I.
INTRODUCTION
The
congregation that James addresses to is noted as “the twelve tribes scattered
among the nations”, which recognized by Douglas J. Moo as “the true people of
God of the last days”[1]. These are people who come
into the faith in Christ Jesus and who are dispersed over worldwide areas. Kurt
A. Richardson believes that these people denote to both Jewish and Gentile
believers. Or they are addressed so because of the diversity of the Gentile
origins and identities found in the church presented in the letter of James[2].
The
congregation is disrupted by those teachers who position themselves to be above
others in terms of their wisdom and teachings. Yet what they have taken pride
in resulted in fights and quarrels (James 4:1). They are teachers who suppose
to speak the truth and live the truth so that the people of God could imitate
them, but their lives and words are controversial and in conflicts and they
have indeed created disorders and all kinds of evil practices among the people
(James 3: 16). Their uncontrolled tongues have spread like forest fire and
brought contamination and damages upon the lives of those who hear and practice
their teachings. The believing community is in the state of disunity because of
the “wise” teachings they received.
It
is under this setting that James writes these verses found in James 3:13-18, (with
3:1-12 deals with ungodly speech of the false teachers who claimed to be wise,
and 4:1-6 deals with negative consequences of those who have uncontrolled
tongues and speech) revealing what is of true wisdom and exposing what is of
false wisdom, exhorting the false teachers to not misuse their tongues but
instead develop authentic Christian virtues[3], and challenge the congregation
to pursue and live up those commendable virtues produced by true wisdom that
comes from God.
II.
TRUE
WISDOM VERSUS FALSE WISDOM
(James
3:13 NIV) Who is wise and understanding among you? Let them show
it by their good life, by deeds done in the humility that
comes from wisdom.
James starts his argument between two wisdoms with a
contrasting challenge, issuing an ironic question, “Who is wise (sophos,
σοφός) and understanding
(Greek: epistēmōn, ἐπιστήμων,
denotes philosophical understandings) among you?” followed by stating a
conclusive statement, “Let them show it by their good
life, by deeds done in the humility that comes from wisdom.” The false teachers
thought that they are “wise” and understanding, yet their wisdom is only
abstract concepts and theories. Speech is useless unless it is accompanied by
proven lifestyle. James makes it very clear that wisdom is personified and
qualified with good life and humble deeds.
Bible
has its say about wisdom. Wisdom is a favorite term used by many biblical
writers, and indeed some of the books in the Bible are classified as Wisdom
Literature. It is true enough to see from Scriptural perspectives and evidences
that wisdom is a practical way of life and living rather than a conceptual or
an intellectual idea and understanding. It is indeed a concrete process of
discerning the will of God, followed by intentional translation of those
understandings one has gained through the Word, into actual daily living and encounters
in order to attain abundance and fullness of the grace of God. For the author
James, wisdom is certainly to be weighed and envisioned through Christian
living, which emphasizes both upon the “word” (the tongue, the speech) and
“work” (the attitudes, the behaviors) of those believers he addresses to[4].
James
makes some striking contrasts between the heavenly wisdom and the earthly
wisdom, by a further elaboration and classification of their sources, their
characteristics and their behavioral results:
1. SOURCES OF WISDOMS
Sources
determine the natures, and the ultimate consequences or outcome of those
natures. True wisdom derives from above while false wisdom derives from below. James
sees true wisdom is heavenly in nature while false wisdom is men’s mere words
and philosophical talks, with corrupted fleshy desires and agenda. His
perspectives are very much resembled with what Paul shares to Corinthians. Paul
concludes in 1 Corinthians 1:24 that Christ is power and the wisdom of God,
which outweighs the worldly wisest of all.
1.1 TRUE WISDOM
(James 3:17NIV) But the wisdom that comes
from heaven is first of all…
True
wisdom depicted by James implying a heavenly vision, strikingly marked by
humility accompanying with good deeds birthed through a good life (NIV as “way
of life” or “mode of life”). The Jewish traditions, either of wisdom
literatures[5]
or revelatory literatures[6] agree and uphold that true
wisdom always comes from above and it is a gift from God rather than attainment
of men.
