THE TONGUE, PART III - JAMES 3:9-12

Verses 9-12: 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. My brethren, these things ought not to be this way. Does a fountain send out from the same opening both fresh and bitter water? Can a fig tree, my brethren, produce olives, or a vine produce figs? Nor can salt water produce fresh.

Have you ever heard someone who used foul language being reprimanded by the question: “Do you kiss you mother with that tongue?” That’s exactly what James is trying to get across to his readers, that for a believer this mannerism is shameful.

But here the word curse does not mean foul language—it means “to wish anyone evil or ruin.”[1] Exactly how a believer might come to wishing evil upon another person, Lenski refreshes our memory of what James has already cited:

Provoked by anger, which does not work the righteousness of God (James 1:20), we forget the royal law of love (James 2:8) and curse the human beings who are in the likeness of God.[2]

I have heard this type of cursing before: “I hope you rot in Hell!”; “I hope you get what’s coming to you!”; “I wish nothing but bad luck to you and your progeny!” etc. It contains so much hate and bitterness.

We as believers must recognize that the uncontrolled tongue that wishes evil and ruin on another human being is not just condemning the one who we are angry with, but we are lashing out at the very image of our Creator—for all were created in His image (Genesis 1:27).

The irony in all of this is that when God created man on the sixth day He placed the tongue in the body (as stated in verse 6: set among our members) and Scripture asserted that “God saw all that He had made, and behold, it was very good” (Genesis 1:31a). The original Hebrew word for very has the more precise connotation of our English term: exceeding.

It is found in many combinations, all expressing the idea of exceeding (e.g. Gen 1:31, in which the Creator calls his creation exceeding good).[3]

Therefore God created mankind in His image and declared that what He had made was exceedingly good. But we should be aware that this verse is not referring to violent situations (i.e. wars, street violence, savagery). What James is discussing is that within our personal relationships with family, friends, fellow believers and with our co-workers and casual acquaintances, the wishing of evil upon others should never emanate from our tongues.   

The Fountain and the Fig Tree

James provides in these two verses two incongruities in the natural world: water fountains producing fresh, bitter or salty water at the same time and fig trees bearing olives or, vice versa, olive vines bearing figs. The idea is that this is not normal; it is not how God intended in the natural world He created and controls.

And neither did He intend that the tongue be used in such a wicked manner. Lenski proclaims that “this must be regarded as an enormity, a monstrosity...only a Christian’s tongue will do it when it is not watched closely and held in check firmly enough.”[4] J.R. Blue adds:

A key to right talk is right thought. The tongue is contained in a cage of teeth and lips, but it still escapes. It is not intelligence that keeps the lock on that cage; it is wisdom—a wisdom that is characterized by humility, grace, and peace.[5]

We have been commanded by the apostle Paul: “Bless those who persecute you; bless and do not curse” (Romans 12:14). By not following these directives of James and Paul, a believer is actually going against the very intent of God for his life.

Lenski provides a relevant summation of this issue of the tongue and its potential negative impact upon the Christian’s walk of faith and witness for Christ.

The implied application to the tongue is the point that it will produce according to its nature and not otherwise, and that it can have only one nature and not two or more. If it then blesses and curses out of the same mouth, something is wrong. It cannot be possible that its cursing is untrue; thus it follows that its blessing must be untrue, be nothing but formality and hypocrisy.[6]

It should be noted that James’ teaching of the uncontrolled tongue actually began way back in chapter 1:19, when he stated that we should be “slow to speak”—not hasty or reckless. The underlying truth that James is trying to get across is that since we are created in the image of God, we have the ability to reason—to think. So we believers should guard what comes out of our mouths by thinking first as to what we are saying (i.e. not be hasty or reckless), mindful that we are His witnesses for the gospel in thought, deeds and words! We may never know who we turn off from the opportunity of realizing the actuality of God and the work of His Son, Jesus Christ, to redeem all of His creatures who bare His image.

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[1] Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G2672.

[2] Lenski, R.C.H. (2001). Commentary on the New Testament. Hendrickson Publishers, Inc, 10.611.

[3] Kaiser, W. C. (1999). 1134 מאד. R. L. Harris, G. L. Archer Jr., & B. K. Waltke (Eds.), Theological Wordbook of the Old Testament (electronic ed.). Chicago: Moody Press, p. 487.

