinos[G]) into the horses’ (hasusiym[H]) mouths so that they will trust, be persuaded by (peithō[G]) us, we turn, direct (metagō[G]) their whole (holos[G]) body (soma[G], gufo[H]) as well (kai[G]). 4 Now, behold, pay attention, (idou[G], hineih[H]) Look at the ships (ploion[G]) too: though they are so large (gedolot[H]) and are driven by fierce winds (beruach azah[H]), they are turned, directed (metagō[G]) by a very small (elachistos[G]) rudder (pēdalion[G]) wherever the violent motion (hormē[G]) of the one who makes straight, governs, the pilot, (euthunō[G]) wills, determines (boulomai[G]).
 
3 Now, behold, pay attention we put the bits into the horses’ mouths so that they will trust, be persuaded by us, we turn, direct their whole body as well. 4 Now, behold, pay attention, look at the ships too: though they are so large and are driven by fierce winds, they are turned,
directed by a very small rudder wherever the violent motion of the one who makes straight, governs, the pilot, wills, determines.
 
The tongue is like a bit or a rudder, these tools are used by a rider and pilot respectively, neither of them in and of themselves are able to direct anything. The tongue is a neutral muscle until such a time as it is directed.

The tongue, like a rudder, is small but powerful, with disproportionate control over the whole body. Like a rapidly spreading fire a small lie can destroy a nation.
 
“You love all devouring words, you deceitful tongue.” -Psalm 52:4
 
“Where there is no wood,  the fire goes out: so too where there is no talebearer, the strife ceases.” -Proverbs 26:20
 
We note that with regard to the analogy of the bit in the horses’ mouths, while “obey” is a valid translation of the Greek peithō, “trust, be persuaded” are equally valid. In the context of what Yaakov is saying and given the ship analogy that follows, “trust, persuaded by” is a better translation. The rider may at times yank hard on the reins, for example, when the horse is careening toward a cliff edge. It is because the horse trusts the rider that he responds to the guidance of the reins and when the horse is overwhelmed or frightened and runs aimlessly as a result, the fierce strength of the rider and the sharp, hard yanking on the reins brings the horse back into focus. Therefore, trust and discipline are being taught. When the Messiah follower loses his way and is headed for danger, Messiah yanks on the reins. It may be painful, but we trust that it is for our good.
 
The ship rudder analogy affirms the meaning of the horse and bridle analogy. Using two analogies in succession like this reflects the ancient Hebrew poetic mechanism of repetition. The Greek text is sometimes euphemism in translation, and usually reads something like “directed by a small rudder whenever the will of the ship captain determines.” The context describes a very large ship blown by fierce winds and the Greek text describes the ship captain’s response in directing the rudder as being equally fierce “violent” hormē[G]. A better translations being “directed by a very small rudder wherever the violent motion of the one who makes straight, determines.” Therefore, the ship captain does more than “will” the change in direction, he makes a violent motion with the rudder in order to force the ship in the right direction and thus ensure the safety of the crew.
 
This teaching of Yaakov first and foremost uses Yeshua as the primary example. Yeshua in one sense is the Rider, the Captain. We receive His bridle in trust and are directed accordingly, sometimes gently, sometimes forcefully, but always for our good. Likewise as Captain Yeshua directs us through the violent storms of life in the fallen world. At times this means that He violently pulls or pushes on the rudder in order to secure our spiritual safety and direct us in sanctification.
 
Secondly, as disciples of Yeshua filled by His Spirit we are to participate in the bridling of our beings, the guiding of our bodies, and given the context, in particular, we are to rein in, direct, guide our speech.
 
5 Thus also the tongue (ho glōssa[G], halashon[H]) is a small (mikros[G]) member, part (melos[G]), and it boasts greatly (megalaucheō[G], gadol[H]). Now, behold, pay attention, see (idou[G], hineih[H]) how  a great (hēlikos[G]) forest, large amount of wood matter (hulē[G]) is kindled (anaptō[G]) into an inferno by a small (oligos[G]) flame (pur[G], iesh[H])! 6 And the tongue (ho glōssa[G], halashon[H]) is a fire, flame, (pur[G], iesh[H]) the world (ho kosmos[G], haolam[H]) of the unrighteousness, iniquity, injustice, poor judgement (ho adikia[G]); the tongue (ho glōssa[G], halashon[H]) is set among (kathistēmi[G]) our member’s, parts, (melos[G]) as that which stains, defiles (spiloō[G]) the whole body (holos ho soma[G], et-kol-haguf[H]) and sets ablaze (phlogizō[G]) the wheel, course, perpetual direction (trochos[G]) of the life (ho genesis[G]), and is set ablaze (phlogizō[G], be’eish[H]) by Gehinnom[H] (geenna[G]). 
 
