James 3:9
With the tongue we bless our Lord and Father, and with it we curse men, who have been made in God's likeness.
With the tongue
The "tongue" in this context is a metonym for speech or the words we use. In Greek, the word is "glōssa," which can refer to the physical organ or, metaphorically, to language and speech. The tongue is a powerful tool, capable of both blessing and cursing. Historically, the tongue has been seen as a double-edged sword, as it can be used for both good and evil. In the biblical context, the tongue is often associated with wisdom and folly, as seen in Proverbs, where wise speech is commended and foolish speech is condemned.

we bless
The Greek word for "bless" is "eulogeō," which means to speak well of or to praise. In the biblical sense, blessing is an act of worship and reverence towards God. It is an acknowledgment of His sovereignty and goodness. The act of blessing God is a central theme in Scripture, reflecting a heart of gratitude and worship. Historically, blessings were pronounced in both public and private worship settings, emphasizing the communal and personal aspects of faith.

our Lord and Father
This phrase highlights the dual relationship believers have with God. "Lord" (Greek: "Kyrios") signifies authority and divinity, while "Father" (Greek: "Patēr") emphasizes intimacy and relationship. The use of both titles reflects the Christian understanding of God as both sovereign ruler and loving parent. This duality is rooted in the Jewish tradition, where God is both the Almighty Creator and the covenantal Father of Israel. In the New Testament, this understanding is deepened through the revelation of Jesus Christ, who taught His followers to address God as "Father."

and with it we curse men
The word "curse" comes from the Greek "kataraomai," meaning to invoke harm or speak evil against someone. Cursing is the antithesis of blessing and reflects a heart that is not aligned with God's will. In the ancient world, curses were taken very seriously, often believed to have real power to harm. The act of cursing men, who are made in God's image, is a grave contradiction for believers, as it undermines the very nature of God’s creation and His command to love others.

who have been made in God’s likeness
This phrase refers to the theological concept of the Imago Dei, the belief that humans are created in the image and likeness of God, as stated in Genesis 1:26-27. The Greek word for "likeness" is "homoiōsis," which implies resemblance or similarity. This concept is foundational to Christian anthropology, affirming the inherent dignity and worth of every human being. Historically, this belief has been a cornerstone for Christian ethics, emphasizing the value of human life and the call to love and respect others as bearers of God's image. The contradiction of blessing God while cursing those made in His likeness highlights the inconsistency and hypocrisy that James seeks to address in the believer's life.

Persons / Places / Events
1. James
The author of the epistle, traditionally identified as James, the brother of Jesus and a leader in the early Jerusalem church. He is known for his practical teachings on Christian living.

2. The Tongue
A metaphor for human speech and communication, highlighting its power to both bless and curse.

3. God
Referred to as "our Lord and Father," emphasizing the relationship believers have with God and the reverence due to Him.

4. Men
Refers to humanity, specifically those who are made in the image and likeness of God, underscoring the inherent dignity and value of every person.

5. God’s Likeness
A reference to the creation of humans in the image of God, as described in Genesis, which establishes the basis for the respect and honor due to every individual.
Teaching Points
The Dual Nature of the Tongue
Our speech has the power to both honor God and harm others. Recognizing this duality should lead us to greater mindfulness in our communication.

The Inconsistency of Blessing and Cursing
It is contradictory to praise God while speaking ill of those made in His image. Our words should consistently reflect our faith and values.

The Image of God in Humanity
Every person bears the image of God, which demands respect and dignity in how we speak to and about others.

The Call to Holiness in Speech
As believers, we are called to holiness, which includes sanctifying our speech. Our words should be a reflection of our transformed hearts.

Practical Steps for Taming the Tongue
Engage in regular self-examination and prayer, asking God to help you use your words for His glory and the edification of others.
Bible Study Questions
1. How does understanding that all people are made in God's likeness influence the way you speak to and about others?

2. In what ways can you ensure that your speech consistently blesses God and others, rather than curses?

3. Reflect on a recent conversation where your words may not have aligned with the teachings of James 3:9. What could you have done differently?

4. How can the teachings of Jesus in Matthew 5:44 help you in situations where you are tempted to speak negatively about someone?

5. What practical steps can you take to align your speech with the principles found in Ephesians 4:29 and James 3:9?
Connections to Other Scriptures
Genesis 1:26-27
This passage describes humanity being created in the image of God, which is foundational to understanding why cursing others is inconsistent with blessing God.

Matthew 5:44
Jesus teaches about loving enemies and blessing those who curse you, which aligns with the call to use our speech for blessing rather than cursing.

