Download discussion questions: James 3:13-18
This week’s passage of only six verses provided ample material for a great discussion. The text provides a great example of repeated or similar words, comparisons and contrasts, connections with previous themes in James, and other elements that can yield great rewards from diligent work of inductive Bible study. As John Piper says,”Raking is easy, but you get only leaves; digging is hard, but you might find diamonds.”[1] This passage contains some potential diamonds.
The whiteboard image shown below is the summary of our time together.
That image may give you a glimpse of the lively discussion – observation to find the facts of the passage by listing specific characteristics of wisdom James described and lines connecting related ideas to help in the interpretation phase.
Context
One question we continue to ask about the passages in the letter James wrote is the context: “How does this passage relate to the rest of the letter?”
As mentioned before, sometimes the book of James can seem to be a random collection of proverbial sayings, short, pithy comments, such as “be quick to hear and slow to speak” in James 1:19. But careful study shows that there are several themes repeatedly woven through his letter. Our group noted several of those themes mentioned in this brief paragraph:
- Wisdom in vs. 13, 15, 17; cf. 1:5
- Good works/deeds in vs. 13; cf. 2:14-26 (twelve times!)
- Demonic reality in vs. 15; cf. 2:19
- Good from above in vs. 15, 17; cf. 1:17
Several suggested outlines of the structure of James were considered when we began this study. A summary and comparison of four proposed outlines is found here.
Wisdom – Observations
James make the topic of this brief paragraph clear from the beginning with his question, “Who among you is wise…” (James 3:13). Our discussion began by listing the characteristics James offers for two kinds of wisdom: that which is from above (v. 17), and that which is not (v. 15). “James is asking his congregations to evaluate themselves and discern how the truly wise ones among them are, who both know what is right and practice it.”[2] This discernment of wisdom may be related to his earlier warning about the accountability of teachers (3:1). We need to discriminate between true and false wisdom in ourselves and in others, especially when teaching is involved.
Words that describe the wisdom from above are:
- Good behavior (v. 13)
- Deeds (“works” – ἔργα, erga; v. 13)
- Gentleness (v. 13)
- Pure (v. 17)
- Peaceable (v. 17)
- Gentle (v. 17)
- Reasonable (v. 17)
- Full of mercy (v. 17)
- [full of] good fruit (v. 17)
- Unwavering (v. 17)
- Without hypocrisy (v. 17)
In contrast, the “wisdom” not from above is described using words like:
- Bitter jealousy (v. 14)
- Selfish ambition (v. 14)
- Arrogant (v. 14)
- Lying against the truth (v. 14)
- Earthly (v. 15)
- Natural (v. 15)
- Demonic (v. 15)
- Jealousy (v. 16)
- Selfish ambition (v. 16)
- Disorder (v. 16)
- Every evil thing (v. 16)
The positive list, the wisdom from above, begins with the quality of being pure. One scholar suggests this might be the heading James intends for the rest of the traits he lists: “The first, and preeminent, attribute that wisdom produces is purity…. The seven qualities that follow in the list are specific dimensions of this overall purity.”[3] Likewise, the final entry in the list of evidences of false or counterfeit “wisdom” is “every evil thing” or “every vile practice” (ESV). One member in our group commented on how all-encompassing that phrase is. Perhaps the contrast between purity and every vile practice sums up the descriptions James offers.
Wisdom – Interpretation
Several questions (the basic tool of interpretation) came up in our discussion. Several of these related to the meaning or implication of particular words in the two lists.
Wisdom “from above” means that we are not the source. In contrast, the false “wisdom” is described with three increasingly negative terms in verse 15:
- Earthly – clearly not from above; at best from other humans.
- Natural – other translations use “unspiritual” (CSB, ESV, NIV). One person in our group asked “What’s wrong with natural?” But at best that comes from our own minds rather than from God.
- Demonic – worst of all is the influence of evil itself.
The meaning of “reasonable” (v. 17) prompted several suggestions: honest, letting go of control, open to listening to others, not defensive, not having a hidden agenda.