[4] Lenski, 10.612.

[5] Blue, J. R. (1985). James. (J. F. Walvoord & R. B. Zuck, Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books, 2.828.

[6] Lenski, 10.613.

 

© 2023 David M. Rossi

Is Jesus Christ Cited In History Outside Of The Bible?

The famous testimony of the Jewish historian Josephus (d. after a.d. 103) deserves special consideration. In his Antiquities of the Jews, 1. Xviii. Ch. 3, § 3, he gives the following striking summary of the life of Jesus.[1]

Josephus: Now there rose about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works (παραδόξων ἔργων ποιητής), a teacher of such men as receive the truth with gladness. He carried away with him many of the Jews and also many of the Greeks. He was the Christ (ὁ Χριστὸς οὑ̂τος ἠ̂ν). And after Pilate, at the suggestion of the principal men among us, had condemned him to the cross, his first adherents did not forsake him. For he appeared to them alive again the third day (ἐφάνη γὰρ αὐτοι̂ς τρίτην ἔχων ἡμέραν πάλιν ζω̂ν); the divine prophets having foretold these and ten thousand other wonderful things (ἄλλα μυρία θαυμάσια) concerning him. And the tribe of those called Christians, after him, is not extinct to this day." [2]

Festus was now dead, and Albinus was but upon the road; so he assembled the Sanhedrin of judges, and brought before them the brother of Jesus [Antiquities of the Jews, 1. XX. Ch. 9, § 1: τὸν ἀδελφὸν Ἰησου̂ του̂ λεγομένου Χριστου̂, Ἰ̓άκαβος ὄνομα αὐτῳ̂[3]], who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned.[4]

Tacitus (commenting on the persecutions conducted by Nero): "But not all the relief that could come from man, not all the bounties that the prince could bestow, nor all the atonements which could be presented to the gods, availed to relieve Nero from the infamy of being believed to have ordered the conflagration. Hence, to suppress the rumor, he falsely charged with the guilt, and punished with the most exquisite tortures, the persons commonly called Christians, who were hated for their enormities. Christus, the founder of that name, was put to death as a criminal by Pontius Pilate, procurator of Judea in the reign of Tiberius: but the pernicious superstition, repressed for a time, broke out again, not only through Judea, where the mischief originated, but through the city of Rome..." [5] 

Suetonius: "Punishment [by Nero] was inflicted on the Christians, a class of men given to a new and mischievous superstition."[6] 

Pliny: "They affirmed, however, the whole of their guilt, or their error, was, that they were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath, not to any wicked deeds, but never to commit any fraud, theft, or adultery, never to falsify their word, nor to deny a trust when they should be called on to deliver it up…”[7]

Lucian: "...the man who was crucified in Palestine because he introduced this new cult into the world...Furthermore, their first lawgiver persuaded them that they are all brothers one of another after they have transgressed once for all by denying the Greek gods and by worshipping that crucified sophist himself and living under his laws.”[8]

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[1] A compilation from Schaff’s History of the Christian Church and other noted sources.

[2] Schaff, Philip, (2006)  History of the Christian Church, Peabody: Hendrickson, 1.92

[3] Ibid., 1.92

[4] Josephus, F., & Whiston, W., (1996, c1987) The Works of Josephus: Complete and Unabridged, Peabody: Hendrickson, p. 538

[5] Tacitus, "Annals" xv, 44. The Oxford Translation, Revised. (New York Harper & Bros., Publishers, 1858), p. 423. 

[6] Suetonius, "The Lives of the Caesars," Nero xvi. Loeb Classical Library English translation by J. C. Rolfe. (London: William Heinemann; New York G. P. Putnam's Sons), Vol. II, p. 111. 

[7] Pliny, "Letters" X, xcvi. Loeb Classical Library. English translation by William Melmoth, revised by W. M. L. Hutchinson. (London: William Heinemann; Cambridge, Mass.: Harvard University Press, 1935), Vol. II, p. 103 

[8] Lucian, "The Passing of Peregrinus" 12, 13. Loeb Classical Library. English translation by A. M. Harmon (London: William Heinemann, Ltd.; Cambridge, mass.: Harvard University Press, 1936), pp. 13, 15. 

