Context
4Look 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.
5So 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!
6And 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.
7For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race.
8But no one can tame the tongue;
it is a restless evil
and full of deadly poison.
9With it we bless
our Lord and Father, and with it we curse men, who have been made in the likeness of God;
10from the same mouth come
both blessing and cursing. My brethren, these things ought not to be this way.
11Does a fountain send out from the same opening
both fresh and bitter
water? 12Can a fig tree, my brethren, produce olives, or a vine produce figs? Nor
can salt water produce fresh.
Wisdom from Above
13Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom. 14But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth. 15This wisdom is not that which comes down from above, but is earthly, natural, demonic. 16For where jealousy and selfish ambition exist, there is disorder and every evil thing. 17But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. 18And the seed whose fruit is righteousness is sown in peace by those who make peace.
NASB ©1995
Parallel Verses
American Standard VersionBehold, the ships also, though they are so great and are driven by rough winds, are yet turned about by a very small rudder, whither the impulse of the steersman willeth.
Douay-Rheims BibleBehold also ships, whereas they are great, and are driven by strong winds, yet are they turned about with a small helm, whithersoever the force of the governor willeth.
Darby Bible TranslationBehold also the ships, which are so great, and driven by violent winds, are turned about by a very small rudder, wherever the pleasure of the helmsman will.
English Revised VersionBehold, the ships also, though they are so great, and are driven by rough winds, are yet turned about by a very small rudder, whither the impulse of the steersman willeth.
Webster's Bible TranslationBehold also the ships, which though they are so great, and are driven by fierce winds, yet they are turned about with a very small helm, withersoever the governor willeth.
Weymouth New TestamentSo too with ships, great as they are, and often driven along by strong gales, yet they can be steered with a very small rudder in whichever direction the caprice of the man at the helm chooses.
World English BibleBehold, the ships also, though they are so big and are driven by fierce winds, are yet guided by a very small rudder, wherever the pilot desires.
Young's Literal Translation lo, also the ships, being so great, and by fierce winds being driven, are led about by a very small helm, whithersoever the impulse of the helmsman doth counsel,
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 YearThe 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
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