James 3:1-12 Lesson 8

Taming the Tongue

Verse 1

Teachers judged more strictly

Considering his extended teaching on the importance of works (being doers of the Word and not hearers only), James now swings back to a topic of interest that he briefly touched on earlier in chapter one, verses nineteen through twenty-six. The Jewish believers he wrote to seemed to struggle most with their mouths (see also James 4:1). Since this was the case (and because some of them refused to receive the Word implanted in them, James 1:21), James needed to devote more attention to this issue.

Verse one begins with the subject of teachers and how not many should presume to have that gift because God will judge them with greater strictness. Regarding the recipients of this letter, they were weak in this area because many of them were known for interrupting (not listening well), quarreling, and saying many wrong things in sinful ways. The issue involves not just what is said but how it is communicated. Many wanted to be teachers themselves, even though they didn’t have the gift (or weren’t adequately prepared, proven by their lack of knowledge and misuse of the tongue). And without learning the Word, there can be no growing in the truth because if we choose to fight and quarrel by running off at the mouth all the time, we will miss out on the truth.

What is a teacher in this context?

The word “teacher,” refers to the gift and ministry of teaching and preaching God’s Word to a group (whether online or in person) of believing men and women (see further below for more on the “job” description). James 1:21 clearly suggests this earlier with the command to “Receive with meekness the implanted Word” (something some of his Jewish congregants failed to do because they presumed to be teachers themselves and wanted to run their mouths all the time instead of submitting to their leaders Hebrews 13:17). The words “greater strictness” also proves without a shadow of a doubt that our verse has pastor-teachers in mind (greater strictness in comparison to other believers who don’t possess the gift).

Who determines the gift?

Some have suggested that the words, “Eagerly desire the greater gifts” in 1 Corinthians 12:31 and, “And eagerly desire gifts of the Spirit” in 1 Corinthians 14:1 mean the believer can become whatever they want and should pursue said goal if the desire is there. However, both phrases in both passages are in the plural (not the singular, as if he were encouraging individual believers), where Paul addresses an entire congregation. Context is also key because in 1 Corinthians 12:21-26, Paul mentions the need to give special honor to those members who lacked it. This was to help correct those who looked down on other believers whose gifts were seen as less honorable, even though they weren’t. Those believers who appeared “less presentable” would refer to those whose gifts were rarer within the body of Christ, which today would include pastor teachers. These would be the greater gifts that needed “filling in” because they were rarer due to their special qualifications and effectiveness at communicating the truth. For this reason, Paul instructed them to desire the greater gifts because of their effectiveness in conveying the truth and edifying the congregation. In other words, he was telling them to pray for those individuals thus gifted to “step up to the plate” by growing into and utilizing the gifts unique to them (the rarer ones, such as prophecy and teaching, which better communicated the truth, as opposed to unintelligible tongues).

Worth mentioning is that the transitory gifts of prophecy, apostleship (as exercised by the Twelve Apostles), healing, and miracles, among others, have since been discontinued, dating back to around the time of the closing of the Canon. For more information on that subject, please see the link below.

https://www.bibledriven.org/large-topical/the-sign-gifts/

So, why would James tell his readers that not many of them should pursue a teaching ministry when 1 Corinthians 12:31 and 1 Corinthians 14:1 seem to suggest otherwise (“Eagerly desire the greater gifts”)? We addressed this above, and this verse further confirms that we don’t determine our spiritual gifts. The Corinthians had a bad habit of looking down on others simply because they possessed the more showy, visually and orally impressive gifts (such as tongues). This is why Paul needed to emphasize the truth that all parts of the body should not look down on one another. And why would he need to do this if anyone could become whatever they want? Why would anyone look down on another or boast about what they had if the “less honorable” individual could change gifts? On the contrary, a foot is a foot and cannot become a hand. Now, some, if not many, believers can have multiple gifts, while others have only one. But the point should be clear. The passages below clearly state that it is the Holy Spirit who determines our gifts. How could this be if we could receive whatever we wanted?

Paul’s questions on whether all believers have the abovementioned list of spiritual gifts expect a NO answer because not everyone who wants them can have them. Only those whom the Lord has gifted in those capacities may serve with them. Can everyone be a foot? No, just as not everyone can be a hand. Since that is the case, all gifts are equally needed, so that no one should look down on anyone else. There are many “jobs” within the body of Christ, and someone must fill them. Granted, some may appear less impressive or prestigious, but in no way does that make them inferior or even less effective, and that is Paul’s point. All the spiritual gifts are unique and required for the body of Christ to function correctly.

Pastor vs teacher? What is the job description?

We need to remember that pastors and teachers are the same gift. It has been far from an uncommon belief that pastors and teachers are different when, in fact, they are the same. However, we should already know that Scripture compares pastors to “shepherds” (the meaning of the Greek word for “pastors” in the verse above, poimén ποιμήν, explaining why some English translations sometimes substitute the word for “shepherds”) and “shepherds” are responsible for “pasturing” the flock by teaching God’s Word seriously and in-depth. A good pastor knows how to teach the Bible by explaining its meaning and how to apply it (the teaching aspect). But he also knows (or should) how to exhort his congregation to apply the truth they’ve received (the preaching aspect). 2 Timothy 4:2 reads, “Preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.” Reproving, rebuking, exhorting, preaching, and teaching are all duties of a pastor-teacher who must excel in all these areas.

