TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers James 3:1–12. His two-level outline is real structure in the source text, so it is rendered as structure.
The foregoing chapter shows how unprofitable and dead faith is without works. It is plainly intimated by what this chapter first goes upon that such a faith is, however, apt to make men conceited and magisterial in their tempers and their talk. Those who set up faith in the manner the former chapter condemns are most apt to run into those sins of the tongue which this chapter condemns. And indeed the best need to be cautioned against a dictating, censorious, mischievous use of their tongues. We are therefore taught,
I.Not to use our tongues so as to lord it over others:
My brethren, be not many masters, etc., Jam 3:1. These words do not forbid doing what we can to direct and instruct others in the way of their duty or to reprove them in a Christian way for what is amiss; but we must not affect to speak and act as those who are continually assuming the chair, we must not prescribe to one another, so as to make our own sentiments a standard by which to try all others, because God gives various gifts to men, and expects from each according to that measure of light which he gives. "Therefore by not many masters" (or teachers, as some read it); "do not give yourselves the air of teachers, imposers, and judges, but rather speak with the humility and spirit of learners; do not censure one another, as if all must be brought to your standard." This is enforced by two reasons.
1.Those who thus set up for judges and censurers shall receive the greater condemnation. Our judging others will but make our own judgment the more strict and severe, Mat 7:1, Mat 7:2. Those who are curious to spy out the faults of others, and arrogant in passing censures upon them, may expect that God will be as extreme in marking what they say and do amiss.
2.Another reason given against such acting the master is because we are all sinners: In many things we offend all, Jam 3:2. Were we to think more of our own mistakes and offenses, we should be less apt to judge other people. While we are severe against what we count offensive in others, we do not consider how much there is in us which is justly offensive to them. Self-justifiers are commonly self-deceivers. We are all guilty before God; and those who vaunt it over the frailties and infirmities of others little think how many things they offend in themselves. Nay, perhaps their magisterial deportment, and censorious tongues, may prove worse than any faults they condemn in others. Let us learn to be severe in judging ourselves, but charitable in our judgments of other people.
II.We are taught to govern our tongue so as to prove ourselves perfect and upright men, and such as have an entire government over ourselves:
If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. It is here implied that he whose conscience is affected by tongue-sins, and who takes care to avoid them, is an upright man, and has an undoubted sign of true grace. But, on the other hand, if a man seemeth to be religious (as was declared in the first chapter) and bridleth not his tongue, whatever profession he makes, that man's religion is vain. Further, he that offends not in word will not only prove himself a sincere Christian, but a very much advanced and improved Christian. For the wisdom and grace which enable him to rule his tongue will enable him also to rule all his actions. This we have illustrated by two comparisons: - 1. The governing and guiding of all the motions of a horse, by the bit which is put into his mouth: Behold, we put bits into the horses' mouths, that they may obey us, and we turn about their whole body, Jam 3:3. There is a great deal of brutish fierceness and wantonness in us. This shows itself very much by the tongue: so that this must be bridled; according to Psa 39:1, I will keep my mouth with a bridle (or, I will bridle my mouth) while the wicked is before me. The more quick and lively the tongue is, the more should we thus take care to govern it. Otherwise, as an unruly and ungovernable horse runs away with his rider, or throws him, so an unruly tongue will serve those in like manner who have no command over it. Whereas, let resolution and watchfulness, under the influence of the grace of God, bridle the tongue, and then all the motions and actions of the whole body will be easily guided and overruled. 2. The governing of a ship by the right management of the helm: Behold also the ships, which though they are 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, Jam 3:4, Jam 3:5. As the helm is a very small part of the ship, so is the tongue a very small part of the body: but the right governing of the helm or rudder will steer and turn the ship as the governor pleases; and a right management of the tongue is, in a great measure, the government of the whole man. There is a wonderful beauty in these comparisons, to show how things of small bulk may yet be of vast use. And hence we should learn to make the due management of our tongues more our study, because, though they are little members, they are capable of doing a great deal of good or a great deal of hurt. Therefore,
III.We are taught to dread an unruly tongue as one of the greatest and most pernicious evils.
