James 3
One measure of spiritual maturity is a believer’s speech. James devoted a good portion of his letter to attacking a careless tongue. He appealed, however, not only for controlled tongues but also for controlled thoughts. One of the most important aspects of our works, which James had been discussing, is our words. We conduct much of our work with words. James gives his readers directions concerning their words, to help them understand and apply God's will to this area of their lives.
It is particularly the misuse of the tongue in Christian worship, teaching, and church life, that James addresses in this chapter. From the subject of idle faith, James proceeds to discuss idle speech. It is particularly the misuse of the tongue in Christian worship, teaching, and church life that James addresses. From the subject of idle faith, James proceeds to discuss idle speech.
V-1 Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment.
In this verse, James suggests moderation and restraint in a person’s desire to teach. Apparently, too many of the new Jewish Christians aspired to teach and thus carry some of the rank and admiration given to Rabbis. James’ complaint was simply that too many believers were overly anxious to speak up and show off. Teaching has to be done, but those who teach must understand their responsibility. A teacher’s condemnation is greater because, having professed to have a clear knowledge of Scripture; he will incur a stricter judgment.
The Jews regarded teachers (rabbis) with great awe, and gave them much honor in James' day. The synagogue service allowed opportunity for the men in the congregation to rise and address the rest of the assembly. The Christians carried this opportunity over into the meetings of the early church. Consequently there were many in James' audience, who, though not qualified with ability, aspired to teach others publicly, for the sake of prestige or some other motive. James is seeking to restrain the rush to teach on the part of those not qualified.
V-2 For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well.
James did not point a finger at the offenders without including himself. We all stumble in many ways. Nothing seems to trip a believer more than the tongue. If a believer is never at fault in what he says, he is a perfect, fulfilled, mature, complete person. He is able to “bridle” his whole body. Spiritual maturity requires a tamed tongue. The controlled tongue can overcome great obstacles.
V-3 Now if we put the bits into the horses’ mouths so that they will obey us, we direct their entire body as well.
V-4 Look at the ships also, though they are so great and are driven by strong winds, are still directed by a very small rudder wherever the inclination of the pilot desires.
V-5 So also the tongue is a small part of the body, and yet it boasts of great things. See how great a forest is set aflame by such a small fire!
The tongue may be small but it is influential. Three illustrations make this point clear: the bit and the horse, the rudder and the ship, and the spark and the forest. James’ use of imagery drawn from natural phenomena is similar to that of the Lord Jesus. It is characteristic of Jewish thought. The Greek used in this passage is both ancient and eloquent. James was both steeped in Jewish tradition and well-versed in Greek classics.
Just as little bits control grown horses, small rudders guide large ships, and a small spark can burn up an entire forest, so the tongue is a small part of the body, but it powerful. Though small and comparatively insignificant, the tongue can effect great change out of all proportion to its size. The bit, the rudder, and the tongue, even though they are small, all have power to direct.
V-6 And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell.
The tongue is not only powerful; it is can show a deliberate and obstinate desire to behave in a way that is unreasonable or unacceptable, often in spite of the consequences. It is small and influential but, worse by far; it can be satanic and infectious. It is as though the tongue is at the center or hub of the wheel and, like a fireworks display, the wheel is set on fire at the center. The more it burns, the faster it revolves until the whole wheel spins in a blaze. The tongue is the gate through which the evil influences of hell can spread like fire to inflame all the areas of life that we touch.
V-7 For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race.
The tongue is not only like an uncontrolled fire. It is also like an untamed beast. Human beings have brought all the major forms ("every species") of animal life under control. For example, people have taught lions, tigers, and monkeys to jump through hoops. They have taught parrots and canaries to speak and sing. They have charmed snakes. They have trained dolphins and whales to perform various tricks and tasks. The people of this era took pride in the ability of humans to tame and control the animal kingdom.
V-8 But no one can tame the tongue; it is a restless evil and full of deadly poison.
No one can tame the tongue because it is a restless evil, an unruly, unsteady, staggering, reeling evil. Worse yet, the tongue is full of deadly poison. Like the poison of a serpent, the tongue is loaded with the venom of hate and gossip. Apart from the Holy Spirit's help, no human being has ever been able to subdue his or her own tongue.
V-9 With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God;
We honor God with our words, but then we turn right around and dishonor ("curse") other people with what we say. This is inconsistent because people are made in the "image (likeness) of God."
V-10 From the same mouth come both blessing and cursing. My brethren, these things ought not to be this way.
