TEACHERS AND THE TONGUE

1:26
26 If any man supposes himself to be religious, and does not bridle his tongue, this man's religion is vain. (See Psalm 39:1, and 1 Peter 3:10.)
3:1-12
My brethren, be not many of you teachers, knowing that we shall receive heavier judgment. (Compare 1 Corinthians 4:1-5.) 2 For we all stumble in many things (See Ecclesiastes 7:20.). If anyone does not stumble in word, this is a perfect man, able also to bridle the whole body. (Compare Ecclesiastes 5:1-7.) 3 Now if we put the horses' bridles into their mouths that they may obey us, we turn their whole body around, also. 4 Look at ships, also. Though they are so great and are driven by strong winds, yet are turned around by a very small rudder, wherever the impulse of the pilot desires. 5 So the tongue, also, is a little member, and boasts great things (Compare Psalm 52:1-5.). See how much wood is kindled by such a small fire! (See Proverbs 26:18-20.) 6 And the tongue is a fire; among our members the tongue is a world of unrighteousness, which defiles the whole body (Compare Matthew 15:11.), and sets the wheel of nature on fire, and is set on fire by hell. (Compare Proverbs 16:27.) 7 For, every kind of beasts and birds, of reptiles and things in the sea, is tamed, and has been tamed by human nature: 8 but no man can tame the tongue, a restless evil, full of deadly poison. (See Psalm 140:3, and Romans 3:13-14.) 9 With it we bless the Lord and Father; and with it we curse men, who are made after the likeness of God: 10 out of the same mouth blessing and cursing proceed. My brethren, it is not fitting that such things be. (Compare Ecclesiastes 7:21-22, and Matthew 15:7-8.) 11 Does the fountain send out of the same opening both the sweet and the bitter? 12 Can a fig tree, my brethren, produce olives, or a vine figs? Neither can salt water make sweet! (Compare Mat-thew 7:15 20, 12:33-37.)
5:12
12 But above all things, my brethren, do not swear, neither by the heaven, nor by the earth, nor by any other oath, but let your yes be YES, and your no, NO, so that you do not fall into judg ment. (Compare Matthew 5:33-37.)

COMMENTS:
From three separate places in the Epistle, we gather some verses that deal with proper speech. The first (1:26) sets forth a principle: religion must be accompanied by a bridled tongue. This is compatible with James' admonition in 1:19, "Let every man be swift to hear, slow to speak..." Medieval monks who punished their rashness of speech by a vow of silence misapprehended this instruction. Speech is not forbid-den. It is a necessary tool for righteous ends, such as preaching and teaching (See Colossians 4:2-4; and 1 Thessalonians 1:8).
However, as James says in 3:1-12, there is a strong need for teachers to guard what they say. Paul realized that a "steward" of the Word of God must be "faithful," and must labor under the concept that his principal judgment comes from God (1 Cor-inthians 4:1-5). Yet, given the fact that "we all stumble," especially when we are not cautious about what we say, teachers need to practice patient restraint of their flow of words. We can stumble in word through rashness, ignorance, pride, anger, and many other things, but James assures us that restraint of the tongue is helpful in "bridling the whole body." He offers simple examples: the use of small things, "bridles" and "rudders," which direct large things, "horses" and "ships." The small tongue can serve useful ends, also, but the uncontrolled tongue, a "small member," tries to boast of great things, and ignites destructive conflagrations. More wickedness is generated by the uncontrolled tongue than by any other member of our body. James says that as long as the tongue's fire is fueled, it continues to consume. The whole body can be defiled by it, and it "sets the wheel of nature on fire, and is set on fire by hell." This is probably one of the most passionate statements in the New Testament. It certainly reveals the strong antagonism of the Holy Spirit toward the one who uses his tongue for evil. The definition of the "wheel of nature," which is "set on fire" by the tongue, is disputed by Commentators, but probably describes the revolving evil effect of uncontrolled speech. Generations of men have been lost by false teaching repeated again and again. The source of this destroying "fire" is hell, the destined abode of Satan, his angels, and the false prophet (See Matthew 25:41; and Revelation 20:10).
Using another illustration in vs. 7, James shows that beasts can be tamed by human beings, but men do not seem to be able to tame the "restless, poisonous" tongue. It is a source of classic hypocrisy. We use it to "bless God," but also to "curse men who are made after the likeness of God." As Jesus showed the impossibility of reaping good fruit from a bad tree, speaking of false teaching (Matthew 7:15-20), James shows that it is also unnatural for our members to be used for both righteous-ness and wickedness.
Finally, in vs. 5:12, James echoes the teaching of the Lord in the Sermon on the Mount (Matthew 5:33-37). Jesus was preparing the Jews for the abrogation of the Law. Under the New Covenant, it would no longer be acceptable simply to "keep" the vows made and enjoined under the Law (See Deuteronomy 6:13, 10:20, and Leviticus 19:12.). Now, a Christian is told to make his own word good, and not to bring in the "witness" of God, or "heaven," or "earth." "Whatsoever is more than this is of the evil one."
QUESTIONS:

1. In 1:26, religion is tied to the bridled tongue. What other validation of religion is found in vs. 27?_____________________________________________
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2. Why should someone be cautious about becoming a teacher, according to 3:1? _______________________________________________
3. What identifies a "perfect man," according to 3:2?_____________________
___________ What will this enable him to do?_____________________
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4. As ships can be directed by a small rudder, what can a small tongue do, according to vs. 5?__________________________________________________
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5. To what does James compare the tongue?______________What does this do, according to vs. 6?___________________________________________
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6. What qualities of the tongue make it hard to "tame," according to vs. 8? ______ _____________________________________________________
7. Is it just as hypocritical to curse God and bless men as it is to bless God and curse men?_______________
8. When men swore an oath in Old Testament times, were they obeying God? ___ _______________Why, in your judgment, does Christ change this rule?___ _____________________________________________

CHRISTIAN RELATIONSHIPS

4:1-10
Where do fights and strife among you come from? Don't they come from desires that are at war in your members? (Compare Galatians 5:16-17, 26; and 1 Peter 2:11.) 2 You lust, and do not have: you kill, and covet, and cannot obtain: you fight and war; you do not have, because you do not ask. (See Matthew 7:7a, 8a.) 3 You ask, and do not receive, because you ask impro-perly, so that you may spend it in your pleasures. (Compare Isaiah 1:15; and Micah 3:4.) 4 Adultresses! Don't you know that the friendship of the world is enmity to God? Whoever, there-fore, would be a friend of the world makes himself an enemy of God. (Compare 1 John 2:15.) 5 Or, do you think that the Scripture speaks vainly? Does the spirit which dwelt in us yearn toward envying? 6 But he gives more grace. Wherefore it says, "God resists the proud, but gives grace to the humble." (See Proverbs 3:31-34.) 7 Therefore, be subject to God, but resist the devil, and he will flee from you. (Compare Ephesians 4:27; and 1 Peter 5:8-9.) 8 Draw near to God, and He will draw near to you. (Com-pare 2 Chronicles 15:2, and Hebrews 7:25.) Cleanse your hands, sinners, and purify your hearts, you double-minded! (Compare Isaiah 1:16.) 9 Be afflicted, and mourn, and weep! Let your laugh-ter be turned to mourning, and your joy to dejection. (Compare Job 30:31; and Ecclesiastes 7:2-3.) 10 Humble yourselves in the sight of the Lord, and he shall exalt you. (See 1 Peter 5:6.)
4:11-12
11 Do not speak against one another, brethren. He that speaks against a brother, or judges his brother, speaks against law, and judges law (See Leviticus 19:15-18.). But if you judge law, you are not a doer of law, but a judge! 12 One is lawgiver and judge; he who is able to save and destroy (See Matthew 10:28, and John 5:21-27.); but who are you that judges your neighbor? (See Mat thew 7:1-5; and Romans 14:3-4, 10-13.)
5:9
9 Do not murmer, one against another, brethren, that you be not judged; look, the Judge stand before the doors. (Compare Exodus 16:2, 8.)
5:19-20
19 My brethren, if any among you wanders from the truth, and anyone turns him, 20 let him know that he who turns a sin-ner from the error of his way shall save a soul from death, and shall cover a large number of errors. (See Galatians 6:1.)

