THE TEACHER AND HIS TONGUE
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A Paper
Presented to
the Department of Biblical Studies & Christian Ministry College of Arts & Sciences
Regent University
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In Partial Fulfillment
of the Requirements for the degree
Bachelor of Biblical and Theological Studies
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by
John C. Carroll
August 2021
The Teacher and His Tongue
Introduction
Every Christian has sinned with their tongue, and most have experienced the consequences of someone else sinning with their tongue. We are more acutely aware of the tongue’s tremendous potential for evil when we are on the receiving end of the tongue’s destruction. Consequently, every Christian needs to submit to the Spirit’s bridle on our tongue. Because of the tongue’s potential power, there is a specific category of persons that must have a controlled tongue; they are teachers. As spiritual leaders, teachers of the Word must maintain greater control of their tongues than other Christians.
Exegeting James 3:1-7
How does our theme text fit into the overall theme of the book of James? To determine that, one must determine what the overall theme of the book of James is. “James is interested primarily in practical Christianity.”[1] When it came to Christian ethics, James saw them through the lens of the Shema: love God and love people.[2] James’ practical theology connecting loving God (Shema) to loving people is clear in James 2:14-26. If one’s love for the one God does not cause them to love their neighbor, then their faith is no better than the demons (Jas 2:19).
Our project text from James 3:1-17 fits perfectly in the theme of practical theology. Works from chapter two, and words in chapter three are loosely connected.[3] Our words will be one of the ways that God judges us in the eschaton (Matt 12:37).[4] If we love both God and neighbor, then we will not sin against them with our tongue. James 3:1-7 reveals to us the importance of speech as it relates to others. James noted that “quarrels and conflicts” (4:1, [Legacy Standard Bible]) within the community of believers is an example of the tongue being out of control. Instead of fighting with one another, we should be speaking grace and life to one another.
While the principles discussed in the text for this paper are universal, they have a special relevance to theδιδάσκαλοι.[5] The Greek word for teachers is, διδάσκαλος, and means, “instructor.”[6] The King James Version uses the term “masters” in James 3:1. However, every other translation that I have uses the term “teachers.” In our modern English, the term “teachers” more clearly reflects διδάσκαλοι than “masters” does. McCartney said that the teachers in this context might mean the specific teaching role within the five-fold ministry.[7] The teachers of Ephesians 4:11 are included in James 3:1, but are probably not the only kind of teachers meant.
Because of James 3:1, one should read verses 1-7—and more—as having special instructions for preachers. As we will see, those who proclaim the Word have a tremendous responsibility to carry for their words. Consequently, they must be held accountable when they do not handle that responsibility correctly. The Jews recognized and warned against teachers leading people into error.[8] Knowing this, teachers should take instructions from James 3:1-7 seriously.
James wrote that when teachers abuse speech, they are judged more harshly than those who are not teachers (James 3:1). Why do teachers receive harsher punishment? “Since all verbal activity is potentially dangerous, teaching is especially so, for the teaching of error has the potential not only to destroy the teacher, but also to harm the students.”[9]Peter told his readers that false teachers would bring in “destructive heresies” (II Pet 2:1, [Legacy Standard Bible]). Jesus said that when Pharisees convert others with their teachings, they make them “twice as much a son of hell” as they are (Matt 23:15). As you can see, the destructive power of a teacher sinning with their words is in the fact that it destroys their soul. No wonder teachers carry greater responsibility and judgment for their words.
James made an interesting statement that “if anyone does not stumble in what he says, he is a perfect man” (Jas 3:2). The term “perfect” is τέλειος and refers to maturity rather than moral perfection.[10] The Bible in Basic Englishsays, “he is a complete man” (Jas 3:2). And the Contemporary English Version, says “you are mature” (Jas 3:2). In regard to this verse, McCartney wrote, “One of the principal marks of maturity is self-discipline, and self-discipline with regard to one’s speech is rare. Hence, few should be teachers.”[11] No teacher will be perfect with his words. But teachers can be mature with how they speak. And part of mature speech is being willing to apologize on occasion if a teacher speaks angrily or violates some relatively small principle of godly speech.
