James 3
OGCJames 3:1-2
TEMPTATION IN TEACHING
Text 3:1-2
Be not many of you teachers, my brethren, knowing that we shall receive heavier judgment.
For in many things we all stumble. If any stumbleth not in word, the same is a perfect man, able to bridle the whole body also.
Queries
How can we ever overcome the shortage of teachers if we heed James-’ warning not to be many teachers?
Is James speaking to teachers, or to all Christians here?
What does the King James version say instead of teachers, and what does the word mean?
How does James 3:1 compare with Matthew 12:37?
In what sense may the person of Jas 3:1 be called a master?
Why the prohibition against the choice of being a teacher?
What is implied by the expression knowing?
Is hell hotter for a sinning teacher than for a sinning non-teacher?
Is James saying we all offend someone many times, or that we all sin? (use several different reasons).
Does the stumbling with words of Jas 3:2 include the non-teacher?
What is your description of the perfect man of Jas 3:2? (compare with James 1:4).
What is the contrast between the beginning and ending of Jas 3:2?
What is meant by the expression heavier judgment?
What portion of Jas 3:2 compares with James 1:4?
In what way is bridling the body linked to bridling the tongue?
Paraphrases
A. James 3:1.
Don-’t carelessly assume the responsibility of teaching, dear brothers in Christ, for with the blessings comes also the responsibility for erroneous teaching.
Most prominent among the many sins we all perform is the sin of carelessness in the usage of words. If we control our words, we demonstrate our ability to completely control the whole manincluding the deeds of the flesh!
B.*James 3:1.
Dear brothers, don-’t be too eager to tell others their faults, for we all make many mistakes; and when we teachers, who should know better, do wrong, our punishment will be greater than it would be for others;
If anyone can control his tongue, it proves that he has perfect control over himself in every other way.
Summary
Before teaching, think soberly. We teach with our tongue and it is more difficult than the body to control.
Comment
Do not many of you become teachers would at first glance seem to restrict the great commission. Matthew 28 and other parallel passages request the apostles and the church through the apostles to teach the Word of God that they might observe (do) all things. A more careful examination of the context of James 3 reveals that the teacher and the wise man are treated as if they were substantially identical. Far from prohibiting either teaching or wisdom, James is saying the two must be carefully coupled. For a foolish and careless man to assume the position of teacher, would be dangerous to his soul as for a small child to play with dynamite. Other people would also be involved in the careless teaching or the dynamite, and the responsibility is multiplied.
A man who uses his tongue constantly is in much more temptation to use it carelessly and thoughtlessly than a man whose occupation seldom demands the use of his tongue. It would seem that the novice should (and usually does) approach the task of teaching with fear and trembling; with long and careful preparation and great concern lest he mishandle the tremendous opportunity and responsibility before him. Yet the temptation to the one who teaches constantly might be to speak with haste; or to slight his preparation. Erroneous concepts might be taught before they are thought. One instructor of teachers was heard to say to a large assembly of teachers, There isn-’t a person in this room that will not be teaching heresy in some form or another within the next two years. Over eagerness to be teachers might tempt some to assume the responsibility carelessly. Sober preparation is as necessary in teaching as for a doctor approaching an operation. Although teaching is commissioned by Jesus, and without it Christianity could not grow, its execution is so influential upon others that some men might be tempted to view it as a great social and political opportunity rather than a sobering responsibility. James cautions against over eagerness to be teachers in view of the great responsibility involved and the dangerous weapon used. Although the tongue is used to win souls for Christ, and to teach the saints to observe all things in Christ, the tongue can also be misused. It is as potent when misused as when used correctly. A great portion of chapter three is used to impress the reader with the enormity of the power of the tongue. Thank God for my tongue. But God help me that I use such a magnificent power against sin and unrighteousness and not against man and the work of God. God help me to see the true nature of the enemy; the principalities and powers of evil, and may my tongue ever bring forth praise unto God and help unto man. If by teaching I may be enabled to influence people for Christ, then God grant that I take the responsibility soberly and with great care! For wisdom I pray that I might know how. Then I-’ll never be a teacher, you may affirm. But let me remind any who think to avoid condemnation through avoiding responsibility: God instructed the older women to teach the younger. God instructed the elders to be apt to teach. God instructed parents to teach their children, and condemned parents who did not do so. Although the rabbi (teacher) referred to here can be a teacher resident in a congregation, or a travelling missionary, James in no way indicates that the teacher is an officer within the church. Rather, he is one who takes on a work and a responsibility. To try to avoid entirely the responsibility of teaching might in some ways be comparable to the person who says, I fear to become a Christian lest I should backslide and my later state as a sinner be worse than my present state as a sinner.
James 3:1-8
FOURTEEN THREE-PART SERMON STARTERS
PROFESSIONAL WRECKERS James 3:1-5
Every man has a tendency to wreak havoc James 3:2.
A very small crow-bar can wreck a big house James 3:3-4.
The tongue is the greatest wrecker of all, tearing down in a few minutes a lifetime of work. (James 3:5).
THE BEGINNING OF SELF-CONTROL James 3:1-5
We all need self-control. (James 3:2 a).
Small things control big issues, such as animals, ships, and lives. (James 3:3-4).
The tongue’s control is the beginning of self-control. (James 3:5; James 3:2 b).
THE FULL-GROWN MAN James 3:2 (Introductory note: Perfect = full-grown).
Children stumble, men walk.. We all wish to grow up. (James 3:2 a).
Self-control is the real mark of a man. (James 3:2 b, cf Galatians 5:23).
The tongue is the key to real manhood. (James 3:2 b).
THE TEACHER’S BURDEN James 3:1-2
Heavier responsibility. (v. la).
A.
Other lives at stake.
B.
Greater knowledge increases one’s responsibility.
Heavier judgment. (James 3:1 b).
A.
God expects more from greater ability.
B.
Ability to teach, admonish, guide ones own self.
Heavier reward. (James 3:2 b, the perfect man).
A.
Teaching is in obedience of God’s desires.
B.
Heavenly treasures in the form of souls won.
WHY LITTLE GIRLS LIKE HORSES James 3:3
Power inherent in God’s creature. the whole body.
(compared with the frail girl’s body).
The huge creature can be controlled. they may obey. (control is the difference between appreciation and fear).
A small member controls the big brute.
(little girls with reins can control horses).
LESSONS FROM BOATS James 3:4
A.
Power essential for movement.
(whether steam, motor, or sail, force is necessary).
B.
Movement essential for control.
(Likewise we must be moving and doing before there is self-control).
C.
Directed control on a small rudder.
(Haphazard control would get nowhere. Our lives must have direction and goal). (With proper power, movement and direction, a small effort will control a large life).
THE WORLD OF INIQUITY James 3:6 (Introduction: That’s a lot of sin!)
A.
The many kinds of sin promoted by the tongue.
(Lust of the flesh, of the eye, pride of life).
B.
The world-spread misuse of the tongue.
(Universality of lies, national lies, etc.).
C.
The amount of sin promoted by a single tongue.
(A life ruined, a family, a church, a community, a nation).
Conclusion: Why did God give us such a powerful member?
Its proper use. to praise Him and spread the Gospel.
