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James 3:3-12 · Providence Baptist Church - Sermons

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And turn back to the book of James. We're going to be continuing right where we left off last week.
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In chapter 3, starting in verse 3.
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As advertised by Nathan last week, I'll be continuing right where we left off, continuing this discussion that James is giving on controlling our tongues.
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As many of you know, my firstborn just came into the world four weeks ago as of today.
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So as you can imagine, I'm pretty tired.
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So if I start to slur or whatever, I'm sorry.
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But also because of that, last week I came here and I volunteered for band, which I probably shouldn't have.
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Because I was pretty tired by the time the service came around.
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So I was pretty much asleep during the whole sermon.
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Not because it was boring. I was just that exhausted.
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The only part I remember was Nathan saying, hint, hint, Zach.
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So I remember it because it woke me up.
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But I want to tell you now, I have no idea what that hint was.
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But all joking aside, I did check with him.
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And to be honest, it really wasn't much of a hint.
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So I mean, I guess I could have just kept saying, I don't know.
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But anyways, we'll be picking up in James chapter three, starting verse three through 12.
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That's our text for this morning.
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But I'm going to start by reading in verse one for continuity sake.
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So James writes,
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Not many of you should become teachers, my brothers.
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For you know that we who teach will be judged with greater strictness.
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For we all stumble in many ways.
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If anyone does not stumble in what he says,
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he is a perfect man, able also to bridle his whole body.
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If we put bits into the mouths of horses so that they obey us,
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we guide their whole bodies as well.
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Look at the ships also.
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Though they are so large and are driven by strong winds,
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they are guided by a very small rudder wherever the will of the pilot directs.
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So also the tongue is a small member, yet it boasts of great things.
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How great a fire is set ablaze by such a small fire.
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And the tongue is a fire, a world of unrighteousness.
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The tongue is set among our members, staining the whole body,
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setting on fire the entire course of life and set on fire by hell.
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For every kind of beast and bird of reptile and sea creature can be tamed
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and has been tamed by mankind.
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But no human being can tame the tongue.
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It is a restless evil, full of deadly poison.
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With it we bless our Lord and Father,
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and with it we curse people who are made in the likeness of God.
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From the same mouth come blessing and cursing.
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Brothers, these things ought not be so.
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Does the spring pour forth from the same opening both fresh and salt water?
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Can a fig tree, my brothers, bear olives, or a grapevine produce figs?
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Neither can a salt pond yield fresh water.
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So our outline today is not so much a series of points.
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Today we're going to be looking at this text more so observationally.
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So I have three observations.
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I'm not entirely sure what the difference is there,
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but this is two hours sleep brain thinking.
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But three observations.
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And the first one being the influence and power of the tongue.
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The second one being the duality of the Christ proclaimer who does not control his tongue.
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And third, the lack of a solution to controlling the tongue within ourselves.
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So I'm going to repeat those later on as we work through this.
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But just considering that first observation,
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the influence and power of the tongue.
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The influence and the power of the tongue.
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So we're going to see this in verses 2 through 8.
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So James gives us a few images to depict the influence and power of the tongue.
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And the first is of a horse.
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He says, if we put bits into the mouths of horses so that they obey us,
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we guide their whole bodies.
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In verse 3.
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I don't know how many of you are familiar with horses.
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I'm by no means an expert, but I've ridden two or three times in my life.
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The bit is what you put in their mouth.
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You control it with the reins.
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You yank it to the right, they go right.
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You yank it to the left, they go left.
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Right?
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You've probably seen it in a movie or something like that.
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And so it's painful.
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It's a process because the horse wants to direct itself.
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It wants to do what it wants to do.
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And an untamed horse will fight against your will ferociously.
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He'll jump around and he'll try to buck you off.
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He does not want to be controlled.
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So this is an image the people of the first century world would know well.
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And the second image is an image of a ship.
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He writes in verse 4,
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Look at the ships also.
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Though they are so large and are driven by strong winds,
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they are guided by a very small rudder wherever the will of the pilot directs.
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Again, this image is very similar to our first image.
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We have a ship, a large ship.
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A ship that requires strong winds to be moved.
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But what's amazing about this ship that's so large and needs such strong winds to be moved
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is that neither of those things determine the direction of the ship.
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The direction of the ship is determined by the smallest part of it, the rudder.
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It's on the back end of a ship.
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You turn it, sometimes with wheels, sometimes with a stick.
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It tells you where you go.
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So the tongue, of course, is meant to be read into this.
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It's the bit.
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It's the rudder.
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That's what these images are depicting,
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which is why he says in the first half of verse 5,
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So also the tongue is a small member,
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just like the rudder, just like the bit.
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A small member, yet it boasts of great things.
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So the tongue is one of the smallest members of our body,
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yet it influences more of our life in its direction than any other part of the body.
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That's not to say it's the controlling member, which we'll see momentarily,
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but the tongue's influence is vast.
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And picking back up in the second half of verse 5,
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James writes,
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How great a forest is set ablaze by such a small fire.
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An entire forest consumed by this fire, consumed by this tongue.
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So the image here is of a kindling small fire,
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a fire growing to consume a great or large forest.
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So James is shifting from talking about the influence of the tongue,
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and now he's talking about its power,
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what it can accomplish or destroy in this case.
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In the first two images,
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the potential influence by the tongue is considerable,
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given a small bit and a small rudder.
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But now the power and its destructive capabilities.
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It consumes this forest.
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This forest is not going to bear fruit.
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This forest is not going to provide shade.
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This forest is not going to allow for materials like wood to be harvested.
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There's no profit left in this forest
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because it is utterly destroyed by the uncontrolled tongue.
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Now, you might think this is an overreaction to the tongue on James' part.
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At worst, it's just words, as some may say.
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And James gets away from the similes that we've been reading in verses 3 through 5,
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and in verse 6 states in plain and matter-of-fact language,
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he says in verse 6,
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And the tongue is a world of unrighteousness.