A good shepherd (pastor) cannot adequately feed, lead, and “pasture” his flock without teaching them God’s Word (Titus 2:7). Therefore, pastors and teachers are the same. In the passage below, Peter describes himself as an elder and shepherd of Christ’s flock. And what does that entail? Feeding them God’s Word through good, solid Bible teaching, something our Lord commanded Peter to do not long before His ascension.

Also important to keep in mind is that elders, bishops, and overseers are all synonymous with pastor-teachers (see the passage immediately above for “elders” and the passage below for “overseers”). A church may have a plurality of “elders” that would consist of multiple teachers with one as a primary leader (the lead pastor). You could think of a Sheriff working with multiple deputies (“assistant” pastors), which would be all those in his congregation who also possess the gift of teaching.

Qualifications of pastor teachers

For more information on this subject, I encourage readers to visit the two links I have provided below, which contain information directly related to this topic (see also Titus 1:5-9).

https://www.bibledriven.org/small-topical/teacher-standards-church-discipline-and-accountability-partners/

https://www.bibledriven.org/small-topical/teaching-styles-and-teacher-authority-preparations-for-pastor-teachers/

The first thing to note in the passage above (one not meant to be comprehensive and that we will briefly survey below) is that the word “noble” doesn’t suggests that a teaching ministry is more noble than other ministries with differing gifts. One might even be led to think that the pastor-teacher is set up for greater eternal rewards, when that isn’t the case. As I have stressed multiple times throughout this ministry, the believer’s sum of eternal rewards all depend on how well they carried out their mission or how much they produced in proportion to what they had (see the example of the poor widow’s two mites in Luke 21:1-4). Greater knowledge, something all pastors need to possess more than those under their care and authority, by itself, does not equate to a higher level of glory and honor in the eternal kingdom, and this is not at all what 1 Timothy 5:17 suggests. The verse says, “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.” This does not imply that pastors are of greater worth or value, as if they are better and more worthy of higher-level rewards in God’s eyes. Instead (as others have also rightly observed), it refers to respect and financial support.

Verse two in our passage above uses the word “overseer.” At the same time, other English translations substitute the word “overseer” for “bishop,” and that is because both are the same (they both refer to pastor teachers, whether they lead one congregation or multiple). A pastor needs to be above reproach in the sense that their lifestyle (in what they think, say, and do) aligns with what they teach, so that they are free from accusation (not being hypocrites who make little to no effort to apply the truth in their lives). How many unbelievers scoff at the church because of all the hypocrisy so prevalent in our lukewarm era of Laodicea (Revelation 3:14-22)? This does not imply legalistic sinless perfection because no one comes even close to being perfect (1 John 1:8, and 1 Kings 8:46). However, that does not change the fact that all believers are to give their very best, especially teachers who must live exceptionally self-controlled and upright lives.

The following qualification is self-explanatory. Pastors may only have one wife (although they don’t have to marry). A pastor must also be “sober-minded,” both physically as far as abstaining from drunkenness, and spiritually, as far as being able to make proper decisions with sound judgment. Part of becoming battle-tested through spiritual growth involves learning how to resist sin by exercising self-control. Proverbs 25:28 presents a stern warning about this when it says, “A man without self-control is like a city broken into and left without walls.”

A teacher can only be considered worthy of double honor if their lifestyles align with the truth (like what it means to be “above reproach”). Respect, in this case, must be earned through modest, orderly, and reasonable conduct. And it would tarnish any teacher’s reputation if they were not hospitable toward others (in thought, word, and deed), especially other believers.

Galatians 6:10 says, “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.” And, of course, all pastor-teachers need to be able to teach because that is their primary duty.

Verse 3 then provides the next qualification, which is that a pastor cannot be a drunkard (not a prohibition against drinking but against becoming intoxicated Ephesians 5:18). Those who make this a practice (not a failure here or there but a lifestyle absent repentance) demonstrate themselves as unbelievers or believers headed down a perilous path unless they repent and turn around (1 Corinthians 6:10, Galatians 5:21). And physical violence is often a symptom of drunkenness but doesn’t require being “under the influence for it to be present. Violent behavior often accompanies outbursts of anger (Galatians 5:20). Any of these negative behaviors mentioned in our passage would indicate someone who is out of fellowship with Christ because they are not walking in the Spirit. Gentleness is the opposite of violence and a fruit of the Spirit. If fruit is lacking, then said individual isn’t living by faith and, therefore, practicing the truth.

And with gentleness comes a patient tolerance and consideration to listen to what others have to say without constantly interrupting (James 1:19) or quarreling (James 4:1); this person would be peaceful. And no pastor should ever enter the ministry for self-aggrandizement or financial gain. So, although the pastor has a right to receive their living from their ministry so that they may invest as much time and energy into their work (1 Corinthians 9:6-18), they should not be greedy or covetous. How many Scripture passages can we think of that mention the dangers of having a preoccupation with wealth? And the prosperity gospel has done enough damage in our day and in times past. Any pastor who tries to “force the issue” by demanding donations from their congregants should be avoided at all costs.

Verses four and five mention the need for the overseer to govern his household well. This means properly raising his children to be godly people themselves (Ephesians 6:4, Proverbs 22:6). Indeed, how can a man care for God’s spiritual children if he cannot care for his own physical children? That is a major paradox and contradiction in and of itself.

