Tiago 3
David Guzik · Citado em PreceptAustin
Tiago 3
Guzik - The fire of the tongue has been used to burn many. Children are told sticks and stones may break my bones, but words can never hurt me. But that child’s rhyme isn’t really true; the bitter pain of a word spoken against us can hurt us for a lifetime, long after a broken bone has healed. What others say to us and what we say to others can last a long time, for good or for evil. The casual sarcastic or critical remark can inflict a lasting injury on another person. The well-timed encouragement or compliment can inspire someone for the rest of their life. Now imagine a horse running out of control; a ship out of control; a fire out of control; someone’s mouth out of control. Small in Size but Huge in Potential! -- Paul Apple This figure of small fire causing a large fire was well known in ancient literature - Stobæus says: “A little torch can burn the summit of Ida.” Homer speaks of “a spark, scarce seen, which fires a boundless forest.” And Virgil draws an animated picture of the desolation resulting from fire dropped by a careless shepherd, which at length reaches the tree tops, “and wraps the forest in a robe of flame.” Douglas Moo: In saying that the tongue sets on fire the whole course of one’s life, James clearly intends to reiterate the magnitude of the tongue’s destructive potential. . . James does not elaborate the ways in which the destructive power of the tongue can make itself felt: but he undoubtedly would have thought of those sins of speech that are enumerated in Proverbs: thoughtless ‘chattering’ (Pr 10:8; cf. 12:18; 29:20); lying (cf. Pr 12:19); arrogant boasting (Pr 18:12); gossiping (Pr 10:18). Think what enormous, sometimes irreversible, harm can be caused to people by unsubstantiated, often false, rumours. Such a rumour can be harder to stop than any forest fire (cf. v. 5). We know from bitter experience that the childhood taunt, ‘Sticks and stones may break my bones, but words will never hurt me’, reverses the truth of the matter. The wounds caused by sticks and stones heal; the wounds caused by words sometimes never heal. (The Letter of James) See (BEHOLD)(2400) see preceding discussion on idou. This is like James is issuing a command to "Behold," for he clearly does not want his readers to miss this next point about the destructive power of the tongue controlled by our fallen flesh. As we have repeatedly seen especially in the forests of the western United States, a small spark can initiate a huge, raging destructive fire that has the natural propensity to spread and expand. Small words spoken by a tongue are like this spark that spreads, for evil, harmful speech can spread like wildfire in churches, families, nations, etc. The sparks of evil words are like Mrs. O'Leary's cow who many think kicked over a lantern in the barn and ignited the great Chicago fire that killed 300 people and left 100,000 homeless. Similarly the tongue though only a small spark at first can produce a veritable "firestorm" of destruction, especially in people's lifes! Hiebert on set aflame (set on fire) - The verb "set on fire," rather than "consumed," points to the setting of the fire; it is so devastating because it is not controlled. An uncontrolled tongue can initiate forces and movements that are just as destructive. "The inflammable wood is always and everywhere, in natural humanity, prepared for the sparks of falsehood and sin." (Commentary on James or digital copy) You have a little prisoner. He is nimble, sharp, and clever. He's sure to get away from you, unless you watch him ever. And when he once gets out, he makes more trouble in an hour than you can stop in many a day at work with all your power. He gets your playmates by the ears. He says what isn't so and uses many ugly words, no good for you to know. Quick, fasten tight the ivory gates and chain him while he's young. For this same, dangerous prisoner is just your little tongue. Set aflame (381)(anapto from aná = an intensifier + hapto = touch, fasten or bind to) means "to cause the process of burning to begin - 'to ignite, to kindle, to set ablaze, to start a fire, to light a lamp." (Louw-Nida). The meaning comes from the fact that it was through fastening and rubbing things together that fire was produced. Three uses in NT - To produce fire or kindle in (Luke 12:49+; Acts 28:2+). Used figuratively in James 3:5 Fire (4442)(pur) refers to literal fire (Mt 13:40; 17:15; Mk 9:22, Lk 17:29; Acts 2:3; Acts 7:30; Acts 28:5; 1 Cor 3:15; Jas 5:3; Heb 12:18; 2 Pet 3:7; Rev 1:14; 4:5; 8:7; 17:16; 19:20. Pur is used figuratively