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Word set to music
Silence
Okay we left off with James really going after the vile nature of the tongue and in the end commending us to tame our tongue, to allow the Spirit to reign over it (and not the flesh) so as to avoid being people who will practice hypocrisy by praising God (and then with the same tongue) curse others.
We noted two weeks ago that the reason James seems to even address this topic is because there were people in the church who were pining to be teachers but were not called.
In our text today, after illustrating how vile the tongue can be, he goes back to the topic of teachers in the body and says:
13 Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
15 This wisdom descendeth not from above, but is earthly, sensual, devilish.
16 For where envying and strife is, there is confusion and every evil work.
17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
18 And the fruit of righteousness is sown in peace of them that make peace.
James 3.end
April 12th 2015
Meat
So after opening with the directive that not many should be teachers, he now (at verse 13) seems to speak of those who should saying:
13 Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
In the first line he provides two characteristics that ought to be present in a teacher – which the King James translates to wisdom and knowledge but the Greek words are better translated wisdom (“sofos”) and intelligence (“epee-stay mon-ay”).
People often wonder if the ability to merely speak well is a qualifier. It’s not.
In fact, that trait isn’t even mentioned. But we might conclude that a teacher possessing wisdom and intelligence would recognized the value in a reasonably engaging delivery.
I would think that the more intelligence and wisdom present in the speaker the less presentation ability is needed to teach effectively.
Remember, we are talking about teaching not entertaining and not motivating – teaching, instructing, helping pass information and wisdom and knowledge on to others.
Because of culture – especially the Hebrew oral traditions and the Greek influence (which came with a rich history of teachers) the art of public instruction was probably fairly ubiquitous among men and therefore many converts to the faith could have assumed themselves qualified on this ability alone.
It is intriguing that James never even mentions these carnal abilities but instead calls for the presence of wisdom (which can be acquired over time) and intelligence (which typically can’t – unless it’s a gift of God).
Intelligence has been defined as the ability to acquire and retain knowledge and wisdom has been defined by some as “knowledge applied,” so I think the combination of words James gives us forms a pretty sound bulwark for describing those called by God to teach in the Body.
However, he does not leave the qualifications here but adds:
“let him shew out of a good conversation his works with meekness of wisdom.”
Other translations put it this way:
“Let him show that his actions are the outcome of a good life lived in the humility of true wisdom.”
“Let him prove it by a right life with conduct guided by a wisely teachable spirit.”
In other words look around at the way the person lives who you are considering to become your teacher.
If his own life is a mess and his actions are manifestly out of character with “knowledge applied,” avoid him when it comes to choosing a teacher.
It’s of interest that even among the intellectuals and philosophers those considered wise are often gentle in demeanor, meek in comportment, and more on the wide quiet river type rather than the roaring waterfall.
This is even more the case in the characteristics of a teacher in the body because they ought to be operating in the things of the spirit and not the things of the flesh.
James now touches on this fact, saying in verse 14
14 But if ye (if you who are seeking to teach or if someone who is looking to be a teacher) has bitter envying and strife in your (or their) hearts, glory not, and lie not against the truth.
Paul addresses this spirit or attitude in believers in Rome when he wrote:
Romans 13:12-13 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
Getting back to James, he says:
But if you or a teacher has “bitter envying” and “strife” in the heart.
Pikros is the Greek translated bitter here and envying is translated from zelos.
Pointed or sharpened envy, malice, jealousy and strife (Er-ITH-eah) which means “angry provocation” IN YOUR HEART . . .
Don’t do it – don’t teach.
Now, this teaching is pretty humbling to me because I find myself guilty under the descriptions James provides – especially the way others view the world.
For instance when he says in verse 13
“Let him prove it by a right life with conduct guided by a wisely teachable spirit.”
There are people who would automatically suggest I fail to meet these qualification. Likewise with knowledge applied and meek wisdom.
