Exegetical and Hermeneutical Commentary of James 3:13
Who [is] a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom.
13 18. The false Wisdom and the true
13. Who is a wise man and endued with knowledge among you? ] The adjective corresponding to “endued with knowledge” (literally knowing or understanding) is not found elsewhere in the New Testament, but occurs in the LXX. of Deu 1:13; Deu 1:15; Deu 4:6; Isa 5:21. So far as a distinction is intended, it expresses the intellectual, as “wise” does the moral, aspect of wisdom. Both qualities were required in one who claimed to be, as in Jas 3:1, a “Master” or “Teacher,” and St James, in strict sequence of thought, proceeds to point out how the conditions may be fulfilled.
out of a good conversation ] The tendency of modern usage to restrict the meaning of the substantive to “talk” is in this instance, where the immediate context suggests some such meaning, specially unfortunate, as lowering the range of the precept. Better by, or out of, his good (the word expresses the nobler form of goodness) conduct. Comp. the use of the word in Gal 1:13 ; 1Pe 1:15; 1Pe 1:18, and elsewhere.
with meekness of wisdom ] Better, in meekness, as expressing not something super-added, but the very form and manner in which the noble conduct was to be shewn. The “meekness” thus defined is thought of as belonging to “wisdom” as its characteristic attribute. St James is hence led back to the thought with which the Epistle opened, that wisdom is the crown and consummation of the character of a true believer; and lest a counterfeit wisdom should be taken for the true, he proceeds to give the notes of difference between them.
Fuente: The Cambridge Bible for Schools and Colleges
Who is a wise man, and endued with knowledge among you? – This is spoken with reference to the work of public teaching; and the meaning of the apostle is, that if there were such persons among them, they should be selected for that office. The characteristics here stated as necessary qualifications, are wisdom and knowledge. Those, it would seem, on which reliance had been placed, were chiefly those which were connected with a ready elocution, or the mere faculty of speaking. The apostle had stated the dangers which would follow if reliance were placed on that alone, and he now says that something more is necessary, that the main qualifications for the office are wisdom and knowledge. No mere power of speaking, however eloquent it might be, was a sufficient qualification. The primary things to be sought in reference to that office were wisdom and knowledge, and they who were endowed with these things should be selected for public instructors.
Let him show out of a good conversation – From a correct and consistent life and deportment. On the meaning of the word conversation, see the notes at Phi 1:27. The meaning here is, that there should be an upright life, and that this should be the basis in forming the judgment in appointing persons to fill stations of importance, and especially in the office of teaching in the church.
His works – His acts of uprightness and piety. He should be a man of a holy life.
With meekness of wisdom – With a wise and prudent gentleness of life; not in a noisy, arrogant, and boastful manner. True wisdom is always meek, mild, gentle; and that is the wisdom which is needful, if men would become public teachers. It is remarkable that the truly wise man is always characterized by a calm spirit, a mild and placid demeanor, and by a gentle, though firm, enunciation of his sentiments. A noisy, boisterous, and stormy declaimer we never select as a safe counsellor. He may accomplish much in his way by his bold eloquence of manner, but we do not put him in places where we need far-reaching thought, or where we expect the exercise of profound philosophical views. In an eminent degree, the ministry of the gospel should be characterized by a calm, gentle, and thoughtful wisdom – a wisdom which shines in all the actions of the life.
Fuente: Albert Barnes’ Notes on the Bible
Jam 3:13
Who is a wise man, and endued with knowledge
Divine wisdom
In Scripture the term wisdom ordinarily signifies the knowledge and fear of God, especially that enlightening of the mind which flows from the word and spirit of Christ; and the superior excellence of this wisdom may be well expressed in the words of Solomon (Pro 3:13-14).
Much of what is called wisdom and knowledge among men can scarcely be said to have any influence at all, and very frequently all that can be said in its praise is merely this, that it is a more sedate species of amusement than men commonly pursue. But it may be that there is some difficulty in attaining it, and that every one is not able to make such an acquirement. Hence it is esteemed by many as of no small value, because it exercises their faculties, ministers to their vanity, or plausibly occupies their time. Other kinds of wisdom and knowledge there are which may be sufficiently applicable to practical purposes and sufficiently useful in promoting the temporal interests of their possessor, but which have no salutary influence on the heart or conduct. Such kinds of wisdom may often be attained by the most worthless persons, and may sometimes render them only the more daring in their wickedness and the more dangerous to their fellow-men. But it is the distinguishing character of the wisdom mentioned in the text, that it both produces good fruit for the use of others and exerts a purifying influence on the heart where it dwells.
I. IT LEADS TO A GOOD CONVERSATION, or manner of life. You are well assured that the calling, with which you are called in the gospel of Christ, is a holy calling, and that the wisdom which cometh down from above is first pure–pure in its whole character and influence. For this end it cometh down, namely, to make us free from the law of sin, and to purify us unto God a peculiar people. Let every one, therefore, who seemeth to have this wisdom, or wishes to have it, feel his obligation to cleanse himself from all filthiness of the flesh and of the spirit. Let your conversation always be as becometh the gospel, and your conduct as the children of God, blameless, harmless, and without rebuke. Let it never once enter into the imagination of your minds that you truly possess any portion of heavenly wisdom if it is not your full desire and endeavour to be holy in all manner of conversation. No inconsistency can be greater, no delusion more fatal, than to suppose it possible for you to be guided by the wisdom which is from above, while you show not a good conversation : or manner of life.
II. IT LEANS TO GOOD WORKS; let him show out of a good conversation his works. He who is wise ceases not only to be the servant of sin but learns to become an instrument of righteousness. He not only rejects what would be disgraceful and debasing in practice, but studies to be full of mercy and of good fruits. He is not content with avoiding whatever would be offensive to his Maker, hurtful to his neighbour, or injurious to his own best interests; he strives, farther, to do what may be pleasing in the sight of God, profitable to man, purifying to his own spirit.
III. IT LEADS TO SLEEKNESS, or gentleness. The meekness of wisdom, that unassuming and unoffending deportment which always becomes, and ought always to attend, true wisdom and superior knowledge. Such a spirit is not only a duty in itself, a part of the Christian character, but is in a manner the appropriate dress in which every heavenly grace and good work should be arrayed. Thus you are exhorted to associate this meekness with every form of well-doing; to walk worthy of the vocation wherewith ye are called with all lowliness and meekness; to hear with meekness the ingrafted word; to give a reason of the hope that is in you with meekness; to restore one who is overtaken in a fault in the spirit of meekness; in meekness, to instruct those that oppose themselves. This is the way in which you are to show or exercise your wisdom, and hence it is called the meekness of wisdom, that which belongs to it as a property, which becomes it as an ornament, which proceeds from it as an effect, which proves it to be from above. (James Brewster.)
True wisdom
1. Wisdom and knowledge do well together; the one to inform, the other to direct. A good apprehension and a good judgment make a complete Christian.
2. True wisdom endeth in a good conversation. Surely the practical Christian is the most wise: in others, knowledge is but like a jewel in a toads head: Deu 4:6, Keep these statutes, for this is your wisdom. This is saving knowledge, the other is but curious. What greater folly than for learned men to be disputing of heaven and religion, and others less knowing to surprise it! This is like him that gazed upon the moon, but fell into the pit. One property of true wisdom is to be able to manage and carry on our work and business; therefore none so wise aa they that walk circumspectly (Eph 5:15). The careless Christian is the greatest fool; he is heedless of his main business. Another part of wisdom is to prevent danger; and the greater the danger, the more caution should we use. Certainly, then, there is no fool like the sinning fool, that ventureth his soul at every cast, and runneth blindfold upon the greatest hazard.
3. The more true wisdom, the more meek. Wise men are less angry, and more humble.
4. Meekness must be a wise meekness. It is said, Meekness of wisdom. It not only noteth the cause of it, but the quality of it. It must be such as is opposite to fierceness, not to zeal.
5. A Christian must not only have a good heart, but a good life, and in his conversation show forth the graces of his spirit (Mat 5:16). (T. Manton.)
Wisdom and knowledge
It must be observed that there is a difference between wisdom and knowledge. One is natural, the other acquired; one comes from God, the other from man. A man who is not wise cannot acquire wisdom by his own exertions; but any man can become learned if he have industry and memory. A man may be wise and unlearned; a man may be learned and be a fool. Wisdom is as superior to learning as the man who is both architect and builder is superior to the materials which he uses. But as those materials are necessary to the builder, so is learning o a wise man. Therefore, he who is truly wise will industriously seek to obtain all knowledge within his reach, No man to whom God has given wisdom despises learning, he can do little without it. It is that with which he is to make his life-work. The very first motion of wisdom in a man is to get understanding, to obtain a knowledge of things. (C. F. Deems, D. D.)
Knowledge and practice
Knowledge is a jewel, and adorns him that wears it. It is the enriching and bespangling of the mind. Knowledge is the eye of the soul, to guide it in the right way; but this knowledge must be joined with holy practice. Many illuminated heads can discourse fluently in matters of religion; but they do not live up to their knowledge: this is to have good eyes, but to have the feet cut off. How vain is knowledge without practice! as if one should know a sovereign medicine, and not apply it. Satan is a knowing spirit; but he hath no holy practice. (T. Watson.)
Knowledge and practice
Criticisms in words, or rather ability to make them, is not so valuable as some may imagine them. A man may be able to call a broom by twenty names, in Latin, Spanish, Dutch, Greek, &c.; but my maid, who knows the way to use it, but knows it only by one name, is not far behind him. (John Newton.)
Life–explains religion
One of our party greatly needed some elderflower water for her face upon which the sun was working great mischief. It was in the Italian town of Varallo, and not a word of Italian did I know. I entered a chemists shop and surveyed his drawers and bottles, but the result was nit. Bright thought; I would go down by the river, and walk until I could gather a bunch of elder-flowers, for the tree was then in bloom. Happily the search was successful: the flowers were exhibited to the druggist, the extract was procured. When you cannot tell in so many words what true religion is, exhibit it by your actions. Sinew by your life what grace can do. There is no language in the world so eloquent as a holy life. Men may doubt what you say, but they will believe what you do. (C. H.Spurgeon.)
The chief thing to learn
It was the labour of Socrates to turn philosophy from the study of nature to speculations upon life; but there have been and are etchers who are turning off attention from life to nature. They seem to think that we are placed here to watch the growth of plants, or the motion of the stars; but Socrates was rather of opinion that what we bad to learn, was how to do good and avoid evil. (Dr. Johnson.)
Knowledge and goodness
The most intellectual Gnostics were sensualists; sensualists upon a theory and with deliberation. And modern history yields many a warning that intellectual culture about religious things is one thing and genuine religion quite another. Henry VIII, who had been destined for the English Primacy, was among the best read theologians of his day: but whatever opinion may be entertained of his place as a farsighted statesman in English history, no one would seriously speak of him as personally religious. (H. P. Liddon, D. D.)
Let him shew with meekness of wisdom
Practical wisdom
I. The man must SHOW HIS WORKS. The apostle takes it for granted that, if he really be wise and endued with knowledge, he will have works to show. Of course all pride, and vanity, and ostentation are to be eschewed. But still, the glory of God and the welfare of the world demand the exhibition of the fruits which Divine grace has produced in the character and conduct of the man.
II. The man must show his works out OF A GOOD CONVERSATION. A mans conversation is the course and tenor of his life. Consistency of conduct and comprehensive moral excellence are here required.
III. Out of this good conversation the man must show his works in a certain way–WITH MEEKNESS OF WISDOM. Meekness–which is, as it were, kindness and humility blended into one harmonious feeling of the mind–is very frequently enforced in the Word of God–sometimes by express command, sometimes by a reference to the meekness of Christ Himself, sometimes by a statement of the personal benefits which follow in its train, and sometimes by an exhibition of its fitness to sustain the cause and promote the influence of religious truth. It is here associated with wisdom. And assuredly not only do wisdom and meekness dwell together, but the former dictates, originates, fosters, and upholds the latter. (A. S.Patterson, D. D.)
How to prove ones possession of wisdom
James intimates that if a man is to be selected for wisdom he cannot make manifest that wisdom by an argument to prove its existence, but all he has to do is to show from a good life, a life of truth, fidelity, and beneficence, that he has so used what he has acquired as to adapt all objects in his control to their intended end.
Not only by words but by works let the world see his wisdom, not only in one field but in all fields, not only on one side of his character, but on all sides let all who know anything of him know that it is good; and let him not parade this, let him shrew no exultation when it is discovered nor distressful disappointment when it is neglected, and by that very meekness men will be sure that he has wisdom. Meekness may not always be wise, but wisdom is always meek. (C. F. Deems, D. D.)
Wisdom and meekness
Men are naturally fond of a reputation for superior understanding and wisdom. Here, then, is the best way to show the real possession of such superiority; not by a forward self-consequence–a self-commendatory, and over-eager desire to dictate to others fromthe teachers chair; not by a magisterial dogmatism of manner; not by a lofty and supercilious contempt of other men and their views and modes of instruction; not by a keen, contentious, overbearing zeal. No; let the man of knowledge and wisdom show his possession of these attributes–acquaintance with truth, and sound discretion to direct to the right use of it–by keeping his station, and studying to adorn it. Let him, first of all,maintain a good conversation–or course of conduct, private and public–a conversation upright and holy, in full harmony with the genuineinfluence of Divine truth, and let trim show, out of such a conversation, his works–the practical results of his knowledge and professed faith. These works consisted in active conformity to the duties required by Divine precept, in all the various relations of life, more private or more public. And these works were to be shown with meekness of wisdom–that is, with the meekness by which genuine wisdom is everdistinguished. Vanity is one of the marks of a weak mind. Humility and gentleness are the invariable associates of true wisdom. The two were united, in their respective fulness of perfection, in the blessed Jesus. Let the man, then, who would have a character for true wisdom manifest in his entire deportment the meekness and gentleness of Christ. (H. Wardlaw, D. D.)
A sham religion useless
This paragraph is, in fact, simply a continuation of the uncompromising attack upon sham religion which is the main theme throughout a large portion of the Epistle. St. James first shows how useless it is to be an eager hearer of the Word, without also being a doer of it. Next he exposes the inconsistency of loving ones neighbour as oneself if he chances to be rich, and neglecting or even insulting him if he is poor. From that he passes on to prove the barrenness of an orthodoxy which is not manifested in good deeds, and the peril of trying to make words a substitute for works. And thus the present section is reached. Throughout the different sections it is the empty religiousness which endeavours to avoid the practice of Christian virtue, on the plea of possessing zeal, or faith, or knowledge, that is mercilessly exposed and condemned. Deeds! deeds! deeds! is the cry of St. James; these ought ye to have done, and not to have left the other undone. Without Christian practice, all the other good things which they possessed or professed were savourless salt. (A. Plummer, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. Who is a wise man] One truly religious; who, although he can neither bridle nor tame other men’s tongues, can restrain his own.
And endued with knowledge] . And qualified to teach others.
Let him show] Let him by a holy life and chaste conversation show, through meekness and gentleness, joined to his Divine information, that he is a Christian indeed; his works and his spirit proving that God is in him of a truth; and that, from the fulness of a holy heart, his feet walk, his hands work; and his tongue speaks. We may learn from this that genuine wisdom is ever accompanied with meekness and gentleness. Those proud, overbearing, and disdainful men, who pass for great scholars and eminent critics, may have learning, but they have not wisdom. Their learning implies their correct knowledge of the structure of language, and of composition in general; but wisdom they have none, nor any self-government. They are like the blind man who carried a lantern in daylight to keep others from jostling him in the street. That learning is not only little worth, but despicable, that does not teach a man to govern his own spirit, and to be humble in his conduct towards others.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Who is a wise man and endued with knowledge among you? i.e. if there be a wise man, &c. See Psa 25:12, and 1Pe 3:10, where what David speaks by way of interrogation, Peter explains by way of assertion. The apostle having shown the disease of the tongue, comes now to remove the cause, viz. mens opinion of their own wisdom; (they censure others, because they take themselves to be wiser than others); and to point out the remedy, godly meekness, which is the truest wisdom. By wisdom and knoledge the same thing may be meant; or if they be taken for several things, (as sometimes there may be great knoledge where there is but little wisdom), yet these masterly censors he speaks of pretended to both, and were so rigid toward others because so well conceited of themselves: the sense is: You pretend to be wise and knowing, but if you would approve yourselves as such indeed,
show out of a good conversation, & c.
His works; let him show as the testimony of his wisdom, not his words in hard censures, but his works, viz. good ones, and those not done now and then, or on the by, but in the constant course and tenor of his life; or show his works to be good, by their being not casual, but constant, and his ordinary practice in his whole conversation.