Similar to the forked tongue of a snake, man’s uncontrolled tongue both discharges praise and spews out curses. That both praise and cursing should come from the same mouth is inconsistent or incompatible. This should not be. Although the believer has in the indwelling Holy Spirit the potential for controlling the tongue, he may not be appropriating this potential.
V-11 Does a fountain send out from the same opening both fresh and bitter water?
V-12 Can a fig tree, my brethren, produce olives, or a vine produce figs? Nor can salt water produce fresh.
Again James turned to the natural elements to illustrate his point. Anticipating a negative response, James asked, Can both fresh water and salt water flow, or “bubble up,” from the same spring? Can a fig tree bear olives, or a grapevine bear figs? Of course not. Neither does salt make water sweet. The point is clear: a believer’s tongue should not be an instrument of inconsistency. Small and influential, the tongue must be controlled; satanic and infectious, the tongue must be corralled; salty and inconsistent, the tongue must be cleansed.
A key to right talk is right thought. The tongue is contained in a cage of teeth and lips, but it still escapes. It is not intelligence that keeps the lock on that cage; it is wisdom - a wisdom that is characterized by humility, grace, and peace.
V-13 Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.
James asked the rhetorical question, who is wise and understanding among you? “Wise” describes one with moral insight and skill in the practical issues of life. “Understanding” refers to intellectual perception. The real qualifications of a teacher are "wisdom" (the ability to view life from God's perspective) and "understanding" (mental perception and comprehension). James said to look at a person's behavior if you want to see if he or she is wise. The wisdom James had in mind did not result so much in what one thinks or says but in what one does.
Evidence of wisdom is gentleness or humility. The Greek word prauteti ("gentleness") occurs in non-biblical literature to describe a horse that someone had broken and had trained to submit to a bridle. It pictures strength under control, specifically the Holy Spirit's control. The evidence of this attitude is a deliberate placing of oneself under divine authority. The only way to control the tongue is to place one's mind deliberately under the authority of God and to let Him control it.
V-14 But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth.
True wisdom makes no room for bitter envy or for selfish ambition. "Bitter jealousy" and "selfish ambition" are motives that must not inhabit the heart of a teacher, or he will find himself saying things he should not. These are attitudes toward others and self that are the antithesis of graciousness, which seeks the welfare of others before self.
V-15 This wisdom is not that which comes down from above, but is earthly, natural, demonic.
This type of so-called "wisdom," which springs from jealousy and ambition, does not have its source in the fear of the Lord. It comes from the "earthly" philosophy of this world. It consists of only what is "natural," excluding the supernatural influence of God's Spirit. Furthermore, it is "demonic" -- demon-like in its deception, hypocrisy, and evil. Wisdom is not measured by degrees but by deeds. It is not a matter of acquiring truth in lectures but of applying truth to life.
V-16 For where jealousy and selfish ambition exist, there is disorder and every evil thing.
Envy and strife are clear indicators that one’s so-called wisdom is not from above, but is earthly, unspiritual and of the devil. Envy and selfish ambition, or rivalry, can only produce disorder, or confusion. A truly wise person does not seek glory or gain; he is gracious and giving. Jealousy and selfish ambition are motives that must not inhabit the heart of a teacher, or he will find himself saying things he should not. These are attitudes toward others and self that are the opposite of graciousness, which seeks the welfare of others before self.
V-17 But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy.
In contrast, "the wisdom from above," that God gives, has several characteristics. It is "pure" meaning free of the pollution mentioned. It is "peaceable,” namely: peace loving, peace practicing, and peace yielding. It is "gentle" or considerate of others. It is "reasonable" that is, open to reason and willing to yield to reasonable requests. It is "full of mercy" in that it is actively sympathetic to the needy, and it is full of good fruits (good works). It is "unwavering" single-minded in its devotion to God, rather than double-minded. It is, finally, "without hypocrisy" (true to appearances. Wisdom that comes from heaven is first pure or holy, then peace-loving, considerate or submissive full of mercy and good fruit, impartial and sincere.
V-18 And the seed whose fruit is righteousness is sown in peace by those who make peace.
Peace is the seed sown that yields a fruit of righteousness. The truly wise man is a man of peace. To achieve righteousness or spiritual maturity, a believer must learn to speak with care. Attractive or appealing speech comes from a wise spirit. A controlled tongue is possible only with controlled thought. A mouth filled with praise results from a mind filled with purity.
A believer should stand confidently (chap. 1), serve compassionately (chap. 2), and speak carefully (chap. 3). He should be what God wants him to be, do what God wants him to do, and speak as God wants him to speak.