A LITTLE FIRE

JAMES 3:5b-12

MAY 21, 2000

 

Probably no subject makes us more uncomfortable than the tongue. All of life seems to revolve, in one way or other, around the tongue. With it we conduct business, build relationships, and express praise to God. But with it we might also deceive, tear down relationships, and ruin the reputation of others. Potential for good and evil resides everyday in our tongues. Therefore we must recognize that our tongues need to be submitted to the Lord and functioning by divine grace.

 

Jewish wisdom literature, both Scriptural and non-Scriptural, spoke often about the tongue. An anecdote from Rabbi Simeon ben Gamaliel may help us to see the potential of the tongue.

R. Simeon b. Gamaliel said to Tabbai his servant: 'Go and buy me good food in the market.' He went and bought him tongue. He said to him: 'Go and buy me bad food in the market.' He went and bought him tongue. Said he to him: 'What is this? When I told you to get good food you bought me tongue, and when I told you to get bad food you also bought me tongue!' He replied: 'Good comes from it and bad comes from it. When the tongue is good there is nothing better, and when it is bad there is nothing worse' [quoted by Martin Dibelius, Hermeneia: James, 202].

I believe we must agree with Tabbai the servant, "When the tongue is good there is nothing better, and when it is bad there is nothing worse." Part of the problem, though, rests in failing to see the tongue's propensity for evil. So James expounds through a series of metaphors "the havoc wrought by the tongue" [Curtis Vaughan, Bible Study Commentary, 69].

 

While James has already shown the positive power of the tongue rightly harnessed (vv. 1-5a), now he seeks to expose the wicked potential of the tongue. Why does he do this? So that we might see the need for God's grace each moment of the day.

 

I.  Inflammatory character of the tongue

 

Inflammatory is an apt term for considering the tongue. The very word pictures something that can quickly flame up, spread, and cause harm. Our tongues fit this description. As James explains the evil in the tongue, he is considering the tongue in its natural condition apart from divine grace. The whole implication of his exposition is to point us to the absolute necessity for God's grace to work in every area of life, especially the tongue.

 

The tongue is...

 

1. Uncontrollable

 

The exclamation he offers about the tongue brings to mind a clear picture: "See how great a forest is set aflame by such a small fire!" The word he uses for "great" and "small" is actually the same word. There is a twist of irony in it, as it expresses size, answering the question, "How much?" His term for "forest" could mean anything from a massive pile of dead wood, to fields of brush and shrubs, to gigantic forests. The picture is clear: one small spark can set ablaze a forest of thousands of acres.

 

We have witnessed the news reports in the past week of a fire inappropriately started in Los Alamos, New Mexico. What was supposed to produce good by burning off underbrush has instead wreaked havoc for thousands of residents in that region. Fanned by high winds, the supposedly controlled fire has been uncontrollable. So also is the power of the tongue. It far exceeds its size in power. The flames of the tongue are fanned by the natural suspicions of ears to believe gossip, innuendos, and slander. Once let loose, the destructive potential of a word cannot be recaptured. So we are reminded that every word passing through our lips has the potential to wreck someone's reputation or destroy a business or break-up a family. Such is the uncontrollable character of the tongue.

 

2. Unrighteous

 

James continues with the imagery of the tongue as "a fire," but with the added description, "the very world of iniquity." Doug Moo suggests that "the unrighteous world" offers the best translation of this Greek phrase [Tyndale NT Commentary, 124]. The idea of "world" incorporates the biblical teaching of "the fallen, rebellious, sinful world-system," bent on rebellion against God, corrupted in every facet of its existence. The implication is that the potential in the tongue is for all manner of human corruption to be spewed forth. John Calvin wrote, "A slender portion of flesh contains the whole world of iniquity" [Moo, 124-125].

 

Every one of the Ten Commandments can be violated in some way by the use of the tongue. For instance, when Samuel came to meet King Saul after he had failed to carry out the orders given to totally destroy the Amalekites, Saul made the statement, "Blessed are you of the Lord! I have carried out the command of the LORD." He took the Lord's name in vain, having invoked blessing in the midst of his lying. He covered up the fact of his disobedience by bearing false witness, suggesting that he also had idols of the heart-a greater love for himself and his agenda than for the Lord. He proved that he worshiped another god, the god of self, by his duplicity. The fact that he covered up his taking the best of the Amalekites, demonstrated that he was covetous of what the Lord had banned from the Israelites. The things devoted to destruction belonged to the Lord, not to Saul, so that in taking them he was also guilty of stealing from the Lord. All of this is bound up in the two sentences uttered to Samuel (I Samuel 15: 13).

