James 3:1–10

James indicates that judgment which was pronounced long ago [in Psalm 50:16-17].

Do you not know that you shall receive greater judgment? For as he who ministers well acquires a good degree for himself, so also he who, being unlearned, tries to usurp the office of teaching, who does not sincerely announce Christ, would deserve a greater judgment of condemnation than if he had perished alone in his own sin.

[Syncletica] also said, 'It is dangerous for a man to try teaching before he is trained in the good life. A man whose house is about to fall down may invite travellers inside to refresh them, but instead they will be hurt in the collapse of the house. It is the same with teachers who have not carefully trained themselves in the good life; they destroy their hearers as well as themselves. Their mouth invites to salvation, their way of life leads to ruin.'

The apostle here prohibits a large number of teachers, for even our Lord Jesus Christ chose only a few for this role. He had only twelve disciples, and not all of them went on to become teachers of the gospel.

James is not trying to limit the number of teachers but rather to warn them against the dangers of false doctrines.

Teaching without setting an example is not only worthless but also brings great punishment and judgment on the one who leads his life with such heedlessness, throwing out the pride of those who do not want to practice what they preach. So reject the teaching of those who teach without setting an example and pass judgment on them. Yet if there is no contradiction between what he says and what he does, and he is able to control his entire body, then do not condemn him. For if he teaches such things and surrounds the right words of his faith with outstanding deeds corresponding to it, it is clear that he is fully in charge of his body and has no love for the things of the world.

Do not become many teachers, my brothers, knowing that we shall receive a greater judgment: for in many things we all stumble. When James had said and taught the faithful in the above matters that they should possess faith that is not empty of good works, he turned to another commandment similar to this. For indeed, some attempt to teach things which they themselves do not practice: and it is said that their judgment will be harsher, since they have brought no profit. For whoever teaches what is not beneficial, as if possessing it, is condemned just as if he has slipped with his own tongue. Moreover, confirming this abundantly, he says, Although in another way the tongue is prone to slip due to negligence, in the case of those whose judgment will not escape, who has acquired this, as Solomon has it, saying: "Because of the sin of the lips, the sinner falls into a snare"; (Prov. 12:13) much more, however, will he who knowingly and deliberately sins, teaching with his tongue what he has not learned through experience, be unable to escape the inevitable punishment. The unrefined and chaotic tongue destroys the one who has acquired it: it is necessary to overcome it for the praise and glory of God; in which he also discusses good conduct and without strife of one against another, out of a desire for glory, because of human wisdom; and about divine wisdom: and that quarrels, seditions, and enmities against God arise from laziness and the love of pleasure; and about repentance for salvation, and about not judging one's neighbor.

"And we went forth, and saw before the entrance Optatus the bishop at the right hand, and Aspasius the presbyter, a teacher, at the left hand, separate and sad; and they cast themselves at our feet, and said to us, `Restore peace between us, because you have gone forth and have left us thus.' And we said to them, `Art not thou our father, and thou our presbyter, that you should cast yourselves at our feet?' And we prostrated ourselves, and we embraced them; and Perpetua began to speak with them, and we drew them apart in the pleasure-garden under a rose-tree. And while we were speaking with them, the angels said unto them, `Let them alone, that they may refresh themselves; and if you have any dissensions between you, forgive one another.' And they drove them away. And they said to Optatus, `Rebuke thy people, because they assemble to you as if returning from the circus, and contending about factious matters.'"

Above the apostle spoke and taught that the faithful should have not faith alone, but together with good works. Now he passes to another equally significant commandment. Some undertake to teach what they themselves have not practiced. Such teachers, he says, receive no benefit, but are subject to greater judgment. For whoever teaches what he himself does not possess, as though he had it, is worthy of condemnation for sinning with his tongue.

To confirm this more thoroughly, he says that if in other cases the tongue ordinarily sins from inattention — for which the one who falls into it does not escape condemnation, as Solomon teaches: "by the sin of lips the sinner falls into snares" ("The wicked is ensnared by the transgression of his lips") (Prov. 12:13) — then how shall the one who intentionally sins with his tongue escape inevitable punishment, the one who teaches what he has not learned from experience?

Who then would ever dare to call himself perfect?

