James 3: Be Wise: Control
Your Tongue!
Although James chapter three neatly divides into a section on the
tongue and a section on wisdom, notice as you read how the two sections
are integrated. Verses 1-12 vividly describe a community torn apart
by someone’s unthoughtful use of language and James makes
it clear that an unbridled tongue will lead the community astray.
Have you seen this fire and chaos in your community? James argues
that words are also works, linking these verses to the message of
chapter two (Moo 147): faith without works is dead.
Indeed your good life, your life of works, must be lived in the
wisdom from above. James 3:13-18 is a return to the theme of singleness:
single-minded attention to the wisdom from above is what will return
peace. These verses may be advice for putting out the fire let lose
by the tongue in the verses above. Control comes from wisdom, not
the wisdom of the world, but the wisdom of God.
1. James: Control Your
Tongue! (estimated time 60 minutes)
James
is clear: you can't bless God with the same tongue that curses God's
creation. Are tongues wagging in your congregation? This exercise
looks at how we use conversation to solve, or not to solve, problems
in our churches.
Supplies
Chart Paper and markers
Role Play Problem for each group of three
Hand-out of Commentary on James 3:1-12 for each person
Discussion questions
Experiential Activity: Problem Talking
Divide into groups of three people. Two people will have a discussion
about a problem in the community; the third will observe. If you
can’t make even groups of three some groups may need more
than one observer. Hand each group a sample problem to discuss and
give them a couple minutes to prepare. All of the group may read
the description, but only the two should plan how to have the conversation.
The discussion problems should be models of inappropriate ways
we talk about issues in our community. The two most common examples
are likely to be two people evaluating a third person’s inappropriate
behavior, that is, gossip, and person one telling person two that
a third person, not present, doesn’t like their behavior of
person two: triangulation. If you have other examples from your
congregation, and can edit them enough that they are completely
anonymous, they would be appropriate for this exercise. The goal
is to have examples of types of conversations, rather than particular
details of conversations. Sample discussion problems.
Allow five or six minutes for the role play and then recombine
in the large group. Role play is awkward; be sure to stop before
all the groups are done. In the large group post the words Gossip
and Triangulation and ask the group to define them. If you have
used other examples of inappropriate conversation, post those terms
as well.
Take about five more minutes for the observers to describe the
conversations. Focus on the process, not on the content of the speech.
Look for what was effective? And what was not? rather than solving
the actual problem. It is effective for the discussion to turn to
real problems in your community, but stick to the way language and
communication are helping or hindering the issue, rather than the
problem itself. As a group, take another 15 minutes to consider
the following questions:
- Why do we use gossip and triangulation so frequently?
- Why is it so hard to confront a problem directly?
- What would happen if we did confront individuals with behavior
we don’t like?
Study the text
Return to small groups, use the same threesomes, or
combine into groups of six. Have one person in each group read aloud
James 2:1-12. Allow a minute of reflection and then ask each person
to share what stood out in the text for them. Read the scripture
aloud again and then handout the commentary for each person. Take
another 20 minutes to discuss these questions:
- Can we control our tongues?
- Is control of our tongues sufficient to keep our whole bodies
in check?
- We have talked about triangulation and gossip. How is this
similar to, or different from, cursing one another?
- Is James’ advice meant for teachers or for the whole
community?
- What can our congregation do differently with our tongues in
the coming weeks?
James 3:1-12
If we can control what we say, we can control our whole
body, James declares. The wisdom text Sirach declares that everyone
has slipped with their tongue at some time, it is a common wisdom
motif that it is impossible to control our tongues. But in verse
2 James argues that we must strive for perfection, that the control
of our tongue is the control of our very selves. Using examples
as common in the first century (Moo 154) as they are today, James
describes how to control a horse, a ship, and fire. The implication
is that our tongue can, indeed, be controlled.
And if we do not take control, the image of fire turns our attention
quickly to the eternal consequences of chaos. In verse 6 the untamed
tongue stains the whole body; it destroys creation like a fire destroys
a forest. Notice the creation allusions that James has included
in verse 6 with the phrase cycle of nature or wheel
of birth, the created animals in verse 7, and then the creation
in God’s likeness in verse 9. Compare this with Genesis 1:26.
In contrast to the image of creation, verse 6 turns from the earthly
forest fire to the eternal fires of Gehenna. Translated
hell in the NRSV, Gehenna is the valley where
garbage is dumped and burned on the south side of Jerusalem. In
apocalyptic literature the term is used as a metaphor for evil,
and for the devil living in this most evil place (Wall 169). For
James, an unbridled tongue, inflamed by the power of evil, will
in turn destroy the whole of creation (Wall 173).
