James 3:4Meaning & Commentary from the Church Fathers

This too is said to the same purpose: the tongue must not be moved at random, but directed toward what is better.

As we restrain the impulses of a horse by a bridle and change the course of a ship by a rudder, so we must direct the tongue toward what is better.

The expression "so also the tongue" (Jas 3:5) means precisely that the tongue must be directed by sound reason.

Though it is small, it does great things. It kindles a great fire for us, because it too is a fire.

What else does it do? It adorns unrighteousness with eloquence and grace. It defiles the body by persuading women with enticements.

Through temptation it commits murders. Through perjuries it appropriates what belongs to another. It sets on fire the course of Gehenna, being itself set on fire by Gehenna.

James also says that one must not chatter with the tongue at random. He says that if with a bridle we tame the boldness of a horse, and with a small rudder we change the course of a ship, how much more must we guide the tongue toward the good by a right word.

These words prepare for the statement about the tongue. This is still more persuasive, because one who has mastered something simpler will also understand the governing of something more complex.

For people usually put forward this argument: what labor is there in governing this little member? Or, what harm will come from this smallest organ?

James shows one and the same thing from the examples of bits, a rudder, and a spark. They are small, yet they accomplish great things.

Or he also says that one should not chatter with the tongue at random, but use it for what is better. So the boldness of a horse is used for the better by means of a bridle, and the impulse of a ship by means of a rudder.

The great ships in the sea are the souls of men, both good and evil. The strong winds threatening them are the desires of souls, which naturally impel them to action, through which they reach either a good or an evil end. The helmsman who steers the ships according to his will is the intention of the heart. By it the elect, having overcome the troubled sea of this life, happily reach the harbor of the heavenly homeland.

Here the great brother of the Lord, according to Theophylact and Oecumenius, confirms what he said above. Whoever bridles his tongue is strong enough to bridle the whole body.

He confirms this by the example of the bridle for irrational animals and the rudder of a ship.

Behold, he says, we human beings invented the bridle and placed it in the mouths of horses, so that we might govern their bodies as we need.

Likewise, having invented the rudder, we set it at the stern of ships. By so small a thing we direct a great ship wherever we need.

So too, he says, you, Christian, if you place a bridle and rudder upon your tongue and do not let it speak what is improper, can bridle your whole body.

To indicate the great importance of the tongue, the Apostle compares its action with the action of a small rudder on a large ship. “Behold, the ships also, though they are great, are turned by a very small rudder wherever the impulse of the pilot desires.” Indeed, a slight turn of the rudder by the helmsman's hand is enough to change the direction of a ship one way or another. The same happens in human life. A single action, a word of the tongue, is enough to give human activity one direction or another. However, in accordance with his purpose, the Apostle directs primary attention to the evil actions of the tongue.

Or take ships, for example. However great they are in themselves, so that a weak man could hardly manage them, and however they are driven by strong winds, so that a weak man seems unable to resist the action of these winds upon the ship or manage the ship against them, nevertheless ships are directed by a small thing, the rudder. They are directed not wherever the strong wind might carry them, but wherever the helmsman wishes. Through the rudder the ship is wholly at the disposal of the one who governs it.

Here the significance of the tongue is indicated by comparing it with a ship's rudder and with a small fire that burns much.

These comparisons define the significance of the tongue with the greatest accuracy. It is truly small, like a ship's rudder, yet it governs much.

Like fire, it often stirs and inflames both the speaker himself, with hot and inflammatory speeches, and others as well.

This fire is often so destructive and evil that it ruins the whole fortress of our body. It disturbs the peace, calm, and purity of spirit of many people.

The ruling and free position of the tongue in our organism, and the influence of evil power upon it, make it a very fearful source of evil (cf. Jas 3:6; Mt 15:11, 18).

Empty piety, which goes no farther than words, often shows itself in a desire to teach others how to live.

Exposing this passion for teaching, the Apostle explains in chapter 3 of the Epistle the immense significance of speech in life. He also explains the great moral responsibility that rests upon the teacher.

Therefore one must undertake the ministry of a teacher of life with caution. "My brethren, let not many of you become teachers, knowing that we shall receive greater condemnation. For we all stumble in many things.

If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body" (vv. 1-2).

The Apostle James explains the significance of the tongue, as the organ of speech, in human life by comparing it with bits, a rudder, and fire.