 © David M. Rossi 2022

THE TONGUE, PART II - JAMES 3:7-8

Verses 7-8: 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.

James is not finished with the subject of the tongue. Here he declares what is evident, that members of the human race have tamed all sorts of critters—including the fierce and dangerous land beasts, reptiles, sea creatures and the birds of the air.

This was God’s design for mankind from the very beginning, to have dominion over every living thing:

God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.” (Genesis 1:28)

He also gave Adam the responsibility of naming and categorizing them:

Out of the ground the Lord God formed every beast of the field and every bird of the sky, and brought them to the man to see what he would call them; and whatever the man called a living creature, that was its name. The man gave names to all the cattle, and to the birds of the sky, and to every beast of the field, but for Adam there was not found a helper suitable for him. (Genesis 2:19–20)

This gave Adam a tremendous responsibility in his undertakings with God’s creatures. Even to this day, people have continued to demonstrate their ability to tame animals. This is evidenced by the control of animals in farm, in circuses, in zoos and even household pets.

Untamed Tongue

The main verb in this phrase is can; the Greek word from which it is translated means “to be able, have power, whether by virtue of one’s own ability and resources.”[1] It is important to make note that the English translation is missing a word in the original Greek: mankind. It should read that “no one of mankind can tame the tongue.” One might think that this makes very little difference, but putting the word mankind in the verse as it should be, James is emphasizing the futility of human effort in controlling the tongue.

James maintains a definitive contrast, that man can tame God’s creatures, but he cannot tame his own tongue because he does not have the power to do so. The underlying truth is that it takes a supernatural power source to have victory over taming the tongue. Dr. Radmacher rightly notes that "Only the work of the Holy Spirit within us can bring this destructive force under control."[2]

For the apostle Paul has much to say about the Spirit controlled life of the believer. On this very issue of the tongue he stated:

But if you bite and devour one another, take care that you are not consumed by one another. But I say, walk by the Spirit, and you will not carry out the desire of the flesh. (Galatians 5:15–16, cf. Romans 8:4 [emphasis mine])

And if we are not walking by the Spirit, Paul charges us, “Do not quench the Spirit.”[3] Here he is likening the controlling influence of the Holy Spirit with that of a fire which can be extinguished or stifled. When we stifle to Holy Spirit we attempt to take over the control of our lives by our feeble human efforts.

And as a response to our attempts to superimpose our effort over the Spirits’ control in our lives, Paul commands that we “Do not grieve the Holy Spirit of God” (Ephesians 4:30). We understand the English word grieve as meaning sorrow or sadness. But the Biblical meaning here is to vex, irritate, offend, insult.[4] We offend and insult the Person of the Godhead, the Holy Spirit, when we straight-arm Him, or in effect say ‘talk to the hand’, basically pronouncing that our efforts are superior to His.

Next, James emphatically states that the tongue is a restless evil. The English word restless has the connotation of fidgety, twitchy, edgy. But a word better suited to what James is trying to convey is unstable. To be unstable means being unbalanced, unsound or volatile—these are the evidences of an untamed tongue characterized as evil, wicked and vicious.

Full of deadly poison is an additional description of this untameable tongue. James equates it to the bite of a poisonous snake whose venom will cause physical death. The apostle Paul likewise asserted this in his description of sinful mankind by quoting two passages from Psalms 140:3 & 10:7:

           “Their throat is an open grave,

         With their tongues they keep deceiving,

         The poison of asps is under their lips.”

           “Whose mouth is full of cursing and bitterness.” (Romans 3:13–14)

Our Lord compared the Pharisees to vipers proclaimed:

“You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart.” (Matthew 12:34)

The heart is therefore the source of the tongues’ deadly poison. While the human tongue may not inject actual poisonous venom into its victim, it does cause bitterness and divisiveness within the Body of Christ. This is the reason for James’ exposition of the subject of the tongue, for its poison has been the ruin of many who claim Christ as their Savior.

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[1] Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G1410.

[2] Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson Study Bible: New King James Version. Nashville: T. Nelson Publishers, Jas 3:7–8.

[3] 1 Thessalonians 5:19

[4] Arndt, W., Gingrich, F. W., Danker, F. W., & Bauer, W. (1979). A Greek-English lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, p. 481.

 

 © 2023 David M. Ross