But I do find solace in this last passage where he says:
“But if ye have bitter envying and strife in your hearts.”
I say this because as a teacher I am convinced that one of the most important methods to learning and teaching is conflict and challenge – but this view lies not in a desire for strife in the heart but to use concepts dialectally as a means to test all things and to then hold fast to what is good.
In other words because difficulties are allowed in a forum of learning, or because a teacher allows or even encourages challenging discourse does NOT disqualify him or her from teaching in the body.
If jealousy and envy and strife abide in their hearts that’s another matter. But using friction and tension as a means to learn – that, in my opinion, is an entirely different matter.
Not to mention that Jesus and Paul used such teaching methods quite frequently.
Nevertheless, beware of teachers whose sole purpose is to create divisions and difficulties because they are bitterly envious or full of strife in the heart.
James adds (in verse 14) do not boast, in such a case, of such qualifications in public teachers.
Again, it is possible that James is addressing a spirit of contention that certainly thrived among the learned Jews and the Greeks of the same ilk.
In the teaching of the Gospel this type of heart will not benefit. Why? (verse 15)
15 This wisdom descendeth not from above, but is earthly, sensual, devilish.
This wisdom, this Sophia does NOT come from heaven or above, but (and here James describes the places such wisdom (such knowledge applied) comes from-
Ready?
The King James translates the source of this wisdom as “EARTHLY, SENSUAL and DEVILISH.”
It is “of the earth or terra firma.”
It is “natural, animal-like, or non-spiritual,”
and
It is “devilish or demonic.”
Earthly – in Greek? EPI GEOS
From the combined words Epi (which means “upon”) and Ge (which means earth).
With the world being fallen in nature we are talking about communications that may thrive and get the job done in the sales or business world or in the courtroom but their source has no place in heavenly places.
“This wisdom descendeth not from above,” james says, “but is of the earth.
Paul speaks to the wisdom that is founded in “envy and strife” in 1st Corinthians 3:1-3. The passages really cut to the core, saying:
1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.
3 For ye are yet carnal (of the earth, of or in the flesh): for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?
4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?
Here in Corinthians there was a division between some of the milk drinkers over who was of what house – dividing the church into factions – those of Apollos and those of Paul.
In his letter Paul tells them plainly that these divisions – these strifes and envyings – are the product of Man.
A-men.
A-Man.
Amin.
See, whenever the wisdom is carnal or worldly – or the contributors to the conversations are coming into it using “worldly wisdom” there will be strife and contention. The reason is that such knowledge often comes from places of flesh where conceit and the need to defend the ego thrives – typically with overheated zeal.
Of the earth – certainly. But the wisdom that comes down from heaven does not include such environments.
The next place James says these communications come from are what the King James says are sensual.
This is an interesting word choice because the Greek word is PSU KEE KOS – recognize that one. It comes from the word Psuche – which refers to the soul, which we has long been defined as the mind, will and emotions of man.
Such wisdom also comes from this location.
This is when all of our learning, and shrewdness, and tact, and skills in rhetoric and logic come into play.
Fortunately, like a child covered in mud, the approach is easy to detect because while not only using subtlety and skillful argumentation it is often accompanied by tone, bigotry and contention so palpable there’s no denying the ego is involved.
Clear evidence the wisdom does not originate from above.
Finally, James says the wisdom that contains bitter envy from the heart and strife comes from
DIE HEE MON EEO DACE . .
in other words, from demons or devils and the wisdom they apply – and since wisdom is knowledge applied I suppose even devils have an ability to use it – darkly of course.
So where there is a teacher with bitter envyings and strife in their heart, a teacher whose life and actions do not reflect wisdom that is peaceable and meek in the presence of others we know that such ought to refrain from the call.
And we know that the wisdom they exude does not fall from heaven but originates from the earth, from the soul of Man, and from demons.
When I personally think of demons and their ways I think of two polarized manifestations.
