TRV
Translation
King James Version
Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
Complete Jewish Bible
With it we bless Adonai, the Father; and with it we curse people, who were made in the image of God.
Berean Standard Bible
With the tongue we bless our Lord and Father, and with it we curse men, who have been made in God’s likeness.
American Standard Version
Therewith bless we the Lord and Father; and therewith curse we men, who are made after the likeness of God:
World English Bible Messianic
With it we bless our God and Father, and with it we curse men, who are made in the image of God.
Geneva Bible (1599)
Therewith blesse we God euen the Father, and therewith curse we men, which are made after the similitude of God.
Young's Literal Translation
with it we do bless the God and Father, and with it we do curse the men made according to the similitude of God;
In the KJVVerse 30,329 of 31,102
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Commentary on James 3 verses 1–12
1 ¶ My brethren, be not many masters, knowing that we shall receive the greater condemnation.
2 For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
3 Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.
4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.
5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
6 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.
7 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:
8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.
9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
11 Doth a fountain send forth at the same place sweet water and bitter?
12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
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!
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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OecumeniusAD 990
Commentary on James
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
James 3:9 powerfully exposes the profound hypocrisy inherent in using the same tongue to offer praise and worship to God, the Creator, while simultaneously uttering curses and demeaning words against fellow human beings who are uniquely created in God's own image. This verse serves as a stark indictment of inconsistent spiritual practice, highlighting the critical disconnect between outward religious devotion and the inward transformation that should govern all aspects of a believer's speech and relationships.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
James 3:9 masterfully employs several literary devices. The most prominent is Antithesis, or sharp Contrast, setting the act of "blessing God" directly against "cursing men." This juxtaposition highlights the glaring hypocrisy and moral absurdity of such contradictory speech. The verse also functions as a Paradox, presenting a seemingly impossible and illogical scenario: how can the same source produce such diametrically opposed outcomes? This rhetorical paradox forces the reader to confront the deep inconsistency within their own behavior. Furthermore, there is an implicit Allusion to the Genesis creation narrative, specifically the concept of the imago Dei, by stating that men are "made after the similitude of God." This allusion provides the foundational theological premise for the verse's ethical demand. Finally, the use of "therewith" (referring to the tongue) is a form of Metonymy, where the instrument (the tongue) stands for the action (speech), emphasizing the physical means by which this contradiction is enacted.
THEOLOGICAL AND THEMATIC CONNECTIONS
James 3:9 delves into the profound theological truth that genuine worship of God cannot be separated from how we treat our fellow human beings. The imago Dei is not merely an abstract theological concept but a foundational reality that demands respect and reverence for every individual. To curse a person who bears God's image is, in essence, to dishonor the Creator Himself. This verse challenges the superficiality of a faith that praises God with the lips but harbors contempt or malice in the heart and expresses it through destructive words. True piety, therefore, extends beyond formal religious acts to encompass the totality of one's life, especially one's speech, reflecting the indivisible nature of love for God and love for neighbor. The unity of these two commands is central to biblical ethics, demonstrating that our horizontal relationships are a litmus test for the authenticity of our vertical relationship with God.
REFLECTION AND APPLICATION
James 3:9 serves as a piercing mirror, inviting every believer to an honest self-examination of their speech patterns. In a world saturated with casual criticism, online vitriol, and divisive rhetoric, this verse calls us back to the foundational truth of human dignity and the sacredness of our words. It challenges us to consider whether our private conversations, social media posts, and public utterances align with the worship we offer to God. If we truly revere God, then that reverence must extend to His creation, particularly humanity, which bears His image. This verse demands consistency: our vertical praise must be matched by horizontal respect and love. It reminds us that our words have immense power—to build up or tear down, to bless or to curse. Cultivating a tongue that consistently honors God means actively choosing to speak life, grace, and truth, even in disagreement, recognizing the divine spark in every person we encounter.
Questions for Reflection
FAQ
What does "made after the similitude of God" truly mean, and why is it so important?
Answer: The phrase "made after the similitude of God" (Greek: homoíōsis theoú) directly references the biblical doctrine of the imago Dei, or the "image of God," found in the creation account in Genesis 1:26-27. It means that human beings, uniquely among all creation, possess certain qualities, capacities, and a spiritual nature that reflect God's own. This includes rationality, moral consciousness, creativity, the ability to form relationships, and the capacity for spiritual communion with God. It signifies humanity's unique dignity, worth, and responsibility as God's representatives on earth. Its importance lies in the fact that it establishes the inherent value of every human life, regardless of race, gender, status, or any other characteristic. To curse or devalue a person is to assault the very image of God within them, making it an offense not just against the individual, but against God Himself. This concept is foundational to biblical ethics and human rights, as seen in passages like Genesis 9:6, which prohibits murder because humanity is made in God's image.
How can I stop the hypocrisy of blessing God but cursing others?
Answer: Overcoming this hypocrisy requires a deep work of the Holy Spirit and intentional effort. First, it involves heart examination (Proverbs 4:23), recognizing that the tongue often speaks what the heart is full of (Luke 6:45). Repentance for past harmful speech and a genuine desire for change are crucial. Second, cultivate a renewed mind (Romans 12:2) by meditating on God's Word, especially passages that emphasize love, grace, and the dignity of all people. Third, practice self-control and intentionality in your words. Before speaking, ask: Is it true? Is it kind? Is it necessary? Is it honoring to God and others? (Ephesians 4:29). Finally, pray for divine help to tame the tongue, acknowledging that "no human being can tame the tongue" on their own (James 3:8), but with God, all things are possible.
CHRIST-CENTERED FULFILLMENT
James 3:9 finds its ultimate fulfillment and solution in Jesus Christ. He is the perfect embodiment of speech that consistently blesses God and honors humanity. Unlike fallen humanity, whose tongues are often a source of both praise and poison, Jesus' words were always pure, truthful, and life-giving, never uttering a curse or a deceitful word (1 Peter 2:22). He perfectly demonstrated what it means to love God with all His being and to love His neighbor as Himself, even to the point of laying down His life for those who cursed Him (Matthew 22:37-39). Through His atoning work on the cross, Jesus addresses the root of our contradictory speech: the sinful heart. He bore the curse of our sin, enabling us to be reconciled to God and to one another (Galatians 3:13). Furthermore, through the indwelling Holy Spirit, believers are empowered to live a new life, where the fruit of the Spirit—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control—transforms our inner being and, consequently, our outward speech (Galatians 5:22-23). Thus, in Christ, the hypocrisy of the tongue can be overcome, as we are conformed to His image, speaking grace and truth, and truly blessing both God and those made in His similitude.