08. A Lesson on Wisdom

Sermons on James 2009

James 3:13-18

Introduction

As we already know, James often writes about the practical nature of Christianity. Instead of speaking in purely theoretical terms, James takes his doctrine and makes straight-forward, real-life application. In the first chapter, for example, James writes about trials. He tells his readers why trials come, but he also explains how we are to react to trials—and that is the practical part of his exhortation. Following that, James talks about temptation. Again, he gets right to the point and tells us that we are the source of our temptation. We are tempted by our own flesh as we go about our business each day. This is not a matter for theological speculation, according to James; it is a matter of living. How are we going to live rightly before God if we don’t even know where temptation comes from? Once again, therefore, he deals with the practical side of our faith.

Then, in the same chapter, James tells us that we need to be careful about speaking too much. We need to show our faith more than we talk about our faith. As we move into the second chapter, James talks about the sin of favoritism. He concentrates on how we respond to our circumstances and the circumstances of others. He addresses an issue that is frequently observed among believers; the issue is the unequal manner in which we sometimes treat one another. And, in the latter portion of the second chapter, James writes about the relationship between faith and works. He bluntly declares that if we do not live like believers, then we cannot claim to be believers. A profession of faith is worthless, James states, without verifiable, practical evidence.

In the third chapter, James speaks again of the tongue. He leads us to consider the threatening nature of the tongue so that we will learn to guard our mouths. Our theology may be correct, but if our tongues are uncontrolled, then what we know means little. So, once again, the practical expression of our faith is what is important to James. And this theme continues in our next passage, which is 3:13-18. This time, James talks about wisdom; and in typical style James shows how wisdom is not detached from practical expression. He teaches that true wisdom shows itself in behavior. Therefore, we’ll call this passage “A Lesson on Wisdom.”

As we consider what James has to say, I’ll note three points. First, in v. 13, we have the connection between wisdom and behavior. Second, in vv. 14-16, we have the character of earthly wisdom. And, third, in vv. 17, 18, we have the character of heavenly wisdom. Before I proceed, I want to explain what James means by the term “wisdom.”

Biblically speaking, wisdom is the ability to apply knowledge correctly; it may be thought of as the “style” of your life. The wise person is the one who lives according to what God has revealed to us in His word; the wise person is the one who reflects God’s character and God’s righteousness in his daily life. Wisdom is not just knowledge; it is the ability to apply knowledge or the ability to use knowledge as God intends. Therefore, when James speaks of wisdom, he is speaking of the manner in which we live or the manner in which we apply what God has revealed to us.

01. The Connection Between Wisdom and Behavior (v. 13)

As James begins, he makes an important and necessary connection between wisdom and conduct. As I just observed, this is James’ trademark. He quickly establishes the relationship between what is believed and how one lives. Therefore, in this case, James asks a question:

13 Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.

One thing that we really should appreciate when we read this epistle is the writer’s ability to get straight to the point. Think back over what we have already covered in our study of this epistle. Remember all those questions James put forth as he explained those various subjects: Do you struggle with understanding trials when they come upon you? Do you know the true source of your temptations? Are you aware of the threat that exists when you do not keep guard over your speech? Have you been guilty of responding to someone based on non-essential elements? Do you see that all-important connection between faith and good works? And, then, we have this latest question: “Who among you is wise and understanding?”

What a great question! It’s a great question because Christians are supposed to be wise and understanding, but they are not supposed to be boastful about their wisdom and understanding. James poses a question that should not be answered verbally, but which should cause every believer to think seriously about these topics—wisdom and understanding.

If you ask yourself, “Am I wise and understanding?,” you’re likely to think, “I believe that I am wise and understanding. I certainly try to be wise and understanding.” Typically, after asking the question, James continues and answers it. Rather than leave us strictly on our own to mull over this issue, James gives a detailed answer so that we do not miss the correct response—that is, the Biblical response—to what has been posed.

