TWO WORLDS

JAMES 3:13-18

JUNE 4, 2000

 

How a person looks at life around him has been aptly termed his "worldview." It involves a person's perspective on life, the things that influence his thinking, and more importantly, what motivates his behavior. We often distinguish worldviews by referring to "a Christian worldview" as opposed to "a secular worldview." Everyone has a worldview. But everyone's worldview is not shaped by a relationship to Jesus Christ.

 

While James does not use the term "worldview" he does use an even more succinct term: wisdom. He contrasts two different lifestyles, two different worldviews, by the use of two strikingly different types of wisdom. Contrary to so much of modern thought, James does not consider wisdom as simply the way a person thinks or what he knows. It does include thinking but he places a greater emphasis on one's behavior. True wisdom rooted in relationship to Jesus Christ will demonstrate a Christ-honoring lifestyle.

 

The writer of Proverbs offers his own exhortation to wisdom as the appropriate worldview. 

How blessed is the man who finds wisdom and the man who gains understanding. For her profit is better than the profit of silver and her gain better than fine gold. She is more precious than jewels; and nothing you desire compares with her. Long life is in her right hand; in her left hand are riches and honor. Her ways are pleasant ways and all her paths are peace. She is a tree of life to those who take hold of her, and happy are all who hold her fast (3:13-18).

Does your life demonstrate true wisdom? It is by such a demonstration that one's new life in Christ will be evident.

 

I. The life to prize

 

Both Greeks and Jews prized wisdom. The Greek mind considered wisdom to be increased mental capacities, especially in philosophical knowledge, while Jews thought of it in terms of action. James shares the latter perspective.

 

Just how does a person have wisdom? The Bible identifies four ways that we find wisdom. First, wisdom comes by developing a reverence for the Lord. Proverbs repeats the theme, "The fear of the Lord is the beginning of wisdom." This truth is echoed throughout the Scriptures. As Job sought to grapple with all that had taken place in his life, he asserted, "Behold, the fear of the Lord, that is wisdom" (28:28). A right view of God, according to the revelation of Scripture, will lead to wisdom in the actions of life.

 

Second, we know wisdom by our relationship to Jesus Christ. Paul has no hesitancy to declare that Jesus Christ, in whom are hidden all the treasures of wisdom and knowledge, has become wisdom for the believer. "But by His doing you are in Christ Jesus, who became to us wisdom from God" (I Cor. 1:30; Col. 1:3). There is the reality that apart from the regenerating work of God's Spirit and our consequent conversion, there cannot be wisdom or a Christian worldview.

 

Third, we also learn and receive wisdom through the Scriptures. "O how I love Your law! It is my meditation all the day. Your commandments make me wiser than my enemies, for they are ever mine. I have more insight than all my teachers, for your testimonies are my meditation. I understand more than the aged, because I have observed your precepts" (Ps. 119:97-100). It is because of this that Paul can exhort believers to "let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another" (Col. 3:16). Wisdom is not found in reading the wise men of this world, but in saturating our minds in the Word of God. There is no substitute for regular Bible reading, study, and meditation.

 

Finally, we receive wisdom as a gift of God through prayer. James has already helped us to see that in the crucible of life, knowing that we lack the wisdom to take right actions, "let him ask of God, who gives to all generously and without reproach, and it will be given to him" (1:5). [I was greatly helped on this from Kent Hughes' exposition, James: Faith that Works, PTW series, 148-150].

 

A life of wisdom is indeed a life to prize. But what does James mean when he speaks of wisdom?

 

1. Definition

 

He asks the question, "Who among you is wise and understanding?" James has just concluded addressing the tongue as the indicator of the heart. Now he gets to the bottom of things by quizzing his readers on the disposition of their hearts. "Wise" was often used as a technical term for "the Teacher," or one who was so endued with knowledge that he was capable of teaching others. The Jews viewed wisdom as the practical behavior based on the knowledge of God. It involved actions rooted in knowledge. While Greeks thought of wisdom in philosophical, theoretical terms, Jews saw it as a grasp of understanding that corresponded with right action. This is what James has in mind.