It is compared to a little fire placed among a great deal of combustible matter, which soon raises a flame and consumes all before it: Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity, etc., Jam 3:5, Jam 3:6. There is such an abundance of sin in the tongue that it may be called a world of iniquity. How many defilements does it occasion! How many and dreadful flames does it kindle! So is the tongue among the members that it defileth the whole body. Observe hence, There is a great pollution and defilement in sins of the tongue. Defiling passions are kindled, vented, and cherished by this unruly member. And the whole body is often drawn into sin and guilt by the tongue. Therefore Solomon says, Suffer not thy mouth to cause thy flesh to sin, Ecc 5:6. The snares into which men are sometimes led by the tongue are insufferable to themselves and destructive of others. It setteth on fire the course of nature. The affairs of mankind and of societies are often thrown into confusion, and all is on a flame, by the tongues of men. Some read it, all our generations are set on fire by the tongue. There is no age of the world, nor any condition of life, private or public, but will afford examples of this. And it is set on fire of hell. Observe hence, Hell has more to do in promoting of fire of the tongue than men are generally aware of. It is from some diabolical designs, that men's tongues are inflamed. The devil is expressly called a liar, a murderer, an accuser of the brethren; and, whenever men's tongues are employed in any of these ways, they are set on fire of hell. The Holy Ghost indeed once descended in cloven tongues as of fire, Acts 2. And, where the tongue is thus guided and wrought upon by a fire from heaven, there it kindleth good thoughts, holy affections, and ardent devotions. But when it is set on fire of hell, as in all undue heats it is, there it is mischievous, producing rage and hatred, and those things which serve the purposes of the devil. As therefore you would dread fires and flames, you should dread contentions, revilings, slanders, lies, and every thing that would kindle the fire of wrath in your own spirit or in the spirits of others. But,
IV.We are next taught how very difficult a thing it is to govern the tongue:
For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed, of mankind. But the tongue can no man tame, Jam 3:7, Jam 3:8. As if the apostle had said, "Lions, and the most savage beasts, as well as horses and camels, and creatures of the greatest strength, have been tamed and governed by men: so have birds, notwithstanding their wildness and timorousness, and their wings to bear them up continually out of our reach: even serpents, notwithstanding all their venom and all their cunning, have been made familiar and harmless: and things in the sea have been taken by men, and made serviceable to them. And these creatures have not been subdued nor tamed by miracle only (as the lions crouched to Daniel, instead of devouring him, and ravens fed Elijah, and a whale carried Jonah through the depths of the sea to dry land), but what is here spoken of is something commonly done; not only hath been tamed, but is tamed of mankind. Yet the tongue is worse than these, and cannot be tamed by the power and art which serves to tame these things. No man can tame the tongue without supernatural grace and assistance." The apostle does not intend to represent it as a thing impossible, but as a thing extremely difficult, which therefore will require great watchfulness, and pains, and prayer, to keep it in due order. And sometimes all is too little; for it is an unruly evil, full of deadly poison. Brute creatures may be kept within certain bounds, they may be managed by certain rules, and even serpents may be so used as to do not hurt with all their poison; but the tongue is apt to break through all bounds and rules, and to spit out its poison on one occasion or other, notwithstanding the utmost care. So that not only does it need to be watched, and guarded, and governed, as much as an unruly beast, or a hurtful and poisonous creature, but much more care and pains will be needful to prevent the mischievous outbreakings and effects of the tongue. However,
V.We are taught to think of the use we make of our tongues in religion and in the service of God, and by such a consideration to keep it from cursing, censuring, and every thing that is evil on other occasions: Therewith bless we God, even the Father; and therewith curse we men, who are made after the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not so to be, Jam 3:9, Jam 3:10. How absurd is it that those who use their tongues in prayer and praise should ever use them in cursing, slandering, and the like! If we bless God as our Father, it should teach us to speak well of, and kindly to, all who bear his image. That tongue which addresses with reverence the divine Being cannot, without the greatest inconsistency, turn upon fellow-creatures with reviling brawling language. It is said of the seraphim that praise God, they dare not bring a railing accusation. And for men to reproach those who have not only the image of God in their natural faculties, but are renewed after the image of God by the grace of the gospel: this is a most shameful contradiction to all their pretensions of honouring the great Original. These things ought not so to be; and, if such considerations were always at hand, surely they would not be. Piety is disgraced in all the shows of it, if there be not charity. That tongue confutes itself which one while pretends to adore the perfections of God, and to refer all things to him, and another while will condemn even good men if they do not just come up to the same words or expressions used by it. Further, to fix this thought, the apostle shows that contrary effects from the same causes are monstrous, and not be found in nature, and therefore cannot be consistent with grace: Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree bear olive-berries, or a vine, figs? Or doth the same spring yield both salt water and fresh? Jam 3:11, Jam 3:12. True religion will not admit of contradictions; and a truly religious man can never allow of them either in his words or his actions. How many sins would this prevent, and recover men fRom. to put them upon being always consistent with themselves!
