James 3:6
The tongue also is a fire, a world of wickedness among the parts of the body. It pollutes the whole person, sets the course of his life on fire, and is itself set on fire by hell.
The tongue also is a fire
The imagery of the tongue as a "fire" is powerful and evocative. In the Greek, the word for fire is "πῦρ" (pyr), which signifies not just a literal flame but also the destructive potential of fire. Historically, fire has been both a tool for survival and a force of destruction. In the biblical context, fire often symbolizes judgment and purification. Here, James uses it to illustrate the tongue's potential to cause harm and destruction, much like a small spark can ignite a vast forest. This metaphor serves as a warning about the power of words and the need for self-control.

a world of wickedness
The phrase "a world of wickedness" translates from the Greek "κόσμος τῆς ἀδικίας" (kosmos tēs adikias). "Kosmos" often refers to an ordered system or world, and "adikias" means injustice or unrighteousness. This suggests that the tongue, though small, encapsulates a microcosm of the world's sinfulness. It is a reminder of the pervasive nature of sin and how it can manifest through our speech. The tongue's potential to embody and express the world's wickedness underscores the need for vigilance and righteousness in our communication.

among the parts of the body
This phrase highlights the tongue's unique role within the human body. In Greek, "μέλος" (melos) refers to a member or part of the body. The tongue, though small, wields significant influence over the entire body. This reflects the biblical principle that small things can have great power, as seen in other scriptural references like the mustard seed or the rudder of a ship. The tongue's ability to affect the whole body serves as a metaphor for how our words can impact our entire being and those around us.

It pollutes the whole person
The Greek word for "pollutes" is "σπιλοῦσα" (spilousa), meaning to stain or defile. This conveys the idea that the tongue can corrupt the entire person, not just in a physical sense but spiritually and morally. The concept of pollution here is akin to the Old Testament understanding of ritual impurity, which separates individuals from God. Thus, James warns that careless or malicious speech can defile one's character and spiritual standing, emphasizing the need for purity in our words.

sets the course of his life on fire
The phrase "sets the course of his life on fire" uses the Greek "τροχὸν τῆς γενέσεως" (trochon tēs geneseōs), which can be translated as "the wheel of birth" or "cycle of existence." This suggests that the tongue can influence the entire trajectory of a person's life. The imagery of fire here indicates that words can ignite passions, conflicts, and consequences that shape one's destiny. It serves as a cautionary note about the long-term impact of our speech and the importance of aligning our words with God's will.

and is itself set on fire by hell
The term "hell" is translated from the Greek "γέεννα" (Gehenna), a reference to the Valley of Hinnom, a place outside Jerusalem associated with idolatry and later, a burning refuse heap. This allusion to Gehenna underscores the demonic and destructive origin of the tongue's potential for evil. It serves as a stark reminder of the spiritual battle over our words and the need for divine intervention to tame the tongue. The imagery of hellfire emphasizes the seriousness of the tongue's potential for harm and the necessity of seeking God's grace to purify our speech.

Persons / Places / Events
1. James
The author of the epistle, traditionally identified as James, the brother of Jesus and a leader in the early Jerusalem church. He writes with authority and pastoral concern for the moral and spiritual conduct of believers.

2. The Tongue
A metaphor for human speech and communication. James uses it to illustrate the power and potential destructiveness of words.

3. Hell (Gehenna)
A term used to describe a place of final judgment and eternal separation from God. In this context, it signifies the source of the destructive power of the tongue.
Teaching Points
The Power of Words
Words have the power to build up or destroy. As believers, we must be mindful of how we use our speech, recognizing its potential to impact others profoundly.

Guarding the Tongue
Just as a small spark can ignite a great fire, careless words can lead to significant harm. We must exercise self-control and seek the Holy Spirit's guidance in our communication.

Spiritual Accountability
Our words reflect our inner spiritual state. We are accountable to God for what we say, and our speech should align with our faith and witness.

The Source of Destructive Speech
Recognize that destructive speech is influenced by sinful nature and spiritual forces opposed to God. We must actively resist these influences through prayer and spiritual discipline.