5 Thus also the tongue is a small member, part, and it boasts greatly. Now, behold, pay attention, see how a great forest, large amount of wood matter is kindled into an inferno by a small flame! 6 And the tongue is a fire, flame, the world  of the unrighteousness, iniquity, injustice, poor judgement; the tongue is set among our member’s, parts, as that which stains, defiles the whole body and sets ablaze the wheel, course, perpetual direction of the life, and is set ablaze by Gehinnom[H].
 
The specific tongue in question here is the tongue that gives in to temptation (as explained in chapter 1), and is therefore used to direct our entire being toward evil. Because the tongue speaks forth that which is in the heart its words are the evidence of things kept deep within. If our hearts (core being) are given over to wickedness then our words will perpetuate that wickedness and we will act accordingly. Yeshua warned that what comes out of a man’s mouth is what defiles him. (Matthew 15:19-20) One might say that in contrast to the Messiah, Whose tongue directs the body (Ecclesia, body of believers) toward perfection, our tongues have the potential to damage and defile the body (Ecclesia, body of believers).

It's important to note that Gehinnom is spoken of as existing concurrently and as the ignition source for the corruptible fire that dances on the tongue when it is used by the yetzer ha-ra (evil inclination). Therefore the place to which Yaakov is referring (which, at that time was understood by the rabbi’s to be the holding place for the wicked, a section of sheol, Hebrew for underworld [not grave, the Hebrew for grave is Kever]), was believed to have existed for some time, probably having had its inception before the creation of humanity (that is after the fall of haSatan, the accuser).

We should also remember that Jewish tradition speaks of the Torah descending like tongues of fire. There is a fire born of truth and a fire born of evil. Truth is a fire that cleanses all in its path, evil is a fire that scars, damages, defiles and destroys all in its path. Truth is so hot that it has the power to transform the fuel it consumes, evil is only hot enough to deform the fuel it uses.
 
In the first century C.E. Geiy Ben Hinnom[H] “The valley of Hinnom” located close to the city of Jerusalem, was used as a valley of refuse, it was constantly burning. It was and is associated to the idolatrous worship of false gods and demons and the sacrificing of children. Thus, very early in the development of Biblical Judaism (prior to 400 B.C.E.) it became a metaphor for the perpetual torment of that part of Sheol (holding place of the departed, NOT the grave [kever[H]]) where the wicked await judgement. It was so firmly established as its own uniquely defined part of the afterlife that it was given a name by the rabbis of Judaism, “Gehinnom.”
 
Yeshua understood and taught Gehinnom as a spiritual location following death where the departed wicked are tormented (Matt. 10:28; 2 Peter 2:4). Gehinnom is the prejudgement location of the wilfully unredeemed (Luke 16:19-31) whereas the lake of fire is the post judgement and eternal location of the wilfully unredeemed wicked (Matt. 13:42, 18:8, 25:41, 46; Mark 9:47-48; 2 Thess. 1:8-9; Rev. 19:20; 20:10-15; 21:8).
 
Many false teachers and heretics seek to confuse believers by misusing these very different and unique terms (Sheol, Kever, Gehinnom, Gehenna, hell, hades, lake of fire, eternal torment etc.) in an attempt to disempower and reduce Gehinnom and the lake of fire to nothing more than metaphorical warnings devoid of eternal consequence. Those who teach that there is no eternal punishment for the unrepentant wicked are liars, children of Satan. Scripture explicitly teaches the very real and eternal consequences of a refusal to accept God’s redemptive offer in Yeshua the King Messiah.
 