On the one end I see absolute frenzied mania that almost foams forward and cannot be quelled.
On the other end I see the most extreme forms of cunning, strategy and subtlety.
I prefer the mania because at least you know what you’re dealing with. But those crafty subtle cunning ones are tough to work around.
James say (verse 16)
16 For where envying and strife is, there is confusion and every evil work.
When a person has envying and strife in their heart confusion abounds and, he says, “every evil work.”
Everything becomes unsettled and agitated. There is no mutual confidence; there is no union of plan and effort; there is no co-operation in promoting a common object; there is no stability in any effort.
Of course love, peace, longsuffering and harmony are gone, happiness flees and accusations fly.
Typically nobody gets the benefit of the doubt, fewer receive respect, and division is the result.
17 “But!” (James adds) “the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
Paul describes the way he came to the believers in Corinth when he said in 1st Corinthians 2. Listen closely to his words:
1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.
2 For I determined not to know any thing among you, save Jesus Christ, and him crucified.
3 And I was with you in weakness, and in fear, and in much trembling.
4 And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:
5 That your faith should not stand in the wisdom of men, but in the power of God.
6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
13 Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
15 But he that is spiritual judgeth all things, yet he himself is judged of no man.
Here James speaks to wisdom that has a heavenly origin – meaning wisdom that comes from God.
Isn’t that wild – we can appeal to wisdom that comes from this earth, from our souls and even from devils or we can look and adhere to wisdom that comes from God.
And James gives us a bit of a list to describe what this wisdom looks like, saying that it is:
first pure
then peaceable
gentle
easy to be intreated
full of mercy
and full of good fruits
without partiality
and without hypocrisy.
Let’s break these down and look at the Greek and things to try and understand them better.
But before doing so, remember, we are looking in ourselves and others, when we or they teach or are thinking of teaching, to determine what is in their hearts.
Strife
Envy
Division
Chaos
OR
(and James writes)
Is first pure.
That is, the first characteristic of heavenly communications and wisdom (knowledge applied) is purity.
Purity of what?
The wisdom from above.
We have just left commentary on the ugly, strife ridden wisdom of the world. Now James lists what are essentially the wisdom from heaven and what it brings.
In other words, the fruits of the Spirit since the wisdom from heaven is conveyed by the Spirit.
Remember, we are talking about teachers, and the named qualifications James states are that they possess wisdom, intelligence, and actions in life that reflect meekness.
When the wisdom from heaven is present in them it comes out pure and undefiled (the Greek is “truly hagnos” taken from the term Hagiaos which means holy) and speaks to others in the same truly holy spiritual language.
Often in scripture when there is a laundry list of items mentioned (so to speak) the first mentioned is most important and the order of importance descends as the list goes on.
Remembering this rule of Thumb, this passage has been used by many, many people to justify the following premise:
That doctrinal purity is paramount in the church, even before peace, since James clearly says the wisdom from above is FIRST pure.
So while it is certainly the aim to be pure in doctrine I do not believe this is what James means.
In fact I do not see any evidence in scripture where “doctrinal purity” is superior to peace and love spirit or that doctrinal purity leads to a peaceful spirit OR that believers or pastors ought to sacrifice peace in an attempt to preserve purity of doctrine.
Especially when we take the whole word of God into account purity of intent, of heart, of love is always superior to purity of doctrine.
Most of the persecutions in the church have grown out of this unbiblical idea – I used to embrace the attitude too.
But such thinking has led to things like the Inquisition and all sorts of other sordid witch-hunts which ought to have been avoided in love rather than consummated on doctrinal division.
In other words a pure spirit of wisdom is the best promoter of peace rather than certainty in doctrine. Why?
We are dealing with human beings and doctrinal understanding will always be undetermined so long as we remain mortal. But the purity of the Spirit can prevail despite this fact.
Relative to purity 1st Peter 1:22 says:
“Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently.”