Historical interpretation
Six Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
In attacking what they say, James singles out the tongue, which is the instrument of speech. But since their thoughts are present in the body as a whole, it ought to be understood that his remarks apply to the entire body.
The more the tongue has sinned, the more it is miserable.
The sword kills the body, but the tongue kills the soul. The tongue knows no moderation—either it is a great good or it is a great evil. It is a great good when it acknowledges that Christ is God, and a great evil when it denies that. Let no one deceive himself into thinking that he has never sinned, for if I have sinned, it is with my tongue. What more monstrous sin is there than blasphemy against God? The devil did not fall because he committed theft, murder or adultery; he fell because of his tongue. He said: “I will scale the heavens; above the stars I will set up my throne, I will be like the most high.”
Pambo said to Antony, ‘What shall I do?’ Antony said, ‘Do not trust in your own righteousness. Do not go on sorrowing over a deed that is past. Keep your tongue and your belly under control.’
Behold how great a fire a small forest kindles. How much he says how small. Indeed, the manuscripts also have it so: Behold a small fire. Just as from a small spark the growing fire often kindles a great forest, so the incontinence of the tongue, nourished by its lightness, destroys much of the material of good works, many fruits of spiritual life, where it touches, but also very often consumes countless leaves of speech which seemed the best.
Thus also the tongue is indeed a small member, and it exalts great things. Certainly, it exalts great rewards if the force of the guiding mind rightly governs it. According to that of Solomon: He who understands possesses the steerage. But if it governs badly, it exalts great evils of destruction both for itself and its people. Wherefore Solomon says: Death and life are in the power of the tongue (Prov. XVIII). Therefore it exalts life if it teaches the Church well. Against this, it exalts death if it acts gravely. For this is said against those who, lacking both life and knowledge, presumed to teach and, therefore, harmed the Church even more; but if it is read as in some manuscripts: It also rejoices greatly, that exultation must indeed here be understood, of which it is said in the following, when he enumerated through many vices of the tongue, he added: But now you exult in your arrogances. All such exultation is evil. From which also the mother of blessed Samuel restrains us with devout exhortation, saying: Do not multiply speaking proudly (I Kings II). Therefore, the tongue exalts greatly, which, despising the senses and words of others, boasts singularly of being wise and eloquent itself.
So the tongue also is certainly a little member, and boasts great things. Behold how much fire what a great wood it kindles? And the tongue is fire, a whole world of iniquity. The tongue is set among our members, which defiles the whole body, and inflames the wheel of our birth, inflamed of hell. For all nature of beasts and fowls and serpents and of the rest is tamed and has been tamed by the nature of man. But the tongue no man can tame, an unquiet evil, full of deadly poison. By it we bless God and the Father: and by it we curse men which are made after the similitude of God.
