A Living Faith Evidenced in Wise Speech and Conduct Part 1 (James 3:1–18)

The Book of James is held together by the theme Tests of a Living Faith. The main exhortation of James is to be a doer of the Word, and not a hearer only who deceives himself about the genuineness of his claim to Faith (James 1:22). Being a doer of the Word can be exemplified in a multiplicity of ways. But James highlights several examples in James 1:26–27. One of those examples pertains to bridling one’s tongue.

If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain (James 1:26).

In James 3, James picks up and expands upon this example. The chapter may be outlined this way:

• Wise Speech (James 3:1–12)
  • The Declaration of the Tongue’s Importance (James 3:1–2)
  • Illustrations of the Tongue’s Power (James 3:3–5)
  • The Explanation of the Tongue’s Problem and Significance (James 3:6–12)
    • The Extent of the Problem (James 3:6)
    • The Difficulty in Attempting to Solve the Problem (James 3:7–8)
    • The Inconsistencies cannot be Condoned (James 3:9–12)
• Wise Conduct (James 3:13–18)
  • Wisdom Must Be Demonstrated in Conduct (James 3:13)
  • The Evidence and Effects of False Wisdom (James 3:14–16)
  • The Evidence and Effects of True Wisdom (James 3:17–18)

Why is the use of the tongue a test of a living faith? Why is it that James would stress that someone who doesn’t or can’t bridle the tongue must be deceived in his heart and can’t have a genuine religion?¹

Words reveal inward character—reflecting one fruit that comes only from the Spirit: self-control (Matt 12:34–37; Gal 5:23; Prov 4:23–24). Externals matter. They do not produce inward holiness (the mistake of the Pharisees), but externals do manifest whether one has truly received the inward transformation of saving grace that one claims. The tongue will be one great test of whether that change has taken place in a person’s life.

To whom does this apply?

James begins this new subsection as he usually does by addressing “My brethren” (James 3:1) He issues a warning to all those who would aspire to be teachers. For obvious reasons, teachers in particular must be characterized by transformed character manifested in their words. And if they fail to demonstrate such character in their words, they will be strictly judged. Therefore, a person who aspires to be a teacher should be cautioned about stepping into such an endeavor.

Why would the judgment be stricter?

Teachers certainly have more exposure to judgment because they would presumably be speaking more. But they also have a presumably wider influence on an audience that is affected, too. They must not mislead or mistreat others in the use of their words. And since we are all so prone to stumbling into doing these things, we all must be warned. James includes himself in this warning. Teaching in the church is a great responsibility that requires qualified people in both knowledge and character as revealed by the use of the tongue (1 Tim 1:7; cf. Mark 12:38–40).² Nonetheless, all believers are encouraged to grow to maturity so that they are able to teach others in some capacity (Heb 5:12).

Too many were seeking the status of teacher without the necessary moral (and perhaps also intellectual) qualifications. Perhaps, indeed, unfit teachers were a major cause of the bitter partisan spirit (cf. 3:13-18), quarreling (4:1), and unkind, critical speech (4:11) that seemed to characterize the community.³

Although the warning was given to teachers in particular (James 3:1), all Christians are warned about their speech since we all stumble so easily in many ways with the use of our tongue (3:2 cf. Eccl. 7:20). The picture of stumbling illustrates a moral lapse that is not intentional or presumptuous though perhaps careless, making a person culpable of judgment nonetheless (Rom 3:23). Mistakes can still be categorized as sin that must be confessed and reconciliation sought out by means of demonstrable repentance and restoration. (Oh, that godly leadership would humbly characterize itself in this way!)

What are the many ways in which we might stumble with the tongue? Gossip, slander, anger, lies, vulgarity, flattery, and you could probably think of more. Anyone who is guiltless in this area has reached perfection or the height of maturity (Matt 5:48) and Christlikeness (Luke 11:53–54). Since the tongue is the most difficult member of the body to control, then if you have mastered the tongue then you have presumably mastered every other member of your body as well.

Does the difficulty of mastering it and the commonality of stumbling excuse or allow us to become indifferent? Should we just be silent then and refuse to teach?

In the next series of posts, we’ll answer why we must not excuse ourselves, become indifferent, or even silent.

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Kevin Collins has served as a junior high youth leader in Michigan, a missionary in Singapore, a Christian School teacher in Utah, and a Bible writer for the BJU Press. He currently works for American Church Group of South Carolina.

Photo by Alex Shute on Unsplash

1. This is one of the places in the Bible that supports the idea that we are a part of a religion (synonymous with the faith), and that word should not always be scorned in a pejorative way. See Mark Snoeberger’s article, “Christianity: It’s a Religion (not Just a Relationship).” [↩]
2. This is why small group discussions must be used with caution and set some ground rules that falsehood will have to be addressed to the group if it is communicated to the group. [↩]
3. Douglas Moo, James, 149 [↩]