James says something else and what he says grabs our attention immediately. Just when we are thinking to ourselves that we are wise and understanding, at least most of the time, James adds: “Let him show by his good behavior his deeds in the gentleness of wisdom.” Let the one who thinks he is wise and understanding prove that he is wise and understanding and let him prove it by his life. This is exactly what we find throughout the Word of God; we don’t rely on our assumptions or our declarations when it comes to conformity to God’s holy standard. The infallible test for the character of our faith is our behavior—that is, how we treat others, how we react to adversity, and so on. Everyone knows that it takes little effort to say you are a seasoned believer; and everyone knows that the real challenge comes when you have to prove your words by actually practicing what you have so quickly declared.

Don’t bother saying that you are wise and understanding, James declares, show that you are wise and understanding by the manner of your life. This is what James has been saying all through this epistle, so this should not surprise us at all. As I said, this is a common refrain found in the Bible. Doing is frequently held up as more significant than talking; actually wrestling with a trial tells a lot more about a man than hearing him say how he would handle the situation.

Talk about spiritual achievement without observable evidence of spiritual achievement is of very little value, according to James. This is because he understands the nature of the gospel and the nature of true faith. The gospel that we believe includes a morality that we are supposed to express. You cannot believe the gospel and remain unaffected in terms of how you live. This is the truth behind all of James’ emphasis on the practical side of Christianity.

As he begins this short lesson on wisdom, therefore, he makes the necessary and natural connection between faith and life, between profession and evidence, between declaration and demonstration. If you are wise and understanding, James teaches, then your life will show it and that is where attention should be directed—not to your claim of wisdom, but to your manifestation of wisdom in your daily routine.

All of this brings us to an important observation: The nature of this world is such that there will always be two ways of thinking and two ways of acting. There is God’s way, revealed in His Word, and there is the way that comes naturally to fallen man. Knowing this, James next describes the two kinds of wisdom that exist: earthly or heavenly. He already has stated that wisdom is more than a mental state; wisdom affects the way we live. Therefore, being practical, as James always is, he sets before us two kinds of applied wisdom.

He has identified, of course, which wisdom is to be chosen—“let him show by his good behavior his deeds in the gentleness of wisdom.” But now, James is going to be more specific and contrast the wisdom that motivates man in his fallen condition with the wisdom that motivates man in the state of grace. James presents the character of earthly or fallen wisdom and then, the character of heavenly or Godly wisdom.

02. The Character of Earthly Wisdom (vv. 14-16)

14 But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth. 15 This wisdom is not that which comes down from above, but is earthly, natural, demonic. 16 For where jealousy and selfish ambition exist, there is disorder and every evil thing.

When you read verses like this, do you ever wonder why the writer speaks so forcefully? James is writing to brothers and sisters in the Lord and he sounds as if they have some kind of very serious problem. But they all love the Savior, don’t they? And they have all confessed their sins, haven’t they? They are all trying to live God honoring lives—isn’t that true? Why, then, speak to them in such terms? Why imply that some are exhibiting wisdom that isn’t from God, but has its origin in the fallen realm? Is James exaggerating for effect?

No, that’s not the answer. The answer is that these kinds of hard hitting statements are found in the Bible because only the Bible, only the Word that God has given us, truly portrays the environment in which we are living. No other source of instruction is honest; no other source exposes this place for what it is; no other source tells the truth about this world—that it has been ruined and corrupted and robbed of its beauty by sin. No other source to which we might turn tells us the truth about ourselves. Thank God that He has given us a trustworthy assessment of this world and our character. Otherwise, we would remain ignorant of holiness and confession and sin and forgiveness and eternal life.

If you want to take comfort in those good things, those truths that fill us with hope and gladness, we first have to face the awful truth about what sin has done to this world and to us. That is why James speaks so strongly even though he’s addressing believers in the gospel and people who love the Lord. In truth, some of them were practicing a wisdom not of God, but of demons.