It is an outright lie to say, as some do, that Judaism holds no belief in hell. Our ancient rabbis teach prolifically on the subject of Gehinnom and in certain aspects of their theology are in agreement with the teaching of Yeshua. However, while many of our Talmudic rabbis rightly understand Gehinnom as a temporary place, they gravely misunderstand it to be a sort of purgatory intended to purify the wicked, it is not. Ironically this so called “Jewish” idea is born of the influence of Hellenistic paganism and is not based on Torah, Nevi’im, Ketuvim (Hebrew Scripture, OT). In short, Biblical Judaism informs and affirms the New Testament teaching concerning both Gehinnom (temporal) and the lake of fire (everlasting).
 
“And Rabbi Elazar says: Any person who has flattery in him falls into Gehenna, as it is stated: “Woe to those who call evil good, and good evil” (Isaiah 5:20). What is written afterward? “Therefore, as the tongue of fire devours straw, and as the chaff is consumed by the flame” (Isaiah 5:24), meaning that the people described in the earlier verse will end up burning like straw in the fires of Gehenna.” -Sotah 41b, 14 Talmud, William Davidson Edition
 
Regardless of the rabbinical Jewish view, we are not subject to it but to the Word of God. The Scripture teaches that at the resurrection all will rise and be judged and the wicked will be thrown into the lake of fire with Satan and his servants, their torment rising day and night forever (Rev. 20:10). Given that this takes place after the judgement, it cannot as some wrongly teach imply a temporal application of the phrasing “Day and night” or the term “forever”. There is no time in eternity.
 
The question "Why would a loving God send people to eternal damnation?" presumes that eternal damnation is evidence of a lack of love, it is not.
 
Evil is determined to propagate itself eternally. Therefore, the problem of evil requires a solution that is eternally effective. Being angry at God for coming up with that solution is itself an act of evil. Sadly, after decades of enlightenment we have learned to question everything except the motivation for our questions. Are we surprised then to find that our questions defeat themselves?
 
We shake a fist at God, and accuse Him of injustice, and He says, "I see you're angry, you shake your fist at Me, I will open up My fist and nail it to a tree".
 
God doesn't send people to eternal damnation. He offers those headed there salvation through the sacrificial substitutionary death of His Son the King Messiah Yeshua.
 
7 For every species of wild beasts (thērion[G]) and birds (peteinon[G]), of reptiles (herpeton[G]) and creatures of the sea (enalios[G], vehayam[H]), is tamed, restrained (damazō[G]) and has been tamed, restrained (damazō[G]) by human beings (anthrōpinos[G], ha’adam[H]). 8 But the tongue (ho glōssa[G], halashon[H]) not one person can tame, restrain (damazō[G]); a constantly unstable (akatastatos[G]) evil (kakos[G], lara’ah[H]), full (mestos[G]) of deadly poison, rust (ios thanatēphoros[G], chamat hamavet[H]). 
 
7 For every species of wild beasts and birds, of reptiles and creatures of the sea, is tamed, restrained and has been tamed, restrained by human beings. 8 But the tongue not one person can tame, restrain; a constantly unstable evil, full of deadly poison, rust.
 
As stated previously, no one can tame the tongue, that is, no one except the man mentioned in verse 2 (the man who does not stumble in anything He says but has power over all of His being). This of course is Messiah Yeshua. It is fallen humanity’s tongue “lashon hara” (tongue of evil) that is an evil thing, not the physical muscle but the physical muscle informed by the yetzer hara “evil inclination” and misused for evil purpose.
 
9 With it we bless, praise (eulogeō[G], nevareikh[H]) the Lord (ho kurios[G], Adon[H]), God (Theos[G], et-haElohiym[H]) and Father (pater[G], Avinu[H]), and with it we curse (kataraomai[G], nekaleil[H]) people (anthrōpinos[G], ha’anashiym[H]), who have been made in the likeness (homoiōsis[G], betzelem[H]) of God (Theos[G], Elohiym[H]); 10 from the same mouth (stoma[G], mipeh echad[H]) proceed (exerchomai[G]) blessing (eulogia[G], berachah[H]) and cursing (katara[G], ukalalah[H]). My brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), these things should not be. 
 
9 With it we bless, praise the Lord, God and Father, and with it we curse people, who have been made in the likeness of God; 10 from the same mouth proceed blessing and cursing. My brothers and sisters, fellow Jews[1:1], these things should not be. 
 