E.g.,
Solomon received his wisdom from God upon his request made to God and he became
the wisest man who ever lived on earth. The Bible does emphasize that wisdom
comes from knowing and fearing God and it will definitely bring impacts upon
the moral, ethical and spiritual aspects of those who choose to follow and
honor Him. The interpretations of Jewish commentaries highlight a very close and
inter-woven relationship between wisdom and studying, understanding and
practicing of Torah, which serves to be the commandments of God, who is the
source of all and true wisdom.
Application
Since
wisdom comes from God, there is no where we can gain or increase our wisdom
unless we turn to the source, the Almighty God. James teaches us to ask wisdom
if we lack of it (James 1:-5). Wisdom is not accumulated through acquisition of
knowledge but instead a gift from God we receive when we ask of Him and learn of
Him. If we cultivated an attitude of fearing and horning God, and do not
deviate from His path, and to observe all His instructive words we are indeed
considered as wise and possess true wisdom.
1.2 FALSE WISDOM
(James
3:15NIV) Such “wisdom” does not come down from heaven, but is earthly, unspiritual,
demonic.
In
verse 15, James uses three adjectives to picture those natures of wisdom that
comes from below, that it is earthly, unspiritual and demonic. It is birthed
through human’s reasons and rational mind, with selfish desires and pursues,
reaping fleshy and unwholesome behavioral consequences. The source is of earth
and from earth, derives from the sinful nature of human beings and seeks to
gratify their flesh rather than wanting to please God.
Paul
in 1 Corinthians 1: 17-25 mentions about worldly wisdom and godly wisdom and he
issues a challenge towards those who rely on the wisdom of this world, rendering
them foolish indeed in the eyes of God, as fools despise God and deny the godly
wisdom and truth found in the Cross.
a)
Earthly
The Greek word “epigeios”
(ἐπίγειος) appears twice in the New Testament,
which is in James 3:15, and 2 Corinthians 5:1 where Paul refers to an earthly
tent we live in. “epigeios” indicates an earthbound state,
which conveys a negative role of image of the world. According to David
P. Nystrom, earthly is defined as less pure and inferior, referring to forces
arrayed against God[7].
Moo links it with “epigeia”(ἐπίγεια) used in Philippians
3:19 describing earthly things which are transitory, weak and imperfect[8]. This is a “wisdom” that derives
from human philosophical understanding without any essence of God[9].
b)
Unspiritual
This
type of unspiritual wisdom is also known to be sensual (KJV) and natural (INT
& NAS). The Greek word “psychikē”(ψυχική)
comes from “psuke” which means “life”
or “soul”[10]. The ancient people
perceived a complete human body to be comprised of three components, which are
spirit(pneuma), soul(psuche) and body(soma).
The “psuche” is
the common part shared by human and animals whereas “pneuma” is the portion that separates human
beings from animals. William Barclay concludes that James seems to refer this
type of wisdom as of bestial nature which makes only belly their god[11]. It belongs to our “old
men” with unconverted nature and stimulated only by fleshy senses[12], and allows human reasons
and feelings to reign in supreme[13]. It is “soulish” and Jude
sees this as man without God’s Spirit or man who does not receive things that come
from the Spirit of God[14].
c)
Demonic
The
Greek word “daimoniōdēs” (δαιμονιώδης) is translated either as demonic, of
devil or devilish. This type of demonic wisdom creates forces which go against
the will of God and causes division among His people[15]. It is by nature
hypocritical, selfish and destructive[16].
Application
There
are channels considered by people of this world as ways of obtaining wisdom.
Some gain “wisdom” by knowledge piling and utilizing the accumulated knowledge for
their own benefits or achievements. Some devote their lives in philosophical
training and perceive that learning from the wise will make them wiser. Yet
their learning ultimately will lead them no way but emptiness and frustration.