As I’ve already observed, James is very concerned with the practical side of religion. He measures a man by the man’s behavior. The profession that a man might make with his mouth is only as good as what can be seen in his life, according to James. In James’ theology, this is a reliable method of determining the reality of a profession of faith. If you say that you are a man of spiritual maturity, but then have a life filled with signs of spiritual immaturity or even a lack of spiritual life altogether, then there is a problem, James teaches. Having made that inevitable connection between wisdom and conduct, therefore, he easily moves to this section where a particular kind of conduct reveals which wisdom is in operation.

James starts with an internal inspection. Where there is “bitter jealousy and selfish ambition” in the heart of a man, there is a lack of the kind of wisdom that James has already commended. And the man who claims to possess wisdom, the man who claims that he is “wise and understanding,” but who has these characteristics in his heart, simply is contradicting truth, James says. The phrase “bitter jealousy” comes from two words (zelon pikron) that convey a sense of intense or harsh zeal. And “selfish ambition” comes from a term (eritheia) that refers to the characteristic of putting oneself forward or seeking only that which benefits oneself.

Already, in v. 13, James has indicated that these traits are the opposite of that which would characterize a man of true wisdom and understanding. A man of true wisdom, as just stated, is not a man marked by a consuming jealousy toward others or by a self-serving, self-promoting manner. On the contrary, he is a man marked by “good behavior” and gentleness. The implication is that good behavior and gentleness do not come from a heart that is possessed by jealousy and selfish ambition. You cannot exhibit the marks of Godly wisdom and have a heart consumed with jealousy and selfish ambition.

James makes his point unmistakably in the next verse: “This wisdom is not that which comes from above…” Understanding that wisdom is the ability to apply knowledge rightly, as I mentioned in the beginning, we can see what James is saying. The wisdom that is “from above,” that is, Godly wisdom, does not lead a man to be self-centered, which is what those phrases “bitter jealousy and self ambition” imply. That kind of man is concerned only for himself and not for others; but the wisdom that God gives, the instruction that God provides in His Word tells us that we are to be just the opposite. We are to forget about self and concentrate on being servants to one another.

The truly wise man will not be filled with jealousy toward others and he will not be driven by self-serving ambition so that he gets the most out of this life for himself while doing little or nothing for others. The truly wise man will be a servant, not one to be served. Notice what James adds about the kind of wisdom that is marked by jealousy and selfish ambition: It is “earthly, natural, demonic.” It’s not just that jealousy and selfish ambition are regrettable characteristics in a person; they are horrible characteristics in a person. They are marks of everything ungodly, everything opposed to truth, everything opposed to righteousness, everything opposed to Christ-likeness.

These characteristics are “earthly” because they belong to this corrupted world; they are “natural” because they are found in the heart of fallen man and must be eradicated by the supernatural intervention of God’s Spirit; and they are “demonic” because they are the same characteristics that are found in the devil.

If you take even a brief moment to consider what James says, you have to conclude that he is addressing an extremely serious matter. This is not a minor issue with James. He’s talking about how your life is characterized. He’s talking about what motivates you, he’s talking about how you express the faith you profess. James is talking about how true Christianity looks when it is displayed in this world in your life and in your home.

If you are a person who worries more about self than others, then that is going to show up in your lifestyle and that is where we see what kind of wisdom you have. If your life is driven by the desire to protect yourself and promote yourself and provide for yourself only, then you are exhibiting the wisdom of this world, not the wisdom of God.

As we would expect by this point, the consequences of living according to earthly wisdom are most severe. Therefore, James adds that the characteristics of earthly wisdom bring only “disorder and every evil thing.” (v. 16) The fruit of wisdom reveals the character of wisdom. Wisdom, or a life philosophy, that is dominated by self-promotion and self-interest can only produce chaos because it has no room for others and only wants to take, never give; it only wants to gain more and never lose anything.

This clearly is not like Christ who gave Himself for us and so this kind of wisdom, this kind of living is not for us. This is a wonderful truth that we need to emphasize. We are Christ’s people and that truth really means something. James wants us to know that we don’t live as he describes in vv. 14 and 15. We aren’t people who constantly worry about getting ahead and constantly worry about protecting ourselves so that we are not inconvenienced or called upon to give help to another.

