James 3

"And we went forth, and saw before the entrance Optatus the bishop at the right hand, and Aspasius the presbyter, a teacher,

You shall rejoice in the morning, that is, in the world to come, if you have gathered the fruits of righteousness by weeping and labor in this world.

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

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 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.

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

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.

Let us cleanse the eyes of our souls of all filth. For just as filth and mud blind the eyes of the flesh, so too worldly concerns and discussions about moneymaking can dull the hearing of our minds more effectively than any filth, and not only corrupt them but do wicked things as well.

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.

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.

This is the wisdom which tames the tongue, descending from above, not springing from the human heart. Would anyone dare to snatch it away from the grace of God and, with overweening pride, place it in the power of man?

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.

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.

Who then would ever dare to call himself perfect?

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.

The spring is the heart of man, the flowing stream of water is his speech, and the opening through which it pours is his mouth. The sweet water is sound doctrine, while the bitter water is just the opposite.

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.

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

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

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.

Hyperichius said, ‘He who teaches others by his life and not his speech is truly wise.’

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.’

[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.’

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.

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.

Who is wise and has knowledge among you? Let him show by good conversation his working in mildness of wisdom. But if you have bitter zeal, and there be disputes in your hearts: glory not and be not liars against the truth. For this is not wisdom descending from above: but earthly, sensual, devilish. For where zeal and contention is: there is inconstancy, and every perverse work. But the wisdom that is from above, first certainly is faithful: then peaceable, modest, vulnerable, consenting to the good, full of mercy and good fruits, not judging, without distinction. And the fruit of justice, in peace is sowed to them that make peace.
"Who is wise and has knowledge among you?" When men were ambitious and boasted of the wisdom of this world, they preached from disagreement and rivalry of the rulers, openly inciting the people to agitation, and besides, they were wasting away with envy and allowing human things to mingle with divine, so that the examiners were drawn in by the novelty of what was being said; hence also heresies arose. Therefore, after completing the discourse on the slander and intemperance of the tongue, he then transitions to envy, which arises in men from similar recklessness: and he says that these doctrines are not established and firm, as they are not from divine wisdom, but rather demonic. However, he said this to encourage the good teacher, saying that he should show his wisdom through good works with his gentleness. Moreover, since the name of zeal, that is passion, is neutral and indifferent in itself to good and evil. (For zeal, or passion, is a movement of the heart stirred up towards something with some similarity to that which is the object of study or affection) therefore he added bitter zeal, showing what passion leads to. Indeed, contentiousness is a blameworthy contention and obstinacy.
"first certainly is faithful." That is, pure and without stain, adhering to no fleshly thing.
"without distinction." Not discerning the observance of foods and various washings. Paul discusses these matters in detail in the Epistle to the Colossians. (Col. 2:1)

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.

So the tongue also is certainly a little member, and boasts great things. Behold how much fire what a great wood it kindles? 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. 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.
"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.
"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.
"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," (Jame 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.

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.

The mature faithful should not have any bitterness or jealousy in them, since such things are not given by God but are conceived by diabolical fraud. For where there is jealousy there is strife, disloyalty and every kind of evil which divine authority condemns.

For being power-hungry and filled with the wisdom of the world, they preached with the force and zeal of orthodox teachers, gathering a crowd with no trouble at all and deceiving them, mixing human things with the divine, so that the hearers might be dazzled by the newness of what was being said. That is how heresy arose. But James forbids that kind of teaching and whatever comes from a wisdom which is not divine but diabolical. He said all this in order to praise good teaching, the wisdom which comes from humility in words and in useful deeds.

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.

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.

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.

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?

Can a fig tree, my brothers, produce olives, or a vine figs? etc. It is clear, because just as a tree cannot, having lost its natural fruit, produce the fruit of another tree from itself, so a slanderer, even if he seems to speak some good temporarily, is in no way able to have the fruit of blessing. But if someone wishes to discuss this more deeply, in the fig tree whose leaves our first parents, after the recognition of their transgression, used to cover their nakedness, can be understood the veil of excuse, by which they then tried to repel the reproach of the Creator and to cast it back on the Creator Himself, and now many of the foolish turn their hearts to an evil word, to excuse excuses in sins (Psalm 140). In olives can be taken the fruit of mercy, in the vine the fervor of love. But I, he says, like a fruitful olive tree in the house of the Lord, have hoped in the mercy of my God (Psalm 51), that is, just as one who produces the fruit of mercy, I have hoped for mercy myself from the Lord. Likewise: And your cup inebriates me, how excellent it is (Psalm 23)! Which is understood to speak of the love of God, which is poured out into our hearts through the Holy Spirit who has been given to us (Romans 5). Therefore, a fig tree cannot produce olives, because whoever tries to excuse himself for sins rather than accuse himself, in no way performs works of piety for sins perfectly towards others, but gives more with a proud heart. Nor can a vine produce figs, because he who is perfectly inebriated with divine love, accuses none of his errors, except himself.

