The Untamable Tongue
Notes
Transcript
We continue our exposition of the book of James,
In the previous sermon section (2:14–26), James taught that genuine saving faith demonstrates itself through deeds.
Now in 3:1–12 he examines speech as another external indicator of one’s inner spiritual condition.
In this part, James gives a negative but truthful view of how people often speak with unkindness and harm.
our topic for today is The Untamable Tongue
Lest stand up to read Gods Word
English Standard Version (Chapter 3)
Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. 2 For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. 3 If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. 4 Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. 5 So also the tongue is a small member, yet it boasts of great things.
How great a forest is set ablaze by such a small fire! 6 And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. 7 For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, 8 but no human being can tame the tongue. It is a restless evil, full of deadly poison. 9 With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. 10 From the same mouth come blessing and cursing. My brothers, these things ought not to be so. 11 Does a spring pour forth from the same opening both fresh and salt water? 12 Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.
Hermanos míos, no os hagáis maestros muchos de vosotros, sabiendo que recibiremos un juicio más severo. Porque todos tropezamos de muchas maneras. Si alguno no tropieza en lo que dice, es un hombre perfecto, capaz también de refrenar todo el cuerpo. Ahora bien, si ponemos el freno en la boca de los caballos para que nos obedezcan, dirigimos también todo su cuerpo. Mirad también las naves; aunque son tan grandes e impulsadas por fuertes vientos, son, sin embargo, dirigidas mediante un timón muy pequeño por donde la voluntad del piloto quiere. Así también la lengua es un miembro pequeño, y sin embargo, se jacta de grandes cosas. Mirad, ¡qué gran bosque se incendia con tan pequeño fuego! Y la lengua es un fuego, un mundo de iniquidad. La lengua está puesta entre nuestros miembros, la cual contamina todo el cuerpo, es encendida por el infierno e inflama el curso de nuestra vida. Porque todo género de fieras y de aves, de reptiles y de animales marinos, se puede domar y ha sido domado por el género humano, pero ningún hombre puede domar la lengua; es un mal turbulento y lleno de veneno mortal. Con ella bendecimos a nuestro Señor y Padre, y con ella maldecimos a los hombres, que han sido hechos a la imagen de Dios; de la misma boca proceden bendición y maldición. Hermanos míos, esto no debe ser así. ¿Acaso una fuente por la misma abertura echa agua dulce y amarga? ¿Acaso, hermanos míos, puede una higuera producir aceitunas, o una vid higos? Tampoco la fuente de agua salada puede producir agua dulce.
Lest pray
We are going to see 4 main points in this passage (James 3:1–12)
A. The Teacher’s Tongue and Judgment (3:1–2)
B. Illustrations of the Tongue’s Power and Potential for Harm (3:3–8)
C. The Hypocritical Slanderous Tongue (3:9–10) La lengua hipócrita y calumniosa
D. Closing Illustrations against Hypocritical Slander (3:11–12) Ilustraciones finales contra la calumnia hipócrita
A. The Teacher’s Tongue and Judgment (3:1–2)
James opens chapter 3 with a warning that alarms teachers everywhere, “Not many of you should presume to be teachers … because … we who teach will be judged more strictly” (3:1). Paradoxically, every time a teacher rises to explain this verse, he invites judgment on himself.
Some have suggested that James addressed this warning to particular problems in his church.
Perhaps unqualified men sought to usurp church authority.
Perhaps vain people sought the honor of the public position of “teacher.”
Quizás hombres no calificados intentaron usurpar la autoridad de la iglesia. Quizás gente vanidosa buscaba el honor del cargo público de “maestro”.
James is expanding the warning he gave his readers inJames 1:26 If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless.
Santiago 1:26 Si alguno se cree religioso, pero no refrena su lengua, sino que engaña a su propio corazón, la religión del tal es vana.
A true test of a man’s religion is not his ability to speak,” as we are so apt to think, “but rather his ability to bridle his tongue.”
R. Kent Hughes
Una verdadera prueba de la religión de un hombre no es su capacidad para hablar”, como solemos pensar, “sino más bien su capacidad para refrenar su lengua”.
