Jas 3:2

“The effective proof of a sound mind and perfect thought is to have nothing faulty on our tongue and to keep our mouths closed when necessary. For it is better to be guided by worthy speech, which is able to know and to express the fullness of all praise. For the most useful talent is to be able to speak wisdom when talking about how to live well. Foolish talk should be foreign to the saints.”

“For in many things we all offend. He did not say "you offend," when he reproved those whom he saw as less perfect in both knowledge and action, and would remove such from the chair of teaching, fearing lest they might harm the little ones by preaching erroneously, and turn their ears away from the hearing of teachers by forestalling them; or certainly might defile what they rightly preached with the filth of incorrect action, and thus obscure the path of evangelical perfection with sinister opinion; but he said, "we offend," when we are of Christ; thus speaks the Apostle. And he prefaced it with "in many things," he added "all," so that the imperfect might consider themselves all the more cautiously in acting or speaking, as they would know more certainly that not even the perfectly good, who walk under the guidance of the grace of the Holy Spirit, can by any means pass through the path of this life without offending by some sin, according to what is written elsewhere: "The heavens are not clean in His sight" (Job XV). And as Solomon says: "There is no just man upon earth, that does good, and sins not" (Eccl. VII).”

“If anyone does not offend in word, this one is a perfect man. How can he say that the man who does not offend in word is perfect, when he has previously stated: Because in many things we all offend? Is it because the elect can offend in many things, and yet remain perfect? Indeed, it is to be understood in this way. For there are different kinds of offenses. The elect offend in one way, the reprobate in another, as Solomon testifies, who says: For the just man falls seven times, and rises again; but the wicked stumble into evil. And if the just man indeed offends through the frailty of the flesh or through ignorance, he nonetheless does not cease to be just. Because just as such daily and unavoidable offenses occur, so too is there a daily remedy of prayers and good works, which quickly raises the offending just man, so that he does not fall to the ground, and stain the wedding garment of charity and faith with the dust of vices. Therefore, if anyone does not offend in word, this one is a perfect man, that is, in that word whose offense human frailty can avoid, such as the word of deceit, of detraction, of cursing, of pride, of boasting, of excusing sins, of envy, of dissension, of heresy, of lying, of perjury, and also of idle and unnecessary and even superfluous speech in those things which seem necessary. In whatever word anyone keeps himself without offense, this one is a perfect man. For he who keeps his mouth and his tongue, keeps his soul from troubles (Prov. XXI).”

“He can also bridle his whole body. This verse depends on the previous one. If anyone, he says, does not offend in word, this one is a perfect man, and he can also bridle his whole body. Which is to say openly: If anyone avoids the slip of the tongue, which is nearly inevitable, he will learn also to observe the other members of the body, which can be more easily disciplined, so that they do not stray from the right path.”

“"For we all stumble in many things," conducting our life inattentively and negligently. That no person escapes sin is confirmed by the mobility of the tongue. From this it is also evident that no one possesses perfection, for who has not sinned with his tongue? But if anyone overcomes the mobility of his tongue, he is able to govern the whole body well. For he who has restrained what is very prone to falling will with less effort and attention gain mastery over what falls more slowly.”

“If anyone does not stumble in speech, he is a perfect man, able to bridle the whole body. Behold, we put bits in the mouths of horses so that they may obey us, and we turn the whole body about. Behold, ships also, though they are so large and driven by fierce winds, are turned about by a very small rudder wherever the impulse of the helmsman wishes. "Behold, we put bits in the mouths of horses." This is the order of letters: We put the reins in the mouths of horses; for unless it is arranged this way, speech is unintelligible (namely, if we take the Greek words in the order they are placed). This confirms what has been said about the tongue, and also addresses something greater: namely, that he who brings into his power that which is easy to arrange, will also overcome that which is difficult to handle. However, this resolves the objection. For it was plausible that someone might add: What labor is there in governing such a small member? Or what harm can come from the smallest member? And this shows that from the bridle and the helm and from the small things which are indeed small, but make great things. — In another way. Furthermore, these also show that the tongue should not move recklessly, but should be directed towards better things: just as the strength of horses is restrained by the bridle, and the onslaught of a ship is controlled by the rudder. Thus, we must also direct the tongue to what is beneficial with proper speech. For this signifies what is said: So also the tongue, that it should be directed in this way with proper speech, and not do what it does: for when it is small, it does great things, and kindles a great fire for us, since it is itself a fire. And what does it do? It adorns iniquity through the cunning eloquence of orators, contaminates the body, persuading women to allow its approach: it operates through deceit: it slanders others with falsehoods: and above all, it ignites the wheel of hell: that is, it sets on fire and stirs up hell in us, as if making a fire rage against us. But it also, he says, is set on fire by hell, as is evident from the rich man who was tormented by the tongue. (Luke 16:24) For the tongue is punished not for any other reason than because it has been inclined towards pleasures and trifles. Therefore, if the Wheel of hell is read, as some copies have it, the meaning must be explained accordingly. However, if it has the Wheel of Birth, it achieves this solution: the Wheel of Birth signifies our life. Therefore, inflaming the wheel of birth contaminates life: and how? While it is moved carelessly and lustfully, from which our life is enraged, or the time of our life. For this, the Psalmist also called it a crown, saying: "You will bless the crown of the year." (Ps. 65:11) Indeed, the wheel and the crown agree in that both are circular and spheric; the Wheel is said to be life, as if rolled back upon itself. But how does it contaminate our life? As it is moved, as we said before: because of which our life is both soiled and full of sighs. Thus, the tongue is turned about in proper speech. Indeed, the world is full of iniquity, as if it were cast down to a vile and popular crowd, looking back. For the world is understood here as a multitude. Or the world is, that is, an ornament, or adorning human nature: through this, we communicate our thoughts to one another, for in this meaning, some also wish to accept the World. Therefore, while it is directed towards the vile crowd, it does harm and injures and contaminates the whole body, and the wheel of birth is inflamed and is inflamed by hell. Yet, it is not difficult to direct it so that it moves rightly and in the way that the one who governs wishes. But if all of nature of wild beasts, birds, serpents, and marine creatures is tamed and has been tamed by human nature, is it true that the tongue, which is an uncontrollable evil, full of deadly poison, cannot be tamed by any human? I would say by no means is this the case. For if it cannot be tamed, it never inclines toward what is better; how is it that by it we bless God and the Father, and by it we curse men? Behold, it is governed by the will of the one who uses it. But it should not be so, my brothers. For if by it we bless God, is it not shameful to curse men who are made in the likeness of God? Is it just that from the same mouth there should come blessing and cursing? It should not be so.”