Much controversy (involving a great deal of legalism I might add) has revolved around this issue because many pastors have had rebellious children that either started well but later forsook the way or were always disobedient from the beginning. This doesn’t mean they failed as parents and should be disqualified as teachers (it is ultimately God’s decision to determine if a man should step down or not), because proper training doesn’t guarantee cooperation or faithfulness. If a child turns out badly because of the parents’ failure to properly raise them, then obviously, that comes back on them. It is this scenario our verse has in mind (speaking especially and specifically of the father since he is the spiritual leader of the family). Our passage is not talking about those who knew their job description and carried it out accordingly, but still ended up with rebellious children, because some things are beyond other people’s control. Our free will is something we retain till death, so that any person can choose to turn away at any time or not cooperate at all. We can control how we raise our youth, but we cannot force or control their free will. Proverbs 22:6 presents a general truth, but in no way guarantees a positive for every case. If the parents were not at fault, then the church should not hold it against their pastor. If interpreting this becomes difficult because of only having their word to go by, then it is best to leave the matter in the Lord’s hands.

Verse six continues with the sentence, “He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil.” The candidate must have a substantial amount of spiritual growth and progress under their belt (battle-tested, experienced, and adequately prepared in all other necessary areas, something a newer convert will mostly lack) to be considered worthy of the ministry. Otherwise, common to many newcomers or “rookies,” they may get spiritually “cocky” and end up making grave mistakes down the road (committing the original sin of pride that got Lucifer kicked out of his original position as covering Cherub Isaiah 14:12-15), leading to divine discipline and further spiritual consequences if that discipline goes unheeded.

This verse does not disqualify younger believers (even those in their twenties and thirties) from pastoring a local church because their acceptance ultimately depends on how much they’ve grown spiritually (which will depend on how long they’ve been saved, which could be considerable depending on the individual) and whether they have undergone all the other needed preparations to fulfill the role. There are plenty of younger men who have done so, and the Bible gives no specific rules on this). Older age is also not a guarantee for spiritual maturity or readiness, especially if much of one’s previous life has been mostly squandered, not growing, progressing, or producing (or if most of those previous years were spent in unbelief). So, although Timothy may not have been as young as some have credited him to be (there are differing interpretations), the principle outlined in 1 Timothy 4:12 —that one should not look down on or disqualify a potential teacher based on their age — remains clear from this verse.

Finally, verse seven reads, “Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.” This verse essentially means that a teacher must be consistent in their behavior wherever they go, whether among their own “sheep,” other believers outside of their congregation, or unbelievers (our verse has unbelievers primarily in mind). In essence, his lifestyle must always be consistent, regardless of who he’s around. It does no good to walk in the Spirit only at certain times but not at others. Nor is it good to put on a fake and hypocritical show of righteousness only to reveal one’s true colors elsewhere. A pastor needs to consistently uphold high standards to maintain their reputation as qualified for the ministry.

Everyone needs a pastor teacher

We are indeed all called to do a little teaching, whether that be while engaging in apologetics (whatever the believer’s spiritual gift(s) may be), explaining a verse or two, sharing the gospel whilst describing all the marvelous truths surrounding it, or answering questions (whether from other believers or curious or skeptical unbelievers 1 Peter 3:15). However, though this is true, none of them equate to the gift and ministry of a pastor teacher called to teach other believers to whatever degree, form, and capacity. It is safe to say that those called to this ministry are few and far between compared to all other spiritual gifts and ministries.

Some believe they don’t need a teacher and base their view on 1 John 2:27, which reads, “But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide in him.” Context is key when properly grasping the meaning of this verse, especially when considering verse eighteen and onwards.

It should be plain enough from a casual reading of the passage above that verse twenty-seven is talking about what these previous verses contain, subjects that involve “antichrists” who deny that Jesus is the Christ (Son of God) and those who either refuse or confess the Son (which determines whether they have the Father). Verse twenty then goes on to say that these believers had “knowledge,” which refers to their previous and present awareness of the issue because they already knew the truth (verse twenty-two). Verse twenty-four is the big “giveaway” when it mentions that they had heard these things from the beginning. And where and from whom did they hear them? They had received these truths from their spirit-led and inspired leaders (shepherds, also known as pastor teachers). Additionally, if this passage suggests that teachers are unnecessary, then why did John need to write this letter to his recipients? Yes, they already knew about the truths John reminded them of in these verses, and so, in that sense, they did not need anyone to teach them what they already knew. Simple enough.

But what do we make of the phrase in verse twenty-seven, “As His anointing teaches you about everything?” At first glance, it may appear that the Holy Spirit is enough, and that is, in a sense, correct. However, it needs to be understood that the Holy Spirit can and often does speak to us through qualified Spirit-led” individuals gifted to teach. Every time we search for the truth, study it, seek it out, and receive it from others, the Holy Spirit is (or should) always involved (assuming it is the truth and not some lie). For instance, the Spirit (assuming we are listening to and heeding His still, small voice as we should) would not lead us to a false teacher (such as the type described in 1 John) but to a biblical, solid teaching ministry truly worth its weight. If we are trying to figure out a particular verse or the truth about a doctrine, the Holy Spirit can teach and guide us by speaking through a pastor-teacher to help give us the answer. And if what the pastor says is true, the Holy Spirit will convict the believer of that fact (though our discernment in this area will never be perfect).