R. Kent Hughes
The ministry of teaching should be a rare calling because of the immanent dangers of its chief method of fulfillment
El ministerio de enseñanza debería ser una vocación poco común debido a los peligros inmanentes de su principal método de cumplimiento.
In our passage v1 we se there is a stricter judgment. This is an ironically serious warning because of the God-ordained method of spreading the revealed truth of the gospel by means of teaching
The spoken word is central to the expansion of the gospel in the world and was and is the primary means that God’s revealed truth is proclaimed for salvation
Romans 10:8 (ESV) But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith that we proclaim);
Romanos 10:8 (LBLA) "Pero ¿qué dice? Cerca de ti está la palabra, en tu boca y en tu corazón (es decir, la palabra de fe que predicamos):"
Romans 10:14 (ESV) How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?
Romanos 10:14 (LBLA) ¿Cómo, pues, invocarán a aquel en quien no han creído? ¿Y cómo creerán en aquel de quien no han oído? ¿Y cómo oirán sin un predicador?
1 Corinthians 1:17 (ESV) For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.
1 Corintios 1:17 (LBLA) "Pues Cristo no me envió a bautizar, sino a predicar el evangelio, no con sabiduría de palabras, para no hacer vana la cruz de Cristo."
1 Corinthians 1:21 (ESV) For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe.
1 Corintios 1:21 (LBLA) "Pues ya que en la sabiduría de Dios, el mundo no conoció a Dios mediante la sabiduría, agradó a Dios salvar a los creyentes por la locura de la predicación."
2 Corinthians 4:5 “For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake.”
2 Corintios 4:5 (LBLA) "Pues no nos predicamos a nosotros mismos, sino a Cristo Jesús como Señor, y a nosotros como vuestros siervos por amor de Jesús."
When we teach others,God examines our teaching, because a teacher is usually held in high esteem
Perhaps teachers desires the authority and prestige of the office, and forget about the tremendous responsibility and accountability!
Those who teach the Word face the stricter judgment.
Teachers must use their tongue to share God’s truth, and it is easy to commit sins of the tongue.
Think of the damage that can be done by a teacher who is unprepared.
biblical examples illustrating the potential damage that can be caused by an unprepared teacher:
1. Misinterpreting Scripture: A teacher who is unprepared may misinterpret or misrepresent(puede malinterpretar o tergiversar) the teachings of the Bible, leading others astray and causing confusion among those seeking spiritual guidance
2. Spiritual Confusion: Lack of proper preparation may result in spiritual confusion among the congregation, leading to a misunderstanding of essential biblical truths and principles, which can hinder their spiritual growth
3. Stumbling (tropezar) of the Flock: Unprepared teaching can lead to the stumbling of those seeking spiritual nourishment, potentially causing them to fall into doubt, disbelief, or spiritual complacency
4. Hindered Spiritual Development: Without proper guidance and instruction, individuals may be deprived of the opportunity for spiritual maturity and growth, hindering their ability to deepen their relationship with God and understand His Word more deeply
It is true that only qualified people should teach.
It is also true that some people get a thrill from standing before an attentive audience.
But these points are not the topic of James 3. James’s theme is that we must tame the tongue but cannot do so.
Teachers make an excellent test case of the issue. Teachers should certainly guard their speech.
They are especially vulnerable to failures of speech because their role demands that they speak so much.
More words mean more errors.
As we grow accustomed to public speaking, we can become careless.
A medida que nos acostumbramos a hablar en público, podemos volvernos descuidados.
When we're asked for our opinion, we often tend to give one, even if we might not have the necessary qualifications or enough facts to support our viewpoint.
Humor is a dangerous gift. It pleases the crowd, but can easily wound or mislead (engañar).
Too many laughs come at someone else’s expense.
Demasiadas risas vienen a expensas de otra persona.
Public speech (Discurso público) before a frequently captive audience “provides temptations to virtually every form of evil speech:
arrogance and domination over students;
anger contradiction or inattention;
slander and meanness toward absent opponents;
flattery of students for the sake of vainglory.” (example of Christian School)
These problems are all the worse in the church since Christian teachers are expected to be models of virtue. So teachers are subject to judgment.