For in many things we all offend. He did not say "you offend," when he reproved those whom he saw as less perfect in both knowledge and action, and would remove such from the chair of teaching, fearing lest they might harm the little ones by preaching erroneously, and turn their ears away from the hearing of teachers by forestalling them; or certainly might defile what they rightly preached with the filth of incorrect action, and thus obscure the path of evangelical perfection with sinister opinion; but he said, "we offend," when we are of Christ; thus speaks the Apostle. And he prefaced it with "in many things," he added "all," so that the imperfect might consider themselves all the more cautiously in acting or speaking, as they would know more certainly that not even the perfectly good, who walk under the guidance of the grace of the Holy Spirit, can by any means pass through the path of this life without offending by some sin, according to what is written elsewhere: "The heavens are not clean in His sight" (Job XV). And as Solomon says: "There is no just man upon earth, that does good, and sins not" (Eccl. VII).

If anyone does not offend in word, this one is a perfect man. How can he say that the man who does not offend in word is perfect, when he has previously stated: Because in many things we all offend? Is it because the elect can offend in many things, and yet remain perfect? Indeed, it is to be understood in this way. For there are different kinds of offenses. The elect offend in one way, the reprobate in another, as Solomon testifies, who says: For the just man falls seven times, and rises again; but the wicked stumble into evil. And if the just man indeed offends through the frailty of the flesh or through ignorance, he nonetheless does not cease to be just. Because just as such daily and unavoidable offenses occur, so too is there a daily remedy of prayers and good works, which quickly raises the offending just man, so that he does not fall to the ground, and stain the wedding garment of charity and faith with the dust of vices. Therefore, if anyone does not offend in word, this one is a perfect man, that is, in that word whose offense human frailty can avoid, such as the word of deceit, of detraction, of cursing, of pride, of boasting, of excusing sins, of envy, of dissension, of heresy, of lying, of perjury, and also of idle and unnecessary and even superfluous speech in those things which seem necessary. In whatever word anyone keeps himself without offense, this one is a perfect man. For he who keeps his mouth and his tongue, keeps his soul from troubles (Prov. XXI).

He can also bridle his whole body. This verse depends on the previous one. If anyone, he says, does not offend in word, this one is a perfect man, and he can also bridle his whole body. Which is to say openly: If anyone avoids the slip of the tongue, which is nearly inevitable, he will learn also to observe the other members of the body, which can be more easily disciplined, so that they do not stray from the right path.

The effective proof of a sound mind and perfect thought is to have nothing faulty on our tongue and to keep our mouths closed when necessary. For it is better to be guided by worthy speech, which is able to know and to express the fullness of all praise. For the most useful talent is to be able to speak wisdom when talking about how to live well. Foolish talk should be foreign to the saints.

Perfection consists of righteousness, and silence is the way to achieve it. This is why James connects perfection with keeping one's mouth shut.