of God inflicting punishment (Heb 12:29), of disunion (Lk 12:49), of the tongue that kindles strife and discord (James 3:5-6), of trials (1 Pe 1:7, Rev 3:18), at Pentecost (Acts 2:3 = " tongues as of fire "), of burning up useless works (1 Cor 3:10-15), as a description of doing something with great difficult in Jude 1:23 ("snatching them out of the fire"). Fire in the context of judgment, the eternal fire, the place of punishment (Mt. 13:42, 50; Mt. 5:22; 18:9; Mk 9:4 Mt. 18:8; 25:41; Jude 1:7 Rev. 14:10); the lake of fire (Rev. 19:20; Rev 20:10, 14, 15; Rev 21:8). Gilbrant - The Greeks used pur extensively in both literal and figurative ways. It can refer to fire, burning, or lightning, but it can also denote violence, anarchy, or the fury of battle. In Greek philosophy fire was one of the four or five basic elements of life; some regarded fire as the source of everything. Stoic thought contained the idea that the present world would one day perish in a giant conflagration. Almost 500 instances of pur can be found in the Septuagint (Lxx); of these about 350 translate the Hebrew term ’ēsh. The Old Testament understands fire to be both a cleansing, purifying agent and an agent of destruction. God demonstrated His pleasure with fire upon the altar (Genesis 15:17; Lev 9:23f.; Judges 6:21; 1 Kings 18:38; 1 Chr 21:26; 2 Chronicles 7:1). But fire also demonstrated God’s displeasure and was a sign of His wrath and judgment (Genesis 19:24; Exodus 9:24; Leviticus 10:2; Numbers 11:1; 16:35; 2 Kings 1:10; Amos 1:4,7). In addition, the Lord God is described as a “consuming fire, even a jealous God” (Dt 4:24; 9:3; Isa 33:14). The New Testament reads pur on almost 75 occasions. In addition to the literal sense of the term, there are many other usages. Positively, pur describes the fire of the Spirit that John the Baptist said Jesus would bring to the earth (Matthew 3:11; Luke 3:16; cf. Acts 2:3). Fire, furthermore, depicts trials and adversities that cleanse and purify the believer’s faith (1 Peter 1:7). Elsewhere, however, fire denotes the turmoil caused by an uncontrolled, evil tongue (James 3:5,6). Paul spoke of “burning” in the sense of passion’s force (1 Corinthians 7:9). God’s judgment is often symbolized by fire. Fire will be the standard of testing for everyone’s deeds in life (1 Corinthians 3:13-15). If his works stand the test he will receive a reward, but if they are consumed by the fire the reward is lost, although he is “saved, but only as through fire” (RSV). Fire, moreover, describes God’s judgment upon the ungodly at the end of the age. Christ will be “revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God” (2 Th 1:7-9). Jesus referred to hell as a place of fire, of unquenchable flame (Mt 5:22; 13:42,50; 18:8,9; 25:41; Mk 9:43,48; Lk 3:17). No less horrible is the idea of being eternally lost in the lake of fire (Rev 14:9-11; 19:20; 20:14,15; 21:8). God’s two witnesses in the last days call fire down to consume their opponents (Rev 11:5). The false prophet causes fire to fall from heaven (Rev 13:13), and fire consumes Babylon the Great (Rev 17:16; 18:8). God reveals His glory in fire. The glorified Son of Man is shown having eyes like the flame of a fire and feet like burnished brass (Rev 1:14,15). Seven lamps of fire burn in front of the heavenly throne (Rev 4:5), and the sea of glass is mingled with fire (Rev 15:2). (Complete Biblical Library Greek-English Dictionary) Pur in NT - burning(2), fiery(2), fire(69). Matt. 3:10; Matt. 3:11; Matt. 3:12; Matt. 5:22; Matt. 7:19; Matt. 13:40; Matt. 13:42; Matt. 13:50; Matt. 17:15; Matt. 18:8; Matt. 18:9; Matt. 25:41; Mk. 9:22; Mk. 9:43; Mk. 9:44; Mk. 9:46; Mk. 9:48; Mk. 9:49; Lk. 3:9; Lk. 3:16; Lk. 3:17; Lk. 9:54; Lk. 12:49; Lk. 17:29; Lk. 22:55; Jn. 15:6; Acts 2:3; Acts 2:19; Acts 7:30; Acts 28:5; Rom. 12:20; 1 Co. 3:13; 1 Co. 3:15; 2 Thess. 1:7; Heb. 1:7; Heb. 10:27; Heb. 11:34; Heb. 12:18; Heb. 12:29; Jas. 3:5; Jas. 3:6; Jas. 5:3; 1 Pet. 1:7; 2 Pet. 3:7; Jude 1:7; Jude 1:23; Rev. 1:14; Rev. 2:18; Rev. 3:18; Rev. 4:5; Rev. 8:5; Rev. 8:7; Rev. 8:8; Rev. 9:17; Rev. 9:18; Rev. 10:1; Rev. 11:5; Rev. 13:13; Rev. 14:10; Rev. 14:18; Rev. 15:2; Rev. 16:8; Rev. 17:16; Rev. 18:8; Rev. 19:12; Rev. 19:20; Rev. 20:9; Rev. 20:10; Rev. 20:14; Rev. 20:15; Rev. 21:8 Related Resources: See 6 page artice on imagery of fire - Dictionary of Biblical Imagery American Tract Society Fire Baker Evangelical Dictionary Fire Easton's Bible Dictionary Fire Fausset Bible Dictionary Fire Holman Bible Dictionary Fire Hastings' Dictionary of the Bible Fire Hastings' Dictionary of the NT Fire ISBE - Fire Is hell