Verses 1-8 set up a broad comparison between the unbridled tongue
and the controlled tongue, which brings about perfection. Verses
9-12 make the duplicity more apparent and more clearly ridiculous.
In verse 9 James points out that we can’t bless God at the
same time as we curse God’s creation. Note the use of restless
evil in verse 8. The Greek akatastatos came up earlier
in James 1:8, where it is translated unstable and describes
the double-minded person. In verse 10 again we have the image of
double-mindedness in the one who uses their mouth for both blessing
and cursing. James is straightforward: My brothers and sisters,
this ought not to be so.
While this entire passage has meaning for all our brothers and
sisters, some scholars believe that the use of we in verse
9 signals a switch to a specific incident in the community (Wall
173). If so, this is probably connected to the reference to teachers
in verse 1. We can imagine James addressing a teacher causing discord
in the community. James response is not to address the theology
or orthodoxy of the teaching, but rather to notice the results of
the teaching. Blessing and cursing are cannot come from the same
mouth. Peace and discord cannot come from the same teaching. James'
message once again emphasizes the works that we do, not the theology
that informs our works.
To whom is this message offered? Some scholars identify verse 1
as introductory for the entire chapter (Wall 173). Teachers,
then, are called to be stricter in their use of language; it is
teachers, especially, who must watch what they say. Wall argues
this passage is written to condemn the one teacher creating discord
in the congregation (Wall 173). However James refers again to sinful
speech in 4:1 and 4:11; in these instances he is clearly addressing
the community at large. Perhaps this is evidence that the lessons
in chapter 3 on the wise use of the tongue are meant for all of
us as well (Moo 148). In either case, it is interesting that James
uses the first person plural, we, in 3:1, identifying himself
as one of the teachers of the community.
Certainly the over arching goal for James is perfection,
of himself and other teachers here in chapter three, but certainly
of the community overall. James 3:2 refers to everyone
or anyone who controls their speech: the result of that
control is perfection. As we have seen in earlier texts, perfection
for James is found in self-control, in our works of the law. It
is perhaps unattainable, but it is indeed the goal we should set
ourselves.
Douglas J. Moo, The Letter of James in The Pillar
New Testament Commentary, DA Carson, general editor. (Grand
Rapids, Michigan: William B. Eerdmans Publishing Company, 2000).
Elsa Tamez, The Scandalous Message of James: Faith Without
Works Is Dead. John Eagleson, translator. With Study Guide
by Pamela Sparr. (New York: Crossroad Publishing Company, 2002).
Robert W. Wall, Community of the Wise: The Letter of James
(Valley Forge, PA: Trinity Press International, 1997).
Between Sessions: An Experiment with
Silence
Have your group try this experiment with silence sometime
before your next meeting. If you do all of chapter three in one
session, this exercise should be at the end of chapter three. Otherwise,
assign it here, before you proceed to the last verses of Chapter
3. Then, before starting the next session, meet in small groups
and read aloud James 3:1-12.
Discussion Questions:
- Does this text have new meaning after the experiment with silence?
- What did you learn about the power of speech after this exercise?
- How did it feel to be unable to speak? Were there situations
where you learned more by being quiet? WHere you were left out?
From Pamela Sparr, Study Guide The Scandalous Message
of James in the book by Elsa Tamez (New York: Crossroad Publishing,
2002).
“An experiment with Silence gives people the opportunity to
think more about what James says about the tongue and speech and
what it means to be powerless or without voice. Give everyone a
sticky name tag (with the backing still on) that says: 'I have taken
a vow of silence. Please don’t expect me to speak.' Ask people
to take a vow of silence that will be observed some time before
the [next] session. Silent time may be structured in a number of
ways, for example, for a particular time segment, such as three
two-hour segments to be determined individually; or full participation
during a certain meal time. Ask people to notice: how they felt;
how people interacted with them; what opportunities they missed;
what opportunities emerged as a result of being silent; what was
hard; what they learned. Invite them to jot down notes for use in
a discussion during the [next] session” (Sparr 129).
2. Wisdom of God or Earthly Wisdom (estimated
time 75 minutes)
The wise person achieve perfection by holding their tongue.
Wisdom is found by focusing on God and God alone-we cannot serve
both God and the wisdom of the world. What does it mean to live
a life of wisdom from above today?
Supplies
Chart Paper and Marker
One page of a recent newspaper for each person
Commentary for each group
Experiential Activity Wisdom
in the News?
Give each individual a page of a recent newspaper.