Now James does not accuse teachers of being especially wicked:V2
James 3:2 (ESV)
For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.
Santiago 3:2 LBLA): 2 Porque todos tropezamos de muchas maneras. Si alguno no tropieza en lo que dice, es un hombre perfecto, capaz también de refrenar todo el cuerpo.
”No one can control his tongue. If anyone could, he would be faultless and perfect, “able to keep his whole body in check.”
“Nadie puede controlar su lengua. Si alguien pudiera, sería impecable y perfecto, “capaz de mantener todo su cuerpo bajo control”.
The tongue daily demonstrates both our sinfulness and our inability to reform ourselves.
Failures of the tongue are frequent and public specially with the people we love the most--- guilty as charge, hence undeniable.
Scripture has long used sins of the tongue to describe human fallenness.
When Isaiah met the Lord in the temple, the prophet cried out “I am ruined
Isaiah 6:5 (ESV) And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!
Isaiahs 6:5 ”Entonces dije: ¡Ay de mí! Porque perdido estoy, pues soy hombre de labios inmundos y en medio de un pueblo de labios inmundos habito, porque han visto mis ojos al Rey, el Señor de los ejércitos.
When the psalmist offered counsel for those who long for a good life, he said,
Psalm 34:12–13 (ESV) What man is there who desires life and loves many days, that he may see good? Keep your tongue from evil and your lips from speaking deceit.
Salmo 34:12-13 ¿Quién es el hombre que desea vida y quiere muchos días para ver el bien? Guarda tu lengua del mal, y tus labios de hablar engaño.
On the other hand The Bible condemns “recreational” speech such as gossip and coarse jesting.
Proverbs 20:19 says, “A gossip betrays a confidence; so avoid a man who talks too much.
La Biblia condena las expresiones “recreativas”, como los chismes y las bromas groseras. Proverbios 20:19 dice: “El chisme delata la confianza; así que evita a un hombre que habla demasiado”.
When Paul concludes his indictment of human sin, he turns to the tongue. “ Romans 3:10–14 “as it is written: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.” “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” “Their mouth is full of curses and bitterness.””
Cuando Pablo concluye su acusación del pecado humano, recurre a la lengua.Romanos 3:10-14 como está escrito: No hay justo, ni aun uno; no hay quien entienda, no hay quien busque a Dios; todos se han desviado, a una se hicieron inútiles; no hay quien haga lo bueno, no hay ni siquiera uno. Sepulcro abierto es su garganta, engañan de continuo con su lengua, veneno de serpientes hay bajo sus labios; llena está su boca de maldición y amargura;
The tongue is so difficult to control that anyone who can do it must have mastered himself completely.
For most of us, our mouth is our undoing. Proverbs says:
A fool’s lips walk into a fight, and his mouth invites a beating. A fool’s mouth is his ruin, and his lips are a snare to his soul.
Para la mayoría de nosotros, nuestra boca es nuestra perdición.
Proverbios 18:6-7 Los labios del necio provocan contienda, y su boca llama a los golpes. La boca del necio es su ruina, y sus labios una trampa para su alma.
As we move to our second point James is
B. Illustrations of the Tongue’s Power and Potential for Harm James 3:3–8
James’s main purpose in this section (vv. 3–8) is to appeal to the emotions and imaginations of his readers as he warns them of the destructive power of human speech.
James uses three analogies to illustrate the influence of the tongue. He says:
When we put bits into the mouths of horses to make them obey us, we can turn the whole animal.
Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go.
The tongue, he says, is like a horse’s bit, a ship’s rudder, and a fire among trees.
The tongue rests in the human mouth much as the bit is in the horse’s mouth.
In both cases, a small thing moves and controls a large body.
The tongue is like the rudder of a ship.
Just as a small part of a ship turns the whole, so the tongue has great influence on the whole person.
The tongue is like a spark of fire in the woods. Even as a small spark can start a great conflagration, so the tongue can set fire to relationships or communities.
