James 3:2
We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to control his whole body.
We all stumble in many ways
The phrase "We all stumble" acknowledges the universal human condition of imperfection. The Greek word for "stumble" is "ptaió," which implies a moral or ethical failing, not just a physical misstep. This word choice highlights the inherent fallibility of human nature, emphasizing that no one is exempt from making mistakes. The phrase "in many ways" broadens the scope, suggesting that our shortcomings are not limited to one area but are diverse and manifold. This acknowledgment of human frailty is a call to humility, reminding believers of their need for grace and the importance of relying on God's strength rather than their own.

If anyone is never at fault in what he says
The conditional "If anyone" introduces a hypothetical scenario, suggesting rarity and difficulty. The phrase "never at fault in what he says" focuses on the power and potential destructiveness of the tongue. The Greek word "logos," translated as "what he says," encompasses not just spoken words but also the intent and thought behind them. This highlights the biblical principle that words are a reflection of the heart (Matthew 12:34). The challenge of being "never at fault" underscores the importance of self-control and the spiritual maturity required to govern one's speech.

he is a perfect man
The term "perfect" is translated from the Greek word "teleios," which means complete or mature, rather than flawless. This suggests that spiritual maturity is evidenced by one's ability to control their speech. The "perfect man" is not sinless but has reached a level of maturity where he exercises wisdom and restraint in his words. This maturity is a goal for believers, reflecting the transformative work of the Holy Spirit in their lives.

able to control his whole body
The ability "to control his whole body" implies mastery over one's entire being, not just speech. The Greek word "chalinagógeó," translated as "control," is often used in the context of bridling a horse, suggesting a disciplined and intentional effort. This metaphor indicates that self-control in speech is indicative of broader self-discipline. The "whole body" represents the entirety of one's actions and behaviors, suggesting that mastery over speech is a key to overall self-control. This aligns with the biblical teaching that the tongue, though small, has great power and influence (James 3:5-6). The verse challenges believers to pursue spiritual maturity, recognizing that control over one's words is a significant step toward living a life that honors God.

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 is known for his practical teachings on Christian living.

2. Early Christian Communities
The audience of the letter, likely Jewish Christians scattered outside of Palestine, facing trials and needing guidance on living out their faith.

3. The Tongue
A central theme in this chapter, representing speech and the power of words, which James discusses as a significant aspect of Christian maturity.
Teaching Points
The Universality of Human Imperfection
James acknowledges that "we all stumble in many ways," reminding us of our shared human frailty and the need for grace and forgiveness.

The Power of Speech
The ability to control one's tongue is a mark of spiritual maturity. Our words have the power to build up or tear down, and we must strive to use them wisely.

Pursuit of Perfection
While perfection in speech is an ideal, it is also a goal that reflects our growth in Christ. We should aim to reflect Christ's character in our communication.

Self-Control as a Fruit of the Spirit
Controlling the tongue is part of broader self-control, a fruit of the Spirit. It requires daily surrender to the Holy Spirit's guidance.

The Role of Humility
Recognizing our tendency to stumble should lead us to humility, encouraging us to seek God's help in our weaknesses.
Bible Study Questions
1. How does acknowledging that "we all stumble in many ways" affect our relationships with others, especially when they make mistakes?

2. In what ways can we practice greater control over our speech in our daily interactions?

3. How does the concept of being a "perfect man" in controlling one's tongue challenge our understanding of spiritual maturity?

4. What practical steps can we take to ensure our words align with the teachings of Jesus and the guidance of the Holy Spirit?

5. How can we support one another in our Christian communities to grow in the area of speech and self-control?
Connections to Other Scriptures
Proverbs 10:19
This verse highlights the wisdom in restraining one's words, connecting to James's emphasis on controlling speech.

Matthew 12:36-37
Jesus teaches about the accountability of our words, reinforcing James's message about the importance of speech.

1 John 1:8
This verse acknowledges human imperfection, similar to James's statement about stumbling, emphasizing the need for humility and reliance on God's grace.
All are Deficient When Tried by Divine LawJames 3:2
Christian ImperfectionJ. Buries. D. D.James 3:2
Command of the TongueR. Fuller.James 3:2
Control of the TongueJames 3:2
Curbing the Tongue, a Difficult ArtC. H. Spurgeon.James 3:2
FaultsJohnson.James 3:2
Government of TongueJames 3:2
Helpful and Unhelpful SpeechReuen Thomas, D. D.James 3:2
No Perfection in This LifeT. Whitty.James 3:2
Not to Offend in Word, an Evidence of a High Pitch of VirtueI. Barrow, D. D.James 3:2
Offences of SpeechI. Barrow, D. D.James 3:2
Offences of the TongueW. B. O. Peabody, D. D.James 3:2
On the Evils of SpeechJohn Mackenzie, D. D.James 3:2
Restraint of the TongueJames 3:2
Temper Nine-Tenths of ReligionA. Plummer, D. D.James 3:2
The Government of the TongueG. Fisk, LL. B.James 3:2
The Government of the TongueEssex RemembrancerJames 3:2
The Sins of Good MenT. Manton.James 3:2
The TongueT. H. Pritchard, D. D.James 3:2
The Use of the TongueA. S. Patterson, D. D.James 3:2
There are None BlamelessJames 3:2
Unserviceable Because RashC. H. Spurgeon.James 3:2
We All have FaultsC. H. Spurgeon.James 3:2
A Dissuasive from Ambition to TeachC. Jerdan James 3:1, 2
The Ethics of SpeechT.F. Lockyer James 3:1-12
The Tower of the TongueC. Jerdan James 3:2-6
People
James
Places
Dispersion
Topics
Able, Anyone, Body, Bridle, Character, Check, Complete, Control, Curb, Doesn't, Fall, Fault, Makes, Maturity, Mistakes, Nature, Offend, Offendeth, Often, Perfect, Reached, Says, Slip, Speech, Stumble, Stumbles, Stumbleth, Talk, Wrong
Dictionary of Bible Themes
James 3:2

     5136   body
     5186   stumbling
     6023   sin, universality
     6163   faults
     6200   imperfection, influence
     8322   perfection, human

James 3:1-12

     5547   speech, power of
     8339   self-control

James 3:2-3

     4657   horse

James 3:2-12

     5934   restraint
     8476   self-discipline

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

Links
James 3:2 NIV
James 3:2 NLT
James 3:2 ESV
James 3:2 NASB
James 3:2 KJV

James 3:2 Commentaries

Bible Hub
James 3:1
Top of Page
Top of Page