The basic problem of self-deception and double-mindedness raised in chapter 1 is at the root of the problem with inactive faith confronted in chapter 2. James returned as well to the theme of the tongue, which appeared in 1:19, 26. There bridling this organ and controlling one’s speech are chief marks of Christian wisdom. When believers do not exercise whole-hearted faith, they fall prey to their own lusts (1:14) and begin to justify themselves and to blame God for their temptations (1:13). The problem of the tongue, or speech, extends throughout the rest of the letter in the warning against slandering (4:11), empty boasting (4:13), and grumbling against others in the fellowship (5:9).
In this second part of the body of James’s letter is found one of the most poignant teachings on the sinful forces lodged within human nature. The tongue proves to be a source of greatness, either great good or great evil. Speech has a great affect upon its hearers, even when it is making empty claims (cf. 2:14, 20). The boasts of inactive faith may prove that faith to be useless, but the tongue is active in other ways, even cursing those who frustrate selfish desires. In this portion of James, the tongue is presented as the key to self-control for a virtuous life of faith. Bring the tongue under control and the whole self can be guided into well-doing. Beginning and ending this part by addressing “my brothers,” James developed an argument for the maturity of speech and its relation to the entirety of the Christian life.
Another measure of spiritual maturity is a believer’s speech. James devoted a good portion of his letter to attacking a careless and corrupt tongue. He appealed, however, not only for controlled tongues (3:1–12) but also for controlled thoughts (3:13–17). The mouth is, after all, connected to the mind. Winsome speech demands a wise source. Both controlled talk and cultivated thought are necessary.
From his discourse on idle faith, James proceeded to discuss idle speech. The failure to bridle the tongue, mentioned earlier (1:26), is now expanded. As disturbing as those who have faith with no works, are those Christians who substitute words for works. One’s tongue should be controlled. Small though it is, the tongue is powerful and all too prone to perversion and pollution. Christian teachers (v. 1) and preachers will be held more accountable (Lk 20:47) because their speaking has great influence over others. It is so easy to sin in our speech (v. 2), and a sinful word has such far-reaching consequences (vv. 3-6). By ourselves we cannot control our speaking (vv. 7-8); it will continue to be a hypocritical mixture of good and evil (vv. 9-12). Only God’s grace, the wisdom from above described in verse 17, can give us mastery over evil speaking.
Envy and selfish ambition can control our tongues. When we are in love with our own ideas instead of the Lord Jesus, we struggle to promote our ideas and our success rather than promoting Him. We can easily slide into the habit of using our tongues to belittle others, work out our own agenda, develop pockets of strife, and promote our own policies. We can fail to love peace, respond in gentleness to others, produce righteousness, and demonstrate mercy.
1 Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. 2 For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. 3 If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. 4 Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. 5 So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! (ESV)
KEY TAKEAWAYS
- The tongue is small but powerful! It can control and influence major events in our lives.
- Only the grace of God can tame the tongue.
- When our tongues are controlled, wisdom is displayed
- We show our imperfection and sinfulness by committing sins of the tongue. By the same measure we show our maturity by controlling the tongue.
- God holds teachers more accountable for the words they utter.
CLOSER LOOK
Verse 1: Again addressing “my brothers,” (also “brethren” in NASB) a sign that a new topic is being considered, James suggested moderation and restraint in the multiplication of “teachers.” Obviously too many of the new Jewish Christians aspired to teach and thereby carry some of the rank and admiration given to Rabbis. It is doubtful that the reference here is to official teachers of the apostolic or prophetic status.[1] These are the unofficial teachers (didaskaloi) in the synagogue meetings of the church family where much latitude was given for even strangers to speak. Paul frequently used this courtesy given visitors. James’ complaint was simply that too many believers were overly anxious to speak up and show off (cf. John 3:10; 9:40–41).
Teaching has to be done, but those who teach must understand their responsibility, as those “who teach will be judged with greater strictness.” A teacher’s condemnation is greater because, having professed to have a clear knowledge of duty, they are all the more bound to obey it. James does not give the warning of judgment to others without applying it to himself. Teachers will stand before the judgment seat of Christ and be judged more strictly than others. Their greater influence translates into greater responsibility. Judgment here most likely does not refer to eternal separation from God; rather, it suggests a thorough judgment of teachers before Christ (Matt 5:19; Rom 14:10-12). Leadership imposes responsibility. When the honor is great, the responsibility is greater; when the requirements are heavy, the penalty for failure is correspondingly more severe. All the heresies, most of the divisions, and many of the failures of the church throughout history have been due to teachers without godly wisdom and understanding.[2]
Verse 2: James did not point a finger at the offenders without including himself: “we all stumble in many ways.” Nothing seems to trip up a believer more than a dangling tongue. If a believer is “does not stumble” (literally, “stumbles not”; meaning never at fault) “in what he says” (literally “in word”), “he is a perfect man,” with perfect meaning a fulfilled, mature, complete person (teleios anēr). The verb stumble means to trip, and thus the clause may be rendered “We are stumbling in many areas.” None of us has reached perfection. Perfect (teleios) describes the person who has reached their goal, the person who is self-controlled. That being the case in, this person is able to bridle their whole body, because the tongue resists control more than any other area of behavior. Bridle pictures restrained guidance. Spiritual maturity requires a tamed tongue.
Two truths should encourage us to control our tongues. First, those who use the tongue, such as teachers, receive a stricter judgment. Surely the prospects of an intensive examination by God should prompt a desire to use our tongues rightly. Second, controlling our tongues provides evidence that we can control our personality.
Verses 3–5: 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. The first two illustrations picture the ability of a small object to control or influence a much larger object (vv. 3–4). The final illustration (v. 5b) illustrates the ability of a small item to destroy a much larger object. James’ use of imagery drawn from natural phenomena is similar to the Lord’s. It is likewise characteristic of Jewish thought. The Greek used in this passage is both ancient and eloquent.[3] James was both steeped in Jewish tradition and well-versed in Greek classics. The illustrations emphasize that often what holds the greatest influence may appear insignificant, meaning size has nothing to do with importance. In comparison to the total dimensions of a horse, a bit in the mouth appears trivial, yet the animal obeys it. Ships, enormous and driven by powerful winds, may be steered by a very small rudder or helm. Wherever the pilot wants it to go. The tongue may be compared to a match in size, but its effect is like a raging forest fire.
The argument is clear. Just as little bits turn grown horses, small rudders guide large ships, and a small spark consumes an entire forest, so the tongue is a small part of the body, yet it boasts of great things. The tongue is small but powerful! Like the bit for the horse and the rudder for the ship, the tongue is small in relation to the body and yet has powerful potential to achieve great results, both good and bad. It can stir up violence or promote peace. It can crush the spirit or soothe the discouraged. If the tongue could personally express itself, it could legitimately boast of its great exploits.
[1] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 827.
[2] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1668.
[3] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 827.