THE BURNING OF NATURE James 3:6 (Introduction: Nature’s life process).
A.
Sin grows through being fed by many tongues.
B.
Sin kills with its terrible destruction and wages.
(People who enjoy death and corruption thrill with sin’s processes).
C.
The tongue gives rebirth to sin, starting the cycle of growth and death again. (Illustration: the tale-bearer).
PROMPT DESTRUCTION James 3:6
A.
BURNING PROCESS of the tongue.
… like a forest fire, feeds itself and grows.
B.
All-inclusive DESTRUCTION of the tongue.
… a world of iniquity.
C.
Peculiar QUICKENING nature of the tongue.
… Sets in motion a process of giving birth to new sin. … the wheel of nature.
Conclusion: The tongue is made for quickening life instead of quickening death; for progress instead of the burning process, for construction rather than destruction.
WHEN THE LION-TAMER RUNS James 3:7-8
A.
Lion-Tamers usually do not run.
… every kind of beast has been tamed.
B.
A wild untamed beast is to be feared.
… His action is unpredictable. … He is a man-killer. … Death alone stops him.
C.
An uncontrolled tongue goes untamed. (application).
CHARACTERISTICS OF THE UNCONTROLLED TONGUE James 3:8
A.
Untamed.
B.
Restless Evil.
C.
Full of Poison.
MR. TWO-FACED James 3:9-12
A.
The face worn before God.
B.
The face worn before some men.
C.
The inconsistent action against nature and reason.
OUT OF THE SAME MOUTH James 3:9-10
A.
Blessings for the Father.
B.
Cursings for the Father’s image.
C.
Sweet words of love and vile filth of vessels of dishonor.
(See 2 Timothy 2:20-21).
TONGUE-PAINTED PICTURES James 3:1-8
A.
Professional Wreckers. (James 3:1-5).
B.
Sin’s Hot Spot. (James 3:6).
C.
Lion-Tamers in Flight. (James 3:7-8).
James 3:1-12
CHAPTER VI
THE FOOLISH TEACHER
Introduction
In James 1:16; James 1:26 James said Be swift to hear, slow to speak. In a sense, the balance of chapter one develops the thought of how to hear. Now, James takes up the subject of speaking.
James refers to the speakers as teachers and as the truly wise. Both are obviously the same, the first portion (James 3:1-12) being an admonition against foolish speaking by the teacher, and the second portion (James 3:13-18) being an admonition to be a wise speaker (teacher, from the context) and to speak the things of wisdom. The rule of wisdom is in this chapter coupled with the warning against foolish speaking.
In the warnings of the first twelve verses, some might be prone to conclude that to avoid teaching would be to avoid the pitfalls herein mentioned. Let us remember what James has been emphasizing all alongthat faith without works is profitless, and that our faith is not completed until it is coupled with works. The admonition is not to do nothing, for this again would be faith without works. James, however, is saying that what we do is of some importance also! Faith coupled with foolish works, and foolish words will bring the wrong kind of fruit.
Faith coupled with the wrong kind of works is again a means of missing out on justification. Now the works of the flesh are manifest, which are these: fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, envyings, drunkenness, revellings, and such like; of which I forewarn you, even as I did forewarn you, that they who practice such things shall not inherit the kingdom of God. (Galatians 5:19-21). James has already warned against doing no works. Now, he warns against doing the wrong kind of works; and in particular, saying the wrong kind of words. Even as Paul says, So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of faith (Galatians 6:10), so James speaks, Who is wise and understanding among you? Let him show by his good life his works in meekness of wisdom. (James 3:13).
Outline
Think soberly as you assume this responsibility of teaching, for we are not only judged by whether or not we are working, but we are judged by what we work, also. There is real temptation in teaching, for the tongue is often wild and uncontrolled, doing very extensive damage.
THE FOOLISH TEACHER
TEMPTATION IN TEACHING James 3:1-2
A BIG THING IN A LITTLE PACKAGE James 3:3-5 a
WILD AND UNCONTROLLED James 3:5 b - James 3:8
WHERE IT ALL BEGINS James 3:9-12
James 3:3-5
A BIG THING IN A LITTLE PACKAGE
Text 3:3-5a
Now if we put the horses bridles into their mouths that they may obey us, we turn about their whole body also.
Behold, the ships also, though they are so great and are driven by rough winds, are yet turned about by a very small rudder, whither the impulse of the steersman willeth.
James 3:5 a.
So the tongue also is a little member and boasteth great things.
Queries
The application of the illustration in James 3:3 is not stated. What is the application?
How can the horses bridle be compared to human speech?
Why the also of Jas 3:4?
Was the illustration of a very large ship applicable to the average person at the time this was written?
How do the rough winds lend force to the illustration?
What verb of Jas 3:4 is identical to James 3:3?
What is the meaning of impulse?
How can the ship’s rudder be compared to human speech?
What is the import of the word so?
What great things are here accomplished by the tongue?
Paraphrases
A. James 3:3.
A small bridle in a horse’s mouth has such great power over the horse that with it we can turn his whole body.
Note how the same thing also applies to the steering of large ocean vessels. It is a very small rudder that turns the huge ship around, even in the face of strong winds.
James 3:5 a.
In the same way the tongue is a small part of the body, but it can accomplish very great things all out of proportion to its size.
B.*James 3:3.
We can make a large horse turn around and go wherever we want by means of a small bit in his mouth.
And a tiny rudder makes a huge ship turn wherever the pilot wants it to go, even though the wind is strong.
James 3:5 a.
So also the tongue is a small thing, but what terrible results it can cause.
Summary
Our tongue comes in a little package but it can do big things.
Comment
James evidently had the horse illustration in mind when he used the term bridge in James 3:2. Little girls, in particular, seem to like horses. Perhaps there are psychological reasons. The horse’s body is very muscular and magnificent in comparison to the little girl’s frail body. Yet all this power and magnificence can be controlled by a little girl with reins in her hands.
Such a simple illustration makes the point quite clear. When we have controlled the direction of the horse’s mouth, we have controlled the direction of his entire body. There is no need to make the application to the tongue and our own bodies, for any creature who could speak could also understand the meaning. Our action, however, is often as though we did not understand. We so glibly and carelessly use the tongue, as if it were of no consequence whatsoever. It seems such an inconsequential matter to boost our own size in our minds by cutting our fellow man down to size with our tongues. Little do we seem to realize that when our tongue takes a base and destructive direction, that our soul is taking the same direction. We act as if we had no knowledgethinking that our tongue can be filthy and full of corruption yet ourselves remain pure and angelic. Do we really get the point of James-’ illustration? When you find the direction in which a man’s tongue is pointing, you have found the direction in which the man himself points! Behold, that is, take note of this second illustration that the point will be well-driven home. Behold the same thought is avidly and clearly demonstrated by a fresh illustration. Behold the furniture of the same room in the house, but through a different window. On land and sea we have the same truth illustrated. No man can plead ignorance. No man can rightly claim the teaching is too complex nor the doctrine too philosophical. We stand naked and ashamed in the clear light of our own understanding. But this is not a sight we can glimpse and immediately flee. The Holy Spirit will not allow us. The simplicity of the truth dramatizes its importance. Even as the demons believe and shudder, we are forced to understand and tremble.