literally a place of fire and brimstone? Application: work on the mouth first in counseling session; then you can make progress at controlling the rest of behavior (as opposed to those who advocate venting); control the tongue; then control the whole body; then control the whole environment List of 15 sinful uses of the tongue: “We all stumble in many ways:” 1. lying 2. deceit – shading the truth 3. cursing – pronouncing damning outcome on somebody else 4. false oaths/swearing – trying to authenticate your authority at the expense of God’s Name 5. name calling 6. backbiting 7. slander – sharing truth with a design to hurt someone else 8. gossip – sharing intimate negative details with someone who is neither part of the problem or part of the solution 9. false accusation 10. harsh speech 11. impulsive speech 12. profanity/vulgarity 13. flattery – trying to gain an advantage by saying something nice that others want to hear 14. seduction 15. clamor – loud, abusive speech; raising a ruckus There are THREE THINGS / ou can never get back: A spent arrow A spoken word A lost opportunity (Eph 5:16+, Redeem the Time) Life Application Study Bible. What you say and what you don't say are both important. To use proper speech you must not only say the right words at the right time but also not say what you shouldn't. Examples of an untamed tongue include gossiping, putting others down, bragging, manipulating, false teaching, exaggerating, complaining, flattering, and lying. Before you speak, ask, Is what I want to say true? Is it necessary? Is it kind? (Borrow Life Application Study Bible) HUMOROUS ILLUSTRATION - A pastor friend told me about a member of his church who was a notorious gossip. She would "hang on the phone" most of the day, sharing tidbits with any and all who would listen. She came to the pastor one day and said, "Pastor, the Lord has convicted me of my sin of gossip. My tongue is getting me and others into trouble." My friend knew she was not sincere because she had gone through that routine before. Guardedly he asked, "Well, what do you plan to do?" "I want to put my tongue on the altar," she replied with pious fervor. Calmly my friend replied, "There isn't an altar big enough," and he left her to think it over. - Warren
Tiago 3
Guzik has an interesting comment - The human spirit has incredible capacity for sacrifice and self-control. Sometimes we hear a desperate survival story of someone who cuts off their own leg to get free from a tree that has fallen on them, and then they make it to a hospital for medical treatment. Yet that same man can’t tame the tongue perfectly. (Ibid) No one can tame the tongue - Tongue is placed emphatically forward as if to emphasize the "animal," is one of kind creature and is untameable. No one (oudeis) means absolutely no one (absolutely no exceptions) in reliance on his or her own natural power. Of course the tongue of Jesus was tame, but not one tongue of all those born in Adam and with his propensity to commit sin (Ro 5:12+). There is only one way to "tame" it and that is by relying on the supernatural power of the indwelling Holy Spirit. It follows that only believers can truly tame their tongue. Unbelievers lack the supernatural power to tame this vicious beast. THOUGHT - Just from this simple analysis of who can and cannot tame their tongue, can you see why it is dangerous for a believer to knowingly marry an unbeliever? That is of course a rhetorical question. Even for believers the battle of taming a tongue by the power of the Spirit rages daily as our fallen flesh seeks to usurp control of our tongue (cf Eph 4:29+). As Paul taught "the (sinful) flesh sets its desire (present tense = continually) against the Spirit, and the Spirit against the flesh; for these are (continually) in opposition (antikeimai in present tense = continually) to one another, so that you may not do (poieo in present tense) the things that you please (thelo in present tense)." (Gal 5:17+). So while taming one's tongue by natural means is impossible, taming it by the Spirit is possible. As Jesus said (in a different context but still true in principle) "With people this is impossible, but with God all things are possible” (Mt 19:26) even the taming of the human tongue! Lord, help us to control our tongues, To clean up what we say, To use words that will edify, To honor You today. —Sper John
Tiago 3
Guzik - A woman once came to John Wesley and said she knew what her talent was and she said, “I think my talent from God is to speak my mind.” Wesley replied, “I don’t think God would mind if you buried that talent.” Speaking forth everything that comes to mind is unwise, poisonous speech. Warren