 

He further identifies this by the word "understanding." The term literally means one who is a professional or an expert! So there is no question about what he implies by the use of wisdom: he is talking about experimental knowledge of the Lord that will be demonstrated in one's daily lifestyle. His question refers to the behavior in daily life, not the level of intelligence among his hearers.

 

To claim to have wisdom and yet live contrary to it was, in James' words, to "lie against the truth." By parallel thought we can grasp that whatever wisdom might be, it certainly corresponds to the truth. James is not referring to philosophical truth or scientific truth, rather to the truth of the gospel of Jesus Christ. What he means is that when the gospel has actually taken root in one's life through faith in Jesus Christ and his God-satisfying death and resurrection, then there will be a corresponding behavior that befits the gospel.

 

Should this be so strange? Not at all, for James is referring to "the wisdom from above," i.e., its origin is from the Lord, not from our natures. It is a gift of God's grace that has been abundantly shown to us in Jesus Christ. Because it acts in concert with the truth of the gospel, this wisdom belongs only to those who are in Christ, who have been born from above, as our Lord expressed it (John 3:3, 7).

 

2. Demonstration

 

So how do we prove that we are "wise and understanding"? Perhaps we can engage in a "knowledge bowl" and try to answer questions about the Bible, theology, and church history. Or maybe we can even add to this, questions about life in general. Is this how to demonstrate wisdom? Not at all: "Let him show by his good behavior his deeds in the gentleness of wisdom." James is not calling for a "knowledge bowl" but for real living in real situations in real life. As Curtis Vaughan so clearly put it, "The true test of wisdom is works, not words" [Bible Study Commentary: James, 75].

 

What this means is that a person might be quite orthodox in his theology but not be wise. He might be able to articulate theological issues with precision, yet still not be wise. Certainly this does not denigrate orthodoxy or theological precision, but it does remind us that there is no substitute for a holy life and godly treatment of others.

 

For instance, suppose that someone gave himself to studying about driving. He knew all the rules of driving, how the car operated, what each road sign meant, etc. Though he was up-to-date on all the mechanics of driving, he had never actually driven. With whom would you rather ride, a person who was orthodox in his understanding of driving or one who had the experience of driving? It is the experience of wisdom in daily life that James presses before us (and certainly not to the neglect of biblical orthodoxy).

 

He actually gives a command to be obeyed, "Let him show by his good behavior his deeds in the gentleness of wisdom." I think there is a two-fold reason for such a command. First, "the gentleness of wisdom" is exercised in relationships. Wisdom is not for the hermit on a deserted island, but for believers engaged in daily relationships. That is why he speaks of wisdom being gentle. He is getting away from a merely academic or cerebral type of Christianity to one that is "self-subduing" rather than "arrogant."  Gentleness refers to being able to get along with others by not demanding to have your own way or patiently enduring some kind of offense by others for the sake of Christ. It is that spirit that values relationships in the body of Christ so that he accepts others even as he has been accepted by Christ (Rom. 15:7). Paul explained the whole concept when speaking of the so-called "weaker brother."

Therefore let us not judge one another anymore, but rather determine this-not to put an obstacle or a stumbling block in a brother's way. I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean. For if because of food your brother is hurt, you are no longer walking according to love. Do not destroy with your food him for whom Christ died.... Do not tear down the work of God for the sake of food.... It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles (Rom. 14:13-15, 20-21).

Second, this command is impossible to obey if you have not been born of God. So James is exposing the condition of the heart by one's display or lack of display of "the gentleness of wisdom." Wisdom takes root in the heart through our relationship to Jesus Christ. Such wisdom will surely be demonstrated by one's "deeds" in the conduct of life. Wisdom is both direction for the life and the disposition of the heart. Consequently, if the heart is wise (from above) it will be evident in one's lifestyle, especially in treatment of others.

 

II. The contrasting life

 

Often the best way to see the brilliance of an object is to contrast it with something much duller or darker. When a jeweler wants to demonstrate the brilliance of a diamond, he does not put it on a white cloth, but on a black background. The inward radiance of the jewel can be seen more clearly by the darkness of its surroundings.

