TONGUE CARE

JAMES 3:1-5a

MAY 7, 2000

 

It only weighs a couple of ounces and hides rather out of sight, yet no force on the planet carries as much power as the tongue. Webster identifies it as "the movable muscular structure attached to the floor of the mouth," but we must admit that it has catapulted the world into global conflict, brought down empires, raised up leaders, and instilled courage in deflated minds.

 

In the 1930s a nameless Austrian paperhanger rose to prominence in Germany. By 1933 he was proclaimed Dictator of Germany. On September 12, 1938, the ears of the world were attuned to one tongue speaking from Nuremberg. CBS announcers reminded its listeners "the entire civilized world is anxiously awaiting the speech of Adolf Hitler, whose single word may plunge all of Europe into another world war" [William Manchester, The Glory & the Dream, 180, italics added]. Hitler's inflammatory remarks toward Czechoslovakia and their treatment of the Sudeten Germans soon engulfed the world in a global conflict that cost millions of lives. One man's tongue, intent on venomous attacks, pushed one of the world's most civilized nations into the most barbaric and repressive actions.

 

In 1944, as World War II continued, Allied forces planned Operation Overlord, better known to us as D-Day. Thousands of young men, many only teenagers, prepared to face the fury of Hitler's Wehrmacht. As they trained, the men began to grapple with the fact that many of their fellow soldiers would die on the initial landing and consequent fights. More so, they grappled with the reality of their own deaths. How do you motivate men eighteen to twenty-eight to throw themselves from airplanes while tracer bullets and gunfire explodes thickly around them? How do you convince young men to plunge from their amphibious vehicles into the heat of battle? Again, the power of the tongue proved to build courage as much as it established the conflict. Supreme Allied Commander, General Dwight Eisenhower, spent the weeks prior to D-Day visiting one division after another, speaking to soldiers in small groups, giving speeches before battalions, and exhorting those leading the men. Guns, bombs, and fighting machinery were used in D-Day, but in the final analysis, it is fair to say that the tongue with words fitly spoken, instilled bravery in thousands of men to win the battle on the shores of Normandy.

 

The tongue has brought the delivering sound of the gospel into the darkness of men's souls. With the clarity of word pictures, the tongue has set forth the person and work of Christ so that sinners might believe. Tongues have encouraged and instructed believers in the truths of Christianity. The tongue has been used to deceive, corrupt, and dupe multitudes, but positively, the tongue has brought untold delight to those who have been taught the word of truth. The tongue, rightly used, affects every facet of life.

 

The third chapter of James compresses the teaching of Proverbs and Psalms regarding the tongue. Though James deals with the tongue in each of the five chapters of his epistle, this chapter stands out as the most potent exposition of the human tongue. While later in the chapter he explains the latent dangers of the tongue, here he expounds the enormous possibilities in the tongue. If we can control our tongues, we can control the whole of our lives. How is this true?

 

I. Shocking Statement   v. 1

 

A common problem facing churches today is a lack of teachers to step forth and explain the Scriptures. Denominations have gone to great expense to aid their churches in recruiting people to teach. So why does James seem to imply that teaching is the last thing you will want to do? "Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment"

 

To begin with, James was addressing an audience of Jewish Christians who were accustomed to the tradition of rabbis in the community. The term "rabbi" literally means "great one." Jews were taught to show more honor to their rabbis than to their parents. If enemies captured a man's parents and his rabbi, the good Jew was to labor to first deliver the rabbi from captivity before trying to liberate his parents! Rabbis were accustomed to the praise of men.

 

It seems that some of the same attitude was slipping over into Christianity, so that people were interested in becoming teachers for the "perks" that accompanied the office. The praise, applause, attention, and even financial gain associated with the role of teaching in the first century proved to be attractive. Many of the early believers were from the lowest end of society so that they possessed little of the world's goods and virtually none of its applause. There was a lure in the office of teaching because of the authority and power conveyed with the work. So James warns that this office, which required extensive use of the tongue, be accepted carefully.

 

1. Careful recruiting

 

What was James trying to do with this shocking statement? He serves to exhort the members of the church to "be more concerned about your fitness for teaching than with the external trappings of the office" [Curtis Vaughan, Bible Study Commentary, 67]. The reputation and position appealed to many, but unfortunately without the corresponding sense of accountability needed in the teaching role. People liked the title ("rabbi"-Teacher) without the character and work that must suit the office.

