False wisdom.
The apostle suggests here that those who aspired too hastily to become Christian teachers (James 3:1) showed themselves to be sadly deficient in wisdom. They were unwise at once in their estimate of their own powers, and in their judgment as to the kind of public discussions, which would be profitable for the Church. The cause of gospel truth could never be advanced by dogmatic disputations or bitter personal wrangling. Attend, therefore, says James in verse 13, to a description first of false wisdom, and then of true (verses 17, 18). Many members of the Churches of "the Dispersion" desired to appear "wise" (verse 13), but only some were really so. Many might even be "knowing," or "endued with knowledge," who were not wise.
"Knowledge and wisdom, far from being one,
Have ofttimes no connection."
(Cowper)
Knowledge is only a hewer of wood, while wisdom is the architect and builder. A man may possess a large library, or even amass vast stores of knowledge, and yet be "a motley fool." Indeed, no fool is so great as a knowing fool. The wise man is he who can use his knowledge for the largest moral and spiritual good. And the true wisdom is bound up with the life of faith in the Lord Jesus Christ (Job 28:28; 2 Timothy 3:15). It makes the will of God its rule, and his glory its end. So the man who lives without God should be thought of as the impersonation of stupidity, and Satan as the supreme fool of the universe. But, if a man be "wise unto salvation," how will his wisdom appear?
1. By "his good life." (Verse 13) The quiet even flow of one's daily occupation will furnish an ample sphere for it. Even the heathen philosopher, Seneca, has said, "Wisdom does not show itself so much in precept as in life—in a firmness of mind and a mastery of appetite. It teaches us to do, as well as to talk; and to make our words and actions all of a color." The weighty 'Essays' of Lord Bacon "come home to men's business and bosoms;" yet their author cannot justly be called "the wisest," if he was in his own life "the meanest of mankind."
2. By "his works in meekness of wisdom." Character is perceived not only by its subtle aroma, but in connection with individual actions. Wisdom shows itself in acts of holiness. And these acts are done "in meekness," which is one of wisdom's inseparable attributes. True wisdom is mild and calm, patient and self-restraining. And yet a meek spirit is not a mean spirit. The "poor in spirit" are not the poor-spirited. The "meekness of wisdom" consists with the greatest courage and the most ardent zeal. An old commentator says, "Moses was very meek in his own cause, but as hot as fire in the cause of God." And the Man Christ Jesus was mild, just because he was strong and brave. There was no fierceness, no fanaticism, no sourness, about him. He is our perfect Pattern of the "meekness of wisdom" (1 Peter 2:22, 1 Peter 2:23; Matthew 27:12-14). The spirit of strife and wrangling is not the spirit of Christ. James now proceeds to a statement of principles regarding false or earthly wisdom.
I. ITS NATURE. (Verse 14) The spurious wisdom of the "many teachers' carried in it not so much burning zeal as "bitter zeal." Its spirit was factious, arrogant, bigoted, Its roots lay in the angry passions of the heart. Its aim was personal victory rather than the triumph of the truth. While it may be sometimes dutiful to contend earnestly in defense of the gospel, the love of controversy for its own sake, and the cherishing of a contentious spirit towards brethren, is always sinful, much less a ground for "glorying." A professing Christian who lives to foster either doctrinal wranglings or social quarrels presents to the world a caricature of Christianity, and is himself a living lie "against the truth."
II. ITS ORIGIN. (Verse 15)
1. "Earthly." Every good gift is from above; but this so-called wisdom is of earthly origin, and busies itself about earthly things. Those cultivate it whose souls are wholly immersed in worldly pursuits.
2. "Sensual;" i.e. psychical or natural, as opposed to spiritual. It originates in the lower sphere of man's intellectual nature; it is the wisdom of his unspiritual mind and his unsanctified heart. Until the human spirit becomes possessed by the Spirit of God, its works will be "the works of the flesh."
3. "Devilish." The false wisdom is demoniacal in source, as it is in character. The envious heart, like the evil tongue, "is set on fire by hell" (verse 6). Implicitly followed, this wisdom will tend to make a man "half-beast, half-devil." These three adjectives correspond to our three great spiritual enemies. Earthly wisdom has its origin in the world; natural wisdom, in the flesh; demoniacal wisdom, in the devil. And, recognizing this, our prayer should be, "From all such deceits, good Lord, deliver us."