Yaakov clarifies his position by identifying the motivation or intention behind the tongue’s use: firstly it is used correctly to bless God but incorrectly for cursing human beings made in God’s image. Therefore it is Messiah in us that steers the rudder of the tongue toward blessing and the evil inclination or fallen nature that is at work in the misuse of the tongue. The royal commandment or royal Torah mentioned in Chapter 2 of Yaakov’s book is here, reaffirmed as central to right action. One who blesses God with his tongue and then turns to his neighbour and curses him, has effectively blessed and cursed God in the same breathe. On the other hand, the one in whom the Son of God resides, calls out blessing with Messiah’s voice (and we cry Abba, through the spirit of son-ship) and from the same root turns and blesses his neighbour. This is born of Messiah, as opposed to the misuse of the tongue which is born of Gehinnom/ha-Satan when submitted to the evil inclination (yetzer hara).
 
11 Does a spring (pēgē[G], hamaeyan[H]) produce out of the same opening sweet, fresh (glukus[G], metukiym[H]) and bitter (pikros[G], umariym[H]) water? 12 Can a fig tree (sukē[G], hayuchal eitz[H]), My brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), bear olives (elaia[G], zeiytiym[H]), or a vine (ampelos[G], hatuchal hagefen[H]) bear figs (sukon[G], te’einiym[H])? So it is that (houtō[G]) no (oudeis[G]) spring (pēgē[G], maeyan[H]) can yield both (poieō[G]) salt (halukos[G], meluchiym[H]) water (hudōr [G]) and sweat, fresh water (glukus[G], umetukiym[H]). 13 Who among you is wise (Sophos[G], chacham[H]) and understanding, well learned, knowledgeable (epistēmōn[G], venavon[H])? Let him show (deiknuō[G]) by his good (kalos[G], hatovah[H]) conversation (anastrophē[G]) his works, actions (ergon[G], ma’asayv[H]) in a gentle disposition (prautēs[G], beanevat[H]) of wisdom (Sophia[G], hachachmah[H]). 
 
11 Does a spring produce out of the same opening sweet, fresh and bitter water? 12 Can a fig tree, My brothers and sisters, fellow Jews[1:1], bear olives, or a vine bear figs? So it is that no spring can yield both salt water and sweat, fresh water. 13 Who among you is wise and understanding, well learned, knowledgeable? Let him show by his good conversation his works, actions in a gentle disposition of wisdom. 
 
With reference to the spring we are reminded that it is from the source that the spring produces either fresh or bitter water. The fresh spring is born of a pure source, some might say it is of the heavens, while the bitter spring is born of an unclean source (deep within the earth, a metaphor for Gehinnom). Our tongues must be guided by the pure life giving water of God’s Son, which comes from above. He guides us, we do not direct Him.
 
With regard to the fruit analogy the believer is to be known by the appropriate healthy fruit. In the same way that it is contrary to the nature of a fig tree to bear olives, it is contrary to the nature of the born from above believer to bear false witness, lie, slander, curse that which is good etc.
 
We note that good or godly conversation is considered right action.
 
Yaakov affirms pure core faith that bears the fruit of our humble Messiah.

14 And if you have bitter (pikros[G], marah[H]) jealousy, envy, zeal (zēlos[G]) and contention, selfish ambition (eritheia[G]) in your hearts (kardia[G], bilevavechem[H]), do not rejoice (katakauchaomai[G], tithalalu[H]) and lie (pseudomai[G]) against the truth (alētheia[G], baemet[H]). 15 This kind of wisdom (Sophia[G], hachachmah[H]) is not that which descends (katerchomai[G]) from above (anōthen[G]), but is earthly (epigeios[G], hacheled[H]), sensual (psuchikos[G], vehayeitzer[H]), demonic (daimoniōdēs[G], vehasheidiym[H]).
 
14 And if you have bitter jealousy, envy, zeal and contention, selfish ambition in your hearts, do not rejoice and lie against the truth. 15 This kind of wisdom is not that which descends from above, but is earthly, sensual, demonic.
 
If the source of your words is evil, don’t think you will be able to delude others by attempting to twist the truth with lies. Again, it is from a man’s heart (core being) that he speaks.

