James 3:13-18 Wisdom of God
or Earthly Wisdom?
It is through wisdom that we achieve perfection. Here and again
in James 4:1-10, wisdom is James focus. But it is clear that not
just any wisdom will do. For James wisdom, like works, is a black
and white issue. Here we see that wisdom from above is not the same
as the wisdom of the world. One is pure, the other is not. You can
try to follow both, or you can follow only God’s way, but
only those who focus single-mindedly on God’s way are doing
what is right.
If James 3:9 is the beginning of a discourse on a problem of unqualified
leaders speaking out to the congregation (Moo
149), then verse 13 is a direct challenge to those teachers.
Show by your good life that your works are done with gentleness
born of wisdom. Surely this is an attack on those who are cursing
others in the congregation in verses 9 and 10. The challenge is
similar to that in James 2:18 Show me your faith apart from
your works, and I by my works will show you my faith. To prove
your place as a teacher, prove your wisdom is of God; show your
gentleness. It is our actions that prove our single-minded focus
on God’s way.
Those whose actions show bitter envy and selfish ambition
are trying to live both in God’s world and the earthly world
at the same time. The phrase selfish ambition is related
to rivalry, particularly in a political sense. James is
now commenting on a struggle between two political leaders in the
congregation (Wall 183). His approach is to avoid the differences
in theology between the leaders, and to focus on the sociological
implications for the congregation. Disorder and wickedness of
every kind are the results he sees. It is the resulting disorder
that proves who is wrong, rather than extensive theological debate
(Wall 186). James uses the word akatastatos again in 3:16—implying
instability, restlessness, and its connection
to the double-minded (Moo 174) from verses 1:8 and 3:8.
If the consequences of double-mindedness is wickedness of every
kind, the wisdom from above can be seen by its fruits. Wall
describes the list as “a catalogue of well-known virtues that
describes the characteristics of speech formed by divine wisdom”
(Wall
187). This listing is similar to the fruits of the spirit
in Galatians 5:22-23:
By contrast, the fruit of the Spirit is love, joy, peace,
patience, kindness, generosity, faithfulness, gentleness, and
self-control.
The Galatians text does not provide the same list, and
does not imply that James or Paul knew of each other’s letters.
But we see that the image of humility, peaceableness
and upright behavior (Moo 175) are the marks of Christian
living. Both James and Paul are concerned with how we live out our
lives as Christians.
For James the benefit of single-minded focus on the wisdom from
above is purity. James use of peaceable, gentle,
and willing to yield seem to be directly in contrast to
the controversy between the two teachers. To be full of mercy
and good fruit links this text to the care of widows and
concern for the poor found throughout James. Impartiality
and sincerity again are words that could describe an honest
political campaign. Verse 18 then is the consequence of God’s
wisdom and calls to mind Jesus’s words: Blessed are the
peacemakers for they shall be called sons of God (Matt 5:9).
Douglas J. Moo, The Letter of James in The Pillar
New Testament Commentary, DA Carson, general editor. (Grand
Rapids, Michigan: William B. Eerdmans Publishing Company, 2000).
Elsa Tamez, The Scandalous Message of James: Faith Without
Works Is Dead. John Eagleson, translator. With Study Guide
by Pamela Sparr. (New York: Crossroad Publishing Company, 2002).
Robert W. Wall, Community of the Wise: The Letter of James
(Valley Forge, PA: Trinity Press International, 1997).
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