Transformative Speech
As followers of Christ, we are called to use our words to reflect God's love and truth, transforming our speech into a tool for His glory.
Bible Study Questions
1. How does James 3:6 challenge you to reflect on the way you use your words in daily life?

2. In what ways can you actively guard your tongue to prevent it from causing harm to others?

3. How do the teachings of Jesus in Matthew 12:36-37 influence your understanding of the accountability for your speech?

4. What practical steps can you take to ensure that your words are used for edification, as instructed in Ephesians 4:29?

5. How can you rely on the Holy Spirit to transform your speech and align it with the teachings of Scripture?
Connections to Other Scriptures
Proverbs 18:21
This verse highlights the power of the tongue to bring life or death, emphasizing the responsibility that comes with speech.

Matthew 12:36-37
Jesus teaches about the accountability for every careless word spoken, reinforcing the idea that words have significant spiritual consequences.

Ephesians 4:29
Paul instructs believers to use their words for edification, contrasting the destructive potential of the tongue with its ability to build up.
The Ethics of SpeechT.F. Lockyer James 3:1-12
The Tower of the TongueC. Jerdan James 3:2-6
A Fiery TongueBaxendale's AnecdotesJames 3:5-6
A World of IniquityJ. Trapp.James 3:5-6
Act and HabitM. G. Pearse.James 3:5-6
Boastful SpeechT. Manton.James 3:5-6
Fire a Dangerous PlaythingJames 3:5-6
From Little to GreatJames 3:5-6
From Little to GreatPhilo.James 3:5-6
Importance of Little ThingsSon of Sirach.James 3:5-6
Influence of Little ThingsC. Stanford, D. D.James 3:5-6
Mischief of the TongueQuarles.James 3:5-6
Misuse of the TongueJames Bolton.James 3:5-6
Setting on .Fire the Wheel of LifeJ. T. Mombert, D. D.James 3:5-6
Sins of the TongueBp. Stevens.James 3:5-6
Sins of the TongueT. Watson.James 3:5-6
Small in Origin, Widespread in IssueJ. F. B. Tinling, B. A.James 3:5-6
Talk the Devil's AmmunitionJames 3:5-6
The Evil Tongue DestructiveA. Plummer, D. D.James 3:5-6
The Government of the TongueT. Boston, D. D.James 3:5-6
The Gradual Progress of EvilJ. Venn, M. A.James 3:5-6
The Great Effects of the TongueR. Wardlaw, D. D.James 3:5-6
The Injury Which May be Wrought by an Insignificant ThingH. O. Mackey.James 3:5-6
The Lawless TongueJ. B. Shaw, D. D.James 3:5-6
The Power of the TongueMonday Club SermonsJames 3:5-6
The Tiny Mother of MischiefJames 3:5-6
The TongueF. W. Robertsort, M. A.James 3:5-6
The Tongue a .FireT. Manton.James 3:5-6
The Tongue a World of WickednessR. Turnbull.James 3:5-6
The Tongue AfireJames 3:5-6
The Tongue Captured, All Else May FollowJ. H. A. Ebrard, D. D.James 3:5-6
The Tongue DefilesJ. Trapp.James 3:5-6
The Tongue Hell IgnitedJohn Adam.James 3:5-6
The Use of the TongueJames 3:5-6
People
James
Places
Dispersion
Topics
Bodies, Body, Corrupts, Course, Cycle, Defiler, Defiles, Defileth, Entire, Evil, Fire, Gehenna, Getting, Hell, Iniquity, Itself, Making, Members, Nature, Placed, Power, Putting, Round, Sets, Setteth, Setting, Soiling, Spotting, Staining, Tongue, Unclean, Unrighteous, Unrighteousness, Wheel, Within
Dictionary of Bible Themes
James 3:6

     4826   fire
     6139   deadness, spiritual
     8735   evil, origins of
     9510   hell
     9513   hell, as incentive to action