With meekness of wisdom; i.e. meek and gentle wisdom, which can bear, and answer, and teach, and admonish, and rebuke mildly and sweetly, with long-suffering, as well as doctrine, 2Ti 4:2; and then it notes the quality of this wisdom, or such meekness as proceeds from wisdom, or is joined with it, there being some which is foolish, affected, carnal, viz. that which is opposed to zeal; whereas true meekness is only opposed to fierceness and rashness: and thus it notes the cause of meekness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. Who(Compare Psa 34:12;Psa 34:13). All wish to appear”wise”: few are so.
show“by works,”and not merely by profession, referring to Jas2:18.
out of a good conversationhis worksby general “good conduct” manifestedin particular “works.” “Wisdom” and”knowledge,” without these being “shown,” are asdead as faith would be without works [ALFORD].
with meekness of wisdomwiththe meekness inseparable from true “wisdom.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who is a wise man. Meaning, not in things natural and civil, or merely moral, but in things spiritual: and he is a wise man, who is both wise to do good, and wise unto salvation; who has learned to know his own ignorance, folly, and stupidity; for the first lesson in the school of spiritual wisdom is for a man to know that he is a fool: and he is a wise man who considers his latter end, thinks of a future state, and what will become of him in another world; and who builds his faith and hope of eternal salvation on the sure and only foundation, the rock Christ Jesus; and who takes up a profession of religion upon principles of grace, and with views to the glory of God, and, upon mature deliberation, reckoning the cost, and what he must expect to meet with; and which he holds fast, without wavering, and yet does not depend upon it; and who walks circumspectly, and with wisdom, towards them that are without; and who observes both providences and promises, for the encouragement of his faith; and keeps looking to the mark for the prize, preferring heavenly things to earthly ones.
And endued with knowledge amongst you? as he is, who is endued with the knowledge of himself; of the impurity of his nature, and the plague of his heart; and of his impotency and inability to do any thing that is spiritually good of himself; and of the imperfection and insufficiency of his righteousness to justify him before God; and of his lost state and condition by nature, how deserving of the wrath of God, and obnoxious to the curses of the law; and how miserable he must be without the grace of God and righteousness of Christ: and who is also endued with the knowledge of Christ, so as to see a fulness, suitableness, and ability in him as a Saviour; so as to love him, approve of him, as such, and trust in him; which knowledge is always practical and soul humbling; and the least degree of it saving; and though it is imperfect, it is growing, and will at last come to perfection: now such a man is a Gnostic, in the best sense; for this question is put with a view to the Gnostics of those times, who valued themselves upon their knowledge, and despised practical religion and godliness: hence it follows,
let him show out of a good conversation his works, with meekness of wisdom; such an one ought to perform good works, and he will perform them; and it is right in him to show them forth, that they may be a means of others glorifying God upon the sight of them; and that they may be evidences of the truth of faith in themselves to others; and that they may be for the imitation of others; and that they may put to silence, and stop the mouths of false accusers, and adorn the Gospel, and recommend religion: and these should be shown forth “out of a good conversation”; not in a single act or two, but in a series and course of living; which may be said to be good, when it is ordered aright, according to the word of God, and is honest among the Gentiles, and upright and holy; and is as becomes the Gospel of Christ, and is worthy of the calling of God to grace and glory; and when it is influenced by the grace of God: and the works shown out of it, and in it, are done in faith, from love in the strength of Christ, and are directed to the glory of God: and all this should be “with meekness of wisdom”; in a wise and humble manner, without trusting to, and depending upon, such works for justification and salvation; and without glorying in them, and boasting of them; acknowledging the deficiency and imperfection of them, and his own weakness in the performance of them; and ascribing them to the power and grace of God, by the assistance of which they are performed.
Fuente: John Gill’s Exposition of the Entire Bible
| Properties of Wisdom. | A. D. 61. |
13 Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom. 14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 15 This wisdom descendeth not from above, but is earthly, sensual, devilish. 16 For where envying and strife is, there is confusion and every evil work. 17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. 18 And the fruit of righteousness is sown in peace of them that make peace.
As the sins before condemned arise from an affectation of being thought more wise than others, and being endued with more knowledge than they, so the apostle in these verses shows the difference between men’s pretending to be wise and their being really so, and between the wisdom which is from beneath (from earth or hell) and that which is from above.
I. We have some account of true wisdom, with the distinguishing marks and fruits of it: Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom, v. 13. A truly wise man is a very knowing man: he will not set up for the reputation of being wise without laying in a good stock of knowledge; and he will not value himself merely upon knowing things, if he has not wisdom to make a right application and use of that knowledge. These two things must be put together to make up the account of true wisdom: who is wise, and endued with knowledge? Now where this is the happy case of any there will be these following things:– 1. A good conversation. If we are wiser than others, this should be evidenced by the goodness of our conversation, not by the roughness or vanity of it. Words that inform, and heal, and do good, are the marks of wisdom; not those that look great, and do mischief, and are the occasions of evil, either in ourselves or others. 2. True wisdom may be known by its works. The conversation here does not refer only to words, but to the whole of men’s practice; therefore it is said, Let him show out of a good conversation his works. True wisdom does not lie in good notions or speculations so much as in good and useful actions. Not he who thinks well, or he who talks well, is in the sense of the scripture allowed to be wise, if he do not live and act well. 3. True wisdom may be known by the meekness of the spirit and temper: Let him show with meekness, c. It is a great instance of wisdom prudently to bridle our own anger, and patiently to bear the anger of others. And as wisdom will evidence itself in meekness, so meekness will be a great friend to wisdom for nothing hinders the regular apprehension, the solid judgment, and impartiality of thought, necessary to our acting wisely, so much as passion. When we are mild and calm, we are best able to hear reason, and best able to speak it. Wisdom produces meekness, and meekness increases wisdom.
II. We have the glorying of those taken away who are of a contrary character to that now mentioned, and their wisdom exposed in all its boasts and productions: “If you have bitter envying and strife in your hearts, glory not, c., <i>v. 14-16. Pretend what you will, and think yourselves ever so wise, yet you have abundance of reason to cease your glorying, if you run down love and peace, and give way to bitter envying and strife. Your zeal for truth or orthodoxy, and your boasts of knowing more than others, if you employ these only to make others hateful, and to show your own spite and heart-burnings against them, are a shame to your profession of Christianity, and a downright contradiction to it. Lie not thus against the truth.” Observe, 1. Envying and strife are opposed to the meekness of wisdom. The heart is the seat of both; but envy and wisdom cannot dwell together in the same heart. Holy zeal and bitter envying are as different as the flames of seraphim and the fire of hell. 2. The order of things here laid down. Envying is first and excites strife; strife endeavours to excuse itself by vain-glorying and lying; and then (v. 16) hereupon ensue confusion and every evil work. Those who live in malice, envy, and contention, live in confusion, and are liable to be provoked and hurried to any evil work. Such disorders raise many temptations, strengthen temptations, and involve men in a great deal of guilt. One sin begets another, and it cannot be imagined how much mischief is produced: there is every evil work. And is such wisdom as produces these effects to be gloried in? This cannot be without giving the lie to Christianity, and pretending that this wisdom is what it is not. For observe, 3. Whence such wisdom cometh: It descendeth not from above, but ariseth from beneath; and, to speak plainly, it is earthly, sensual, devilish, v. 15. It springs from earthly principles, acts upon earthly motives, and is intent upon serving earthly purposes. It is sensual indulging the flesh, and making provision to fulfil the lusts and desires of it. Or, according to the original word, psychike, it is animal of human–the mere working of natural reason, without any supernatural light. And it is devilish, such wisdom being the wisdom of devils (to create uneasiness and to do hurt), and being inspired by devils, whose condemnation is pride (1 Tim. iii. 6), and who are noted in other places of scripture for their wrath, and their accusing the brethren. And therefore those who are lifted up with such wisdom as this must fall into the condemnation of the devil.
III. We have the lovely picture of that wisdom which is from above more fully drawn, and set in opposition to this which is from beneath: But the wisdom that is from above is first pure, then peaceable, c., Jas 3:17Jas 3:18. Observe here, True wisdom is God’s gift. It is not gained by conversing with men, nor by the knowledge of the world (as some think and speak), but it comes from above. It consists of these several things:– 1. It is pure, without mixture of maxims or aims that would debase it: and it is free from iniquity and defilements, not allowing of any known sin, but studious of holiness both in heart and life. 2. The wisdom that is from above is peaceable. Peace follows purity, and depends upon it. Those who are truly wise do what they can to preserve peace, that it may not be broken; and to make peace, that where it is lost it may be restored. In kingdoms, in families, in churches, in all societies, and in all interviews and transactions, heavenly wisdom makes men peaceable. 3. It is gentle, not standing upon extreme right in matters of property; not saying nor doing any thing rigorous in points of censure; not being furious about opinions, urging our own beyond their weight nor theirs who oppose us beyond their intention; not being rude and overbearing in conversation, nor harsh and cruel in temper. Gentleness may thus be opposed to all these. 4. Heavenly wisdom is easy to be entreated, eupeithes; it is very persuadable, either to what is good or from what is evil. There is an easiness that is weak and faulty; but it is not a blamable easiness to yield ourselves to the persuasions of God’s word, and to all just and reasonable counsels or requests of our fellow-creatures; no, nor to give up a dispute, where there appears a good reason for it and where a good end may be answered by it. 5. Heavenly wisdom is full of mercy and good fruits, inwardly disposed to every thing that is kind and good, both to relieve those who want and to forgive those who offend, and actually to do this whenever proper occasions offer. 6. Heavenly wisdom is without partiality. The original word, adiakritos, signifies to be without suspicion, or free from judging, making no undue surmises nor differences in our conduct towards one person more than another. The margin reads it, without wrangling, not acting the part of sectaries, and disputing merely for the sake of a party; nor censuring others purely on account of their differing from us. The wisest men are least apt to be censurers. 7. That wisdom which is from above is without hypocrisy. It has no disguises nor deceits. It cannot fall in with those managements which the world counts wise, which are crafty and guileful; but it is sincere and open, steady and uniform, and consistent with itself. O that you and I may always be guided by such wisdom as this! that with Paul we may be able to say, Not with fleshly wisdom, but in simplicity and godly sincerity, by the grace of God, we have our conversation. And then, lastly, true wisdom will go on to sow the fruits of righteousness in peace, and thus, if it may be, to make peace in the world, v. 18. And that which is sown in peace will produce a harvest of joys. Let others reap the fruits of contentions, and all the advantages they can propose to themselves by them; but let us go on peaceably to sow the seeds of righteousness, and we may depend upon it our labour will not be lost. For light is sown for the righteous, and gladness for the upright in heart; and the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.
Fuente: Matthew Henry’s Whole Bible Commentary
Who (). Rhetorical interrogative like Lu 11:11. Common in Paul and characteristic of the diatribe. James here returns to the standpoint of verse 1 about many teachers. Speech and wisdom are both liable to abuse (1Cor 1:5; 1Cor 1:17; 1Cor 2:1-3).
Wise and understanding ( ). is used for the practical teacher (verse 1), (old word from , here only in N.T.) for an expert, a skilled and scientific person with a tone of superiority. In Deut 1:13; Deut 1:15; Deut 4:6, the two terms are practically synonyms.
Let him shew (). First aorist active imperative of , old verb to show. As about faith in 2:18. Emphatic position of this verb.
By his good life ( ). For this literary Koine word from (walk, conduct) see Ga 1:13. Actions speak louder than words even in the case of the professional wise man. Cf. 1Pe 1:15.
In meekness of wisdom ( ). As in 1:21 of the listener, so here of the teacher. Cf. Matt 5:5; Matt 11:29 and Zac 9:9 of King Messiah quoted in Mt 21:5. Startling combination.
Fuente: Robertson’s Word Pictures in the New Testament
Wise and endued with knowledge [ ] . A rendering needlessly verbose, yet substantially correct. Probably no very nice distinction was intended by the writer. It is somewhat difficult to fix the precise sense of sofov, since there is no uniformity in its usage in the New Testament. In classical Greek it primarily means skilled in a handicraft or art. Thence it runs into the sense of clever, in matters of common life, worldly wise. Then, in the hands of the philosophers, it acquires the sense of learned in the sciences, and, ironically, abstruse, subtle, obscure, like the English cunning, which originally meant knowing or skillful, and is often used in that sense in the English Bible (see Gen 25:27; 1Sa 16:16).
In the New Testament sofov is used – 1. In the original classical sense, skilled in handicraft (1Co 3:10). 2. Accomplished in letters, learned (Rom 1:14, 22; 1Co 1:19, 26; 1Co 3:18). So of the Jewish theologians and doctors (Mt 11:25), and of Christian teachers (Mt 23:34). 3. In a practical sense, of the practice of the law of piety and honesty; so Eph 5:15, where it is joined with walking circumspectly, and 1Co 6:5, where it is represented as the quality adapted to adjust differences in the church. 4. In the higher, philosophical sense, of devising the best counsels and employing the best means to carry them out. So of God, Rom 16:27; 1Ti 1:17; Jude 1:25; 1Co 1:25. In this passage the word appears to be used in the sense of practical wisdom in pious living.
‘Episthmwn occurs only here in the New Testament. In classical Greek it is often used like sofov, in the sense of skilled, versed; and by the philosophers in the higher sense of scientifically versed, in which sense it is opposed by Plato to doxasthv, a mere conjecturer. In this passage sofov would seem to be the broader, more general, and perhaps more dignified term of the two, as denoting the habit or quality, while ejpisthmwn indicates the special development and intelligent application of the quality to particular things. The Rev., wise and understanding, gives the distinction, on the whole, as nearly as is necessary.
Conversation [] . See on 1Pe 1:15.
Meekness of wisdom. On meekness, see on Mt 5:5. The meekness which is the proper attribute of wisdom.
“Knowledge is proud that she has learned so much, Wisdom is humble that she knows no more.”
Fuente: Vincent’s Word Studies in the New Testament
A wise person endued with skill, self-control, one who is more than a mere practical teacher, is admonished out of good conduct of his work, and the spirit of meekness and wisdom, to speak. A loose tongue is not a symbol of wisdom. Pro 26:4-5; Mat 12:36-37.
Fuente: Garner-Howes Baptist Commentary
13 Who is a wise man. As the lust of slandering arises mostly from pride, and as the false conceit of wisdom for the most part generates pride, he therefore speaks here of wisdom. It is usual with hypocrites to exalt and shew off themselves by criminating all others, as the case was formerly with many of the philosophers, who sought glory for themselves by a bitter abuse of all other orders. Such haughtiness as slanderous men swell with and are blinded by, James checked, by denying that the conceit of wisdom, with which men flatter themselves, has in it anything divine; but, on the contrary, he declares that it proceeds from the devil.
Then the meaning is, that supercilious censors, who largely indulge themselves, and at the same time spare none, seem to themselves to be very wise, but are greatly mistaken; for the Lord teaches his people far otherwise, even to be meek, and to be courteous to others. They, then, are alone wise in the sight of God, who connect this meekness with an honest conversation; for they who are severe and inexorable, though they may excel others in many virtues, do not yet follow the right way of wisdom. (124)
(124) “Who is wise and intelligent among you?” let him by a good conduct shew his works in meekness of wisdom.”
The arrangement here is according to what is common in scripture: Wisdom the effect first, then knowledge the cause or what precedes it. In what follows the order is reversed; knowledge distinguishes between good and bad works, and the good ought to be exhibited with that meekness which wisdom dictates.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXEGETICAL NOTES
Jas. 3:13. Good conversation.Or, his good life; good conduct. The usual New Testament idea of conversation.
Jas. 3:14. Strife.Prefer rivalry.
Jas. 3:15. Sensual.Or, animal.
Jas. 3:17. Gentle.Lit. forbearing. Intreated.Persuaded. Partiality.Chap. Jas. 2:4; R.V. variance; without doubtfulness, vacillation, which leads to wrangling.
Jas. 3:18. Sown in peace.So as to consist in peace. Every good deed is a fruit produced by the good seed sown in good soil; and every such deed is in its turn the seed of a future fruit like in kind. True wisdom will go on to sow the fruits of righteousness in peace, and thus, if it may be, to make peace in the world. And that which is sown in peace will produce a harvest of joys. Let others reap the fruits of contentions, and all the advantages they can propose to themselves by them; but let us go on peaceably to sow the seeds of righteousness, and we may depend upon it our labour will not be lost (Matthew Henry).
MAIN HOMILETICS OF THE PARAGRAPH.Jas. 3:13-18
Practical Wisdom seen in the Spirit of a Life.Two things need to be kept in mind if the point of teaching in this passage is to be apprehended.
1. St. James began his epistle by dwelling on the importance of wisdom. He meant that sort of practical wisdom for the ordering and guiding of life and relations which comes to a man through
(1) waiting upon God in believing prayer, and
(2) through sanctified personal observations and experiences.
