BIG IDEA:
THE ROOT AND FRUIT OF GODLY WISDOM VALIDATES OUR FAITH AND PROMOTES PEACE – TWO CONTRASTING TYPES OF WISDOM
INTRODUCTION:
George Guthrie: We now come to a focal passage for the whole of James. As noted in our treatment of James 1:5–8, true wisdom, the wisdom that comes as a gift of God, is closely associated with righteous living. This truth he embodies clearly in the passage at hand. James begins by asking a rhetorical question, “Who is wise and understanding among you?” and then answers by wedding wisdom with good conduct (v.13). He then sets this teaching in bold relief by contrasting this godly wisdom with a lifestyle of relational discord due to jealousy and selfishness (v.14). Rather than coming from heaven, this so-called “wisdom” has the demonic as its source, being earthly and unspiritual (v.15), for jealousy and selfishness are associated with a lack of order and the practice of evil (v.16). Such a pattern of relating to others stands in direct contrast to the pattern of heaven’s wisdom, which issues forth in righteous living (vv.17–18).
Dale Allison: The Catenaeed. Cramer, 24, introduces our section with these words: ‘Concerning good conduct and being peaceable toward each other.’ This rightly emphasizes the communal dimension of vv. 13-18—their ‘social-ethical engagement’ (Frankemölle, 525)—and their call for humility and peace. It is fitting that most preachers and ecclesiastical exegetes have used the verses to exhort their audiences to good deeds and to discourage quarreling among Christians. Manton, 318, was eloquent: the ‘truly wise Christian’ should be ‘moderate’ in ‘his opinions; not urging his own beyond their weight, nor wresting those of his adversaries beyond their intention to odious consequences which they disclaim, a fault which hath much disturbed the peace of Christendom. Charity should consider not what followeth of itself upon any opinion, but what followeth in the conscience of those that hold it… A man may err in logic that doth not err in faith.’
This carefully crafted unit, which prominently features parallelism, sets up an antithetical series that reflects James’ dualistic outlook. On the one side are those who understand. Their good conduct is manifest in their wisdom, which begets a host of virtues. On the other side are those driven by jealousy and strife. Their nether wisdom fosters boasting, falsehood, disorder, and vile practices. The structure is straightforward.
The key theme is not really wisdom but peace: the former counts because it produces the latter.
Daniel Doriani: James says that anyone who is wise and understanding shows it by his good life, by deeds that reflect wisdom. The way of wisdom is the way of humility. True wisdom is gentle, meek, humble. If we walk in the path of wisdom, we know that our wisdom is “from above”—a gift of God (James 3:17 ESV). Humble faith, a faith that comes from heaven, is the source of the wise life.
John MacArthur: Both Scripture and ancient philosophers placed a premium on wisdom, which, broadly defined, is not simply a matter of possessing factual knowledge but of properly and effectively applying truth to everyday life. Solomon wrote, “Acquire wisdom; and with all your acquiring, get understanding” (Prov. 4:7). Some nine hundred years later, the first-century B.C. Roman philosopher Cicero stated that wisdom is “the best gift of the gods” and is “the mother of all good things.” Both men considered wisdom to be the highest and most noble and valuable of all possessions. But it was the Hebrews who clearly understood that true wisdom was not intellectual, but behavioral. Thus, the biggest fool was one who knew truth and failed to apply it. To the Jews, wisdom was skill in living righteously. . .
The New Testament is even more explicit about the source of true wisdom. Paul declared that Christ is “the power of God and the wisdom of God…. who became to us wisdom from God, and righteousness and sanctification, and redemption” (1 Cor. 1:24, 30). He reminded the church at Colossae that in Christ “are hidden all the treasures of wisdom and knowledge” (Col. 2:3). In his epistle to the church in Rome he wrote,” Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!” (Rom. 11:33; cf. Job 5:9; 9:10; 11:7; Ps. 145:3).
David Nystrom: As far as James’s structure here is concerned, the opening verse establishes the topic to be discussed. It is followed by a double list of virtues and vices. Worldly wisdom (3:14–16) as offered by the teachers with whom James is at odds is characterized by ambition and a desire to seek status through wealth or the securing of a position of power. True wisdom (3:13, 17) implies a vision of heaven, is marked by humility, and results in good deeds. The passage concludes with an apt proverb: “Peacemakers who sow in peace raise a harvest of righteousness.”