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The tongue is set among our members.
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It is staining the whole body.
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It is setting on fire the entire course of life,
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and it is set on fire by hell.
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All right, so we're getting into the meat of it,
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and there are three things here to consider.
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So the tongue is a world of unrighteousness,
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which is why it stains the whole body.
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So recall from week 1,
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I preached on James 1, verse 1 through 4,
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and I talked at length about the importance of these words,
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whole and perfect,
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especially throughout the book of James.
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And here, one of those words comes up again,
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whole.
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This means in entirety.
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Not one aspect is left out.
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And earlier in the book of James,
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he tells us that we are given trial
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so that we may become whole,
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lacking in nothing.
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But in our text today,
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he is saying that by our tongues alone,
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our wholeness or our entirety is stained and unrighteous.
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So there's a tension in reading this.
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There's some difficulty.
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How does this all work out?
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How does it equal zero, right?
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How does this sum up?
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And again, we'll come back to this tension in a moment.
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But the second thing is that the tongue sets on fire
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the entire course of life.
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Here we see what the tongue destroys.
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It destroys our very lives.
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How many times have you spoken,
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and it led to strife, anger, fights, quarrels, you name it.
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And I can recall times in my life where I or others
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have said things intentionally to hurt somebody.
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So those are the easy ones to think of.
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Like, oh yeah, I can see where that's possible.
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But I am even more amazed at the number of times
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I said something or somebody I know
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has said something,
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totally good intentions,
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no ill will,
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not even any kind of,
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I don't know,
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volatile language or anything like that.
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And yet there was strife,
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yet there was anger,
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yet there was bitterness
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that came up unintentionally or unintentionally.
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But again, that image of a fire,
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it's really perfect in capturing the tongue.
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There it is.
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And to be frank,
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if you don't understand how destructive your tongue is,
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how destructive it can be,
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whether willfully or unwillfully,
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it's only because you haven't paid attention
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a day in your life.
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I mean, almost every day,
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I'm having to clarify something,
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rehash something,
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reiterate something,
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repeat something,
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redact something,
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contrast.
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And these are just some of the verbs
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we have in our language
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to describe the editing process.
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So that gives you an idea
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of just how often
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we are having to go back,
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to clear up,
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to clarify.
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And to inject all that back into James' imagery
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is as if we are constantly trying
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to put fires out,
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caused by our own words.
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Again, whether intentional or unintentional.
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Not one aspect of our life
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is unaffected by the words we say.
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Not one.
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And thirdly,
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the source of the tongue's fire
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is hell itself,
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which we see at the end of verse 6.
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And that's kind of a weird phrase,
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isn't it?
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You might think like me
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when I first read it,
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I thought,
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well, God rules in hell.
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He punishes the wicked in hell.
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So is James saying,
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our tongue is set on fire by God?
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Like, that doesn't make sense.
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Earlier he said,
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no one can be tempted by God.
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But the actual word here is Gehenna.
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It's not hell,
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it's Gehenna,
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which is a real place in Israel.
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Sometimes it's slang,
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so to speak, for hell.
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Sometimes people use that
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as a word for that.
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But oftentimes,
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it just means plain old Gehenna.
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And I think this is one of those cases.
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And in the Jewish world,
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Gehenna was a place
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where trash was burnt,
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which is why it often evoked hell
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symbolically for the people.
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But it also was a place
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known for cultic worship
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and became a symbol
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of demonic activity
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to the Jewish people.
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throughout the Old Testament,
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many Israelites who abandoned God
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gave into worshiping the pagan god,
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Moloch.
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Worship of Moloch
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typically included child sacrifice,
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and Gehenna became a popular place
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for such sacrifice.
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In 2 Kings 16, 1-4,
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we see King Ahaz,
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king of Israel,
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sacrifice his son to Moloch,
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and it is assumed
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that that happened in Gehenna.
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And likewise,
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King Manasseh soon after
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was recorded as having done
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much the same.
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In 2 Kings 21, 6,
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which says,
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So notice all that
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cultic, demonic activity.
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The mediums,
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the necromancers,
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the fortune tellers,
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the omens.
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This worship of Moloch
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and Gehenna
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became such a recurring issue
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that God pronounced judgment
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on the people and the place.
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in Jeremiah 7, 30-34,
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by declaring that
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in latter days,
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Gehenna will be known
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as the Valley of Slaughter
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because he will use Babylon
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to slaughter many Israelites
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in that area.
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So I say all that to say,
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this is a well-known place
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to your Jew in the first century.
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They know this place.
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It has well-established connotations.
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Any Jew in James' time
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would immediately think
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of such things.
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And this all relates
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to James' argument
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because he is saying
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that the source
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of our tongue's fire
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is earthly,
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it's demonic,
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it's ungodly.
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It's not of God.
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It is the influence
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of the world
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and the demons
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that work in it.
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In other words,
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it is evil.
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Not only this,
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but James is again
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alluding to the sermon
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on the mount.
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in Matthew 5, 22,
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Jesus is correcting
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everyone's understanding
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of the law
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regarding murder,
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a serious sin.
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And Jesus says,
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but I say to you
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that everyone
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who is angry
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with his brother
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will be liable
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to judgment.
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And catch this,
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whoever insults
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his brother
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will be liable
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to the council.
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And whoever says,
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i.e. the tongue,
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whoever says,
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you fool,
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will be liable
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to hell.
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Or there's that word again,
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Gehenna, right?
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will be liable
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to the hell of fire.
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So there is
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an implicit warning
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in James' statement.
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Essentially,
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he's saying,
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if you let your tongue
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loose and consume
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everything around you
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by its fire,
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then you too
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will perish
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by fire.
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So to wrap up
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the discussion
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on the influence
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and the power
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of the tongue,
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James makes
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another argument.
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He contrasts
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controlling the tongue
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with controlling
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the wild animal kingdom.