In
most of our culture, we have high regard for those older men and women who have
gone through life experiences enough to be our instructors and counselors,
giving us wise advices towards life circumstances. Sometime it proves to be
working but sometimes it just does not make sense, as we are created by God
uniquely and He deals with us individually and specifically.
Fear
God and shun evil is the advice from the wise (Proverbs 3:7). The Bible tells
us not to consider ourselves wise in our own eyes, for we are fallen in our
nature, and our mind is corrupted too. The sources of false wisdom warn us of
the danger of destruction if we rely on our own understanding and percepts.
Therefore we need to deny ourselves and allow God to renew and transform our
mind with His truth.
2. CHARACTERISTICS OF
WISDOMS
There
was this Egyptian King who asked his high priest to present two items of
sacrifices with one representing the best and the other representing the worst
of an animal. The high priest offered a tongue of the animal as sacrifice, and
said to the King, “The tongue is the best part of this animal, as it speaks
words of comfort and love. But it is the worst, for it brings forth hatred and
humiliation.”[17]
The “wisdom” according to James, has its best when it derives from God with
godly characters, and has its worst when it derives from the earth, the flesh
and the devil with corruptive natures:
2.1 TRUE WISDOM
(James
3:13NIV) Who is wise and understanding among you? Let them show it by their good
life, by deeds done in the humility that comes from wisdom.
(James
3:17 NIV) But the wisdom that comes from heaven is first of all pure;
then peace-loving, considerate, submissive, full of
mercy and good fruit, impartial and sincere.
As
stated in verse 13, it is understood that the wisdom which “showed by one’s
good (Greek: kalēs, καλῆς, means
“sound” also in 1Timothy 4:6) life (Geek: anastrophēs,
ἀναστροφῆς, translated as
way of life or conduct by INT; conduct or behavior by NAS; and conversation b
KJV)” (James 3:13a) relates with one’s proper outward behaviors or speech,
and the “humility (Greek: “prautēti”, πραΰτητι, translated as meekness by KJV, and gentleness by NAS)
comes from wisdom (or “of wisdom”; Greek: sophias, σοφίας)”
(James 3:13b) relates with one’s godly inner attitude or character trait.
Wisdom
from above brings unity within a person as well as among the community he lives
and relates with. It is consistently demonstrated through one’s godly character
with acts of piety. It is a wisdom that produces good fruits. Richardson sees
wisdom as “it knows the good and knows how to do the good”[18].
These
are seven positive and godly characteristics listed by James in verse 17 which
should be found within a man if one claims to possess true wisdom, of which the
number “seven” signifies “completeness” in Jewish numerical concept:
a)
Purity
The Greek word is “hagnē” (ἁγνή) carries with it an idea of “chaste, free from
defilement”. Warren W. Wiersbe asserts that spiritual
purity yields a chaste relationship with the Lord.[19] The
Jewish purity ritual does require one to cleanse himself before performing any
spiritual rituals and activities. Purity qualifies one to stand before God.
b)
Peace-Loving
The
Greek word is “eirēnikē”(εἰρηνική) known as peaceable in NAS, KJV and NIT. The
biblical idea of peace is first of all peace with God, and then peace with men.
One can enjoy peace if one could relate right with God and with men around him.
Nystrom says that “peace” is a state of truth, honesty, righteousness and
justice that is created and maintained[20].
c)
Considerate
The
Greek word is “epieikēs”
(ἐπιεικής), with NASB, KJV and NIT translate as
“gentle”. It is usually associated with justice, and the administration of
justice, carrying with it an idea that the position of the power is not abused,
instead it is preserved as calm and sober and true to its highest ideals[21]. William Barclay describes
wisdom serving as a way superseding those stipulated laws as it allow the wise
to apprehend and exercise his authority to balance off justice and mercy.[22]
This
godly characteristic is used in Paul’s instructions towards Timothy (1Timothy
3:3) as one of the positive temperaments that an overseer or elder shall possess,
and his advices towards Titus (3:2) and the church in Philippi (Philippians
4:5) as a quality of lifestyle for those who live in the truth.