Tiago 3
Guzik - James points to the ultimate impossibility of such a contradiction. If bad fruit and bitter water continue to come forth, it means that there is no contradiction. The tree is bad and the spring is bad. (Ibid) POSB - It is contrary to the nature of believers to have an untamed tongue. A believer is just like a fig tree. Does the fig tree bear olives? Or a vine, figs? No fountain yields both salt and fresh water. No good tongue yields both words of blessing and words of cursing. Only an evil tongue could do this. (Ibid) Hiebert - The importance of a spring of water would be assumed by all the readers familiar with conditions in dry Palestine. The existence of many of its villages depended on the availability of such a source for its water. It was important that the water from it continued to be fresh and usable. The verb "flow from" (bruei), used only here in the New Testament, denotes something that is full to bursting; it indicates that the spring copiously gushes forth its water. But a traveler, or a resident of the village dependent upon its water, in coming for water does not expect that it will alternate in providing "fresh water" (to gluku), clear, drinkable water, and "salt water" (to pikron), brackish, salty, undrinkable water, from the same opening in the cliff. (Commentary on James or digital copy) Dave Roper - How odd—that blessing and cursing pour from the same aperture! But therein lies the solution. If it’s true that a spring emits brackish water one moment and fresh water the next, we must consider the source. And so it is with the tongue. The heart is the fountainhead of every word, either corrupting it or correcting it. Jesus said, “The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out the evil stored up in his heart. For out of the overflow of his heart his mouth speaks” (Luke 6:45). Apt words come from a heart that is governed by God. The message is the heart of the messenger. Communication courses are useful and homiletics helps, but no amount of discipline and training can quell the wayward tongue. James is right—“No man can tame the tongue”—but there’s plenty of help from Another. What the Bible teaches – a cleft rock becomes a fountain—the water flows and is either sweet or bitter depending on the nature of its source. The Promised Land was described as a land of springs of water. The rock from which they sprang determined the quality of the water, such as at Elim or conversely at Marah. The waters of Marah were bitter, unhealthy and poisonous but the water from the cleft rock different: wholesome, sweet and plentiful. The characteristics of the water reflect the nature of the rock. By the constituents of the water a judgment can be made as to its source. Luck: "Remember, as indicated earlier, that no man can tame the tongue, but there is One who can. Bitter waters were made sweet at Marah when a divinely revealed tree was cast into them (Exod. 15:23-26). So as the tree--the cross of Christ--becomes real in our lives, as we trust in the Lord Jesus and walk in faith with Him, the bitter waters of Marah will become sweet, and our tongues instead of producing evil will be a blessing to all about us." Ron Blue - Small and influential, the tongue must be controlled; satanic and infectious, the tongue must be corralled; salty and inconsistent, the tongue must be cleansed. (The Bible Knowledge Commentary - Page 28) NLT Study Bible - Such brackish springs could not support a town. Similarly, if a person's speech mixes foul with sweet, it will not build up the community. Fountain (4077)(pege) refers to a source that is not stagnant (like a well) but a source that gushes out or flows like a spring (James 3:11, 12) or a fountain "living" and leaping forth out of the ground. Jesus used pege figuratively to refer to a spiritual well or source of inner nourishment (Jn 4:14+, cp Jn 7:37-39) even as He was sitting by a literal well (Jn 4:6). Opening (3692)(ope) means a hole, a cleft (as in a rock - see Lxx use in Ex 33:22), a hole in the ground either large or small. "A hole, referring to a hole or cavern because of the light which shines in; therefore, a hole or cavern in the earth (Heb. 11:38). A hole or opening from which a spring of water issues (James 3:11)" (Zodhiates) Ope in the Septuagint (Lxx) - Ex 33:22; Jdg. 15:11; Eccl. 12:3; Song 5:4; Obad. 1:3; Zech. 14:12 Gilbrant - Opē is a general word for a hole or opening of any kind, whether in the ground, in a rock, in the roof or wall of a house (i.e., chimneys, doors, windows), or