So, although the Spirit can and will teach us some things without the aid of a teacher, there are many things that a believer will not be able to properly understand with just a casual reading of the Bible without the guidance and assistance of a pastor. The Spirit can teach us in multiple ways, and the primary way He does so is through the agency of those called to teach (which is where most of the believer’s learning should come from).

The above principle is also true of the entire Canon of Scripture. It was men who originally physically penned all sixty-six books contained in the Bible. But it was the Holy Spirit who inspired those written words in their original languages (Greek, Hebrew, and Aramaic). Likewise, whenever we teach others, we need to rely on the Holy Spirit to grant us the words to speak so that we may lead them in all truth. Diligent study (2 Timothy 2:15) also requires the Spirit’s teaching and guidance so that He is involved in the entire process.

Finally, on this point, Scripture is replete with numerous passages that prove the necessity of teachers, such as Ephesians 4:11-16, 1 Corinthians 12:27-31, and Hebrews 13:17, to name a few. As it is, those who think they don’t need a teacher are living in direct disobedience to what Scripture commands. They are, in essence, trying to gut spiritual growth out on their own and are setting themselves up for spiritual failure, compromise, and deception. This was one of the issues James had to tackle with his congregants (consisting of multiple assemblies of Jewish believers scattered throughout the eastern Mediterranean world). Many of them failed to “Receive the Word implanted” (James 1:21) because they either felt they didn’t need a teacher or assumed to possess the gift when they didn’t (or did but weren’t adequately prepared to carry it out). Why would James command this to his readers if teachers were/are unnecessary? And, yes, even pastor-teachers require a teaching ministry in the early stages before they no longer need one (though there is nothing wrong with continued learning from the same source for further assistance and study).

Women pastors

I have discussed the subject of female teachers elsewhere (see the link below for more information). 1 Timothy 2:12 is clear that women are not to teach a local assembly of believers consisting of both men and women (women may teach only other women and children). So, although women may “pasture” other women and children, Scripture reserves the role of serving a mixed congregation to men only for reasons given in the passage itself.

https://www.bibledriven.org/small-topical/women-teachers/

Admittedly, this is a sensitive and controversial topic within the church, and understandably so. However, the issue has nothing to do with how we feel about the matter, but rather with what the Bible says. We should understand that Scripture does not depreciate the role, purpose, worth, value, and potential of women through its prohibition of female pastors (see the link to the study I have written below for a more general examination of that subject involving all believers, particularly the section entitled 3.4 Gender). So, there should be no worry on that end. However, the reasons given within the context of 1 Timothy 2 are based on the creation analogy, which reflects God’s intended order of things. Since that is the case, this would eliminate the objections that Paul only referred to the believers in Ephesus or that his command was limited only to specific cultures or husbands and wives only (the context of 1 Timothy chapters 2 and 3 involve men and women in general and the subject of “overseers”). The creation analogy is a universal truth that goes way back to the beginning of human history and applies to all times and eras of the church thereafter.

https://www.bibledriven.org/large-topical/how-believers-are-defined-the-worth-value-and-potential-of-every-member-of-christs-church/

The words, “Adam was formed first” and “Adam was not the one deceived; it was the woman who was deceived and became a sinner,” speak for themselves. This past example is universal and applies to all time periods, so that all objections to the clear meaning of these verses (such as time, specific congregations only, and culture) fall flat. The burden of proof is on those who wish to prove otherwise. The prohibition against female pastors reflects that believers (the church) submit to Christ, making it improper for a woman to lead a mixed congregation, just as wives are to submit to their husbands in marriage (Ephesians 5:22-33), a clear representation of the church submitting to and following Christ.

Eve was also the one who was deceived, and it is not for no reason why Paul brought this up (it remains applicable today). If this were not a reason for them not to “take the pulpit,” then why would Paul even list it right after verse thirteen, which begins the explanation for why they shouldn’t? The word “for” at the beginning of verse thirteen signals an explanation for verse twelve (here is why they shouldn’t be pastors). The point is that Paul lists it here as a reason, one that clearly establishes this as a rule for all believers throughout time (not just those in a single vicinity, culture, or period). However, none of these things change the fact that we are all one in Christ Jesus.

Finishing off verse one

The second and final half of James 3:1 reads, “For you know that we who teach will be judged with greater strictness.” The reason for this is that pastors have a greater responsibility within the church due to their leadership status, which entails watching over and caring for Christ’s flock. Little wonder God holds them to such high standards! Since they teach others how to think, speak, and act, they must abide by what they teach by practicing what they preach in thought, word, and deed without deceit and hypocrisy.

Since Bible teaching entails God’s truth, truth that, if gotten wrong, can change the course of other people’s lives for the better or worse (depending on the teaching or doctrine), then those called to said ministry need to ensure themselves as approved workman (2 Timothy 2:15). What a pastor teaches matters because the believer’s spiritual growth, progress, and production all depend on and revolve around the truth, of which Christ Himself is (John 1:1, John 14:6).

And it isn’t just about what a pastor teaches but about how he does so. If he isn’t teaching the truth seriously or in-depth due to an overemphasis on stories and illustrations, then that approach will not get a congregation far. And it isn’t uncommon for many pastors to fail to more thoroughly explain the more challenging passages that require a bit more explanation by casually glossing over them or stating the obvious (sometimes in the form of simply repeating the verse without explaining it through a deeper examination). Or perhaps what little truth they do teach is the elementary facts that just about everyone already knows (granted, many verses will naturally be easier to explain than others).