We cannot behave like that and be bound to the Savior. That kind of conduct is contrary to what Jesus did for us; it is contrary to the gospel. James is writing to those who professed faith in Christ, as I noted before; therefore, he is strongly admonishing them to live according to their identity. They are Christians and that designation carries with it the weighty responsibility of living as Christ lived, and it carries with it the greatest of all joys—which is to live as Christ lived. If you belong to Him, you are representing Him in the fallen world; in a sense, when others observe your life, they are observing Christ. From this perspective, we should have no trouble understanding the exhortations of James.

03. The Character of Heavenly Wisdom (vv. 17, 18)

How do we live if we don’t live as jealous and selfishly ambitious people? How are believers characterized if not by that which characterizes everyone else on this earth? How are we different? How is our life distinguished from the lives of those around us? James tells us now as he describes another kind of wisdom, another philosophy for living, another approach to using the knowledge that God has given us:

17 But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. 18 And the seed whose fruit is righteousness is sown in peace by those who make peace.

What powerful words! They are so out of place in a world ravaged by sin, but that is what makes them so powerful and so inspiring. In Christ, we are actually able to live in the manner James describes. James provides a deliberate and unmistakable contrast when he writes: “But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy.” (v. 17) The wisdom from above is set against the wisdom that is “earthly, natural, demonic.”

The wisdom from above is God’s wisdom, it is life lived as He intends, it is life lived in light of Christ’s work of atonement by which we are freed from the dominion of this fallen world system so that we can behave according to the knowledge given to us in the Word. If you want to know what your life should look like, here it is. James tells us precisely what should be seen in our lives, day by day, year by year, as we spend the time God has given us on this earth.

The only way to deal with what James says here is to take what he says just as he says it. James speaks plainly throughout this letter, as I noted before. He doesn’t simply urge a certain kind of behavior using veiled terms or imprecise language. If you want to know what heaven’s wisdom displayed on this earth looks like, James tells you. Heavenly wisdom, the kind of life philosophy that is to be found among God’s people is first “pure.” This term, agnos, means “without intent to do wrong, innocent, blameless, harmless.” Those characterized by Godly wisdom will live lives marked by innocence and righteous intentions. No selfishness, no self-promotion, no ignoring or bending of the truth—this is life lived in a pure manner.

A pure existence is marked by all the heavenly traits manifested by Christ—just think about that. Jesus gave without taking, He loved when He was not loved in return, He set aside His life so that we might have life, He delivered us from Satan’s snare by allowing Himself to be taken. Take those traits and apply them in your life. Rise each day and recommit to living as Christ lived; pray for the strength and the discernment to manifest purity in all that you do and then you will be living a life truly worthy of the Savior’s pleasure and blessing.

Further, James writes, the wisdom from above, the wisdom that is supposed to characterize us, is “peaceable” (eirenikos). This word means “peace loving.” This, notice, is the opposite of the “disorder and every evil thing” that are produced by earthly wisdom. You cannot be a lover of peace if you routinely stir up strife. You cannot be a lover of peace if you deliberately bring commotion into someone’s life. You cannot be a lover of peace if you cause offense lightly or take offense quickly. Do you see that beauty of this exhortation? Live in a peaceable manner and your life will be a true blessing to others. That is an amazing notion—to be known as one who seeks resolution, who seeks to avoid strife, who seeks to cover the missteps of others. There is so much each of could do if we would simply try.

God’s wisdom also is “gentle” (epieikes). This term means “fair, mild, gentle, patient.” Christ’s people should be marked by such things as they live and interact with one another and with the world. Gentleness appropriately shown is not unmanly or evidence of weakness. Gentleness is Christ-likeness. And God’s wisdom is “reasonable” (eupeithes). This word means “compliant, easily persuaded, congenial.” The person with this characteristic is easy to get along with; this person is not grouchy or surly; this person is pleasant. James doesn’t mean you are to be easily fooled or poorly equipped in doctrinal matters. He means that you should be calm and cordial. Again, think of the good that would come if we were “reasonable” people, as James describes. There are no explosive outbursts or regrettable displays of a lack of self control when we are living in a “reasonable” manner. We aren’t easily riled, we aren’t easily discouraged, but we remain steady—steady in living honorable, steady in dealing with challenges, steady in sharing the faith with those who are struggling.