Paul also gives us insight into true holiness when he wrote in Philippians 4:8
“Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.”
“First pure then peaceable.”
Touching again on purity and now adding peace, Paul says in
Romans 14:17-20
“For the kingdom of God is not meat and drink; but righteousness (hagias), and peace, and joy in the Holy Ghost.
For he that in these things serveth Christ is acceptable to God, and approved of men.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.”
When Paul admonishes the early church to “follow after the things which make for peace and things wherewith one may edify another,” the word, peace, is not referring to the internal peace which we possess in our own mind, (like what Romans 5:1 talks about) but to peace or concord among believers – among each other.
Obviously this state is in opposition to contention among brethren that James describes here in the middle of chapter three.
See, the heavenly tendency and design of the kingdom of God is to produce concord and love, and to put an end to alienation and strife.
Therefore the wisdom that comes from above is peaceable and aimed at promoting peace and to induce all of us to lay aside all causes of contention and strife which the wisdom of their world creates.
1st Corinthians 7:15 But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.
1st Corinthians 14:33 For God is not the author of confusion, but of peace, as in all churches of the saints.
Galatians 5:22-23 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law.
Colossians 3:12-15
“Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.
14 And above all these things put on charity, which is the bond of perfectness.
15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.
Ephesians 4:2 With all lowliness and meekness, with longsuffering, forbearing one another in love;
3 Endeavouring to keep the unity of the Spirit in the bond of peace.
1st Thessalonians 5:13 says to believers to “be at peace among yourselves.”
2nd Timothy 2:22 “Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.”
Jesus said in Matthew 5:9 Blessed are the peacemakers: for they shall be called the children of God.
Paul ends Ephesians 4 with this:
29 Let no corrupt communication proceed out of your mouth (there’s the tongue again), but that which is good to the use of edifying, that it may minister grace unto the hearers.
30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
31 Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice:
32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.
The Greek word for peace is IRAYNAY and it is used 84 times in the New Testament.
All of Paul’s introductions to all of his epistles appeals to peace.
Only Hebrews, James, 1st John and Revelation does not greet readers with an appeal to it.
He is the Prince of Peace – peace. How can He reign over the hearts of individuals or groups when a contentious, quarrelsome spirit exists.
And unless teachers and preachers and pastors of the Word use heavenly wisdom to diffuse the things which divide the Prince of Peace cannot reign.
One way to keep the peace if for another fruit of the Spirit to abide – gentleness.
Gentle.
Mild, inoffensive, clement. The word here used (epieikhv) is rendered moderation in Php 4:6; patient in 1Ti 3:3; and gentle in Tit 3:2; Jas 3:17; 1Pe 2:18.
It does not occur elsewhere in the New Testament.
Everyone has a clear idea of the virtue of gentleness–gentleness of spirit, of deportment, and of manners; and every one can see that that is the appropriate spirit of religion.
See Barnes for 2Co 10:1.
It is from this word that we have derived the word gentleman; and the effect of true religion is to make every one, in the proper and best sense of the term, a gentleman. How can a man have evidence that he is a true Christian, who is not such? The highest title which can be given to a man is that he is a Christian gentleman.
And easy to be entreated.
The word here used does not elsewhere occur in the New Testament. It means easily persuaded, compliant. Of course, this refers only to cases where it is right and proper to be easily persuaded and complying. It cannot refer to things which are in themselves wrong. The sense is, that he who is under the influence of the wisdom which is from above, is not a stiff, stern, obstinate, unyielding man. He does not take a position, and then hold it whether right or wrong; he is not a man on whom no arguments or persuasions can have any influence. He is not one who cannot be affected by any appeals which may be made to him on the grounds of patriotism, justice, or benevolence; but is one who is ready to yield when truth requires him to do it, and who is willing to sacrifice his own convenience for the good of others. See this illustrated in the ease of the apostle Paul, in 1Co 9:20-22. See Barnes for 1Co 9:20.