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And it's so interesting
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what he says,
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picking back up
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in verse 7.
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He says,
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for every kind
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of beast and bird,
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of reptile and sea creature,
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can be tamed
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and has been tamed
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by mankind.
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He's referring to the garden
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when Adam named
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all the animals.
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But he goes on,
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but no human being
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can tame the tongue.
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It is a restless evil
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full of deadly poison.
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It takes a lot of work,
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it takes a lot of skill,
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it takes a lot of time,
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but mankind can
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and has tamed
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all the animal kingdom,
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according to James.
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But the taming
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of the tongue
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is even harder,
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so much so
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that it is impossible
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to tame the tongue.
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As James says
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at the outset
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of our text,
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which Nathan preached
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last week,
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if anyone does not stumble
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in what he says,
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he is a perfect man,
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able also to bridle
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his whole body.
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Meaning,
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if you can beat your tongue,
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if you can control it perfectly,
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there's no other temptation
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that will take you over.
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This is difficult.
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If you beat the big baddie,
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you can beat all the little baddies,
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right?
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That's kind of the idea here.
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If you control the tongue,
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you can control everything.
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So that man would be perfect,
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but that man,
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James is implying,
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does not exist
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apart from Christ.
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The tongue cannot be tamed,
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and it is an unrelenting,
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restless,
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evil,
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poisonous,
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and leading to death.
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So the tongue has
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massive influence
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and massive power.
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The potential for damage
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that a fully loose tongue
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can inflict
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is unimaginable.
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And now,
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James is going to continue
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speaking about the tongue
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and its dangers
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with one last critique,
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but there is a subtle shift
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in what James is addressing.
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He was addressing
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the tongue itself,
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as we have seen,
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but now,
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he's addressing
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the one who professes
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to be a Christian,
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but whose tongue runs wild.
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And we observe this
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in verses 9 through 10,
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which leads us
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to the second observation,
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observation number two,
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the duality
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of the Christ-proclaimer
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who does not control
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his tongue.
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That's long,
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so I'll repeat that.
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The duality
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of the Christ-proclaimer
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who does not control
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his tongue.
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So, picking back up
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in verse 9,
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James says,
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with it,
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referring to the tongue,
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with the tongue,
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we bless our Lord
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and Father.
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We bless him.
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Oh, that's nice.
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And with it,
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we curse people
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who are made
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in the likeness of God.
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That sounds so nice.
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And from the same mouth
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come blessing
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and cursing.
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My brothers,
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these things
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ought not be so.
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I've talked much
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about the concept
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of bless and blessing,
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so I'll forego
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explaining that in depth,
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but suffice it to say,
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James is saying
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we wish well things
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toward God
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in a general sense,
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right?
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It's goodwill,
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right,
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towards God.
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But the idea of cursing
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I've not had a chance
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yet to talk about.
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So to us,
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cursing,
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it's kind of lost
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its meaning
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that it would have had
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in the ancient world.
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To us,
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you know,
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we think of like
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witches turning
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some princess
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into a frog,
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like,
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oh,
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cursed,
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you know.
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But in the ancient world,
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cursing carried one idea.
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It carried,
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I want you to be
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totally cut off
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from God
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in any and all blessing
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and I want you
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to be tormented
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in hell for eternity.
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It's the worst thing
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you could possibly say
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to somebody.
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There's no greater threat,
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there's no greater
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expression of ill will.
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So he's saying,
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on the one hand,
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you bless God,
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but at the same time,
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you curse his image bearers
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to hell for eternity.
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So it's serious.
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This is not a light
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thing to say.
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So this person
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that James is describing
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wants to bless God
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with his lips,
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but he wants to curse
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God's image bearers
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to hell.
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So what does he want?
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Does he want to bless God
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or does he want to curse people?
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Like,
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is that tension
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with one another?
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These are two
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contrary things.
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So these people
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that James describes
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are hypocrites
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in the full sense
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of the word.
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And when you really
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consider the kind
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of person
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that James is describing,
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this person seems crazy.
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Or in James' words,
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he would call this person
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double-minded.
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The double-minded man
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is a concept
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that James deals with
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throughout his letter.
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And we saw this already
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in James 1.8
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where the double-minded man
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is one who doubts God.
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He tries to live
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for both God
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and the world
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and is, quote,
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unstable in all his ways.
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We're going to see
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the double-minded man
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again in a couple weeks
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in James 4.8.
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James brings up
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the double-minded man
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again
20:08
and it becomes
20:08
abundantly clear
20:10
that only false believers
20:12
are double-minded.
20:14
He's not addressing
20:15
weak Christians
20:16
in our passage today
20:17
but warning his brothers
20:19
of false Christians.
20:22
This man is double-minded
20:24
in our passage
20:25
that he's describing.
20:26
He wants to bless God
20:27
but curse God's image.
20:30
And if you recall
20:31
Christ's teaching
20:32
from the Gospel of Luke,
20:33
chapter 6, verse 28,
20:35
Jesus commanded
20:36
his disciples,
20:37
bless those
20:38
who curse you.
20:40
Pray for those
20:41
who abuse you.
20:43
So the man
20:44
with the uncontrolled tongue
20:45
in James
20:45
is not even cursing
20:47
those who curse him.
20:48
He's just cursing people
20:50
seemingly arbitrarily.
20:51
Definitely not
20:52
a believer.
20:55
And as James says
20:55
in verse 10,
20:56
my brothers,
20:58
he's shifting address,
20:59
my brothers,
21:00
these things
21:00
ought not be so.
21:04
How can they be so?
21:06
I thought James said
21:07
it was impossible.
21:11
So the tension
21:12
that I mentioned
21:12
a while ago,
21:13
it's here again
21:14
and I promise
21:15
we will resolve
21:16
that tension in a moment.
21:17
James is building it
21:18
a little longer
21:19
and so we're compelled
21:20
to do the same.