 

"Let not many of you become teachers, my brethren," helps us to see that while the church always has need for more teachers, it is never to manipulate or cajole people into serving. The reason for this is quite simple. Teachers deal with words, concepts, ideas, and doctrines that will influence and shape the thinking of those under their charge. Words make us or break us, as far as teaching goes. How could a civilized nation be convinced to annihilate its Jewish citizens? Words convinced the Nazi-led Germany to engage in barbarism. Words convinced over 900 people to drink poison-laced kool-aid in Georgetown, Guyana two decades ago, witnessing the worst mass suicide in our century until the recent mass suicide in Uganda.

 

Words can move people to change their whole way of thinking. We've all known college students that left home seemingly innocent and trusting in the Bible's message, only to return after words had shaken their faith and radically altered their worldview. On the other hand, words have shaken the unbelief and ignorance in others, radically bringing them into a faith relationship with Jesus Christ.

 

Teaching within the church can lead to despair or delight; to confusion or understanding; to false assurance or true assurance; to cynicism or faith; to discouragement or encouragement. As I worked on this text I have given thought to those who have taught me in the past, whether in Sunday School, through preaching, or in college and seminary. Some have opened my eyes, by the work of the Spirit, to the glories of God's Word. Others left me in the dark or knowingly and unknowingly sought to turn me from truth. I stand before you today shaped and affected by words of those who taught.

 

2. Pure motivation

 

As a reminder of the seriousness of teaching words to others, James states that those who teach will be under a more intense light of scrutiny before the Lord: "knowing that we will incur a stricter judgment." James included himself in this number, repeating what was a common adage among the early church (thus the term "knowing"). "Stricter" translates a word meaning, "greater." It emphasizes that the serious responsibility of teaching requires a reckoning before the Lord. God takes the business of teaching seriously, so should we!

 

Whether you are teaching children, youth or adults, as a teacher you are placed in a position of authority and influence over your students. Do you seek to help your students know Jesus Christ and grasp the truths of Scripture? Do you prepare as best you are able so that you understand God's Word and accurately convey it?

 

Let us be certain that anyone who teaches is still learning! One writer said, "the fundamental qualification for teaching is learning" [Andrew McNab quoted by John Blanchard, Truth for Life, 178]. As one who is learning, that means that you do not know everything-nor will we ever on this side of heaven. But it does mean that we are seeking to learn. And it does suggest that there will be times when we likely do not teach something correctly. We might neglect a doctrine or misapply a text or misunderstand a text. I shudder to think of how many times I've been guilty of this myself! The heart issue, though, rests in two areas: (1) are we seeking to "rightly divide the word of truth?" and (2) are our motives pure in seeking to point others to a proper understanding of Jesus Christ and the gospel ("for we do not preach ourselves, but Christ Jesus as Lord")?

 

Do we teach out of selfish ambition or out of a sense of divine constraint? Thomas Brooks explains concerning ambition: "Ambition is a gilded misery, a secret poison, a hidden plague, the engineer of deceit, the mother of hypocrisy, the parent of envy, the original of vices, the moth of holiness, the blinder of hearts, turning medicines into maladies and remedies into diseases. High seats are never but uneasy, and crowns are always stuffed with thorns" [quoted by John Blanchard, 179].

 

Are we to give up on teaching in light of this text? Certainly not, unless we find that our motives are for the position and recognition rather than a passion to make Christ known. I hope that the Lord will raise up more teachers among us! But in doing so, may he grant that we guard our motives for teaching to center on his glory alone.

 

II. Underlying premise   v. 2

 

Was James' purpose to simply talk about teachers? Actually he uses the insights on teachers to help all of us, teachers and non-teachers alike, to think through on the power of the tongue. We must not say that James is 'picking on' teachers. He simply holds up the standards necessary for someone to exercise a teaching role in the church. But this does not mean that everyone else can slide on his or her lives!

 

1. Cause for alarm

 

To begin with, James makes a simple assertion: "For we all stumble in many ways." Whether we are teachers or students, we "stumble in many ways." That is another way of saying that we all sin in a variety of ways. The present tense verb demonstrates that stumbling is the common and consistent lot of us all. Teachers must guard their lives for they are influencing those they teach. Teachers will stumble or sin, but must seek to seriously deal with their sins. Their students will sin as well; and they too are to seriously address their sins.

