"_Is_ the tongue." The word for "is" must be observed (not ἐστι, nor ὑπάρχει, but καθίσταται). Its literal meaning is "constitutes itself," and it occurs again in iv. 4, where the Revisers rightly translate it "maketh himself:" "Whosoever would be a friend of the world _maketh himself_ an enemy of God." The tongue was not created by God to be a permanent source of all kinds of evil; like the rest of creation, it was made "very good," "the best member that we have." It is by its own undisciplined and lawless career that it _makes itself_ "the world of iniquity," that it _constitutes itself_ among our members as "that which defileth our whole body." This helps to explain what St. James means by "_unspotted_" (ἄσπθλον) or "undefiled" (i. 27). He who does not bridle his tongue is not really religious. Pure religion consists in keeping in check that "which _defileth_ (ἡ σπιλοῦσα) our whole body." And the tongue defiles us in three ways;--by suggesting sin to ourselves and others; by committing sin, as in all cases of lying and blasphemy; and by excusing or defending sin. It is a palmary instance of the principle that the best when perverted becomes the worst--_corruptio optimi fit pessima_. It "setteth on fire the wheel of nature, and is set on fire by hell." We must be content to leave the precise meaning of the words rendered "the wheel of nature" (τὸν τροχὸν τῆς γενέσεως) undetermined. The general meaning is evident enough, but we cannot be sure what image St. James had in his mind when he wrote the words. The one substantive is obviously a metaphor, and the other is vague in meaning (as the latter occurs i. 23, the two passages should be compared in expounding); but what the exact idea to be conveyed by the combination is, remains a matter for conjecture. And the conjectures are numerous, of which one must suffice. The tongue is a centre from which mischief radiates; that is the main thought. A wheel that has caught fire at the axle is at last wholly consumed, as the fire spreads through the spokes to the circumference. So also in society. Passions kindled by unscrupulous language spread through various channels and classes, till the whole cycle of human life is in flames. Reckless language first of all "defiles the whole" nature of the man who employs it, and then works destruction far and wide through the vast machinery of society. And to this there are no limits; so long as there is material, the fire will continue to burn. How did the fire begin? How does the tongue, which was created for far other purposes, acquire this deadly propensity? St. James leaves us in no doubt upon that point. It is an inspiration of the evil one. The enemy, who steals away the good seed, and sows weeds among the wheat, turns the immense powers of the tongue to destruction. The old serpent imbues it with his own poison. He imparts to it his own diabolical agency. He is perpetually setting it on fire (present participle) from hell.