2. St. James recognises that these would-be teachers, who set up for themselves in the Jewish Christian Churches, claimed a superiority of wisdom and knowledge, and based their claim to teach on this claim to superior wisdom. The claim was founded on self-assurance; there was no characteristic Christian humility in it. And self-assertive work was doing the practical mischief in the Churches which it always does. It could be known by the bad fruits that it was bringing forth. There is something very like satire in the contrast between the false wisdom and the true in this passage. The man truly wise never is found pushing himself into the place of teacherhe has to be found out; and he will be known by the character of his ordinary conversation, and by the skill with which he orders all his conduct, and tones all his relationships.
I. What will indicate the wise man?How may we recognise him? What tests shall we apply to him? Here is a man who claims to be wise for the practical management of life, and possessed with altogether superior intellectual knowledge. How shall we satisfy ourselves concerning his claim?
1. It is a ground of suspicion if he pushes himself forward as a teacher. True wisdom always has humility for its companion. The man who thinks himself to be something, generally is nothing. Men find out the true teachers; very seldom do they find themselves out. The true teacher teaches because he cannot help it, and often does not know that he can teach. The man who pushes himself into the teaching-place will usually be found more interested in self-aggrandisement than in teaching.
2. It is suspicious if the supposed wise man is more anxious about putting other peoples lives straight than about putting his own. Let a man be really wise, and the responsibility of the trust of his own life is sure to weigh heavily upon him; and he will be anxious about his own conversation, his own turning about in the relations of life, his own good conduct. Let a man assume wisdom for self-seeking ends, and he will usually be found indifferent to his own conduct and relations; attention to these things will in no way serve his purpose.
3. It is more than suspicious if there is to be seen no sign of meekness. Meekness, in the Scriptures, is not precisely the same thing as humility. It is the opposite of self-assertiveness. The meek man never pushes himself to the front. He trusts to value, not to show; to what he is, not to what he can make himself out to be. But precisely what these would-be teachers in the Churches, whom St. James reproves, lacked, was this meekness in their so-called wisdom. From this Jas. 3:13 the importance of personal character and holy example in all Christian teachers may be earnestly presented. Holy living must ensure confidence in him who teaches, and wing the arrows of his good words.
II. What will indicate the unwise man?The results of his personal influence and of his teaching. His pushing will create envying. The places into which he gets other people will be sure to think that they ought to have. Hence will come strife, contentions, disputes, rivalries, schemes for injuring one another, and every evil work. James and John wanted to push into the chief places in the coming kingdom, and they upset the kindly relations of the apostolic company, introducing envying and strife. And that which is true of the unwise mans personal influence will also be true of his teaching. It will upset the kindly relations of the people. It will be inconsiderate. It will be peculiar. It will exaggerate the teachers own ideas. It will fail to keep the harmony and proportion of Christian truth; and so it will cause heart-burnings, jealousies, envyings, hatred, strife. It is the secret of sectarianism. One is for Paul, and separates himself to Paul. One is for Apollos, and separates himself to Apollos. One is for Cephas, and separates himself to Cephas. And so sectarianism creeps in, and in Christs Church there is confusion and every evil work.
III. What will indicate the Christianly wise man? (Jas. 3:17).This verse seems distinctly to lift us into a higher plane. St. James appears now to be thinking of the true Christian teacher, in whom is both the spirit and the wisdom of the great Teacher; the man who is not inspired to teach by a self-seeking, self-satisfied, and self-reliant spirit, but by the wisdom and the grace that come down from above; the man who is wise through the gifts and teachings of the Holy Spirit; the man who is an epistle of Christ. St. James does not describe the true Christian teacher; he says that you can always know him by the tone which is on all the results of his personal influence and Christian work. The terms he uses express two things: righteousness, peaceableness. The Christian teacher stands firm to that which is right, just, pure. He shows no partiality, favours no one to serve his own end, is without hypocrisy; he always is what he seems to be, and so can be fully trusted. And he is peaceable; never makes difficulties, always smoothes them; is accessible to all, pitiful to the erring, gentle to the weak, and inventive in forms of service to others. The atmosphere in which alone the Christian can work is the atmosphere of peace. Spiritual life can never be cultured by any Christian teaching where self-assertive men are creating envying and strife, confusion and every evil work. Three go togetherwisdom, humility, and peaceableness.
IV. What will be the moral power of the Christianly wise man? (Jas. 3:18).He who makes peace wherever he goes, sows peace; and when the seeds of peace come to their fruitage, that fruitage is found to be righteousness. And that is the supreme end of Christs work; and the supreme end of all the work which Christs servants do for Him. Heaven is come when of humanity it can be said, The people are all righteous. Out of the seeds of the wise Christian teaching, that makes for peace, that universal righteousness alone can come.
SUGGESTIVE NOTES AND SERMON SKETCHES
Jas. 3:12. Wisdom seen in Wise Speech.Let him show out of a good conversation his works. While it may be admitted that St. James uses the term conversation in the general sense of conduct, it may also be recognised that he had in mind the sins of the tongue, and the mischievous talking and teaching of those who pushed themselves into places of authority in the Christian Churches. We may therefore take St. James to suggest that a man can always be known by his talk. Illustrate from different kinds of men: the unclean-minded man; the vain man; the hypocrite; the shallow-minded man; the foreigner; the learned man; the humorous man; the depressed man; etc. The same must be true of the Christian man.
1. What should be the characteristic conversation of a Christian man?
2. How can he secure that the right character shall always rest upon his conversation? To answer with St. James we may sayIt depends upon his keeping the meekness of wisdom. Several shades of meaning attach to the term meekness, and in each of them we may notice a close connection with wisdom, that is, with the practical wisdom which enables a man to order his life aright, gaining a restraint over himself, and over his circumstances, which is at once represented and illustrated by the control he gains over his speech. 1. Meekness may mean humility, the spirit of the man who has come to estimate himself aright. But that right estimate is the work of wisdom, which guides judgment and presents the Divine standard. A man is never humble until he is wise enough to look at himself in the light of God and Gods claims.
2. Meekness may mean modesty, the spirit that does not push, that will not assert itself. And this never comes to a man save out of the practical wisdom that reads life aright, and knows that in the long-run God always proves to be on the side of the man who is good, not on the side of the man who asserts that he is.
3. Meekness may mean receptiveness, the disposition which keeps a man open to ever fresh supplies of Divine grace and strength. And only practical wisdom brings home to a man that sense of insufficiency which prepares him to receive ever fresh Divine help.
Jas. 3:14-16. The Secret Source of Strife.Self is pushing to the front somewhere. That will always be found the source of strife in families, churches, society, nations. Somebody wants something for himself. His getting it is against the interests of others. Nevertheless, he is determined to get it.
Jas. 3:15. A Threefold Description of False Wisdom: Earthly, Sensual [Animal], Devilish [Demoniacal].Each word is full of meaning.
1. The counterfeit wisdom is earthly in its nature and origin, as contrasted with that which cometh from above (Php. 3:19).
2. It is sensual. The word is used by classical writers for that which belongs to the soul, as contrasted with the body. This rested on the twofold division of mans nature. The psychology of the New Testament, however, assumes generally the threefold division of body, soul, and spirit, the second element answering to the animal, emotional life, and the third being that which includes reason and will, the capacity for immortality and for knowing God. Hence the adjective formed from soul acquired a lower meaning, almost the very opposite of that which it once had, and expresses mans state as left to lower impulses without the control of the spirit. What St. James says of the false wisdom is, that it belongs to the lower, not the higher, element in mans nature. It does not come from the Spirit of God, and therefore is not spiritual.
3. In devilish we have a yet darker condemnation. Our English use of the same word devil, for two Greek words, and , tends, however, to obscure St. Jamess meaning. The epithet does not state that the false wisdom which he condemns came from the devil, or was like his nature, but that it was demon-like, as partaking of the nature of demons or unclean spirits, who, as in the gospels, are represented as possessing the souls of men and reducing them to the level of madness. Such, St. James says, is the character of the spurious wisdom of the many masters of Jas. 3:1. Met together in debate, wrangling, cursing, swearing, one would take them for an assembly of demoniacs. Their disputes were marked by the ferocity, the egotism, the boasting, the malignant cunning of the insane.Dean Plumptre.
Jas. 3:17. Practical Christian Wisdom.If a man has it, no doubt it will find its first sphere in the management of his own body, mind, temper, passions, etc. But it will be sure also to find its sphere in the relationships and associations of life. It will direct all his dealings with others, and give them a peculiarly gracious character. What will be the leading features of that character? Will they, as St. James gives them, go into the word sensitiveness (not touchiness, nor the mere weakness of a nervous disposition)?sensitive to the clean, to the very beginnings of strife, to the needs of others, to insincerity, to everything unsympathetic, and to a proper response, in good fruits, to the grace of which the Christian feels himself to be the monument. Confound not wisdom with erudition. They may be connected, and should accompany one another; but they are not always so, and perhaps only in a few instances. Confound not wisdom with a sullen, morose character, with a gravity frightful to all mirth and pleasure, with a life consisting entirely in rigid abstinence and perpetual mortification. Confound not wisdom with singularity in the bad sense of the term, according to which it is an endeavour to attract notice, and to distinguish oneself from others, not so much in important and essential matters, as in insignificant trifles relative to externals. Confound not wisdom with understanding and sagacity. They come, indeed, the nearest to it, are more or less implied in it, and belong in some measure to it; however, they are not wisdom itself.Zollikofer.
Jas. 3:18. Righteousness and Peace always go together.The work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever. Righteousness and peace have kissed each other. Then had thy peace been as a river, and thy righteousness as the waves of the sea. Righteousness always works towards peace. Peace provides a seed-bed in which righteousness can be sown. Find either one of these anywhere, and you will find the other close by. If everybody simply wanted the right, and worked for the right, there could be no wars of nations, no contentions of society, no ruptures in families. The absolute right may sometimes seem to be unattainable; but the Christian right is always within our reach, and that is the interest of my brother and my neighbour rather than my own. In the triumph of the Christian right comes the worlds eternal peace.
ILLUSTRATIONS TO CHAPTER 3
Jas. 3:13. The Power of Temptation lessens as Life advances.The precious sago-palm, when young and tender, is covered with strong sharp thorns, which effectually guard it from injury by wild animals. As soon, however, as the tree, shooting on high, grows strong, and is no longer a tempting morsel to wild hogs and other animals, the thorns fall off. It is very often thus with young Christians. They frequently display an asperity and sharpness in their treatment of the ungodly that answers something in their case to the thorns of the sago-palm. There is a use in this. They are inexperienced in the Christian life, and especially are liable by reason of their youth to be snared and enticed by the worlds blandishments. This very roughness and angularity is a great preservative in erecting around them, as it were, a bristling fence, and cutting them off from contact with dangerous foes. But as faith and love grow, as experience is gained, and they become established in grace, their life, though not a whit less faithful, becomes less severe and forbidding. The power of many temptations which especially beset the young as the pilgrims path is further pursued becomes necessarily lessened with the lessening heat of the calmer pulse of age. The head that once may have been turned by pride with advancing years has been tutored to wise meekness by long and invaluable discipline. Now that they are not in so much danger from the world as formerly the thorns fall off. There is a similar train of thought to be met with in the poet Southeys verses on the Holly. This tree somewhat resembles the sago-palm in that its lower leaves only are armed with thorns, while those which rise out of reach are quite smooth. Unlike our palm, however, these thorns on the leaves near the ground never fall off with age, but continue to the last.James Neil, M.A.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
WISDOM DEMONSTRATED Jas. 3:13
Text 3:13
Jas. 3:13
Who is wise and understanding among you? Let him show by his good life his works in meekness of wisdom.
Queries
234.
Why the question in Jas. 3:13?
235.
To what group of people does the question probably refer? (see Mat. 23:34).
236.
To what group of people does the coupled expression wise and understanding refer in Deu. 1:13?
237.
Do you think the expression here must be limited to just teachers and judges?
238.
Does the verb show describe more a manner of conduct or a manner of speech? Why?
239.
Could the verb show include the speech? How so?
240.
What are some synonyms of meekness?
241.
Is wisdom ever brazen, or lacking in meekness?
Paraphrases
A. Jas. 3:13.
Let him who comprehends the spiritual truths and who is able to give good advice show the spirit of Christ by the life he lives with his courteous and considerate relation with others.
B.*Jas. 3:13.
If you are wise, live a life of steady goodness, so that only good deeds will pour forth. And if you dont brag about them, then you will be truly wise!
Summary
The man who is truly respected for his inner qualities will have that respect because of his outer deeds.
Comment
The expert deserves and gets our respectful ear. We recognize his understanding; his ability to accomplish; his thorough knowledge. Without even using the term teacher, nor thinking of a teaching situation, we stop speaking and listen when he speaks. We are willing to let him show us how, for it is no shame . . . He is an expert!
It is of such an expert James is speaking. He has already called this man a teacher (Jas. 3:1), and now he calls him a wise man, a man of understanding. The question that introduces the man creates an atmosphere of self-examination . . . and perhaps even doubt. It is natural to want to read more before being too bold in answering the question!
The sense of the verb let him show is that of demonstration. It implies conduct as a means of proof rather than the ready advice from his lips. The word conversation used in the King James might be very misleading. James is not saying, Let him show by his talk, but rather, let him show by his manner of life. Conversatio is a Latin expression for manner of life and meant just that in older English, but today it generally means talk rather than manner of life. Thus, let him show by his meanderings and turnings in life.
The manner of life could certainly include ones talk as well as his walk. It would include all of ones dealings with circumstances and with people. A word spoken is just as much a deed as a gift given or as an object stolen, but the manner of life includes even more. It implies a complication of deeds done and words spoken over a long period of time. This shows direction and purpose, or a wandering in a wilderness. Manner of life is not a word, but a testimony. It is not a step, but a walk.
With one step as a measuring device, David could have been completely condemned (as Nathan so vividly demonstrated). But when viewing his manner of life, his meanderings and wanderings through life as a whole, God said of him . . . a man after my own heart. We are here admonished to live such a life as to have an overall excellence. This is the good life, a life of nobility.
Such a life is not quickly patched up. It is not proved by a single deed, nor demonstrated in a single week. It is the kind of life that will cause a husband to respect his wife, or a wife her husband, after living together for twenty-years! It is expected of all Christians, and would cause any Christian to be respected by the community that knows him. This is the living demonstration of true wisdom.
Meekness implies the tight attitude. As far as showing respect for others, meekness is more important than being right. Thus the wise man will couple meekness with his good life. If the Christians spirit is that of the meekness of Christ, then he will not be rough when he uses the sword of the Spirit of God on the tender hearts of his neighbors. He will not be egotistical in calling for repentance, but rather have the attitude of being a fellow sinner who has found grace in Christ Jesus. Im a sinner bound to a body of death. I once cried out who can deliver me?, but now I know . . . I have found Jesus Christ. Dont you need Him too? This is much more appealing to most people than the unkind, even egotistical, attitude: God will send you sinners to hell if you dont repent. (And I dont blame Him one bit! is implied).
The meek attitude is just the opposite of the unyielding spirit with which we are often tempted.
It would seem that the Christian, who once was a sinner and who turned to Jesus for help because of the error of his ways, would always be ready to admit error. But not so! The meekness that is ready to be entreated is so often absent in the very persons doing the entreating! How amazing it is that Christianity has advanced as far as it has, with the arrogant and unyielding attitudes with which Christians often approach their neighbors, and even one another.
Not that we should yield right and Godliness. Far from it! But to yield our rights is another matter. Should we sue simply because we have the legal right? Should we repeatedly remind a repentant person of his sins simply because he really was guilty? Should we bear bad news as if we rejoiced in it? Or would it not be better if we had the grace to turn the other cheek as Jesus taught us to do? Can the ungracious expect grace, or the unrepentant expect forgiveness?
God, give us this wisdom. We need it.
Fuente: College Press Bible Study Textbook Series
THIRTEEN THREE-POINT SERMON STARTERS
WISDOM DEMONSTRATED Jas. 3:13
Introduction: We are here for the purpose of demonstrating wisdom and understanding in the ways of God.
1.
How we show it. (By His good life)
2.
What we show. (His works)
3.
The Spirit of showing it. (In meekness of wisdom)
THE GOOD LIFE Jas. 3:13
1.
Is confirmed by Divine wisdom and spiritual understanding.
2.
Consists of working the will of God.
3.
Must be shown in meekness of wisdom.
THE DIVISIVE HEART Jas. 3:14
1.
Has bitter jealousy and faction within.
2.
Glories in itself.
3.
Lies to self against the truth of God.
HOW TO OVERCOME JEALOUSY Jas. 3:14-17
1.
Recognize the results of jealousy, confusion and every vile deed.
2.
Lie not against the truth of God, but be a sincere learner.
3.
Glory not in self, but in God and joys of others.
GODLY WISDOM VS. EARTHLY Wis. 3:13-15
1.
From above (Jas. 1:17) vs. from the earth.
2.
A meek testimony vs. a sensual purpose.
3.
Captains: Father of Lights (Jas. 1:17) vs. the devil.
PARTNERS Jas. 3:13-15
1.
Factuous wisdom with earthly, sensual, and devilish. Jas. 3:15.
