The first example James chooses is a negative one—failure to control one's tongue. This is not the first time he has brought it up (cf. 1:19). It is far from the last time. In 3:1-12 he will discuss the huge evil done by the tongue; in 4:1-12 he will give further examples of impure speech (e.g., quarreling and slander); in 5:9 and 5:12 he will tell his readers not to grumble or swear. The repetition of the theme shows that it has great importance in the message of James's letter. Sinning in the way we speak cannot be regarded as a minor matter.

James's imagery here gives a second clue as to why he sees one's speech as deserving such attention. The participle chalinagogon is properly translated keep a tight rein on, because it is indeed an equestrian term. James is the only New Testament writer to use the word, and he employs it again significantly in 3:2. He sees the control of one's tongue as decisive in the control of one's entire behavior, much like the decisive control of a horse's direction by means of the rein and bit.

The conclusion James reaches within this one verse appears to have two parts in the NIV. Actually, the first part, he deceives himself, stands as a contrast to bridling one's tongue. More literally, it reads, "If anyone thinks himself to be religious, not bridling his tongue but deceiving his heart . . ." To neglect controlling one's tongue while still considering oneself to be a religious person is self-deceiving. The actual conclusion is that such religion is worthless (mataios, meaning idle, fruitless, useless). This term makes emphatic James's rejection of a disobedient faith as a false faith. Genuine, saving faith will produce actions in the believer's life which are obedient to the word of God.

From James's repetition of emphasis throughout the letter, from his imagery of a horse's rein and bit, and finally from his conclusions of self-deception and worthlessness, the implications are inescapable. Readers who affirm biblical authority and so seek to submit their views to the biblical view will give priority attention to their speech as they seek to purify their behavior. Immoral ways of speaking simply cannot be excused biblically as somehow of secondary importance. Further instruction concerning specific forms of impure speech will come later in James's letter.