Proverbs 18:21
This verse highlights the power of the tongue, reinforcing the idea that our words can bring life or death.

Ephesians 4:29
Paul instructs believers to let no corrupting talk come out of their mouths, but only what is good for building up, which complements James's teaching on the use of the tongue.
The Ethics of SpeechT.F. Lockyer James 3:1-12
The Tongue Ungovernable and InconsistentC. Jerdan James 3:7-12
Man Made After God's ImageT. Manton.James 3:9-12
The Evil TongueJ. M. Chaunter, M. A.James 3:9-12
The Moral Contradictions in the Reckless TalkerA. Plummer, D. D.James 3:9-12
The Tongue -- its Blessing and CursingJohn Adam.James 3:9-12
People
James
Places
Dispersion
Topics
Bless, Curse, God's, Image, Likeness, Praise, Similitude, Therewith
Dictionary of Bible Themes
James 3:9

     1194   glory, divine and human
     4060   nature
     5002   human race, and creation
     5020   human nature
     5023   image of God
     5034   likeness
     5081   Adam, life of
     5193   tongue
     5838   disrespect
     8322   perfection, human

James 3:1-12

     5547   speech, power of
     8339   self-control

James 3:2-12

     5934   restraint
     8476   self-discipline

James 3:3-12

     5193   tongue

James 3:9-10

     5549   speech, positive
     5550   speech, negative
     8471   respect, for human beings

James 3:9-11

     4278   spring of water

James 3:9-12

     4357   salt
     4440   fig-tree

Library
January the Twenty-Sixth the Fire of Envy
"Where envying and strife is, there is confusion and every evil work!" --JAMES iii. 13-18. In Milton's "Comus" we read of a certain potion which has the power to pervert all the senses of everyone who drinks it. Nothing is apprehended truly. Sight and hearing and taste are all disordered, and the victim is all unconscious of the confusion. The deadly draught is the minister of deceptive chaos. And envy is like that potion when it is drunk by the spirit. It perverts every moral and spiritual sense.
John Henry Jowett—My Daily Meditation for the Circling Year

The Tongue.
Preached April 28, 1850. THE TONGUE. "Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell."--St. James iii. 5-6. In the development of Christian Truth a peculiar office was assigned to the Apostle James. It was given to St. Paul to proclaim Christianity
Frederick W. Robertson—Sermons Preached at Brighton

How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Whether Wisdom Should be Reckoned among the Gifts of the Holy Ghost?
Objection 1: It would seem that wisdom ought not to be reckoned among the gifts of the Holy Ghost. For the gifts are more perfect than the virtues, as stated above ([2705]FS, Q[68], A[8]). Now virtue is directed to the good alone, wherefore Augustine says (De Lib. Arb. ii, 19) that "no man makes bad use of the virtues." Much more therefore are the gifts of the Holy Ghost directed to the good alone. But wisdom is directed to evil also, for it is written (James 3:15) that a certain wisdom is "earthly,
Saint Thomas Aquinas—Summa Theologica

Whether Prudence of the Flesh is a Sin?
Objection 1: It would seem that prudence of the flesh is not a sin. For prudence is more excellent than the other moral virtues, since it governs them all. But no justice or temperance is sinful. Neither therefore is any prudence a sin. Objection 2: Further, it is not a sin to act prudently for an end which it is lawful to love. But it is lawful to love the flesh, "for no man ever hated his own flesh" (Eph. 5:29). Therefore prudence of the flesh is not a sin. Objection 3: Further, just as man is
Saint Thomas Aquinas—Summa Theologica

Whether Inconstancy is a vice Contained under Prudence?
Objection 1: It would seem that inconstancy is not a vice contained under imprudence. For inconstancy consists seemingly in a lack of perseverance in matters of difficulty. But perseverance in difficult matters belongs to fortitude. Therefore inconstancy is opposed to fortitude rather than to prudence. Objection 2: Further, it is written (James 3:16): "Where jealousy [Douay: 'envy'] and contention are, there are inconstancy and every evil work." But jealousy pertains to envy. Therefore inconstancy
Saint Thomas Aquinas—Summa Theologica

Whether Wisdom is in all who have Grace?
Objection 1: It would seem that wisdom is not in all who have grace. For it is more to have wisdom than to hear wisdom. Now it is only for the perfect to hear wisdom, according to 1 Cor. 2:6: "We speak wisdom among the perfect." Since then not all who have grace are perfect, it seems that much less all who have grace have wisdom. Objection 2: Further, "The wise man sets things in order," as the Philosopher states (Metaph. i, 2): and it is written (James 3:17) that the wise man "judges without dissimulation
Saint Thomas Aquinas—Summa Theologica