2.
Bitter jealousy with self-glory and lying. Jas. 3:14.
3.
Godly wisdom with Godly works and meek spirit. Jas. 3:13.
WISDOM NOT FROM ABOVE Jas. 3:15
1.
Is Earthly.
2.
Is Sensual.
3.
Is Devilish.
FACTION
1.
Springs from bitter jealousy.
2.
Lives in an atmosphere of confusion.
3.
Results in every kind of vile deed.
THE BEGINNING OF Wis. 3:17
1.
Fear of God. (Psa. 111:10) (From above)
2.
Hearkening to God. (Pro. 1:7) (From above)
3.
Pure above all else (First pure)
THE RAINBOW OF Wis. 3:17
Introduction:
First pure: Colors and beauty gone without purity.
1.
Then Peaceable, gentle, easy to be entreated.
2.
Full of mercy, good fruits.
3.
Without variance, hypocrisy.
PURITY OF DOCTRINE AND LIFE Jas. 3:17
1.
Is commanded by God. (From above)
2.
Is the product of Godly wisdom. (Wisdom)
3.
Is the most important aspect of Godly wisdom. (First)
WITHIN AND WITHOUT GODLY Wis. 3:17
1.
Separated by walls of purity.
2.
Within: Full of mercy and good fruits.
3.
Without: Variance and hypocrisy.
THE RIGHT CLIMATE FOR GROWING RIGHTEOUSNESS Jas. 3:18
1.
Seed sown by a peaceable person. (Who makes peace)
2.
Seed sown in an atmosphere of peace.
3.
Harvest of fruit: Righteousness.
CHAPTER VII
THE TRULY WISE TEACHER
Jas. 3:13-18
Introduction
Why insist this is directed towards the teacher? the typical student asks. The teacher has not been mentioned since verse one. The question seems proper and perhaps a real criticism until one makes a more careful examination of the usage of wise and understanding of Jas. 3:13.
The term wise man was often used, and its usage was primarily a reference to the teachers and to the teaching philosophers of the day. Paul was a debtor to the wise (philosophers) of his day. (Rom. 1:14). He parallels the wise to the scribe and the disputer of this world in 1Co. 1:20. The religious teachers of whom Jesus spoke were called the wise and understanding. (Luk. 10:21). This is not meant to imply that the teaching applies only to teachers, but rather particularly to teachers. After designating the teachers in verse one, James digresses somewhat in his discourse on the tongue in that all that he said applies to every person as well as to teachers; but the fact remains, teachers still have the greatest temptation with the tongue. The teacher, remember, is not only the one who appears before a class of pupils, but anyone who takes upon themselves the responsibility of giving advice to others, of admonishing, instructing, correcting; whether in private or in a formal classroom situation.
Thus the term wise and understanding includes many people. Where even a small group are gathered about in general conversation, there will be some, if not several, who speak as those having wisdom, experience, and understanding. Certainly it would include mothers and fathers, executives and straw bosses, the men on the street corner and the women over the back-yard fence.
There is no hint of belittling the necessity for the wise and understanding (as some might imply from the Luk. 10:21 passage). There is a proper manner of working, and of showing wisdom and of a meek demeanor even as we carry out the Lords instruction to admonish one another, and to bear one another up. There must always be those who reprove and rebuke, as well as those who instruct; but always with the spirit of leaders who show others the Christ-like spirit rather than drivers who impel others into a Christ-like mould.
After a very dramatic demonstration of the foolish teachers action (mainly through the misuse of the tongue), James prefers not to leave the subject in a negative tone. Now, he briefly describes a proper and Christ-like spirit for the teacher. In this, James is insistent that Christianity must show itself by its works. By their fruits ye shall know them. (Mat. 7:20). The spirit inside a person must bring forth fruits visible to all and known by others about him.
There are two kinds of inconsistency that James notes more than once. One is found in the comparison of deeds and words. Our lives are to be consistent, with our yeas consistently yea, and our nays consistently nay. The instability demonstrated by wavering actions and double-speaking words has occupied a sizable portion of the epistle. Consistency of deeds and consistency of words are real gems in James Chain of Jewels.
The second kind of consistency comes from comparing the inner man with the outer man. A man with the Christian character of a meek wisdom must be consistent with a good life and contention on the outside. The mind of wisdom of the inner man will determine the kind of action of the outer man. It is with this second kind of consistency James deals in Jas. 3:13-18.
In order to show the proper relationship between Christian wisdom on the inside and Christian action on the outside, James defines wisdom in terms of outer relationship with others. The fruit is the only criteria by which inner wisdom can really be measured. As we pray for wisdom from above, may God grant that we have enough of that wisdom to read this section of James with all care and heart-surrendered application.
Fuente: College Press Bible Study Textbook Series
(13) Who is a wise man and endued with knowledge?Who is wise, i.e., in the wisdom of God, and learned in that of man? The latter state is of knowledge natural or acquired, the former is Sophia, the highest heavenly wisdom, the breath of the power of Godthe brightness of the everlasting lightmore beautiful than the sun, and above all the order of the stars (Wis. 7:25-29). Just as the devils hold with man the lower kinds of faith, that is belief merely (Jas. 2:19), so do they share in his earthly knowledge. The self-same term as that describing it above is used by the evil spirit who answered the presumptuous sons of Sceva, Paul I know, while a different one altogether referred to the Lord Jesus (Act. 19:15).
Where shall Wisdom be found,
And where is the place of Understanding?
was the question of Job (Job. 28:12). And the LXX, version marks the parallelism in the same Greek words as those used by St. James to distinguish between the two ideas.
Let him shew out of a good conversationi.e., right conduct. Conversation has slipped from its original meaning, which exactly represented the Greek, and is often misapprehended by the English reader. Literally, turning oneself about, it changed to walking to and fro, and the talking while engaged in these peripatetics, and then to its limited modern use. There is to be general good conduct, and particular proofs of it in kindly works in meekness of wisdom; noble acts of a holy habit.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. True test of teachers and hearers a heaven-descended wisdom, evinced by rectitude and peacefulness of temper and life, Jas 3:13-18.
13. Who Of these contrasts be sure to exhibit the right one.
Wise man Truly on the side of divine wisdom; the wisdom of Jas 1:5.
Let him show Like a good fountain let him pour forth the sweet and not the bitter stream; like a good tree, the right fruit. What the good fruits are he now tells.
Conversation Conduct, mode of life.
Works Special good doings.
Meekness The opposite of the tongueiness of the many teachers.
Wisdom The wisdom of the just. If there be among you a professed Christian let him come out of an equivocal state, half holy and half wicked, and let him, both by general life and special act, show the Christian tempers.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Who is wise and understanding among you? Let him show by his good life his works in meekness of wisdom.’
These words take us back to Jas 3:1 and to what is required of the ‘perfect’ Teacher, and also to Jas 1:17-19 in considering God’s good giving and perfect gifts from above. Note the contrast in Jas 3:13-14 between the wise one who reveals the truth through his good life (Jas 3:13), and the one who as a result of bitter jealousy, selfish ambition and self-assertiveness, lies against the truth (Jas 3:14). For those whose wisdom is from above (Jas 3:15; Jas 3:17 compare Jas 1:5; Jas 1:18) are wise and understanding. They reveal the fruit of their lives in wise humility and gentleness, living ‘good lives’, that is, lives that reveal goodness in their behaviour (kales anastrophes). For the effect of such good lives see 1Pe 2:12. They ‘take thought for what is noble in the sight of all’ (Rom 12:17; compare 2Co 8:21).
‘Meekness of wisdom.’ This is probably a Hebraism signifying ‘wise meekness’, or meekness that arises out of wisdom. The word for meekness occurs in non-Biblical literature to describe a horse that someone has broken and has trained to submit to a bridle. It is ‘meek’ or ‘broken in’. But meekness here is not weakness (compare Mat 5:5; Mat 11:29). It is subjection to the Master and therefore the opposite of arrogance, of discord, of thrusting oneself forward, and of a desire to lord it over others. It is seeing the truth about oneself. It is being ‘meek and lowly in heart’, gentle, self-controlled, considerate, humble, peaceable, aware of spiritual inadequacy (dependent on the Holy Spirit Who gives wisdom from above), and thoughtful for the needs of others (Mat 11:29). They are ‘eager to maintain the unity of the Spirit in the bond of peace’ (Eph 4:3). It was John Calvin who said that there were three requirements for a preacher, humility, humility and humility. It is the people who recognise this and live by it who will reveal the wisdom of God.
Note that as ever in James it results in ‘works’. Those who are wise and understanding finally reveal it in their actions and their activities.
Fuente: Commentary Series on the Bible by Peter Pett
What Is Required Therefore Is Not Earthly Wisdom But Wisdom From Above ( Jas 3:13-18 )
Having warned against the unruly tongue, James now explains how men can ensure that their tongues are under control by receiving wisdom from above. We were informed in Jas 1:17-18 of the giving and the gifts from above, and the effect of the word of truth, now these are to be expanded on and contrasted with what the earth offers. There is a wisdom from above which produces peace and righteousness, and is reasonable, full of mercy and productive of good fruits. It is a wisdom that will produce right teaching. But in contrast is the wisdom of the world, which produces selfish ambition, jealousy and disorder, and results in every useless and worthless practise.
Analysis.
a
b But if you have bitter jealousy and selfish ambition in your heart, do not glory and do not lie against the truth (Jas 3:14).
c This wisdom is not a wisdom that comes down from above, but is earthly, sensual, devilish (Jas 3:15).
b For where jealousy and selfish ambition are, there is confusion and every worthless deed (Jas 3:16).
a But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without variance, without hypocrisy, and the fruit of righteousness is sown in peace for those who make peace (Jas 3:17-18).
Note that in ‘a’ reference is made to wisdom and understanding and the living of a good life, and in the parallel we have wisdom and good fruits and righteousness. In ‘b’ we have reference to jealousy and selfish ambition, and in the parallel we have the same. Centrally in ‘c’ is the contrast between the wisdom from above and that which is earthly and devilish
Fuente: Commentary Series on the Bible by Peter Pett
The Path of Life and Death Jas 3:13-18 describes the paths of life and death. True wisdom from God is expressed by walking in meekness, which characterizes a man who has tamed his tongue, while earthly wisdom is shown through envy and strife, which characterizes a man who has an unbridled tongue (Jas 3:13-18).
Jas 1:5 tells us to ask God for wisdom. The author now tells his readers in Jas 3:13 to look for examples of true wisdom among their church members. If a person is walking in envy and strife, he is walking in earthly wisdom (Jas 3:14-16). If a person’s walk is characterized by “pureness, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy,” (Jas 3:17-18) he is an example to be followed.
Jas 3:13 Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
Jas 3:13
[114] Jack MacGorman, “Class Lecture,” GREEK 432 New Testament Greek II, Spring 1982 (Fort Worth, Texas: Southwestern Baptist Theological Seminary), comments on James 3:13.
Scripture References – Note similar verses that illustrate this phrase:
Pro 16:32, “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.”
Ecc 9:13-18.
Jas 3:13 Comments – Joyce Meyer says, “The very first attribute of true wisdom is humility, so it means no person is walking in true wisdom unless they’re leaning on God. No matter how smart somebody looks, they’re not walking in true wisdom unless they’re leaning on God.” [115]
[115] Joyce Meyer, “Laboring in Vain,” tape number 509-4 (Fenton, Missouri: Joyce Meyer Ministries), audiocassette.
The epistle of James begins by telling us that whoever lacks wisdom can ask of God who gives to all men liberally (Jas 1:5-6). This means, that if we are not wise men it is because we are not leaning on God for that wisdom. Note
Jas 1:5-6, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.”
This is because it takes a humble, or meek spirit, to receive and follow God’s Word when it contradicts what our flesh wants to do. This is why James says in Jas 1:21 to receive the engrafted Word of God with meekness.
Jas 1:21, “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.”
We are told in Pro 9:10 that it is the fear of the Lord is the beginning of wisdom. Thus, none of us can walk in true wisdom without first humbling ourselves in the sight of the Lord and yield to His Word.
Wisdom empowers a believer, but humility allows us to manage this power, so that we do not exalt ourselves above others who lack this divine attribute that helps us walk above the problems of this world. But we must not view meekness of wisdom as simply a passive person; for James will soon tell his readers to “Submit yourselves therefore to God. Resist the devil, and he will flee from you,” (Jas 4:7). Thus, it may be seen as a person on his knees before God, but it is also demonstrated as a person shouting at the Devil, casting him out of his life. Walking in our divine authority as God’s children by casting out devils and healing the sick is a display of this empowerment of divine wisdom.
Jas 3:14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
Jas 3:15 Jas 3:15
Jas 1:5, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.”
If we do not seek divine wisdom from God above, then we will seek the wisdom of this world. There are three sources of influence that man receives in this world if he does not seek divine wisdom from above. This verse calls them earthly, sensual and devilish sources. The earthly wisdom refers to the influences of those around us, including circumstances in which we find ourselves. Sensual wisdom is that which comes from our carnal mind, our thoughts and the lusts of the flesh. Devilish wisdom is the influence of Satan and his fallen demons in our hearts. Thus, the wisdom of this world can be identified by its physical, mental, and spiritual attributes, which is described as earthly, soulish, and devilish.
Jas 3:16 For where envying and strife is, there is confusion and every evil work.
Jas 3:16
Envy and strife come from a heart of pride. Note:
Pro 13:10, “Only by pride cometh contention: but with the well advised is wisdom.”
Envy and strife are works of the flesh:
Gal 5:15-21
Rom 8:6, “For to be carnally minded is death; but to be spiritually minded is life and peace.”
1Co 3:3, “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”
Envy and strife can damage relationships with people that are difficult to be healed.
Pro 18:19, “A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.”
Jas 3:17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
Jas 3:17
Jas 3:15-17 Comments Earthly Wisdom and Heavenly Wisdom – Jas 3:15-17 defines two kinds of wisdom: earthly wisdom and heavenly wisdom.
Jas 3:18 And the fruit of righteousness is sown in peace of them that make peace.
Jas 3:18
1Pe 3:11, “Let him eschew evil, and do good; let him seek peace, and ensue it.”
Mat 5:9, “Blessed are the peacemakers: for they shall be called the children of God.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Warning against strife:
v. 13. Who is a wise man and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom.
v. 14. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
v. 15. This wisdom descendeth not from above, but is earthly, sensual, devilish.
v. 16. For where envying and strife is, there is confusion and every evil work.
v. 17. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.
v. 18. And the fruit of righteousness is sown in peace of them that make peace. The apostle now makes a direct application of the lessons contained in the first part of the chapter: Who is wise and intelligent among you? Let him show his works out of an excellent conduct in the meekness of wisdom. Christians should make use of proper wisdom, prudence, and common sense; they should show that their intelligence, controlled by their obedience to the Word of God, is well able to direct their actions in life. Such wisdom is not boastful and proud, vaunting itself at the expense of others, hut it is modest, humble, meek. It does the right thing, it behaves itself in a conduct which agrees with the will of God, not with the purpose of seeking its own glory, but only that of serving the Lord, this in itself being a sufficient reward for the believer. In this spirit he performs the works which the Word of God teaches him as pleasing the heavenly Father.
The opposite conduct may be expected in the case of a man that is full of carnal pride: But if you have bitter zeal and quarrelsomeness in your hearts, do not boast-and thus lie against the truth. If people calling themselves Christians cherish emulation and party-strife, jealousy and rivalry, if they are so puffed up with pride and self-satisfaction that they insist always upon being in the right and ever claim that the one disagreeing with them is wrong, they are doing so at the expense of love. Should they under such circumstances gain an advantage over the other and boast in triumphant glee of their having been proved in the right, this will almost invariably be a lying against the truth, since most victories gained under such circumstances are gained at the expense of truth and love, and will not aid in furthering the harmony which should be found in a Christian community.
Of such an exhibition of pride the apostle says: This wisdom is not that which is coming down from above, but earthly, sensual, devilish; for wherever jealousy and rivalry exist, there is disorder and every evil deed. People that make use of such schemes in overcoming their opponents, that always insist upon being right and want their ideas carried out, may think themselves exceptionally wise, as, indeed, their self-sufficient air would cause the uninitiated to believe. But the wisdom which they boast has nothing in common with true wisdom, such as is given by God, whenever the Church is in need of intelligent management. It is a wisdom, rather, which is of this earth only; it is sensual, in the domain of the senses, which is as far as human beings will ever proceed; it is devilish, it succeeds only in bringing about such conditions as are particularly pleasing to the devil, who is a liar and a murderer from the beginning. This, in fact, is the only fruit that can be expected where emulation and party-strife, jealousy and rivalry, exist, where everyone insists upon having his own ideas accepted, regardless of the views of others. Naturally, there will be disturbances, disorders, everything will be upset in such a congregation, a condition will result which will give rise to every evil deed, the passions finally having free and full sway.