James adds that God’s wisdom is “full of mercy and good fruit.” Here, again, we are confronted by James’ dominant theme that true faith must be exhibited; true faith will express itself in our conduct. Moreover, James says that the wisdom from above is “unwavering” (adiakritos). This is a magnificent term. It means “without vagueness, without ambiguity, without uncertainty, unshakeable.” The person who is “unwavering” is the person whose word can be trusted, whose pledge can be counted on, whose vow is firm, and whose life is a picture of stability.

And, finally, James writes that Godly wisdom is “without hypocrisy.” This is the whole point he’s been making throughout this letter. Saying you are something that you are not is hypocrisy. Claiming to have faith while living as if you have no faith is hypocrisy. Contradicting your verbal assertions by your conduct is hypocrisy. Heavenly wisdom, therefore, has no room for hypocrisy. We are to be people who live up to our professions of faith and our professions of love for God and love for Christ.

Peace is a significant concept for James. Peace means that life is being lived in harmony with the principles of God’s revelation. James closes with an observation—once again referring to peace (v. 18). His observation is that those who are peacemakers sow the seed of righteousness. Peace is the context in which righteousness increases. Peace is the environment in which holiness flourishes. This world is hostile to peace and this world is much more likely to be a place of chaos and disruption. The Christian has an uphill battle facing him throughout his life. He must, if he is to be true to Christ and true to the wisdom of God, live in a manner opposite the tendencies and influences of this fallen system. Making peace and producing righteousness in this world are no small accomplishments; but those characteristics can be established in the lives of those who practice the wisdom from above.

Conclusion

In conclusion, let me make an observation: Everyone will be marked by some type of wisdom. Everyone will be characterized by one of two moralities, or one of two philosophies for life. James has focused on this truth in these few verses. He has put before you two choices: you can live according to the wisdom of this world or you can live according to the wisdom from above, which is God’s wisdom. And James has not left us without a clear explanation of these two approaches to life. As he usually does in this letter, he tells us exactly what constitutes the way of God and the way of Christ. So, let’s spend a few minutes going over what James writes.

James began with that revealing question: “Who among you is wise and understanding?” I want us to do more than just read that question; I want us to hear it asked of us this morning. So, I ask this congregation: Who among you is wise and understanding? Who among you has wisdom? Who among you is living as God intends? Who among you is demonstrating in practice what you are declaring in word? That is the point, isn’t it? That’s the point James makes in this passage. The real issue here is the compatibility between what we say we are as believers and what we show we are as those who live in this world.

The quickest way for us to determine where we stand and the quickest way for us to see where we need improvement is to return to James’ list of characteristics of the wisdom from above. First, James said that our lives are to be pure. You’ll recall that this word means “innocent and blameless.” Is this how people would describe you? When they observe your life, when they see how you interact with others in the church and in your family, would they say that you are innocent and blameless?

To live according to the implications of this first term means that we are not putting up a front, so to speak. Instead, we really practice from our hearts all that we profess to be as followers of Christ.

Second, James says that the wisdom from above is “peaceable.” Are you a peace-loving person? Is that evident in the way you handle situations? If you are living by God’s wisdom, then your life will show that you are a person who seeks to make and keep peace rather than a person who “puts on the gloves” and comes out swinging at the slightest provocation.

Many problems in the Church could be avoided or greatly minimized if Christians would simply pursue peace. That might mean that you will have to endure a wrong now and then; it might mean that you will have to bite your tongue on occasion. Being a peace-loving person is not an easy quality to develop because of the nature of this world; there is much to disrupt the pursuit of peace. Nevertheless, this is a quality that Scripture says should be observed in our lives.

Third, James says that God’s wisdom is “gentle,” meaning “fair, mild, patient.” This, too, is a quality that is not easy to develop because of our fallen natures. We are not only battling against our own flesh, which puts up considerable resistance to any trait that mimics Christ, but we are also in conflict with the sinful tendencies of everyone we encounter.

