There are numerous advantages to keeping our communication brief and to the point. We’re beckoned to take counsel from the wise and watch closely what we say and how we say it. Brevity has both youth and power about it, and can assure us a mark of integrity of character we could only dream of.
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James 3:1-12 is a self-contained essay noted for its brevity.[1] In this way it is an ideal example of how speech should be: concise, packed with value, and full of information. The briefer the speech the less likely it’s going to waver in truth.[2]
James 3:1-12 is a self-contained essay noted for its brevity.[1] In this way it is an ideal example of how speech should be: concise, packed with value, and full of information. The briefer the speech the less likely it’s going to waver in truth.[2]
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James promotes brevity (Greek: brachylogia) of speech. Demetrius is said to have thought brevity has three advantageous qualities. Firstly, it packs a punch acknowledging that verboseness kills intensity of thought. Along with this power, much meaning is packed into succinctness. Secondly, it’s very appropriate in maxims and pithy sayings as its power is put to good use. Thirdly, succinct speech often allows the hearer opportunity to ask back questions for clarity due to a certain predictable ambiguity. This forces the hearer to think. “Brevity represents youth and power.”[3] It cuts to the chase and addresses boredom and impatience in one foul swoop. It is also the sages of old -- the “professedly virtuous, who would treasure brachylogia as the ideal form of speech.”[4]
James promotes brevity (Greek: brachylogia) of speech. Demetrius is said to have thought brevity has three advantageous qualities. Firstly, it packs a punch acknowledging that verboseness kills intensity of thought. Along with this power, much meaning is packed into succinctness. Secondly, it’s very appropriate in maxims and pithy sayings as its power is put to good use. Thirdly, succinct speech often allows the hearer opportunity to ask back questions for clarity due to a certain predictable ambiguity. This forces the hearer to think. “Brevity represents youth and power.”[3] It cuts to the chase and addresses boredom and impatience in one foul swoop. It is also the sages of old -- the “professedly virtuous, who would treasure brachylogia as the ideal form of speech.”[4]
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Johnson[5] identifies the links between James 3:1-12 and Ecclesiastes 5:1-2, particularly “Never be rash with your mouth, nor let your heart be quick to utter a word before God, for God is in heaven, and you upon earth; therefore let your words be few.”[6] Fear of God is the motivator for brevity in speaking.
Johnson[5] identifies the links between James 3:1-12 and Ecclesiastes 5:1-2, particularly “Never be rash with your mouth, nor let your heart be quick to utter a word before God, for God is in heaven, and you upon earth; therefore let your words be few.”[6] Fear of God is the motivator for brevity in speaking.
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“Quintilian declares that the ‘praise awarded to perfect brevity is well deserved.’”[7] But in being so concise there is also a threat that one might come across as obscure. Be that as it may, Seneca says that speech should be unadorned, plain, controlled.[8]
“Quintilian declares that the ‘praise awarded to perfect brevity is well deserved.’”[7] But in being so concise there is also a threat that one might come across as obscure. Be that as it may, Seneca says that speech should be unadorned, plain, controlled.[8]
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There is also the moral issue of self-control. Seneca states that “Speech that runs too fast or too elaborately reveals a loss of self-control and with it, the loss of modesty... [therefore] I bid you be slow of speech.”[9] Brevity has the Midas touch about it, preserving the character of the skilled whom use it; seemingly giving them the ability to turn their words into gold.
There is also the moral issue of self-control. Seneca states that “Speech that runs too fast or too elaborately reveals a loss of self-control and with it, the loss of modesty... [therefore] I bid you be slow of speech.”[9] Brevity has the Midas touch about it, preserving the character of the skilled whom use it; seemingly giving them the ability to turn their words into gold.
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Silence, the ultimate in brevity, could take on a distinctly sacred flavour as Plutarch mentioned: “The solemn, holy, and mysterious character of silence.” He also said that “those who receive a royal and noble education ‘learn first to be silent, and then to speak.’”[10] The wise therefore take on and master silence. “Silence is better than speech, that hearing, not speaking, is the pathway to wisdom, that speech when necessary should be brief, that above all speech should be under control and never the expression of rage or envy.”[11] Sirach 5:13 says, “Honor and dishonor come from speaking, and the tongue of mortals may be their downfall.” We are urged to take this counsel!
Silence, the ultimate in brevity, could take on a distinctly sacred flavour as Plutarch mentioned: “The solemn, holy, and mysterious character of silence.” He also said that “those who receive a royal and noble education ‘learn first to be silent, and then to speak.’”[10] The wise therefore take on and master silence. “Silence is better than speech, that hearing, not speaking, is the pathway to wisdom, that speech when necessary should be brief, that above all speech should be under control and never the expression of rage or envy.”[11] Sirach 5:13 says, “Honor and dishonor come from speaking, and the tongue of mortals may be their downfall.” We are urged to take this counsel!