Dan McCartney: [Contextual Linkage]
3:13–18 serves: by contrasting God’s wisdom with the human wisdom that is at root self-seeking and envious, it moves from the dangers of speech (especially for those who would be imparters of wisdom) to the problems of intracommunity strife found in James 4.
Craig Blomberg: Main Idea: By their good conduct, Christians should demonstrate heavenly rather than worldly wisdom. Specifically, they will exhibit purity and peacefulness rather than jealousy and strife.
Wisdom from Above and Wisdom from Below (3:13–18)
I. Wise persons demonstrate their wisdom through good conduct (v. 13).
II. Christians should avoid worldly wisdom (vv. 14–16).
- They ought not to boast or lie about bitter, jealous attitudes among believers (v. 14).
- The source of this so-called “wisdom” is the world, the flesh, and the devil (v. 15).
- Such attitudes typify a much larger morass of rebellion and evil (v. 16).
III. Christians should embrace heavenly wisdom (vv. 17–18).
- True wisdom must above all reflect moral purity (v. 17a).
- This wisdom also includes many good works reflective of an even-tempered, well-balanced personality (v. 17b).
- True wisdom places a special priority on peacemaking (v. 18).
I. (:13-14) ANY CLAIM TO PRACTICAL WISDOM MUST BE VINDICATED BY THE GENUINENESS OF ITS FRUIT
A. Anyone Can Claim to be Wise
“Who among you is wise and understanding?”
Peter Davids: The passage is properly applied primarily to teachers and other leaders capable of dividing Christian communities (notice the σοφός terminology occurring in a different passage on community division—1 Corinthians I), but naturally finds a wider application in the lives of all Christians.
George Guthrie: It may be that there were strong personalities in the churches James addresses—people who boasted of their great learning and “wisdom,” insisting that their perspectives on certain matters be given the highest consideration. Yet James issues a reminder that true wisdom “speaks” loudest in one primary way: a life lived well and with an attitude of humility.
John MacArthur: Although the two terms seem to be used synonymously here, wise and understanding carry a shade of difference in meaning. Sophos (wise) is a general word, often used by the Greeks to designate speculative knowledge, theory, or philosophy. For the Jews, as noted earlier, it carried the deeper meaning of careful application of knowledge to personal living. Epistēmōn (understanding) appears only here in the New Testament and carries the idea of specialized knowledge, such as that of a highly skilled tradesman or professional.
Alec Motyer: The description wise must be understood in the light of our discussion of Old Testament Wisdom. There are those who live closely to God, see more clearly into things than others do, and just know how to manage life’s varied circumstances. They are godly in character, sharp in discernment and helpful in their advice and counsel. Equally they are understanding. The word does not appear elsewhere in the New Testament, but it points to ‘professional knowledge’ (TASKER), ‘like our “expert” ’ (ROPES). Provided we do not push the ideas of ‘professional’ and ‘expert’ too far, this is exact. At the very least the word describes the well-informed person (ALFORD). Here, then, is the one who has a veritable mass of stored-up, useful, helpful knowledge. What place has such a person in the church? Well, of course, some will be called out and recognized as teachers of the flock of God (cf. Eph. 4:11; 1 Tim. 5:17). James does not say that none are to become teachers! Yet even in their case he would recommend caution. For not only is that wordy task full of hazard (2), but also it is not the priority use of the gifts of wisdom and understanding (13–18). The great priority is to put whatever gift the Lord has given to the task of living the good life. Again, how true to its Old Testament background: a wisdom of deeds; an understanding and knowledge that reshapes life.
B. The Proof is in the Behavior
“Let him show by his good behavior his deeds in the gentleness of wisdom.”
Dale Allison: As 3:13 directly follows the discourse on the tongue, one may infer that the wise and understanding are those who take 3:1-12 to heart. Such people will not curse (vv. 9-10) but make peace (vv. 17-18). They will not boast (vv. 5, 14) but abandon selfish ambition (vv. 14, 16). They will not succumb to restless evil (vv. 8, 16) but will pursue reason and righteousness (vv. 17-18).