 

Such is the intention of James, as he contrasts wisdom with the wisdom of the world.

 

1. A different wisdom

 

Notice that he identifies it as a different type of wisdom. "But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth." The next phrase, "this wisdom," helps us to see that he is talking about a particular type of lifestyle or worldview rather than mere knowledge. It is a disposition of the heart for it is an inward attitude "in your heart" that produces particular qualities. This disposition leads to action; and in this case the actions are undesirable.

 

While godly wisdom corresponds to the truth, this type of wisdom lies against the truth. By this James means that it offers no evidence of a heart transformed by the power of the gospel. A person may claim to be a Christian all day long, but the disposition of his heart will ultimately demonstrate itself in actions and relationships. Weymouth's translation may help: "do not speak boastfully and falsely, in defiance of the truth." The unregenerate heart acts in defiance to the truth of the gospel.

 

While the believer is to "show by his good behavior his deeds in the gentleness of wisdom," he is contrasted with the unregenerate who "have bitter jealousy and selfish ambition" in the heart. James uses the word "zeal" [zealon in the Greek] that can be either positive or negative. He adds the adjective "bitter" to show that the zeal this person has does not come from a heart that is passionately alive through Christ, but one that seethes with envy toward others. It is a "bitter jealousy" that cannot stand to see others succeed or to be found in favor or to be recognized. Its companion is "selfish ambition," which in this context may refer to "political ambition" within the church. The word referred to someone who created his own party or group due to pride. The result was to split up relationships. Paul refers to a group doing this while he was imprisoned in Rome, thinking that they could turn attention away from him and to themselves (Phil. 1:17).

 

With vain boasts, those with false wisdom perpetrate division and animosity in the church but in so doing, reveal their arrogance and lie against the truth. I cannot tell you how many times I have had conversations with people whose churches mirrored the very thing James exposes. We ask, how does this happen in churches that claim to represent Jesus Christ? I believe the answer is found in a failure of churches to discipline themselves by the truth of the gospel of Christ. When the gospel is clearly explained and set forth as the only standard for being a Christian as well as a church member, we have a firm basis for correcting the problems produced by worldly wisdom.

 

2. A different source

 

Again, we note in verse 15 that "wisdom" refers to both a point of view and a lifestyle. "This wisdom is not that which comes down from above, but is earthly, natural, demonic." James exposes the source of worldly wisdom. First, it "is earthly," which comes from a term that literally means "on the earth." Rather than having its roots in the realms of heaven, it is limited to what can only be produced by human nature. It lacks grace and is only concerned with the temporal.

 

Second, he describes it as "natural," [psuchike] or soulish or better, unspiritual. It is the same word used by Paul to describe the man without the Spirit of God, the natural man (I Cor. 2:14). While "earthly" suggests without grace, "natural" implies without the Holy Spirit. Yes, it is a wisdom in that it is a disposition of heart that leads to a whole conduct of life; but it is a disposition that is uninformed and unmoved by the Holy Spirit.

 

Third, James takes a further leap and calls this wisdom "demonic." Not only are its roots not found in heaven, instead it is rooted in hell. This means that worldly wisdom is literally, "of the devil."

 

Does this mean that everything worldly wisdom does is horrible? I certainly do not think that is the implication. It may be capable of doing some good things, even commendable things, but the inward disposition is informed and moved by the "earthly, natural, demonic." The end result cannot honor the Lord.

 

3. A different result

 

James refers particularly to situations within the Christian community, where there are those who profess to know Christ, but their faith "has no works" so it is "dead, being by itself" (2:17). What happens when unregenerate people fill churches? They may have proper liturgy and admirable programs, but "where jealousy and selfish ambition exist, there is disorder and every evil thing." A word coined during World War II describes what James says. The word, snafu, is an acronym for "situation normal, all fouled up." That is what happens with the wisdom of the world invading the church: "situation normal, all fouled up." Or perhaps even better is the new term coined by the Pentagon, fubb: "fouled up beyond belief" [Kent Hughes, 153].

