(26) But St. James has thus far dilated only on the first part of his advice in James 1:19, "Let every man be swift to hear"; now he must enforce the remaining clause, "slow to speak."
If any man among you seem to be religious . . .--Better, If any one imagine himself to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain. The sense of the Greek is slightly obscured by the English version. "If any man . . . seem"--i.e., to himself, and not to others merely; the warning is not to the hypocrite, but the self-deceived. A Christian may have, or rather cannot help having, the feeling that he is a religious man; and so far well. But if such a one deceive his own heart, as confessedly he may, and give to those around him the proof of his self-delusion in not curbing his tongue, vain and useless is all his religious service. Just as some mistakenly suppose there can be a religion of hearing without acting, so others rest satisfied "in outward acts of worship, or exactness of ritual." "But," remarks Bishop Moberly on this passage, and his voice may win an audience where another's would not, "if a man think himself a true worshipper because he conforms to outward services, while he lets his tongue loose in untruth or unkindness or other unseemliness, he deceives himself." The first mark of true religion is gentleness of tongue, just as the contrary, blasphemy, is the most damning fault of all. Our Lord directly says, "By thy words thou shalt be justified, and by thy words thou shalt be condemned" (Matthew 12:37). The text, however, is more a guide for self-examination than a stone to be cast at a neighbour; and "well is" it indeed for "him that hath not slipped with his tongue" (Ecclesiasticus 25:8).
The Apostle returns to this subject, though from a different point of view, in James 3, which compare with the above. The best commentary on the whole is Bishop Butler's Sermon, No. IV., "Upon the Government of the Tongue."
Verse 26. - Seem (δοκεῖ); seems to himself rather than to others; translate, with R.V., thinketh himself to be. Vulgate, Si quis Putat se esse. Religious (θρῆσκος). It is difficult to find an English word which exactly answers to the Greek. The noun θρησκεία refers properly to the external rites of religion, and so gets to signify an over-scrupulous devotion to external forms (Lightfoot on Colossians 2:18); almost "ritualism." It is the ceremonial service of religion, the external forms, a body of which εὐσεβεία is the informing soul. Thus the θρῆσκος (the word apparently only occurs here in the whole range of Greek literature) is the diligent performer of Divine offices, of the outward service of God, but not necessarily anything more. This depreciatory sense of θρησκεία ισ well seen in a passage of Philo ('Quod Det. Pot. 'Jus.,' 7), where, after speaking of some who would fain be counted among the εὐλαβεῖς on the score of diverse washings or costly offerings to the temple, he proceeds: Πεπλάνηται γὰρ καὶοϋτος τῆς πρὸς εὐσεβείαν ὁδοῦ θρησκείαν ἀντὶὁσιότητος ἡγούμενος (see Trench on 'Synonyms,' from whom the reference is here taken). "How delicate and fine, then, St. James's choice of θρῆσκος and θρησκεία! 'If any man,' he would say, 'seem to himself to be θρῆσκος, a diligent observer of the offices of religion, if any man would render a pure and undefiled θρησκεία to God, let him know that this consists, not in outward lustrations or ceremonial observances; nay, that there is a better θρησκεία than thousands of rams and rivers of oil, namely, to do justly and to love mercy, and to walk humbly with his God (Micah 6:7, 8); or, according to his own words, ' to visit the widows and orphans in their affliction, and to keep himself unspotted from the world'" (Trench on 'Synonyms,' p. 170: the whole passage will well repay study. Reference should also be made to Coleridge, 'Aids to Reflection,' p. 15). Bridleth not (μὴχαλιναγωγῶν). The thought is developed more fully afterwards (see James 3:2, etc., and for the word, cf. Polyc., 'Ad Philippians,' c.v.).
1:26,27 When men take more pains to seem religious than really to be so, it is a sign their religion is in vain. The not bridling the tongue, readiness to speak of the faults of others, or to lessen their wisdom and piety, are signs of a vain religion. The man who has a slandering tongue, cannot have a truly humble, gracious heart. False religious may be known by their impurity and uncharitableness. True religion teaches us to do every thing as in the presence of God. An unspotted life must go with unfeigned love and charity. Our true religion is equal to the measure in which these things have place in our hearts and conduct. And let us remember, that nothing avails in Christ Jesus, but faith that worketh by love, purifies the heart, subdues carnal lusts, and obeys God's commands.
If any man among you seem to be religious,.... By his preaching, or praying, and hearing, and other external duties of religion, he is constant in the observance of; and who, upon the account of these things, "thinks himself to be a religious man", as the Vulgate Latin, Syriac, and Arabic versions render it; or is thought to be so by others:
and bridleth not his tongue; but boasts of his works, and speaks ill of his brethren; backbites them, and hurts their names and characters, by private insinuations, and public charges without any foundation; who takes no care of what he says, but gives his tongue a liberty of speaking anything, to the injury of others, and the dishonour of God, and his ways: there seems to be an allusion to Psalm 39:1.
But deceiveth his own heart; with his show of religion, and external performances; on which he builds his hopes of salvation; of which he is confident; and so gives himself to a loose way of talking what he pleases:
this man's religion is vain; useless, and unprofitable to himself and others; all his preaching, praying, hearing, and attendance on the ordinances will be of no avail to him; and he, notwithstanding these, by his evil tongue, brings a scandal and reproach upon the ways of God, and doctrines of Christ.
If any man among you seem to be religious . . .--Better, If any one imagine himself to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain. The sense of the Greek is slightly obscured by the English version. "If any man . . . seem"--i.e., to himself, and not to others merely; the warning is not to the hypocrite, but the self-deceived. A Christian may have, or rather cannot help having, the feeling that he is a religious man; and so far well. But if such a one deceive his own heart, as confessedly he may, and give to those around him the proof of his self-delusion in not curbing his tongue, vain and useless is all his religious service. Just as some mistakenly suppose there can be a religion of hearing without acting, so others rest satisfied "in outward acts of worship, or exactness of ritual." "But," remarks Bishop Moberly on this passage, and his voice may win an audience where another's would not, "if a man think himself a true worshipper because he conforms to outward services, while he lets his tongue loose in untruth or unkindness or other unseemliness, he deceives himself." The first mark of true religion is gentleness of tongue, just as the contrary, blasphemy, is the most damning fault of all. Our Lord directly says, "By thy words thou shalt be justified, and by thy words thou shalt be condemned" (Matthew 12:37). The text, however, is more a guide for self-examination than a stone to be cast at a neighbour; and "well is" it indeed for "him that hath not slipped with his tongue" (Ecclesiasticus 25:8).
The Apostle returns to this subject, though from a different point of view, in James 3, which compare with the above. The best commentary on the whole is Bishop Butler's Sermon, No. IV., "Upon the Government of the Tongue."
and bridleth not his tongue; but boasts of his works, and speaks ill of his brethren; backbites them, and hurts their names and characters, by private insinuations, and public charges without any foundation; who takes no care of what he says, but gives his tongue a liberty of speaking anything, to the injury of others, and the dishonour of God, and his ways: there seems to be an allusion to Psalm 39:1.
But deceiveth his own heart; with his show of religion, and external performances; on which he builds his hopes of salvation; of which he is confident; and so gives himself to a loose way of talking what he pleases:
this man's religion is vain; useless, and unprofitable to himself and others; all his preaching, praying, hearing, and attendance on the ordinances will be of no avail to him; and he, notwithstanding these, by his evil tongue, brings a scandal and reproach upon the ways of God, and doctrines of Christ.