Altogether different is the situation where true meekness and kindness are ever in evidence: But the wisdom from above is first of all pure, then peaceable, lenient, yielding, full of mercy and good fruits, not critically inclined, not hypocritical. This wisdom is from above, it is given by God and should be required of Him in prayer, chap. 1:5. If any man thinks that he is not in need of it, he will surely find himself in a position where he will make one mistake after the other. The wisdom which God gives, and which should at all times rule in the Church, is pure, chaste, holy, it guards against sin in every form; it is peaceable, wherever this can be done without denial of the truth, it maintains peaceful relations; it is lenient, forbearing, even under severe provocation; it is yielding, conciliatory, ready to enter upon a compromise or accept the opponent’s views if this can be done without harm to the work of the Lord; it is full of mercy, compassion, and good, wholesome fruits, eager to be of service to the cause; not critically inclined, but generous, even when the discussion tends to become bitter; not hypocritical, but genuine, the Christian does not make use of tricks and devices to trap his opponent.
If this condition of affairs obtains in a Christian congregation, in a Christian community, then it will follow: But the fruit of righteousness is sown in peace to them that are peacemakers. Wherever the virtues are practiced as outlined by the apostle in the previous verse, there the people that practice them are sure to reap the fruit of their work. Where the peace of God rules the heart, there all the virtues that make for true righteousness of life will grow and flourish abundantly. Peace and righteousness are thus the result of the wisdom which is given from above, truly a splendid harvest to those that have shown the disposition which should always characterize the professed followers of Jesus.
Summary
In cautioning the Christians against false activity in teaching and the use of the tongue, the apostle shows them the dangers which attend much speaking, especially when the tongue is fanatically excited; he warns against the abuse of the tongue and against the disposition of mind which engenders strife.
Fuente: The Popular Commentary on the Bible by Kretzmann
Jam 3:13. Who is a wise man, &c. “Who is there then among you, that would approve himself to be wise towards God, and for himself and others; prudent in his conduct; and endued with the true knowledge of God, of Christ, and of himself; and withaspiritualdiscernmentoftheabsurdityandself-contradictionofthesethings?Let it be his great care and concern, that, by an honourable deportment in the church and in the world, he may evidently practise every kindof good works, in the whole course of his conversation, with a meek and humble Spirit, which proceeds from, and discovers, the truest wisdom.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Jas 3:13 . With this verse apparently begins a new section, which, however, stands in close connection with the warning in Jas 3:1 , whilst the true wisdom is here contrasted with the false wisdom of which the readers boasted, and by which they considered themselves qualified to teach. Also here in the words: , the chief point is again placed at the beginning. These words are usually understood as a direct question (Tischendorf and Winer, p. 152 [E. T. 211]); on the other hand, Lachmann has only placed a comma after , which is approved by Al. Buttmann (p. 217 [E. T. 252]); an inversio structurae then here takes place; whilst “the direct interrogative form, owing to the construction which follows, passed naturally over into the meaning of the kindred relative clause.” Certainly in the N. T. the direct question is frequently used instead of the indirect, indeed instead of the relative pronoun; also in the usual meaning “the disruption of the clauses, as well as the asyndetic transition to without any subject,” is surprising. But, on the other hand, the discourse by the direct question evidently gains in liveliness, as it is, moreover, peculiar to the diction of James; see, however, Sir 6:34 , to which Schneckenburger appeals in support of the incorrect opinion that is here the indefinite pronoun.
] The same combination of these two words is found in Deu 1:13 ; Deu 4:6 , LXX., as the translation of the Hebrew ; comp. also Hos 14:9 . If James here considered these two synonymous ideas as different, is to be referred to the general, and to the particular. Wiesinger refers the former to the intelligence, and the latter to the practical insight into the correct judgment of any given case; others differently.
That whosoever is actually wise is to show it by action, is the chief thought of the following sentence. The construction of with and the object following on it, reminds us of chap. Jas 2:18 : , but the relation is not entirely the same. In that passage is the invisible, which is to manifest itself as the visible by ; but here both and are visible; the former is the general, the latter is the particular, which as individual special manifestations proceed from it. The verb means here, as there, not to prove or demonstrate, but to show. The addition which is to be connected neither with nor with , forming one idea, but belongs to , more exactly defined by has the principal accent, as , i.e. the meekness springing from wisdom, and therefore peculiar to it (opposite of ), is the necessary condition under which the showing forth of works out of a good conversation alone is possible. The mode in which the individual ideas of the sentence are united together is certainly somewhat surprising, but it is explainable from the fact that James placed together all the points which occurred to him as briefly as possible. James might have put as the object belonging to ; but instead of this he puts , in conformity with the importance which works have to him, in which as faith (Jas 2:10 ) so also wisdom manifests itself. He then makes the idea to follow in the adverbial addition . The sentence might also be divided by a point after ; then the first clause would mean: let him show it out of a good conversation; and the second clause might either be taken as an addition dependent on (so Neander: “works performed in meekness suitable to wisdom”), or a verb would have to be supplied. However, the detachment of the second clause decides against this construction. is not, with Schneckenburger, Theile, Wiesinger, to be supplied to , as the reference to wisdom is contained in the additional clause; but also must not be referred to (his works, that is, of the wise man), but it refers to the subject contained in (thus Lange and Brckner). The whole idea is neither to be resolved into (Beza, Grotius, Baumgarten, Semler, Gebser, Hottinger, Schneckenburger), nor into (Laurentius), but to be explained: “the meekness which is proper to wisdom, and proceeds from it” (Wiesinger), or “in which evidences itself” (Lange). [182] With the emphasis on James passes on to (chap. Jas 1:19 ), of which what follows is a further explication.
[182] Luther inaccurately translates the passage: “who shows with his good conversation his works in meekness and wisdom.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2368
INFLUENCE OF WISDOM UPON THE CONDUCT
Jam 3:13. Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
THE government of the tongue is of all things the most difficult; because every evil that is in the heart seeks for vent through that organ. A man who should be able so to controul it that no unadvised word should ever escape from his lips, would be a perfect man. Yet, if a man profess to be religious, and have not so much self-government as to impose an habitual restraint upon his tongue, he deceives his own soul, and his religion is vain [Note: Jam 1:26.]. The gift of speech is to be improved for God by holy and heavenly communications, and the man who suffers it to be a vehicle of sin, discovers himself to be a hypocrite before God. The inconsistency of such conduct is obvious. A fountain cannot send forth both fresh water and bitter; nor can a tree bear both olives and figs: so neither can a renewed heart bear such different and discordant fruits [Note: ver. 912.]. Whoever therefore professes godliness, should take care that no such inconsistency be found in him. Who is a wise man, and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
In these words we see,
I.
The proper character of Christians
When we say that the Christian is a wise man, and endued with knowledge, we seem to be guilty of great arrogance; since it is a notorious fact, that the great majority of religious persons, as St. Paul himself acknowledges, are of the lower orders of society, whose talents and attainments are extremely limited [Note: 1Co 1:26-28.]. And even where the disadvantages of education are not so great, it is often found that the children of this world are in their generation wiser than the children of light. How then can we presume to designate the godly by such inappropriate and high-sounding names? I answer, That the wisdom of this world is in Gods estimation, folly; and that his people alone deserve the titles that are here assigned them. They are wise and intelligent,
1.
As fearing God
[They all without exception fear God. This is the lowest attainment that will justify any pretensions to true piety. And what is said of it by holy Job? The fear of the Lord, that is wisdom; and to depart from evil is understanding [Note: Job 28:28.]. Here then at once is their character fixed by the testimony of God himself. And to them does it belong exclusively: for of all others the Prophet Jeremiah says, They have rejected the word of the Lord; and what wisdom is in them [Note: Jer 8:9.]? They may possess much which passes under that name: they may be skilled in arts and sciences, even as Solomon himself: yet they shew that they are fools and idiots, as it respects the things of God. They shew that they know not the true end of their being: they know not wherein real happiness consists: they know not the value of an immortal soul: they know not the judgment that awaits them, or the importance of preparing for it. Their views are circumscribed by the things of time and sense; and of heaven and heavenly things they have no knowledge. Their wisdom and knowledge, such as it is, only perverts them [Note: Isa 47:10.]. Hence of them it is said, that madness is in their hearts while they live [Note: Ecc 9:3.]. But of the Lords people, how ignorant soever they may be of other matters, it may be said, as on this very ground it was said of the Jews of old, Surely this great nation is a wise and understanding people [Note: Deu 4:6.].]
2.
As instructed by God himself
[This also is peculiar to them, and abundantly vindicates their title to the character given them in the text. To them universally, and to them exclusively, does that promise belong, They shall all be taught of God [Note: Joh 6:45.]. They are taught of God, who by his Spirit has opened the eyes of their understanding [Note: Eph 1:17-18.], and brought them out of darkness into the marvellous light of his Gospel [Note: 1Pe 2:9.]. To them he has given a spiritual discernment, whereby they are enabled to discern the things of the Spirit [Note: 1Co 2:9-12.]. He has given to them such views of Christ as flesh and blood could never have revealed to them [Note: Mat 16:16-17.]. Wonderful things are they enabled to behold in Gods law [Note: Psa 119:18.]. They seewhat others have no conception ofthe spirituality of that law, extending to every thought and desire of the heart. They see in that glass the unsearchable wickedness of their own hearts [Note: 1Ki 8:38.]; their just desert of Gods wrath and indignation; their utter need of a Saviour; the suitableness of Christ to their extreme necessities, and his sufficiency for all their wants. They have an understanding given them to know Him that is true; and, in consequence of that, they are in Him that is true, even in the Lord Jesus Christ, who is the true God and eternal life [Note: 1Jn 5:20.]. To them are made known things which from all eternity were hid in God; and things which the natural man, whatever be his endowments, cannot receive or know [Note: 1Co 2:7-8; 1Co 2:14.]: yea, though they be in every other respect mere babes, to them God has revealed what he has hid from the wise and prudent [Note: Mat 11:25.]: so that, whilst the man of learning, that is wise in his own conceit, looks down upon them with contempt as weak and foolish, they see the vanity of all his boasted wisdom, and they pity the blindness of his deluded mind. See how strongly all this is asserted by the Apostle Paul: He that is spiritual (however destitute he may be of human learning) judgeth all things: yet he himself is judged of no man: (he estimates rightly the state of others, whilst they can form no just estimate of his:) for who (what carnal man) hath known the mind of the Lord, that he may instruct him? But we (we who are taught of God) have the mind of Christ; and consequently can form a correct judgment both of our own state and theirs [Note: 1Co 2:15-16.]. Thus, whilst all others are perishing for lack of knowledge [Note: Hos 4:6.], they have that unction of the Holy One whereby they know all things [Note: 1Jn 2:20; 1Jn 2:27.], and are become truly wise, being made wise unto salvation through faith in Christ [Note: 2Ti 3:15.].]
Such being their high character, they are concerned to know, and to consider well,
II.
The conduct that befits them
Doubtless their deportment should be such as is suited to the distinguished rank which they bear amongst their fellows: and their superiority to others should be marked,
1.
In their works
[Their whole conversation should be such as becometh the Gospel of Christ [Note: Php 1:27.]. A tree must be known by its fruits; and their faith be judged of by their works [Note: Jam 1:18.]. The whole tenour of these must be good: and, though they are not to be done with a view to mans applause, they must be such as to evince to all around them the excellence of the principles which they profess: they must make their light so to shine before men, that all who behold their good works may glorify their Father that is in heaven [Note: Mat 5:16.]. They must shew out of a good conversation their works.
But in relation to these (their works) the godly will find no difficulty, if they attend to that which is principally adverted to in our text, namely, to walk worthy of their profession.]
2.
In their spirit
[The Christian is renewed, not in knowledge or in the outward conduct only, but in the spirit of his mind [Note: Eph 4:23.]. He is poured into a new mould, the mould of the Gospel [Note: Rom 6:17. the Greek.]. He is assimilated to the Lord Jesus Christ himself, especially in the meekness and gentleness of his spirit under the heaviest trials, and the bitterest provocations. Of him we are told, that he was led as a lamb to the slaughter; and as a sheep before her shearers is dumb, so opened he not his mouth [Note: Isa 53:7.]: and in that particular he is more especially commended to us as an example: for he suffered, leaving us an example that we should follow his steps; who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously [Note: 1Pe 2:21-23.]. This is the state which God approves. The outward act is comparatively of little value in his sight; since that may abound even where the inward principle is most corrupt: but when he sees the hidden man of the heart thus habited, he views it with delight: the ornament of a meek and quiet spirit is in his sight of great prices. [Note: 1Pe 3:4.]. This is what the Apostle so beautifully inculcates in our text: Let him shew out of a good conversation his works with meekness of wisdom. Meekness and wisdom are intimately and indissolubly connected: as it is said, He that is hasty of spirit, exalteth folly; whereas he who is slow to wrath, is of great understanding [Note: Pro 14:29.]. In this then must every true Christian excel: and it will be in vain for him to pretend that he has been taught of God, if he have not learned, and practically too, this important lesson. Do you ask how the true Christian must be distinguished? St. Paul shall tell you: Put on, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye [Note: Col 3:12-13.]. This is the proper test of your principles. If you have knowledge, it is well: if you have faith, it is well: if you have works, it is well: but you may have the knowledge of men and angels, and a faith that can remove mountains; and such zeal, both of an active and passive kind, as may lead you to give all your goods to feed the poor, and your bodies to be burned, and yet, after all, want that internal principle of love, which is necessary to your acceptance with God [Note: 1Co 13:1-3.]. Your proper character is, that you are the meek of the earth: seek righteousness therefore, and seek meekness [Note: Zep 2:3.]. I beseech you by the meekness and gentleness of Christ [Note: 2Co 10:1.] that you cultivate this spirit to the uttermost: for, if you have not in this respect the mind that was in Christ Jesus [Note: Php 2:5.], you are not, you cannot be, his [Note: 1Jn 3:24; 1Jn 4:17.].]
For the more extensive improvement of this subject,
I would add two solemn admonitions
1.
Rest not in attainments, whilst destitute of knowledge
[There is a great diversity in the natural dispositions of men: some are from their very birth more meek and gentle than others: and certainly they whom nature has formed in this better mould, have much to be thankful for. But let not any one mistake this natural gentleness for grace. The meekness of which my text speaks, is a fruit of the Spirit [Note: Gal 5:22-23.], and is always associated with true wisdom. It springs from a sense of our own unworthiness, and of the obligations which we owe to Christ for all the wonders of redeeming love. It is a humble submission to Almighty God, whose hand is viewed in all events, and whose love is tasted in the bitterest dispensations. It is a resignation of the soul to him, that he may perfect it in his own way, and glorify himself upon it, as seemeth him good. Before you draw inferences then from your comparative proficiency in gentle habits, inquire how they have been obtained? Examine whether they are associated with this heavenly wisdom; and whether they are the result of deep humiliation, and of ardent love to God? If you have not been taught of God to know yourselves and the Lord Jesus Christ, you are in darkness even until now: and though you appear to be in the fold of Christ, you have never entered it at the strait gate, and therefore are not regarded by him as his sheep indeed. O! may God instruct you, and by his Holy Spirit guide you into all truth!]
2.
Rest not in knowledge, whilst destitute of these attainments
[Many possess a very clear knowledge of Scripture truths, whilst yet they experience not their sanctifying and transforming efficacy. It is a melancholy fact, that many who profess religion are grievously under the dominion of evil tempers. It was evidently so among those to whom St. James addressed this epistle. But, beloved, these things ought not so to be, and must not so be: for, if they be, they will terminate in fearful disappointment at the last day. Think not to excuse yourselves by saying, That your temper is naturally hasty and violent. It may be so: but this is no reason why it is to have the mastery over you. If the struggles which you have to maintain be the greater, the strength of Christ shall be the more displayed in the victories which he will enable you to gain. Only go to him in fervent and continual prayer, and you shall find, that his grace is sufficient for you: it never failed yet; nor shall it ever fail, when sought in sincerity and truth. Only prostrate yourselves before him with shame, and sorrow, and contrition, and implore of him the assistance of his good Spirit; and then will he beautify you with salvation [Note: Psa 149:4.]; for instead of the thorn shall grow up the fir-tree, and instead of the brier shall grow up the myrtle-tree: and you shall be to the Lord for a name, and for an everlasting sign that shall not be cut off [Note: Isa 55:13.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
13 Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
Ver. 13. Who is a wise man ] Not he that words it most; for multiloquio stultiloquium; follish excessive talking and as any one is more wise, he is more sparing of his censures; but every fool will be meddling. Sapiens is est, cui res sapiunt prout sunt, saith Bernard (lib. iii. cap. 30). He is a wise man that judgeth aright of everything. And all the wisdom of a man is in this one thing, saith Lactantius, ut Deum cognoscat et colat, that he know and worship God.
