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The Tongue, the Bridle, and the Blessing: An Exposition of James 3: 1- 1. This message appears as a chapter in The Power of Words and the Wonder of God.

OUR FOCUS IN THIS STUDY is the teaching of James 3: 1–1. Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. For we all stumble in many ways, and if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire!

And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell.

For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers, these things ought not to be so. Does a spring pour forth from the same opening both fresh and salt water?

Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.

James 3: 1–1. 2 contains the single most sustained discussion in the New Testament on the use of the tongue. I take the author of this little book to have been James, the half- brother of our Lord Jesus. It is clear that he is steeped in the wisdom literature of the Old Testament Scriptures and also in the teaching of the Lord Jesus, to which his own teaching has many parallels. Both the book of Proverbs and our Lord Jesus spoke with searching clarity about the nature and use of the tongue. James walks in their footprints. Much of what he says is a powerful exposé of the sin and failure that mar our speech.

In this way James’s words exemplify the central purposes of the teaching and preaching of God’s Word. The resulting effect will be to “reprove, rebuke, and exhort” (2 Timothy 4: 2). But James’s message also exemplifies what Paul calls the profitability or usefulness of sacred Scripture: “teaching . In a word, the immediate focus of James’s teaching — one might say the same of all apostolic teaching — is to bring Christian believers to maturity.

Here, as well as in other places, he is completely in harmony with the way the apostle Paul employed all his God- given powers: “Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me” (Colossians 1: 2. In fact, this is one of James’s burdens also.

His five chapters constitute an extended piece of pastoral preaching, laced as it is with words of wisdom and warning. All along his goal is to lead his readers and hearers — men and women who were possibly once under his direct pastoral care but are now widely scattered — to full spiritual maturity, so that their whole being, without reservation, should be wholly Christ’s. We find that this motif runs through the entire book. As we come upon it in chapter 3, he has already shown (1) how spiritual maturity develops through response to suffering, and (2) how spiritual maturity is enhanced by response to the Word.

Now he goes on to show that (3) spiritual maturity is evidenced by the use of the tongue. The mastery of it is one of the clearest marks of a whole person, a true Christian. Tongue- mastery is the fruit of self- mastery.

We will examine this teaching in order to accomplish three goals: (1) to “walk” through James 3: 1–1. James to discover that it is, in effect, only the tip of the iceberg of what he has to say about our speech; (3) to place these words in the broader gospel context that lies behind the book of James. James 3: 1–1. 2 and Its Teaching on the Tongue. As we make our way into James 3: 1–1. The Difficulty of Taming the Tongue. James issues a special word of wise counsel to those who aspire to be teachers: “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness” (verse 1). Why should this be?

Teachers should be conscious of the weight and potential influence of what they say because words lie at the heart of the teaching ministry. To have an unreliable tongue is likely to pro- vide a destructive model for those who are taught. The potential for multiplication of influence requires a canon of judgment that takes the measure of both responsibility and opportunity into account. But James does not write as one who has “arrived.” He is conscious of his own shortcomings: “For we all stumble in many ways” (verse 2). He has no false perfectionism. Perhaps he remembers how he misspoke about Jesus, demeaning him during the days of his ministry. Was James among those who said, “He is out of his mind” (Mark 3: 2.

Was this one reason why our Lord visited him, in particular (as he did Simon Peter), after the resurrection (1 Corinthians 1. But James’s words are applicable far beyond those who are called to teach. We all use our tongues. If the mastery of the tongue is a sign of maturity, it is so for all Christians.

So James 3: 1–1. 2 has general as well as specific application. How we use our tongues provides clear evidence of where we are spiritually. Spiritual maturity is evidenced by the use of the tongue… Tongue- mastery is the fruit of self- mastery.”.

When I was a child, our family physician used to ask us to stick out our tongues. That was the only circumstance in which I was ever permitted to do that!) He seemed to be able to tell a great deal about our health by looking into our mouths. That is a parable of spiritual reality. What comes out of our mouths is usually an accurate index of the health of our hearts. Jesus said: “For out of the abundance of the heart the mouth speaks” (Matthew 1.

So here, as a spiritual physician, James engages in a rigorous tongue analysis. James 3: 1–1. 2 is a veritable pathology laboratory in which analysis and diagnosis take place. Notice James’s axiom: the mature person is able to “bridle” his tongue. The person who can do this is master of the whole body (note that some scholars take “body” here to refer to the church. For a judicious assessment, see Dan G. Mc. Cartney, James, BECNT [Baker Academic, 2.

The spiritual masters of the past understood this to have a double reference. The control of the tongue has both negative and positive aspects. It involves the ability to restrain the tongue in silence.

But it also means being able to control it in gracious speech when that is required. Sanctification in any area of our lives always expresses this double dimension — a putting off and a putting on, as it were. Speech and silence, appropriately expressed, are together the mark of the mature (compare with one of the clearest illustrations of this in Colossians 3: 1–1.

Nor is this James’s first reference to speech. He had already noted that for a professing Christian to fail to bridle the tongue is to be guilty of self- deception (1: 2.