 

Do you realize the propensity you have for sinning with your tongue? We can point our finger at the actions of others in the world, but does our own tongue trample upon God's law in a myriad of ways?

 

3. Unrestricted

 

The tongue is shown to "present itself" among all the other faculties of the human body as the one instrument that most defiles the person: "the tongue is set among our members as that which defiles the entire body." Without inhibitions, without boundaries as far as capabilities, the tongue courses its way through the whole person, staining the reputation of one's mind, character, judgment, behavior, and capacities. The present tense of the verb "defiles" implies that a constant "staining" follows in the trail of the tongue. Just like the snail that leaves a trail wherever it travels, so the tongue rubs its defiling stains across the whole of one's life. Even if a person does some good, the unrestricted power of his tongue in its natural condition colors the good as being evil.

 

Suppose someone is known for being malicious gossip; and that person decides to bring dinner to you one night because you were not feeling well. Would you be comfortable with the gossip's presence in your home, even though bearing the gift of a meal? His/her sin has so poisoned the reputation that the stain of sin cannot escape even supposed acts of service.

 

4. Unrelenting

 

The tongue also "sets on fire the course of our life." James uses an ancient term, here translated as "course," to refer to the entire cycle of life. It may point to the ups and downs of life: all the experiences of life. Note what he states: the tongue that does not know the grace of God in Christ scorches one's life from beginning to end. Wherever the cycle of life takes you, the tongue surges forth in destructive power.

 

This is why the character of the tongue is unrelenting. It is not just a phase one passes through in which his tongue is a bit of a problem. Until struck with the crucifying power of Jesus Christ's death, the tongue persists to burn relationships and destroy a life. The "course of our life" involves others. A poisonous tongue affects even those who are not its target, simply by being in the sphere of its influence and reputation.

 

5. Ungodly

 

It is obvious that the unregenerate tongue is ungodly. But James makes a specific claim for the tongue that points to the source of its venom: "and is set on fire by hell." Where does the tongue receive its influence? How can the tongue continue to tear down one person after another with no sense of shame and regret? James tells us that hell is at work. The power of the adversary of our souls fans the flames of the tongue, flames that are already present in human nature, so that it grows with fiendish intensity in ruining one's own life as well as others.

 

James borrows the same term that his half-brother, Jesus Christ, used. It is the word translated as "hell" that has its roots in the Aramaic term Gehenna. The word arose in Aramaic thought due to the Valley of Henna where garbage continually burned outside of Jerusalem. As Jesus sought to explain the eternal nature of damnation, with its burning and suffering, he adopted the word Gehenna to help his hearers understand.

 

Years before there were restrictions on burning and environmental pollution, there was a "city dump" along the highway that ran outside my hometown. I can still almost smell the noxious fumes that drifted across the highway day and night, as the garbage slowly burned. That sort of imagery stuck in the minds of people around Jerusalem as Jesus termed the place reserved for the punishment of the unbelieving as Gehenna or hell. Nothing good comes from hell. When it is hell that influences our tongues and fans flames of ungodliness, then nothing good can result.

 

6. Untamable

 

But suppose a person decides due to a hurting conscience, that he is going to get his tongue under control. James explains that it is untamable. Keep in mind that he "is describing the tongue as it is by nature, not what it can become by grace" [Vaughan, 72]. His vivid word picture leaves us speechless: "For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race. But no one can tame the tongue; it is a restless evil and full of deadly poison."

 

Many of us have had the opportunity of visiting an aquarium or perhaps seeing a circus. We have witnessed whales jumping over ropes on command, snakes being charmed by a flute and lions cooperating with the tamer. But one animal cannot be tamed, says James. That animal is the tongue! The tense of the verb indicates that attempts to tame the tongue prove futile. He describes it as "a restless evil," which might picture a wild horse or bull held in a pen awaiting the bronco rider. The horse or bull snorts and kicks, arching its body, flaying its head. It is restless, awaiting the chance to break out of the pen and into freedom.

 

The tongue awaits the chance to break forth from the cage of two rows of teeth and the doorway of fastened lips. Like a caged animal, it springs forth at the first glimpse of freedom, spilling forth its vile capacities upon any who dare to stand in its way.

