Expositional Study of James
WISE AND OTHERWISE
Scripture Reading: James 3:13-18 (KJV)
It is an extraordinary thing that this paragraph is addressed to Christian people, and to those of the first Christian era. There seems to be little doubt that those early saints suffered from the same human failings and weaknesses as we, and that they were subject to the same temptations to sin. When reading the passage thoughtfully through, it seems impossible for some of the dreadful things mentioned to be present in a congregation of the Lord's people, or in a Christian life. Yet, it was; and no doubt still is. It would appear that there were many known to James – perhaps, many of those "teachers" to whom he referred in the earlier part of this chapter, who professed to be very wise in the things of God and consequently able to be instructors of others. It is for this reason that he turns to a discussion of:
The truly wise
He opens by asking a question: "Who is a wise man and endued with knowledge among you?" Some commentators imagine those "teachers" answering the enquiry with alacrity and confidence – "we are." They undoubtedly thought this of themselves. Let it be said that there are many who are full of knowledge, while being empty of wisdom. On the other hand, there are some who possess little knowledge, but have much wisdom. James' question visualizes those who enjoy both gifts. Dr. William Harrison points out the distinction between the two in the following lines:
Knowledge and wisdom, far from being one,
Have oft-times no connection. Knowledge dwells
In heads replete with thoughts of other men;
Wisdom in minds attentive to their own.
Knowledge, a rude unprofitable mass,
The mere materials with which wisdom builds,
Till smoothed and squared, and fitted to its place,
Does but encumber whom it seems to enrich.
Knowledge is proud that he has learned so much;
Wisdom is humble that he knows no more.
As children of God, we must not fall into the spirit of judging others, but earnestly and continually examine our hearts in order to discover whether we are being swayed by the views, aims, and means of the worldly-wise. It is now a joy to turn with our Epistle to:
The otherwise
"The wisdom that is from above" – which he introduced to us in verse 13, and to which he returns now in amplification (vv. 17, 18). The Holy Spirit leads James to draw an exquisite picture, and we now briefly look into the features of the portrait with great delight – with earnest desire that such wisdom may be ours.
"Pure" – before anything else. This word has a significance all its own. In 1 John 3:3, the word suggests the notion of shrinking from contamination, of a delicate sensibility to pollution of any kind which is certainly a matter of first and fundamental importance. It is impossible to exaggerate the value of a sensitive conscience. In itself, the conscience is not the voice of God, though it is manifestly intended to act as a medium for His voice. If properly trained and exercised in the Word, as we obey its decisions, it does succeed in conveying to us the Mind and Ruling of God on matters in dispute – "accusing or...excusing" (Rom. 2:15). Milton calls it "the Umpire of the Soul;" but, we can have a bad umpire, with unreliable decisions. Some of the ghastliest crimes in history have been done in the name of conscience. Let us pray that by educating it in Holy Scripture, we may retain a finely adjusted conscience, being "first pure" in our wisdom. And then -
"Peaceable." Not quarrelsome or contentious, but always seeking the peaceful way. Sometimes, in a doctrinal or practical issue, it may become inescapably necessary to fight; but even then we must have a peaceable spirit that only fights in the interest of peace. Some Christians are aggressive in promoting peace; a natural pugnacity spoils their efforts. Years ago a man wrote to Pusey: "You have discharged your olive branch from a catapult." That is how not to do it.
"Gentle." That is, "forbearing" – the complete absence of harsh criticism of others, the quality that is always ready to make allowances, always inventive in finding excuses, not for self, but for others. How attractive and effective – a feature that is in the character of "the wisdom that is from above." Next comes "Easy to be intreated." There is a form of obstinacy that, having said a thing, having taken a line, refuses in any circumstances to altar – no matter what added arguments are adduced or what new light is available. Such attitude is foreign to wisdom. We should always have a spirit of yieldingness – a readiness to consider another view, a readiness to admit that we might be wrong.
"Conciliatory" is another word for this. "Full of mercy and good fruits." That form of so-called wisdom that is spoken of as "a knowledge of the world" is often apt to be cynical and hard toward the misfortunes of others. True wisdom is totally different; in contemplating others, it bears with their sins, pities their sorrows, and feels for their sufferings. This merciful regard is fruitful in practice: it is not of that sterile sort described in verses 15 and 16 of the previous chapter. It moves among people with a sufficiently genuine sympathy.
"Without partiality." Or, as the Revised Version has it, "without variance." He is no trimmer of his sails to catch the passing breeze; rather he is a man of fixed principle. He is not a person of bewildering changeability, whom one never knows how to take. He is utterly dependable – one always knows where he stands with him. Such a one is not the objectionable type of person who has one set of manners for the rich, and another for the poor. Against such "respect of persons" James has already warned us in chapter two. About this man of wisdom there is an ornament of true consistency.
"Without hypocrisy." Here is something we understand and admire. Worldly wisdom often makes a hypocrite – causing one to fawn and flatter. But the otherwise are never caught that way. In thought, word, and deed they are transparently honest and sincere. What an alluring catalogue of virtues. And what a "harvest of righteousness" accrues when such a wisdom and life is "sown" among men. "And the seed whose fruit is righteousness is sown in peace by those who make peace" (James 3:18, NASB). May God help us to always be listed among those who "make peace."
