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JAMES - Be Doers of the Word, and not Hearers Only
Studies in the Letter of James (by Dr. Richard Thomas)
Chapter III
Wisdom from Above (James 3:13-18)
JAMES 3:13-18
13 Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. 14 But if you have bitter jealousy and selfish ambition in your heart, don’t boast and don’t lie against the truth. 15 This wisdom is not that which comes down from above, but is earthly, sensual, and demonic. 16 For where jealousy and selfish ambition are, there is confusion and every evil deed. 17 But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy. 18 Now the fruit of righteousness is sown in peace by those who make peace.
The Epistle of James is the closest of NT writings to that peculiar OT genre known as wisdom literature. In this passage the apostle seeks to distinguish between what passes for wisdom and is nothing of the sort, and what God’s word declares to be wisdom. James has earlier stated the conditions whereby men obtain wisdom from God (1:5). He now describes the nature of this wisdom and its fruit.
Wisdom is a gift from God in answer to prayer by way of God’s Spirit. God Himself is wise; it follows that He would impact His wisdom to men and women created in His own image (Daniel 2:20; Proverbs 4:5-7). The Egyptians, Babylonians and Greeks had gods or goddesses of wisdom. Our God is the only wise (Romans 16:27; 1 Timothy 1:17; Jude 25) and the all wise. Visitors to Istanbul cannot but be impressed by the splendid edifice that dominates the skyline of the city, Agra Sophia once the rival of St. Peter’s Rome how a museum. In the Greek Orthodox tradition the identification of Christ with Wisdom personalised is an established theme (Proverbs 8). In Him are hid the treasures of wisdom and knowledge (Colossians 2:3) and to us He is made wisdom (1 Corinthians 1:30). So while the fear of the Lord is the beginning of wisdom, the knowledge of Christ leads to the discovery of wisdom’s treasures (Matthew 13:44-46).
Seneca is reported to have said: “Wisdom teaches us to do well as well as to talk”. Any claims made for the possession of wisdom should be examined in the light of verse 13. Demonstrate by a virtuous life and practical efforts that you are wise and discerning. Modesty, meekness, humility will be the proof that talents are being put to wise use and not merely displayed to impress others. Pharaoh recognized in Joseph a man both discreet and wise (Genesis 41:39). Prior to that interview his conduct had been exemplary, resisting temptation and showing practical concern for his neighbours (Genesis 39:9,22). Whenever the word meekness crops us, we are reminded that Moses was the meekest of men. He more than Solomon also deserves the title wisest of men. Forbearance in the face of insult and injury was a mark of both these statesmen rather than the king.
“Blessed are the meek, for they shall inherit the earth”. Alongside this beatitude place the Psalmist’s promise, “The meek He will guide in judgment, and the meek he will teach His way” (Psalm 25:9). True wisdom makes men meek; conversely God grants heavenly wisdom to those who humble themselves.
Next, James considers the unpleasant alternative to the meekness of wisdom. Undesirable in any circumstance this alternative manifests itself variously; James mentions just two of its manipulations, jealousy and selfish ambition (14). The term can stand for overweening ambition in a political context. But ambition by any name and in any sphere is unworthy when it is selfish. Diotrephes put himself first (3 John 9) and no doubt caused a lot of heartache and bitterness.
James was bishop of the church in the spiritual metropolis of Christianity; he was aware of the perils of high office. God raises up leaders for the scattered assemblies of his people in every age. It ought to be possible to assume the responsibility of headship or leadership without being caught in the trap of jealousy and grasping ambition. Moreover, selfish ambition is a disease that afflicts many who never get far with their plans to reach the top, and so take refuge in envy.
It is true as has been pointed out that James nowhere gives us an ‘exhaustive analysis’ of wisdom, as if that were possible in a letter so brief. Meekness is only one quality of the wise man, yet it is essential for divine approval. James does not discuss the intellectual powers that generally go with wisdom and understanding. Enough for him that those who aspire to become leaders or teachers and assume they have the requisite abilities should remember that God opposes the proud and blesses the meek. Toynbee singles out one type of skill which falls short of wisdom: “Technological proficiency is not in itself a guarantee of wisdom or survival”.
Two things need to be added concerning false wisdom (this pseudosophia), namely origin and outcome (15,16). It is worldly, earth-bound, taken up with fleeting interest, fashions of the day, popular gimmicks and margins of profit. Being worldly it is also unspiritual, despising as heavenly-minded all that is true and gracious; while self-interest can be advanced by dubious and unfair practices. Worst of all it is demonic. The malicious cleverness fuelled by hell (6), has its companion in false wisdom fed by the devil. He gleefully injects slander, sarcasm and salacious titbits for the tongue to pass on.
Whereas true wisdom issues in good works (13), diabolical wisdom or cunning concords evil deeds of every description creating disorder (16). Evil thrives where order and discipline have broken down; conversely when evil is unchecked there is anarchy. The final clause of the Book of Judges is an apt historical comment on this outcome: “Every man did what was right in his own eyes”; and chaos reigned.
By implication the whole passage (13-18) highlights the role and marks of wisdom, even when its counterfeit is being described. In the concluding verses of the chapter James explicitly states the Biblical view of authentic wisdom. Like every good gift it has a heavenly source (1:17), coming from above (Colossians 3:1), we should search in the assurance that those who seek will find. Wisdom from above has a seven-fold excellence: purity, peaceableness, gentleness, reasonableness, fruitfulness, single-mindedness and sincerity.
Purity of heart is an inward trait which makes the vision of God a living reality (Matthew 5:8). As we see Him ever before us we shall not be moved (Psalm 16:8). In the path of life the signposts of wisdom ensure safe travel (Psalm 16:9-11). The second of these signposts is an awkward word, ‘peaceableness’, translating as an abstract noun the Greek adjective eirenic. Wisdom is eirenic; it ‘tranquilizes’ where there is tension in family surroundings, in church gatherings and on a civic or national level.
The pair of adjectives that follow, epieikés and eupeithés have a contemporary ring, when rendered in the light of classical usage. ‘Gentle and reasonable’ will do as translation. We talk of arbitration and conciliation when clashes occur in the labour-management sector. The first of this pair can also mean equity, ‘to wish to settle a matter by words rather than by action, to prefer arbitration to judgment’. The second word is the opposite of our ‘intractable’. With equity, on the one hand and reasonableness on the other, no dispute will be to hard to resolve.
Gentleness is a fruit of the Spirit; the quality of mercy could be added to the list. For a fuller list of good fruits we must look elsewhere in the NT. Fullness and richness imply not merely a long catalogue of these virtues with the satisfaction that comes from reciting them in the correct order, but the constant and regular practice of all that is involved in bearing fruit. The concluding pair of adjectives speak of two further qualities that lend strength and beauty to Christian character, ‘unwavering and sincere’. An unhesitating resolve to be sincere in all our conduct delivers us from ostentation and pretence – attracting men to the Lord by our transparent witness.
‘Fruit sown’ is a difficult expression and should be taken as pointing to the future. A possible paraphrase would be: ‘Peacemakers when they strive for peace, sow seeds that bear fruit in the kind of righteousness that exalts a community, a church or a nation’ (18).