It was not for no reason that Jesus repeated His command three times to Peter to take care of those under his charge. The one teaching must understand the gravity of the responsibility to which they’ve been called (not to mention the qualifications that 1 Timothy 3:1-7 lays out). If a pastor does not teach much truth to begin with, the spiritual growth of his congregants will suffer to various degrees (some more or less than others). If he teaches many false truths and doctrines, the same result will occur. A pastor’s love for God will manifest itself in how well he takes care of his own church. For more information on the current state and reality of the church, I invite the reader to visit the link to the study I have written below.

https://www.bibledriven.org/large-topical/red-hot-or-lukewarm-the-current-state-and-reality-of-the-church/

The parable of the wise and foolish stewards also clarifies that to whom much has been given, much is expected. The Lord expects a great deal from those whom He has gifted with more and greater responsibilities, especially pastor-teachers, because they are supposed to know more. Leaders have a greater potential of causing more damage (look no further than Israel’s religious leaders during Christ’s time on earth) because their job involves teaching others how to live. It is for this reason that they will receive a sterner judgment at the bema seat (the meaning of “greater strictness” in our verse).

The “severe beating” mentioned above refers not only to the Lord’s sterner judgement of the believer (pastor in this case) at the judgement seat (the individual is still saved but will suffer loss of rewards for every failure 1 Corinthians 3:10-15), but also of His harsh dealing with them in this life for their shortcomings through divine discipline (Hebrews 12:4-11). Even more reason and motivation for the pastor to carry out their duties with all due diligence!

Verse 2

We all stumble in many ways

To briefly review verse one again, James’s warning could be taken by some to mean that becoming a teacher is only a “count the cost” type of deal instead of a matter dependent on one’s gifting. In one sense, any man could become a teacher if they forced the issue. However, just because many people are involved in these ministries does not mean God wants them there.

The above scenario is common with many Christians who, after not finding satisfaction or success in their past endeavors (whether those be other ministries or secular careers), decide that they can take on a particular ministry just because that is what they feel like doing, either because they think they would be good at it or because it suits their tastes, interests, and desires. There could be any number of reasons or motivations, some of which may or may not be sinful. In all fairness, this may, in some cases, lead them to do what the Lord wants them to do. However, many tend to end up in something God never intended for them, as this approach is quite dangerous. The best way for a man to discern his gifting and ministry is through spiritual growth by listening to and heeding the Holy Spirit’s prodding.

Ministry should not be treated as some secular career or pursued by acting according to one’s own impulses without the Lord’s consent (we don’t get to decide for ourselves). Should a man not teach JUST BECAUSE teachers will receive a stricter judgment (for that reason and that reason alone)? That is the question, and the obvious answer to it is no, because if he hasn’t been called to a pastoral ministry, then he is not gifted for it. If he has the gift but isn’t adequately prepared, then he should hold off until he is ready to serve in a greater capacity (not to say that people like that can’t do a little bit of teaching within their range of knowledge here and there).

So, what does all the above have to do with verse two? Many within James’s reading audience presumed they had the gift when they didn’t, or they did and were inadequately prepared (as proven by their lack of self-restraint in speaking). For those who lacked the gift but “went ahead” anyway, they needed to realize that the standards still applied and remained the same just as much for them as for those with the gift. For, indeed, God can still use people in ministries they don’t belong in (even though they have ignored His convictions meant to turn them away from said course). But this will result in problems down the road. That doesn’t mean they won’t be rewarded for all the legitimate fruit they produce, but that they greatly hindered and, thus, limited their production (resulting in loss of eternal rewards that could have been theirs).

On the other hand, those who possessed the gift but were unprepared needed to heed the appeal to stop running off at the mouth, get serious, and wait and hold off until they were ready. This preparation would include not only a general understanding and appreciation of the truth, but also a consistent application of it (faith without works is dead James 2:14-26). Flexibility is key here, however, because verse one can also include and apply to those in possession of it yet unprepared to use it properly (or unwilling to abide by the standards, especially those laid out in non-comprehensive form in 1 Timothy 3:27). Regarding those people, James could have said something like, “If you are not ready to teach, wait until you are prepared enough to do so. And if you are unwilling to abide by all the standards, it would be better not to pursue that path because of all the likely potential harm you could cause.” So, yes, even gifted prospective pastor teachers need to “count the cost” before entering the ministry. For there would be no point in starting only to abandon the course later (not failing to account for all the damage they may have inflicted during that period).

And because the tongue is so hard to control, any man would do well to think twice before jumping into a teaching ministry because teachers need to be exceptionally pure, blameless, and self-controlled in what they say. This is true not only in what they teach (their teaching needs to be doctrinally sound) but (most pertinent to our verse) in how they speak to others in general (what they say and how they say it). This is one of the main reasons James needed to address this topic again, not only for the benefit of all his recipients (as chapter four will further demonstrate), but also for those who had the potential to do more harm, as is the case with both legitimate and illegitimate (self-proclaimed) teachers.

Verse two begins with the phrase, “For we all stumble in many ways.” As we should know from everything written in our previous paragraphs, this relates to verse one about teachers. The word “stumble” in the Greek essentially means to make a mistake, and in this context, it refers to sin in general (we all sin in various ways). No believer is perfect and it is for this reason that we have grace (since we would all be condemned over one sin absent the sacrifice of Jesus Christ). And it was this sacrificial death that ushered in the New Covenant, mentioned as the “Law of Liberty” in James 1:25.