If anyone does not stumble in speech, he is a perfect man, able to bridle the whole body. Behold, we put bits in the mouths of horses so that they may obey us, and we turn the whole body about. Behold, ships also, though they are so large and driven by fierce winds, are turned about by a very small rudder wherever the impulse of the helmsman wishes. "Behold, we put bits in the mouths of horses." This is the order of letters: We put the reins in the mouths of horses; for unless it is arranged this way, speech is unintelligible (namely, if we take the Greek words in the order they are placed). This confirms what has been said about the tongue, and also addresses something greater: namely, that he who brings into his power that which is easy to arrange, will also overcome that which is difficult to handle. However, this resolves the objection. For it was plausible that someone might add: What labor is there in governing such a small member? Or what harm can come from the smallest member? And this shows that from the bridle and the helm and from the small things which are indeed small, but make great things. — In another way. Furthermore, these also show that the tongue should not move recklessly, but should be directed towards better things: just as the strength of horses is restrained by the bridle, and the onslaught of a ship is controlled by the rudder. Thus, we must also direct the tongue to what is beneficial with proper speech. For this signifies what is said: So also the tongue, that it should be directed in this way with proper speech, and not do what it does: for when it is small, it does great things, and kindles a great fire for us, since it is itself a fire. And what does it do? It adorns iniquity through the cunning eloquence of orators, contaminates the body, persuading women to allow its approach: it operates through deceit: it slanders others with falsehoods: and above all, it ignites the wheel of hell: that is, it sets on fire and stirs up hell in us, as if making a fire rage against us. But it also, he says, is set on fire by hell, as is evident from the rich man who was tormented by the tongue. (Luke 16:24) For the tongue is punished not for any other reason than because it has been inclined towards pleasures and trifles. Therefore, if the Wheel of hell is read, as some copies have it, the meaning must be explained accordingly. However, if it has the Wheel of Birth, it achieves this solution: the Wheel of Birth signifies our life. Therefore, inflaming the wheel of birth contaminates life: and how? While it is moved carelessly and lustfully, from which our life is enraged, or the time of our life. For this, the Psalmist also called it a crown, saying: "You will bless the crown of the year." (Ps. 65:11) Indeed, the wheel and the crown agree in that both are circular and spheric; the Wheel is said to be life, as if rolled back upon itself. But how does it contaminate our life? As it is moved, as we said before: because of which our life is both soiled and full of sighs. Thus, the tongue is turned about in proper speech. Indeed, the world is full of iniquity, as if it were cast down to a vile and popular crowd, looking back. For the world is understood here as a multitude. Or the world is, that is, an ornament, or adorning human nature: through this, we communicate our thoughts to one another, for in this meaning, some also wish to accept the World. Therefore, while it is directed towards the vile crowd, it does harm and injures and contaminates the whole body, and the wheel of birth is inflamed and is inflamed by hell. Yet, it is not difficult to direct it so that it moves rightly and in the way that the one who governs wishes. But if all of nature of wild beasts, birds, serpents, and marine creatures is tamed and has been tamed by human nature, is it true that the tongue, which is an uncontrollable evil, full of deadly poison, cannot be tamed by any human? I would say by no means is this the case. For if it cannot be tamed, it never inclines toward what is better; how is it that by it we bless God and the Father, and by it we curse men? Behold, it is governed by the will of the one who uses it. But it should not be so, my brothers. For if by it we bless God, is it not shameful to curse men who are made in the likeness of God? Is it just that from the same mouth there should come blessing and cursing? It should not be so.

We all fall very often, but let us pray to the merciful God, and if we watch over ourselves in the future, he will heal us.

If one of Christ's own disciples can talk like this, we must make it our business to press toward the opposite direction, so as to allay the God and judge of all things for those times when in the weakness of our humanity we have fallen into wrongdoing, failing to pay heed to our salvation.

"For we all stumble in many things," conducting our life inattentively and negligently. That no person escapes sin is confirmed by the mobility of the tongue. From this it is also evident that no one possesses perfection, for who has not sinned with his tongue? But if anyone overcomes the mobility of his tongue, he is able to govern the whole body well. For he who has restrained what is very prone to falling will with less effort and attention gain mastery over what falls more slowly.

Note that the comparison is taken from the beasts which we are able to tame. The horse does not tame itself, nor does a man do so. A man is needed in order to tame a horse, and in the same way, God is needed in order to tame a man.

But if we put bits into the mouths of horses to make them obey us, we guide their whole body as well. How much more fitting it is to put the bit of restraint into our own mouths to comply with our Creator, so that by guarding our tongue we may also seek to obtain the rectitude of deeds? If, as some copies have it, we read: Just as we put bits into the mouths of horses, there will be no question, because it is connected to what is said subsequently: So also the tongue is indeed a small member, etc.

The aforementioned ability to bridle the whole body is confirmed by examples: bits on horses, rudders on ships. "Indeed" is used in place of "look." "Bits in horses' mouths" should be read in this order: "we put bits in horses' mouths." Without such an arrangement the speech would have no sense. Look: we place a bridle on horses, and ships with a small rudder, just as horses with a small bridle, we direct wherever we wish. So also the tongue must be governed by sound reason, although it is a world of unrighteousness in the usage of the common people. For by "world" the apostle here means a multitude.

Or: although the tongue is an adornment of human nature, for through it we communicate our thoughts to one another (in this sense some wish to understand the word "world"), yet in the usage of common people it is unjust; it defiles the whole body and sets on fire the whole course of life, being itself set on fire by hell. However, it is not difficult to make it move properly and as the one who governs it wishes. For if every kind of beast, reptile, bird, and sea creature is tamed and has been tamed by human nature, then I cannot say that the tongue is an unruly evil, that it is full of deadly poison, and that no one among men can tame it; for if the tongue is untamable and not directed toward anything good, then how is it that with it we bless God and Father and with it we curse men? See, it is directed by the will of the one using it. But this, my brethren, ought not to be so. For if we bless with it, is it not shameful for us to curse men who are made in the likeness of God? It is wrong for blessing and cursing to come from the same mouth. Therefore, guard the tongue more than the apple of your eye! The tongue is a royal horse. If you put a bridle on it and teach it to walk evenly, the king will sit upon it peacefully; but if you let it run and leap without a bridle, it will become the chariot of the devil.