Daniel Doriani: What James calls “the wisdom that comes from heaven” drives the excellent life. The wise demonstrate God’s wisdom daily. They inspire others by giving them a living model of righteousness that incarnates the will of God. Their lives become models of righteousness. They become our heroes in the faith as they reflect the character of Christ. . .
The Bible says gentle people live a certain way: They are patient. They make peace. They are slow to take offense. They are long-suffering. They do not demand their way. Peace follows them wherever they go (James 3:18).
Dan McCartney: James’s “wisdom from above” is not the wisdom of how to “get ahead” in life or how to achieve worldly success, nor is it special insight into divine secrets; it is about how one displays godly character patterned after the life of the one who identified himself as meek and lowly (Matt. 11:29).
C. Selfish Motives Produce Proud Hypocrites
- The Root = Selfish Motives
a. “But if you have bitter jealousy”
Craig Blomberg: The term “zeal” (ζῆλος) ranges in meaning from the positive concepts of “enthusiasm” and “ardent concern” to the negative ones of “jealousy” and “envy.” Given that here the zeal is “bitter” (πικρὸν) and paired with “selfish ambition” (ἐριθείαν), the term is clearly negative in this context, hence, “jealousy.” This kind of envy seeks the best for oneself, regardless of what might be good for another person, always wishing for others to have less than oneself, whether with possessions or with opportunities. In a group setting, “bitter jealousy” may manifest “a fierce desire to promote one’s own opinion to the exclusion of those of others.”
Peter Davids: The problem is that zeal can easily become blind fanaticism, bitter strife, or a disguised form of rivalry and thus jealousy; the person sees himself as jealous for the truth, but God and others see the bitterness, rigidity, and personal pride which are far from the truth.
b. “and selfish ambition in your heart“
Daniel Doriani: The Bible never praises selfish ambition, but to be accurate, we must say the Bible praises what we might call aspirations. For example, we should aspire to a quiet and productive life (1 Thess. 4:11). We should aspire to please the Lord (2 Cor. 5:9). Paul aspired to preach the gospel where the name of Christ was unknown (Rom. 15:20).
So it is fine to have goals or aspirations. We may have goals for the development of our gifts, for our family, for the lost, or for growth in wisdom or righteousness. God blesses those who have a passion for social justice. Everyone who is energetic, everyone with a taste for life, has ambitions. The Lord simply wants them to be godly, not worldly.
John MacArthur: Understandably, the word became closely associated with those who sought high political office or other positions of influence and power. It was used of personal gratification and self-fulfillment at any cost, which are the ultimate goals of all fleshly endeavors. It has no room for others, much less genuine humility. It is that ultimate self-elevation rampant in the world today which is the antithesis of what the humble, selfless, giving, loving, and obedient child of God is called to be.
Dan McCartney: Ambitious boasting is another way to evince a false faith and earthly wisdom. Human wisdom seeks self-advancement and is anything but humble, especially when it achieves worldly success. Indeed, Greek wisdom gives advice on being successful in the world. But anything that generates, or is generated by, jealousy (envy of someone else’s success) or selfish ambition (the desire to achieve one’s own advancement at the expense of others) is a denial of the teaching of Jesus, as well as the OT, and hence to boast of that kind of wisdom is to “give the lie to the truth,” that is, to the gospel (1:18; cf. 5:19). One form of such ambition is the desire to be a teacher, and certainly the honor of being called “teacher” can have the form of worldly success, but without humility, teaching becomes boasting (Hort 1909: 83).
- The Fruit = Proud Hypocrites
a. “do not be arrogant”
Thomas Lea: Boasting describes the malicious triumphant attitude gained by one party over its opponents.
b. “and so lie against the truth“
John MacArthur: A professed Christian who is proud, boasting, self-centered, loveless, and arrogant is a fraud. To claim otherwise is to lie against the truth, to utterly contradict the gospel of Jesus Christ and the clear teaching of all the New Testament. Near the beginning of this letter, James speaks of salvation as God’s bringing “us forth by the word of truth,” and at the end he says,” My brethren, if any among you strays from the truth” (1:18; 5:19, emphasis added), clearly identifying truth as a synonym of the gospel, where true wisdom starts.