James then goes on to say, “And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.” Obviously, this doesn’t teach sinless perfection, and James worded things this way to demonstrate just how critical and difficult it is to control one’s mouth. The idea of “perfection in bridling the whole body” (the word bridle in this context means to control by leading) is, in one sense, meant to convey the truth that if a person hypothetically doesn’t stumble in what they say, then it stands to reason that they would be perfect in their thoughts and actions as well. Since the tongue is especially tough to control, and someone has (hypothetically) learned to control it perfectly, then they must have mastered their mind and body as well! It is not for no reason why verses seven and eight of our chapter say, “For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, 8 but no human being can tame the tongue. It is a restless evil, full of deadly poison.”

However, I believe James uses the words “perfect man” in two senses. The Greek word “teleios” (“perfect”) has not only “perfect” as its meaning but also “mature” and “full age” (see the link below for reference for “teleios”).

“G5046 - teleios - Strong’s Greek Lexicon (esv).” Blue Letter Bible. Web. 25 Sep, 2025. https://www.blueletterbible.org/lexicon/g5046/esv/mgnt/0-1/.

A pastor (James 3:1) who has learned to control his tongue demonstrates that he is a perfect man in terms of spiritual maturity, making him qualified for the ministry (those who have not matured in this area should think twice before teaching). This view is further supported by verses eight to twelve (“But no human being can tame the tongue”), which stresses the impossibility of never sinning with one’s words (something only a perfect person could do). This tells us that James intended for us to see both sinless perfection and spiritual maturity (not sinless perfection) in this verse.

In one way, a perfect man does not sin (although no one like that exists). In the other sense, a perfect man is one who is spiritually mature (not without sin, of course). This makes sense because James wanted to push his readers (especially those aspiring to teach) toward that goal, so that encouraging them to spiritual maturity in this life, leading to ultimate “maturity” (perfection) in the next was fitting for him to do because both maturity in this life and perfect glorification in the next are the ultimate goals for the believer.

Verses 3 through 5

Examples from nature for the tongue

James now uses a few illustrations to emphasize the effectiveness (either for good or bad) of the tongue, despite its small size. The tongue is small, yet powerful in building up (edifying) or tearing people down, just as a bit easily controls a large, powerful animal, like the horse (verse 3). The whole point of these examples is to push back against the idea that words don’t matter or cause damage. The old saying “Sticks and stones may break my bones, but words will never hurt me” is not a theme believers should abide by. Many of James’s Jewish recipients (if the shoe fit) spoke and behaved as if how they talked, no matter how bad, was inconsequential. Yet words can be very influential and capable of much good or evil depending on how they’re used.

What we say is something we determine because we control our words and actions, just as a captain or pilot of a ship determines the vessel’s course (verse 4). And what we say, as Matthew 15:11-20 confirms, originates from our mind, thoughts, heart (all the same place in this case). So, technically, we can still commit mental sin absent any overt manifestations.

The word “boast” in verse 5 refers more to negative speech stemming from an egotistical attitude and can include boasting about all kinds of negative and sinful things. James’s third illustration borrows another example from nature, an approach this apostle preferred to express his points. We gain a taste and experience the flavor of the wisdom teachings in Proverbs throughout this book, thanks to its numerous references to the natural world and the tongue. Instead of boasting about ourselves, our strengths, lies (as opposed to the truth), and our accomplishments, why not boast or glory in that which encourages and builds others up (the truth) while keeping us humble? This was an approach the apostle Paul took and one we should emulate as well (contrast the two passages below).

Two questions to ask are, “What does good and bad speech look like? What should be said and what should not be said? The believers in our context quarreled, cut in on each other, and no doubt resorted to slander. However, there are numerous ways we can transgress with our mouths, and one could go on (our verses have a general application). Scripture is replete with many examples of the power of words and their effect on others and the one speaking them. A first and obvious point would be anything that involves sinning against God and others (though all sin is against God). There are also grey areas that don’t necessarily involve sinful behavior, depending on the word, context, and how it is or was used (the reader must and should be able to discern that for themself). In essence, our words need to be gentle, gracious, uplifting, edifying, without sin or guile, and spoken with pure motives. One could go on listing more qualities to possess and things to avoid but the reader should understand the point. The sample passages below should provide a deeper understanding of the matter. So, because words can encompass a wide range of subject matter (and for the sake of time and space), we will continue to move through our chapter.

Verse 6

The tongue is a fire

a world of unrighteousness

Verse six resumes the subject of fire first mentioned in verse five by highlighting the fact that the tongue is like a deadly fire because of the potential damage it can cause (think of how an initially small wildfire can burn down an entire forest!). “Unrighteousness” is a good translation and aptly describes the result of an uncontrolled tongue stemming from a heart (mind) that wishes to do its own thing. The tongue is a world of unrighteousness in the sense that much sin originates from it so easily (the heart/mind is a world of unrighteousness because all sin proceeds from it Matthew 15:18). The uncontrolled tongue leads to all kinds of sinful words that can either build people up or tear them down.

is set

Regarding the mind or hearts involvement in the process, Donald W. Burdick says,

Donald W. Burdick, “James” In , in The Expositor’s Bible Commentary, Volume 12: Hebrews Through Revelation, ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan Publishing House, 1981), 187.