in the human body (i.e., ears, mouth, etc.). In the New Testament it occurs only twice, both times in reference to holes or openings in the ground. In Hebrews 11:38 faithful saints of the past are said to have sought refuge from a hateful world in “caves (opē) of the earth,” which were really just “holes in the ground.” In James 3:11 opē refers to a smaller opening or hole from which a fountain or spring sends forth water. Unlike the human mouth (James 3:10), a fountain will not send forth sweet and bitter from the same opening. (Complete Biblical Library Greek-English Dictionary) Send (only here in NT)(1032)(bruo) means to be full to bursting, to abound, to overflow, to gush forth or "emit voluminously". Bruo is ordinarily used of the swelling buds of plants and so figuratively of various kinds of fullness. Here the is used of the gushing forth of water Fresh (1099)(glukus) literally means sweet (opposite of pikros), literally in James 3:11, 12. Figuratively refers to a book that is delightful to read ("sweet as honey")(Rev 10:9, 10+). Water that is sweet (James 3:11-12) is potable. Glukus in the NT - fresh(2), sweet(2). Jas. 3:11; Jas. 3:12; Rev. 10:9+; Rev. 10:10+ Glukus in the Septuagint - Jdg 14:14; Jdg 14:18; Ps 19:10; Ps 119:103; Pr 16:21; Pr 27:7; Eccl 5:12; Eccl. 11:7; Song 2:3; Isa. 5:20 Bitter (4089)(pikros from root pik = to cup or prick) means sharp, pointed, piercing, pungent as that which sharply "pierces" or penetrates one's senses. Used literally in James 3:11 as the opposite of what which is sweet, and in the Septuagint (Lxx) of Ex 15:23 describing the waters of Marah which "were bitter" and could not be drunk by Israel. In James 3:14 it is used figuratively to describe jealousy as bitter, which speaks of resentful attitude (harsh, cruel). Gilbrant - In classical literature this word means “keen, sharp, pointed,” but it has specific meanings when associated with different nouns. For example, pikros suggests a “spiteful, vindictive” person as well as “bitter, unpleasant” taste (see Exodus 15:23), “piercing” sound, “sorrowful” feelings, and “painful” disappointment. The term occurs about 40 times in the Septuagint (Lxx) (e.g., Ruth 1:20; Habakkuk 1:6). It is found only twice in the New Testament. In the Epistle of James this adjective means “bitter” in the metaphoric passage describing the unruly tongue (James 3:11) and in the subsequent passage about true wisdom (James 3:14). Psalms 64:3 Who have sharpened their tongue like a sword. They aimed bitter (pikros) speech as their arrow, Isa 5:20 Woe to those who call evil good, and good evil; Who substitute darkness for light and light for darkness; Who substitute bitter for sweet and sweet for bitter! Zeph 1:14 Near is the great day of the LORD, Near and coming very quickly; Listen, the day of the LORD! In it the warrior cries out bitterly. Pikros in Septuagint (Lxx) - Gen. 27:34 = bitter cry Exod. 15:23; Jdg. 18:25; 1 Sa 15:32 = Surely the bitterness of death is past.; 2 Sa. 2:26; 2 Ki. 14:26 = "the LORD saw the affliction of Israel, which was very bitter"; Ps. 64:3; Pr 5:4 = " in the end she is bitter as wormwood"; Pr 27:7 = to a famished man any bitter thing is sweet.; Eccl. 7:26 = I discovered more bitter than death the woman whose heart is snares and nets; Isa. 5:20; Isa. 24:9; Jer. 2:19 = it is evil and bitter For you to forsake the LORD your God ; Jer. 4:18; Jer. 20:8; Jer. 23:15; Ezek. 27:30; Hab. 1:6; Zeph. 1:14 Bitter water also can destroy our spiritual lives. James asks, "Does a spring send forth fresh water and bitter from the same opening?" (James 3:11). The sweet spirit God wants for us cannot exist in a heart polluted by bitterness. Bitterness on the inside will eventually manifest itself on the outside. No matter how carefully we think we have concealed it, bitterness will contaminate all we are, all we say, and all we do. The only solution is to apply the healing balm of God's Spirit to the bitterness of our lives. If you are being polluted by bitterness, isn't it time for God's freshness? Confess that your bitterness is a sin that is keeping you miserably distant from God. Ask for His forgiveness and begin to enjoy a renewed sweetness. A bitter spirit will keep you from being a better person. Johnny Hunt Devotional - Words of encouragement are priceless: “You can do it!” “You are a winner.” “Great job!” Words of blessing are powerful. Regrettably, out of the same mouth that blesses can come words of cursing. This is an incredible inconsistency for a believer. James lamented that in one breath we can worship God, and in the next, curse the apple of