Gaebelein's Annotated Bible
My brethren, be not many masters, knowing that we shall receive the greater condemnation.
III. THE EVILS OF THE TONGUE CORRECTED
The practical character of this Epistle is still more evidenced by the contents of this chapter. The tongue is the member of the human body which is made prominent. The human tongue is a great and wonderful gift of the Creator; with which no other earthly creature is endowed. It is written: “Out of the abundance of the heart the mouth speaketh.” It therefore reveals the real ‘condition of the heart and by what it is governed.
The opening verse exhorts to caution as to teaching: “My brethren, be not many teachers, knowing that we shall receive a greater judgment.” Here another Jewish characteristic is mentioned. They are naturally forward and love to be heard, taking leadership. It seems as if many wanted to be teachers and exercise public ministry. Perhaps this may refer to the “speaking in tongues” also, and the abuse of it as mentioned in 1Corinthians 14:20-33. In the first chapter the exhortation was given “slow to speak”; here it is applied to teaching. The exhortation is interesting in its bearing. First, is the warning not to assume leadership in teaching for self-display; even teaching as given to the members of the body of Christ must be carefully exercised, for it carries with it great responsibility, for one may preach to others and be himself disapproved (1Corinthians 9:27). If one is a teacher he must also practice what he teaches, otherwise he shall receive a greater judgment, not as to salvation, but as to disapproval before the award seat of Christ.
in the second place, the exhortation shows that ministry among these Jewish Christians was in perfect liberty; they did not possess among themselves a special class in whom public teaching was vested. The next verse broadens and refers to speaking in general. The perfect man is he who does not offend in a word and therefore is able to govern the whole body. This introduces the tongue and its twofold possibility. “Behold we put bits in the horses mouths, that they may obey us; and we turn about their whole body. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. 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 when it is set on fire by Gehenna.” Horses, with their powerful bodies, are governed, led about and directed by the bit in their mouths; great ships which are driven about by gales and hurricanes, are steered by a small rudder, and so the human tongue is a little member which controls the whole man. It is like a tiny spark, yet that spark can set everything on fire and produce a disastrous conflagration. “Behold how much wood is kindled by how small a fire”--this is the correct rendering of the text. The tongue of the natural man, unrestrained by anything, is a fire. It defiles the whole body. Our Lord speaks of this. “That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness; all these evil things come from within, and defile the man” (Mark 7:20-23).
The tongue is the medium to reveal all these evils of the heart, and by its use for evil becomes the seducer of others. It can set everything on fire, if it is set on fire by Gehenna, (translated, hell); when it is under the control of the author of sin.
“For every kind of beasts and birds, of creeping things and things in the sea, is tamed and hath been tamed of mankind; but the tongue can no man tame; it is a restless evil, full of deadly poison. Therewith bless we the Lord and Father, and therewith curse we men, made after the likeness of God. Out of the same mouth cometh forth blessing and cursing. My brethren, these things ought not so to be. Doth the fountain send forth out of the same opening sweet and bitter? Can a fig-tree, my brethren, yield olives, or a vine figs? Neither can salt water yield sweet.”
James vehemently attacks this evil, yet in the spirit of love, as seen by the repeated address, “My brethren.” Sins of the tongue are especially prominent among Jews; evil speaking, backbiting and lying, so frequently mentioned in their own Scriptures. He speaks of the power man has to tame every kind of beasts and birds, even the creeping things, as serpents and things in the sea; but man, the conqueror of the brute creation, is helpless when it comes to the taming of the tongue; the tongue can no man tame. David knew of this, for he wrote: “I said, I will take heed of my ways, that I sin not with my tongue; I will keep my mouth with a bridle, while the wicked is before me” (Psalm 39:1). All resolutions man makes to keep his tongue in subjection are unsuccessful. But if man has a new nature with the Holy Spirit dwelling there, the tongue can be governed and its evils overcome. Yet what sin is more frequently found among God’s people than the sins of the tongue? It needs a constant watching and words must be weighed. Idle words, words which are not according to truth, or which reflect upon the character of another child of God, insinuating evil, magnifying faults, or words which belittle, words of envy and strife are the sins of the tongue prevalent among God’s people. How well then to consider constantly the exhortation of the first chapter of this Epistle: “Let every man be swift to hear, slow to speak, slow to wrath” (James 1:19). The tongue is a restless evil; it is unceasingly at it and carries in its sinful use deadly poison.
Blessing and curse may be expressed by the tongue. While on the one hand, the tongue is an instrument of evil and for evil, the tongue of the believer, on the other hand, should be an instrument of righteousness and for the glory of God. What greater occupation on earth is possible than true worship in Spirit and truth! Through the tongue we can praise and exalt the Lord, bear testimony to that worthy Name, tell others of Him and become channels for eternal blessing. But how quickly, if uncontrolled, it may be used in the service of sin. Peter uttered with his tongue his great, God-given confession, “Thou art the Christ, the Son of the living God.” But a short time after, that same tongue became the mouthpiece of Satan, when he rebuked the Lord for saying that He would go to Jerusalem to suffer and to die. What an inconsistency the tongue of man reveals! No such thing is found in nature anywhere. A tree does not produce two kinds of fruit; a fig tree bears no Olives; a vine does not produce figs; nor does the same fountain gush forth salt water and sweet water.
“Who is wise and understanding among you? Let him shew out of a good behavior his works in meekness of wisdom. But if you have bitter envying and strife in your heart, boast not and lie not against the truth. This is not the wisdom which cometh down from above, but it is earthly, sensual, demoniacal. For where envying and strife is, there is disorder and every evil thing.” This exhortation, also, is suited to the Jewish believers to whom it was originally addressed. They are noted still for their jealousies, their strife and self-exaltation, these fruits of the fallen nature of man, the works of the flesh; they are, of course, also found among Gentile believers. Envyings, the sectarian spirit, the party spirit, producing bitterness and contentions, these things are not the manifestations of the wisdom which is from above, the fruit of the new nature and of the Spirit, but it is the earthly wisdom, springing from the natural man, behind which stands the author of sin.
“But the wisdom which is from above is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, without contention, without hypocrisy; and the fruit of righteousness is sown in peace for those who make peace.” This is the other side, the manifestation of the wisdom from above, the true fruits of the new nature and of the Spirit of God. It is first pure and then peaceable. It is pure, because it comes from God and leads to God. That which is from God cannot tolerate evil; it repudiates it. It aims at the glory of God and maintains His holy character. As a result it is peaceable, it seeks the fruits of peace among men, through the exercise of that love which the Holy Spirit describes in 1Corinthians 13:1-13. It is gentle: “Let your gentleness be known to all men” (Philippians 4:5); it is easy to be entreated, ready to yield. It knows nothing of stubbornness, prejudice and opinionativeness, the sources of so much strife and contention among believers. When a man is conscious that his wisdom is of a superior kind, one can understand his unwillingness to have his mind or will disputed; but the truth is, that there is nothing which so marks the superiority of grace and truth and wisdom, that God gives, as patience, and the absence of anxiety to push what one knows is right and true. It is an inherent and sure sign of weakness somewhere, when a man is ever urgent in pressing the value of his own words and opinions, or caviling habitually at others. The fruit of righteousness is sown in peace, and produces peace.