James 1:26-27 If any man among you seem to be religious, and bridles not his tongue, but deceives his own heart, this man's religion is vain.… At the Stephen's Institute, Hoboken, there is a testing department devoted to the business of testing the quality of oils and other substances; and I am told it is a very lucrative business, since it is a matter of great importance to large numbers of people to have a scientific and impartial test of the quality of the articles alluded to. There is an oil, however, which is not quoted in the markets, though it is of the greatest value, and which is not tested at any of our institutes, though to be sure of the quality is a thing of unspeakable moment. It is that oil which many of us — who, like the virgins in the parable, have gone forth to meet the Bridegroom — are supposed to have taken in our vessels with our lamps. But it is of the last importance that we should know the quality of this our oil, whether it is genuine or no, whether it will burn on through the night of death and trial, or will prove spurious or adulterated oil, so that when the cry is heard, "Behold, the Bridegroom cometh," and we arise and trim our lamps, we find that they burn low, and go out, and leave us in the darkness. Now the Bible furnishes the tests whereby we may ascertain its genuineness. Here is one of them. Sometimes a single chemical test is sufficient to settle the quality of an article: so it is here. If our oil cannot stand this test, it is not pure. The government of the tongue is the test of the genuineness of a man's religion. But one may ask, Why should the tongue be bridled? And what is there in the bridling of it, which carries such significance that it is alone the sufficient and crucial test of the quality of a man's religion? I give three reasons. I. BECAUSE THE POWER OF SPEECH, WHICH IS THE USE OF THE TONGUE, INVOLVES A VERY GRAVE RESPONSIBILITY. It may not be exercised lightly or thoughtlessly, but reverently, discreetly, soberly, and in the fear of God. The man of science tells us the vibrations of the air which we produce in speech are transmitted on through the centuries. So is it oftentimes with the influence of an idle, or a sinful, or a hasty word; once spoken, who shall recall it? or who shall put a period to its influence for evil? Not one. In the Alps the traveller is sometimes bidden by his experienced guide to avoid speaking, because under certain conditions the vibrations of the voice may precipitate the terrible avalanche. The hasty or the intemperate word, or even the whispered slander, has often precipitated great crises in history which have involved myriads in misery, and oftener has brought down on men, in their social or domestic life, an avalanche of ills and woes. II. BECAUSE THE TONGUE BOTH MAKES AND REVEALS THE MAN. If it makes the man, then it ought to be bridled, lest it make him ill. If it reveals him, then the bridling of it, so that it shall not transgress its proper limit, is a fair test of the quality of a man's religion. The tongue, I say, makes the man. Yes, for the influence of speech is reflex as well as direct. No word is spoken but leaves its impress behind it upon the lips that utter it before it can exercise any influence upon the ear that hears it. Your speech goes to form your character. You will grow largely what your words make you — light, unstable and unreliable, fickle and false, peevish and irritable, impure and ungodly, if your talk be such. I say, therefore, again, the tongue makes the man. Then let it be bridled, let it be wisely regulated. It is also the expression of the man. It reveals him, tells what he really is. Yes, though he may train his tongue to deceit, misrepresentation, prevarication, suppression of the truth, even downright falsehood, yet in the end, and on the whole, the tongue will be the expression of the man. No man can be false always. The mask worn in public must commonly be laid aside in private. And not only so: the habit of concealing the truth, and assuming a character which is unreal, will beget a habit of tortuous and indirect expression which by and by will reveal the man. III. BECAUSE OF ITS WILD AND UNGOVERNABLE NATURE AND ITS GREAT AND PECULIAR POWER FOR MISCHIEF. The twelve labours of Hercules were easier than the task of controlling the tongue at all seasons and under all circumstances. Curbed at one point — profanity, for instance — it will break out at another. Subdued to-day, it will break its fetters to-morrow. Docile under the influence of reason and reflection in the quiet of the chamber, it will suddenly become fierce under some unexpected provocation, at some undeserved slight or rebuke. Then, too, the tongue possesses peculiar powers for mischief. A hunter in the Adirondacks drops a spark from his pipe, and soon that little spark has kindled the whole mountains into flame, and for weeks the fire burns on, filling the land with smoke by day and lighting up all the heavens with its lurid glare by night, until at length it dies for want of fuel to feed on. And the tongue, says St. James (James 3:5), little as it is, is likewise destructive. Often some spark from a hasty or an inconsiderate tongue has set a whole neighbourhood on fire, and the flame of hatred has smouldered on for a generation. Often some spark from an unruly tongue has kindled in a household a spirit of petulancy which has scorched all the sweet, tender grass and fragrant flowers of domestic love and fellowship. And then the tongue possesses this peculiarity, that it draws all the members and all the faculties after it in its transgression. He who bridleth not his tongue need not think to govern his temper or to restrain his hands from evil, or to walk in the paths of peace. As poison quickly permeates the blood, as the fire sweeps on the wings of the wind over the prairie, so the tongue inflames the whole man: "it setteth on fire the whole course of nature" the whole compass of man's being, the circumference of his corporeal powers. Whence does it derive this fatal power? "It is set on fire of hell!" Oh, the pity! oh, the shame! that speech — that high prerogative of man, whereby he is in his bodily structure chiefly distinguished from the brutes — should be made the means of bestialising, yea, demonising, this heir of immortality! (R. H. McKim, D. D.) Parallel Verses KJV: 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. |
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