Principles of Taming the Tongue
Notes
Transcript
Introduction:
Introduction:
Most people live by their tongue, and their hands.
I know people that really do not believe they could talk if it were not for the hands telling the same story that their tongue is telling.
But, seriously, people live by their tongues.
And because most people live by their tongues the result is this; your tongue really is you.
The tongue is the tattletale of what is in the heart.
A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.
The tongue really is the revealer of the heart.
Now, all throughout the book of James he gives different test on how to see if you are really a Christian.
For example, in James chapter 1 and verses 1-18 give the test of genuine faith of how a professing believer handles the trials in their lives.
In chapter 1 verses 19-27 James gives the test of genuine faith by comparing a person who is just a listener to the Word or whether that person is also a doing of the Word.
Genuine believers are not at satisfied with just listening to the Word of God, they are compelled by the indwelling Holy Spirit to live out what they are being taught.
And the point of James:
But be ye doers of the word, and not hearers only, deceiving your own selves.
An old Scottish expression speaks of false Christians as “sermon tasters who never tasted the grace of God.”
Any response to the gospel that does not include obedience is self-deception.
If a profession of faith in Christ does not result in a changed life that hungers and thirsts for God’s Word and desires to obey that Word, the profession is only that, a mere profession.
Satan, of course loves such professions, because they give Church members the damning notion that they are saved when they are not.
They still belong to him, not to God.
Another test of genuine faith that James gives in chapter 2 verses 14-25 is the test of genuine works that accompany true faith.
Now, this is not teaching the opposite of the Apostle Paul that salvation is by grace plus nothing.
For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
Not of works, lest any man should boast.
Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
James is not teaching contrary to this, but James is expounding on these truths, not by denying salvation by grace alone, but by saying that if your faith is truly genuine that you will have good works that will be produced as a result of such faith.
He speaks on this with great practicality.
He first uses an example from current life:
If a brother or sister be naked, and destitute of daily food,
And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?
What good have you really done?
The point is that your words mean nothing is it is not backed up by action.
Then he adds:
Even so faith, if it hath not works, is dead, being alone.
He then illustrates the truth from the perspective of Satan and the mere believing; your belief does not mean anything such a case.
Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
He then gives an example from history and the patriarch Abraham:
Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
Seest thou how faith wrought with his works, and by works was faith made perfect?
And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
The point is that Abraham’s “profession” would mean nothing without obedience.
Ye see then how that by works a man is justified, and not by faith only.
It is not that it is faith and works that prove genuine faith, it is that genuine faith produces works.
And the next test of genuine faith that James gives is the test of the ability to Tame the Tongue.
The genuineness of someone’s faith will be demonstrated by speech and so will false faith.
Nothing is more telling about a person than the tongue.
In fact, James is so concerned about this that he mentions the tongue in every chapter.
Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
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.
Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.
But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.
And, of course, he mentions it in a large part of chapter 3 of which we will spend the next couple of weeks looking.
Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words:
And, listen, the reason that the Psalmist compared the tongue was like a arrow is because arrows kill from a distance and the deadliness of the tongue was that it could kill withour even being anywhere near the victim.
The tongue is a deadly arrow.
No where is the union of faith and works more visible than in your speech.
In fact, someone said that “everyone of us is carrying around a concealed weapon.”
All we have to do is open our mouths and the weapon is unconcealed.
In essence James is saying, “you say that you are a believer, let me see your tongue.”
Noting is more able to reveal total depravity than our mouth.
It is also interesting to note that the first sin committed after the fall was a sin with the mouth.
And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.
Notice how Paul describes the sinner in the book of Romans.
Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
When Isaiah came into direct contact with the glory of the Lord, notice the first thing that he confessed.
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
So, the mouth is the monitor of the human condition.
So, James called us to measure our speech and see if it is consistent with what we claim to the reality of our faith.
Controlling the tongue then is essential and James gives five compelling reasons for controlling the tongue.
First, Its Potential to Condemn.
Second, Its Power to Control
Third, Its Propensity to Corrupt.
Fourth, Its Primitiveness to Combat.
Fifth, Its Proclivity to Compromise.
We will look at two this morning and finish the others up next Lord’s Day.