COMMENTS:
Even the casual student of the New Testament is impressed with the fact that Jews of that day were very contentious. Though James, in 4:1-10, is addressing Jewish Christians about their destructive passions, anyone of any race who holds the same attitudes must take heed to his divinely inspired admonition. Strife among Christians has its source in militant passions: lust, hatred of the sort that leads to murder, covetousness, a warlike spirit, lack of prayer, and misappropriated requests in prayer. None of these worldly passions have a place in the church. When James accuses them of "killing," it is probable that he had in mind hatred of the sort described in 1 John 3:14-15. Nevertheless, history has recorded many instances of physical violence between those who profess to be Christians. Christians harboring these destructive traits do not obtain the spiritual sustenance they need from God, because they do not ask, or "ask amiss." The Lord promises often that proper prayerful petitions will be granted (1 John 5:14-15, Luke 18:1-8). But James calls them "adultresses," because their love-affair with the world arouses the enmity of God, their true husband (compare Romans 8:7).
There is much debate among the scholars about which Scripture reference is applicable in vs. 5, but James seems to be drawing his meaning from Proverbs 3:31-34, which advises, "Do not envy the man of violence," and reveals that God "surely scoffs at the scoffers, but he gives grace to the lowly." So, we are commanded by the Spirit (through James) to be "subject to God," and to "resist the devil." The closer we draw to God in our spiritual attitudes and actions, the more he will draw near to us. This may require a "cleansing" of sinful "hands" and "hearts." It will also require, in the process, that we turn contritely from "laughter to mourning," and from "joy to dejection," because we realize that repentance comes from "godly sorrow" (2 Corinthians 7:9-10). The path to our exaltation by God lies through the valley of humility.
In 4:11-12, and 5:9, James turns his attention to a common fault among men, ver-bal criticism or complaining against others. We seldom realize that the violation of God's law in this way really amounts to speaking against that law and condemning it. We can't claim to be "doers of the law," if we "judge" it (compare 1:22). The se-cond problem with judging our brethren comes from the assumption that we can promote ourselves to the position of judge. When we do this, we are usurping di-vine powers that do not pertain to us.
In 5:19-20, James shows us that the ultimate good we can do for brethren is to turn them from error and sin. This work requires the most sensitive and loving attitude we can develop. Love "does not rejoice in unrighteousness, but rejoices with the truth" (1 Corinthians 13:6). Therefore, by loving truth so much that we want to "convert" those who wander from it, we "save a soul from death" and "cover many sins."

QUESTIONS:

1. James says in 4:1 that we have desires "at war in our members." What do they war against? (According to Paul in Galatians 5:16-17)?__________________(According to Peter in 1 Peter 2:11)?_________________________
2. Did they actually kill (vs. 2), or do you think James is using this word to emphasize the consequences of hatred?____________
3. What two reasons does James give for not receiving answers from God?______ _____________________________________________________
4. In what sense were the readers of this epistle "adultresses?"______________ _______________________________________________________
5. From what Old Testament passage does James seem to draw for his statements in 4:5-6?___________________________
6. What happens when we draw near to God?__________________________
______________When we resist the devil?_______________________
7. When men have practiced worldly attitudes toward brethren, what does James command in verses 4:8-10? ____________________________________
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8. What also happens when we "speak against one another," according to 4:11?___ _____________________________________________Whose place do we usurp, when we judge others?______________________
9. When we turn a brother from sinful error, what do we achieve?___________ ________________________________________________________