The tongue (its words stemming from the heart or mind that wishes to do its own thing Matthew 15:18) “is set among our members” in the sense that it is always ablaze because we will never be able to tame it perfectly (see verse seven), even among the most mature believers. Its all-pervading influence will always be an area of weakness and stumbling, an unquenchable fire set for life as long as we live in our sin-infested bodies.

staining the whole body

What we think determines what we say and do (see Matthew 15:18). Therefore, all sinful behavior stems from the mind and often reveals itself through what we say. Our words and actions are controlled by what we think. Either they are kept pure with a mind fully surrendered to the Holy Spirit or impure with thoughts attuned to the flesh. Whatever sin we commit that pollutes our entire being always comes from the mind (heart). Unhealthy, sinful thoughts can destroy a man’s whole life if he doesn’t know how to control them. However, it first begins by ruining the individual and then spreads to everything else in their life (our next section).

setting on fire the entire course of life

Our words affect not only ourselves but others. Whatever sinful things we say not only “set us ablaze” but also burn others as well. And once the damage is done, it cannot be undone. So, although we may have apologized (assuming what we said wasn’t private) and confessed our sins to the Lord (Scripture encourages us to acknowledge, forget, and move on from our sins), the damage remains. Although we can achieve victory over sin, we can never be perfect. We will continue to sin, and it will always start from the mind, working its way outward from that point. But if we don’t guard our hearts properly, we will sin a lot more (obviously), resulting in a vicious cycle that will have a greater influence on ourselves and others.

and set on fire by hell

The word for hell is genna or gehenna, referring to the Hinnom valley outside the city of Jerusalem but analogous to literal Hell, the place of all the unbelieving dead. As many already know, the Hinnom Valley was basically a landfill outside Jerusalem where everyone would dump their garbage. And this pit or valley was always on fire to burn whatever the citizens would throw into it. James uses this as an example to illustrate the undying nature of the tongue (and the satanic source from which our sinful words originate, Curtis M. Omo). For just as the fires of the Hinnom Valley (representative of literal Hell) were always ablaze, so too is the tongue (intertwined with the mind) because it is a restless evil whose flame never ceases to go out until death. The believer has the power and ability, through Christ, to rule over sin (Romans 6:12 and Genesis 4:7). However, even the most mature believers are not immune from stumbling in their thoughts and words (our verse has an all-encompassing application that includes all believers). Since no one can be perfect, our hearts will always be a source of continuous sin until we reach eternity. We can minimize the problem to a certain extent, although never perfectly.

Verses 7 and 8

No human being can tame the tongue

The word “tamed” (both in the past and present tense) in verse seven is not a bad or inaccurate translation because the Greek word damazó δαμάζω does include the meaning of taming something. However, the idea isn’t the sense of domestication or training (such as what you would see in a circus or zoo, even though we could include that in the interpretation) but refers more to having subdued something to rule over it. Humanity has done this, and this phenomenon was instituted by God immediately after Adam’s creation in Genesis 1:26-28 and alluded to again immediately after the flood in Genesis 9:1-3.

Verse eight presents the tongue in stark contrast to the animals mentioned in verse seven. The tongue cannot be fully subdued, as man has the earth’s fauna, because it will always be a cause for stumbling for all people. However, we need to differentiate between believers and unbelievers.

We shouldn’t get the impression that we are entirely powerless against sin, far from it! Otherwise, Scripture would not command us to abstain from the passions of our flesh and offer encouragement for those who do. James 4:7 later in our book even tells us to resist the Devil with the promise of a positive outcome (“He will flee you”). And the whole tone and tenor of chapter three thus far has been to command us to watch what we say! The Spirit-controlled believer will not stumble in this area if they remain under the Spirit’s powerful and controlling influence. But if we choose to walk by the flesh, we will only fail.

However, even truly born-again Christians will never perfectly restrain their mouths because we are all imperfect sinners (1 John 1:8). In that sense, we cannot entirely subdue the tongue because if we could, we would have to be perfect. The phrase “No human being can tame the tongue*” should suffice to confirm to us that “No human being*” includes believers too, even the most mature. And James (whose letter was written to Jewish believers and is meant for all in the body of Christ today) needed to teach on this subject because this had become a problem among his believing recipients. The less we grow and choose to do things God’s way, the more sin will come to dominate our lives.

Although no one can perfectly tame the tongue, believers can draw closer to that goal through spiritual growth, as holiness (in this life) and ultimate glorification (in the next) are among the primary objectives of the Christian life. The believer has the power to greatly reduce the sins of the mind and tongue and thus mitigate their harmful effects.

The unbeliever, on the other hand, can’t rule over sin and overcome it because of their enslavement to it. But to be a slave of Christ is to possess true freedom indeed!

To clarify, it isn’t as if unbelievers aren’t capable of ever restraining their thoughts or words. For “Even a fool is counted wise when he holds his peace; When he shuts his lips, he is considered perceptive” Proverbs 17:28. But their only weapon (as opposed to the armor of God possessed by the believer Ephesians 6:10-18) is willpower, which only gets a person so far. Willpower may produce some results but doesn’t grant the unbeliever freedom from sin and victory and control over it. One can only achieve victory over sin through Christ.