James says that if we can contain the spirits of a horse by putting a bit into his mouth and control the direction of a ship with a small rudder, how much more ought we to be able to guide the tongue by right words toward doing good.

Behold, even ships, though they are so great, and are driven by strong winds, are steered by a very small rudder wherever the will of the pilot directs. The great ships on the sea are the minds of men in this life, whether good or bad. The strong winds by which they are driven are the inclinations of the minds, compelled by nature to act, by which they reach either a good or bad end. The rudder by which such ships are steered wherever the will of the pilot directs is the intention of the heart itself, by which the elect, having crossed the waves of this world, reach the happy harbor of the heavenly homeland, while the reprobate, killed by the stormy errors of this life, which they did not know how to leave, perish like those destroyed by Scylla or Charybdis. And because the mouth speaks from the abundance of the heart, it is rightly added:

This too is said to the same point, that is, that the tongue must be moved not haphazardly, but directed toward what is better. For as we restrain the impulses of a horse with a bridle and change the course of a ship with a rudder, so must we also direct the tongue toward what is better. The expression "even so the tongue" (Jas. 3:5) means precisely this: that the tongue must be directed by sound reason, for although it is small, it does great things — it kindles for us a great fire, because it itself is fire. And what else does it do? It embellishes unrighteousness with eloquence and elegance; it defiles the body, persuading women through allurements; through temptation it commits murders; through false oaths it appropriates what belongs to others; it inflames the wheel of hell, being itself inflamed by hell, as is evident in the case of the rich man "suffering in the flame" by his tongue (Luke 16:24).

Thus also the tongue is indeed a small member, and it exalts great things. Certainly, it exalts great rewards if the force of the guiding mind rightly governs it. According to that of Solomon: He who understands possesses the steerage. But if it governs badly, it exalts great evils of destruction both for itself and its people. Wherefore Solomon says: Death and life are in the power of the tongue (Prov. XVIII). Therefore it exalts life if it teaches the Church well. Against this, it exalts death if it acts gravely. For this is said against those who, lacking both life and knowledge, presumed to teach and, therefore, harmed the Church even more; but if it is read as in some manuscripts: It also rejoices greatly, that exultation must indeed here be understood, of which it is said in the following, when he enumerated through many vices of the tongue, he added: But now you exult in your arrogances. All such exultation is evil. From which also the mother of blessed Samuel restrains us with devout exhortation, saying: Do not multiply speaking proudly (I Kings II). Therefore, the tongue exalts greatly, which, despising the senses and words of others, boasts singularly of being wise and eloquent itself.

Behold how great a fire a small forest kindles. How much he says how small. Indeed, the manuscripts also have it so: Behold a small fire. Just as from a small spark the growing fire often kindles a great forest, so the incontinence of the tongue, nourished by its lightness, destroys much of the material of good works, many fruits of spiritual life, where it touches, but also very often consumes countless leaves of speech which seemed the best.

Pambo said to Antony, 'What shall I do?' Antony said, 'Do not trust in your own righteousness. Do not go on sorrowing over a deed that is past. Keep your tongue and your belly under control.'

In attacking what they say, James singles out the tongue, which is the instrument of speech. But since their thoughts are present in the body as a whole, it ought to be understood that his remarks apply to the entire body.

The sword kills the body, but the tongue kills the soul. The tongue knows no moderation—either it is a great good or it is a great evil. It is a great good when it acknowledges that Christ is God, and a great evil when it denies that. Let no one deceive himself into thinking that he has never sinned, for if I have sinned, it is with my tongue. What more monstrous sin is there than blasphemy against God? The devil did not fall because he committed theft, murder or adultery; he fell because of his tongue. He said: "I will scale the heavens; above the stars I will set up my throne, I will be like the most high."

The more the tongue has sinned, the more it is miserable.

So the tongue also is certainly a little member, and boasts great things. Behold how much fire what a great wood it kindles? "So the tongue also." As if it were said: In the same way, the tongue must be rightly moved, which, although it is a small member, nevertheless accomplishes great things, both good and bad: however, the discourse is not so explicit, since the one who writes this is a disciple of a condensed writing style.