With meekness of wisdom ] As it is said of Athanasius, that he was high in worth and humble in heart; a loadstone in his sweet, gentle, drawing nature, and yet an adamant in his wise and stout deportment towards those that were evil. (Nazianzen in encom. Athan.) Jerome and Austin in their disputations, it was no matter who gained the day; they would both win by understanding their errors. What a sweet resolution was that of Calvin, Though Luther call me devil, yet I will honour him as a servant of God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 18 .] Wisdom must be shewn by meekness and peaceableness, not by contentiousness . This paragraph is closely connected with the subject of the chapter as enounced in Jas 3:1 . Where that ambition, and rivalry to be teachers, existed, there was sure to be contentiousness and every evil thing.
Fuente: Henry Alford’s Greek Testament
13 .] Who is (cf. the similar question in Psa 33:12 , . . .; . . .) wise and a man of knowledge (the same adjectives are joined in reff. It is not easy to mark the difference, if any is here intended. Wiesinger says, “ is a general term for the normal habit as regards intelligence, cf. ch. Jas 1:5 ; while denotes the practical insight which in any given case judges rightly and teaches the right way to put in practice.” Rather would it follow the general analogy of the words to regard as denoting general ability backed by knowledge, as acquaintance with particular facts and departments of knowledge. The is an able man, the a well-informed man. But the distinction must be very uncertain: for while Plato says, Rep. 5. p. 477 B, , in the Phdrus, p. 96 B, he says again, ) among you? Let him shew (aor. because referring to each individual when performed, rather than to his general habit) out of (ref.: to which passage and its reasoning the Apostle seems again to be referring. The and would be dead without this exhibition, as faith without works) his good conduct (in life: see reff.) his works (the good conduct is the general manifestation: the works, the particular results of that general manifestation. The sum of both makes up the in the former case, ch. 2.) in meekness of wisdom (an adverbial clause belonging to : not to be tamed down into as Beza, Grot., al., nor into as Laurentius: meekness is the attribute, the character to which it belongs: ‘in that meekness which is the proper attribute of wisdom’).
Fuente: Henry Alford’s Greek Testament
Jas 3:13 . : The writer’s appeal to the self-respect of his hearers. and (the latter does not occur elsewhere in the N.T.) are connected in Deu 1:13 , where in reference to judges it is said, , cf. Deu 4:6 ; Isa 5:21 . : Cf. 1Pe 2:12 . is literally a “turning back,” but later connotes “manner of life”. Cf. a quotation from an inscription from Pergamos (belonging to the second century B.C.) given by Deissmann, in which it is said concerning one of the royal officials: [ ] ( op. cit. , p. 83). : cf. with the whole of this verse Sir 3:17-18 , , , . , , . The pride of knowledge is always a subtle evil, cf. 1Co 8:1 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Jas 3:13-18
13Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of Wisdom 14 But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth. 15This wisdom is not that which comes down from above, but is earthly, natural, demonic. 16For where jealousy and selfish ambition exist, there is disorder and every evil thing. 17But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. 18And the seed whose fruit is righteousness is sown in peace by those who make peace.
Jas 3:13 “Who” This seems to imply that James is continuing the diatribe from chapter 1.
“wise and understanding” In the OT this would refer to a teacher who could apply God’s truth to daily life. It would refer to a professional teacher or scribe. “Wise” and “understanding” (1) may be synonymous (cf. LXX of Deu 1:13; Deu 1:15; Deu 4:6) or (2) may reflect the Hebrew distinction between practical wisdom and intellectual knowledge. Remember that believers are encouraged to ask God for wisdom (cf. Jas 1:5). The gift of “teacher” involves a gift, a lifestyle, and a proper attitude.
“Let him show” This is an aorist active imperative; it is the theme of Jas 2:14-26.
“by his good behavior” The King James Version has “good conversation,” which in A.D. 1611 meant “lifestyle.” This is a good example of why our English translations need a continual upgradingbecause of the changing meaning and connotations of terms. The NKJV has “good conduct.”
“in the gentleness” This means the “controlled strength” of domesticated animals. This was a uniquely Christian virtue. It typifies the life of Christ (cf. Mat 11:29; 2Co 10:1; Php 2:8). It is advocated for all believers (cf. Mat 5:5; Gal 5:23; Eph 4:2). Gentleness or meekness is a defining quality of God’s wisdom.
“of wisdom” Literally the full phrase is “meekness of wisdom.” This is a startling paradox for fallen mankind! Teachers must live and teach humbly.
The wisdom James speaks about is not the wisdom related to the amount of information learned and the speed and accuracy by which it can be retrieved, but the wisdom of a redeemed heart and mind that seeks God’s will so as to do it.
Jas 3:14 “if” This is a first class conditional sentence which is assumed to be true. Jas 3:14-16 describe false wisdom. This verse assumes the presence of unqualified teachers. Heresy is usually committed by sincere believers who (1) magnify one truth to the exclusion of other biblical truths or (2) claim special insight or spiritual power.
False teachers are characterized by
1. financial exploitation
2. sexual exploitation
3. a claim to special and exclusive revelation
If one walks like a duck, talks like a duck, acts like a duckhe is a duck!
NASB”bitter jealously”
NKJV, NRSV”bitter envy”
TEV”jealous, bitter”
NJB”bitterness of jealousy”
This is also listed as sin in 2Co 12:20; Gal 5:20; and Eph 4:31. Egotism (the essence of the Fall) has no place among the people of God, especially in teachers.
“selfish ambition” Originally this word meant “to spin for hire,” but later was used metaphorically of aggressive, political ambition (cf. Php 1:17). It refers to an egotistical, jealous ambition”my way or no way”among leaders.
“in your heart” This was the seat of the personality or the intellect. See Special Topic at Jas 1:26.
“do not be arrogant and so lie against the truth” These are two present middle (deponent) imperatives with a negative particle, which means to stop an act that is already in process. Teachers’ and leaders’ actions speak louder than their words (cf. Mat 7:1-23. James 2 focused on Mat 7:24-27).
Jas 3:15 “from above” This circumlocution was a rabbinical way of referring to YHWH. These teachers may have been vociferously claiming divine insight and knowledge. See fuller note at Jas 1:17 b.
“earthly” This is in opposition to heavenly.
NASB”natural”
NKJV”sensual”
NRSV, TEV”unspiritual”
NJB”human”
This is from the Greek root psuche (reflecting the Hebrew term nephesh), which is that part of mankind which he shares with the animals. This would then mean natural as opposed to the supernatural, the earthly as opposed to the heavenly. This probably refers to (1) the “evil intent” (the Hebrew concept of yetzer hara) in human nature or (2) a person who judges life by the five senses. Therefore, this is the opposite of spiritual.
“demonic” This relates to content that is supernatural, but not from God (cf. 1Ti 4:1; Eph 6:12). The presence of demonic wisdom leads to confusion and evil practices (Jas 3:16). However, the context may imply that these teachers are not only doctrinally false, but also morally and motivationally false (cf. 2 Peter 2). The demons of Jas 2:14 are doctrinally correct, but it does not affect their action. See Special Topic at Jas 2:19.
Jas 3:17 “pure” The term hagnos has the same Greek root as “holy” (hagios). It implies that it is free from ethical defilement (cf. Jas 4:8). Jas 3:17-18 are a list of qualities of godly wisdom as Jas 3:14-16 describe ungodly wisdom. True wisdom is known by its deeds. Paul’s definition of true and false wisdom is seen in 1Co 1:18 to 1Co 3:23.
“peaceable” This is the Greek term eirn. It was used in the Septuagint to translate the Hebrew term shalom. In the OT “peace” is usually associated with (1) cessation of war and hostilities and the promotion of harmony and (2) the presence of health, prosperity and wholeness, ultimately in this sense of the reign of the Messiah and eschatological salvation (cf. Rom 15:13). The form of the word used here also occurs in Heb 12:11.
“gentle” The word epieks means “sweet reasonableness” or “forbearance.” It does not push its own rights or opinions without listening to others and respecting others (cf. Php 4:5; 1Ti 3:3; Tit 3:2; 1Pe 2:18).
“reasonable” This implies a willingness to hear and respond appropriately, not selfishly or egotistically. It is found only here in the NT (note 4Ma 12:6), but has the same meaning in the Egyptian papyri (Moulton, Milligan, p. 263).
“full of mercy” This is not just feelings but actions. Biblical love and compassion issue in active love and service, not sentimentalities. This term is linked with the next one and both speak of the care of the poor, needy, and alienated of Jas 2:15-16. Wisdom without works is also dead!
“good fruits” This is linked with “full of mercy.” This is a concern and care for those in need. In Php 1:9-11 (“fruit of righteousness”) it is connected to love, knowledge, and discernment.
NASB”unwavering”
NKJV”without partiality”
NRSV, NJB”without a trace of partiality”
TEV”free from prejudice”
This term implies free from prejudice or divided loyalties and may relate to Jas 2:4 (impartial) or even Jas 1:6 (unwavering).
“hypocrisy” This was a theatrical term used of one who never played a part for personal gain. It speaks of a transparent genuineness (cf. Rom 12:9; 2Co 6:6; 1Ti 1:5; 2Ti 1:5; 1Pe 1:22). These last two form a related pair as do the two before them.
Jas 3:18 “the seed whose fruit is righteousness” Notice it is not the fruit of wisdom; wisdom without righteousness is not wisdom. God’s righteousness results in His children’s righteousness. The whole lifethe head (doctrine), the heart (volition), and the hand (lifestyle)is affected and redirected.
“is sown” This is a present passive indicative. The emphasis is on giving, not gathering! We are all sowing some kind of seed. What kind are you sowing?
“in peace by those who make peace” This passage may reflect Isa 32:17 (also note Pro 11:18; Hos 10:12). It is obvious that Jas 3:18 is contrasting Jas 3:16.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
endued with knowledge. Greek. epistemon. Only here. Compare App-132. See Deu 1:13, Deu 1:15; Deu 4:6. Isa 5:21; where the same word is used in the Septuagint
a = his.
conversation = behaviour. See Gal 1:1, Gal 1:13.
with. App-104. as in Jam 3:9.
meekness. See Jam 1:21.
Fuente: Companion Bible Notes, Appendices and Graphics
13-18.] Wisdom must be shewn by meekness and peaceableness, not by contentiousness. This paragraph is closely connected with the subject of the chapter as enounced in Jam 3:1. Where that ambition, and rivalry to be teachers, existed, there was sure to be contentiousness and every evil thing.
Fuente: The Greek Testament
Jam 3:13. , who?) All wish to appear wise; though all are not so: see App. Crit. on this passage.[44]-, let him show) by deed, rather than by words.- , a good conversation) The opposite is found in Jam 3:16. This good conversation itself is described, Jam 3:17-18, compared with 1Pe 2:12.- , with meekness, with which true wisdom is connected.
[44] Inferior authorities read .-E.
Fuente: Gnomon of the New Testament
Jas 3:13-14
SECTION 7
Jas 3:13-18
THE WISE AND THE UNDERSTANDING
Jas 3:13-14
13 Who is wise and understanding among you?—We have seen, in the comments thereon, that Jas 3:1 was addressed primarily to teachers, and was designed to emphasize the great responsibility which is theirs in influencing others in this manner. From the discussion of the teacher’s responsibility and work, involving the use of the tongue, the sacred writer extended his treatment to include all disciples; and, Jas 3:2-12, deals directly with the abuses of the tongue and the evil effects which follow. It is indeed remarkable how much of the Epistle is devoted to words and works. Shown clearly is the worthlessness of being a hearer of words, and not a doer of works (Jas 1:19-27); next is revealed the glaring inconsistency of loving one’s neighbor as one’s self if the neighbor happens to be a rich man, and neglecting another neighbor who happens to be poor (Jas 2:1-13); then discussed is the emptiness and barrenness of faith apart from works (Jas 2:14-26); and, in Jas 3:2-12, the abuses of the tongue are particularly dealt with. In all of the Epistle, the writer makes clear that the disposition to avoid the practical duties of the Christian life, on the allegation of one’s religion or faith, is a token of wickedness and sin, and not a manifestation of Christian character. Without such practical devotion, evidenced in deeds, such profession is worthless and vain. “And why call ye me, Lord, Lord, and do not the things which I say?” (Luk 6:46.)
Here, then, is a reversion to verse 1, “Be not many of you teachers, my brethren, knowing that we shall receive heavier judgment.” For the reason which prompted James to pen these words see the notes there. But, suppose some teacher says, “Such advice is good for those not qualified to teach ; but, I do not need it, inasmuch as I am a wise and understanding man.” James raises the question, “Who is wise and understanding among you?” The word “wise,” is from sophos, a teacher; and “understanding,” is from epistemon, one skilled. Thus, the question raised is, Who is really a skilled teacher?
We should not overlook the additional important consideration that James, by implication, designates here the essential qualifications of all teachers, including those of our day. They are to be (a) wise; (b) understanding. (See Deu 1:13; Deu 4:6.) It is to be observed that there is a great deal of difference between wisdom and knowledge. One may, indeed, be exceedingly wise, yet unlearned; on the other hand, it is possible to be highly learned, yet exceedingly unwise. One becomes learned through diligent study; wisdom is acquired only from God. (Jas 1:5.) Knowledge is the possession of facts; wisdom their proper application. Essential to the erection of a building is (a) a contractor; (b) building materials. Neither is of value to the purpose at hand without the other; yet, the contractor (source of the wisdom) is vastly superior to the material which makes up the building. In like manner, the wise need learning to enable them properly to use the wisdom which God bestows.
let him show by his good life his works in meekness of wisdom.—Here is the way in which the possession of wisdom and understanding may be demonstrated. If the teacher claims to be possessed of a superior knowledge by which he believes himself to be capable of instructing others, let him prove it by a godly life, richly filled with good works! It is to be seen that James thus gives two tokens which evidence wisdom and understanding: (1) “good deeds”; (2) “meekness of wisdom.” This, incidentally, is a test which may be applied under all circumstances, at all times, and to all people, including ourselves! One’s wisdom is evidenced, not by argument or assertion, but by a godly life garnished with good deeds. It is interesting to note that here, as often elsewhere in the New Testament, (Mat 20:20-28), the world’s standard and rule of measurement differs greatly from that of inspiration. We are disposed to regard men as wise as they are able to impress us with their learning oratory, or wit; James makes it clear that it is not by words, but by works that true nobility of character is exhibited. We thus have a rule by which to determine whether we are wise and understanding. Do we seek constantly to practice the practical precepts of Christianity in ministering to those about us ? Do we show meekness in our dealings one with another; and, do we avoid an arrogant, proud and unrestrained spirit? If not, then we are not possessed of the wisdom which is from above. While these considerations apply primarily to public teachers of the word, they are applicable, in principle, to all, and should be so regarded.
We learn, (1) wisdom may be shown (exhibited, revealed, manifested) in life; (2) it is shown by a good life (kales anastrophes, a walk attractive in nature); (3) it is to be done in meekness of wisdom (wisdom stripped of all arrogance, pride and desire for worldly acclaim). Here, again, as he has so often done before, the writer rebukes, by implication, the disposition of any disciple to parade his accomplishments, whether they be mental, physical or material. One may indeed be meek and not wise; but, one who is truly wise will be meek; and, where meekness is wanting there is evidence of the lack of wisdom also. We must avoid the conclusion that James is teaching that if one is wise, he ought to demonstrate it by good works, as if it were possible to be wise, yet fruitless in life; what he is teaching is that where there is wisdom there will be good works, inasmuch as the latter is the inevitable fruit of the former. Where there are no works, there is no wisdom. Is one wise? He will exhibit it by the works which follow. Are there no works to follow? Then there is no wisdom.
The “meekness of wisdom” which the truly wise will exhibit is a reflection of the wisdom which characterized our Lord, who is “meek and lowly in heart” (Mat 11:29) ; and which he desires to see demonstrated in the lives of all of his followers. An arrogant and proud spirit is, indeed, farther removed, in spirit, from our Lord, than any other disposition. In this, as in all similar matters, Christ is our example and pattern ( 1Pe 2:1) ; and, insofar as it is humanly possible, we should imitate the meekness he ever exhibited in his relationships with his Father and with men.
14 But if ye have bitter jealously and faction in your heart,—This is, grammatically, a condition of the first class, and therefore assumed as true. Such was indeed characteristic of some of James’ readers, as it is, alas, occasionally true of some of the Lord’s followers today. “Bitter jealously,” (zelon pikron) is translated from two words of significance. Jealousy is from zelos a word used in the New Testament in both good and bad sense. (Joh 2:17; Act 5:17.) It denotes, when good, the desire one feels to emulate another whose attainments are of noble order ; and, when bad, the envy and jealousy one experiences in the contemplation of another’s possessions, or accomplishments. The two ideas are closely related; and often there is only a little difference between a legitimate ambition to be like another, and envy oyer the attainments of another which one is without but greatly desires. This disposition is described as “bitter” ( pikron). in that it leaves the heart with an unpleasant sensation, as our tastebuds react to a bitter substance in the mouth. The Hebrew writer warns against allowing “any root of bitterness” to arise (Heb 12:15); and Paul instructed the Ephesians to “let all bitterness, and wrath, and anger and clamor, and railing, be put away from you … .” (Eph 4:31.)