Whether the Seventh Beatitude Corresponds to the Gift of Wisdom?
Objection 1: It seems that the seventh beatitude does not correspond to the gift of wisdom. For the seventh beatitude is: "Blessed are the peacemakers, for they shall be called the children of God." Now both these things belong to charity: since of peace it is written (Ps. 118:165): "Much peace have they that love Thy law," and, as the Apostle says (Rom. 5:5), "the charity of God is poured forth in our hearts by the Holy Ghost Who is given to us," and Who is "the Spirit of adoption of sons, whereby
Saint Thomas Aquinas—Summa Theologica

Whether Backbiting is a Mortal Sin?
Objection 1: It would seem that backbiting is not a mortal sin. For no act of virtue is a mortal sin. Now, to reveal an unknown sin, which pertains to backbiting, as stated above (A[1], ad 3), is an act of the virtue of charity, whereby a man denounces his brother's sin in order that he may amend: or else it is an act of justice, whereby a man accuses his brother. Therefore backbiting is not a mortal sin. Objection 2: Further, a gloss on Prov. 24:21, "Have nothing to do with detractors," says: "The
Saint Thomas Aquinas—Summa Theologica

Whether Fasting is a Matter of Precept?
Objection 1: It would seem that fasting is not a matter of precept. For precepts are not given about works of supererogation which are a matter of counsel. Now fasting is a work of supererogation: else it would have to be equally observed at all places and times. Therefore fasting is not a matter of precept. Objection 2: Further, whoever infringes a precept commits a mortal sin. Therefore if fasting were a matter of precept, all who do not fast would sin mortally, and a widespreading snare would
Saint Thomas Aquinas—Summa Theologica

Whether any one Can be Perfect in this Life?
Objection 1: It would seem that none can be perfect in this life. For the Apostle says (1 Cor. 13:10): "When that which is perfect is come, that which is in part shall be done away." Now in this life that which is in part is not done away; for in this life faith and hope, which are in part, remain. Therefore none can be perfect in this life. Objection 2: Further, "The perfect is that which lacks nothing" (Phys. iii, 6). Now there is no one in this life who lacks nothing; for it is written (James
Saint Thomas Aquinas—Summa Theologica

Whether Our Atmosphere is the Demons' Place of Punishment?
Objection 1: It would seem that this atmosphere is not the demons' place of punishment. For a demon is a spiritual nature. But a spiritual nature is not affected by place. Therefore there is no place of punishment for demons. Objection 2: Further, man's sin is not graver than the demons'. But man's place of punishment is hell. Much more, therefore, is it the demons' place of punishment; and consequently not the darksome atmosphere. Objection 3: Further, the demons are punished with the pain of fire.
Saint Thomas Aquinas—Summa Theologica

Whether a Religious Sins More Grievously than a Secular by the Same Kind of Sin?
Objection 1: It would seem that a religious does not sin more grievously than a secular by the same kind of sin. For it is written (2 Paralip 30:18,19): "The Lord Who is good will show mercy to all them who with their whole heart seek the Lord the God of their fathers, and will not impute it to them that they are not sanctified." Now religious apparently follow the Lord the God of their fathers with their whole heart rather than seculars, who partly give themselves and their possessions to God and
Saint Thomas Aquinas—Summa Theologica

Whether the Separated Soul Can Suffer from a Bodily Fire?
Objection 1: It would seem that the separated soul cannot suffer from a bodily fire. For Augustine says (Gen. ad lit. xii): "The things that affect the soul well or ill after its separation from the body, are not corporeal but resemble corporeal things." Therefore the separated soul is not punished with a bodily fire. Objection 2: Further, Augustine (Gen. ad lit. xii) says that "the agent is always more excellent than the patient." But it is impossible for any body to be more excellent than the separated
Saint Thomas Aquinas—Summa Theologica

The Doctrine of Man
I. THE CREATION AND ORIGINAL CONDITION OF MAN. 1. IMAGE AND LIKENESS OF GOD. 2. PHYSICAL--MENTAL--MORAL--SPIRITUAL. II. THE FALL OF MAN. 1. THE SCRIPTURAL ACCOUNT. 2. VARIOUS INTERPRETATIONS. 3. THE NATURE OF THE FALL. 4. THE RESULTS OF THE FALL. a) On Adam, and Eve. b) On the Race. (1) Various Theories. (2) Scriptural Declarations. THE DOCTRINE OF MAN. I. THE CREATION AND ORIGINAL CONDITION OF MAN. 1. MAN MADE IN THE IMAGE AND LIKENESS OF GOD. Gen. 1:26--"And God said, Let us make man in our image,
Rev. William Evans—The Great Doctrines of the Bible