The expression "even so the tongue" (Jas. 3:5) means precisely this: that the tongue must be directed by sound reason, for although it is small, it does great things — it kindles for us a great fire, because it itself is fire. And what else does it do? It embellishes unrighteousness with eloquence and elegance; it defiles the body, persuading women through allurements; through temptation it commits murders; through false oaths it appropriates what belongs to others; it inflames the wheel of hell, being itself inflamed by hell, as is evident in the case of the rich man "suffering in the flame" by his tongue (Luke 16:24).

"Even so," that is, in the same manner, by rational direction, the tongue too must be moved, for it is a small member, yet it does much, that is, both evil and good. "Boasts great things" is said in place of "produces great deeds."

James did not say that the course of our life ignites the tongue but that the tongue ignites the course of our life. For it causes us to make wrong decisions and leads us into rashness. By it, our life is thrown off course and subjected to many kinds of wickedness.

If you love life, fulfill the commandment of life. "The one who loves me," said Jesus, "keeps my commandments," and the first commandment is this: "Keep your tongue from evil, and your lips from speaking guile." For the sin which is caused by the tongue is very active and many-sided, being active in wrath, lust, hypocrisy, judgment and deception. Do we need to recall the many names which are given to sins of the tongue? For from it come slanders, coarse jokes, idiocies, irrelevant accusations, bitterness, swearing, false witness—the tongue is the creator of all these evil things and more.

And the tongue is a fire, a world of iniquity. The tongue is a fire because it consumes the forest of virtues by speaking badly. Hence the wise man says of the foolish: "The opening of his mouth," he says, "is a flame." To which indeed the fire of perdition is opposed, that saving fire which, being a tongue, consumes the hay, stubble, and vices, and illuminates the secrets of the heart. By this fire, the holy teachers are kindled, so that they both burn with love and, as if with fiery tongues, ignite others by preaching. Of such it is well written: "There appeared to them tongues as of fire, and they rested on each one of them, and they were all filled with the Holy Spirit" (Acts 2). Rightly, it is said of the undisciplined tongue that it is a world of iniquity, because almost all crimes are either concocted by it, such as robberies, rapes; or perpetrated, such as perjuries, false testimonies; or defended when any impure person, by excusing the crime he has committed, pretends to display a good deed that he has not done.

And it sets on fire the wheel of our birth, being set on fire by hell. By hell, it means by the devil and his angels, for whom hell was made, and who, whether they fly in the air, wander on earth or under the earth, or are detained, always bring with them the torments of flames, like a feverish person who, even if placed on ivory beds or in sunny places, cannot avoid the heat or cold of his inherent disease. Thus, demons, even if they are worshipped in golden temples or roam through the air, always burn with the hellish fire, and, reminded by their own punishment, suggest to deceived men the fuel of vices that cause their downfall. In contrast, the holy city of God, the new Jerusalem, is said to descend from heaven by God, because clearly, whatever heavenly things we do on earth, we have certainly received the celestial gift to do so. Moreover, the wheel of our birth refers to the continuous course of temporal life, in which from the day of birth until death we are driven like a constantly running wheel. Hence, Solomon rightly said: "Remember your Creator in the days of your youth, before the days of affliction come" (Ecclesiastes XII), and shortly after added: "And the wheel is broken at the cistern, and the dust returns to the earth from which it came." Therefore, the tongue sets on fire the wheel of our birth, contaminating our entire state of being with corrupt speech. Again, he calls it the wheel of our birth, because due to the merit of the first transgression, having been cast from inner stability, we are carried hither and thither with a wandering mind, and in all our uncertain paths, we know not where danger or safety lies. This wheel of our birth is set on fire by the corrupting fire of the tongue when the vice of our inherent disturbance is further compounded by foolish and harmful words.

Iniquity stains us in the same way as wood is scorched by fire, and hell burns as if it were a fire.

Therefore, guard the tip of the tongue, for it is like a majestic stallion. For if you put a bit in its mouth and teach it to walk in order, it adapts to this and is satisfied. But if you let it run wild, it becomes the vehicle of the devil and his angels.

And the tongue is fire, a whole world of iniquity. The tongue is set among our members, which defiles the whole body, and inflames the wheel of our birth, inflamed of hell. "world of iniquity." In this place, some wish to signify the multitude, just as where it is said: "The world did not know him," (Jn. 1:10) that is, the popular multitude. Therefore, the world is also the tongue, that is, the multitude of iniquity. And how great if a multitude was said there when it was sent before, how great the matter.