Who among you is wise and disciplined, let him show by good conduct his works in the humility of wisdom. Because he had imposed silence on wicked teachers and had forbidden them to hold the rank of teacher, since he saw that they had neither the perfection of life nor the restraint of the tongue, he consequently admonishes that if anyone among them is wise and disciplined, or appears to be so to himself, let him show his wisdom and discipline more by living wisely and disciplined than by teaching others. For he who with meek heart and calm speech does the good which he can, surely gives evident proof of a wise man. For the beginning of wisdom is the fear of the Lord (Psalm 110). But he who is more inclined to preach the word than to act often incurs the guilt of foolishness through the love of boasting, through the zeal of contention, through the facility of eloquence, through the envy of other teachers, through ignorance of the catholic truth. Well does that saying of Solomon apply to him: For in the multitude of words there wanteth not sin (Proverbs 14). Hence it is rightly added here:

But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits. This is the gentleness of wisdom that he previously instructed to be possessed, certainly as opposed to the bitterness of jealousy and contention, which is foolish, by which the virtue and doctrine of the holy preachers are mutually associated with each other in the peace of charity and concord. First, he says, pure, then peaceable. Pure, evidently, because it understands chastely; peaceable, because it does not separate itself from the society of others through pride. Gentle, willing to yield, full of mercy and good fruits, because it is certainly the wise man's task to give assent to the persuasion of the good, just as Peter promptly agreed with the one rebuking him, and to repudiate the doctrine of the wicked with all intention, either by teaching or by living.

Full of mercy and good fruits. And this is the good conduct that he urged above to show the wise and disciplined, that is, to be merciful in mind, and to show outwardly the fruits of that mercy through works of piety.

Judging without hypocrisy. This virtue is as much used properly by pure wisdom as contentious and blasphemous wisdom entirely lacks it. For he who desires to appear more learned and more perfect than others must labor greatly, so that he can skillfully chastise his neighbor as if he were less prudent, and also to always falsely pretend that he has never done or said anything wrong, even to those whom he is estranged from.

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.

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.

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.

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:

Where there is jealousy and contention, there is inconstancy and every wrongful work. With all, he says, guard your heart, for from it comes life. For just as the root of the heart is, so in the sight of internal judgment is the whole fruit of action. And he who conceals wickedness in a heart filled with envy or contention, every work of his is wrongful, however righteous it may seem to men, evidently because of the inconstancy of a mind fluctuating here and there, because he has neglected to anchor himself firmly to the heavenly gaze.

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.

The fruit of righteousness is sown in peace by those who make peace. Everything we do in this life is a seed of future retribution, and that retribution itself is the fruit of present works, as the Apostle bears witness, saying: For whatever a man sows, that he will also reap. And he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life (Galatians VI). And therefore it is rightly said that the fruit of righteousness is sown in peace by those who make peace. For the fruit of righteousness is eternal life, which is rewarded for just works, because those who seek peace follow it; with that same peace which they study, they sprinkle the soil of their heart as with the best seed, so that through the daily growth of good works they may be able to arrive at the fruit of heavenly life. Concerning this, it is written elsewhere: Those who sow in tears shall reap in joy (Psalm 126), and so on to the end of the psalm. But the wicked also sow and reap, because they will receive according to their deserts in judgment. However, they are known to reap not fruit, but corruption, because they do not enjoy eternal goods (for fruit is named from enjoying), but they will pay eternal penalties for the corruption in which they lived.

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).

This is not the wisdom descending from above, but earthly, unspiritual, demonic. And Paul says that the natural man does not receive the things of the Spirit of God. It should be noted that the natural man, or natural wisdom, is derived not from the animal, but from the soul, as the Apostle testifies, because the first man Adam was made a living soul, the last Adam a life-giving spirit (I Cor. XV). But it is not first that which is spiritual, but that which is natural. The authority in Greek, in which language ψυχὴ means soul, and ψυχικὸν means natural, confirms that it is derived from the soul. Moreover, though animals in Latin seem to derive their name from the soul, in Greek they have a very different and dissimilar etymology. For they get their name from the fact that they live. Among the Greeks, ζωὴ means life, ζῶα means animals. Therefore, when the Apostle in his Epistles often mentions the carnal man, the natural man, and the spiritual man, he calls spiritual either the Lord Himself, who, appearing in flesh and soul, was full of the Holy Spirit, or every elect person, who, naturally consisting of flesh and soul, also received the grace of the Holy Spirit according to the measure of Christ's gift, by which he is enlightened. But he calls carnal or natural the man who, having no grace of the Spirit, knows only to think or do those things which are naturally implanted in the senses of the flesh or the soul. Therefore, contentious and proud wisdom is rightly remembered as earthly, unspiritual and demonic, because while the soul seeks earthly glory, while, devoid of spiritual grace, remaining alone, it thinks of those things which are naturally implanted in it after the fall of the first transgression, rightly deluded by the evil spirit, it turns to doing those things which are mad and harmful.