His eye. James must have had in mind all harsh, cutting, slanderous, hurtful, unedifying, or wicked words. He said to believers, “These things ought not to be so.” One sure way of becoming a blessing is allowing God to control our tongues. We cannot overvalue the blessing of godly speech at all times. “A word fitly spoken is like apples of gold in settings of silver” (Proverbs 25:11). Conversely, we must not undervalue the damage harsh words bring. Contrary to old clichés, words do hurt—often deeply. The heart controls the mouth and tongue (Luke 6:45). Our tongues are unruly, and frankly, we cannot tame them ourselves (James 3:8). People can tame tigers, dolphins, and falcons, but God must tame our tongues by transforming our hearts. The words we speak reveal our hearts, especially when we are under pressure. A change of heart is needed when our words of blessing are waning. Heart transformation begins with confession and repentance. It is followed by obedience to God’s Word. Confess and remove unedifying words from your vocabulary regularly. Replace those words with blessings. Today, bless as many people as possible with your words. We have been blessed by our Lord’s words, so let us in return be a blessing for His glory. EVENING “Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O LORD, my strength and my Redeemer” (Psalm 19:14). Amen. James 3:12 Can a fig tree, my brethren, produce olives, or a vine produce figs? Nor can salt water produce fresh. (NASB95) Amplified Can a fig tree, my brethren, bear olives, or a grapevine figs? Neither can a salt spring furnish fresh water. Phillips Have you ever seen a fig-tree with a crop of olives, or seen figs growing on a vine? It is just as impossible for a spring to give fresh and salt water at the same time. Wuest A fig tree, my brethren, is not able to produce olives, is it, or a vine, figs? NET Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water. GNT μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; οὔτε ἁλυκὸν γλυκὺ ποιῆσαι ὕδωρ. NLT Does a fig tree produce olives, or a grapevine produce figs? No, and you can't draw fresh water from a salty spring. KJV Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh. ESV Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water. ASV Can a fig tree, my brethren, yield olives, or a vine figs? Neither can salt water yield sweet. CSB Can a fig tree produce olives, my brothers, or a grapevine produce figs? Neither can a saltwater spring yield fresh water. NIV My brothers, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water. NKJ Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh. NRS Can a fig tree, my brothers and sisters, yield olives, or a grapevine figs? No more can salt water yield fresh. YLT is a fig-tree able, my brethren, olives to make? or a vine figs? so no fountain salt and sweet water is able to make. NAB Can a fig tree, my brothers, produce olives, or a grapevine figs? Neither can salt water yield fresh. NJB Can a fig tree yield olives, my brothers, or a vine yield figs? No more can sea water yield fresh water. GWN My brothers and sisters, can a fig tree produce olives? Can a grapevine produce figs? In the same way, a pool of salt water can't produce fresh water. BBE Is a fig-tree able to give us olives, my brothers, or do we get figs from a vine, or sweet water from the salt sea? Can a fig tree: Isa 5:2-4 Jer 2:21 Mt 7:16-20 Mt 12:33 Lu 6:43,44 Ro 11:16-18 Nor can salt water produce fresh.: Ex 15:23-25 2Ki 2:19-22 Eze 47:8-11 James 3 Resources - Multiple Sermons and Commentaries Youtube Video Verse by Verse Teaching on James 3 5W/H Questions on James 3 for teaching and personal study Related Passages: Matthew 7:16-18 “You will know them by their fruits. Grapes are not gathered from thorn bushes, nor figs from thistles, are they? 17 “Even so, every good tree bears good fruit; but the bad tree bears bad fruit. 18“A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Matthew 12:33 “Either make the tree good, and its fruit good; or make the tree bad, and its fruit bad; for the tree is known by its fruit. THE INCONSISTENCY OF THE TONGUE (4) Can a fig tree, my brethren, produce olives, or a vine produce figs? - The rhetorical question calls for a reply of "Absolutely not!" Fig trees do not yield olives or vines figs. The point is that the type of fruit produced is determined by the species of tree. The type of "fruit" from one's mouth is determined by the condition of one's heart, good fruit of blessing from a redeemed, regenerate heart (See circumcision of heart), but rotten fruit of cursing from an unregenerate evil heart.