There is nothing more characteristic of fallen, unredeemed men than being dominated by self. James is therefore saying that, if a person claims to belong to God and to have the wisdom of God, but his life is motivated and characterized by selfish ambition and bitter jealousy, he is simply lying against the truth. Whatever he might claim, he cannot be saved. He is a living lie.
II. (:15-18) THE ROOT OF WISDOM WILL PRODUCE CORRESPONDING FRUIT
A. (:15-16) Wisdom Not From Above Stirs Up Strife and Trouble
- Source
“This wisdom is not that which comes down from above“
Craig Blomberg: The term “from above” (ἄνωθεν) points the audience back to 1:17–18, where God was seen as the One who pours out good gifts from above. This link encourages the interpretation of wisdom as the preeminent gift from above. It also clearly indicates a divine origin for wisdom. Likewise, the participle “coming down” (κατερχομένη) echoes the “coming down” (καταβαῖνον) of 1:17, underlining again the heavenly source.
- Characteristics
Craig Blomberg: James exposes his congregation’s faulty worldview as the complete antithesis of anything godly: it is earthbound, spiritually dead, and demon-instigated. These three adjectives form the biblical source of the well-known English triad of “the world, the flesh, and the devil.”
Douglas Moo: The wisdom that does not produce a good lifestyle (v. 13) is, in sum, characterized by ‘the world, the flesh and the devil’. In each of these ways, it is the direct antithesis of ‘the wisdom that comes from above’ – heavenly in nature, spiritual in essence and divine in origin.
a. “earthly“
John MacArthur: First, such wisdom is earthly, in that it is limited to the present, material world of time and space. By definition, it is restricted to things that man can theorize, discover, and accomplish by himself. It has no place for God or the things of God. It has no place for spiritual truth or illumination. It is a closed system, a circumscribed box, as it were, of man’s own making and choosing under satanic prompting.
As James has just noted, this wisdom is motivated by pride, selfish ambition, arrogance, self-centeredness, self-interest, and self-aggrandizement. It spawns a society whose watchwords are “Do your own thing,” “Have it your way,” and “Look out for number one.” It pervades philosophy, education, politics, economics, sociology, psychology, and every other dimension and aspect of contemporary human life.
William Barclay: Its standards are earthly standards; its sources are earthly sources. It measures success in worldly terms; and its aims are worldly aims.
b. “natural“
John MacArthur: It relates only to the fallen, unredeemed man, who is wholly corrupted by the Fall and separated from God. It originates in the “natural man [who] does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised” (1 Cor. 2:14). Those who rely on this wisdom are “worldly-minded, devoid of the Spirit” (Jude 19). All of their feelings, desires, appetites, standards, and impulses are grounded in a humanistic view of the world and of man, who, understandably, becomes the measure of all things. Such wisdom not only feeds the flesh but also is foolish (1 Cor. 1:20).
Dan McCartney: The context in James is best understood if the word is taken as “having to do with the ψυχή” (psychē, self, natural life, or soul), and so we might cautiously translate it “self-ish,” that is, focused on the advancement of one’s own earthly personal welfare. Earthly wisdom offers a person counsel about self-advancement. It is the kind of “wisdom” retained by fallen angels (demons), who no doubt are very intelligent and apt at advancing themselves (in the short term). As in 1 Cor. 1:21, God’s wisdom is different from human, earthly wisdom, because it serves different aims. Envy (often considered the motivation for Satan’s rebellion; see Wis. 2:24) and selfish ambition (the desire to advance one’s power and influence to the detriment of others) are exactly the kinds of desires that motivate the demons, and so James also terms such wisdom “demonic” (in other words, wisdom that is like the “wisdom” of demons, not wisdom inspired by demons). But demonic “wisdom” is no more real wisdom than the “faith” of demons in 2:19 is real faith.
c. “demonic“
- Motivation
a. “For where jealousy“
b. “and selfish ambition exist“
- Fruit
a. “there is disorder“
John MacArthur: Akatastasia (disorder) has the basic meaning of instability, and hence came to be used of a state of confusion, disturbance, disarray, or tumult, sometimes even of rebellion or anarchy.
b. “and every evil thing“
George Guthrie: The earthly wisdom, characterized as it is by jealousy and ambition, is associated with disrupted and dysfunctional community that does not walk in God’s righteousness.