III. ITS RESULTS. (Verse 16) Where there are "bitter zeal and faction" in the heart, these may be expected to produce commotion and wretchedness in society. What misery has not the spirit of strife and self-seeking wrought in the midst of families, and in the bosom of Churches! It is a fruitful source of heart-burnings and of lifelong alienations. It sows tares among the wheat. And the harvest of "this wisdom" shall be "a heap in the day of grief and of desperate sorrow."
LESSONS.
1. Loathe the vile spirit of strife.
2. Covet earnestly the gift of holy wisdom.
3. Remember that the climax of the true wisdom consists in meekness.—C.J.
True wisdom.
These two verses exhibit, with much terseness and beauty, the features of the true or heavenly wisdom, i.e. the characteristic qualities of the state of mind, which is produced by a sincere reception of saving truth. The picture here presented forms a direct contrast to the description of false or earthly wisdom given in James 3:14-16.
I. THE NATURE OF TRUE WISDOM. (James 3:17) In origin it is "from above." It is not the product of self-culture, but altogether supernatural and gracious. And, being a gift of God, it is "good" and "perfect" in all its characteristics (James 1:5, James 1:17). James here represents the heavenly wisdom as possessed of seven great excellences. Seven was the perfect number among the Jews; and there are, so to speak, seven notes in the harmony of Christian character; or seven colors in the rainbow of the Christian life, which, when blended, form its pure white sunlight. Of these seven, the first is marked off from the others, because it refers to what a man is within his own heart; while the other six deal with the qualities shown by true wisdom in connection with one's deportment towards his fellow-men.
1. In respect of a man himself. Here true wisdom is "pure." This word means chaste, unsullied, holy. Purity is the fundamental characteristic of everything that is "from above." Righteousness lies at the foundation of all that is beautiful in character. Christian wisdom leads a man "to keep himself unspotted from the world," and to "cleanse himself from all defilement of flesh and spirit." Every person, therefore, who lives a sensual, selfish, or openly sinful life, shows himself to be destitute of the heavenly wisdom. For its chief element is holiness—that purity which is obtained through the blood of Christ and by the indwelling of his Spirit.
2. In respect of his demeanor towards his fellow-men. The expressions, "first," and "then," do not imply that the wise man must be perfectly "pure" before he begins to be "peaceable." They indicate the logical order, and not merely the order of time. The phrase, "first pure, then peaceable," has often been sadly abused in the interests of the "bitter jealousy and faction" which belong to false wisdom. But surely, even in doctrinal matters, we are to be peaceable with a view to purity, as well as pure for the sake of peace. "Peaceable;" indisposed to conflict or dissension. "Jealousy and faction" are characteristics of earthly wisdom. The heavenly wisdom deprecates disputatious debate, and labors to quench animosities. "Gentle;" forbearing, courteous, considerate. Gentleness is just the outward aspect of the grace of peaceableness, the vesture in which the peaceable spirit should be clothed. "Easy to be entreated;" accessible, compliant, open to conviction, and willing to listen to remonstrance. The wise man thinks more about his duties than his rights. "Full of mercy and good fruits;" overflowing with feelings of kindness and compassion, and finding a healthy outlet for these in acts of practical beneficence. "Without variance;" steady, persistent, unmistakable, never "divided in its own mind" (James 2:4; James 1:6), and therefore never halting in the fulfillment of its mission. "Without hypocrisy;" perfectly sincere always really being what it seems and professes. Wisdom's ways are not tortuous. It knows that a straight line is the shortest distance between two points.
II. THE RESULTS OF TRUE WISDOM. (Verse 18) The fruit of the earthly wisdom is "confusion and every vile deed" (verse 16), but the fruit of the heavenly wisdom consists in "righteousness." "Peace" is the congenial soil in which this wisdom takes root and grows; the seed "sown" is the precious Word of God; they "that make peace" are the spiritual farmers who scatter it in hope; and "righteousness" is the blessed harvest which shall reward their toil. The eternal recompense of the righteous shall be their righteousness itself. The heavenly wisdom shall be its own reward in heaven.
LESSONS.
1. The harmony between this doctrine and the teaching of our Lord in the Beatitudes (Matthew 5:3-12), as well as that of Paul in his portraiture of love (1 Corinthians 13:1-13).
2. The excellency and attractiveness of the true wisdom.
3. The rarity of its acquisition, especially as regards its choicest features, even on the part of professing Christians.
4. The necessity of asking this wisdom from God himself.
5. The character of Jesus Christ our Model in our endeavors after it.—C.J.
HOMILIES BY T.F. LOCKYER