"So the tongue also." As if it were said: In the same way, the tongue must be rightly moved, which, although it is a small member, nevertheless accomplishes great things, both good and bad: however, the discourse is not so explicit, since the one who writes this is a disciple of a condensed writing style.
"world of iniquity." In this place, some wish to signify the multitude, just as where it is said: "The world did not know him," (Jn. 1:10) that is, the popular multitude. Therefore, the world is also the tongue, that is, the multitude of iniquity. And how great if a multitude was said there when it was sent before, how great the matter.
"For all nature." One must understand the objections in accordance with what has been said previously. For when James had previously said and demonstrated that those things which are indeed small become great when moved correctly, and had added that in the same way the tongue should be directed by appropriate language: he now shows with the examples given that it is not impossible for it to be instructed: as if he were to say: But someone will say that although the tongue is a small member, it nonetheless accomplishes great things, both good and evil: it is neither obedient nor manageable by us in what we desire. This does not affect the response. For if wild animals are tamed by man not by their nature, indeed fierce in appearance, but far more fierce in handling, would it not be much more appropriate to handle a member that is appropriate so that it might easily obey? Therefore, also what he says:
"the tongue no man can tame," should not be read affirmatively, but rather with doubt or as a question, so that it might be said in this way. If a man can tame wild beasts and make them manageable, can he not tame his own tongue? Thus, this must be read and understood. For if it were said assertively, it would not seem right to use it as an exhortation when it says: "My brothers, this should not be done." (James 3:10) For if it were impossible to adjust in such a way, he who admonishes impossibilities does not make a stable and fitting warning. Someone might say: "Nevertheless, what he says." An uncontrollable evil must be expressed assertively, for these show through amplification that the tongue is untamable. However, on the contrary, the statement, "From out of the same mouth come blessing and cursing," (Jame 3:10) must be read with hesitation: for it is the speech of one exhorting the listeners. For if we are commanded to bless all, since the cursed will not inherit the kingdom of God, is it not shameful to use the same member for the ministry of iniquity and good works? No wise person would use the same instrument to move mud and oil. Do you pray? Do not curse your enemy. There is a great difference between prayer and cursing. If you do not forgive him who has troubled you, neither will you be forgiven: but by cursing you will ensnare yourself, when you pray that your debts may be forgiven, just as you forgive your debtors. (Matt. 6:9) But let us provide, for the sake of easier consequences, the whole section in the middle to present the order of the required phrase, adding some things that are lacking. It will be in this way: Behold, we put the reins on the horses so that they may obey us, and we turn their whole body around: behold also that ships, however large they are and tossed by fierce winds, are turned about by a small rudder wherever the impulse of the helmsman wishes. Thus also let the tongue be turned about in right speech. Nor is this difficult. For all nature, both of wild beasts and birds and serpents and sea creatures, is tamed and has been tamed by human nature. If this is so, can no one tame the tongue? This cannot be said at all.
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Summary
James 3:5 serves as a profound warning about the disproportionate power of the tongue, a small physical member capable of boasting grand claims and initiating widespread destruction. Through the vivid metaphor of a tiny spark igniting a vast forest fire, the verse underscores the immense, often underestimated, influence of human speech, highlighting its capacity for both profound good and devastating harm.
Context
Literary Context
James 3:5 is situated within James's broader discourse on practical faith, specifically focusing on the critical importance of controlling one's speech. The preceding verses (James 3:3-4) introduce the concept of small things controlling large entities—a bit in a horse's mouth steering the entire animal, and a small rudder directing a massive ship. These analogies set the stage for the even more striking illustration of the tongue, emphasizing its diminutive size yet immense power. This verse then transitions into the more explicit and terrifying imagery of the tongue as a fire, a world of iniquity, which defiles the whole body and sets the course of life on fire (James 3:6). The entire chapter underscores the hypocrisy of those who claim faith but fail to master their words, especially teachers (James 3:1).