EFFECTUAL PRAYER

5:13-18
13 Is any among you suffering? Let him pray (See Psalm 18:6, 50:14-15.). Is any cheerful? Let him sing praise (See Psalm 95:1-2.). 14 Is any among you weak? Let him summon the elders of the church, and let them pray over him, having anointed with oil in the name of the Lord. (Compare 1 Peter 5:5.) 15 And the prayer of faith will save the sick, and the Lord will raise him (See 2 Kings 20:1-5; and Acts 28:8.); and if he has sinned, it will be forgiven him. 16 Therefore, confess your sins one to another, and pray for one another, that you may be healed (See 1 John 1:9; and Acts 8:18-24.). The strong prayer of a righteous man is very effective.(See Psalm 34:15.) 17 Elijah was a man of the same nature with us, and he prayed very prayerfully that it might not rain; and it did not rain on the earth for three years and six months. 18 And he prayed again, and the heaven gave rain, and the earth pro-duced its fruit. (See 1 Kings 17:1, 18:1, 41-45.)

COMMENTS:
In this last section of James, the instructions of verse 13 are generally taken literally, causing many interpreters to surrender to the temptation of taking verses 14-15 in the same way. However, a key to understanding these verses is found in examining the meanings of two words. In verse 14, the question is asked, "Is any among you weak (KJ, sick)?" The Greek word here is asyenew (ASTHENEO), a word that describes "weakness" or "feebleness" (W. E. Vine), and used by Paul to suggest that Christ was crucified through "weakness," not sickness (2 Corinthians 13:4). It would be fitting, then for Elders to be called to help the weak (compare 1 Thessalonians 5:14), for their duties involve the "perfecting of the saints," and "building (them) up" (Ephesians 4:11-12). What confuses us is the reference to "anointing with oil in the name of the Lord." But the tense of the participle "having anointed" (see our text) here refers to something having been done, and must agree in tense to the word "pray" which is the main verb. So, the suggestion is that the "anointing" literally took place already in the prayer, and is therefore figurative. It is unjustified to try to use this passage to establish a priestly function for the elders, in which they administer "ceremonial unctions" to heal.
In verse 15, the word "sick" is from the Greek verb kamnw (KAMNO), carrying the idea of "weariness of mind" (Vine). When the "prayer of faith" is uttered for one with weakness and weariness of a spiritual nature, it will "save" (Gk. sozw, SOZO) him, not just merely heal. This is why this verse also speaks of the forgiveness of sins, and the following verse (16) speaks of confessing sins, praying for one another, and receiving the "cure" (a different Greek word). So, "healing" and "saving" are used interchangeably to emphasize the kinship of sin to "disease" (Compare 1 Peter 2:24.).
In the latter part of verse 16, James proclaims the efficiency of strong prayer offered by the righteous. He provides an example in Elijah, whose pointed prayers started, then ended, a drought. It is interesting to note that the record of these incidents in 1 Kings does not mention the fact that Elijah prayed. However, James says that prayers were offered, showing that one part of the Bible can supply information missing from another. (NOTE: The expression "prayed very prayerfully," or "prayed fervently," in verse 17, is derived from a repeating in the Greek of the word for prayer (proseucomai, proseuchomai). This is a Greek idiom used to express sincere and earnest action.)

QUESTIONS:
1. What are we to do when we "suffer?"_____________Are "cheerful?"_____ ___________________Are weak?_____________________________
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2. Do you think that massaging the weak with oil is a literal function of the elders? __________Why?_________________________________________
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3. Can we scripturally speak of "healing" the sinner? (see Hebrews 12:12-13)_____
4. James says that Elijah prayed to start and end the drought, but does the text in the Old Testament say this?__________Is this a contradiction?__________
5. Do the righteous need to pray "fervently," in order to obtain the things for which they pray?_______________Why?_____________________________
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THE END