Pretentious false wisdom doesn't come from God but from the convergent forces of the yetzer hara evil inclination and the demonic, be it by influence or possession. Much of the philosophy of Yaakov’s day seemed wise on the surface but was soon exposed as Gnostic, ungodly and deceptive.
 
It is interesting to note that the Zohar refers to the wisdom of the Egyptians as Chochmah tata’ah “Wisdom from below”, inferior wisdom (Zohar 1:91b:3).

16 For where jealousy, envy, zeal (zēlos[G]) and contention, selfish ambition (eritheia[G]) exist, there is confusion, disorder (akatastasia[G]) and every kind (pas[G], vechol-ma’aseh[H]) of evil (phaulos[G], ra[H]) thing, work, practice (pragma[G]). 17 But the wisdom (Sophia[G], hachachmah[H]) from above (anōthen[G]) is first (prōton[G]) pure/clear (hagnos[G]), then peace-filled (eirēnikos[G], ohevet shalom[H]), gentle/moderate/patient (epieikēs[G]), reasonable/receptive/easy to entreat (eupeithēs[G]), full of mercy (eleos[G], rachamiym[H]) and good (agathos[G]) fruits (karpos[G], up’riy tov[H]), impartial/devoid of favouritism (adiakritos[G]), free of hypocrisy (anupokritos[G]). 18 And the fruit (karpos[G], up’riy [H]) of righteousness, right action (dikaiosunē[G], hatzedakah[H]) is sown (speirō[G]) in peace (eirēnē[G], beshalom[H]) by those who make/do (poieō[G], leoseiy[H]) peace (eirēnē[G], hashalom[H]).
 
16 For where jealousy, envy, zeal and contention, selfish ambition exist, there is confusion, disorder and every kind of evil thing, work, practice. 17 But the wisdom from above is first pure/clear, then peace-filled, gentle/moderate/patient, reasonable/receptive/easy to entreat, full of mercy and good fruits, impartial/devoid of favouritism, free of hypocrisy.
18 And the fruit of righteousness, right action is sown in peace by those who make/do peace.
 
“You shall not go about as a talebearer: I say that, since all those who start quarrels and speak lashon hara go into homes to seek what evil they can see, or what evil things to tell in the marketplace,” -Rashi on Leviticus 19:16:1 Sefaria Community translation

Selfish ambition is idolatry and when fuelled by jealousy it produces disharmony and abominable actions. Jealousy was the catalyst for Satan’s desire to usurp God’s authority. All sin is a form of idolatry and like Gehinnom it sets the tongue on fire.
 
God is a God of symmetry and order, of harmony, unity and reconciliation. Satan on the other hand seeks to divide, taint, separate, defile and breed disharmony.

The wisdom that comes from God is pure (like the freshwater of the previous analogy), peaceful, it doesn't seek to divide, it is kind, not nasty, listens to reason rather than jumping to conclusions. Therefore, the previous chapter’s admonition to be quick to listen, slow to anger and slow to speak. The wisdom from above prefers mercy over judgment (as alluded to in the previous chapter), thus it produces the fruit of mercy which is reconciliation and unity (the opposite of disharmony). Again Yaakov reminds his readers that hypocrisy and partiality are the fruit of a misused tongue and a jealous, self-glorifying heart (core being).

Finally, the tongue that Messiah directs will be a platform for peaceful reconciliatory words that when sown into the lives of others will produce a harvest of right action both in the life of the speaker and in the lives of those who receive the Word.

“Peace makers who sow in peace will reap a harvest of righteousness, right action.” Notice that the text doesn't say, “Peacemakers will reap a harvest of righteousness.” Simply being a peacemaker is not enough, anyone can, by their own inclination, attempt to make peace. This does not always produce a righteous outcome. The peace process in the Middle East is a perfect example of this. The Scriptures remind us that, “They dress the wound of my people as though it were not serious. ‘Peace, peace,’ they say, when there is no peace.” (Jeremiah 6:14) Only peacemakers who sow in Shalom, will reap a harvest of righteousness, that is, a truly peace-filled outcome. Peace Himself is the key here. The Peace we sow in is Messiah Yeshua, Sar Shalom—the Prince of Peace.

© 2022 Yaakov Brown