|
Click a verse to see commentary
|
Select a resource above
|
Taming the Tongue3 Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness. 2For all of us make many mistakes. Anyone who makes no mistakes in speaking is perfect, able to keep the whole body in check with a bridle. 3If we put bits into the mouths of horses to make them obey us, we guide their whole bodies. 4Or look at ships: though they are so large that it takes strong winds to drive them, yet they are guided by a very small rudder wherever the will of the pilot directs. 5So also the tongue is a small member, yet it boasts of great exploits. How great a forest is set ablaze by a small fire! 6And the tongue is a fire. The tongue is placed among our members as a world of iniquity; it stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell. 7For every species of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species, 8but no one can tame the tongue—a restless evil, full of deadly poison. 9With it we bless the Lord and Father, and with it we curse those who are made in the likeness of God. 10From the same mouth come blessing and cursing. My brothers and sisters, this ought not to be so. 11Does a spring pour forth from the same opening both fresh and brackish water? 12Can a fig tree, my brothers and sisters, yield olives, or a grapevine figs? No more can salt water yield fresh. Two Kinds of Wisdom13 Who is wise and understanding among you? Show by your good life that your works are done with gentleness born of wisdom. 14But if you have bitter envy and selfish ambition in your hearts, do not be boastful and false to the truth. 15Such wisdom does not come down from above, but is earthly, unspiritual, devilish. 16For where there is envy and selfish ambition, there will also be disorder and wickedness of every kind. 17But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. 18And a harvest of righteousness is sown in peace for those who make peace. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
|
And boasteth great things. The verb μεγαλαυχεῖν means to boast one’s self, or to vaunt. But James in this passage did not intend to reprove ostentation so much as to show that the tongue is the doer of great things; for in this last clause he applies the previous comparisons to his subject; and vain boasting is not suitable to the bridle and the helm. He then means that the tongue is endued with great power. I have rendered what Erasmus has translated the impetuosity, the inclination, of the pilot or guide; for ὁρμὴ means desire. I indeed allow that among the Greeks it designates those lusts which are not subservient to reason. But here James simply speaks of the will of the pilot. He now explains the evils which proceed from the neglect of restraining the tongue, in order that we may know that the tongue may do much good or much evil, — that if it be modest and well regulated, it becomes a bridle to the whole life, but that if it be petulant and violent, like a fire it destroys all things. He represents it as a small or little fire, to intimate that this smallness of the tongue will not be a hindrance that its power should not extend far and wide to do harm. 6. By adding that it is a world of iniquity, it is the same as though he had called it the sea or the abyss. And he suitably connects the smallness of the tongue with the vastness of the world; according to this meaning, A slender portion of flesh contains in it the whole world of iniquity. So is the tongue. He explains what he meant by the term world, even because the contagion of the tongue spreads through every part of life; or rather he shews what he understood by the metaphor fire, even that the tongue pollutes the whole man. He however immediately returns to the fire, and says, that the whole course of nature is set on fire by the tongue. And he compares human life to a course or a wheel: and γένεσις, as before, he takes for nature, (James 1:23.) The meaning is, that when other vices are corrected by age or by the succession of time, or when at least then do not possess the whole man, the vice of the tongue spreads and prevails over every part of life; except one prefers to take setting on fire as signifying a violent impulse, for we call that fervid which is accompanied with violence. And thus Horace speaks of wheels, for he calls chariots in battle fervid, on account of their rapidity. The meaning then would be, that the tongue is like untamed horses; for as these draw violently the chariots, so the tongue hurries a man headlong by its own wantonness. 121121 “The course of nature,” or the compass of nature, that is, all that is included in nature, means evidently the same with “the whole body” in the preceding clause. There is no sense, compatible with the passage, in what some have suggested, “the whole course of life;” for what idea is conveyed, when we say that the tongue inflames or sets in a flame the whole course of life? But there is an intelligible meaning, when it is said, that the tongue sets in a flame the whole machinery of our nature, every faculty that belongs to man. When he says that it is set on fire by hell, it is the same as though he had said, that the outrageousness of the tongue is the flame of the infernal fire. 122122 “A bad tongue is the organ of the devil.” — Estius. For as heathen poets imagined that the wicked are tormented by the torches of the Furies; so it is true, that Satan by the fans of temptations kindles the fire of all evils in the world: but James means, that fire, sent by Satan, is most easily caught by the tongue, so that it immediately burns; in short, that it is a material fitted for receiving or fostering and increasing the fire of hell. 7 For every kind of beasts. This is a confirmation of the last clause; for that Satan by the tongue rules most effectively he proves by this — that it can by no means be brought to due order; and he amplifies this by comparisons. For he says that there is no animal so savage or fierce, which is not tamed by the skill of man, — that fishes, which in a manner inhabit another world, — that birds, which are so quick and roving — and that serpents, which are so inimical to mankind, are sometimes tamed. Since then the tongue cannot be restrained, there must be some secret fire of hell hidden in it. What he says of wild beasts, of serpents, and of other animals, is not to be understood of them all; it is enough that the skill of man should subdue and tame some of the most ferocious of them, and also that serpents are sometimes tamed. He refers to present and to past time: the present regards power and capacity, and the past, usage or experience. He hence justly concludes that the tongue is full of deadly poison. Though all these things most suitably refer in the first place to the subject of this passage — that they claim an unreasonable command over others, who labor under a worse vice; yet a universal doctrine may be understood as taught here, — that if we desire to form our life aright, we must especially strive to restrain the tongue, for no part of man does more harm. |