In closing, we return to Paul's word in Colossians 4:5: "Walk in wisdom toward them that are without." In our brief study, we have observed how great the blessings are for those who walk wisely; and how much such a walk contributes toward influencing fellow Christians. As this lesson comes to an end, let us spare a thought for "them that are without" – the people of the world, who do not know the Savior. If the kind of wisdom that James has been delineating for us were to characterize our behavior "toward" them, what a mighty impression it would make. If all Christians were to live wisely before the world, a veritable revival might soon sweep through the land. Therefore, let us make the prayer of 1:5 our own.
So, then, is the really wise man sought, and two tokens are offered by which he will be recognized.
First, if one is really wise, it will show in his life. Not by what he says – those "teachers" could say so much – but by what he does, and is. "Let him shew out of a good conversation his works" (v 13). Strange how that word -
"conversation" has altered its meaning. It now means talk; it once meant walk – manner of life; quality of conduct. The passage states that it's better to walk the walk than talk the talk. In the previous verses, James has been dealing at some length with talk; but now he proceeds to say that the evidence of true wisdom lies in walk – "a good conversation," an upright, sincere, holy and godly life.
Second, if one is really wise it will show in his bearing. "With meekness of wisdom" – the genitive of possession: the meekness that belongs to wisdom. Without meekness there is no true wisdom. It is the difficult quality that stands for the absence of self-assertiveness – the absence of self, altogether. It would not be far from the truth to say that meekness means, "Not I." Christian meekness adds, "But Christ" (Gal. 2:20). We call it a "difficult" quality, in order to offset the concept that meekness is weakness. One disposed to entertain that notion should try to be meek for a week. In any case, this trait of meekness or modesty is part of the essence of true wisdom's character; by it the difference between the spurious and real can be readily detected. These are the two tokens of wisdom – one, our behavior; and two, our demeanor. Let us stay a moment and examine self, so that we may know whether or not we are among God's wise.
At the close of the paragraph, James will enlarge on this type of wisdom; but, meanwhile, he turns aside for a bit, that by vivid contrast he may teach us to consider -
The worldly wise
"This wisdom" – such a wisdom exercises its own power, scores its own successes; but it is sharply distinguishable from that which we have been considering. The difference is set out here in verses 14-16, and is shown to consist in three things:
First, its motives are wrong. "Bitter envying and strife in your hearts" – it is sad beyond words to acknowledge that some Christians could be rendered for motives as low as these; a horrid jealousy of others who are held in high repute, a wrangling partisan spirit. It is possible to enjoy a considerable measure of success in the work – if the skill, tact, personality, and enthusiasm is there; but if the motive is self-seeking: or party faction, the success is worldly and of little avail. That is why James says, "Glory not." To claim such base-motivated work or service and success as the real thing is a "lie...against the truth." It is truly refreshing to turn from all this to the all- inclusive motive that set Paul going in the work of the Master, and that kept him going no matter how hard the road or how high the cost. In 2 Corinthians 5:14 he lets us into his secret: "The love of Christ constraineth us."
The second unfortunate aspect of worldly wisdom is that its characteristics are wrong. "Earthly, sensual, devilish" – what a description; what a tragedy that this is the type of wisdom, the sort of reasoning, that dictates the activity of some who call themselves Christian, and perhaps even some congregations. All too often there is no other, or no higher contribution to the discussion of ways and means than what could be made by any sensible man of the world. In other words, the measure of success is wholly worldly, the method of seeking it is equally so. Too many in our age are content with such a miserably low level – too often our Christian attainment, our Christian experience, scarcely deserve the name of Christian; we rarely get beyond the "earthly." Further, the wisdom that inspires such service is "sensual" – "natural," as one margin tells us. There is nothing spiritual about it. In fact, a careful observation might lead one to suppose that such a man had never been super-naturally "born again" into the spiritual life, so nearly does he behave, speak, and think, to his old "natural" sinful self. The really "natural" man is at a loss regarding spiritual things, as Paul points out in 1 Corinthians 2:14: "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." It is sad to see a Christian acting like a “natural” man. In 1 Corinthians 3:1, Paul calls him a "carnal" man – his outlook is physical, temporal, material; his wisdom is wrong. Indeed, it can lead him into depths and difficulties that can betray him; that may truthfully be described as "devilish." We must never forget that the devil has a wisdom of his own – but what a wisdom; what motives, what characteristics.
Third, the results of the worldly wise are wrong. "Confusion, and every evil work" – such is the issue regarding much of this worldly wisdom. Its promises are fair; but its performances too often leave the circle of believers, or the individual Christian, in a state of tumult and unrest, paving the way for all kinds of unfortunate evil. What havoc has been wrought in the church of our Lord by "Mr. Worldly-Wiseman" – the rising tide of spiritual revival has been stayed, the holy task of soul-winning has been impaired, the commanding voice of Christian testimony has been silenced, the growing experience of blessed intimacy with God has been arrested; and many more deplorable effects have ensued when worldly wisdom has been allowed its way. These three verses have made sad reading; yet, they are salutary. The passage stands on the pages of this Epistle as an awful warning.
