Verse 8 But the tongue wan no man tame - No cunning, persuasion, or influence has ever been able to silence it. Nothing but the grace of God, excision, or death, can bring it under subjection. It is an unruly evil - Ακατασχετον κακον· An evil that cannot be restrained; it cannot be brought under any kind of government; it breaks all bounds. Full of deadly poison - He refers here to the tongues of serpents, supposed to be the means of conveying their poison into wounds made by their teeth. Throughout the whole of this poetic and highly declamatory description, St. James must have the tongue of the slanderer, calumniator, backbiter, whisperer, and tale-bearer, particularly in view. Vipers, basilisks; and rattlesnakes are not more dangerous to life, than these are to the peace and reputation of men.

So speak and act - In all things. As they that shall be judged - Without respect of persons. By the law of liberty - The gospel; the law of universal love, which alone is perfect freedom. For their transgressions of this, both in word and deed, the wicked shall be condemned; and according to their works, done in obedience to this, the righteous will be rewarded.

Jas 3:8

It is an unruly evil; rather restless, reading ἀκατάστατον (à, A, B) for ἀκατάσχετον of Textus Receptus (C, K, L); Vulgate, inquietum malum (cf. Jas 1:8). The nominatives in this verse should be noticed: "The last words are to be regarded as a kind of exclamation, and are therefore appended in an independent construction". A restless evil! Full of deadly poison! Compare the abrupt nominative in Php 3:19 with Bishop Light-feet’s note. Deadly (θανατηφόρος); here only in the New Testament. In the LXX. it is found in Num 18:22; Job 33:23; 4 Macc. 8:17, 24; 15:23. For the figure, cf. Psa 140:3, "They have sharpened their tongues like a serpent; adders’ poison is under their lips."

Jas 3:9, Jas 3:10

Examples of the restless character of the tongue: "With it we bless the Lord and Father, and with it too we curse men who are made in his image." In the first clause we should read Κύριον (à, A, B, C, Coptic, Syriac, ff, and some manuscripts of the Vulgate) for Θεόν (Receptus, with K, L, and Vulgate). Made after the similitude of God; better, likeness (ὁμοίωσις). The words, which are taken from Gen 1:26 (καὶ εἷπεν ὁ Θεὸς ποιήσωμεν ἄνθρωπον κατ εἰκόνα ἡμετέραν καὶ καθ ὁμοιώσιν) are added to show the greatness of the sin. Theologically they are important, as showing that the "likeness of God" in man was not entirely obliterated by the Fall. St. James’s words would be meaningless if only Adam had been created in the image and likeness of God. So St. Paul speaks of fallen man as still "the image (εἰκών) and glory of God" (1Co 11:7; and cf. Gen 9:6).

Jas 3:11, Jas 3:12

Illustrations showing the absurdity of the conduct reprobated. From one principle opposite things cannot be produced. Nothing can bring forth that which is not corresponding to its nature.

(1) The same fountain cannot give both sweet and bitter water.

(2) A fig tree cannot yield olives, nor a vine figs.

(3) Salt water cannot yield sweet.

How, then, can the tongue yield both blessing and cursing? It will be seen that the thought in (2) is different from that in Mat 7:16, to which it bears a superficial resemblance. There the thought is that a good tree cannot yield bad fruit. Here it is that a tree must yield that which corresponds to its nature; a fig tree must yield figs and not olives, etc. So can no fountain both yield salt water and fresh. The Received Text, which the A.V. follows, is wrong here. Read, οὔτε ἀλυκόν γλυκὺ ποιῆσαι ὕδωρ (A, B, C, and à, except that it reads οὐδέ), and translate, neither can salt water yield sweet; Vulgate, sic neque salsa dulcem potest facere aquam; Syriac, "Thus also salt waters cannot be made sweet." The construction, it will be seen, is suddenly changed in the middle of the verse, and St. James ends as if the previous clause had been οὔτε δύναται συκῆ ἐλαίας, κ.τ.λ..

Verse 12. So speak ye, and so do, as they that shall be judged by the law of liberty. On the phrase, "the law of liberty," Jas 1:26; and Jas 4:11. The meaning is, that in all our conduct we are to act under the constant impression of the truth that we are soon to be brought into judgment, and that the law by which we are to be judged is that by which it is contemplated that we shall be set free from the dominion of sin. In the rule which God has laid down in his word, called "the law of liberty," or the rule by which true freedom is to be secured, a system of religion is revealed by which it is designed that man shall be emancipated not only from one sin, but from all. Now, it is with reference to such a law that we are to be judged; that is, we shall not be able to plead on our trial that we were under a necessity of sinning, but we shall be judged under that law by which the arrangement was made that we might be free from sin. If we might be free from sin; if an arrangement was made by which we could have led holy lives, then it will be proper that we shall be judged and condemned if we are not righteous. The sense is, "In all your conduct, whatever you do or say, remember that you are to be judged, or that you are to give an impartial account; and remember also that the rule by which you are to be judged is that by which provision is made for being delivered from the dominion of sin, and brought into the freedom of the gospel." The argument here seems to be, that he who habitually feels that he is soon to be judged by a law under which it was contemplated that he might be, and should be, free from the bondage of sin, has one of the strongest of all inducements to lead a holy life. (a) "law of liberty" Jas 1:25