Bits and rudders were common in antiquity, if they are not today.
Were James writing today, he might use something familiar, like the steering wheel on a car. But his point would remain: the tongue is most influential.
As a bit directs a horse and a rudder directs a ship, so the tongue directs human life.
This is a timeless truth
What we do follows what we say.
Both our internal speech (our thoughts) and our spoken words direct our actions.
One writer says James’s purpose “is not to warn … against the hasty or impure or lying tongue … but to make the positive point that control of the tongue leads to a master control of ourselves.”
Just as bit and rudder “really do master the violence of the horse and of the storm.… [so] the tongue is the key factor in controlled living.”
Nothing, on this view, is more vital than control of the tongue.
“It is not that a person strong enough to control the tongue is therefore also strong enough for every other battle.
It is rather that winning this battle is in itself a winning of all battles.”
Therefore we should work hard to master the tongue; it is the key for all self-mastery.
This idea is appealing, in one way, since it directs human effort to one central task.
Unfortunately, this view runs against the rest of Scripture. Jesus does not say “control the tongue and you control all.”
He says your heart controls your tongue and speech:
Matthew 12:33–35 ““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 speak good, when you are evil? For out of the abundance of the heart the mouth speaks. The good person out of his good treasure brings forth good, and the evil person out of his evil treasure brings forth evil.”
33 O haced bueno el árbol y bueno su fruto, o haced malo el árbol y malo su fruto; porque por el fruto se conoce el árbol. 34 ¡Camada de víboras! ¿Cómo podéis hablar cosas buenas siendo malos? Porque de la abundancia del corazón habla la boca. 35 El hombre bueno de su buen tesoro saca cosas buenas; y el hombre malo de su mal tesoro saca cosas malas.
At first glance, James seems to say the person who controls the unruly tongue can surely control the other, more easily tamed, members of the body.
Jesus certainly agrees that control of the tongue is important when he says
Matthew 12:37 “for by your words you will be justified, and by your words you will be condemned.”
37 Porque por tus palabras serás justificado, y por tus palabras serás condenado.
Notice that James’s illustrations seem to have two parts: the bit and the horse, the rudder and the ship.
Careful review reveals that the analogies assume a third part, an agent that exercises its will through bit, rudder, and tongue.
For the horse, a rider uses the bit to direct his mount.
For the rudder, the pilot expresses his will through the rudder to guide the ship.
For the tongue, the will of a man expresses itself in speech that guides action.
So James agrees with Jesus; the heart moves the tongue.
Therefore, we cannot simply decide, by a resolution of the will, to control the tongue. For the heart controls our resolutions.
We will return to that thought shortly, but for now James is interested in the tongue and its reckless power.
He says,V3 to translate literally, “Behold the size of a fire that sets ablaze what size of a forest” (James 3:5).
Él dice, V3 para traducir literalmente: “Mirad, qué tamaño de bosque tiene el tamaño de un fuego que enciende” (Santiago 3:5).
That is, a small fire can start a great fire that rages through the countryside.
Es decir, un pequeño incendio puede provocar un gran incendio que arrasa el campo.
Out in the woods, a little carelessness with fire can cause enormous damage.
En el bosque, un pequeño descuido con el fuego puede causar daños enormes.
If a gust of wind blows over the embers of a dying fire and lifts a spark into dry trees or brush, an entire hillside may soon be ablaze.
Si una ráfaga de viento sopla sobre las brasas de un incendio moribundo y levanta una chispa hacia los árboles secos o la maleza, pronto toda una ladera podría arder.
A moment of carelessness can cause terrible damage. The tongue is like a fire when rumors and gossip spread, as we say, like wildfire
Un momento de descuido puede causar daños terribles. La lengua es como el fuego cuando los rumores y chismes corren, como decimos, como la pólvora.
James now further explains this reality on V 7-8 by using for (porque)at the beginning of the verse its like explaining what he just said
By this we know that the tongue is enflamed by hell:
James 3:7 “For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind,”
Santiago3:7 Porque todo género de fieras y de aves, de reptiles y de animales marinos, se puede domar y ha sido domado por el género humano,
and this
Pet dogs being trained to obey commands and perform tricks in households and public spaces.