To be gentle requires you to be self-controlled and willing to listen more than you speak, and willing to go the extra mile with someone who is being difficult. To be gentle doesn’t mean that you never speak your mind, it only means that you speak your mind in a controlled fashion and in a manner that makes it easy to be heard.

James’ description of gentleness does not apply to your mind, but to your mannerisms. He’s not saying that you should have a mushy mind or a lazy intellect; he’s saying that you should have a kind demeanor. As a matter of fact, a well-equipped mind, coupled with a calm demeanor can be an extremely effective combination when it comes to analyzing and resolving spiritual conflicts, So, how do you compare to this aspect of Godly wisdom?

Fourth, James says we should have the characteristic of “reasonableness.” Remember, this term means “compliant, easily persuaded, congenial.” This quality means that you are levelheaded or sensible. You don’t make outrageous demands on others, demands that arise from the heat of the moment. You don’t set impossible standards for others.

This attribute of wisdom does not mean that you are a “push over,” it means that you can be talked to and you can be counted on to discuss an issue calmly and openly. Is this a description of your mind? Are you able to talk to others, even concerning points of disagreement, without becoming angry or abusive? This is not an easy quality to develop—I’ll certainly admit that. Disagreement at any level is always going to represent a threat to peace and unity in the body. The key is how disagreements are handled by each of us.

James says more, of course, but I think we get his point. We are supposed to imitate God as we live out our days. So, a life that is governed by God’s wisdom, God’s way of thinking and acting, will be marked by an abundance of mercy toward others and an abundance of all kinds of good works. The person who lives according to God’s wisdom is going to be a person whose life, at every turn, reflects Christ—and that is our calling in this life. The person described by James is going to be known for Christ-likeness; this person is going to stand out as a man or woman of maturity and dedication.

There are many things in the Christian life by which we can be distinguished, but there is only one thing that Scripture commends as the ultimate distinguishing characteristics and that is to be like Christ. If you take the qualities that James lists in this passage, you’ll see that each one was perfectly illustrated in the Savior. He is our model, He was heaven’s wisdom on earth. And exhibiting all these traits in perfection, Jesus accomplished the ultimate good work, which was our salvation.

Had Christ not been perfect in each of these categories identified by James, He could not have endured and pursued and achieved all that He did. If your life is going to amount to anything of true worth this side of heaven, no matter which aspect of living you have in mind, you will have to follow the example of our Savior.

There is no getting around this fact; there is no substitute you can provide for being gentle, like Christ; there is no alternative you can put forth for seeking purity; there is no option that is just as good in God’s eyes as being a lover of peace. Reasonableness, mercy, bearing good fruit, being stable—all those traits James gives us are mandatory, they are not simply recommendations. Please listen to the Scriptures. Please take this exhortation seriously. To live like Christ, is to live as James describes—no alternatives, no substitutions, no bargaining.

Let’s pray.

Hymn for Communion.

The observance of the Lord’s Supper.

This is our opportunity to consider in all seriousness what James has written. The fact that you are about to receive these elements means you are one of Christ’s people; you are bound to Him; you have that tremendous calling, therefore, to stand firm in this fallen world while showing forth all those characteristics first demonstrated by our Savior. The elements remind us of what Jesus did, but they also declare to us that we are presently seated before Him, as it were, and He has extended to us the privilege of a few brief moments in spiritual communion with Him as a body, as a church.

Who among you is wise?, James asked. Anyone who participates in this sarcrament is to be wise. Who among you is showing by good behavior and the gentleness of wisdom his comprehension of what has been done for us and how we are to respond? Anyone meeting with the Savior at His Table should be able to answer that question in humble confidence as a sinner saved by grace, kept by the power of God, being sanctified by the Spirit of God.

The following words from Jesus Himself established this sacrament of reflection and spiritual communion:

Matt. 26:26 And while they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, “Take, eat; this is My body.” 27 And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; 28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins. 29 But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.”