d)
Submissive
The Greek word is “eupeithēs” (εὐπειθής) which can either means “trusting” or “easily
persuaded”. It shows that a sober, thinking and intuitive person who voluntarily
and willingly receives the truth upon hearing it.[23]
e)
Full of mercy and good fruit
In
Greek, the word for mercy is “eleous”
(ἐλέους), and the word for fruit is “karpōn” (καρπῶν,
NAS translates sometimes as the produce or the harvest). Mercy means originally
as sympathy showed towards an innocent man who is unnecessarily accused and
judged. Christians extends its usage as sympathy towards the outcasts and the
poor, with actual charity works rendered to meet their needs[24].
f)
Impartial
The
Greek word is adiakritos (ἀδιάκριτος, NAS translates as
unwavering), indicating one who is firm and sound in his thought, and not
succumbed to any circumstances. An impartial person will not be wavered by
others but choose to do what is right in the eyes of God.
g)
Sincere
The
Greek word is “anypokritos” (ἀνυπόκριτος, KJV translates as without
hypocrisy or without dissimulation). To be sincere is to be true, to be
consistent both in the inner and outer man.
Application
The
characteristics laid down by James are measurements which we could use to
evaluate ourselves if we truly are wise in God. If we consider ourselves wise,
our lives should have these character traits demonstrated. We shall keep
ourselves pure and not allow any sins to pollute us or separate us from the
presence of God. We shall act as peacemakers who draw ourselves nearer to God
and to men. We will disallow any discords found in our midst that hinder development
of brotherly or sisterly love. We shall have sound judgment and not legalistic
in executing judgments towards others. We shall trust ourselves unto the hands
of God, leaning on His leading and guidance. We shall devote ourselves in
social good works enhancing the welfares of others. We shall hold on to the
truth and keep doing what is right in the eyes of God. We shall be consistent
and not live a double lifestyle.
True
wisdom is fulfilling the Great Commission through obeying the Great
Commandment. It is shown in our love towards God and towards others, and
willing to give up our “human” rights or comfort so that others could live
better or know God deeper.
2.2 FALSE WISDOM
(James
3:14 NIV) But if you harbor bitter envy and selfish ambition in
your hearts, do not boast about it or deny the truth.
James
marks the characteristics of false wisdom known as bitter envy and self
ambition. The false teachers promote themselves as “spiritual elites” who are
qualified to teach and who presume their authority as teachers of God’s Word.
Yet their very motives are driven by competitive and personal agenda which
stands in contrast to what God requires of the teachers of His word, those who will
teach out of love and reverence towards God and His truth. The false teachers’
intention is marred and corrupted, and what come out from them will be indeed
dead and lifeless!
a.
Bitter Envy
The
Greek word for bitter is “pikron” (πικρόν). The Greek word for envy is “zēlon” (ζῆλον, NAS & INT translates as jealousy), derives from “zelos” translated as zeal. relates it as
“the noble emulation which a man feels when he is confronted with some
picture of greatness and goodness”[25]. Envy carries a sense of
selfish ambition and zeal and it links to the very problem James states prior
to this verse, about the pursuit of “spiritual office” by the false teachers[26].
b.
Selfish Ambition
The
Greek word for selfish ambition is “eritheian” (ἐριθείαν, KJV translates as
strife and NAS as self-interest), which could refer that the teachers minister
out of their own agenda and for their own personal interest.
Application
The intention and motive of the false teachers are
not new to many of us we serve in the church. Sometimes unknowingly we have
allowed ourselves to prioritize our own benefits and achievements above the
cause of the Gospel. We may teach out of a desire to gain reputation, to build
a name for ourselves, to establish our own Babel or like the false teachers, to
be seen as “spiritual elites” in the house of God. Churches nowadays spilt for
different reasons, but the very core is our unconverted nature that seeks to glorify
and increase in ourselves.
