The power of the tongue over the body in general is shown by the bridle
and the rudder. Now the power of the tongue for evil is specifically
illustrated by the metaphor of fire. True, the tongue is a little
member, and yet it “boasteth great things,” “can boast of great
exploits” (Moffatt).
It is not a mere empty boast that the tongue can make. It is hard to
exaggerate the power of the tongue, which is able to sway great
multitudes for good or ill, to stir the wildest passions of man to
uncontrollable fury, or to exalt men to the highest emotions of their
natures. The tongue can soothe the dying or damn the living. The tongue
can sing like a songbird or growl like a lion. The tongue can speak
words of tenderest love or of venomous hate. It can speak like a
megaphone in trumpet tones or in a whisper almost inaudible save to an
eager ear. Plummer tells the story of Amasis, king of Egypt, who sent a
sacrifice to Bias the sage with the request that he send back the best
part and the worst. He sent back the tongue.
James adds, “Behold, how much wood is kindled by how small a fire,”
“what a forest is set ablaze by a little spark of fire” (Moffatt). The
figure is that of timber or woodland rather than a pile of wood. Mayor
quotes Milton: “Into what pit thou seest from what height fallen.” The
inflammatory Oriental audience with the high pitch of voice, confusion
of tongues, and wild gesticulation is aptly compared to a forest fire
(Oesterley).[78]
There is pathos in the dreadful forest fires that annually devastate our
country. The damage each year amounts to several hundred millions of
dollars, besides the injury to future generations in the loss of the
blessings in many ways from the forests. In most instances these forest
fires, which rage with uncontrollable fury when the wind gets up, are
due to accident or mischief. A spark from an engine, a cigarette thrown
in the leaves, a burning match cast to one side by a hunter, a
smoldering campfire, a shot from a gun—these and other like causes
explain most of the conflagrations.
The situation is so serious that the national government has a fire
patrol to guard the forest reserves. Once a prairie fire starts there is
hardly any stopping it till it burns out. Mice and matches cause over
twelve hundred fires each year in New York City. Only a start is needed,
a start long enough to get beyond control, and we have the horrible
holocausts of Chicago, Baltimore, Boston, San Francisco. “A burning fire
kindles many heaps of corn” (Sir. 11:32). The scholiast on this verse
adds, “There is nothing which more devastates the world than an evil
tongue.” Nero set fire to Rome to see the grandeur of the spectacle, and
he fiddled while the city burned. Similar irresponsibility is seen often
in the reckless use of the tongue. We should not light a fire which can
blaze beyond our control.
So James adds, “And the tongue is a fire.” See Proverbs 16:27, “And in
his lips there is a scorching fire.” Compare Sirach 28:21-23. “The
effect is that of an underground flame, concealed for a while, then
breaking out afresh” (Carr). Indeed, “the world of iniquity among our
members is the tongue,” “the tongue proves a very world of mischief
among our members” (Moffatt). The tongue was made for good use and in
itself is good, but it has been prostituted to evil. So here the very
word for “is” (cf. 4:4, “maketh himself”) brings out this distinction.
The tongue “is constituted” so, is not so by nature. Now we say that a
man’s tongue has run away with him. The tongue has made a career for
itself, “the world [realm] of iniquity,” “the unrighteous world” (Hort).
It was made the best of members but has run riot till it has become the
personification of injustice and all sorts of wrong. The Vulgate has it
here _universitas iniquitatis_ rather than _mundus_. One thinks of our
use of “university,” a world in itself for good or ill.
Jesus spoke of “the mammon of unrighteousness,” “the judge of
unrighteousness.” So the tongue represents the world of iniquity and has
become “the chief channel of temptation from man to man” (Mayor). “They
set their mouth against the heavens, and their tongue walketh through
the earth” (Psalm 73:9, AV). This microcosm epitomizes the macrocosm of
evil. Bengel has it _a macrocosmo ad microcosmum_. The evil wrought by
the tongue ramifies through the whole of society and goes on and on in
its deadly influence.
It “defiles the whole body,” “staining the whole of the body”
(Moffatt).[79] The Vulgate has _maculat_. Jesus had said, “That which
proceedeth out of the mouth, this defileth the man” (Matt. 15:11). At
first James seems to overstate the matter, but modern science reinforces
his point. It is now known that angry words cause the glands of the body
to discharge a dangerous poison that affects the stomach, the heart, the
brain. The effect is usually temporary but sometimes fatal. It is
literally true that such choler defiles the whole body. Hate has the
same effect. The chameleon changes color according to its emotions and
environment. The tongue not only commits evil by lying, by defending
sin, and by leading to sin, but it leaves a deadly stain in the very
body and soul of the one who misuses it. “It is the palmary instance of
the principle that the best when perverted becomes the worst—_corruptio
optimi fit pessima_” (Plummer).
The tongue “setteth on fire the wheel of nature,” “setting fire to the
round circle of existence” (Moffatt), “the whole circle of innate
passions” (Oesterley), “the wheel of man’s creation” (Hort, who adds
“one of the hardest phrases in the Bible”), “the wheel of birth” like
the Orphic mysteries (P. Gardner), “sets the whole creation in flames”
(Johnstone). Perhaps the idea is that the tongue at the center (hub) of
the wheel of nature sets on fire the rest of the wheel. One sees just
this thing happen in a pyrotechnic display, where a wheel is set on fire
in the center. The more it burns the faster it revolves, till the whole
wheel whirls in a blaze of fire, spitting fire as it whirls. Certainly,
the tongue can set fire to all the baser passions in the wheel of life,
such as envy, jealousy, faction, anger, avarice, lust, murder. This fire
spreads, not simply through the whole man, but may infect “various
channels and classes till the whole cycle of human life is in flames”
(Plummer). Its range of devastation frequently is wider than the life of
the person who spoke.
It is not surprising that James adds, “and is set on fire by hell,”
“with a flame fed by hell” (Moffatt), _inflammata a gehenna_ (Vulgate).
It is the devil, the slanderer par excellence, who sets on fire “the
chariot-wheel of man as he advances on the way of life” (Hort). It is
first inflamed by hell (place of the wicked, not the unseen world for
all) and then inflames all the wheel of nature. The torch is lighted in
hell, and the hellish flame kindles the tongue, which in turn sets fire
to the whole nature. Thus the fire was started and is habitually
replenished (the tense is imperfect). The Valley of Hinnom or Tophet was
first just the type of the abode of the wicked, and then the continual
fires kept burning there were transferred to the next world. (Cf. “the
fire of Gehenna,” Matt. 5:22.)
But one must not forget that while the tongue can be set on fire of
hell, it can also be touched by a live coal from God’s altar. Isaiah
said, “Woe is me! for I am undone; because I am a man of unclean lips,
and I dwell in the midst of a people of unclean lips: for mine eyes have
seen the King, Jehovah of hosts. Then flew one of the seraphim unto me,
having a live coal in his hand, which he had taken with the tongs from
off the altar: and he touched my mouth with it, and said, Lo, this hath
touched thy lips; and thine iniquity is taken away, and thy sin
forgiven” (6:5-7).
Let us gain comfort from the experience of Isaiah in the contemplation
of the solemn warning of James. One may note also that tongues as of
fire sat on the heads of those who were filled with the Holy Spirit on
the great day of Pentecost. The tongue can be set on fire of heaven and
can pass on the holy fire of God from soul to soul, thus lighting the
light of God in the human life.