 

He also declares that the tongue is "full of deadly poison." "Deadly" translates a word meaning "death bearing." The metaphor clearly pictures the snake with its pockets of poison lying beneath its tongue. It contains "verbal cyanide," as Kent Hughes expressed it [James: Faith that Works, 141]. You cannot see it or smell it, so that it strikes without its victim realizing that he has been poisoned.

 

"Have you heard...?" "Did you know...?" "They tell me that...?" "Keep this to yourself, but..." or "I don't believe it's true, but I heard that..." or "I wouldn't tell you, except that I know it will go no further." Of course, the most infamous such rationalization in Christian circles is, "I am telling you this so you can pray" [Hughes, 140]. Through such innocent-sounding phrases, gossip, slander, innuendos weave their restless way into someone's life and bite with deadly poison. Churchill was right: "The power of man has grown in every sphere except over himself" [John Blanchard, Truth for Life, 195].

 

This is the inflammatory character of the tongue. It is not a pretty sight. If we understand what James is saying we will recognize the need for new hearts and the work of God's grace. But he goes on in exposing the tongue.

 

II. Inconsistent use of the tongue

 

We use the phrase, "this person speaks out of both sides of his mouth," to explain a duplicity of character and life. He says one thing in public, another in private. He says one thing while at church, another when at school or work. He serves up an expected smile and greeting at church, but barely makes it out of the parking lot before slicing and paring others with the tongue. James explains that it is inconsistent to pretentiously offer praise to the Lord, but in reality curse others.

 

Evidenced...

 

1. By hypocrisy

 

The ancient Greek theatre used a term, hupocrinomai, to describe the actor who could play two contrasting parts equally well. In one scene he might be angry and another perfectly calm. His ability to do so was hupocrinomai. The word was later transferred into the realm of ethics and society to depict those who could act the part necessary to cover the real self. We call that a hypocrite [Kittel, TDNT, vol. VIII, 561-562]. James writes about the hypocritical use of the tongue: "With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God; from the same mouth come both blessing and cursing."

 

The scene pictures someone worshiping the Lord or offering praise at the very mention of his name. Jews would hear the name of the Lord and automatically respond, "Blessed be he." The allusion is that their lives are in concert with their praise to the Lord. But the same one might turn and immediately invoke curses upon someone else. James identifies humanity as having "been made in the likeness of God." Though we are fallen creatures, there is still some vestige of God's image upon mankind. "Sin has defiled but not destroyed the image of God in man," writes Alec Motyer [The Message of James, 126]. John Wesley wrote that there is "an indelible nobleness, which we ought to reverence in ourselves and others" [Blanchard, 198]. There is an inconsistency, even irreverence, in blessing the Lord but cursing what is in his image. And we do so through gossip, slander, and tearing apart someone else's character.

 

2. Through confusion

 

This action presents confusion. "Does a fountain send out from the same opening both fresh and bitter water?" Suppose you have a glass of fresh water and a glass of salty water that you pour together into one glass. What do you taste as you put the glass to your lips: fresh (Greek could be translated as "sweet") or salty water? As far as you are concerned, there is no "fresh water" in the glass; the salty water affects it. The bitterness of the salt overrides the taste of the fresh.

 

Notice the implication. If a person professes to love the Lord and worship the Lord, yet out of the fountain of his mouth spews forth the bitterness that tears down someone else or complains about God's provisions or uses questionable language or engages in off-color stories, his bitter speech overrides his pure speech. Those hearing him are left with only one conclusion: this person lacks genuineness in his profession of Christ or at minimum, is confused about what constitutes a Christian life.

 

James' question in this verse begins with a word (meti) that expects a "no" answer. So, "does a fountain send out from the same opening both fresh and bitter water?" Answer: no, that is impossibility. So, what is coming out of the fountain of your mouth lately? Is there confusion about what you profess and what you say?

 

3. Due to its nature

 

How can salt water produce fresh water? Something is wrong with the nature of salt water to produce fresh. Thus James writes, "Can a fig tree, my brethren, produce olives, or a vine produce figs? Nor can salt water produce fresh." He uses the three most basic and common fruits of Palestine: figs, olives, and grapes. The imagery is simple: like produces like. Figs can only produce figs. Olives can only produce olives. Grape vines can only produce grapes. Your tongue will produce what is inside your life. Or as Kent Hughes expressed it, "Whatever comes out of the mouth unfailingly reveals what is on the inside" [142].