James went on to talk about why it is important to control the tongue. Because the tongue is to the body what bridles and rudders are to horses and ships; they control what they do. James used metaphors here as linguistic tools to make a powerful analogy. The problem with the tongue is, “Where bridles and rudders ordinarily perform their designated function, the tongues prove rebellious.”[12] So, if the tongue is not under control, the rest of the body is not either. There is a particular significance to this truth as it relates to teachers of the Word. If they cannot control their tongue, then there will likely be other areas of their lives that are out of control as well.
Why does it matter if a teacher does not control his life? Paul taught clearly that there were qualifications for bishops and deacons (1 Tim 3:1-6; Titus 1:5-9). James states that the inability to control the tongue reflected the inability to control other areas of a teacher’s life that determine whether or not he is qualified for ministry. Often, when a preacher is out of control with his language, time will reveal a lack of control in another important area of his life. Teachers, as well as everyone else, should be “quick to hear, slow to speak” (Jas 1:19, [Legacy Standard Version]).
When a preacher’s tongue is not under control, it will inevitably create a firestorm. James says that the tongue is a tiny fire that can burn down a large forest (Jas 3:5-6). There are so many ways that preacher’s tongues can start a fire that they cannot put out. They can say something inappropriate to the opposite sex. They can communicate confidential information that people told them in private counseling to other people who should not know it. They can overreact in anger to difficult situations that cause people to lose confidence in their ability to lead. They can become angry and bitter on social media. Teachers of God’s words must be the first ones to sanctify their own words. If they do not, then people will become so distracted by the teacher’s words and will not be able to receive God’s words.
Conclusion
James is a book about practical theology. The author wants us to realize that faith in the one true God must manifest as good works, or it is of no value at all. One of the ways that James said we are to show good works is with our speech. While everyone should watch what they say, there is a particular responsibility on teachers of the Word. What teachers of the Word say can cause eternal damage to their souls. Because the consequences for what they say are so much greater, so is the punishment for when they use words to destroy. Therefore, preachers and teachers of the Word of God must diligently guard their mouths.
References
McCartney, Dan G. James. Baker Exegetical Commentary on the New Testament, edited by Robert Yarbrough and Robert H. Stein. Grand Rapids: Baker Academic, 2009.
McKnight, Scot. The Letter of James. The New International Commentary on the New Testament, edited by Ned B. Stonehouse, F. F. Bruce, and Gordon Fee. Grand Rapids: William B. Eerdmans Publishing Company, 2011.
Keener, Craig. The IVP Bible Background Commentary: New Testament, 2nd edition. Downers Grove: IVP Academic, 2014.
Moo, Douglas. The Letter of James, The Pillar New Testament Commentary. Grand Rapids: William B. Eerdmans Publishing Company, 2000.
Pheme Perkins, “Tongue on Fire: Ethics of Speech in James.” Interpretation, vol. 74, no. 4 (2020): 369. http://web.b.ebscohost.com.ezproxy.regent.edu/ehost/pdfviewer/pdfviewer?vid=4&sid=55c0a4b3-fde3-4794-ae24-4deb8d1834bc%40sessionmgr101
Strong, James H. Strong’s Exhaustive Concordance of the Bible. e-Sword HD, v11.0. Retrieved August 13, 2021, https://www.e-sword.net.
[1] Dan G. McCartney, James, Baker Exegetical Commentary on the New Testament, edited by Robert Yarbrough and Robert H. Stein (Grand Rapids: Baker Academic, 2009), 3, PDF.
[2] Scot McKnight, The Letter of James, The New International Commentary on the New Testament, edited by Ned B. Stonehouse, F. F. Bruce, and Gordon Fee (Grand Rapids: William B. Eerdmans Publishing Company, 2011), 6, PDF.
[3] Douglas Moo, The Letter of James, The Pillar New Testament Commentary (Grand Rapids: William B. Eerdmans Publishing Company, 2000), 147.
[4] Ibid.
[5] McKnight, The Letter of James, 266-7
[6] James H. Strong, Strong’s Exhaustive Concordance of the Bible, e-Sword HD, v11.0. Retrieved August 13, 2021, https://www.e-sword.net.
[7] McCartney, James, 179.
[8] Craig Keener, The IVP Bible Background Commentary: New Testament, 2nd edition (Downers Grove: IVP Academic, 2014), 677, PDF.
[9] McCartney, James, 179.
[10] Ibid, 180.
[11] Ibid.
[12] Pheme Perkins, “Tongue on Fire: Ethics of Speech in James.” Interpretation, vol. 74, no. 4 (2020): 369.