Historical & Cultural Context
In the ancient world, oral communication was paramount, and the spoken word carried significant weight. Reputation, social standing, and even legal outcomes were heavily influenced by what was said and heard. The destructive power of fire was also a common and terrifying reality; uncontrolled fires could quickly devastate homes, crops, and entire communities, especially in regions with dry climates and abundant vegetation. The imagery of a "little fire" kindling "how great a matter" (referring to a forest or fuel) would have resonated deeply with James's audience, who understood the swift and catastrophic nature of such blazes. Furthermore, the concept of "boasting" (Gk. megalauchéō) was often associated with arrogance, self-exaltation, and a lack of humility, qualities antithetical to the Christian character James promotes throughout his epistle.
Key Themes
This verse contributes significantly to several key themes within the Epistle of James and biblical theology. Firstly, it highlights The Disproportionate Power of the Tongue, contrasting its physical smallness with its vast capacity for influence, both positive and negative. Secondly, it vividly illustrates the Destructive Potential of Uncontrolled Speech, using the powerful metaphor of fire to convey how quickly and extensively words can cause harm, defile, and corrupt. This theme is further developed in James 3:6. Thirdly, the phrase "boasteth great things" introduces the theme of Pride and Arrogance, suggesting that destructive speech often stems from a heart that is self-exalting rather than humble. Finally, implicit in this warning is the overarching theme of Personal Responsibility and Self-Control, urging believers to exercise wisdom and discipline over their words as a tangible expression of their faith.
Exposition and Analysis
Key Word Analysis
While literally referring to the anatomical organ, in this context, glōssa metaphorically represents human speech and the faculty of communication. James uses it to personify the words spoken by an individual, emphasizing that the physical instrument is merely the conduit for the powerful expressions of the heart and mind.
This compound verb literally means "to talk big" or "to be grandiloquent." It carries connotations of arrogance, self-exaltation, and making exaggerated or empty claims. When applied to the tongue, it describes speech that is proud, overbearing, or makes claims beyond its legitimate authority or truth, often leading to destructive outcomes.
This word, often translated as "matter," literally refers to "wood" or "forest," and by implication, "fuel." Its use here is crucial for the fire metaphor, as it specifically denotes the material that fuels a large blaze. This choice of word intensifies the image of a small spark (the tongue's words) consuming a vast amount of combustible material (the "matter" or "forest" of relationships, reputations, or communities).
Verse Breakdown
"Even so the tongue is a little member"
This clause directly connects to the preceding analogies of the bit and the rudder, establishing the tongue's physical insignificance in contrast to its profound influence. It highlights the deceptive nature of its appearance, suggesting that its small size belies its true power.
"and boasteth great things"
This phrase reveals the nature of the tongue's power—it is not merely influential but often audacious and self-aggrandizing. "Boasting great things" can refer to speaking proudly, making grand claims, or even uttering destructive falsehoods that have far-reaching consequences, often driven by pride or a desire for control.
"Behold, how great a matter a little fire kindleth!"
This is a powerful exclamation and a vivid metaphor. "Behold" (Gk. idoú) draws immediate attention to the shocking reality. The "little fire" represents the seemingly insignificant words or initial spark of speech, while "how great a matter" (Gk. hēlíkos hýlē) refers to the vast amount of "fuel" or "forest" that can be consumed. This imagery dramatically illustrates the disproportionate and widespread destruction that can be unleashed by even a few careless or malicious words.
Literary Devices
James masterfully employs several literary devices in this verse to amplify his warning. The primary device is Metaphor, where the tongue is implicitly likened to a "little fire" and its destructive potential to the kindling of a "great matter" (a forest fire). This metaphor is highly effective, immediately conveying the rapid, consuming, and often uncontrollable nature of destructive speech. Contrast is also central, juxtaposing the "little member" with the "great things" it boasts and the "little fire" with the "great matter" it kindles. This stark opposition emphasizes the surprising and dangerous disproportion between cause and effect. Furthermore, the use of Exclamation ("Behold, how great a matter...") serves to heighten the dramatic impact and underscore the urgency and gravity of the warning, demanding the reader's immediate attention to this critical truth.