21:22
And so one final
21:22
stab at it
21:23
with our third
21:24
and final observation
21:26
this morning.
21:28
There is no solution
21:30
to controlling
21:30
the tongue
21:31
within ourselves.
21:34
Observation number three,
21:35
there is no solution
21:36
to controlling
21:38
the tongue
21:38
within ourselves.
21:41
So let's look
21:42
at the imagery here
21:43
in verses 11 through 12.
21:46
James continues on,
21:47
does a spring
21:48
pour forth
21:49
from the same opening
21:50
both fresh
21:51
and salt water?
21:53
Can a fig tree,
21:54
my brothers,
21:55
bare olives
21:55
or a grapevine
21:57
produce figs?
21:59
Neither can a salt pond
22:00
yield
22:01
fresh
22:02
water.
22:08
So in case anyone
22:09
is wondering
22:10
the answer
22:10
to these questions
22:11
that James asked,
22:13
the answers are
22:13
no,
22:13
no,
22:14
and no.
22:14
It's all impossible.
22:16
Essentially,
22:17
James asks on repeat,
22:19
can good things
22:20
produce bad things
22:21
or can bad things
22:22
produce good things?
22:25
And this is another
22:26
allusion to the
22:27
Sermon on the Mount.
22:29
And if you're still
22:29
questioning the idea
22:30
that James is addressing
22:32
false believers
22:33
in our text,
22:34
this quotation
22:34
from Jesus
22:35
that I think
22:36
James is alluding
22:37
to furthers
22:38
the point.
22:39
So Matthew 7,
22:41
verse 15 through 20,
22:42
Jesus says,
22:44
beware of
22:45
false prophets.
22:48
False prophets
22:49
who come to you
22:49
in sheep's clothing
22:50
but inwardly
22:51
are ravenous wolves.
22:53
These are
22:53
false believers
22:54
pretending to be
22:56
in the church.
22:57
And Jesus goes on,
22:58
you will recognize them
22:59
by their fruits.
23:02
Are grapes gathered
23:03
from thorn bushes
23:04
or figs from thistles?
23:05
So Jesus
23:05
is essentially asking
23:07
the same questions
23:08
that James has asked.
23:09
He's making the same
23:10
kind of argument
23:11
for the same
23:12
kind of purpose.
23:14
And he continues,
23:15
so every healthy tree
23:16
bears good fruit
23:18
but the diseased tree
23:19
bears bad fruit.
23:22
A healthy tree
23:22
cannot bear bad fruit
23:24
nor can a diseased tree
23:26
bear good fruit.
23:27
Every tree
23:28
that does not
23:28
bear good fruit
23:29
is cut down
23:30
and thrown
23:31
into the fire.
23:33
Thus you will
23:33
recognize them
23:35
by their fruits.
23:37
So James'
23:39
allusion to
23:40
Jesus' teaching
23:41
in the Sermon on the Mount
23:42
is to reinforce
23:43
the point
23:44
that these are
23:46
false believers
23:46
who have a much
23:47
bigger problem
23:48
than merely
23:49
their tongue.
23:51
The issue
23:52
for them,
23:53
for all of us
23:54
apart from Christ,
23:54
the issue
23:55
is their heart.
23:58
Later on
23:59
in Matthew's Gospel
23:59
Jesus picks up
24:01
this topic again
24:01
and says to false
24:02
teachers in Matthew
24:03
12 verse 33
24:04
to 34
24:05
he says
24:06
either make
24:07
the tree
24:07
good
24:08
and its fruit
24:09
good
24:09
or make
24:10
the tree
24:10
bad
24:11
and its fruit
24:11
bad
24:12
for the tree
24:13
is known
24:13
by its fruit.
24:15
You brood of vipers
24:16
how can you speak
24:17
good
24:18
when you are evil?
24:20
And here it is
24:20
for out of the
24:21
abundance
24:22
of the heart
24:23
the mouth
24:24
speaks.
24:25
So the mouth
24:25
the tongue
24:26
as uncontrolled
24:27
as it is
24:27
as great of a fire
24:29
as it is
24:29
as consuming
24:30
as it is
24:31
it's really
24:32
just revealing
24:32
our hearts.