The great ship of the sea that holds so many people is not a strange thing to Biblical times. Jonah himself was with a large number of sailors on an ocean-going vessel in a storm. Likewise Paul was caught in a storm in the midst of the Mediterranean Sea. There were 276 persons on this boat. (Acts 27:37). So James speaks of a great ship turned about by a very small rudder, much like a paddle that protruded from a porthole from the rear of the vessel. Some of the larger boats had twin rudders that were coupled together, and two men could turn the large vessel about. How many tons, or hundreds of tons, could be turned with a twenty-five pound rudder? The illustration now begins to overwhelm us as we apply it to the power of the tongue!
Note also that the large ship is turned about at the impulse of the steersman. The rudder is not a wild thing of its own, thrashing about helter skelter and sending the boat every which way. There is a steersman who directs the boat according to his desire, his inclination, or impulse. So the tongue says James! The whole object of this discourse would be pointless if man were unable to do anything about his own tongue. These things ought not so to be says James. Can we imagine one day standing before Jehovah in the judgment and saying Lord, please excuse me for I couldn-’t help it. I was thinking noble and clean thoughts while my tongue lashed forth within my mouth forming its filthy and trashy discourses. I listened in horror as I heard my tongue destroy the reputation and undermine the work of the very men I loved. I close my mouth with all my power, but the powerful tongue cries forth knocking teeth on its way to spill venom all about me. No, when James is speaking of the tongue and all its power, he is also speaking of the desire of the steersman who directs it. I can-’t blame the rudder, for I-’m on the other end! The little member of the body. the tongue, weighs far less than a pound! Yet its power is so great that it not only turns about my whole body, but it can turn about the bodies of countless others. Families have been broken by a single tongue. Churches have been split and died because of the venom of a single tongue. Rehoboam’s loose tongue split a kingdom and started a war! Jotham told of the bramble (in his fable) who with its tongue boasted great things, promising to devour those who refused to take refuge under its shade. The bramble boasted great things, but it was an idle boast. The tongue can also boast of its power, but rest assured it is not an idle boast! Lest we would think it is really not so bad, the Holy Spirit leads us to consider the terrible destructive forces that can be unleashed. Even as the love of money is the root of all kinds of evil, much more so can the tongue unleash a world of iniquity. Though it comes in a little package, it works a very big thing!
James 3:5-8
WILD AND UNCONTROLLED
Text 3:5b-8
5b.
Behold, how much wood is kindled by how small a fire!
And the tongue is a fire: the world of iniquity among our members is the tongue, which defileth the whole body, and setteth on fire the wheel of nature, and is set on fire by hell.
For every kind of beasts and birds, of creeping things and things in the sea, is tamed and hath been tamed by mankind.
- But the tongue can no man tame; it is a restless evil, it is full of deadly poison.
Queries
Note how the small flame has its destructive power because of its ability to grow. It could not grow without someone to feed it.
Why is the tongue called a fire? (It obviously is not a fire.)
How inclusive is the expression world of iniquity?
Just how difficult would it be to undo the human harm done by destructive criticism of another?
Would there ever be a justification for destructive criticism (as opposed to constructive criticism?)
What is the apparent contrast between James 3:6 a and 1 Timothy 6:10?
Is the tongue by nature a world of iniquity among our members, or is it so only because we make it to be so? (i.e. is it poisonous by nature like a snake, or only when we choose to make it so?)
If we make the tongue poisonoushow then is it more dangerous than the other members of the body?
What thoughts does the expression wheel of nature bring to your mind?
The hell of Jas 3:6 means what? (Look up Gehenna in a good Bible dictionary: see also Matthew 5:22; Matthew 5:29-30; Matthew 10:28; Matthew 18:9; Matthew 23:15; Matthew 23:33; Mark 9:43; Mark 9:45; Mark 9:47; Luke 1:25).
If you could think of a kind of animal that cannot be tamed (can you?), would it nullify this Scripture?
Compare this Scripture with Mark 5:4 the only other use of this word tamed.
What is the marginal reading in your Bible of mankind?
How can James 3:7 be true when some sea creatures are just now being discovered?
Compare James 3:7 with Genesis 1:26. Does Romans 3:7 show an evolution in the control and ability of man over man’s ability in Genesis 1:26?
Does James actually indicate that every wild animal can be tamedor is tamed by man? (read carefully).
If the tongue cannot be tamed, why give us this admonition about taming it?
There apparently is a possibility of having control over one’s own tongue. Does the part that no man can tame it eliminate the possibility that I can wilfully control my own tongue?
What of divine help on this matter of tongue control?
Between James 3:2; James 3:12 there are eight illustrations used concerning the tongue. See if you can list them all!
In what way is a tongue like a wild beast?. unlike a wild beast?
Why refer to the restless nature of the evil?
Paraphrases
A. 5b.
Think now how a single match can start a huge forest fire.
And the tongue is made to be just as potent! This tiny member contains the capacity to ignite the world with sin; and begins by spoiling the whole body even to setting in motion the cycle of birth by which all kinds of related destructions are brought forth. Its flame is unleashed by Gehenna itself.
Man has been able to train and control every type of creature, other than himself, including those that swim, crawl, fly and walk.
But another man’s tongue can no man tame. It is tireless in its activity and is an inexhaustible source of death-dealing wickedness.
B.*5b.
A great forest can be set on fire by one tiny spark.
And the tongue is a flame of fire. It is full of wickedness and poisons every part of the body. And the tongue is set on fire by hell itself, and can turn our whole lives into a blazing flame of destruction and disaster.
Men have trained, or can train, every kind of animal or bird that lives and every kind of snake and fish,
But no human being can tame the tongue. It is always ready to pour out its deadly poison.
Summary
This little tongue can set all nature on fire of hell, and when unleashed is beyond all mankind’s ability to tame.
Comments
What size fire kindles what size forest? The flame in a tiny match does not possess the heat and destructive force to consume a forest, but it can give birth to such a destructive force! Little forces are sometime triggers for tremendous destructive powers. A single push on a button can set off an atomic bomb! However, not every button sets off atomic bombs. They must be so constructed and connected to have such a potential. Likewise the tongue is created with connections to our minds and to the ears of others. Thus it is so constructed that it can transfer concepts from one mind to another, and can set off processes of thought and imaginations in all those who hear. For its tasks of communication, praise, and witnessing it is so constructed. Thus the testimony of God is spread abroad. Men hear of salvation wrought by the blood of Christ and sing praises unto His name; thus hearts are warmed and filled with the Spirit of God.