James 3:1-12

     5547   speech, power of
     8339   self-control

James 3:2-12

     5934   restraint
     8476   self-discipline

James 3:3-6

     5193   tongue

James 3:3-8

     5330   guard

James 3:3-12

     5193   tongue

James 3:5-6

     5345   influence
     6130   corruption

James 3:5-8

     5922   prudence
     8493   watchfulness, believers

Library
January the Twenty-Sixth the Fire of Envy
"Where envying and strife is, there is confusion and every evil work!" --JAMES iii. 13-18. In Milton's "Comus" we read of a certain potion which has the power to pervert all the senses of everyone who drinks it. Nothing is apprehended truly. Sight and hearing and taste are all disordered, and the victim is all unconscious of the confusion. The deadly draught is the minister of deceptive chaos. And envy is like that potion when it is drunk by the spirit. It perverts every moral and spiritual sense.
John Henry Jowett—My Daily Meditation for the Circling Year

The Tongue.
Preached April 28, 1850. THE TONGUE. "Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell."--St. James iii. 5-6. In the development of Christian Truth a peculiar office was assigned to the Apostle James. It was given to St. Paul to proclaim Christianity
Frederick W. Robertson—Sermons Preached at Brighton

How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Whether Wisdom Should be Reckoned among the Gifts of the Holy Ghost?
Objection 1: It would seem that wisdom ought not to be reckoned among the gifts of the Holy Ghost. For the gifts are more perfect than the virtues, as stated above ([2705]FS, Q[68], A[8]). Now virtue is directed to the good alone, wherefore Augustine says (De Lib. Arb. ii, 19) that "no man makes bad use of the virtues." Much more therefore are the gifts of the Holy Ghost directed to the good alone. But wisdom is directed to evil also, for it is written (James 3:15) that a certain wisdom is "earthly,
Saint Thomas Aquinas—Summa Theologica

Whether Prudence of the Flesh is a Sin?
Objection 1: It would seem that prudence of the flesh is not a sin. For prudence is more excellent than the other moral virtues, since it governs them all. But no justice or temperance is sinful. Neither therefore is any prudence a sin. Objection 2: Further, it is not a sin to act prudently for an end which it is lawful to love. But it is lawful to love the flesh, "for no man ever hated his own flesh" (Eph. 5:29). Therefore prudence of the flesh is not a sin. Objection 3: Further, just as man is
Saint Thomas Aquinas—Summa Theologica

Whether Inconstancy is a vice Contained under Prudence?
Objection 1: It would seem that inconstancy is not a vice contained under imprudence. For inconstancy consists seemingly in a lack of perseverance in matters of difficulty. But perseverance in difficult matters belongs to fortitude. Therefore inconstancy is opposed to fortitude rather than to prudence. Objection 2: Further, it is written (James 3:16): "Where jealousy [Douay: 'envy'] and contention are, there are inconstancy and every evil work." But jealousy pertains to envy. Therefore inconstancy
Saint Thomas Aquinas—Summa Theologica

Whether Wisdom is in all who have Grace?
Objection 1: It would seem that wisdom is not in all who have grace. For it is more to have wisdom than to hear wisdom. Now it is only for the perfect to hear wisdom, according to 1 Cor. 2:6: "We speak wisdom among the perfect." Since then not all who have grace are perfect, it seems that much less all who have grace have wisdom. Objection 2: Further, "The wise man sets things in order," as the Philosopher states (Metaph. i, 2): and it is written (James 3:17) that the wise man "judges without dissimulation
Saint Thomas Aquinas—Summa Theologica

Whether the Seventh Beatitude Corresponds to the Gift of Wisdom?
Objection 1: It seems that the seventh beatitude does not correspond to the gift of wisdom. For the seventh beatitude is: "Blessed are the peacemakers, for they shall be called the children of God." Now both these things belong to charity: since of peace it is written (Ps. 118:165): "Much peace have they that love Thy law," and, as the Apostle says (Rom. 5:5), "the charity of God is poured forth in our hearts by the Holy Ghost Who is given to us," and Who is "the Spirit of adoption of sons, whereby
Saint Thomas Aquinas—Summa Theologica