I. It’s Potential to Condemn (vs. 1-2a)
I. It’s Potential to Condemn (vs. 1-2a)
My brethren, be not many masters, knowing that we shall receive the greater condemnation.
For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
Now, James begins this conversation about the tongue by saying to the Church that they should not force the issue of being many “Masters.”
Now, that is the Greek word “διδάσκαλος” and it literally is speaking of “Teachers.”
What James had in mind here when he write was to inform those that are, specifically, the teaching or preaching role in the Church.
Now, teachers were the prominent people in the life of the early Church.
Teachers are ranked very very high on the list of spiritual gifts that the Lord has given to the Church.
And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
In the early Church, where few people had the ability to read, the teacher would have been a position of considerable prestige.
Now this may have been why James might have to admonish believers about seek too early a teaching position in the Church.
The problem was that too many were seeking the status of teacher without the necessary moral qualifications.
And certainly unfit teachers would be the cause for the things that were happening, negatively, in the Church.
Partisan spirits (3:13-18), quarreling (4:1), and unkind, critical speech (4:11).
It is no surprise that James begins his admonition about the tongue with a practical illustration of the problem uncontrolled speech can create.
Because there are many people who may not be called into the minstry and that may not be ordained to the minstry, yet they are regular teachers of the Word of God.
By James giving the warning here “not to become many teachers,” he is not discouraging people people from communicating their scriptural insights.
Not does he want to hinder in any way those who are genuinely called by God to be official teachers of His Word.
What he is warning about is those that believe that they have such a Divine calling should first test their faith to be sure that they are saved.
Does that sound like a strange statement?
Certain those that say they are called be teachers of the Word having trusted Christ.
Yet, the test that is given is the test of the 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.
Now, this passage is very instructive for us because you have a number of people that believe that because they prayed a prayer, was baptized, or joined a church that are truly born again, yet they have absolutely no control over their tongue.
The words of the inspired text could not be any more clear; that if someone does not have the ability to bridle their own tongue that they have absolutely no reason to believe that they are really in the faith; in fact, the text says that their faith is in vain.
“Bridle” is the Greek word “χαλιναγωγέω” and in comes from two different Greek root words.
“αγω” which means “to lead; or bring,” and “χαλαω” which means “to let down or lower.”
This Greek word “χαλιναγωγέω” is only used twice in the NT and both times are in the book of James.
And the idea is of the ability to guide, to hold in check or to bridle.
James is saying that no matter how religious or spiritual a person may claim to be, if they absolutely do not have the ability to hold in check their tongue and control as you would an animal with a bridle, you have every reason to believe that the faith you say have is in vain.
“Vain” is “μάταιος” and speaks about:
James Explanation of Text
“pertain to being of no use”: “idle, empty, fruitless, useless, powerless, lacking truth.”71
James insists that their religion proves to be so futile that it might as well be nonexistent or lifeless.
A faith that does not transform the tongue is no saving faith at all.
And while the control of the tongue is a very telling test of the reality of one’s faith, James is equally as clear that no believer should begin any form of teaching God’s Word without a deep sense of the seriousness of this responsibility.
To sin with the tongue when alone or with one or two persons is bad enough; but to sin with the tongue in public, especially if you claim to be a speaker for God, is immeasurably worse.
Being a speaker for God carries with a greater judgment and great implications.
Those who teach do so verbally, and that their failures often relate to the words they speak.
Teaching and the use of the tongue go together.
Baker New Testament Commentary: James and the Epistles of John 1. Discipline of Speech (3:1–2)
Talk is cheap, we say. But we express ourselves in words that reflect our thoughts, intentions, and personalities. The words we speak influence those who listen to us, and with these words we teach others.
And the implication that James is making here is, “You must take good care not to thrust yourself into a teaching position because a teacher basically trades on his tongue and you have such a high liability to abuse that, and to bring upon yourself potential judgment.”
And since the tongue is the mark of true faith, it should be a proper measure then of those who articulate the faith, those who teach the faith.
And what James is articulating here in the Church is to prevent people in a foolish way of entering a teaching role.
Why?
Because of the great potential to sin with you tongue.
And when you sin with your tongue in private, that is one thing.
When you sin with your tongue in public, that is quite another thing.