 

The question posed by James' statement is: does this alarm you? Does it alarm you when you consider your own propensity for sin? Do you smugly disagree with James or admit that he strikes the bull's eye?

 

Keep in mind that James has been dealing with the believer's behavior throughout this epistle. His concern is that Christians act like Christians; that we get serious about living like those who have been redeemed from our sin through Christ. He exhorts us concerning temptation (1:13-16) and laying aside sins (1:19-21), as well as walking in obedience (1:22-25). Now he makes the observation: "for we all stumble in many ways." The variety of sins among us would probably overwhelm our imaginations! Does that distress us? Do you find yourself longing to be "clothed with Christ," to speak as he spoke, to treat others as he did, to think as he thought, to show the same attitude that he demonstrated? "He was tempted in all things as we are, yet without sin" (Heb. 4:15). But for us, "we all stumble in many ways." How can we begin to get a grip on the problem of sin in our lives? How can we take action so that we sin less and less as we near the eternal presence of Christ?

 

2. Check point

 

Now that James has our attention, he sets forth what Motyer terms, "the master-key" for dealing with sin: "If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well." At first we might think he is making casual conversation regarding the tongue. But look again. James is telling us that if we want to get a grip on the whole of life, begin with the tongue. He is not casually poking along and telling us that none of us is perfect, all of us sin. With a sense of electrifying news, James tells us, 'Yes, we do all stumble in a variety of ways; but if we are able to control our tongues we are able to put a bridle on the multitude of other sins in our bodies as well'.

 

Alec Motyer helps us to see this:

...there is hardly a sin more pervasively exposed and condemned than sins of speech. According to Genesis 3:12 the first actual sin following the fall was a sin of speech. Matching this, when Paul wants to exemplify the fact that the whole world, with no individual exception, is unrighteous, and without understanding or concern to do good, he crystallizes his general charges into this hard fact, that 'their throat is an open grave, they use their tongues to deceive. The venom of asps is under their lips. Their mouth is full of curses and bitterness' (Rom. 3:13-14, quoting Pss. 5:9; 140:3 and 10:7). Isaiah explained his alienation from the presence of the holy God, his inability to join the heavenly chorus of adoration, and his sense of personal doom, by admitting that 'I am a man of unclean lips' (6:5).... It would be impossible to pretend that ordinarily we see the tongue in this light. We rarely stand alongside Genesis or Paul in finding in our speech the primary evidence of our fallen state [The Message of James, 119].

It is the tongue that seems to be "the hinge upon which everything in the personality turns" [Baird quoted by Vaughan, 68]. Deal with the tongue and master the whole body as well. Note the language: the man who is able to check his tongue from stumbling "is a perfect man, able to bridle the whole body as well." The idea of "perfect" suggests one who has entered into "the completeness and maturity that will mark us when God has fully wrought in us all that he intends for us in Christ" [Motyer, 119]. John says that when that happens, "we will be like Him, because we will see Him just as He is" (I John 3:2).

 

I have often thought of these words rather despairingly, as though James was telling us that you know you will never get a grip on your tongue, so you won't be able to deal with your other sins as well. But that is not the case. Instead, James encourages us to concentrate on sins of the tongue. Some of these may be the silent tongue, as in our thoughts, decisions, inward reactions to others, etc. All of them consist of words that are formed in our minds that often find expression in our speech, though not always. If we are concerned about our speech, then we naturally must be concerned about our thoughts, for our thoughts make up our speech. We must also be concerned about our attitudes because attitudes often shape the content of our speech. We must also guard what we watch and listen to for those things have a bearing on what we speak. We surely must give attention to our relationships, especially those at home and church, for if left unchecked we might sin against one another with our tongues.

 

How does all of this fit together into the framework of daily life? James shifts to two simple illustrations to help us grasp what he means about exercising control over the tongue as the key to dealing with sin in the whole body.

 

III. Main assertion   vv. 3-5

 

Scholars agree that the illustrations James utilizes were common in his day. There is nothing spectacular about bits in horses mouths or rudders on ships, except when he ties them into the whole issue of the tongue.