Alec Motyer: Now he is ready to put the vital choice to us: is the wisdom of earth (15–16) or of heaven (17–18) to rule our lives? No compromise is allowed, for they are true alternatives, standing in contrast to each other in origin, characteristics and results.
B. (:17-18) Wisdom From Above Promotes Peace and Blessing
- Source
“But the wisdom from above“
- Characteristics
a. “is first pure“
Peter Davids: The chief characteristic of true wisdom is purity. The meaning here is that of the OT in which God’s words are pure (Ps. 12:6 [11:7]) or the ways of the righteous are pure as opposed to crooked (Pr. 21:8 LXX) or unjust (Pr. 15:26). This purity, then, means that the person partakes of a characteristic of God: he follows God’s moral directives with unmixed motives. This person serves God alone, and so does not need the cleansing about which James will speak later (4:7–8; cf. 1:27; 3:6).
Moral purity is expanded by means of a list of adjectives arranged to take advantage of assonance (first initial ε, then initial α).
Ralph Martin: Wisdom is first and foremost a virtue that is marked by purity (ἁγνή; cf. Sir 21:8). It is no accident that James begins his list with this word, for he who is pure has taken on the characteristics of God’s word (Ps 12:6; cf. 19:8). Such a person serves God only and is not defiled (1:27) or unrighteous (3:6). The one who is pure is free of the moral and spiritual defects that are the marks of the double-minded (1:7, 8; 4:8: see Introduction). The presence of such stains produces the inevitable jealousy and strife that are characteristic of some in James’ church. The absence of such blemishes produces a church that is loving, tolerant, and healthy; above all, it is centered in God’s holy will. The idea of purity is expanded in what follows and can rightly be considered the “key” to all the qualities of wisdom.
b. “then peaceable“
Daniel Doriani: “Peace-loving” (3:17 NIV) or “peaceable” (ESV; Greek, eirēnikē) contrasts with the social discord caused by envy and ambition (3:14) and the fights caused by uncontrolled desires (4:1–2). True wisdom leads to peace (Prov. 3:17).
William Barclay: The true wisdom is the wisdom which produces right relationships.
There is a kind of clever and arrogant wisdom which separates man from man, and which makes a man look with a superior contempt on his fellow-men. There is a kind of cruel wisdom which takes a delight in hurting others with clever, but cutting, words. There is a kind of depraved and wicked wisdom which seduces men away from purity and from their loyalty to God. But the true wisdom is the wisdom which at all times brings men closer to one another and closer to God.”
c. “gentle“
Daniel Doriani: The considerate are willing to yield, not quick to demand. They are forbearing and slow to fight (Titus 3:2). Since this is a trait of the Lord Jesus (2 Cor. 10:1), all disciples, including church overseers, must be gentle (1 Tim. 3:3; 1 Peter 2:18).
d. “reasonable“
Daniel Doriani: “Submissive” (NIV) is ordinarily translated “open to reason” (ESV, RSV; Greek, eupeithēs ). It also means “easily persuaded” or “compliant.” The submissive person is docile, ready to obey, and willing to get along with others. He or she is willing to defer to others where appropriate.
e. “full of mercy and good fruits“
George Guthrie: That this wisdom is “full of mercy” (mestē eleous, GK 1799) means it is characterized consistently by compassion or kindness toward someone who has a need.
John MacArthur: refers to every sort of good work or deed. He demonstrates his genuine faith by his authentic good works (James 2:14–20). A believer is known for doing good and for exemplifying the fruit of the Spirit (Gal. 5:22–23). In all of this, he reflects his “hunger and thirst for righteousness” (Matt. 5:6).
f. “unwavering“
Daniel Doriani: It seems that James means unwavering. First, James commends unwavering loyalty to God later in this section of his epistle (4:7–8). Second, unwavering makes a better pair with the next term, “insincere” (literally, “not hypocritical”; Greek, anypokritos). James’s virtues form clusters. The opening trio “peace-loving, considerate, and submissive” all point to a unified church, and the final pair both indicate a wholehearted faith, a faith without wavering or hypocrisy.