24:36
This is what
24:37
James is getting
24:37
at with his
24:38
rhetorical questions
24:40
he is saying
24:40
these double-minded
24:41
men
24:42
are salt ponds
24:43
and that is
24:44
why their water
24:45
is not good
24:46
for drinking
24:47
it is why
24:47
their words
24:48
are full
24:48
of poison
24:49
he is saying
24:50
they lack
24:51
faith
24:52
which means
24:53
their heart
24:53
is unaffected
24:54
had they
24:56
true faith
24:56
saving
24:57
faith
24:58
it would show
24:58
in their works
24:59
according to
25:00
James
25:00
in chapter 2
25:01
verse 18
25:02
had they
25:03
true saving
25:05
faith
25:05
we know
25:06
from James 1
25:07
5 through 8
25:07
that they would
25:09
ask God
25:10
for wisdom
25:11
and for restraint
25:12
in controlling
25:12
their tongues
25:13
but they don't
25:14
because he addressed
25:15
this
25:16
the double-minded
25:16
man doesn't
25:17
ask
25:17
by faith
25:19
now perhaps
25:22
you're beginning
25:22
to see
25:23
that James
25:24
is addressing
25:24
unbelievers
25:25
and their
25:26
double life
25:27
but you're probably
25:28
really wondering
25:29
what does this
25:30
have to do
25:30
with me
25:31
what is this
25:32
text
25:32
how is this
25:33
profitable
25:34
for the church
25:34
today
25:35
well at the very
25:38
least we can say
25:39
that this serves
25:40
as a good warning
25:41
of how to discern
25:42
true believers
25:43
from false believers
25:44
as well as
25:44
false teachers
25:45
from true teachers
25:46
bringing us back
25:47
to verse 1
25:49
right
25:49
not many of you
25:50
should become
25:50
teachers my brothers
25:51
so this text
25:53
should always serve
25:54
as a discerning
25:54
guide
25:55
in these matters
25:56
but also
25:58
the serious
25:59
righteousness
25:59
and weight
25:59
with which
26:00
James speaks
26:01
to controlling
26:02
our tongues
26:03
ought to grab
26:04
our attention
26:05
we are reminded
26:07
that apart from
26:08
Christ we can
26:09
do nothing
26:10
good
26:10
apart from
26:11
Christ
26:11
we cannot
26:12
control
26:13
or even
26:13
restrain
26:14
our lips
26:15
in the slightest
26:16
and so it
26:18
becomes
26:18
all the more
26:19
imperative
26:20
that we have
26:20
a healthy
26:21
habitual
26:21
and regular
26:22
prayer life
26:23
in which we
26:24
confess
26:24
our sins
26:25
to God
26:26
and ask
26:26
for help
26:27
and wisdom
26:28
there will be
26:29
more on the
26:30
wisdom piece
26:30
next week
26:31
hint and
26:32
sack
26:32
I think
26:33
yeah
26:33
we need to
26:35
put aside
26:36
all double
26:37
talk
26:37
and double
26:38
living
26:38
again our
26:39
lives are
26:40
meant to
26:40
be given
26:40
wholly
26:41
and completely
26:42
to God
26:44
right
26:45
don't curse
26:45
God's image
26:46
bearers
26:46
while professing
26:48
love for
26:48
Christ
26:49
it's an
26:49
oxymoron
26:50
right
26:52
we need
26:52
to put
26:52
aside
26:52
all
26:53
double
26:54
talk
26:54
we are
26:54
able
26:54
to do
26:55
this
26:55
because
26:55
Christ
26:56
now
26:56
lives
26:57
in us
26:57
who by
26:57
grace
26:58
through faith
26:58
have
26:59
been
26:59
saved
27:00
we are
27:02
without
27:02
excuse
27:03
and we
27:03
have
27:03
every
27:04
possible
27:04
means
27:05
at our
27:05
disposal
27:05
to resist
27:06
sin
27:07
and
27:07
the
27:08
devil
27:08
yet
27:09
we will
27:09
inevitably
27:10
fail
27:10
at times
27:11
until
27:11
God's
27:12
sanctifying
27:13
work
27:13
is
27:14
finished
27:14
so there's
27:15
that
27:15
tension
27:16
right
27:16
we're
27:17
never
27:17
going to
27:17
fully
27:18
control
27:18
our
27:18
tongues
27:18
in this
27:19
life
27:19
we're
27:19
never
27:19
going to
27:20
fully
27:20
arrive
27:21
in this
27:22
life
27:22
but
27:22
a
27:23
general
27:23
pattern
27:23
as we've
27:24
been
27:24
talking
27:24
about
27:25
throughout
27:25
the book
27:25
of James
27:26
we're
27:26
going to
27:26
be
27:26
growing
27:27
more and
27:28
more
27:28
looking
27:28
like
27:29
Christ
27:29
representing
27:29
Christ
27:30
acting
27:31
like
27:31
Christ
27:32
though
27:33
failing
27:34
and for
27:35
our
27:35
failures
27:36
of course
27:36
we are
27:37
atoned
27:38
for
27:38
and
27:38
covered
27:39
by
27:39
Christ
27:41
so that
27:43
tension
27:43
is resolved
27:44
it's
27:44
it's
27:44
it finds
27:45
its
27:45
relief
27:46
in
27:47
Christ
27:47
and
27:47
Christ
27:48
alone
27:49
yes
27:49
we'll
27:49
still
27:50
say
27:50
stupid
27:50
things
27:51
intentionally
27:51
and
27:51
unintentionally
27:52
but
27:53
by
27:54
grace
27:54
we
27:54
will
27:54
learn
27:55
to
27:55
restrain
27:55
our
27:55
lips
27:56
more
27:57
and
27:57
more
27:57
to
27:58
speak
27:58
holy
27:59
words
27:59
for
27:59
a
27:59
holy
28:00
God
28:00
now
28:02
before
28:03
we get
28:03
to our
28:03
closing
28:03
applications
28:04
I want
28:04
to read
28:05
this
28:05
passage
28:06
from
28:06
Romans
28:07
7
28:07
verses
28:07
4
28:08
through
28:08
6
28:08
you can
28:09
turn
28:10
there
28:10
if
28:10
you
28:10
want
28:10
it'll