Domesticated cats living in homes, displaying varying degrees of dependence on human care.
Farm animals like cattle and pigs raised in controlled environments and often trained for specific purposes such as providing milk or meat.
Zoos and wildlife parks housing various species of wild animals, often kept in controlled habitats and trained to interact with humans for educational purposes.
Marine parks and aquariums where dolphins and seals are trained by professionals to perform shows and interact with audiences.
Humankind subdues every kind of animal, but it cannot subdue itself.
James’s literal phrasing is a bit awkward:(Incomodo) James 3:8 “but no human being can tame the tongue. It is a restless evil, full of deadly poison.”
Santiago 3:8 pero ningún hombre puede domar la lengua; es un mal turbulento y lleno de veneno mortal
This language makes you think. Human nature cannot control the tongue, yet the tongue must be tamed. Who then, will tame the tongue?
as i was wrestling with even preaching this because i am so guilty of this
its even harder when you know that you are preaching something you desperately need to deal with
and how easy it is to not tamed tongue with the people that you love the most --your family
This chapter crushed my heart. my wife knows
this is a timeless reality that we are all in it james say in V2 of our passage
James 3:2 “For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.”
Santiago 3:2 Porque todos tropezamos de muchas maneras. Si alguno no tropieza en lo que dice, es un hombre perfecto, capaz también de refrenar todo el cuerpo.
Think about you i was definitely broken as i was preparing for this sermon
we are not capable of changing ourselves
we are not capable to tame our tongues
i found comfort in this that James “does not say ‘no one can tame the tongue,’ but ‘no man,’
so that, when it is tamed, we admit that it was done by the mercy of God, the assistance of God, the grace of God and for the glory of God
If something i found in this chapter and in this sermon is grace
empowering grace - gracia potenciadora
Abounding grace - gracia abundante
Overflowing grace - gracia desbordante
Irresistible grace - gracia irresistible
Sanctifying grace - gracia santificadora
Are you struggling to tame your tongue:
1. Are you speaking with love and respect to others, even in challenging situations?
2. Do your words reflect the values and teachings of your faith, or do they contradict them?
3. Are you spreading gossip or engaging in harmful speech that damages others' reputation?
4. Do you take responsibility for the impact of your words, even when they unintentionally hurt others?
6. Do you use your words to build others up and encourage them, or do you tear them down with criticism and negativity?
7. Are you mindful of the consequences of your words, understanding that they can have a lasting impact on others?
8. Do you ask for forgiveness when your words have caused harm, and do you seek to make amends?
When this kind of conviction leads me to Christ its a glorious thing
In the Temptation in the Wilderness: Despite being tempted by the devil, Jesus responded with the words of Scripture, demonstrating self-control and a reliance on God's truth
In His Interactions with the Pharisees: Jesus often used wisdom and discernment in His responses to the Pharisees, addressing their questions and challenges with grace and authority
During His Crucifixion: Even in the midst of extreme suffering and injustice, Jesus spoke words of forgiveness and compassion, demonstrating His control over His speech and His unwavering commitment to His mission
In His Teachings: Throughout His ministry, Jesus spoke with authority and clarity, using parables and teachings that were impactful and transformative, showing His mastery over language and communication
In His Interactions with His Disciples: Jesus often spoke words of encouragement, correction, and guidance to His disciples, demonstrating a balance of love and truth in His communication with them
Let the peace of Christ guide your words and tone.
Trust Christ's wisdom to guard your tongue and speech.
Speak with grace, knowing Christ empowers your communication.
Lean on Christ's love to shape your interactions and conversations.
Allow Christ's truth to be the foundation of your spoken words.
Lets pray
C. The Hypocritical Slanderous Tongue (3:9–10) La lengua hipócrita y calumniosa
D. Closing Illustrations against Hypocritical Slander (3:11–12) Ilustraciones finales contra la calumnia hipócrita