John MacArthur: literally means not to be parted or divided, hence without uncertainty, indecision, inconsistency, vacillation, or doubtfulness.
g. “without hypocrisy“
John MacArthur: Hypocrisy is one of the sins Jesus condemned most, four times just in the Sermon on the Mount (Matt. 6:2, 5, 16; 7:5). He repeatedly excoriated the scribes, Pharisees, and other Jewish leaders for their gross hypocrisy and insincerity. He warned His disciples, “Beware of the leaven of the Pharisees, which is hypocrisy” (Luke 12:1). When a group of Pharisees conspired to trick Him into criticizing paying taxes to Caesar, “Jesus perceived their malice, and said, ‘Why are you testing Me, you hypocrites?’” (Matt. 22:18). A short while later He told a similar group, “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness. So you, too, outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness” (Matt. 23:27–28).
- Fruit
“and the seed whose fruit is righteousness“
- Motivation
“is sown in peace by those who make peace“
Dan McCartney: We may also detect here again wisdom’s functional similarity with the Holy Spirit. As Martin (1988: 133) observes, this list of wisdom’s attributes is analogous to the fruit of the Spirit in Gal. 5:22–23. And just as in Paul’s letters the Spirit is the source of faith (1 Cor. 12:9) and is received by faith (Gal. 3:2, 14), so also for James, wisdom and faith are coattendant. . .
James’s point is that those who do deeds of peace and promote peace thereby plant seeds and create an environment that eventually yields righteousness, not only for the sower, but also for the whole community to whom peace comes (cf. 5:20). The tongue’s fire spreads destruction, but the seeds of peace-doing disseminate into a harvest of righteousness.
Craig Blomberg: The farming image contrasts strongly with the earlier images of fire, instability, and chaos. “Peace is the idea that gathers together a number of disparate ideas that are at work in this passage, as the wisdom of God leads to the peace and wholeness God desires of and for us.” Throughout all of Scripture, the idea of peace centers on the idea of “wholeness,” an idea that is “thoroughly Hebraic, meaning much more than a mere absence of disquiet. The prime notion is positive, embracing prosperity, contentment as well as security.” This concept of peace goes far beyond a shallow avoidance of problems and uncomfortable issues. Neither will wisdom “pursue peace at the expense of purity. It will not compromise with sin to maintain peace. But even when fighting against sin, it hungers for peace, yearning to heal all divisions by its wise counsel.” In essence, peace is the ultimate goal of wisdom, and wisdom only reaches its fullest potential in the midst of peace.
George Guthrie: Divisiveness and disorder, products of earthly ways in interpersonal relationships, have their counterpoint in peace, in a community that is unified and harmonious because it lives according to God’s wise patterns of interaction.
John MacArthur: There is an inexorable causal relationship between godly wisdom, genuine righteousness, and peace. Godly wisdom produces a continuing cycle of righteousness, which is planted and harvested in a peaceful, harmonious relationship between God and His faithful people and between those people themselves. As Isaiah declared, “The work of righteousness will be peace, and the service of righteousness, quietness and confidence forever” (Isa. 32:17).
As James continually emphasizes, the person who professes to be a Christian must prove it by his works, his daily living. If he is a true believer, he will possess his Lord’s own wisdom, and that wisdom will manifest itself in righteous, selfless, and peaceful living. He has the revelation of God’s wisdom in Scripture and the teacher and interpreter of God’s wisdom in the indwelling Holy Spirit. Paul therefore prayed for the church at Ephesus, “that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him” (Eph. 1:17). He later admonished them, “Therefore be careful how you walk, not as unwise men but as wise” (5:15). “He who supplies seed to the sower and bread for food,” the apostle elsewhere assures us, “will supply and multiply your seed for sowing and increase the harvest of your righteousness” (2 Cor. 9:10), the righteousness “which comes through Jesus Christ, to the glory and praise of God” (Phil. 1:11).