28:11
be
28:11
quick
28:11
but
28:12
in
28:12
this
28:13
text
28:13
Paul
28:13
is
28:13
addressing
28:14
us
28:14
as
28:15
believers
28:15
post
28:16
salvation
28:17
right
28:17
this text
28:17
speaks
28:18
to our
28:18
present
28:19
reality
28:20
with our
28:20
sinful
28:21
nature
28:21
and with
28:22
the
28:22
holy
28:22
spirit
28:23
at work
28:23
in us
28:24
and
28:25
again
28:26
when you
28:26
read this
28:27
at first
28:27
you might
28:28
be tempted
28:28
to see
28:28
that same
28:29
tension
28:30
that we've
28:30
felt
28:31
in our
28:31
text
28:32
for today
28:32
but
28:33
Paul
28:33
seems to
28:34
think
28:34
of this
28:35
as
28:35
freedom
28:35
and I
28:36
think
28:36
if you
28:37
really
28:37
look closely
28:38
at what
28:38
he's
28:38
saying
28:38
you'll
28:38
see
28:39
that
28:39
and
28:39
you'll
28:39
feel
28:40
that
28:40
so
28:41
Paul
28:42
writes
28:42
in
28:42
Romans
28:42
7
28:43
verses
28:44
4
28:44
through
28:44
6
28:44
he
28:45
says
28:45
likewise
28:46
my
28:47
brothers
28:47
you
28:48
also
28:48
have
28:49
died
28:49
to the
28:49
law
28:50
through
28:50
the
28:50
body
28:51
of
28:51
Christ
28:51
so
28:52
that
28:52
you
28:52
may
28:52
belong
28:53
to
28:53
one
28:53
another
28:54
to
28:55
him
28:55
who
28:55
has
28:55
been
28:55
raised
28:56
from
28:56
the
28:56
dead
28:57
in
28:57
order
28:57
that
28:57
we
28:58
may
28:58
bear
28:58
fruit
28:59
for
28:59
God
28:59
for
29:01
while
29:01
we
29:01
were
29:02
living
29:05
in
29:06
the
29:06
flesh
29:06
that's
29:06
a lot
29:06
of
29:06
W's
29:07
for
29:07
while
29:07
we
29:08
were
29:08
living
29:08
in
29:08
the
29:08
flesh
29:08
our
29:09
sinful
29:09
passions
29:09
aroused
29:10
by
29:10
the
29:10
law
29:11
were
29:11
at
29:11
work
29:12
in
29:12
our
29:12
members
29:12
to
29:12
bear
29:13
fruit
29:13
for
29:13
death
29:14
but
29:15
now
29:15
we
29:16
are
29:16
released
29:16
from
29:17
the
29:17
law
29:17
having
29:18
died
29:18
to
29:18
that
29:19
which
29:19
held
29:19
us
29:20
captive
29:20
so
29:22
that
29:22
we
29:22
serve
29:23
in
29:23
the
29:23
new
29:23
way
29:24
of
29:25
the
29:25
spirit
29:25
and
29:25
not
29:26
in
29:26
the
29:26
old
29:27
way
29:27
of
29:28
the
29:28
written
29:28
code
29:29
we
29:30
are
29:31
free
29:31
indeed
29:31
to
29:32
serve
29:32
in
29:32
the
29:32
new
29:32
way
29:33
of
29:33
the
29:33
!
29:33
by
29:34
restraining
29:35
!
29:35
our lips
29:38
application
29:44
number
29:45
one
29:45
speak
29:46
sparingly
29:48
which is
29:48
a nice
29:49
way of
29:49
saying
29:50
as I
29:50
would
29:50
hear
29:50
in my
29:51
house
29:51
often
29:51
shut
29:52
up
29:52
in
29:54
love
29:55
but
29:55
I'd
29:55
hear
29:56
it
29:56
so
29:57
this
29:57
is
29:57
a
29:57
general
29:57
rule
29:58
of
29:58
thumb
29:58
right
29:59
obviously
29:59
there
29:59
will
29:59
be
29:59
times
30:00
when
30:00
you
30:01
speak
30:01
more
30:02
but
30:03
generally
30:03
it's
30:04
better
30:04
to
30:04
just
30:04
not
30:05
speak
30:05
if
30:05
you
30:05
don't
30:06
have
30:06
to
30:06
to
30:06
restrain
30:07
your
30:07
lips
30:08
which
30:08
is
30:08
them
30:08
from
30:08
our
30:09
text
30:09
today
30:09
you're
30:10
playing
30:10
with
30:10
fire
30:11
every
30:11
time
30:11
you
30:11
talk
30:12
right
30:12
so
30:12
you
30:13
want
30:13
to
30:13
be
30:13
careful
30:13
to
30:14
speak
30:14
sparingly
30:15
in
30:15
fact
30:15
Proverbs
30:16
10
30:16
19
30:17
says
30:17
as
30:17
much
30:17
Solomon
30:18
wrote
30:18
when
30:19
words
30:19
are
30:19
many
30:20
so
30:20
when
30:20
you
30:20
speak
30:20
a
30:21
lot
30:21
when
30:21
words
30:21
are
30:22
many
30:22
transgression
30:23
or
30:23
sin
30:24
is
30:24
not
30:24
lacking
30:25
but
30:26
whoever
30:27
restrains
30:27
his
30:27
lips
30:28
is
30:28
prudent
30:29
or
30:29
wise
30:30
so
30:31
I
30:31
found
30:31
that
30:31
this
30:32
is
30:32
especially
30:32
true
30:33
when
30:34
I
30:34
am
30:34
surrounded
30:34
by
30:34
strangers
30:35
or
30:35
people
30:35
who
30:36
do
30:36
not
30:36
know
30:36
me
30:36
as
30:36
well
30:37
you
30:38
can
30:38
say
30:38
things
30:38
around
30:38
your
30:39
friends
30:39
and
30:39
family
30:40
where
30:40
they
30:40
know
30:40
what
30:40
you
30:40
are
30:41
and
30:41
what
30:41
you
30:41
are
30:41
not
30:41
saying
30:42
oh my
30:43
gosh
30:43
I
31:03
revealing
31:03
a
31:03
heart
31:03
that
31:04
is
31:04
in
31:04
submission
31:04
to
31:05
God
31:05
or
31:06
am
31:06
I
31:06
revealing
31:06
things
31:07
that
31:07
aren't
31:07
in
31:07
submission
31:08
and
31:09
how
31:09
can
31:09
I
31:09
correct
31:10
those
31:10
things
31:10
right
31:10
by
31:10
repentance
31:11
and
31:11
faith
31:11
so
31:13
again
31:13
restrain
31:14
your
31:14
lips
31:14
speak
31:15
sparingly
31:16
application
31:17
number
31:17
two
31:18
assume
31:19
the
31:19
best
31:19
in
31:20
one
31:20
another
31:20
so
31:20
two
31:20
reasons
31:21
to
31:21
assume
31:21
the
31:22
best
31:22
in
31:22
one
31:23
another
31:23
first
31:23
because
31:24
communication
31:24
is
31:25