The small match that has the potential of igniting a heating stove and warming the occupants also has the potential of igniting the house and consuming the occupants. So the tongue which has the capacity of warming men’s hearts with the Spirit of God may work havoc and destruction with the spirit of the devil. With fire, given by God for a blessing, comes also the responsibility for its proper use. With the tongue, given by God for a blessing, comes also the same responsibility. The world of iniquity among our members, though evidently not the sum total of all wickedness, does have that appearance. What sin among man does not engage the tongue? Does not the adulterer and the fornicator at first solicit and woo with the tongue? Does not the murderer usually lie and deceive with the tongue? Is not division and strife among the members of the body of Christ all but impossible without the power of the tongue? Yes, the tongue’s engagement in sin might also lead us to believe that it is the sum total of all sin. Yet the tongue has no guilt within itself. It is just a tool, an instrument for our use that has the capacity to reveal the spirit of the inner man. Among all the other instruments of our bodies available to the inner man, there is not one with the potency of the tongue. The wicked capacity of the tongue is so great we have the very expressive hyperbole that the tongue is a world of iniquity. Every evil feeling, every sinful thought, as well as every sinful act, escapes the world of abstract subjective privacy to become an objective reality visible to all others through the tongue. Even as the love of money is the root of all kinds of evil, so the tongue gives power and concrete reality to every kind of sin in the universe. But there is more to the tongue’s contamination than this. The pollution is not a temporary phenomenon once done and forgotten, but rather sets off an entire process of living venom that appears to feed itself. The consuming fire that finds its own kindling as it proceeds is a very apt illustration. The -wheel of nature-’ (cyle of birth) is set in motion so that all kinds of related destructions seem to spring forth from the flame once started. A bit of choice gossip, once started, picks up momentum and obtains added fuel with each retelling. The temptation to add poison to poison seems irresistible, and the entire cycle of giving birth to sin is ignited by a single spark. Also the wheel of nature may refer to the entire cycle of human life, from birth to death. From the moment of speech until death, lies, tale-bearing, and destruction are strewed in the wake of the tongue. Responsibilities of life may come and go, but it seems that whether a child at home, a teenager in school, a parent with family responsibilities, or a grandmother with advice, the tongue goes on and onceaselessly, tirelessly, and sometimes wickedly to the very end.
The source of the tongue’s fire, hell itself, is really the Greek form of the Hebrew Gehenom (or gaienna, Joshua 18:16, Septuagint). Originally Gehenna referred to the valley of Hinnom where the Molech, the fire god, was worshipped. Here the sons of Ahaz were burnt in the fire (2 Chronicles 28:3). The name, however, began to be associated with the place for torment of the wicked after final judgment. Thus Gehenna became the metaphorical name for the flame of hell itself. Here the fire never ceases, but continues through eternity. (Mark 9:47-48; Matthew 25:46; Revelation 14:11). So the tongue being set on fire of hell expresses in a very dramatic sense the unending process of continuing destruction set off by a single careless word. There have been several progressive expressions: From a world of iniquity, to the cycle of birth, and now the fire of hell.
James 3:9-12
MR. TWO-FACED
Text 3:9-12
Therewith bless we the Lord and Father; and therewith curse we men, who are made after the likeness of God:
Out of the same mouth cometh forth blessing and cursing. My brethren these things ought not so to be.
Doth the fountain send forth from the same opening sweet water and bitter?
Can a fig tree, my brethren, yield olives, or a vine figs? neither can salt water yield sweet.
Queries
What is the difference between reference to God as Lord and as Father?
What is the inconsistency herein in praising God and cursing men with the same tongue?
What does curse mean as it is used here?
What is repeated in this verse, that has just previously been stated?
Why the repetition?
Why point out the impossibility of nature doing what James 3:9 states that we do?
Compare James 3:11-12 with Matthew 7:15-23.
Do we actually accomplish what James 3:9 states?
Why do you think the fig, olive, and vine were selected as illustrations?
Can you think of several others that illustrate the same point?
Paraphrases
A. 9.
The same tongue at one time praises the Lord and spits forth curses upon man made in the likeness of God. Thus we bless the Father and curse the Father’s image.
The purity of praises and the filth of curses spring from the same mouth. My brethren, is this consistent and proper?
Does a fountain simultaneously from the same opening spill forth both sweet and bitter waters?
Does an apple tree bear both pecans and apples? Can a grapevine grow peaches? Neither can one fountain give two kinds of waters!
B.*9.
Sometimes it praises our heavenly Father, and sometimes it breaks out into curses against men who are made like God.
And so blessing and cursing come pouring out of the same mouth. Dear brothers, surely this is not right!
Can you pick olives from a fig tree, or figs from a grapevine? No, and you can-’t draw fresh water from a salty pool.
Summary
With an inconsistency not found in all nature we bless the Father and curse the Father’s image, man.
Comment
Blessing God is contrasted with cursing man. When the father of John (the baptizer) had his tongue loosed on the eighth day of the new-born child, his first speaking was to bless God, Luke 1:64. And when he began to prophesy, his first words were, Blessed be the Lord, the God of Israel. (James 3:68). It is not necessary to use the term blessed in order to bless the Lord. Any praise or extolling directed to Him or on His behalf is a means of blessing God. Even giving thanks unto God is a means of blessing him. (see Mark 14:19; Mark 26:26; 1 Corinthians 14:16). Thus it is that most people claiming to be a Christian cannot make this claim, nor pray, nor sing praises unto Him without blessing God.
Yet how many people will with one breath claim to be a Christian and with another breath, from the same mouth, invoke evil upon their fellowman? Sometimes the expressed evil desire upon the fellow man may reach the proportions of beseeching God to bring damnation upon his fellow man. God does not wilfully or wishfully bring damnation on any man. God’s desire to save man from his own damnation was so intense it brought about an unspeakable sacrifice. Hell is not fit, and was not designed, for man. Although man may chose to be fit for hell, God has done and is doing everything to prevent man from bringing upon himself this horrible death. To ask such a God to damn our fellow man is the height of affrontery and a disregard for His revealed love. Such a request reveals a tendency within our own hearts that is completely foreign to the ways of God. To request or charge our fellow man to go to hell is in complete opposition to the desire of God so constantly expressed. even by His tears and His shed blood. This is so obvious that a Christian needs but reflect a moment to agree. But can we not also curse men without using curse words? In the same way in which we bless the Father by singing praises unto Him, can we not also curse our fellow man by expressing ill-will, by slander, by sending forth destructive verbal missiles? How many times men are tempted to climb the ladder of success by stepping upon the rungs of the spoiled reputations of their fellow men. Although we can never get ourselves out of the pit of guilt in this fashion, we sometimes attempt to feel elevated by trampling underfoot our fellow man. While we trample our neighbor into the mire of sin and shame, our own feet become stained with his blood, and the stench of our murderous action causes all mankind to withdraw from us in horror!
It is no wonder the Lord admonishes us to bless and curse not. (Romans 12:13). Although the Christian may himself be the object of cursing and receive reviling, defamation, and even the filth of the world, he is still admonished to bless and endure, as did the apostle Paul. Even to this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; and we toil, working with our own hands; being reviled, we bless; being defamed, we entreat: we are made as the filth of the world, the off scouring of all things, even until now. (1 Corinthians 4:11-13).
Oh, that entire congregations of God’s people would read this third chapter and tremble. Countless are the broken hearts and broken lives that are left in the wake of a poisonous tongue. How many ministers have ceased to preach, driven to despair by the loose tongues of those who should be on the Lord’s side? How many thousands have been driven from the assembly of God’s people in shame and disgust over slander and tale-bearing? How many churches have been split asunder by the everlasting venom of poisonous tongues?