The bragging tongue fouls the whole body and is gangrene to the soul.

So also the tongue, a world of iniquity, is fire, for as fire destroys everything, so does the tongue. Some understand "world" here as multitude, as also in the words: "the world did not know Him" (John 1:10). The tongue is a world, that is, a mass of iniquity.

Thus the tongue, setting ablaze the wheel of birth, defiles life. Life is also called a crown by the psalmist, when he says to God: "You shall bless the crown of the year of Your goodness" ("You crown the year with Your goodness") (Ps. 65:11). A crown and a wheel do not differ from each other in shape, being round. Life is a wheel in the sense that it revolves within itself. This is how this passage should be explained if the text reads "the wheel of hell," as in certain manuscripts; but if one reads "the wheel of birth," then by the wheel of birth one should understand our life.

James says that it is unnatural that we should be able to domesticate all the creatures but not be able to control our own tongues.

For every kind of beast, and bird, and serpent, and that of others, is tamed and has been tamed by human nature. We read in Pliny that the most enormous asp of serpents in Egypt was tamed by the head of a household, and daily emerged from its hole, accustomed to take provisions at his table. We also read, as Marcellinus Comes writes, that a tamed tiger was sent from India to Emperor Anastasius. Therefore, it is meant to be understood that the tongue of the wicked surpasses beasts in ferocity, birds in lightness or exultation, serpents in venomousness. There are indeed those who have sharpened their tongues like a sword (Psalm LXIII), there are those who are flighty and have set their mouth against the heavens (Psalm LXXII), and whose mouth speaks vanity (Psalm CXLIII), there are those serpentine, of whom it is said: The venom of asps is under their lips (Psalm XIII).

For all nature of beasts and fowls and serpents and of the rest is tamed and has been tamed by the nature of man. But the tongue no man can tame, an unquiet evil, full of deadly poison. By it we bless God and the Father: and by it we curse men which are made after the similitude of God. "For all nature." One must understand the objections in accordance with what has been said previously. For when James had previously said and demonstrated that those things which are indeed small become great when moved correctly, and had added that in the same way the tongue should be directed by appropriate language: he now shows with the examples given that it is not impossible for it to be instructed: as if he were to say: But someone will say that although the tongue is a small member, it nonetheless accomplishes great things, both good and evil: it is neither obedient nor manageable by us in what we desire. This does not affect the response. For if wild animals are tamed by man not by their nature, indeed fierce in appearance, but far more fierce in handling, would it not be much more appropriate to handle a member that is appropriate so that it might easily obey? Therefore, also what he says: "the tongue no man can tame," should not be read affirmatively, but rather with doubt or as a question, so that it might be said in this way. If a man can tame wild beasts and make them manageable, can he not tame his own tongue? Thus, this must be read and understood. For if it were said assertively, it would not seem right to use it as an exhortation when it says: "My brothers, this should not be done." (James 3:10) For if it were impossible to adjust in such a way, he who admonishes impossibilities does not make a stable and fitting warning. Someone might say: "Nevertheless, what he says." An uncontrollable evil must be expressed assertively, for these show through amplification that the tongue is untamable. However, on the contrary, the statement, "From out of the same mouth come blessing and cursing," (James 3:10) must be read with hesitation: for it is the speech of one exhorting the listeners. For if we are commanded to bless all, since the cursed will not inherit the kingdom of God, is it not shameful to use the same member for the ministry of iniquity and good works? No wise person would use the same instrument to move mud and oil. Do you pray? Do not curse your enemy. There is a great difference between prayer and cursing. If you do not forgive him who has troubled you, neither will you be forgiven: but by cursing you will ensnare yourself, when you pray that your debts may be forgiven, just as you forgive your debtors. (Matt. 6:9) But let us provide, for the sake of easier consequences, the whole section in the middle to present the order of the required phrase, adding some things that are lacking. It will be in this way: Behold, we put the reins on the horses so that they may obey us, and we turn their whole body around: behold also that ships, however large they are and tossed by fierce winds, are turned about by a small rudder wherever the impulse of the helmsman wishes. Thus also let the tongue be turned about in right speech. Nor is this difficult. For all nature, both of wild beasts and birds and serpents and sea creatures, is tamed and has been tamed by human nature. If this is so, can no one tame the tongue? This cannot be said at all.