And the potential for condemnation is far greater to the one at the wide level of verbal proclamation.
And James states that because of that greater judgment, you should not rush off to engage yourself into some recognized teaching or preaching minstry.
And the word “teachers” there is, as we have seen, “διδάσκαλος” and is the same word that is in connection with “rabbi.”
In the first century everywhere the Rabbi’s went they were treated with great respect.
In fact, it was actually believed that a man’s duty to his rabbi exceeded his duty to his parents because his parents only brought him into the life of this world, but his teacher brought him into the life of the world to come.
It was actually said that if a man’s parents and a man’s teacher were captured by an enemy, the teacher must be ransomed first.
If the Rabbi and parents needed help, it was a duty to help the rabbi’s first.
So, in the first century, teachers were held with great high esteem.
But, as James says, they are also held a potential judgment that is even greater.
Be very cautious, James says, when you embark upon the role of a teacher at any level because of the tremendous potential to condemnation your tongue will bring.
Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
But, in spite of this warning, there are those who want to grab the prominence, who are impressed and honored and who have absolutely little or no thought about the responsibility and accountability of such actions.
From which some having swerved have turned aside unto vain jangling;
Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
It was in the Church at Ephesus and no doubt in the congregation that James is addressing that there were some who were aspiring to the role of teaching who absolutely no idea of the possible implications of teaching error.
So the idea is that people who are teachers are under the potential of the greater condemnation by the things that they say; both in public and in private.
It is a frightening truth.
He is not discouraging people from aspiring to be teachers, but just warning them, because your tongue carries a tremendous potential to condemn.
Take great care to ascertain the seriousness of the role of teaching before you, to put it in the vernacular, shoot off your mouth.”
John MacArthur Sermon Archive Taming the Tongue, Part 1
“There’s no special honor in preaching, there is only special pain. The pulpit calls those anointed to it as the sea calls its sailors. And like the sea, it batters and bruises and does not rest. To preach, to really preach is to die naked a little at a time and to know each time you do it that you must do it again,”
Do not swell the ranks of teachers and preachers because the tongue has such a potential to condemn.
Anyone who speaks the Word of God is responsible for the private and public language that they use.
When you are a teacher of the Word of God you are directly responsible for the things that come out of your mouth.
In both your personal life and in life as a teacher.
Your speech has great impact on people’s lives.
Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.
The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.
A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.
The wicked is snared by the transgression of his lips: but the just shall come out of trouble.
Wise men lay up knowledge: but the mouth of the foolish is near destruction.
He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.
An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.
And this is so vitally important because speech is an expression of a person’s character.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.
A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.
But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.
For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.
The teacher is responsible to God, and to the people to whom they teach, how they use their tongue in a personal way.
The teacher is also responsible to God, and to the people to whom they teach, how they use their tongue in their teaching.
We looked at these verses on Sunday Night as we have been going through the Pastoral Epistles, that the Pastor-Teacher or anyone that is teaching take these things seriously.
If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.
Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.
This is a very serious matter.
Teachers who sin with their tongue receive a greater “condemnation.”
It is the Greek word “κρίμα” and it is usually in reference to negative judgment, thus the translation of “condemnation.”
John MacArthur Sermon Archive Taming the Tongue, Part 1
So, being a teacher of God’s Word is a very dangerous occupation for anyone because of the power of the tongue to speak error, or to speak misjudgment, or to speak inappropriately, or to misrepresent Christ, or the Holy Spirit.
And since teachers are expected to be a model of virtue, they are subject to greater judgment.
For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
Everyone sins in a myriad of ways.
And this is one way, the mouth.
And that underlies the warning regarding hurrying into a teaching position.
He says that we all stumble and this is comprehensive word on the depravity of everyone.
Who can say, I have made my heart clean, I am pure from my sin?
If they sin against thee, (for there is no man which sinneth not,) and thou be angry with them, and deliver them over before their enemies, and they carry them away captives unto a land far off or near;
You cannot get any clearer than that.
And the idea of James is this:
Do not hurry spending your life using your mouth if you realize how potentially disastrous that it is.
Because you are a sinner, you should take that responsibility reluctantly rather than hurriedly.
The Scriptures make many references to the mouth.