Whether Backbiting is a Mortal Sin?
Objection 1: It would seem that backbiting is not a mortal sin. For no act of virtue is a mortal sin. Now, to reveal an unknown sin, which pertains to backbiting, as stated above (A[1], ad 3), is an act of the virtue of charity, whereby a man denounces his brother's sin in order that he may amend: or else it is an act of justice, whereby a man accuses his brother. Therefore backbiting is not a mortal sin. Objection 2: Further, a gloss on Prov. 24:21, "Have nothing to do with detractors," says: "The
Saint Thomas Aquinas—Summa Theologica

Whether Fasting is a Matter of Precept?
Objection 1: It would seem that fasting is not a matter of precept. For precepts are not given about works of supererogation which are a matter of counsel. Now fasting is a work of supererogation: else it would have to be equally observed at all places and times. Therefore fasting is not a matter of precept. Objection 2: Further, whoever infringes a precept commits a mortal sin. Therefore if fasting were a matter of precept, all who do not fast would sin mortally, and a widespreading snare would
Saint Thomas Aquinas—Summa Theologica

Whether any one Can be Perfect in this Life?
Objection 1: It would seem that none can be perfect in this life. For the Apostle says (1 Cor. 13:10): "When that which is perfect is come, that which is in part shall be done away." Now in this life that which is in part is not done away; for in this life faith and hope, which are in part, remain. Therefore none can be perfect in this life. Objection 2: Further, "The perfect is that which lacks nothing" (Phys. iii, 6). Now there is no one in this life who lacks nothing; for it is written (James
Saint Thomas Aquinas—Summa Theologica

Whether Our Atmosphere is the Demons' Place of Punishment?
Objection 1: It would seem that this atmosphere is not the demons' place of punishment. For a demon is a spiritual nature. But a spiritual nature is not affected by place. Therefore there is no place of punishment for demons. Objection 2: Further, man's sin is not graver than the demons'. But man's place of punishment is hell. Much more, therefore, is it the demons' place of punishment; and consequently not the darksome atmosphere. Objection 3: Further, the demons are punished with the pain of fire.
Saint Thomas Aquinas—Summa Theologica

Whether a Religious Sins More Grievously than a Secular by the Same Kind of Sin?
Objection 1: It would seem that a religious does not sin more grievously than a secular by the same kind of sin. For it is written (2 Paralip 30:18,19): "The Lord Who is good will show mercy to all them who with their whole heart seek the Lord the God of their fathers, and will not impute it to them that they are not sanctified." Now religious apparently follow the Lord the God of their fathers with their whole heart rather than seculars, who partly give themselves and their possessions to God and
Saint Thomas Aquinas—Summa Theologica

Whether the Separated Soul Can Suffer from a Bodily Fire?
Objection 1: It would seem that the separated soul cannot suffer from a bodily fire. For Augustine says (Gen. ad lit. xii): "The things that affect the soul well or ill after its separation from the body, are not corporeal but resemble corporeal things." Therefore the separated soul is not punished with a bodily fire. Objection 2: Further, Augustine (Gen. ad lit. xii) says that "the agent is always more excellent than the patient." But it is impossible for any body to be more excellent than the separated
Saint Thomas Aquinas—Summa Theologica

The Doctrine of Man
I. THE CREATION AND ORIGINAL CONDITION OF MAN. 1. IMAGE AND LIKENESS OF GOD. 2. PHYSICAL--MENTAL--MORAL--SPIRITUAL. II. THE FALL OF MAN. 1. THE SCRIPTURAL ACCOUNT. 2. VARIOUS INTERPRETATIONS. 3. THE NATURE OF THE FALL. 4. THE RESULTS OF THE FALL. a) On Adam, and Eve. b) On the Race. (1) Various Theories. (2) Scriptural Declarations. THE DOCTRINE OF MAN. I. THE CREATION AND ORIGINAL CONDITION OF MAN. 1. MAN MADE IN THE IMAGE AND LIKENESS OF GOD. Gen. 1:26--"And God said, Let us make man in our image,
Rev. William Evans—The Great Doctrines of the Bible