“Faction” (eritheian) is from the Greek word erithos, a hireling, which in turn, is derived from the word eritlteuo, to spin wool. This word affords an excellent and interesting illustration of the manner in which usage causes a term to bear a variety oi related meanings through the years. It has meant (1) a spinner of wool; (2) one hired to spin wool; (3) a hireling; (4) a selfish person interested only in wages; (5) a partisan concerned with one’s own affairs; (6) one who resorts to evil measures to accomplish one’s desires. The word in the text (eritheian), denotes the state or condition in the heart where such a disposition exists. It describes the spirit of partisanship, or selfishness which exists in the heart where such desires motivate the possessor. It is a condition produced by improper zeal which has as its aim the acquisition of that possessed by others. Jealousy and envy lead to faction. Not one of us is wholly removed from the dangers of which James writes, and all should be exceedingly careful to keep the heart free of such unseemly dispositions. This condition characterized some of those to whom James addressed his Epistle. That which he condemns was not an outward form of jealousy, but one lodged in the heart (en tei kardiai humon), the basic character of which is selfishness. All factions, all party-spirit, and all envying issue from selfishness, a desire to put one’s seli forward, and to go ahead of others. ‘vV e are not to overlook the fact that these words were penned primarily with teachers in view, whose activities afford frequent occasion for the temptations against which he warns. Teachers, preachers, writers, editors are all in a position where humility is often difficult and where selfish ambition is a constant temptation. There is a conceit of knowledge which is as real and wrong as the pride of worldly possession; and both dispositions must be rigidly expelled and avoided by all who would be pleasing to the Lord. But, whether teachers are not, we must all be careful lest an unseemly zeal which ha:; as its aim selfish ambition, prompts us to entertain a feeling toward others in, or out of the church, which is selfish and sinful. There is no place in the body of Christ for those motivated by the desire to be leaders of a party, or to secure for themselves, and for selfish reasons, a place of prominence in the church of our Lord. Paul, in 1Co 1:12-13, demonstrates the fact that the party-spirit is an exhibition of carnality; and it thus falls into the class of such sins as fornication, adultery, drunkenness, and the like. It is difficult to conceive of a more grievous sin than that which results from the deliberate efforts of a man or group of men who, for the sake of selfish ambition anri personal gain;.. rill cause division among the people of God. Far better to be the Roman soldier who thrust a spear into the side of the fleshly body of Christ on the cross, than to be one who drives a sword of division into his spiritual body-the church. (Eph 1:19-23.) Jealousy and faction are works of the flesh (Gal 5:20); and those who engage in such “cannot inherit the kingdom of God.” Those who, despite the warnings of Holy Writ, persist in such a course are as sure for hell as if they were already there!
glory not and lie not against the truth.—“Glory not,” me katakauchasthe, present middle imperative of katakauchaomai, means to exult over. Additional evidence of the incisiveness of the words which the Holy Spirit selects is to be seen in the fact that the phrase “glory not,” indicates not so much the mere fact of glorying, but the exulting over somebody else, because of the possession of real or fancied, advantages. The teacher, preacher, elder, deacon, Bible school instructor, editor, writer, or whoever he may be who exults (glories) in the thought that he is superior to some other because of his attainments in this, or some other field, falls under the ban of this passage. The present middle imperative means, “Stop glorying and lying against the truth … ,” thus evidencing the fact that some among his readers were guilty of pride and selfish ambition resulting from their achievements. The etymology of the word translated “glory” in our text is interesting and quite significant. It is compounded of kata, against, and, kauchaomai, to boast. It thus really means to boast of one’s affairs to the hurt of another. It should be considered here in the light of the use of the word “faction” in preceding clauses. One possessed of the spirit of faction entertains the desire to obtain a goal without regard for, and often in violation of all honorable ethics. It is, alas, all too often true that one person pushes himself upward by propelling another in the opposite direction-doumward; and it is this disposition which James so straitly condemns here and throughout the Epistle.
Those who entertain bitterness and the party-spirit in their hearts, and who glory over others, are also disposed to “lie against the truth.” The phrase, “lie against the truth,” (pseudesthe kata tes aletheias), means to be false to the truth. Obviously, he who violates the truth, as to envy, jealousy, and faction, is not true to it, though he may affect to be greatly devoted to it in other areas. One who claims to teach the truth must certainly practice it, else his efforts are as a sounding brass and a tinkling cymbal. For one to glory with the tongue because of the possession of an alleged or genuine superior knowledge, while entertaining jealousy and envy in the heart, is to be guilty of falsehood and manifestly opposed to the truth which such affect to believe. Such thus become unfaithful to the very cause which they profess to serve. Advocacy of a party-spirit in the church is never right; and where such a condition exists, those responsible are actually acting out a lie, inasmuch as they oppose the truth which they pretend to believe and to defend.
Fuente: Old and New Testaments Restoration Commentary
Seek Wisdom from Above
Jam 3:13-18
The true wisdom is not the child of the intellect, but of the heart. It consists not only in what we know, but in what we are. It is in this sense that it is used in the earlier chapters of the book of Proverbs and in Job 28:1-28. Some who profess to be wise are jealous and factious, despising others and confident in their superiority. This spirit and temper are from beneath.
Notice this exquisite string of qualities-like a thread of pearls-that characterize true wisdom: First, pure; then peaceable-this is Gods order, never peace at any price. First the holy heart, then the quiet and gentle one. Mercy and good works follow, free from favoritism and insincerity; and as the peace-loving soul goeth through the world, dropping the seeds of peace, those seeds produce harvests of righteousness. Those that in peace sow peace, shall reap a harvest of righteousness, the fruit of peace. Such a springtime! Such an autumn!
Fuente: F.B. Meyer’s Through the Bible Commentary
is a: Jam 3:1, Psa 107:43, Ecc 8:1, Ecc 8:5, Jer 9:12, Jer 9:23, Mat 7:24, 1Co 6:5, Gal 6:4
endued: 2Ch 2:12, 2Ch 2:13, Job 28:28, Isa 11:3, Dan 2:21
let: Jam 2:18, Isa 60:6, 2Co 8:24, 1Pe 2:9
a good: Phi 1:27, 1Ti 4:12, Heb 13:5, 1Pe 2:12, 1Pe 3:1, 1Pe 3:2, 1Pe 3:16
with meekness: Jam 3:17, Jam 1:21, Num 12:3, Psa 25:9, Psa 45:4, Psa 149:4, Isa 11:4, Isa 29:19, Isa 61:1, Zep 2:3, Mat 5:5, Mat 11:29, Mat 21:5, 2Co 10:1, Gal 5:23, Gal 6:1, Eph 4:2, Col 3:12, 1Ti 6:11, 2Ti 2:25, Tit 3:2, 1Pe 3:4, 1Pe 3:15
Reciprocal: Gen 13:9 – if thou wilt Deu 4:6 – this is your Jdg 8:2 – What 2Sa 16:23 – all the counsel 2Ch 1:11 – that thou mayest Job 11:12 – would Job 15:2 – a wise man Psa 37:11 – the meek Psa 50:23 – ordereth his conversation Psa 119:34 – Give me Psa 119:66 – Teach me Psa 119:100 – because Psa 119:125 – give Psa 122:8 – General Pro 10:8 – wise Pro 14:8 – wisdom Pro 15:21 – a man Pro 28:26 – but Ecc 1:18 – For in Ecc 7:16 – neither Eze 28:12 – full Mat 5:24 – there Luk 11:35 – General Joh 7:49 – General Rom 2:10 – to every Rom 12:16 – Be not Rom 14:19 – follow Rom 14:22 – thou Rom 16:19 – yet 1Co 1:5 – and in 1Co 1:10 – that ye 1Co 1:26 – that 2Co 1:12 – not Eph 5:15 – not Col 4:5 – Walk 1Pe 1:15 – in 2Pe 3:11 – in all
Fuente: The Treasury of Scripture Knowledge
Jas 3:13. Wise man is one who has learned to exercise good judgment, and knowledge means information concerning which he may exercise that good judgment. James gives some specific suggestions on how such a man may manifest those traits in his conversation, which means conduct or manner of life. He is to do it with meekness of wisdom; a truly wise man will be meek or humble and not boastful of his knowledge.
Fuente: Combined Bible Commentary
Jas 3:13. With this verse a new section of the Epistle apparently begins, and yet in strict connection with what precedes. The connection appears to be as follows: The want of command over our tongues argues a defect in wisdom and knowledge; so that if you do not govern your tongues, your boast of these qualities is a mere pretence.
Who is a wise man? that is, Who among you professes to be such? The Jews were great pretenders to wisdom, and they as well as the Greek sophists gloried in the title of wise men; and indeed an assertion of wisdom is a general feature of the human race; humility is the rarest of virtues.
and endued with knowledge among you? There is not much difference between these two epithets, wise and endued with knowledge. Some understand wisdom as intelligence generally, and knowledge as a practical insight which judges correctly in particular cases. But, if we were to distinguish them, we would rather say that wisdom denotes the adaptation of means to ends, and knowledge the acquisition of particular facts; the knowledge of facts constitutes the materials with which wisdom works.
let him show: let him make good his profession, let him prove his possession of wisdom and knowledge.out of, or rather by, a good conversation, by a holy conduct The word conversation has altered its meaning since our translation was made; then it signified conduct, but now it is almost entirely restricted to speech.
his works with meekness of wisdom: not to be rendered in a meek wisdom, or in a wise meekness; but the genitive of possession, in wisdoms meekness, that is, in that meekness which is the proper attribute of true wisdom; the meekness which belongs to wisdom and proceeds from it. Compare the somewhat similar sentiment of the psalmist: What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile (Psa 34:12-13); for the meekness of wisdom is seen in the government of the tongue.
Fuente: A Popular Commentary on the New Testament
As if our apostle had said, “If any among you desire to approve yourselves more knowing than others, wiser and better than others, as you would be thought when you censure and despise others, shew it to the world by a better conversation, by your abounding fruitfulness in good works, and by such meekness of spirit as will be an evidence of true wisdom.”
Hence we learn, that the wise man is a meek and patient man; as pride and folly, so wisdom and meekness, are companions; the more wisdom a man has, the more he can check himself, and curb his passion: Moses is renowned in Scripture for his wisdom, and for meekness; we all affect the reputation of wisdom, let us discover it by humility, in being lowly within ourselves: and by our meekness in bearing with and forbearing one another; yet must our meekness be a wise meekness, it must be opposite to fierceness, but not to zeal; Moses was very meek in his own cause, but as hot as fire in the cause of God; meekness and zeal are consistent, let us then shew out of a good conversation our works with meekness of wisdom.
Fuente: Expository Notes with Practical Observations on the New Testament
A Wisdom From the Devil
Some people get a sour disposition when someone else does well. They tend to rally people to their side to win arguments whether they are right or wrong. Such actions make one lie against what is right. Those who do that have no reason to be proud of their so-called wisdom. Christians need to put aside bitter envy and personal pride ( Jas 3:14 ; Heb 12:15 ; Eph 4:31 ; 3Jn 1:9-11 ).
The so-called wisdom of verse 14 is not from God, but from the devil, or demons under his control ( 1Ti 4:1 ). It originates on earth instead of in heaven (see Joh 8:23 ; Php 3:18-19 ; Col 3:1-10 ; 1Jn 2:15-17 ). It comes from an attempt to fulfill physical desires without retaining control over one’s body ( Jud 1:17-19 ). Obviously, a wisdom which causes envy and strife would not be from God since it produces disorder and worthless works ( Jas 3:15-16 ; 1Co 14:33 ).
Fuente: Gary Hampton Commentary on Selected Books
Jas 3:13-16. Who is a wise man, &c. People are naturally desirous of the reputation of possessing an understanding superior to that of others. Now, let us consider in what way the sense we have may be best manifested; let him who would be thought wise show his wisdom, as well as his faith, by his works; let him show out of a good That is, a holy and useful conversation, his commendable and beneficent works, with meekness of wisdom This beautiful expression, says Macknight, intimates, that true wisdom is always accompanied with meekness, or the government of the passions. But if ye have bitter envying , zeal, as the word properly signifies, or zeal accompanied with a bitter spirit, or an unkind disposition toward others. True Christian zeal is only the flame of love; but bitter, unhallowed zeal is evil, even if it be only found in the heart, and go no further. If that kind of zeal be in you, glory not Or boast not of your improvement in Christianity; and lie not against the truth By pretending that such zeal may consist with heavenly wisdom. This wisdom That which is attended with such zeal; descendeth not from above Does not come from God; but is earthly Not heavenly in its origin, or end; sensual , animal; not spiritual, not from the Spirit of God; devilish Not the gift of Christ, but such as Satan breathes into the souls of men. For where this bitter zeal and strife Or contention; is, there is confusion , tumult, or unquietness; and every evil work Many other mischiefs attending it. It may be proper to observe, that about this time the Jews, from their intemperate zeal for the law of Moses, raised seditions in Judea and elsewhere, which were the occasion of many crimes and of much bloodshed. And as the apostle expected that this epistle would fall into the hands of some of the unconverted Jews, and indeed, perhaps, partly addressed them in it, he probably might refer to these tumults and disorders in this verse.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jas 3:13-18. Who is enlightened among you, and a man of knowledge? Let him exhibit the fruits of it by a noble life, with the humility that true enlightenment brings. We must be careful to remember that meekness in popular use has lost its nobility: the Gr. word describes a strong mans self-discipline and a wise mans humility. One who is strong, and knows it, is not jealous of rivals, or frenzied with partisanship for a cause that God will prosper. Such a spirit means only scorning truth and heaping up lies. Sensual, natural, and animal are all imperfect representations of the adjective psychic from psych, soul or life. As contrasted with spirit, it means the immaterial parts of man as untouched by the Divine: the climactic adjective following shows that what does not touch God is touched by hell. Note in Jas 3:16 the stress on unproductiveness as the characteristic of sin. Confusion or restlessness (cf. Jas 3:8) and worthless deeds follow; jealous partisans can never get any good thing done, and are condemned for this more than the mischief they actually achieve. The characterisation of heavenly enlightenment has close affinities with the Beatitudes; we may fit Mat 5:8-9; Mat 5:5; Mat 5:7 respectively to pure, peace-loving, gentle . . . full of compassion. For gentle (Matthew Arnolds sweet reasonableness) compare especially 2Co 10:1, also Php 4:5. It and the next adjective describe that freedom from pride and obstinacy which produces perfect openmindedness. Without variance has the word of Jas 1:6 and Jas 2:4; we may render it impartial here. A harvest of right is being sown in the field of peace for those who work for peace; cf. Psa 97:11, Gal 6:7 f., Heb 12:11.
Fuente: Peake’s Commentary on the Bible
Verse 13
Conversation; manner of life.
Fuente: Abbott’s Illustrated New Testament
Mr. D’s Notes on James
Jam 3:13-18
Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
Show your wisdom meekly. Let others discover your wisdom instead of telling them about it.
There are some on internet boards that are all wise and are not humble about telling you so. They are usually always right and you are very definitely always wrong, no matter what.
One such person took a sarcastic remark of mine and twisted it into one of the most hateful paragraphs in history. The person twisted what I said to great lengths, and then when I corrected the mistake she had made, the person continued making application and innuendo from what she assumed I meant. I didn’t know what I said in the first place, and I didn’t know what I meant when I told the person they were incorrect. Thus, the person was right about me, that I was a person with a soul full of hate, and a few other choice comments. ALL based on what they had incorrectly assumed and in face of complete correction by the one originally speaking.
Now, that is wisdom, but it isn’t the wisdom James is talking about. One that is wise and has knowledge is to show works by their conversation or living, and use wisdom with meekness.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
3:13 {9} Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
(9) The eighth part, which goes with the former concerning meekness of mind, against which he sets envy and a contentious mind: in the beginning he shuts the mouth of the main fountain of all these mischiefs, that is, a false persuasion of wisdom, whereas nonetheless there is no true wisdom, but that which is heavenly, and shapes our minds to all types of true discipline and modesty.
Fuente: Geneva Bible Notes
B. Controlling the Mind 3:13-18
As in the previous chapters, James began his discussion of human speech with a practical exhortation and continued to deal with increasingly basic issues. He spoke of the importance of controlling one’s mind next to enable his readers to understand how to control their tongues. Wisdom in the mind affects one’s use of his or her tongue. Note the key words "wise" and "wisdom" (Jas 3:13; Jas 3:17), which bracket the thought of this section, as well of the prominence of "peaceable" and "peace" that conclude it (Jas 3:17-18).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. The importance of humility 3:13
The real qualifications of a teacher (Jas 3:1) are wisdom (the ability to view life from God’s perspective) and understanding (mental perception and comprehension). James probably had the Old Testament sage in mind. [Note: See John E. Johnson, "The Old Testament Offices as Paradigm for Pastoral Identity," Bibliotheca Sacra 152:606 (April-June 1995):182-200.] We can perceive understanding in others quite easily, but wisdom is more difficult to identify. James said to look at a person’s behavior if you want to see if he or she is wise. The wisdom James had in mind did not result so much in what one thinks or says but in what one does. [Note: James H. Ropes, A Critical and Exegetical Commentary on the Epistle of St. James, p. 244.]