Full of mercy.
Merciful; disposed to show compassion to others. This is one of the results of the wisdom that is from above, for it makes us like God, the “Father of mercies.” See Barnes for Mt 5:7.
And good fruits.
The fruits of good living; just, benevolent, and kind actions. See Barnes for Php 1:11; see Barnes for 2Co 9:10. Compare Jas 2:14-26.
Without partiality.
Marg., “or wrangling.” The word here used (adiakritov) occurs nowhere else in the New Testament. It means, properly, not to be distinguished. Here it may mean either of the following things:
(a) not open to distinction or doubt; that is, unambiguous, so that there shall be no doubt about its origin or nature;
(b) making no distinction, that is, in the treatment of others, or impartial towards them; or
(c) without strife, from diakrinw, to contend. The second meaning here suggested seems best to accord with the sense of the passage; and according to this the idea is, that the wisdom which is from above, or true religion, makes us impartial in our treatment of others: that is, we are not influenced by a regard to dress, rank, or station, but we are disposed to do equal justice to all, according to their moral worth, and to show kindness to all, according to their wants. See Jas 2:1-4.
And without hypocrisy.
What it professes to be; sincere. There is no disguise or mask assumed. What the man pretends to be, he is. This is everywhere the nature of true religion. It has nothing of its own of which to be ashamed, and which needs to be concealed; its office is not to hide or conceal anything that is wrong. It neither is a mask, nor does it need a mask. If such is the nature of the “wisdom which is from above,” who is there that should be ashamed of it? Who is there that should not desire that its blessed influence should spread around the world?
18 And the fruit of righteousness is sown in peace of them that make peace.
And the fruit of righteousness. That which the righteousness here referred to produces, or that which is the effect of true religion. The meaning is, that righteousness or true religion produces certain results on the life, like the effects of seed sown in good ground. Righteousness or true religion as certainly produces such effects, as seed that is sown produces a harvest.
Is sown in peace. Is scattered over the world in a peaceful manner. That is, it is not done amidst contentions, and brawls, and strifes. The farmer sows his seed in peace. The fields are not sown amidst the tumults of a mob, or the excitements of a battle or a camp. Nothing is more calm, peaceful, quiet, and composed, than the farmer, as he walks with measured tread over his fields, scattering his seed. So it is in sowing the “seed of the kingdom,” in preparing for the great harvest of righteousness in the world. It is done by men of peace; it is done in peaceful scenes, and with a peaceful spirit; it is not in the tumult of war, or amidst the hoarse brawling of a mob. In a pure and holy life; in the peaceful scenes of the sanctuary and the Sabbath; by noiseless and unobtrusive labourers, the seed is scattered over the world, and the result is seen in an abundant harvest in producing peace and order.
Of them that make peace. By those who desire to produce peace, or who are of a peaceful temper and disposition. They are engaged everywhere in scattering these blessed seeds of peace, contentment, and order; and the result shall be a glorious harvest for themselves and for mankind–a harvest rich and abundant on earth and in heaven. The whole effect, therefore, of religion, is to produce peace. It is all peace–peace in its origin and in its results; in the heart of the individual, and in society; on earth, and in heaven. The idea with which the apostle commenced this chapter seems to have been that such persons only should be admitted to the office of public teachers. From that, the mind naturally turned to the effect of religion in general; and he states that in the ministry and out of it; in the heart of the individual and on society at large; here and hereafter, the effect of religion is to produce peace. Its nature is peaceful as it exists in the heart, and as it is developed in the world; and wherever and however it is manifested, it is like seed sown, not amid the storms of war and the contentions of battle, but in the fields of quiet husbandry, producing in rich abundance a harvest of peace. In its origin, and in all its results, it is productive only of contentment, sincerity, goodness, and peace. Happy he who has this religion in his heart; happy he who with liberal hand scatters its blessings broadcast over the world!
