(6) And the tongue is a fire.--Better thus, The tongue--that world of iniquity--is a fire, to burn and destroy the fairest works of peace. The tongue is in our members that which defileth the whole body, and setteth the world aflame, and is set on fire itself of Gehenna. "The course of Nature" is literally the "wheel," the "orb of creation." The Jewish word for the place of torment, the accursed side of Hades, should be thus preserved: whence it was that the rich man of the parable prayed for water to cool his tongue (Luke 16:24).

"Speech is silver; silence, gold." But even the Christian world will not endure overmuch the godly discipline of silence. Three temptations "to smite with the tongue" are specially powerful of evil: viz., as a relief from passion, as a gratification of spite, as revenge for wrong. The first is experienced by hot tempered folk; the second yielded to by the malicious; the third welcomed by the otherwise weak and defenceless; and all of us at times are in each of these divisions. Then, again, there are the "foolish talkings" (Ephesians 5:4), and worse, the jestings at holy things, and misquotations of Scripture: all to be avoided as not becoming saints. If then we would "walk in love" we must curb the tongue; but, better still, strive to cleanse the heart, and so be quite determined that nothing shall go forth but words of meekness and affection. Nay, if we be truly Christ's, though "reviled" by the unruly tongues of others, we shall, like Him, "revile not again" (1Peter 2:23). And as the whole body is the Lord's to be sanctified to Him (1Corinthians 6:19 et seq.), so particularly must the tongue be kept from "evil-speaking, lying, and slandering," and used rightly for the service of God. Thus may we truly offer "the calves of our lips" (Hosea 14:2), more acceptable than the blood of victims slain on a thousand altars, "than all whole burnt-offerings and sacrifices" (Mark 12:23).

Verse 6. - Application of illustration The translation is doubtful, οὕτως of the Received Text must certainly be deleted. It is wanting in א, A, B, C, K, Latt., Syriac. Three renderings are then possible.

(1) "And the tongue is a fire: the world of iniquity among our members is the tongue, which defileth the whole body and setteth on fire the wheel of nature."

(2) "And the tongue is a fire, that world of iniquity: the tongue is among our members that which defileth the whole body," etc.: so Vulgate.

(3) "And the tongue is a fire: that world of iniquity, the tongue, is among our members that which defileth the whole body," etc. Of these, the first, which is that of the Revisers, appears to be preferable. A fourth rendering, which is wholly untenable, deserves notice for its antiquity, viz. that of the Syriac, "The tongue is a fire: the world of iniquity (is the forest)." The world of iniquity (ὁ κόσμος τῆς ἀδικίας). The tongue is thus characterized, because it leads to and embraces all kinds of wickednesses. As Bishop Wordsworth points out, it contains within itself the elements of all mischief. A somewhat similar use of κόσμος is found in the LXX. of Proverbs 17:6, Τοῦ πιστοῦ ὅλος ὁ κόσμος τῶν χρημάτων τοῦ δὲ ἀπιστου οὐδὲ ὀβελός, "The whole world of wealth is for the faithful: for the faithless not a penny." Καθίσταται: "is set" or "has its place," and so simply "is." The tongue

(1) defiles the whole body, and

(2) sets on fire τὸν τροχὸν τῆς γενέσεως, "the wheel of birth" or "of nature" - a very strange expression, and one almost without parallel. (Τροχός only here in the New Testament. There is, however, no doubt about its meaning "wheel." The A.V., which took it as τρόχος, equivalent to "course," is universally given up (see Winer, 'Gram. of N. T.,' p. 62). For γένεσις, comp. James 1:23. The Vulgate has retain nativitatis nostrae.) Alford translates the phrase, "the orb of the creation," and in favor of this the use of the word τροχός in Psalm 77. (76.) 19 may be appealed to. But more natural is the interpretation of Dean Plumptre, who takes it as "a figure for the whole of life from birth, the wheel which then begins to roll on its course and continues rolling until death." So Huther and Dean Scott in the ' Speaker's Commentary.' This view has the support of the Syriac Version: "The course of our generations which run as a wheel;" and is implied in the (false) reading of א, τῆς γενέσεως ἡμῶν, (compare the Vulgate). It should also be noticed that life is compared to a wheel in Ecclesiastes 12:6 (LXX., τροχός). And is set on fire. The tongue has already been called a fire. It is now shown how that fire is kindled - kern beneath, kern Gehenna. A similar expression is found in the Targum on Psalm 120:2, "Lingua dolosa ... cum carbonibus juniperi, qui incensi sunt in Gehenna interne." Gehenna, here personified, is mentioned also in Matthew 5:22, 29, 30; Matthew 10:28; Matthew 18:9; Matthew 23:15, 33; Mark 9:43, 45, 47; Luke 12:5. Thus the passage before us is the only one in the New Testament where the word is used except, by our Lord himself. The word itself is simply a Graecised form of גֵּי הִנּום, "valley of Hinnom," or fully, "valley of the sons of Hinnom" (variously rendered by the LXX. φάραγξ Ανννόμ or υἱοῦ Αννόμ or Γαιέννα, Joshua 18:16). This valley, from its associations, became a type of hell; and hence its name was taken by the Jews to denote the place of torment. In this sense it occurs in the New Testament, and frequently in Jewish writings (see Buxtorf, 'Lexicon,' sub verb. גְהִנָּם), and it is said that the later rabbis actually fixed upon this valley as the mouth of hell.

