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
Four Centuries of Reception
3 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.
James says that it is unnatural that we should be able to domesticate all the creatures but not be able to control our own tongues.
For every kind of beast, and bird, and serpent, and that of others, is tamed and has been tamed by human nature. We read in Pliny that the most enormous asp of serpents in Egypt was tamed by the head of a household, and daily emerged from its hole, accustomed to take provisions at his table. We also read, as Marcellinus Comes writes, that a tamed tiger was sent from India to Emperor Anastasius. Therefore, it is meant to be understood that the tongue of the wicked surpasses beasts in ferocity, birds in lightness or exultation, serpents in venomousness. There are indeed those who have sharpened their tongues like a sword (Psalm LXIII), there are those who are flighty and have set their mouth against the heavens (Psalm LXXII), and whose mouth speaks vanity (Psalm CXLIII), there are those serpentine, of whom it is said: The venom of asps is under their lips (Psalm XIII).
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.
Continue studying James 3:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
James 3:7 serves as a powerful illustrative point within James's broader discourse on the immense power and danger of the tongue. In this verse, James draws a vivid comparison, highlighting humanity's remarkable ability to subdue and domesticate every kind of creature across land, air, and sea, thereby setting the stage for the stark contrast with the seemingly impossible task of taming the human tongue, which he addresses in the subsequent verse.
Context
Literary Context
This verse is strategically placed within James's extended teaching on the tongue (James 3:1-12), which immediately follows his discussion on faith and works (James 2:14-26). Having warned against the dangers of becoming a teacher without proper self-control in speech (James 3:1), James proceeds to illustrate the tongue's destructive potential by comparing it to a small bit controlling a large horse or a tiny rudder steering a massive ship (James 3:2-4). Verse 7 then provides a compelling counter-example: while humans can exert dominion over the entire animal kingdom, they struggle profoundly to control their own words, a paradox that is explicitly stated in James 3:8).
Historical & Cultural Context
In the ancient world, the taming of wild animals was a well-understood and admired skill, essential for agriculture, transportation, and even entertainment. From domesticating oxen for plowing to training horses for warfare and travel, or even capturing and exhibiting exotic creatures, human mastery over the animal kingdom was a clear demonstration of ingenuity and power. James's audience, whether Jewish Christians familiar with the Old Testament or Gentile converts, would readily grasp the concept of human dominion over creation, a theme deeply rooted in the creation narratives and wisdom literature. This common experience makes his analogy particularly potent and relatable, setting up the profound spiritual challenge he presents.
Key Themes
This verse contributes significantly to several key themes within James's epistle. Primarily, it underscores the theme of human dominion over creation, echoing the divine mandate given in Genesis 1:28 and affirmed in Psalm 8:6-8, where humanity is granted stewardship over the earth and its creatures. By highlighting this remarkable human capacity, James subtly introduces the theme of the paradox of human capability and spiritual weakness. Humans can conquer external nature, yet are often defeated by their own internal impulses, specifically as manifested through the tongue. This sets the stage for the overarching theme of the untamable nature of the tongue (explicitly stated in James 3:8), emphasizing that this particular aspect of human behavior requires more than mere human effort or skill to control.
Exposition and Analysis
Key Word Analysis
This word signifies "all, any, every, the whole." James uses it to emphasize the comprehensive nature of human dominion. It's not just some animals, or certain types, but every single kind, without exception, that falls under human control. This universality makes the contrast with the tongue even more striking.
From which we get "physics," this term refers to "growth (by germination or expansion), i.e. (by implication) natural production (lineal descent); by extension, a genus or sort; figuratively, native disposition, constitution or usage." Here, it denotes the inherent nature or species of animals. James stresses that humanity has tamed not just individual animals, but entire categories or species of creatures, highlighting the depth and breadth of this mastery.
This verb means "to tame" or "to subdue." The Greek text uses two forms: damázetai (present passive, "is tamed") and dedamastai (perfect passive, "hath been tamed"). This grammatical construction emphasizes both the ongoing process and the completed reality of animal subjugation by humanity. It conveys the idea of bringing wild, untamed creatures into submission and control, a feat requiring skill, patience, and authority.
