James 3:2 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. Any one who carefully studies Scripture is often struck with this, that the sacred writers attach the most serious importance to duties of which men make but little account; so here — one who knows how lightly Christians regard the duty of not offending in word is impressed with the solemnity with which the apostle treats the obligation — looking upon the whole character as concerned in it; for he says whoever is faithful in this respect is a thorough man, strong in self-mastery, equal to all the duties of life. He considers faithfulness or unfaithfulness in this respect as a sure indication of the" presence or want of Christian principle; — yes, the surest, for it is only in unguarded hours that his character appears precisely as it is. Words flow carelessly and unthought-of from the tongue; they come from the overflowing of the heart. The apostle also calls our attention to the effect which the management of the tongue has upon the life. It is, he says, as the bit to the horse or the rudder to the vessel; it determines which way we shall go. Thus he thinks that a man's course is not only indicated, but also shaped, by his conduct in this respect. There is another view which he takes of the subject, which is new and strange to many. He says that harsh and bitter language cannot come from a good heart. But let us look a little more nearly at some of those offences of the tongue which the apostle considers so dangerous. First, there are those sharp and angry words of which we hear so many in the world. How often do we see the flashing eye and the cheek flushed with passion, and hear the most savage and bitter retorts and replies from lips which are also opened in prayer to God — how sincerely, how acceptably, we must leave it for eternity to tell! Men think very little of these things; the passion subsides, and they feel as if all was the same as before. But no. As each autumnal storm affects the foliage and hurries on the wintry desolation, so does each and every storm of passion leave much unseen injury, though perhaps few visible traces in the heart. It is impossible to overestimate the injury which is done by these hasty excesses. Human beings are connected with each other by many fine and delicate ties; and this flame of hasty anger burns them like tow. At every flash some of them snap asunder, and there is no power that can replace them. Again, there is a sort of violent language where there is not much anger, but rather malice and bitterness strongly felt and strongly expressed, and, strange as it may seem, indulged in without the least consciousness of sin. How little moral sensibility there is in relation to this appears from the manner of some who think it a crime to "smite with the fist of wickedness," but indemnify themselves for this forbearance by using the hardest terms of reproach which the language affords; — as if the bands of love bound nothing but the hands; as if, not striking with the sword, they might strike the harder with the edge of the tongue! The most painful exhibition we ever see of this kind of violent language is witnessed in the exciting times of party. To this the apostle's strong terms, "earthly, sensual, devilish," would most fitly apply. There is something appalling in this cannibal spirit, perfectly unscrupulous, perfectly hateful, in which so many indulge with perfect unconsciousness of their guilt and danger, though to a superior being who listened to their voice it would seem as if the world had broken entirely loose from the moral government of God. In the intercourse of social life there are many things which show how difficult, and yet how necessary, it is to apply religious principle to the words — difficult because we do not think what we are doing. But we ought to think, it is our duty to think, what we are doing; and the neglect of this duty is the last thing that we can plead in excuse for injurious language or any other sin. There are many who enjoy ridicule cast upon others, and many also who are ready to cast it, showing off their penetrating discernment and power of sarcasm without reflecting that they are guilty of inhumanity — that every indulgence of the kind is a sin against God and His law of love; without reflecting, too, that every indulgence of the kind is exerting a petrifying power upon their own hearts. There are many ways in which the law of love is broken in the social intercouse of life, broken by that thoughtless malice which is so common, but which, however thoughtless, is malice still. Whoever retails the floating reproach, whoever puts a bad construction on the conduct of another, whoever deals bitterly and harshly with the character of others, may do it thoughtlessly, but still he is responsible, perhaps the more so; for if he were conscientious he would reflect, and never, except in cases of necessity, say that which may injure another's feelings, reputation, or peace. There is one way in which unmeasured evil is brought into social life. It is by repeating to a friend the evil that has been said of him by another. If you produce any alienation or unkindness, you do it at your peril; and however you may say you did not think of it, the day will come when you will be obliged to think of it with a heavy heart. We may see in the conversation of social life many other things which show the wisdom and necessity of the charge to be swift to hear, but slow to speak. How many there are who talk themselves into what they call their opinions! When any subject is presented they speak without reflection, according to their impressions, or party associations, or perhaps guided by chance alone, and what they have once happened to say becomes their opinion. They maintain it not seriously and earnestly, as they would if they had seriously formed it; but when they hear it questioned they become angry with those who differ from them, because they have thought upon the subject and deliberately make up their minds. When we consider how much our judgment of moral questions, our views of what is passing round us, our feelings towards others — indeed, how much all the interests of the mind and heart are involved in this thoughtless way of speaking, we see how important it becomes to set a guard at the door of our lips, suffering nothing to pass till we at least know what it is — till we consider whether it will go forth for good or for evil, whether it will be a blessing or a curse to mankind. (W. B. O. Peabody, D. D.) Parallel Verses KJV: 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. |
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