tough
31:26
as
31:27
James
31:27
has
31:27
made
31:27
abundantly
31:28
clear
31:29
in our
31:29
text
31:29
today
31:30
so
31:33
even
31:33
though
31:33
it
31:34
was
31:34
unintentional
31:35
sometimes
31:36
something
31:36
is said
31:37
poorly
31:37
sometimes
31:37
something
31:38
is
31:38
heard
31:39
poorly
31:39
either
31:40
way
31:40
allow
31:41
time
31:42
and
31:42
space
31:42
for
31:43
someone
31:43
to
31:43
say
31:43
what
31:43
they
31:44
need
31:44
to
31:44
say
31:44
and
31:44
think
31:45
carefully
31:45
over
31:46
what
31:46
they
31:46
mean
31:47
and
31:47
don't
31:48
mean
31:48
and
31:49
I'll
31:49
throw
31:50
some
31:50
advice
31:50
in
31:51
from
31:51
James
31:51
as a
31:51
bonus
31:52
he says
31:52
in
31:52
James
31:52
119
31:53
be
31:54
quick
31:55
to
31:55
hear
31:55
slow
31:56
to
31:57
speak
31:57
slow
31:58
to
31:58
anger
31:59
for
31:59
the
32:00
anger
32:00
of man
32:00
does
32:00
not
32:01
produce
32:01
the
32:02
righteousness
32:02
of
32:03
God
32:04
the
32:06
other
32:06
reason
32:06
we
32:06
are
32:06
to
32:07
assume
32:07
the
32:07
best
32:07
in
32:08
one
32:08
another
32:08
because
32:09
we
32:09
are
32:10
commanded
32:10
to
32:11
Paul
32:11
says
32:12
in
32:12
1st
32:12
Corinthians
32:12
13
32:13
7
32:13
love
32:14
bears
32:15
all
32:15
things
32:15
believes
32:16
all
32:16
things
32:16
hopes
32:17
all
32:17
things
32:17
endures
32:18
all
32:19
things
32:20
he's
32:21
writing
32:21
to a
32:22
church
32:22
that
32:22
has
32:22
an
32:23
issue
32:23
with
32:23
unity
32:23
so
32:24
in
32:24
context
32:25
he's
32:25
saying
32:25
here
32:25
that
32:26
we
32:26
should
32:26
hope
32:27
and
32:27
believe
32:27
in
32:28
the
32:28
best
32:28
of
32:28
those
32:29
whom
32:29
we
32:30
love
32:30
who are
32:31
we
32:33
are
32:33
called
32:32
to
32:32
love
32:32
everybody
32:33
but
32:33
especially
32:34
our
32:34
fellow
32:35
believers
32:35
so
32:37
if
32:37
somebody
32:37
ever
32:38
says
32:38
something
32:38
that
32:38
hits
32:39
you
32:39
the
32:40
wrong
32:40
way
32:40
or
32:40
maybe
32:41
you
32:41
misheard
32:41
or
32:41
maybe
32:42
it
32:42
could
32:42
be
32:42
read
32:42
a
32:42
certain
32:43
way
32:43
that's
32:43
not
32:43
so
32:44
loving
32:44
or
32:44
positive
32:45
rather
32:45
than
32:46
jumping
32:46
to
32:46
anger
32:47
and
32:47
assumption
32:48
assume
32:49
the
32:49
best
32:49
about
32:49
that
32:50
brother
32:50
and
32:50
address
32:51
them
32:51
over
32:51
it
32:51
seek
32:52
clarification
32:52
or
32:54
even
32:54
better
32:54
just
32:55
let
32:55
it
32:55
go
32:55
right
32:57
don't
32:57
worry
32:57
about
33:01
what
33:07
James
33:07
is
33:08
saying
33:08
is
33:08
true
33:08
that
33:09
means
33:09
when
33:09
we're
33:09
out
33:09
in
33:09
the
33:09
hallway
33:10
talking
33:10
with
33:11
each
33:11
other
33:11
there's
33:11
fire
33:12
all
33:12
over
33:12
the
33:12
place
33:12
intentional
33:13
unintentional
33:15
we need
33:15
to be
33:15
careful
33:16
there's
33:16
going to
33:16
be
33:16
things
33:17
you hear
33:17
that
33:17
offend
33:17
you
33:17
that
33:18
weren't
33:18
meant
33:18
to
33:18
offend
33:19
you
33:19
you
33:20
will
33:20
be
33:21
miserable
33:21
your
33:21
whole
33:22
life
33:22
if
33:23
you
33:23
let
33:24
everything
33:24
said
33:25
and
33:25
done
33:25
that
33:25
offends
33:25
you
33:26
occupy
33:26
your
33:26
thoughts
33:27
your
33:27
energy
33:28
and
33:29
your
33:29
time
33:29
in
33:31
fact
33:31
let
33:31
me
33:31
make
33:31
this
33:31
simple
33:32
for
33:32
everyone
33:32
the
33:32
world
33:33
already
33:33
hates
33:34
you
33:34
because
33:34
you're
33:35
a
33:35
Christ
33:35
follower
33:36
so
33:37
you
33:37
don't
33:37
have
33:37
to
33:37
worry
33:37
about
33:38
whether
33:38
or not
33:38
they
33:38
want
33:38
to
33:38
offend
33:39
you
33:39
they'll
33:39
do
33:40
it
33:40
you
33:40
don't
33:41
have
33:41
to
33:41
question
33:41
it
33:41
so
33:42
you
33:42
can
33:42
just
33:43
well
33:45
you know
33:45
as the old saying
33:46
goes
33:46
get over it
33:47
but
33:47
you know
33:49
but you
33:49
can get
33:49
past it
33:50
you don't
33:50
have to
33:50
let
33:51
these
33:51
things
33:51
define
33:52
you
33:52
occupy
33:52
your
33:53
space
33:53
you don't
33:55
need
33:55
to
33:55
worry
33:55
and
33:55
boil
33:56
over
33:57
it
33:57
and
33:57
again
33:57
proverbs
33:58
speaks
33:58
to
33:58
this
33:59
proverbs
33:59
10
33:59
or
34:00
excuse
34:00
me
34:00
19
34:00
11
34:01
solomon
34:03
writes
34:03
good
34:03
sense
34:04
all right
34:05
good
34:05
sense
34:05
i like
34:06
to use
34:06
the term
34:06
common
34:07
sense
34:07
right
34:07
good
34:08
sense
34:08
makes
34:09
one
34:09
slow
34:10
to
34:10
anger
34:10
and
34:11
it
34:11
is
34:11
glory
34:12
it
34:12
is
34:12
his
34:12
glory
34:13
to
34:13
overlook
34:14
an
34:15
offense
34:15
it's
34:16
to
34:16
your
34:16
glory
34:17
that
34:17
you
34:17
overlook
34:18
an
34:19
offense
34:19
besides
34:21
it
34:21
is
34:21
usually
34:22
about
34:22
you
34:22
and
34:22
not
34:23
about
34:23
!