Who is the image of God? Some may argue that only the Christian bears this stamp. Yet, is not this very chapter addressed to Christians? Are not Christians involved in the very sins so strongly admonished in this epistle? No doubt, the saint of God is to grow in God’s image (2 Corinthians 7:2; Romans 8:29; 2 Peter 1:4 ff), and no doubt he shall one day indeed be as He is (Philippians 3:21; 1 John 3:1-3; 1 Corinthians 15:5 ff). The Image of God however applies to all men. Man (mankind) was created in His image. Although man has corrupted and defaced this image; and although it is in no single instance all that it should be; the likeness of God is there. in both Christian and the non-Christian. (see 1 Corinthians 11:7; Genesis 1:26; Genesis 5:1; Genesis 9:6; Malachi 2:10).
What then is this image? Is it man’s body, having two legs; a creature that walks upright and has a thumb different from all other animals? Although a few may hold to this conviction, often using the argument to support strange and unusual doctrines not found in the Scriptures; the consensus is that man’s likeness of God is in the nature and capacity of the inner man. God’s image includes such attributes as reason, conscience, knowledge, the power of dominion, the capacity for moral and spiritual holiness, conviction through testimony (faith), etc. In potential and capacity, man is in the image of God. In freedom of will, freedom to choose heaven or hell, man is in God’s image. In his guilt, his sin, his temporary body, his limitations to time and space he is certainly not in God’s image; but one day, by the mercy of God even these things will change!
The problem of cursing seems to trouble many commentators. The allowable cursing within the Old Testament (Proverbs 11:26; Proverbs 24:24; Genesis 9:25; Genesis 49:7; Joshua 6:26; Judges 5:23; Judges 9:20; Judges 9:57.) seems to conflict directly with the prohibition of James. The problem seems to dissolve, however, when we recall that a curse does in reality exist, especially for the benefit of the devil and his angels. But we should also reflect that man is the author of neither salvation nor damnation. We can no more create a curse than we can create a scheme of redemption. To repeat the salvation offered by God, and to repeat the curse of sin revealed in the Scripture, is not only our privilege but our duty. But to set ourselves up as the judge of man and the author of either salvation or damnation is to assume in arrogance a responsibility we should by all means prefer to avoid. We have neither the capacity nor the right for such a task, and we only work havoc when we try.
Man with a free will of his own is able to do that which nature, moving only by instinct and intuition, cannot do. Thus man accomplished transgression and soul destruction beyond the ability of other creatures. Man can, and does, do things that ought not so to be. He succeeds in being inconsistent because he is two-faced, The fountain is not two-watered, the tree is not two-fruited, but man can make himself two-faced. The tree was designed to bear fruit after its kind (Genesis 1:11). Mankind was also intended to bear fruit in God’s image. It would be far better to have been a tree with no will of one’s own than to be a man who deliberately makes the wrong choices in life.
The sweet waters from the hills around the dead sea sometimes go underground and furnish pressure for springs near to the dead sea. Before they spring forth, they mix with the waters of the dead sea, which are very salty. There are salt water springs near the dead sea and there are also sweet-water springs in Palestine. But no spring is both salty and sweet at the same time. Can a man love God and hate his brother? Beloved, let us love one another: for love is of God; and every one that loveth is begotten of God, and knoweth God. He that loveth not knoweth not God; for God is love. (1 John 4:7-8)
James 3:13
WISDOM DEMONSTRATED James 3:13
Text 3:13
Who is wise and understanding among you? Let him show by his good life his works in meekness of wisdom.
Queries
Why the question in James 3:13?
To what group of people does the question probably refer? (see Matthew 23:34).
To what group of people does the coupled expression wise and understanding refer in Deuteronomy 1:13?
Do you think the expression here must be limited to just teachers and judges?
Does the verb show describe more a manner of conduct or a manner of speech? Why?
Could the verb show include the speech? How so?
What are some synonyms of meekness?
Is wisdom ever brazen, or lacking in meekness?
Paraphrases
A. James 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.*James 3:13.
If you are wise, live a life of steady goodness, so that only good deeds will pour forth. And if you don-’t 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 (James 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 one’s talk as well as his walk. It would include all of one’s 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 Christian’s 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. I-’m 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. Don-’t 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 don-’t repent. (And I don-’t 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.
James 3:13-18
THIRTEEN THREE-POINT SERMON STARTERS
WISDOM DEMONSTRATED James 3:13
Introduction: We are here for the purpose of demonstrating wisdom and understanding in the ways of God.
How we show it. (By His good life)
What we show. (His works)
The Spirit of showing it. (In meekness of wisdom)
THE GOOD LIFE James 3:13
Is confirmed by Divine wisdom and spiritual understanding.
Consists of working the will of God.
Must be shown in meekness of wisdom.
THE DIVISIVE HEART James 3:14
Has bitter jealousy and faction within.
Glories in itself.
Lies to self against the truth of God.
HOW TO OVERCOME JEALOUSY James 3:14-17
Recognize the results of jealousy, confusion and every vile deed.
Lie not against the truth of God, but be a sincere learner.
Glory not in self, but in God and joys of others.
GODLY WISDOM VS. EARTHLY Wis. 3:13-15
From above (James 1:17) vs. from the earth.
A meek testimony vs. a sensual purpose.
Captains: Father of Lights (James 1:17) vs. the devil.
PARTNERS James 3:13-15
Factuous wisdom with earthly, sensual, and devilish. James 3:15.
Bitter jealousy with self-glory and lying. James 3:14.
Godly wisdom with Godly works and meek spirit. James 3:13.
WISDOM NOT FROM ABOVE James 3:15
Is Earthly.
Is Sensual.
Is Devilish.
FACTION 1.
Springs from bitter jealousy.
Lives in an atmosphere of confusion.
Results in every kind of vile deed.
THE BEGINNING OF Wis. 3:17
Fear of God. (Psalms 111:10) (From above)
Hearkening to God. (Proverbs 1:7) (From above)
Pure above all else (First pure)
THE RAINBOW OF Wis. 3:17
Introduction:
First pure: Colors and beauty gone without purity.
Then Peaceable, gentle, easy to be entreated.
Full of mercy, good fruits.
Without variance, hypocrisy.
PURITY OF DOCTRINE AND LIFE James 3:17
Is commanded by God. (From above)
Is the product of Godly wisdom. (Wisdom)
Is the most important aspect of Godly wisdom. (First)
WITHIN AND WITHOUT GODLY Wis. 3:17
Separated by walls of purity.
Within: Full of mercy and good fruits.
Without: Variance and hypocrisy.
THE RIGHT CLIMATE FOR GROWING RIGHTEOUSNESS James 3:18
Seed sown by a peaceable person. (Who makes peace)
Seed sown in an atmosphere of peace.
Harvest of fruit: Righteousness.
CHAPTER VII
THE TRULY WISE TEACHER
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. (Romans 1:14). He parallels the wise to the scribe and the disputer of this world in 1 Corinthians 1:20. The religious teachers of whom Jesus spoke were called the wise and understanding. (Luke 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 Luke 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 Lord’s 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 teacher’s 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. (Matthew 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 James 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.