 

1. Simply illustrated

 

The Bible masterfully uses simple illustrations to help us understand spiritual truths. James begins with the horse and a bit. He has already alluded to a man being "able to bridle the whole body" by controlling the tongue. Now he transitions to the story of the horse.

 

a. Inward passions

 

"Now if we put bits into the horses' mouths so that they will obey us, we direct their entire body as well." A horse is a thousand pounds of strength and raw fury. A man might strain with a load of several hundred pounds but a horse carries it with ease. One summer before returning to college, I worked as a "hand" on a ranch. My job was to build fences and clear brush. But one day the "boss" let me ride one of the quarter horses they used on the ranch. He was a magnificent animal named "Lightning." With fear and trembling, I climbed into the saddle and about the time I got settled into the saddle the boss' son slapped the rear of the horse. I felt like I had been shot out of a cannon! The horse took off across the pasture leaving nothing but dust behind. I finally realized that he might never stop unless I pulled back on the reins. So I gave a tug upon the reins and the bit in his mouth brought this great beast under control. I was thankful for that bit and bridle! Such a small piece of steel attached to leather straps stopped the fury of this thousand pound animal.

 

James uses the illustration of the horse to remind us of the passions and fury that rages inwardly in our own lives. We have strengths and weaknesses, energies and emotions that rage with passion. Unless we bridle these passions they will rage out of control. If we learn to deal with our tongues then we will have a better handle on reining in the passions of life.

 

b. Outward pressures

 

Then there are the mighty ships upon the seas that are directed by small rudders. "Look at the ships also, though they are so great and are driven by strong winds, are still directed by a very small rudder wherever the inclination of the pilot desires." The ship is affected by everything around it, the wind, waves, and currents. If left alone, the external pressures about it will drive the ship. But the wise use of the rudder, that relatively small instrument hidden beneath the waterline, allows the ship to navigate even dangerous waters. It is small, but still directs the mighty ships at the discretion of the pilot.

 

The illustration is simple. All of us face our own external pressures: the winds of adversity, the shifting tides of worldliness, and the waves of false doctrine. Trials, pain, pressure, difficulties, disease, heartaches, all come our way. Do these things affect our devotion to Christ or our response to sin? James tells us that just as the rudder directs the ship, we are to be under control so that we navigate wisely through the trials and storms of life. By exercising control over the tongue, we find the key to navigating even through life's biggest storms. The tongue becomes the rudder to hold our lives on a course of godliness.

 

2. A proper boast

 

The tongue is a little thing but it can accomplish much for good in our lives: "So also the tongue is a small part of the body, and yet it boasts of great things." The boasting is not implying an evil practice rather it implies a justifiable boast. What James is explaining is that the tongue is of great importance in controlling both the inward passions of life and the response we make to the outward pressures. If we can control the tongue we can deal with those other things. There is a direct correlation between the unbridled tongue and the sinfulness in our lives.

 

How do we put the tongue to good use? (1) Be conscious of the power of your tongue: to build up or tear down; to encourage or discourage; to sow seeds of faith or seeds of discord. (2) Ask the Lord to help you guard your mouth: "Set a guard, O Lord, over my mouth; keep watch over the door of my lips" (Ps. 141:3); "Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O Lord, my rock and My Redeemer" (Ps. 19:4). (3) Discipline yourself to speak truth, to avoid exaggeration, and by all means, avoid tearing down another's character: "The one who guards his mouth preserves his life; the one who opens wide his lips comes to ruin" (Prov. 13:3). (4) Exercise self-control in the way you respond to others: "A gentle answer turns away wrath, but a harsh word stirs up anger. The tongue of the wise makes knowledge acceptable, but the mouth of fools spouts folly" (Prov. 15:1-2). (5) Remember Jesus Christ, "WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH; and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously" (I Peter 2:22-23).

 

Conclusion

 

The master key to your inward and external pressures is found in your tongue. It is a bit in your mouth to bridle your passions. It is a rudder beneath the surface of your life to direct you through the raging storms of life.

 

You may be a teacher or have plans to teach. Remember the power found in your tongue. Guard your heart that your tongue might speak faithfully.

 

All of us stumble in many ways. But there is help when we take the time and effort under the Lord to work on our tongues. Will you concentrate on this in the days ahead?

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