Godly teaching unites believers’ hearts towards God
and towards one another whereas ungodly teachings separate believers from God
and from one another. Ask the Holy Spirit always to search our heart so that
our intentions will be pure and righteous. Our teaching will definitely serve
as either a living water which nourishes lives or polluted water that contaminates
others’ roots and plantings. Men may look at the outward appearance (or
performance) but God looks at the hearts. We need to build something that could
go through His testing fire.
3. RESULTS OF WISDOMS
We
have discussed about the sources and the characteristics of the two wisdoms
contrasted by James, and the last section is about the consequences or results
of these two wisdoms:
3.1 TRUE WISDOM
(James 3:18 NIV)
Peacemakers who sow in peace reap a harvest of righteousness.
True
wisdom encompasses all the goodness of God within it as it carries the nature
and the character of God, who is holy, righteous and just. James points out
that those who sincerely applying God’s wisdom shall be witnessed and justified
in his acts of sowing and reaping.
a.
Sow in Peace
The
Greek word for sow is “speiretai”(σπείρεται),
and peace is “eirēnē” (εἰρήνη), which talks about those
intentional acts done by peacemaker who desire to walk in line with the truth
of God. The inner traits mentioned in 3.1 cause the birth of this act which
makes peace with God and with others.
b.
Reap a Harvest of Righteousness
The Greek word for righteousness is “dikaiosynēs” (δικαιοσύνης). Moo refers it as the
same conduct stated in 1:2 wanting to please God[27]. This is reaping of the
result of the above intentional act of sowing in peace.
Application
Sow
a seed of righteousness and we shall harvest abundance in righteousness. What
we harbor in our hearts will definitely come out in our actions, and reaps the
corresponding harvest of its kind. As teachers of the Word, it is important
that we speak of peace producing reconciliation and restoration. Speak well of
others and speak the truth, that we shall reap the harvest of goodness and
truth.
3.2 FALSE WISDOM
(James
3: 14NIV) But if you harbor bitter envy and selfish ambition in your hearts, do
not boast about it or deny the truth.
a. Disorder
The
Greek word is “akatastasia” (ἀκαταστασία, KJV translates as
confusion), it is said to be the noun form of adjectives used by James in 1:8
and 3:8 for those who are double-minded and with double-speaking tongues[28].
Richard Wolff has associated this state of disorder
characterized by the Jewish nation by then where tumult and anarchy were
stirred by the Zealots everywhere and the church was perceived to be highly
influenced by the said force[29].
b. Every Evil Thing
The
Greek word for evil is “phaulon” (φαῦλον, NAS translates as evil or bad), denotes
to those worthless and demeaning acts. Two of the evil things James did mention
is boasting of one’s earthy wisdom and denying the truth of God (James 3:14)
and even fights and quarrels (James 4:1-2).
Application
Avoid
unnecessary criticisms as many of the teachers of the Word do. Paul’s
exhortation to Timothy is also to preserve the truth and to run away from
endless myths and genealogies. Get rid of comparative talks as we are called to
proclaim the gospel and not to promote the churches, ministries, ministers or
methodologies. Then the community of Christ will be of less evil and disorder
because of boasting of self and denying of truth.
III.
CONCLUSION
We
have to understand thoroughly that what James claims about wisdom is a living
with God-centeredness and God-consciousness. It is striving for very moment to
honor God and to exalt Him and to allow His truth be part of our very selves.
It relates to one’s inner motives and agenda, witnessed vividly by one’s fruits
bored by speeches and actions. No one can claim that he is wiser or possess
wisdom unless he could really live out the truth by his doings or sayings. “Speak”
the “Truth” and “Do” the “Work” is ultimately closely linked with one another when
one resorts to demonstrate of his wisdom. This is what James requests of the teachers
of His Word and the same implication is for us today. Wisdom could find from
nowhere but only be prevalent when God is the source of it.
BIBLIOGRAPHY
Barclay,
William. The Letters of James & Peter.
Edinburgh: The Saint Andrew Press,
1965.
Barclay,
William. The Daily Study Bible: The
Letters of James and Peter, Translator:
Samuel Chu. Kowloon:
Chinese Christian Literature Council Ltd, 1992.