Man's Inability to Keep the Moral Law
Is any man able perfectly to keep the commandments of God? No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but does daily break them, in thought, word, and deed. In many things we offend all.' James 3: 2. Man in his primitive state of innocence, was endowed with ability to keep the whole moral law. He had rectitude of mind, sanctity of will, and perfection of power. He had the copy of God's law written on his heart; no sooner did God command but he obeyed.
Thomas Watson—The Ten Commandments

Of the Weight of Government; and that all Manner of Adversity is to be Despised, and Prosperity Feared.
So much, then, have we briefly said, to shew how great is the weight of government, lest whosoever is unequal to sacred offices of government should dare to profane them, and through lust of pre-eminence undertake a leadership of perdition. For hence it is that James affectionately deters us, saying, Be not made many masters, my brethren (James iii. 1). Hence the Mediator between God and man Himself--He who, transcending the knowledge and understanding even of supernal spirits, reigns in heaven
Leo the Great—Writings of Leo the Great

"If we Confess Our Sins, He is Faithful and Just to Forgive us Our Sins, and to Cleanse us from all Unrighteousness. If we Say We
1 John i. 9, 10.--"If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar," &c. And who will not confess their sin, say you? Who doth not confess sins daily, and, therefore, who is not forgiven and pardoned? But stay, and consider the matter again. Take not this upon your first light apprehensions, which in religion are commonly empty, vain, and superficial, but search the scriptures, and
Hugh Binning—The Works of the Rev. Hugh Binning

Whether it is Lawful to Swear?
Objection 1: It would seem that it is not lawful to swear. Nothing forbidden in the Divine Law is lawful. Now swearing is forbidden (Mat. 5:34), "But I say to you not to swear at all"; and (James 5:12), "Above all things, my brethren, swear not." Therefore swearing is unlawful. Objection 2: Further, whatever comes from an evil seems to be unlawful, because according to Mat. 7:18, "neither can an evil tree bring forth good fruit." Now swearing comes from an evil, for it is written (Mat. 5:37): "But
Saint Thomas Aquinas—Summa Theologica

Attributes of Selfishness.
Formerly we considered the attributes of benevolence, and also what states of the sensibility and of the intellect, and also what outward actions, were implied in it, as necessarily resulting from it. We are now to take the same course with selfishness: and-- 1. Voluntariness is an attribute of selfishness. Selfishness has often been confounded with mere desire. But these things are by no means identical. Desire is constitutional. It is a phenomenon of the sensibility. It is a purely involuntary
Charles Grandison Finney—Systematic Theology

Unity of Moral Action.
CAN OBEDIENCE TO MORAL LAW BE PARTIAL? 1. What constitutes obedience to moral law? We have seen in former lectures, that disinterested benevolence is all that the spirit of moral law requires; that is, that the love which it requires to God and our neighbor is good-willing, willing the highest good or well-being of God, and of being in general, as an end, or for its own sake; that this willing is a consecration of all the powers, so far as they are under the control of the will, to this end. Entire
Charles Grandison Finney—Systematic Theology

Concerning Peaceableness
Blessed are the peacemakers. Matthew 5:9 This is the seventh step of the golden ladder which leads to blessedness. The name of peace is sweet, and the work of peace is a blessed work. Blessed are the peacemakers'. Observe the connection. The Scripture links these two together, pureness of heart and peaceableness of spirit. The wisdom from above is first pure, then peaceable' (James 3:17). Follow peace and holiness' (Hebrews 12:14). And here Christ joins them together pure in heart, and peacemakers',
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Tribute Money
"And they send unto Him certain of the Pharisees and of the Herodians, that they might catch Him in talk. And when they were come, they say unto Him, Master, we know that Thou art true, and carest not for any one: for Thou regardest not the person of men, but of a truth teachest the way of God: Is it lawful to give tribute unto Caesar, or not? Shall we give, or shall we not give? But He, knowing their hypocrisy, said unto them, Why tempt ye Me? bring Me a penny, that I may see it. And they brought
G. A. Chadwick—The Gospel of St. Mark

The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall
Thomas Watson—The Ten Commandments

Links
James 3:9 NIV
James 3:9 NLT
James 3:9 ESV
James 3:9 NASB
James 3:9 KJV

James 3:9 Commentaries

Bible Hub
James 3:8
Top of Page
Top of Page