34:23
God
34:23
when
34:23
you're
34:24
offended
34:24
if
34:24
we're
34:24
all
34:25
being
34:25
honest
34:25
you
34:26
want
34:27
people
34:27
to
34:27
worship
34:27
you
34:28
the
34:28
way
34:28
you
34:29
do
34:29
that's
34:29
usually
34:30
why
34:30
you're
34:30
offended
34:31
it's
34:31
not
34:31
because
34:31
he
34:31
just
34:32
offended
34:32
an
34:32
image
34:32
bearer
34:33
it's
34:33
no
34:34
it's
34:34
he
34:34
offended
34:34
me
34:35
because
34:35
I'm
34:35
5'8
34:35
or
34:35
whatever
34:36
throw it
34:38
in there
34:38
that's
34:39
not
34:39
something
34:39
to
34:39
boil
34:40
over
34:40
about
34:40
the
34:42
difference
34:42
is
34:42
when
34:42
it
34:42
is
34:43
about
34:43
God
34:44
it
34:44
leads
34:44
you
34:44
to
34:45
concern
34:45
for
34:45
the
34:46
person
34:46
rather
34:47
than
34:47
anger
34:48
directed
34:48
at
34:48
that
34:48
person
34:49
when
34:49
you
34:49
really
34:49
recognize
34:50
wow
34:50
this
34:50
person
34:51
saying
34:51
hateful
34:51
things
34:52
to
34:52
me
34:52
because
34:52
they
34:53
are
34:53
currently
34:54
separated
34:55
from
34:55
Christ
34:55
that
34:56
doesn't
34:56
lead
34:56
you
34:56
to
34:56
be
34:57
angry
34:57
and
34:57
curse
34:57
them
34:58
that
34:58
leads
34:58
you
34:58
to
34:58
pray
34:58
for
34:59
them
34:59
and
35:01
again
35:01
that
35:01
leads
35:02
us
35:02
to
35:02
our
35:02
fourth
35:02
and
35:03
final
35:03
application
35:04
pray
35:06
that
35:06
God
35:06
would
35:06
guard
35:07
your
35:07
mouth
35:08
David
35:10
prayed
35:10
this
35:10
because
35:11
he
35:11
understood
35:11
just
35:12
as
35:12
our
35:13
text
35:13
has
35:13
taught
35:13
us
35:13
that
35:14
there
35:14
is
35:14
nothing
35:14
in
35:15
him
35:15
that
35:16
can
35:16
teach
35:16
him
35:16
or
35:17
enable
35:17
him
35:17
to
35:18
restrain
35:19
his
35:19
tongue
35:19
God
35:21
alone
35:21
can
35:21
sanctify
35:22
us
35:22
in
35:23
that
35:24
way
35:24
he
35:24
prays
35:24
in
35:25
Psalm
35:25
141
35:26
verse
35:26
3
35:26
David
35:27
cries
35:27
out
35:27
to
35:27
God
35:28
set
35:29
a
35:29
guard
35:29
oh
35:29
Lord
35:30
over
35:30
my
35:31
mouth
35:31
keep
35:32
watch
35:33
over
35:33
the
35:33
door
35:34
of
35:34
my
35:35
lips
35:35
which
35:35
is
35:35
a
35:36
way
35:36
of
35:36
saying
35:36
keep
35:36
it
35:37
shut
35:38
we
35:40
are
35:40
entirely
35:40
at
35:40
the
35:41
mercy
35:41
of
35:41
God
35:41
for
35:42
his
35:42
work
35:42
in
35:42
our
35:42
life
35:43
that
35:43
our
35:44
lips
35:44
would
35:44
be
35:44
restrained
35:45
it's
35:45
impossible
35:46
for
35:46
us
35:47
to
35:47
restrain
35:47
them
35:47
in
35:48
and
35:48
of
35:48
ourselves
35:49
unless
35:51
evil
35:51
speech
35:52
and
35:52
thoughtless
35:52
speech
35:53
should
35:53
not
35:53
be
35:54
named
35:54
among
35:55
us
35:55
it
35:55
ought
35:56
not
35:56
be
35:56
so
35:57
but
35:58
we
35:58
can
35:58
pray
35:58
to
35:59
a
35:59
loving
36:00
merciful
36:00
and
36:02
sanctifying
36:02
God
36:03
whose
36:04
will
36:04
is
36:04
for
36:05
us
36:05
to
36:05
restrain
36:06
our
36:06
lips
36:07
so
36:08
therefore
36:08
we
36:08
can
36:09
go
36:09
with
36:10
confidence
36:10
to
36:11
him
36:12
knowing
36:12
that
36:12
he
36:12
will
36:13
answer
36:13
this
36:13
prayer
36:14
because
36:14
it
36:15
is
36:15
his
36:16
will
36:16
so
36:16
let's
36:16
let's
36:17
go to
36:17
him
36:17
now
36:17
closing
36:18
in
36:18
prayer