Theological and Thematic Connections
James 3:5 powerfully articulates a fundamental biblical truth: the immense power of human speech and the profound responsibility that accompanies it. Theologically, it underscores the idea that words are not neutral; they are extensions of the heart and possess the capacity to create or destroy, to bless or curse. This verse connects to the broader biblical emphasis on wisdom, self-control, and the understanding that our words reflect our inner spiritual condition. It serves as a stark reminder that unbridled speech is a manifestation of an untamed human nature, prone to sin and destruction, and highlights the need for divine intervention to sanctify our communication.
Reflection and Application
James 3:5 is a piercing mirror, reflecting the often-unacknowledged power of our everyday words. It compels us to move beyond superficial consideration of speech and to recognize that even a seemingly insignificant comment, a careless whisper, or a moment of unchecked pride can ignite a blaze of destruction in relationships, reputations, and communities. This verse calls us to profound mindfulness, urging us to weigh our words with the gravity they deserve, understanding that they carry the potential for both immense harm and incredible good. It challenges us to ask whether our speech is building up or tearing down, whether it is fueled by the Spirit or by the flesh, and whether it reflects the character of Christ or the destructive nature of an untamed heart. Living out this truth requires daily reliance on God's grace to bridle our tongues and to cultivate a heart from which only life-giving words flow.
Questions for Reflection
FAQ
Why does James use such strong imagery to describe the tongue?
James uses vivid and powerful imagery, particularly the metaphor of a "little fire" igniting a "great matter" (a forest fire), to emphasize the disproportionate and devastating impact of uncontrolled speech. He wants to shock his readers into recognizing the immense, often underestimated, destructive potential of their words. Just as a tiny spark can consume an entire forest, a few careless or malicious words can destroy reputations, relationships, and even entire communities. This strong imagery conveys the rapid, widespread, and often irreversible damage that the tongue can inflict, making the warning unforgettable.
What kind of "boasting" is James referring to in this verse?
The "boasting great things" (Gk. megalauchéō) refers to more than just bragging. It encompasses arrogant speech, making exaggerated claims, speaking presumptuously, or asserting oneself with pride and self-importance. In the context of James, it can also imply a boastful confidence in one's own wisdom or ability to teach (James 3:1) without the necessary humility or self-control. This kind of speech often stems from a heart that is not fully submitted to God and can lead to division, slander, and other forms of destructive communication. It's a boasting that seeks to elevate oneself, often at the expense of others or truth.
How can I practically apply this warning about the tongue in my daily life?
Applying James 3:5 practically involves cultivating intentional mindfulness and self-control over your words. This means pausing before speaking, considering the potential impact of your words, and asking if they will build up or tear down. Guard against gossip, slander, harsh criticism, and any speech fueled by anger or pride. Instead, seek to use your tongue for encouragement, truth-telling in love, prayer, praise, and sharing the Gospel. Remember that your words reflect your heart (Luke 6:45), so nurturing a heart filled with God's Spirit is foundational to taming the tongue.
Christ-Centered Fulfillment
While James 3:5 highlights the fallen human capacity for destructive speech, the person of Jesus Christ stands as the ultimate fulfillment and perfect example of the tongue's redemptive potential. Unlike humanity's tendency to boast and kindle fires of destruction, Jesus' words consistently brought life, healing, and truth. His teaching was marked by unparalleled authority and grace (Luke 4:22), never by self-exalting boasts. He spoke words that revealed the Father's heart (John 14:9), condemned sin righteously, and offered comfort to the brokenhearted (Matthew 11:28). The "great things" Jesus boasted were the works of God, not His own, and His "fire" was the purifying, refining fire of the Holy Spirit, not destructive malice (Matthew 3:11). Through His atoning sacrifice, Christ not only forgives the sins of our destructive words but also empowers believers by His Spirit to transform their speech, enabling them to use their tongues to glorify God and build up others, reflecting the very character of the Lamb of God who perfectly stewarded His words unto salvation.