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Taciturnity (definition: temperamentally disinclined to talk. [Merriam Webster]) is more than a matter of self-control. James shows us this when framing the command, “Be quick to hear, slow to speak, slow to anger,” with exhortations of both creation and salvation, book-ending verses 1:19-20 with verses 18 and 21.[12] James sees human anger and God’s justice diametrically opposed within the schemes of life and eternity. He also sees self-control underpinning the spiritual allegiances we have.[13] But, taciturnity is for broad reasons, not the least of which an advocation of self-control.
Taciturnity (definition: temperamentally disinclined to talk. [Merriam Webster]) is more than a matter of self-control. James shows us this when framing the command, “Be quick to hear, slow to speak, slow to anger,” with exhortations of both creation and salvation, book-ending verses 1:19-20 with verses 18 and 21.[12] James sees human anger and God’s justice diametrically opposed within the schemes of life and eternity. He also sees self-control underpinning the spiritual allegiances we have.[13] But, taciturnity is for broad reasons, not the least of which an advocation of self-control.
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Copyright © 2008, Steven J. Wickham. All Rights Reserved Worldwide.
Copyright © 2008, Steven J. Wickham. All Rights Reserved Worldwide.
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ENDNOTES:
ENDNOTES:
[1] L.T. Johnson, The Letter of James – The New Interpreter’s Bible, Vol. XII, (Nashville, Tennessee: Abingdon Press, 1998), p. 202.
[2] B. Hybels, Making Life Work- Putting God’s Wisdom into Action, (Downers Grover, Illinois: InterVarsity Press, 1998), p. 88-97.
[3] L.T. Johnson, Taciturnity and True Religion: James 1:26-27 in Brother of Jesus, Friend of God – Studies in the Letter of James, (Grand Rapids, Michigan: W.B. Eerdmans, 2004), p. 159.
[4] L.T. Johnson, Ibid, Eerdmans, p. 159.
[5] L.T. Johnson, Ibid, Eerdmans, p. 155-67.
[6] Ecclesiastes 5:2 (NRSV).
[7] L.T. Johnson, Ibid, Eerdmans, p. 158.
[8] L.T. Johnson, Ibid, Eerdmans, p. 159.
[9] L.T. Johnson, Ibid, Eerdmans, p. 160. The author cites pudor [40:13-14] as his source. It is suggested that Seneca translates aidos as pudor – “a strong emotion,” from F.S. Naiden, Ancient Supplication (United States: Oxford University Press, 2006), p. 274.
[10] L.T. Johnson, Ibid, Eerdmans, p. 162. Both quotes feature on the same page.
[11] L.T. Johnson, Ibid, Abingdon, p. 203.
[12] L.T. Johnson, Ibid, Eerdmans, p. 166.
[13] L.T. Johnson, Ibid, Abingdon, p. 204.
[14] L.T. Johnson, Ibid, Abingdon, p. 203.
[2] B. Hybels, Making Life Work- Putting God’s Wisdom into Action, (Downers Grover, Illinois: InterVarsity Press, 1998), p. 88-97.
[3] L.T. Johnson, Taciturnity and True Religion: James 1:26-27 in Brother of Jesus, Friend of God – Studies in the Letter of James, (Grand Rapids, Michigan: W.B. Eerdmans, 2004), p. 159.
[4] L.T. Johnson, Ibid, Eerdmans, p. 159.
[5] L.T. Johnson, Ibid, Eerdmans, p. 155-67.
[6] Ecclesiastes 5:2 (NRSV).
[7] L.T. Johnson, Ibid, Eerdmans, p. 158.
[8] L.T. Johnson, Ibid, Eerdmans, p. 159.
[9] L.T. Johnson, Ibid, Eerdmans, p. 160. The author cites pudor [40:13-14] as his source. It is suggested that Seneca translates aidos as pudor – “a strong emotion,” from F.S. Naiden, Ancient Supplication (United States: Oxford University Press, 2006), p. 274.
[10] L.T. Johnson, Ibid, Eerdmans, p. 162. Both quotes feature on the same page.
[11] L.T. Johnson, Ibid, Abingdon, p. 203.
[12] L.T. Johnson, Ibid, Eerdmans, p. 166.
[13] L.T. Johnson, Ibid, Abingdon, p. 204.
[14] L.T. Johnson, Ibid, Abingdon, p. 203.
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