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.

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.

But if you have bitter zeal, and there are contentions in your hearts, do not glory, etc. He says 'bitter zeal' because there is also sweet zeal, from which also the apostle Simon rightly received the name of perfect heart. Which also Elijah had, when he said: I have been very zealous for the Lord God of Hosts, for the children of Israel have forsaken your covenant (1 Kings 19). And the apostle Paul: For I am jealous for you with a Godly jealousy (2 Corinthians 11). There is also good contention, which the Lord commanded us to have, saying: Strive to enter through the narrow gate (Luke 13). Do not, he says, glory, and lie against the truth. For the Truth itself proves that those who utter words of wisdom from their mouth, and carry bitter zeal and the zeal of unfruitful contention in their heart, are not worthy of glory.

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.

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

The apostle wishes to touch the hearts of his listeners. If we are commanded to bless all, for the abusive will not inherit the Kingdom of God (1 Cor. 6:10), then how is it not shameful to use one and the same instrument for evil and for good? No one of sound mind would stir filth and ointment with the same instrument. Do you pray? Do not curse your enemy, for between prayer and cursing there is a great distance. If you do not forgive the one who offended you, then you yourself will not receive forgiveness, and you will bring the curse upon yourself when you pray that your debts be forgiven just as you yourself forgive your debtors (Matt. 6:12).

Having finished his discourse on the recklessness and unruliness of the tongue, the apostle turns his speech to "envy," which is born in people from similar thoughtlessness. He said this, having first praised the good teacher.

"Pure," that is, blameless, attached to nothing carnal. "Without partiality," that is, it does not observe distinctions in food and various washings. But about this Paul speaks in detail in the Epistle to the Colossians.

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.

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.

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?

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).

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.

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

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.

The apostle says that such teachings are not characteristic of true teachers, because they flow not from Divine wisdom but from demonic wisdom.

"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."

"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.

People who love to rule and who boast of the wisdom of this world preached in opposition to the Orthodox teachers, envying them and mixing the human with the Divine in order to attract listeners to themselves by the novelty of their teaching, from which heresies also arose. And since zeal can be applied to both good and evil — for zeal is a fervent striving of the soul toward something with a certain likening to that toward which there is zeal — the apostle added "bitter," to show what kind of zeal he is speaking of. Self-seeking is a reprehensible passion for disputes. It is also called slander with evil speaking.

[Responding to the question "is it wrong for a Christian to be ambitious and strive for personal success?"]

It is easiest to think of a simplified example. How would the application of Christianity affect anyone on a desert island? Would he be less likely to build a comfortable hut? The answer is "No." There might come a particular moment, of course, when Christianity would tell him to bother less about the hut, i.e., if he were in danger of coming to think that the hut was the most important thing in the universe. But there is no evidence that Christianity would prevent him from building it.

Ambition! We must be careful what we mean by it. If it means the desire to get ahead of other people—which is what I think it does mean—then it is bad. If it means simply wanting to do a thing well, then it is good. It isn't wrong for an actor to want to act his part as well as it can possibly be acted, but the wish to have his name in bigger type than the other actors is a bad one.

[Responding to statement "It's all right to be a general, but if it is one's ambition to be a general, then you shouldn't become one"]

The mere event of becoming a general isn't either right or wrong in itself. What matters morally is your attitude toward it. The man may be thinking about winning a war; he may be wanting to be a general because he honestly thinks he has a good plan and is glad of a chance to carry it out. That's all right. But if he is thinking: "What can I get out of the job?" or "How can I get on the front page of the Illustrated News?then it is all wrong. And what we call "ambition" usually means the wish to be more conspicuous or more successful than someone else. It is this competitive element in it that is bad. It is perfectly reasonable to want to dance well or to look nice. But when the dominant wish is to dance better or look nicer than the others—when you begin to feel that if the others danced as well as you or looked as nice as you, that would take all the fun out of it—then you are going wrong