One of the marks of wisdom is gentleness, meekness, humility. The Greek word prauteti ("gentleness") occurs in non-biblical literature to describe a horse that someone had broken and had trained to submit to a bridle. [Note: Barclay, New Testament . . ., pp. 241-42.] It pictures strength under control, specifically the Holy Spirit’s control. The evidence of this attitude is a deliberate placing of oneself under divine authority. The only way to control the tongue is to place one’s mind deliberately under the authority of God and to let Him control it (have His way with it; cf. Mat 11:27; 2Co 10:1). James’ concept of wisdom was Hebraic rather than Greek, moral more than intellectual (cf. Jas 1:5).
"The problem seems to be that some self-styled chief people, thinking they were endowed with superior wisdom and understanding, had divided the church because of their teaching, which betrayed a misuse of the tongue." [Note: Martin, p. 128.]
"It is very difficult to be a teacher or a preacher and to remain humble; but however difficult it is, it is absolutely necessary." [Note: Barclay, The Letters . . ., p. 107.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 16
THE WISDOM THAT IS FROM BELOW.
Jam 3:13-16
THIS section, which again looks at first sight like an abrupt transition to another subject, is found, upon closer examination, to grow quite naturally out of the preceding one. St. James has just been warning his readers against the lust of teaching and talking. Not many of them are to become teachers, for the danger of transgressing with the tongue, which is great in all of us, is in them at a maximum, because teachers must talk. Moreover, those who teach have greater responsibilities than those who do not; for by professing to instruct others they deprive themselves of the plea of ignorance, and they are bound to instruct by example of good deeds, as well as by precept of good words. From this subject he quite naturally passes on to speak of the difference between the wisdom from above and the wisdom from below; and the connection is twofold. It is those who possess only the latter wisdom, and are proud of their miserable possession, who are so eager to make themselves of importance by giving instruction; and it is the fatal love of talk, about which he has just been speaking so severely, that is one of the chief symptoms of the wisdom that is from below.
This paragraph is, in fact, simply a continuation of the uncompromising attack upon sham religion which is the main theme throughout a large portion of the Epistle. St. James first shows how useless it is to be an eager hearer of the word, without also being a doer of it. Next he exposes the inconsistency of loving ones neighbor as oneself if he chances to be rich, and neglecting or even insulting him if he is poor. From that he passes on to prove the barrenness of an orthodoxy which is not manifested in good deeds, and the peril of trying to make words a substitute for works. And thus the present section is reached. Throughout the different sections is the empty religiousness which endeavors to avoid the practice of Christian virtue, on the plea of possessing zeal, or faith, or knowledge, that is mercilessly exposed and condemned. “Deeds, deeds, deeds,” is the cry of St. James; “these ought ye to have done, and not to have left the other undone.” Without Christian practice, all the other good things which they possessed or professed were savor-less salt.
“Who is wise and understanding among you?” The same two words meet us in the questionings of Job {Job 28:12} “Where shall wisdom be found? and where is the place of understanding?” Of all the words which signify some kind of intellectual endowment, e. g., “prudence,” “knowledge,” and “understanding,” “wisdom” always ranks as highest. It indicates, as Clement of Alexandria defines it (“Strom.,” 1. 5.), “the understanding of things human and Divine, and their causes.” It is the word which expresses the typical wisdom of Solomon, {Mat 12:42; Luk 11:30} the inspiration of St. Stephen, {Act 6:10} and the Divine wisdom of Jesus Christ. {Mat 13:54; Mar 6:2; and comp. Luk 11:49 with Mat 23:34} It is also employed in the heavenly doxologies which ascribe wisdom to the Lamb and to God. {Rev 5:12; Rev 7:12} St. James, therefore, quite naturally employs it to denote that excellent gift for which Christians are to pray with full confidence that it will be granted to them, {Jam 1:5-6} and which manifests its heavenly character by a variety of good fruits. {Jam 3:17}
Whether we are to understand any very marked difference between the two adjectives (“wise” and “understanding”) used in the opening question, is a matter of little moment. The question taken as a whole amounts to this: Who among you professes to have superior knowledge, spiritual or practical? The main thing is not the precise scope of the question, but of the answer. Let every one who claims to have a superiority which entitles him to teach others prove his superiority by his good life. Once more it is a call for deeds, and not words-for conduct, and not professions. And St. James expresses this in a specially strong way. He might have said simply, “Let him by his conduct show his wisdom,” just as he said above, “I by my worlds will show thee my faith.” But he says, “Let him show by his good life his works in meekness of wisdom.” Thus the necessity for practice and conduct, as distinct from mere knowledge, is enforced twice over; and besides that, the particular character of the conduct, the atmosphere in which it is to be exhibited, is also indicated. It is to be done “in meekness of wisdom.” There are two characteristics here specified which we shall find are given as the infallible signs of the heavenly wisdom; and their opposites as signs of the other. The heavenly wisdom is fruitful of good deeds, and inspires those who possess it with gentleness. The other wisdom is productive of nothing really valuable, and inspires those who possess it with contentiousness. The spirit of strife, and the spirit of meekness; those are the two properties which chiefly distinguish the wisdom that comes from heaven from the wisdom that comes from hell.
This test is a very practical one, and we can apply it to ourselves as well as to others. How do we bear ourselves in argument and in controversy? Are we serene about the result, in full confidence that truth and right should prevail? Are we desirous that truth should prevail, even if that should involve our being proved to be in the wrong? Are we meek and gentle towards those who differ from us? or are we apt to lose our tempers, and become heated against our opponents? If the last is the case we have reason to doubt whether our wisdom is of the best sort. He who loses his temper in argument has begun to care more about himself, and less about the truth. He has become, like the many would-be teachers rebuked by St. James; slow to hear, and swift to speak; unwilling to learn, and eager to dogmatism; much less ready to know the truth than to be able to say something, whether true or false.
The words “by his good life” are a change made by the Revisers for other reasons than the two which commonly weighed with them. As already stated, their most valuable corrections are those which have been produced by the correction of the corrupt Greek text used by previous translators. Many more are corrections of mistranslations of the correct Greek text. The present change of “good conversation” into “good life” comes under neither of these two heads. It has been necessitated by a change which has taken place in the English language during the last two or three centuries. Words are constantly changing their meaning. “Conversation” is one of the many English words which have drifted from their old signification; and it is one of several which have undergone change since the Authorized Version was published, and in spite of the enormous influence exercised by that version. For there can be no doubt that our Bible has retained words in use which would otherwise have been dropped, and has kept words to their old meaning which would otherwise have undergone a change. This latter influence, however, fails to make itself felt where the changed meaning still makes sense; and that is the case with the passage in which “conversation” (as a rendering of ) occurs in the New Testament. “Conversation” was formerly a word of much wider meaning, and its gradual restriction to intercourse by word of mouth is unfortunate. Formerly it covered the whole of a mans walk in life (Lebenswandel), his going out and coming in, his behavior or conduct. Wherever he “turned himself about” and lived, there he had his “conversation” (conversatio, from conversari, the exact equivalent of , from ). It was exactly the word that was required by the translators of the Greek Testament. In the Septuagint it does not appear until the Apocrypha. {/RAPC Tob 4:14} But it causes serious misunderstanding to restrict the meaning of all the passages in which the word occurs to “conversation” in the modern sense, as if speaking were the only thing included; and the Revisers have done very rightly in removing this source of misunderstanding; but they have been unable to find any one expression which would serve the purpose, and hence have been compelled to vary the translation. Sometimes they give “manner of life”; {Eph 4:22; 1Ti 4:12; 1Pe 1:18; 1Pe 3:16} once “manner of living”; {1Pe 1:15} three times “behavior”; {1Pe 2:12-13} three times “life”; {Heb 13:7; 2Pe 2:7; and here} and once “living.” {2Pe 3:9}
These different translations are worth collecting together, inasmuch as the give a good idea of the scope of “conversation” in the old sense, which really represents the word used by St. James. That “conversation,” with the modern associations which inevitably cling to it now, should be used in the passage before us, is singularly unfortunate. It not only misrepresents, but it almost reverses the meaning of the writer. So far from telling a man to show his wisdom by what he says, in his intercourse with others, St. James rather exhorts him to show it by saying as little as possible, and doing a great deal. Let him show out of a noble life the conduct of a wise man in the gentle spirit which befits such.
In modern language, let him in the fullest sense be a Christian gentlemen.
“In meekness of wisdom.” On this St. James lays great stress. He has already told his readers to “receive with meekness the implanted word,” {Jam 1:21} and what implies the same thing, although the word is not used, to “be swift to hear, slow to speak, slow to wrath”. {Jam 1:19} And in the passage before us he insists with urgent repetition upon the peaceable and gentle disposition of those who possess the wisdom from above (Jam 1:17-18). The Christian grace of meekness is a good deal more than the rather second-rate virtue which Aristotle makes to be the mean between passionateness and impassionateness, and to consist in a due regulation of ones angry feelings (“Eth. Nic.” 4. 5.). It includes submissiveness towards God as well as gentleness towards men; and exhibits itself in a special way in giving and receiving instruction, and in administering and accepting rebuke. It was; therefore, just the grace which the many would-be teachers, with their loud professions of correct faith and superior knowledge, specially needed to acquire. The Jew, with his national contempt for all who were not of the stock of Israel, was always prone to self-assertion, and these Christian Jews of the Dispersion had still to learn the spirit of their own psalms. “The meek will He guide in judgment; and the meek will He teach His way”. {Psa 25:9} “The meek shall inherit the land, and shall delight themselves in the abundance of peace”. {Psa 37:11} “The Lord up-holdeth the meek”. {Psa 147:6} “He shall beautify the meek with salvation”. {Psa 149:4} In all these passages the Septuagint has the adjective () of the substantive used by St. James (). “But if,” instead of this meekness, “ye have bitter jealousy and faction in your heart, glory not, and lie not against the truth.” With a gentle severity St. James states as a mere supposition what he probably knew to be a fact. There was plenty of bitter zealousness and party spirit among them; and from this fact they could draw their own conclusions. It was an evil from which the Jews greatly suffered; and a few years later it hastened, if it did not cause, the overthrow of Jerusalem. This “jealousy” or zeal () itself became a party name in the fanatical sect of the Zealots. It was an evil from which the primitive Church greatly suffered, as passages in the New Testament and in the sub-Apostolic writers prove; and can we say that it has ever become extinct? The same conclusion must be drawn now as then.
Jealousy or zeal may be a good or a bad thing, according to the motive which inspires it. God Himself is called “a jealous God,” and is said to be “clad with zeal as a cloak,” {Isa 59:17} and to “take to Him jealousy for complete armor”. {/RAPC Wis 5:17} To Christ His disciples applied the words, “The zeal of Thine house shall eat me up”. {Joh 2:17} But more often the word has a bad signification. It indicates “zeal not according to knowledge,” {Rom 10:2} as when the high-priest and Sadducees arrested the Apostles, {Act 5:17} or when Saul persecuted the Church. {Php 3:6} It is coupled with strife, {Rom 13:13} and is counted among the works of the flesh. {Gal 5:20} To make it quite plain that it is to be understood in a bad sense here, St. James adds the epithet “bitter” to it, and perhaps thereby recalls what he has just said about a mouth that utters both curses and blessings being as monstrous as a fountain spouting forth both bitter water and sweet. Moreover, he couples it with “faction” (), a word which originally meant “working for hire,” and especially “weaving for hire,” {Isa 38:12} and thence any ignoble pursuit, especially political canvassing, intrigue, or factiousness (Arist., “Pol.,” 5 2:6 3:9 Rom 2:8; Php 1:16; Php 2:3). This also St. Paul classes among the works of the flesh. {Gal 5:20} What St. James seems to refer to in these two words is bitter religious animosity; a hatred of error (or what is supposed to be such), manifesting itself, not in loving attempts to win over those who are at fault, but in bitter thoughts, and words, and party combinations.
“Glory not and lie not against the truth.” To glory with their tongues of their superior wisdom, while they cherished jealousy and faction in their hearts, was a manifest lie, a contradiction of what they must know to be the truth. In. their fanatical zeal for the truth they were really lying against the truth, and ruining the cause which they professed to serve. Of how many a controversialist would that be true; and not only of those who have entered the lists against heresy and infidelity, but of those who are preaching a crusade against vice! “The whole Christianity of many a devotee consists only, we may say, in a bitter contempt for the sins of sinners, in a proud and loveless contention with what it calls the wicked world” (Stier).
“This wisdom is not a wisdom that cometh down from above, but is earthly, sensual, devilish.” The wisdom which is exhibited in such a thoroughly unchristian disposition is of no heavenly origin. It may be proof of intellectual advantages of some kind, but it is not such as those who lack it need pray for, {Jam 1:5} nor such as God bestows liberally on all who ask in faith. And then, having stated what it is not, St. James tells in three words, which form a climax, what the wisdom on which they plume themselves, in its nature, and sphere, and origin, really is. It belongs to this world, and has no connection with heavenly things. Its activity is in the lower part of mans nature, his passions and his human intelligence, but it never touches his spirit. And in its origin and manner of working it is demoniacal. Not the gentleness of Gods Holy Spirit, but the fierce recklessness of Satans emissaries, inspires it. Just as there is a faith which a man may share with demons, {Jam 2:19} and a tongue which is set on fire by hell, {Jam 3:6} so there is a wisdom which is demoniacal in its source and in its activity.
The second of the three terms of condemnation used by St. James () cannot be adequately rendered in English, for “psychic” or “psychical” would convey either no meaning or a wrong one. It does not occur in the Septuagint, but is found six times in the New Testament-four times in the First Epistle to the Corinthians, {1Co 2:14; 1Co 15:44; 1Co 15:46} where most English versions have “natural”; once in Jude, {Jud 1:19} where Tyndale, Cranmer, and the Genevan have “fleshly,” the Rhemish, the Authorized, and the Revised “sensual”; and once here, where Genevan, Rhemish, Authorized, and Revised all give “sensual,” the last placing “natural or animal” in the margin. When mans nature is divided into body and soul, or flesh and spirit, every one understands that the body or flesh indicates the lower and material part, the soul or spirit the higher and immaterial part. But when a threefold division is made, into body, soul, and spirit, we are apt to allow the more simple and more familiar division to disturb our ideas. “Soul” is allowed to keep its old meaning, and to be understood as much more allied with “spirit” than with “body” or “flesh.” This causes serious misunderstanding. When the soul is distinguished, not only from the flesh, but from the spirit, it represents a part of our nature which is much more closely connected with the former than with the latter. The “natural” or “sensual” man, though higher than the carnal man, who is the slave of his animal passions, is far below the spiritual man, who is ruled by the highest portion of his nature, which is under the guidance of the Holy Spirit. The natural man does not soar above the things of this world. His inspirations are not heavenly. “Of the earth he is, and of the earth he speaketh.” The wisdom from above is heavenly, spiritual, Divine; the wisdom from below is earthly, sensual, devilish.
Does this seem to be an exaggeration? St. James is ready to justify his strong language. “For where jealousy and faction are, there is confusion and every vile deed.” And who are the authors of confusion and vile deeds? Are they to be found in heaven, or in hell? Is confusion, or order, the mark of Gods work? If one wished to sum up succinctly the manner in which the activity of demons specially exhibits itself, could one do so better than by saying “confusion and every vile deed”? “God is not a God of confusion, but of peace,” says St. Paul, using the very word that we have; {1Co 14:33} and every one heartily assents to the doctrine. The reason and conscience of every man tell him that disorder cannot in origin be. Divine; it is part of that ruin which Satanic influences have been allowed to make in a universe which was created “very good.” Jealousy and faction mean anarchy; and anarchy means a moral chaos in which every vile deed finds an opportunity. We know, therefore, what to think of the superior wisdom which is claimed by those in whose hearts jealousy and faction reign supreme. It may have a right to the name of wisdom, just as a correct belief about the nature of God may have a right to the name of faith, even when it remains barren, and therefore powerless to save. But an inspiration which prompts men to envy and intrigue, because, when many are rushing to occupy the post of teacher, others find a hearing more readily than themselves, is the inspiration of Cain and of Korah, rather than of Moses or of Daniel. The professed desire to offer service to God is really only a craving to obtain advancement for self. Self-seeking of this kind is always ruinous. It both betrays and aggravates the rottenness that lurks within. It was immediately after there had been a contention among the Apostles, “which of them was accounted to be greatest,” {Luk 22:24} that they “all forsook Him and fled.”