James 3:14-16
THE SOURCE OF FACTION
Text 3:14-16
But if ye have bitter jealousy and faction in your heart, glory not and lie not against the truth.
This wisdom is not a wisdom that cometh down from above, but is earthly, sensual, devilish.
For where jealousy and faction are, there is confusion and every vile deed.
Queries
A person who has bitter jealousy or faction in his heart is not wise. How does James 3:14 prove he is not wise?
Is there a good kind of jealousy in opposition to bitter jealousy? If so, what?
What quality must jealousy have, to make it a bitter jealousy?
What would tempt teachers in the church, or leaders in any organization, to develop a bitter jealousy?
To what does the word heart refer here?
Bitter jealousy and faction in the heart implies here that one is lying against the truth. Against what truth? (State the truth if you can).
How could the possession of jealousy and faction be said to be glorying?
To what wisdom does James 3:15 refer?
Compare James 3:15 with James 1:17.
Earthly wisdom, or wisdom from the earth, would point to what quality of the wisdom?
How could this wisdom be said to be sensual?
What does the devil have to do with it?
James 3:15 should refer to demons, rather than the devil. can you distinguish between the two?
Can you find any link between jealousy and confusion? If so, what?
What is the ordinary sense of vile deeds?
What must the vile deeds here be according to the context?
Is there ever confusion in the wisdom from above? (Think carefully. what of disagreements over the meaning of Scriptures? What of the confused denominational world in Christianity?)
Paraphrases
A. James 3:14
But if your life is filled with harshness and self-interest that make you divisive in your heart, then cease puffing yourself up and listen carefully to God’s truth.
Your application of knowledge has been to satisfy the appetites of your flesh, and has much in common with the demons.
For where your kind of self-interest and trouble-making spirit exist, there is also confusion and every good-for-nothing evil deed.
B.*James 3:14
And by all means don-’t brag about being wise and good if you are bitter and jealous and selfish; that is the worst sort of lie.
For jealousy and selfishness are not God’s kind of wisdom. Such things are earthly, unspiritual, inspired by the devil, and come from hell itself.
For wherever there is jealousy or selfish ambition, there will be disorder and every other kind of evil.
Summary
If your self-interest has filled you with jealousy and strife, then you have caused confusion and all kinds of evil deeds.
Comment
There are a number of characteristics in this section that are the opposite of the wisdom from above. Perhaps these as given will help us determine between true wisdom and sham wisdom; and more clearly see the difference between wisdom from above and satanic wisdom. Jealousy, here linked with bitterness or harshness, has the evil sense of being filled with envy. This is self-love extended to the point of wishing deprivation of another. I wish I had his Cadillac and he had a wart on his nose instead! This is the opposite to God’s revealed wisdom. Instead of becoming a master through serving others, this wisdom seeks to become a master by making others the servants. Instead of spiritual growth through the Christian quality of being a giver, this wisdom seeks to get gain by being a getter. Instead of loving the brethren, loving your neighbor and loving your enemy in accord with the wisdom from above, this wisdom seeks expression through loving one’s self above all else. This bitter jealousy is harsh zeal directed toward the hurt of other people.
God’s kind of jealousy is not to be confused with this bitter jealousy. God is a jealous God for our benefit. This bitter jealousy comes from self-interest and self-love. Jealousy is used both ways in the Scripture. In the good sense Paul says of his friends, I rejoiced yet more because of your jealousy for me. (2 Corinthians 7:7). Of his own spirit he said, I am jealous over you with a godly jealousy. (2 Corinthians 11:2). This jealousy of Paul for their welfare made him risk his life for their benefit. How different this is from the evil sense of being jealous. where we often bite and devour one another to gain benefit for ourselves. How often our cravings for sensual joys cause us to trample over the hearts and feelings of others. It is this kind of bitter jealousy that will make a man use all his talents to take another man’s wife for his own, with no thought for the home that is destroyed, nor the man that is robbed. It is this kind of bitter jealousy that will keep church temperature boiling over and continually feed the flames of strife and division.
This bitter jealousy is also tied to faction. This green-eyed monster makes a man rob another spiritually (and sometimes materially). It hurts to be robbed. whether one is robbed of reputation, or of credit for a job well done, or of his good name, or of even the spirit of peace that should exist between Christians. The ones who are hurt usually retaliate, and strife results. Even if the animosity caused by jealousy does not break out into strife, the faction is there, simmering and boiling, ready at any moment to burst forth. It is toward the root of the trouble that James speaks. The fruit of strife is only a symptom of the cause. The jealousy and faction within the heart is the true cause. The unethical desire to promote one’s self is the ungodly wisdom. This is the faction in your heart. Self-glory is perhaps a single expression that would summarize the whole spirit spoken against. Love of self, seeking for self, promotion of one’s self, feeding the self’s appetites and revelling in one’s own sensuous pleasures is bitter jealousy in action. No wonder the Holy Spirit says through James, glory not. the negative side of self-glory is to glory not in the welfare of others, and to glory not in the Lord God and His revelation. The admonition to glory not obviously means to glory not in yourself. To God be the glory, great things He hath done, the hymnal says. I glory not save in the cross of Christ, Paul says. As Christians we rejoice and glory in the welfare of others and in the love of Jesus. How foreign to this is the self-glory against the truth! The truth probably refers to the Gospel truth, the revealed truth, or the truth just spoken through James.
James in James 3:15 refers to the ultimate source of this wisdom. There is no good in this wisdom, else it would be from above in its goodness. The evil in this wisdom pin-points its source; earthly, sensual, and devilish.
It is earthly in that it is opposed to heavenly wisdom. It is related to the wisdom which is of this world (1 Corinthians 1:20), and the earthly things of Php 3:19. Its benefits are earthly, in that they are apparent only in relation to things of this earth. They are dying benefits that are both short-lived and deceptive. They are deceptive for they are not true benefits, but apparent benefits that immediately vanish with possession. Earthly wisdom promotes a jealousy that is ever seeking, and never satisfied. It is a lust that cannot be satisfied, a hunger that cannot be fed.
It is sensual for it has as its goal the satisfaction of sensual appetites. The desire for sex, for comfort, for food, for clothing and shelter are all sensuous. Although bodily needs are essential for life on this earth, life on this earth is far more than satisfying these bodily needs. We should not live to eat, but rather eat to live. The life that has as its primary aim the satisfaction of physical pleasures is sensuous, and it is this same sensuous nature that is so closely related to bitter jealousy, and is in itself not a wisdom from above.
It is devilish (or rather, demoniacal) because it is in harmony with the evil spirits who are in service of Satan. To use knowledge for such selfish ends makes one related, at least in action, to the world of demons. The wisdom that brings forth such an action is itself demonical.
A careful study of this section seems to overwhelm one with an awareness that there is no neutral ground spiritually. Every man is in service of either God or the devil. There is not a no man’s land were a man can be safe from both the sword of the Spirit and the fiery darts of the evil one. He that is not with me is against me, and he that gathereth not with me scattereth. (Matthew 12:30).