Barrett,
Ethel. Will The Real Phony Please Stand
Up, Translator: M.L.Leung.
Kowloon: Seed
Press Ltd, 1969.
Brosend
II, William F. James & Jude. Cambridge:
Cambridge University Press, 2004.
Caleb,
Tang Po Lin. The Unity of Faith &
Works. Kowloon: Chinese Baptist Press
International
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Cheung,
Luke L. A Commentary On the Epistle of
James. Shatin: Logos Publishers,
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Davids,
Peter H. New International Biblical
Commentary: James. Peabody:
Hendrickson
Publishers, 1989.
Kendall, R.T. Justification
by Works. Bucks: Authentic Media, 2005.
Moo,
Douglas J. Tyndale NT Commentaries: James.
Leicester: Inter-Varsity Press,
1986.
Nystrom,
David P. The NIV Application Commentary:
James. Grand Rapids:
Zondervan
Publishing House, 1997.
Richardson,
Kurt A. The New American Commentary.
Nashville: Broadman &
Holman
Publishers, 1997.
Tasker,
R.V.G. The General Epistle of James. Grand
Rapids: Wm. B. Berdmans
Publishing
Company, 1980.
Tong,
Peter C. P. Faith & Works：Commentary
on the Epistles of James. Taipei:
Campus
Evangelical Fellowship, 1980.
Wiersbe,
Warren W., Be Mature. Wheaton :
Victor Books, 1981.
Wolff,
Richard, Contemporary Commentaries:
General Epistles of James and Jude.
Wheaton: Tyndale
House Publishers, 1969.
赖若瀚. 永活的信仰.
Kowloon: 恩谷出版有限公司,
2002.
[2] Kurt A.
Richardson, The New American Commentary
(Nashville: Broadman & Holman Publishers, 1997), 55.
[3] David P.
Nystrom, The NIV Application Commentary:
James (Grand Rapids: Zondervan Publishing House, 1997), 204.
[4] R.T. Kendall, Justification by Works (Bucks: Authentic
Media, 2005), 261.
[5] William Barclay,
The Letters of James & Peter
(Edinburgh: The Saint Andrew Press, 1965), 110.
[6] Luke L. Cheung,
A Commentary On the Epistle of James
(Shatin: Logos Publishers, 2008), 224.
[7] Nystrom, The NIV Application Commentary: James,
207.
[8] Moo, Tyndale NT Commentaries: James,134.
[10] Warren W.
Wiersbe, Be Mature (Wheaton : Victor
Books, 1981), 106.
[11] William
Barclay, The Daily Study Bible: The
Letters of James and Peter, Translator: Samuel Chu (Kowloon: Chinese
Christian Literature Council Ltd, 1992), 110.
[13] Moo, Tyndale NT Commentaries: James, 134.
[14] Peter H.
Davids, New International Biblical
Commentary: James (Peabody: Hendrickson Publishers, 1989), 89.
[15] Barclay, The Daily Study Bible: The Letters of James
and Peter, 110.
[17] Ethel Barrett, Will The Real Phony Please Stand Up,
Translator: M.L.Leung (Kowloon: Seed Press Ltd, 1969), 117.
[18] Richardson, The New American Commentary, 162.
[19] Wiersbe, Be Mature, 110.
[20] Nystrom, The NIV Application Commentary: James,
212.
[21] Ibid, 209.
[22] Barclay, The Daily Study Bible: The Letters of James
and Peter, 112.
[23] Nystrom, The NIV Application Commentary: James,
209.
[24] Barclay, The Daily Study Bible: The Letters of James
and Peter, 112.
[25] Barclay, The Letters of James & Peter, 106.
[26] Wiersbe, Be Mature, 108.
[27] Moo, Tyndale NT Commentaries: James, 137.
[28] Ibid, 134.
[29] Richard Wolff, Contemporary Commentaries: General Epistles
of James and Jude (Wheaton : Tyndale House Publishers, 1969), 64.