The word for “restless” in James 3:8 is akatastatos, ἀκατάστατος, and means restless, unstable, and uncontrollable. That is precisely what the tongue is, as we have just seen. One could say it is always ready and quick to commit evil, with the word “poison” used to illustrate its harmful effects.

Verses 9 to 12

Our thoughts and speech cannot be “double-minded”

The two words “with it” in verse nine refer to the tongue mentioned in verse eight. James is about to show his readers that one can’t be double minded with the tongue, which, as we have seen, connects to the mind or heart, which dictates our thoughts, words, and actions. We also notice the words “Lord” and “Father,” indicating that blessing one equates to blessing the other, just as the one who believes in the Son also believes in the Father, because Jesus Christ and God the Father are one (see John 12:44 and John 10:30).

The Greek word for “bless” is εὐλογέω (eulogéō), which basically means to praise and speak well of (the mouth should be used to glorify God). However, the word for curse is καταράομαι (kataraomai) and means to curse someone with a powerful statement meant to inflict harm, as if there were some supernatural power behind the words. As verse ten clarifies, no believer should ever act in this manner for obvious reasons (and the ones given below). In this case, our love for God will manifest itself in how we treat others. If we love God, then we must love our neighbor as well (Mark 12:30-31). For if we do not love our neighbors (believer or not), then our love for the Lord is not as it should be (1 John 4:20).

Firstly, Scripture tells us to pray for our enemies and do good to those who persecute us. That includes loving them as well. Matthew 5:43-44 reads, “43 You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you.” The point of our verse is that it should never be our intention to hurt other people with our words by wishing bad things upon them. That doesn’t mean we shouldn’t judge, and making a judgment call is necessarily wrong. The opposite is true because we are to speak the truth in love by saying things as they really are (calling a spade a spade) John 7:24 unless doing so at a particular time or location would be inappropriate (Proverbs 3:7). But cursing and improperly judging and condemning other people (what our verse has in mind), whether our fellow brothers and sisters in Christ or unbelievers, is forbidden (Matthew 7:1-5).

The Jewish recipients of our letter were struggling in this area (specifically in how they spoke to one another), as is evidenced by James 4:1-11 and the fact that James had to bring this issue up for a second time (he will go into a bit more detail of the problems in chapter four). Suffice to say, the teaching our verse presents is that the mind and tongue should only be used for good, not evil (even though no one will ever be perfect in this area). It is pure hypocrisy to praise and speak well of God but to malign those whom He loved/loves and died for. The passage below uses the same Greek word for “curse” as found in James 3:9. Instead of seeking to harm others with our words by seeking their downfall, we should pray for their well-being.

It is especially dangerous to curse other people because they, too, are made in the likeness of God. The word likeness must, of necessity, be distinguished from the word “image” because although both are similar, they both have distinct meanings. I credit my understanding of this matter (much as I do with many other things) to the teachings of Dr. Robert D. Luginbill, who, regarding the word likeness, says…

https://www.ichthys.com/Fall-sr3.htm

Verses eleven and twelve in our passage continue by saying, “11 Does a spring pour forth from the same opening both fresh and salt water? 12 Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.” The obvious answer to these questions is no. A freshwater spring cannot contain both fresh and saltwater, just as a fig tree cannot bear olives, a grapevine cannot produce figs, and a salt pond cannot yield fresh water. The idea is that the heart that drives the tongue cannot be in two places at once. A heart properly attuned to the Spirit and the truths He makes real and usable to us can’t produce evil (cursing others, in this case) because the Holy Spirit produces only that which is good within the believer. And since all good things we do are through Christ’s strength, then it is impossible for those relying on His power to produce anything bad, because everything God does is perfect.

As believers, we will continue to sin despite our best efforts to abstain (inexcusable as it still is). But disobedience should not characterize our lives because it is unfitting for those who claim Christ to act as if they don’t know Him. A believer is not an unbeliever, just as a grapevine is not a fig tree. Only the person who has Jesus in their life can produce anything good. But for the unbeliever (or the believer out of fellowship with the Lord, as many of James’s recipients were), nothing good will result.

References

All Greek words and definitions were sourced from Bible Academy, utilizing Curtis Omo’s lessons in the book of James. Prior permission for this was given to me by Curtis, who clarified that there was no need to cite him.

https://www.youtube.com/watch?v=o2_vwYKM2c0&list=PLMu_1csD4LY9yVXlD84z6WaB50t6eu8aZ&index=11

The link below is a reference I used for the Greek word “teleios” or “perfect” in English.

“G5046 - teleios - Strong’s Greek Lexicon (esv).” Blue Letter Bible. Web. 25 Sep, 2025. https://www.blueletterbible.org/lexicon/g5046/esv/mgnt/0-1/.

Regarding the tongue referring to the mind, of which the tongue is an expression of the mind, I quoted Donald W. Burdick’s words on this matter.

“In reality, he is not referring to the tongue of flesh but to the intelligent, communicating mind that uses the tongue as its instrument. So the mind corrupts the whole person. But the corrupting influence of the tongue reaches out in widening circles, for it “sets the whole course of his life on fire.”

Donald W. Burdick, “James” In , in The Expositor’s Bible Commentary, Volume 12: Hebrews Through Revelation, ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan Publishing House, 1981), 187.

Robert D. Luginbill on possessing the image and likeness of God.

https://www.ichthys.com/Fall-sr3.htm

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