3:1-12 We are taught to dread an unruly tongue, as one of the greatest evils. The affairs of mankind are thrown into confusion by the tongues of men. Every age of the world, and every condition of life, private or public, affords examples of this. Hell has more to do in promoting the fire of the tongue than men generally think; and whenever men's tongues are employed in sinful ways, they are set on fire of hell. No man can tame the tongue without Divine grace and assistance. The apostle does not represent it as impossible, but as extremely difficult. Other sins decay with age, this many times gets worse; we grow more froward and fretful, as natural strength decays, and the days come on in which we have no pleasure. When other sins are tamed and subdued by the infirmities of age, the spirit often grows more tart, nature being drawn down to the dregs, and the words used become more passionate. That man's tongue confutes itself, which at one time pretends to adore the perfections of God, and to refer all things to him; and at another time condemns even good men, if they do not use the same words and expressions. True religion will not admit of contradictions: how many sins would be prevented, if men would always be consistent! Pious and edifying language is the genuine produce of a sanctified heart; and none who understand Christianity, expect to hear curses, lies, boastings, and revilings from a true believer's mouth, any more than they look for the fruit of one tree from another. But facts prove that more professors succeed in bridling their senses and appetites, than in duly restraining their tongues. Then, depending on Divine grace, let us take heed to bless and curse not; and let us aim to be consistent in our words and actions.And the tongue is a fire,.... It is like to fire, very useful in its place, to warm and comfort; so is the tongue in Christian conversation, and in the ministry of the word; the hearts of God's children burn within them, while they are talking together, and while the Scriptures of truth are opening to them; but as fire should be carefully watched, and kept, so should men take heed to their ways, that they sin not with their tongue, and keep their tongue from evil, and their lips from speaking guile; for as fire kindles and rises up into a flame, so unchaste, angry, and passionate words, stir up the flame of lust, anger, envy, and revenge; and as fire is of a spreading nature, so are lies, scandal, and evil reports vented by the tongue; and as fire devours all that comes in its way, such are the words of an evil tongue; and therefore are called devouring words, Psalm 52:4 they devour the good names of men, and corrupt their good manners, and destroy those who make use of them; and what wood is to fire, and coals to burning coals, that are whisperers, tale bearers, backbiters, and contentious persons to strife, Proverbs 26:20

a world of iniquity; that is, as the world is full of things, and full of sin, for it lies in wickedness, so is the tongue full of iniquity; there is a world of it in it; it abounds with it; it cannot well be said how much sin is in it, and done, or occasioned by it; as blasphemy against God, Father, Son, and Spirit; cursing of men, imprecations on themselves, their souls, and bodies, and on others, with a multitude of profane and dreadful oaths; obscene, filthy, and unchaste words; angry, wrathful, and passionate ones; lies, flatteries, reproaches, backbitings, whisperings, tale bearings, &c. And the Jews say, that he that uses an evil tongue multiplies transgression, and that it is equal to idolatry, adultery, and murder (h), and the cause of all sin; and which they express by way of fable, in this manner (i):

"when Adam sinned, God laid hold on him, and slit his tongue into two parts, and said unto him, the wickedness which is, or shall be in the world, thou hast begun with an evil tongue; wherefore I will make all that come into the world know that thy tongue is the cause of all this.''

The Syriac version renders this clause thus, "and the world of iniquity is as wood"; or the branch of a tree; the tongue is fire, and a wicked world is fuel to it.

So is the tongue amongst our members, that it defileth the whole body: the body politic, a whole nation, filling it with contention, strife, division, and confusion; and the ecclesiastical body, the church, by sowing discord, fomenting animosities, making parties, and spreading errors and heresies, whereby the temple of God is defiled; and the natural body, and the several members of it, even the whole person of a man, soul and body, bringing upon him a blot of infamy and reproach never to be wiped off; as for instance, the vice of the tongue, lying, does; and oftentimes through the tongue, the actions done in the body, which seem good, are quite spoiled:

and setteth on fire the course of nature, or "wheel of nature": the natural body, as before, in which there is a continual rotation or circulation of the blood, by which it is supported; this is the wheel broken at the cistern at death, in Ecclesiastes 12:6 or the course of a man's life and actions, yea, of all generations, and the vicissitudes and changes which have happened in them, on which the tongue has a great influence; and so the Syriac version renders it, "and sets on fire the series of our genealogies, or our generations, which run like wheels": or it may intend the frame of nature, the whole fabric of the universe, and the general conflagration of it, which will be owing to the tongue; or because men's tongues are against the Lord, to provoke the eyes of his glory, because of the hard speeches which ungodly sinners have spoken against Christ and his people, of which they will be convinced by flames of fire about them:

and it is set on fire of hell; that is, by the devil; for as heaven sometimes is put for God, who dwells in heaven, Matthew 21:25 so hell is put for the devil, whose habitation it is; see Matthew 16:18, and the sense is, that the tongue is influenced, instigated, and stirred up by Satan, to speak many evil things, and it will be hereafter set on fire in hell, as the tongue of the rich man in Luke 16:24. To which purpose are those words of the Talmud (k);

"whoever uses an evil tongue, the holy blessed God says to hell, I concerning him above, and thou concerning him below, will judge him, as it is said, Psalm 120:3. "What shall be done to thee, thou false tongue? sharp arrows of the mighty, with coals of juniper", there is no arrow but the tongue, according to Jeremiah 9:8 and there is no mighty one but God, Isaiah 42:13 "coals of juniper", , these are hell.''

(h) T. Bab. Erachin, fol. 15. 2. Tzeror Hammor, fol. 100. 1.((i) Otiot R. Aquiba in Ketoreth Hassammim in Gen. fol. 12. 4. (k) T. Bab. Erachin, fol. 15. 2. Yalkut, par. 2. fol. 127. 2.