The spirit that fills a man with smugness and satisfaction while he rests his body and revels in sensuous satisfactions at home on the Lord’s day when the saints are assembled together, is the same spirit that will fill a man with bitter jealousy over his wife’s devotion to the Lord and continual involvement with the things of God. There is no neutral wisdom. Even such non-spiritual knowledge as mathematics and science can be used to puff up oneself against godliness. The lukewarm man finds himself distasteful to God, and he also finds full devotion to God distasteful to himself. He prefers that all others be lukewarm even as he is, and he is propelled into active participation in the warfare when those very close and dear to him become fully dedicated in the Lord’s service. His true position is then made known, for he places himself on the side against those in the Lord’s service!
James clearly states the results of jealousy and faction within the heart. Confusion and vile action are the natural ends. Disturbance, disorder, and unruliness, become the order of the day when such a one comes face to face with a demand for full devotion and service to the Lord. Every action that is opposed to the good is evident, and such torturous self-destruction can be set loose even within the church itself.
James 3:17-18
WISDOM FROM ABOVE
Text 3:17-18
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 them that make peace.
Queries
What is the source of this wisdom from above? (see James 1:17)
Why do you think the text gives special emphasis to the fact that the purity of this wisdom comes before the peace?
How much peace could one have without the purity of wisdom from above?
Do you think it would be wise to compromise doctrine for the sake of peace? Why so or why not?
How many characteristics does this wisdom from above have? (count them).
Compare this number with the number of fruits of the Spirit listed in Galatians 5:22 ff, and the number of Christian graces listed in 2 Peter 1:5-9.
Do you think the purity is first above just peace, or above all the other qualities listed?
What does the word pure mean?
Define each of the qualities counted in question 263.
Is the fruit of righteousness of Jas 3:18 a part of the description of the wisdom, or is it another thought? How can you tell?
James 3:18 is an enlargement of one of the qualities of wisdom. Which one?
Why all this emphasis upon peace if purity is really the most important?
Does James 3:18 indicate that the fruit of righteousness may be sown in something other than peace? How could the fruit of righteousness be sown in strife?
How can one make peace?
How does this section of Scripture apply especially to the elders of the church?
Paraphrases
A. James 3:17
The good wisdom from God is first of all faultless, but a man who has it also seeks peace through kindness and is quick to be corrected. Like God, he shows mercy and the fruits of the Spirit are evident in his life; which is constant and unchanging, and true to the core.
And he is able to witness righteousness in peace, because he is a man who seeks peace.
B.*James 3:17
But the wisdom that comes from heaven is first of all pure and full of quiet gentleness. Then it is peace-loving and courteous. It allows discussion and is willing to yield to others; it is full of mercy and good deeds. It is wholehearted and straightforward and sincere.
And those who are peacemakers will plant seeds of peace and reap a harvest of goodness.
Summary
God’s wisdom in the Christian must seek purity, and this is followed with the Christian graces and fruits with a sincere desire for peace.
Comment
The wisdom that is from above is contrasted with the wisdom that is earthly, sensual and devilish. This true wisdom that is a gift from God (James 1:5), and that always cometh down from the Father of lights, (James 1:17), is here described with seven characteristics.
It is interesting to note that there are seven fruits of the spirit (Galatians 5:22 ff), that there are seven Christian graces (2 Peter 1:5-9), and now seven qualities of the wisdom from above are noted. Some commentators see in this tendency to group items in numbers of seven within the Bible (days of the week, etc.) as making or revealing a particularly holy or perfect quality to the number. This is nowhere stated or even implied. We might also note that there are nine special spiritual gifts, listed in 1 Corinthians 13:4-7. Likewise, others feel there is something especially holy about the number three. There are three parts to man (so they say); body, mind, soul; or body, soul and spirit. There are the Father, Christ and the Holy Spirit. But why should three be chosen instead of two, we may ask. There is the outer man and there is the inner man. There is God and there is the devil. There is good and there is evil. There is worldliness and spirituality. There is a fleshly nature and a spiritual nature. There is light and there is darkness.
Since the Bible itself does not call any particular number as being more holy or complete than the other numbers, it might be the more reasonable conclusion to put no particular significance to the number seven, (or two or three, for that matter)! To do so would be to ignore the fact that the Bible is its own best commentary. It is poor hermeneutics to seek and find meanings not intended by the original author, or not clear within the text. This wisdom from above is clearly the one that James recommends, even though it is understood from this text without being specifically stated. Original meanings of the author are not always specifically stated. They may be implied by statements, or (more commonly) implied by the context. The more forceful expression seems to be as James has here accomplished: to be content with the explanation and to leave the admonition to the reader. And now let us look at the seven qualities of wisdom from above:
(1) It is first pure. Purity has the significance of being without contamination. To be unmixed with evil qualities is to be Godlike. The clean, or holy, moral inward attitude, is that Christ-like perfection toward which the Christian aims. Wisdom, too, can have this quality. Such wisdom would be unmixed with worldly, sensuous, or devilish wisdom. It would take into account all knowledge from God, and discount knowledge contrary to God’s revelation. It would be motivated by God’s kind of selfless love rather than man’s kind of self-love. It would be wisdom that seeks not its own, is not puffed up.
What about this wisdom is to be pure? All about it! Whether motivation that drives it, or knowledge that feeds it, or its very source. Its motivation is to be God’s kind of love (agape). Its knowledge is just as obviously to be that revealed knowledge from God. Partial knowledge that comes from man’s limited vision is often put in contrast with revealed knowledge. Descriptive sciences can never be as complete nor flawless as that knowledge that is revealed by the author of all that is. Although the Bible may contradict science (man’s description of what he thinks he sees), God’s revelation never contradicts existence! There is no disharmony between what God said and what God did in creation. Man’s eyes, ears, and test tubes are entirely inadequate to discover all, and even correctly interpret what they do discover, of the things that God made. Wisdom that is pure, is wisdom built upon knowledge of revelation. Knowledge of science, no matter how thorough, would be entirely inadequate for such wisdom. This is the reason that Bible training is more important for a wise life than training in the liberal arts and sciences.
The peace is desirable, but never to be desired above purity. To be quick to receive correction is also admirable and a part of Godly wisdom; but never must this correction contaminate the purity of the saint or of his life. Wisdom from above is first pure! Purity is never to be sacrificed, even if all the other qualities must be sacrificed in its place!
(2) Wisdom from above is peacable. The desire for harmony and unity leaves no room for pleasure in division. Contention is to be avoided where it is possible with the preservation of purity. The peace of Christ is to arbitrate your hearts (Colossians 3:15) and to be the determining factor in all issues that do not tamper with the purity.
The Christian warfare is directed not against members of our own army. Soldiers fight and die side by side facing a common enemy. When the saints of God turn upon one another to bite and devour one another they act completely out of harmony with God’s wisdom and throw the camp of God into bitter confusion. The devil, though in the end to be destroyed, does win temporary battles and overthrow pockets of Christian soldiers that have not the wisdom to seek peace within their own camps. After stating that wisdom is first in importance of the characteristics of Godly wisdom, peace is listed secondly. Whether or not the order after the word purity is with a meaningful purpose may not be determined, but certainly few will deny the damage caused because peace is not sought. Like bantam roosters in their arrogance of self-love, those who love not peace spend their time looking for a fight. With chips on their shoulders they peck from brother to brother until they find someone who will take up the challenge. Then after weeks of furious activity and a flurry of feathers, the victor cries, I won, I won in the midst of the shambled wreckage of a destroyed church. The sweet taste of victory of personal pride is swallowed up by a greater victory, for the devil won the battle! (3) Godly wisdom is gentle, or reasonable and gracious. The gentle spirit does not demand that which would bring harm or hurt to his neighbor, even if ones-’ own right must be forfeited. Gentleness speaks of the manner in which one saint touches the heart and life of another person, whereas peace speaks of the inner desire for harmony. The two are related.