 

If James' goal is to show that a holy life and godly treatment of others is to be the norm in the church, then anything outside of this-especially "disorder and every evil thing," has no place in the church. "Disorder" was a term often used with political associations to describe "anarchy." It suggests instability, because people's lives are not anchored in the gospel. It refers to disturbance created by "jealousy and selfish ambition." It results in trouble because of people demanding their own rights to the exclusion of what is best for the body of Christ. James adds that the result will be "every evil thing," which implies "whatever is bad and base, all kinds of vile deeds" [Vaughan, 78].

 

Look at the picture set before us: whether in churches, homes, or communities, when worldly wisdom dominates it produces "disorder and every evil thing." How unlike this is the wisdom from above!

 

III. The wisdom from above

 

When we read the characteristics of "the wisdom from above," we are struck by how clearly it mirrors the life of Jesus Christ. The aim of the Christian is to reflect the life of Jesus Christ in his relationships and behavior. Only through the wisdom described in our text can that happen.

 

1. Description

 

James strings together a series of adjectives to help us understand the nature and quality of "the wisdom from above." In the "first" place, perhaps as an overarching characteristic, it is "pure." This suggests that the believer is serious about his moral behavior, that it might honor the Lord. He sees God's commands, not as suggestions, but as instructions for moral behavior. There is also a sense that he is "pure" in his devotion to Jesus Christ (4:8). Following purity, the wise man is "peaceable," which implies that he loves and promotes peace. Rather than causing disorder and division, he labors to promote peace among the brethren.

 

Allied with this is "gentle," a different term than the word used in verse 13. Others have translated the word as "reasonable in judging" or "a humble, patience, steadfastness which is able to submit to injustice" [Linguistic Key, 735]. Alec Motyer says the gentle person is "tolerantly though not weakly acceptive of the other person, graciously amenable, yielding wherever yielding is possible rather than standing up for one's rights" [The Bible Speaks Today: James, 136]. He is willing to bear long with other's weaknesses and foibles, even when he may face injustice. Along with this is the term, "reasonable" or open to reason [RSV]. This is the spirit of one who will listen to others, who is willing to be persuaded to another position if it will produce good for the body of Christ and does not violate truth. Rather than a stubborn, bull-headed spirit, this quality is willing to bend and make changes as necessary for the good of others. A prayer on the wall of a church in England expresses this clearly: "O God, may the door of this house be wide enough to include all who need divine love and human friendship; narrow enough to shut out all envy, pride, and strife. May its threshold be smooth enough to be no stumbling block to children or to straying feet, yet rugged enough to turn back the tempter's power" [John Blanchard, Truth for Life, 222]. To do so he must be "full of mercy and good fruits," so that he lives with a consciousness of other's needs, being ready to forgive, give, and accept.

 

James adds two things that the man of wisdom is without, "unwavering, without hypocrisy." He does not have a divisive spirit about him; his loyalties are not split between the world and the kingdom of God. He is wholehearted in his love and service for the body of Christ. He is not insincere about his treatment of the body. He does not have to put on a "Christian mask" on Sundays to cover the real person that shows up during the week.

 

2. Function

 

What is the function of this wisdom from above? "And the seed whose fruit is righteousness is sown in peace by those who make peace." A more literal translation is "but the fruit of righteousness is being sown in peace by the ones making peace." Phillips may capture it best: "And the wise are peacemakers who go on quietly sowing for a harvest of righteousness-in other people and in themselves."

 

The emphasis on a life of wisdom is that it has an effect in other people. It is characterized by peace and operates in an atmosphere of peace. Motyer writes, "Peace is the soil and those who make peace are the green-fingered gardeners" [138]. In contrast to worldly wisdom that produces "disorder and every evil thing," those who walk in the wisdom from above will have the impact of peace on others. Here "peace" refers to the peace of relationships, with God and others. That is evident by the fact that where such peace is sown it results in the fruit of righteousness. This righteousness is "that conduct which is pleasing to God" [Doug Moo, TNTC, 137]. Wisdom from above has a residual effect upon all those around, bringing them into a more focused life of pleasing God.

 

Conclusion

 

What is your worldview? Do you walk in wisdom from the world or the wisdom that is from above? Your disposition of heart will be evident by your actions toward God and man.

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