John MacArthur Sermon Archive Taming the Tongue, Part 1
wicked tongue, a deceitful tongue, a lying tongue, a perverse tongue, a filthy tongue, a corrupt tongue, a bitter tongue, an angry tongue, a crafty tongue, a flattering tongue, a slanderous tongue, a gossiping tongue, a back-biting tongue, a blaspheming tongue, a foolish tongue, a boasting tongue, a murmuring tongue, a complaining tongue, a cursing tongue, a contentious tongue, a sensual tongue, a vile tongue, a tale-bearing tongue, a whispering tongue, an exaggerating tongue
No wonder God put your tongue in a cage behind your teeth, walled in your mouth.
Remember that your tongue is in a wet place and it can slip easily.
The easiest way for a person to sin is with the tongue.
There are no restraints with the tongue, and so it brings the greater judgment.
So James warning about the is that the tongue has a Potential to Condemn; do not rush to be a teacher because you will receive the greater condemnation and as a teacher you use your tongue a lot.
It was said of John Knox:
James: The MacArthur New Testament Commentary Its Potential to Condemn
John Knox was so awed and burdened by the responsibility to declare God’s Word faithfully that, before his first sermon, he wept uncontrollably and had to be escorted from the pulpit until he could compose himself.
But even if you are not a teacher, do not be in too big of a hurry to become one, because you will receive a greater condemnation by how you use your tongue.
We must work to Tame the Tongue because of its Potential to Condemn.
II. Its Power to Control (vs. 2b-5a)
II. Its Power to Control (vs. 2b-5a)
For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.
Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.
Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
The Tongue has extraordinary power to control.
For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
James says that if a person is able to control his tongue that he is a “perfect” man, that is the Greek word “τέλειος” and it means to be mature.
A person that is able not to sin with his mouth gives evidence of a purified and mature heart, which is the source of righteous speech.
The idea is that only a mature believer will be able to control their tongue.
Then James makes this remarkable claim:
For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
The idea is this: that if we can control our tongues-which respond so readily to sin, then controlling everything else will follow.
If the Holy Spirit has control of this most volatile and intractable part of our being, how more susceptible to His control will the rest of our lives be?
James uses two examples to illustrate this truth.
Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.
Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.
James: The MacArthur New Testament Commentary Its Power to Control
Even gentle horses, which have been ridden for many years, are not controllable without bits in their mouths. As long as they are expected to perform service, whether for riding or for pulling a wagon or plow, they require that control. So it is with believers. To be useful to God, we will need our tongues controlled, with everything else following in submission.
The second illustration concerning the ship is that compared to the overall size of the ship, the rudder is a very small, yet it can steer the vessel wherever the captain desires it to go.
Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
And in the same way that the small bit control a much larger animal and the small rudder control a much larger vessel, the tongue has the power to control the rest of us.
It is a master control for the whole body, directing virtually every aspect of behavior.
James: The MacArthur New Testament Commentary Its Power to Control
If our tongue were so well under control that it refused to formulate the words of self-pity, the images of lustfulness, the thoughts of anger and resentment, then these things are cut down before they have a chance to live: the master switch has deprived them of any power to “switch on” that side of our lives. The control of the tongue is more than an evidence of spiritual maturity; it is the means to it.
Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
Man has an inclination to boast, and to be self-centered and to have a high image of themselves.
Whenever the tongue wages out of control, it leaves a path of destruction.
It tears down other people, it destroys Churches, families, marriages, and personal relationships.
It order for the tongue to control our lives in the right way, we must resist the ever-present inclination and temptation to boast and brag,
James: The MacArthur New Testament Commentary Its Power to Control
We should speak only gracious words, kind words, words that build up rather than tear down, that edify, comfort, bless, and encourage
If we are ever going to show the spiritual maturity of our lives, we must have a spirit control tongue.
As I pray to close out the service for today, why don’t you pray and ask the Spirit to guid your tongue so that everything that comes out of your mouth will be pleasing to Him and so that the rest of your body can be controlled by Him.
Asking the Spirit to forgive you for the times where your speech has not been an instrument of grace.
Forgiving us for the many times that we have violated in speech, and to ask Him to sanctify our mouths.
Because as our tongues are Spirit controlled, everything else comes into line.