The exercise is easiest if you limit this to news rather than feature
sections of the paper. Using the stories on their page, they should
identify one or two people that they would describe as wise. It
will take some time for people to read a few stories in order to
find someone. Once most people have selected someone (about 10 minutes),
make small groups of four to six people.
In the small groups, everyone should share who they picked, and
why. Then ask each group to choose the wisest person from among
the individual choices. This will take 15 or 20 minutes.
Gather the large group and ask them to reflect on what we mean
by wisdom. Using chart paper, list descriptions of a person who
could be called wise. This should be a list of adjectives rather
than names of individuals. Once you have a good sized list, ask
if there is any difference between earthly wisdom and wisdom from
God. Circle those adjectives that describe wisdom from God in another
color. The large group exercise will take about 15 minutes.
Study the Text
Before reading the text, ask the group to listen for one word that
stand out for them in today’s text. Then read James 3:13-18
aloud to the entire group. Allow a minute of silence, and then ask
each person to share one word. Remind the group it is ok to pass.
Read the text aloud again.
Break out again into your small groups, with a copy of the commentary
for each group. Ask each small group to consider these questions:
- How is James’ list of wisdom from above different from
the groups?
- What is the difference between earthly wisdom and wisdom from
above?
- Do you think that James problem with an unqualified teacher
affected his list?
- What would be the fruits of God’s wisdom in your local
congregation? In the community?
James 3:13-18
It is through wisdom that we achieve perfection. Here and
again in James 4:1-10, wisdom is James focus. But it is clear that
not just any wisdom will do. For James wisdom, like works, is a
black and white issue. Here we see that wisdom from above is not
the same as the wisdom of the world. One is pure, the other is not.
You can try to follow both, or you can follow only God’s way,
but only those who focus single-mindedly on God’s way are
doing what is right.
If James 3:9 is the beginning of a discourse on a problem of unqualified
leaders speaking out to the congregation (Moo 149), then verse 13
is a direct challenge to those teachers. Show by your good life
that your works are done with gentleness born of wisdom. Surely
this is an attack on those who are cursing others in the congregation
in verses 9 and 10. The challenge is similar to that in James 2:18
Show me your faith apart from your works, and I by my works
will show you my faith. To prove your place as a teacher, prove
your wisdom is of God; show your gentleness. It is our actions that
prove our single-minded focus on God’s way.
Those whose actions show bitter envy and selfish ambition
are trying to live both in God’s world and the earthly world
at the same time. The phrase selfish ambition is related
to rivalry, particularly in a political sense. James is
now commenting on a struggle between two political leaders in the
congregation (Wall 183). His approach is to avoid the differences
in theology between the leaders, and to focus on the sociological
implications for the congregation. Disorder and wickedness of
every kind are the results he sees. It is the resulting disorder
that proves who is wrong, rather than extensive theological debate
(Wall 186). James uses the word akatastatos again in 3:16—implying
instability, restlessness, and its connection
to the double-minded (Moo 174) from verses 1:8 and 3:8.
If the consequences of double-mindedness is wickedness of every
kind, the wisdom from above can be seen by its fruits. Wall
describes the list as “a catalogue of well-known virtues that
describes the characteristics of speech formed by divine wisdom”
(Wall 187). This listing is similar to the fruits of the spirit
in Galatians 5:22-23:
By contrast, the fruit of the Spirit is love, joy, peace,
patience, kindness, generosity, faithfulness, gentleness, and
self-control.
The Galatians text does not provide the same list, and
does not imply that James or Paul knew of each other’s letters.
But we see that the image of humility, peaceableness
and upright behavior (Moo 175) are the marks of Christian
living. Both James and Paul are concerned with how we live out our
lives as Christians.
For James the benefit of single-minded focus on the wisdom from
above is purity. James use of peaceable, gentle,
and willing to yield seem to be directly in contrast to
the controversy between the two teachers. To be full of mercy
and good fruit links this text to the care of widows and
concern for the poor found throughout James. Impartiality
and sincerity again are words that could describe an honest
political campaign. Verse 18 then is the consequence of God’s
wisdom and calls to mind Jesus’s words: Blessed are the
peacemakers for they shall be called sons of God (Matt 5:9).
Douglas J. Moo, The Letter of James in The Pillar
New Testament Commentary, DA Carson, general editor. (Grand
Rapids, Michigan: William B. Eerdmans Publishing Company, 2000).
Elsa Tamez, The Scandalous Message of James: Faith Without
Works Is Dead. John Eagleson, translator. With Study Guide
by Pamela Sparr. (New York: Crossroad Publishing Company, 2002).
Robert W. Wall, Community of the Wise: The Letter of James.
(Valley Forge, PA: Trinity Press International, 1997).
|