Paul speaks of this desire not to bring hurt as the gentleness of Christ, in 2 Corinthians 10:1. It is this gentle spirit that brings one to turn the other cheek rather than retaliating. This is true whether our activity had to do with other saints, or with non-Christians. Tough but O, so gentle should be the make-up of the child of the King. Tough when it comes to purity of doctrine and life, but gentle when it comes to bringing hurt to others. Our desire should be to hang on to Christ like a bulldog, but to love our neighbor like a kitten; but at all cost, hang on to Christ.
(4) Easy to be entreated is also descriptive of him who has Godly wisdom. This is the characteristic of being compliant, or obedient. Easily to be persuaded (except away from matters of purity), the Christian is himself a teachable person. Far from being dogmatic and unyielding, he is ready to learn, even from his pupils. The wise man says, Let us sit together and learn from the Word of God. While the foolish (worldly wise) person says, I-’m right, and you-’re wrong. There’s no purpose in looking it up in the Word of God. I-’ve read it many times! It is good human relations to admit the possibility of error rather than being absolute in one’s knowledge and decision in all matters. The man who knows so much he is unwilling to learn more is losing knowledge. If one is not willing to grow in knowledge and understanding, then he will lose that which he has, as well as lose those whom he would teach. One of the dangers in dealing constantly with those who are being taught is to grow stale and lose the learning spirit. The positive arrogance of a teacher who is no longer easily entreated will spoil his personal work. The person who spends a lifetime in the classroom situation needs the earnest prayers of his fellow Christians lest in the midst of teaching he find a rut and lose his learning spirit. (And cannot this also happen in the arm chair of the living room?) (5) The truly wise man is full of mercy and good fruits. The mercy and compassion of Jesus are the subject of much Biblical teaching. We cannot expect forgiveness unless we, too, have the forgiving spirit. The merciful are blessed of God to the extent they shall find mercy.
Deeds of charity toward the poor and the sick are often associated with this mercy. (See James 2:13; Luke 10:37). The poor in spirit and the sick in heart could also be included in this love of those in need; mercy is associated with both compassion and forgiveness. Christians have a wonderful opportunity to express mercy when others who have treated them in an evil or harsh fashion come for repentance and forgiveness. The unmerciful may demand and eye for an eye and a tooth for a tooth, but the merciful spirit of the saint is to forgive even seventy times seven. And is not this the mercy we seek through Christ?
Being filled with good fruits immediately reminds one of the fruit of the Spirit in Galatians 5:22-23. These fruits of the Spirit are all spiritual qualities within the saint that can be observed by others around him. Immediately after stating these fruits of the Spirit Paul says If we live by the Spirit, by the Spirit let us also walk. Galatians 5:25.
Thus the good fruits, even if they allude to the fruit of the Spirit, have to do with the effects of being filled with Godly wisdom. The produce, or effects, is the meaning of fruits. The deeds and acts that are manifest to others are good, rather than evil. Note that mercy and good fruits are to fill the saint of God. Full of has the idea that the person’s life and character are overflowing constantly with the particular quality mentioned. The idea expressed is to have full measure (metaphorically, of course, for the author is referring to spiritual qualities rather than measurable material substance). A person may be filled with evil things, thus having a full measure of hypocrisy (Matt. 28:38), or of envy, murder, strife, deceit, and malignity (Romans 1:29); or adultery as in 2 Peter 2:14. For a person to have a full measure of these evil things might imply that there is no room left for a measure of the finer virtues, and the fruits of the Spirit are crowned from the life.
In the same way, to be full of mercy and good fruits might imply there is no room left for a measure of evil fruits. The best way to overcome evil is to so fill one’s life with the finer things that there is no room for the evil. Thus one who fills his life with mercy finds that he has in the process overcome the temptations to bitter jealousy and strife. And one who has filled his life with good fruits has found that in the process the evil things have been crowded out. The idle hours are usually hours of temptation for the Christian.
(6) Without variance, or without doubtfulness in action, is the opposite from the doubleminded man described in James 1:8 who is unstable in all his ways. The Godly wise person has no discord for he has no uncertainty or partiality that would lead him to vacillate. His action is consistent for he has but one mind; the mind of Christ. The teacher who is not consistently noble and righteous in both his attitude and his deeds, will soon lose the respect of his pupils. The teacher who has variance is one who is cut apart or divided in two. This division within himself gives him an unstable character and vacillating deeds.
(7) Too many Christians are just play acting, is the way a Jamaica preacher states the quality of hypocisy. It is a very good expression for the original word refers to the acting of the stageplayer (from a word meaning to answer, because stage-actors answer one another in dialogue). The word is sometimes translated without dissimulation in 2 Corinthians 6:6; 1 Peter 1:22; Romans 12:9; (R.V.), or translated unfeigned (A.V.).
This discrepancy between what a person says and what he thinks; or between evil intentions and pretended good deeds, is soon discovered; or if not discovered, it is sensed. Hidden purposes and selfish motives are often covered up with a display of Christ-like purposes and pseudo affections. This is a quality naturally hated by all men, for it has the significance of sweet-tasting poison, or a skin-deep loveliness deliberately used to cover up a horrible ugliness. In other people we admire the quality of honesty, and are ready to take at face value one whom we believe to be open and above board. But in our own selves we must fight the temptation to gloss over petty and selfish motives with a pretended righteousness rather than changing the motives themselves. Love of self coupled with a desire to be thought righteous leads to such a temptation. And the desire to be thought righteous may come from noble or innoble tendencies. One may desire the righteous reputation for political, personal, or monetary reasons; or he may have the desire for a Christian reputation out of a sense of obligation and recognition of right. In other words, his desire for a noble front may spring from a conscience that is partially satisfied in the reputation alone. The saint should understand, however, that this partial satisfaction of the conscience is also a partial deadening of the conscience; and that in this play acting method of overcoming his awareness of a continued attitude of selfishness he is quenching the Spirit within him, and becoming habitual and automatic in the devil’s fine art of deceit.
One may reason, I will not be deceitful. I hate hypocrisy, so I will lay bare my divisive and bitterly jealous heart. Then, proud of his lack of hypocrisy, he bowls his way through the hearts and lives of others about him, laying waste the church of the living God and sowing seeds of division in his arrogance. This action may overcome the hypocrisy, but does not overcome the sin. There is no peace, for the seed has been sown in anger and bitterness, and anger and bitterness are reaped at harvest-time. And the fruit of righteousness is sown in peace for them that make peace, James 3:18.
If any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him. Thank you, Lord, for showing the way in James 3:13-18!