Verse Breakdown
"For every kind of beasts, and of birds, and of serpents, and of things in the sea"
This opening clause establishes the vast scope of human dominion over the animal kingdom. James systematically lists creatures from land ("beasts"), air ("birds"), and water ("things in the sea"), adding "serpents" to represent reptiles and creeping things. This comprehensive categorization underscores the universal nature of humanity's ability to subdue the natural world.
"is tamed, and hath been tamed"
This phrase, employing both the present and perfect tenses of the verb "to tame," highlights the continuous and accomplished reality of animal subjugation. It implies that this is not a new phenomenon but an ongoing historical fact: humans have consistently demonstrated the capacity to bring wild creatures under their control. This double emphasis reinforces the undeniable truth of human mastery over the animal world.
"of mankind"
This final phrase explicitly identifies the agent of this taming: humanity. It clarifies that this remarkable feat of subduing diverse and often dangerous creatures is a unique capability of human beings, setting the stage for the profound contrast with the tongue, which, unlike the animal kingdom, remains untamable by human effort alone.
Literary Devices
James 3:7 is rich in Illustrative Imagery, painting a vivid picture of humanity's mastery over the diverse animal kingdom. By listing "beasts," "birds," "serpents," and "things in the sea," James employs Categorization to emphasize the comprehensive nature of this dominion, covering all environments. The verse functions as a crucial part of an extended Analogy (or Comparison), where the tamed animal kingdom is set against the untamed tongue. This comparison is a form of A fortiori argument (from the stronger to the weaker), implying: if humans can achieve such a difficult feat as taming all creatures, how much more should they be able to control their own words? The implied Paradox is that the tongue proves more recalcitrant than any wild beast, setting up the dramatic revelation in the subsequent verse.
Theological and Thematic Connections
James 3:7 powerfully underscores humanity's unique position in creation, reflecting the divine mandate given in Genesis 1:28 to have dominion over the earth and its creatures. This verse highlights a remarkable human capability, a testament to God's original design and the intelligence He endowed upon us. However, in the context of James's broader argument, this capability serves as a stark contrast to humanity's struggle with the tongue. Theologically, it points to the pervasive impact of the Fall: while our intellect and skill remain sufficient to subdue the external world, our internal nature, particularly our speech, remains deeply corrupted and resistant to self-control. This sets up the profound need for divine intervention and transformation for true mastery over our words.
Reflection and Application
James 3:7 challenges us to consider the profound irony of our human condition: we possess the ingenuity and perseverance to bring the wildest creatures under our control, yet we often falter in governing the words that proceed from our own mouths. This verse implicitly calls us to a deeper self-awareness regarding the source of our speech—it's not merely a mechanical function but an outflow of the heart. If taming animals requires discipline, wisdom, and consistent effort, how much more should we dedicate ourselves to the spiritual discipline required to tame our tongues? This verse prompts us to move beyond mere human effort and acknowledge our need for divine grace and the transforming power of the Holy Spirit to bring our words into alignment with God's will, using them for blessing and edification rather than destruction.
Questions for Reflection
FAQ
Does James 3:7 imply that humans have perfectly tamed every single animal species?
No, James 3:7 does not imply that every single animal species has been perfectly or individually tamed. Rather, the verse uses hyperbole to emphasize humanity's capacity and demonstrated ability to bring all kinds or categories of animals under control. The point is the principle of human dominion and skill over the animal kingdom as a whole, in contrast to the unique challenge posed by the tongue. Throughout history, humans have successfully domesticated and controlled creatures from every major category mentioned (land, air, water, reptiles), demonstrating a general mastery that stands in stark contrast to the untamable nature of the tongue, as explained in James 3:8.
Christ-Centered Fulfillment
While James 3:7 highlights humanity's natural dominion over creation, it simultaneously sets the stage for the profound spiritual truth that true mastery over the tongue, and indeed over our fallen nature, is found not in human effort alone, but in Christ. Jesus, as the perfect Man, demonstrated absolute control over His words, speaking only what the Father commanded (John 12:49-50). He is the ultimate "Tamer" of the human heart, capable of transforming the very source from which our words flow (Matthew 15:18-19). Through His atoning work, believers are given a new nature and the indwelling Holy Spirit, who empowers them to exercise self-control (Galatians 5:22-23), including control over their speech. Thus, what is impossible for "mankind" in its fallen state becomes possible through union with Christ, who not only models perfect speech but also provides the divine power to tame the wildness of our own tongues, making them instruments of righteousness and blessing (Ephesians 4:29).