 

Here James finally brings home his point. He does not want us to think that God cannot do anything about the tongue-or the heart. But we are helpless to change what is on the inside of our lives. We look at Christ and the gospel, realizing that we do not have the power within to live like a Christian. We can try our best, perhaps even taking courses on how to live like a Christian, but if we are not Christians in our natures through the application of the work of Christ, then we cannot live like one. Augustine expressed it like this: James "does not say that no one can tame the tongue, but no one of men; so that when it is tamed we confess that this is brought about by the pity, the help, the grace of God" [Hughes, 142].

 

III.  Insistent use of the tongue

 

So what lessons does he draw for us out of this explanation of the tongues character and inconsistencies?

 

We must...

 

1. Recognize the problem

 

We must recognize the problem of the tongue: it serves as an accurate barometer of the heart. Jesus gave a similar explanation. "Either make the tree good and its fruit good, or make the tree bad and its fruit bad; for the tree is known by its fruit. You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart. The good man brings out of his good treasure what is good; and the evil man brings out of his evil treasure what is evil" (Matthew 12:33-35). If a work of God's grace has deposited the "good treasure" of the gospel in your heart, then your mouth is capable by the supply of God's grace to produce good. But apart from this work of grace, the tongue will only produce what fills the heart.

 

Paul explained that the unregenerate heart displays itself by exercises of the tongue. So he exhorts the Colossians, in light of having a "new self who is being renewed to a true knowledge according to the image of the One who created him," to put aside all vestiges of sinful speech. "But now you also, put them all aside: anger wrath, malice, slander, and abusive speech from your mouth. Do not lie to one another, since you laid aside the old self with its evil practices" (Col. 3:8-10). Do you see how the unregenerate heart is connected with sins of the tongue?

 

Maybe you would admit to yourself today that you cannot control your speech, that the things that come forth from your mouth are often offensive, hurtful to others, and perhaps even blasphemous to the Lord. Will you also admit that the reason is your own heart?

 

2. Embrace the solution

 

Woven throughout this text is the solution to the perplexing problem of the tongue.

 

a. A new nature

 

The clear implication of verses 11-12 is that only a new nature in Christ can ultimately change the tongue, for the tongue can only speak out of that which fills the heart. You cannot create a new nature for yourself. All of us are fallen in Adam. "For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many" (Rom. 5:15). It is faith in the crucified and risen Lord Jesus Christ alone that delivers you from the penalty and power of sin, so that you are declared to be a new creature in Christ, with an inward transformation of nature, attitude, and desires (II Cor. 5:17).

 

b. Constant grace

 

Being in Christ also means that you are given grace to stand firmly as a Christian. Paul taught that the instrumentality of faith introduces us to Jesus Christ, so that in the sphere of relationship to him we stand continually in grace: God's active work on our behalf. "Through whom also we have obtained our introduction by faith into this grace in which we stand" (Rom. 5:2).

 

The reminder of our inability to tame the tongue (v. 8) is offered so that we might cast ourselves upon the Lord and his infinitely rich, all-sufficient grace. As we recognize the human propensity for inflammatory use of the tongue, we must by the same token remember the grace of God that is sufficient to tame the tongue.

 

c. Regular discipline

 

James' tender and brotherly statement at the end of verse 10 helps us to see the action we are to take as Christians: "My brethren, these things ought not to be this way." There is an incongruity between being a Christian and sending forth bitterness in our speech. So we are called upon to discipline our tongues for the purpose of blessing.

 

The Bible clearly demonstrates that Christians, by the work of God's grace, can deal with the tongue. Because you have a new nature in Christ and are being constantly renewed by the Holy Spirit (Eph. 4:22-24), "laying aside falsehood, speak truth each one of you with his neighbor, for we are members of one another.... Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear it" (Eph. 4:25, 29). There are some things we must lay aside and other things we are to say for edification.

 

The context of verses 1-5a, help us to understand the issue of discipline. We saw in our previous study that as goes the tongue, so goes the life. It is a rudder for sailing through the stormy seas of life. It is a bit to restrain our natural passions and emotions for the glory of God. As we apply discipline to our lives, let us give extra attention to the tongue.

 

Conclusion

 

"When the tongue is good there is nothing better, when it is bad there is nothing worse." What does your tongue reveal about your heart?

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