Man's Inability to Keep the Moral Law
Is any man able perfectly to keep the commandments of God? No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but does daily break them, in thought, word, and deed. In many things we offend all.' James 3: 2. Man in his primitive state of innocence, was endowed with ability to keep the whole moral law. He had rectitude of mind, sanctity of will, and perfection of power. He had the copy of God's law written on his heart; no sooner did God command but he obeyed.
Thomas Watson—The Ten Commandments

Of the Weight of Government; and that all Manner of Adversity is to be Despised, and Prosperity Feared.
So much, then, have we briefly said, to shew how great is the weight of government, lest whosoever is unequal to sacred offices of government should dare to profane them, and through lust of pre-eminence undertake a leadership of perdition. For hence it is that James affectionately deters us, saying, Be not made many masters, my brethren (James iii. 1). Hence the Mediator between God and man Himself--He who, transcending the knowledge and understanding even of supernal spirits, reigns in heaven
Leo the Great—Writings of Leo the Great

"If we Confess Our Sins, He is Faithful and Just to Forgive us Our Sins, and to Cleanse us from all Unrighteousness. If we Say We
1 John i. 9, 10.--"If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar," &c. And who will not confess their sin, say you? Who doth not confess sins daily, and, therefore, who is not forgiven and pardoned? But stay, and consider the matter again. Take not this upon your first light apprehensions, which in religion are commonly empty, vain, and superficial, but search the scriptures, and
Hugh Binning—The Works of the Rev. Hugh Binning

Whether it is Lawful to Swear?
Objection 1: It would seem that it is not lawful to swear. Nothing forbidden in the Divine Law is lawful. Now swearing is forbidden (Mat. 5:34), "But I say to you not to swear at all"; and (James 5:12), "Above all things, my brethren, swear not." Therefore swearing is unlawful. Objection 2: Further, whatever comes from an evil seems to be unlawful, because according to Mat. 7:18, "neither can an evil tree bring forth good fruit." Now swearing comes from an evil, for it is written (Mat. 5:37): "But
Saint Thomas Aquinas—Summa Theologica

Attributes of Selfishness.
Formerly we considered the attributes of benevolence, and also what states of the sensibility and of the intellect, and also what outward actions, were implied in it, as necessarily resulting from it. We are now to take the same course with selfishness: and-- 1. Voluntariness is an attribute of selfishness. Selfishness has often been confounded with mere desire. But these things are by no means identical. Desire is constitutional. It is a phenomenon of the sensibility. It is a purely involuntary
Charles Grandison Finney—Systematic Theology

Unity of Moral Action.
CAN OBEDIENCE TO MORAL LAW BE PARTIAL? 1. What constitutes obedience to moral law? We have seen in former lectures, that disinterested benevolence is all that the spirit of moral law requires; that is, that the love which it requires to God and our neighbor is good-willing, willing the highest good or well-being of God, and of being in general, as an end, or for its own sake; that this willing is a consecration of all the powers, so far as they are under the control of the will, to this end. Entire
Charles Grandison Finney—Systematic Theology

Concerning Peaceableness
Blessed are the peacemakers. Matthew 5:9 This is the seventh step of the golden ladder which leads to blessedness. The name of peace is sweet, and the work of peace is a blessed work. Blessed are the peacemakers'. Observe the connection. The Scripture links these two together, pureness of heart and peaceableness of spirit. The wisdom from above is first pure, then peaceable' (James 3:17). Follow peace and holiness' (Hebrews 12:14). And here Christ joins them together pure in heart, and peacemakers',
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Tribute Money
"And they send unto Him certain of the Pharisees and of the Herodians, that they might catch Him in talk. And when they were come, they say unto Him, Master, we know that Thou art true, and carest not for any one: for Thou regardest not the person of men, but of a truth teachest the way of God: Is it lawful to give tribute unto Caesar, or not? Shall we give, or shall we not give? But He, knowing their hypocrisy, said unto them, Why tempt ye Me? bring Me a penny, that I may see it. And they brought
G. A. Chadwick—The Gospel of St. Mark

The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall
Thomas Watson—The Ten Commandments

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