In Chapter 3 the apostle recurs to the tongue, the most ready index to the heart, the proof whether the new man is inaction, whether nature and self-will are under restraint. But there is hardly anything here which needs remark, although much that demands the hearing ear. Where there is the divine life, knowledge does not display itself in mere words, but in the walk and by works in which the meekness of true wisdom will be seen. Bitterness and contention are not the fruits of a wisdom that comes from above, but are earthly, of the nature of a man, and of the enemy.

The wisdom that comes from above, having its place in the life, in the heart, has three characteristics. First of all, the character of purity, for the heart is in communion with God has intercourse with Him (therefore there must needs be this purity). Next, it is peaceable, gentle, ready to yield to the will of another. Then, full of good works, acting by a principle which, as its origin and motives are from above, does good without partiality; that is to say, its action is not guided by the circumstances which influence the flesh and the passions of men. For the same reason it is sincere and unfeigned. Purity, absence of will and self, activity in good, such are the characteristics of heavenly wisdom.

These directions to bridle the tongue, as the first movement and expression of the will of the natural man, extend to believers. There are not to be )as to the inward disposition of the man) many teachers. We all fail; and to teach others and fail ourselves only increases our condemnation. For vanity can easily be fed in teaching others; and that is a very different thing from having the life quickened by the power of truth. The Holy Ghost bestows His gifts as He pleases. The apostle speaks here of the propensity in any one to teach, not of the gift he may have received for teaching.