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Jam 3:6. Ὁ κόσμος, the world) This is part of the subject, with the addition of the article (as ἡ σπιλοῦσα, which follows), showing why the tongue is called fire: namely, because it is a world (in the Vulgate universitas, a universe) of iniquity. The words, how great a matter, and the world, refer to each other. As the little world of man is an image of the universe,[35] so the tongue is an image of the little world of man, exciting it altogether. There is a frequent metaphor from the universe to the lesser world: Psa 139:15; Ecc 12:2; and not only to man: there is a reference to the whale, Jon 2:3; Jon 2:6-7. James employs this figure. The world has its higher and its lower parts: these are, in a better point of view, the heaven and the earth; in a worse, the earth and hell. And as in the world, heaven or hell is with reference to the earth; so in man, the heart, of which the tongue is the instrument, is with reference to the whole body or nature. For in the case of the good, heaven, and in the case of the wicked, hell, has its veins in the heart: from which source so many wonders are diffused to the course of nature (nativitatis). We may learn from Psa 77:18, what is meant by this course. Φωνὴ τῆς βροντῆς σου ἐν τῷ τροχῷ, ἔφαναν αἱ ἀστραπαί σου τῇ οἰκουμένῃ. The voice of Thy thunder teas in the heaven, Thy lightnings lightened the world: for as in that passage גלגל, ΤΡΟΧῸς, as opposed to חבל, Τῇ ΟἸΚΟΥΜΕΝῌ, denotes the celestial or aerial sphere, so in this place ΤΡΟΧῸς Τῆς ΓΕΝΈΣΕΩς, the course of nature, as opposed to τῇ γεέννῃ, hell, or the heart, denotes the higher parts of the earth, or the entire nature of man, which holds a middle place between heaven and hell; and thus it denotes the body with its entire temperament. Comp. Jam 3:15, from above, earthly, devilish.-ΓΈΝΕΣΙς, the natural constitution; Jam 1:23; and life; Jdt 12:18.-ΠΆΣΑς ΤᾺς ἩΜΈΡΑς Τῆς ΓΕΝΈΣΕΏς ΜΟΥ, all the days since I was born. The metaphor is taken from a round wheel, and is very appropriate: for as a wheel is turned about with great velocity; so it is with the sphere of heaven, and the nature of man; and this being set on fire while it revolves, soon breaks out into a blaze in every part, so that the fire seems not only to be borne in a circle, but also to be a circle. Respecting the flaming wheels of the Divine throne, see Dan 7:9.-οὕτως, so) This word not read in the African copies, has been introduced into this place from the beginning of the fifth verse.[36] If the apostle had intended to use it a second time in this comparison, he would have used it at the beginning, and not in the middle of the Apodosis, ΟὝΤΩ ΚΑῚ Ἡ ΓΛῶΣΣΑ ΠῦΡ. A few copies, but those of great authority, omit ΟὝΤΩς. Isidorus of Pelusinm in particular joining them. There are three comparisons beginning with ἼΔΕ, ἸΔΟῪ, ἸΔΟῪ (Jam 3:3-5). The third comparison has its Protasis in the middle of Jam 3:5 : ἸΔΟῪ ὈΛΊΓΟΝ ΠῦΡ ἩΛΊΚΗΝ ὝΛΗΝ ἈΝΆΠΤΕΙ· the Apodosis begins at the beginning of Jam 3:6, and consists of two declarations, the former of which is as follows: ΚΑῚ Ἡ ΓΛῶΣΣΑ ΠῦΡ, Ὁ ΚΌΣΜΟς Τῆς ἈΔΙΚΊΑς (supply ἘΣΤΊΝ): the other is Ἡ ΓΛῶΣΣΑ ΚΑΘΊΣΤΑΤΑΙ ἘΝ ΤΟῖς ΜΈΛΕΣΙΝ ἩΜῶΝ Ἡ ΣΠΙΛΟῦΣΑ ὍΛΟΝ ΤῸ ΣῶΜΑ. In this second declaration Ἡ ΓΛῶΣΣΑ, the tongue, is as it were the Subject, and is repeated a second time by way of Anaphora[37] and emphasis, as far as the particle ΟὝΤΩς· the predicate is ΚΑΘΊΣΤΑΤΑΙ-ΤῸ ΣῶΜΑ, in this easy sense; the tongue is that which defiles the whole body. Between these two clauses οὕτως seems to be out of place; so far is the sense from being impaired by the removal of οὕτως. This is followed by the explanation, inasmuch as being that which both inflames and is itself inflamed, etc.; where, by a metaphor from the universe (the macrocosm) to man (the microcosm), the wheel, or higher sphere (comp. Psa 77:18), is man’s rational nature itself; but hell is the lower part, the heart. The tongue, situated in the middle, is inflamed by the lower parts, and inflames the higher, being itself a world, or orb of iniquity. Thus I hope that those things which Wolf has remarked on this passage, will be explained; and I am quite willing that the things which I have said should be compared with the interpretation of Baumgarten.-καθίσταται) The same word occurs ch. Jam 4:4.-ΣΠΙΛΟῦΣΑ, defiling) as fire, by smoke.-καὶ φλογίζουσα καὶ φλογιζομένη) inasmuch as being that which both inflames and is inflamed. The passive is put after the active form; for the man who sins with his tongue, departs more and more out of his own power.
[35] The term macrocosmus (macrocosm) is applied to the universe at large; and microcosmus (microcosm) to the little world of man. Thus Manilius:-
[36] ABC Vulg. both Syr. Versions, Memph. Theb. omit οὕτως before ἡ γλῶσσα καθίσταται. Rec. Text supports it without very old authority.-E.
[37] See Append. The frequent repetition of the same word in beginnings.
“Quid mirum, noscere mundum
Si possunt homines, quibus est et mundus in ipsis
Exemplumque Dei quisque est in imagine parvâ?”
And Shakespeare:-
Coriolanus.-“If you see this in the map of my microcosm.”-T.