This reason should be related to what was said above. The apostle said, and by the example of bits and a rudder explained, that although they are small, under good management they produce great results, and added that the tongue likewise must be managed rationally. Now with the examples just presented he explains that what he commands is not impossible. He speaks as if to say: someone will say that the tongue, although a small member yet one that produces much good and evil, is difficult to subject to our will. But this is no excuse, for if a man tames beasts that differ from him by nature, all the more can he tame his own member.

I do not believe that this passage can bear the interpretation which Pelagius wants to put on it. He says that this is stated as a reproach, as if one were to say: "Is no one therefore able to control his tongue?" As if it were easier to tame the tongue than to tame wild beasts. But I do not believe that this is the meaning. If James had wanted to say that, he would have done so, but instead he was determined to show what a great evil a man's tongue can be, so great that it cannot be tamed by anyone, even though that is not true of wild beasts. He said this not in order that we should tolerate this evil but in order that we should ask for divine grace to tame our tongue.

However, no man can tame the tongue. This sentence can be correctly understood in two ways: both that none of the good teachers can tame the tongues of those who neglect to restrain themselves from foolish prattling, and that there is no speaker who does not sometimes offend with his tongue. Finally, it was truthfully said of a perfect man placed in the moment of greatest temptation: In all this Job did not sin with his lips (Job I). And yet he afterward blamed himself, upon hearing the words of God, for the foolishness of his unwise speech, saying: I have spoken once, which I wish I had not said, and again, but I will add no more (Job XXXIX).

A restless evil, full of deadly poison, etc. He adds restless, because he had said it can't be tamed, whereas beasts and birds are tamed. He indeed calls it full of deadly poison, to explain why he called it untamable, since serpents are known to be tamable. He subsequently adds many things about the atrocity of its venom.

Just as a sword, if it is sharpened, is more easily able to kill, so the tongue, which has great difficulty in keeping itself quiet and cannot easily be controlled, becomes more insolent if it learns from bad people how to deceive, how to slander and how to incriminate.

The tongue is a piercing sword. But let us not wound others with it; rather let us cut off our own gangrene.

This should be read not in an affirmative but in an interrogative form, namely thus: if man tames and domesticates untamable beasts, will he really not tame his own tongue? This is how it should be read. For if one reads it in an affirmative form, then it would be unjust to give the following instruction: "My brethren, these things ought not to be so" (Jas. 3:10), for if it is impossible to tame the tongue, then the apostle vainly urges the fulfillment of the impossible. And the expression "it is an unruly evil, full of deadly poison" should be understood as an explanation.

This too should be understood in an interrogative form, as also the following.

Nothing bitter should come out of a mouth which has uttered the praise of so great a mystery, nor should the tongue say anything which is unworthy of a holy mouth. Let us keep it pure and not use it to curse. For if those who rail against God will not inherit the kingdom, how much more will this be true of those who curse?

Blessing and cursing proceed from the same mouth. My brothers, these things ought not to be so. Does a spring pour forth sweet and bitter water from the same opening? Just as sweet and bitter water cannot simultaneously bubble up from a single vein of the fountain, but if they are mixed in a vessel or a cistern, the sweet water immediately becomes bitter from the bitter water, but the bitter water cannot be changed into sweetness by the mixture of sweet water, so blessing and cursing cannot be in any way combined in one mouth; but whoever is accustomed to bless God by praying or preaching His word, but still does not cease to curse men, it is evident that the sweetness of his blessing is consumed by the bitterness of the cursing. For a little leaven corrupts the whole mass (I Cor. V). And there is no fair praise in the mouth of a sinner (Eccli. XV). Finally, if you make a pipe with double openings for the water to enter, and a single one for it to exit, and you pour bitter water in one side and sweet water in the other side, without any doubt where there is one exit opening, they will be mixed, and the water will appear bitter. For it is certainly much easier for sweet to turn into bitter when they are mixed together, than for bitter to turn into sweet. From this example, it is gathered that bad conversations, as testified by the Apostle, corrupt good morals as well as good speech.

From out of the same mouth come blessing and cursing. My brothers, this should not be done. Does the fountain give forth out of one hole sweet and sour water? Can, my brethren, the fig tree yield grapes: or the vine, figs? So neither can the salt water yield sweet. "From out of the same mouth." This kind of sacred discipline has received nothing bitter to be emitted, nothing ungrateful.