Another person questioned the idea of “ambition” (vv. 14, 16). Is ambition always bad? Can’t ambition be good if desiring good things? Both uses of the word in this passage have the adjective “selfish.” James intends the negative aspect of an otherwise neutral idea of ambition. Someone suggested that the negative side of ambition can be a person that desires what they want no matter what the cost to others.
That part of our discussion led into consideration of how the two versions of wisdom are different. Teachers or counselors or spiritual directors (or just friends with advice) may have genuine wisdom, but we need to discern as we listen to others. And we need to discern our own hearts as well.
One of the characteristics of false or counterfeit wisdom is arrogance (v. 14). Someone suggested that this can be seen as a condescending attitude. Rather than feeling the person is generally concerned with our welfare we feel like we are their project, something that needs to be fixed. Quickly-offered solutions without taking time to listen often come from a “wisdom” that is not from above.
Another suggestion was that “lying against the truth” can be the result of jealousy or ambition when a person’s hidden agenda to get what they want is more important than offering wisdom that would actually help in a situation.
One person summarized the difference in “atmosphere” of the two claims to wisdom. The wisdom from above produces righteousness and peace (v. 18). The earthly, natural, demonic version produces disorder or chaos (v. 16).
Perhaps most importantly, James describes wisdom not in terms of words but by a lifestyle: “Let him show by his good behavior his deeds …” (v. 13). “James assesses these people’s claim to wisdom not in theological terms – how much doctrine do they know, how many Greek verbs can they parse – but in practical terms.”[4] How is our wisdom or the wisdom of those around us affecting our genuine spiritual formation, our growing Christlikeness? To paraphrase an earlier comment by James (2:18), “show me your wisdom without the deeds, and I will show you my wisdom by my deeds.”
Wisdom – Application
Finally, how do we live out the clear distinction James makes? How do we avoid earthly, natural, demonic wisdom and cultivate the wisdom from above? A comment from our group pointed out that the “sowing” mentioned in verse 18 sounds like work, something that we need to be intentional about.
The suggestions from the group were about being more aware or mindful about the distinctions James provides to discern the genuine wisdom and avoid the false. In a previous study of Galatians we discussed the idea of soul care and the effects of self-obsession and God-obsession.
The description James provides of the wisdom not from above sounds like the result of self-obsession:
- “Nothing matters more than my comfort and self-protection at any cost to others.”
The jealousy and ambition and arrogance and sacrifice of truth can be driven by self-obsession in our heart. The danger increases when self-obsession is disguised as smiling, kind-sounding “wisdom.” The real agenda is to give the appearance of wisdom or to improve our reputation or gain approval from others.
The wisdom from above grows from God-obsession:
- “Nothing matters more than God’s glory and the display of His character, no matter what the cost to myself.”
The wisdom from above may be so gentle that it seems unimpressive. The steady, sincere wisdom that is without hypocrisy may lead to uncomfortable honesty and difficult, awkward conversations. The reasonable wisdom that listens with mercy may not appear as strong leadership. All of these risks may affect our reputation or popularity. We may lose the esteem of some people who want easy, comfortable solutions offered by human wisdom.
As we begin to recognize the reality of self-obsession, we can develop the habit of asking questions:
- “Am I offering this comment to impress the other person with my wisdom?”
- “Am I suggesting this course of action because it will remove any responsibility I have to help?”
- “Do I feel pressure to respond in order to defend my reputation?”
Those kinds of questions will soon reveal the depth of our own self-obsession.
As we grow in our desire to be controlled by God-obsession, other questions will come to mind:
- “I really don’t know how to help this person. Can I simply listen with sincere interest?”
- “What might God be doing in this person’s life, and how might I be a part of that work?”
- “How can I display God’s character in this situation?”
Often the wisdom that comes down from above is expressed by a loving and listening friend.
Self-obsession is a strong influence in the heart of every one of us. Recognizing that truth and examining my motives is a starting point in moving from self-obsession and natural wisdom toward God-obsession and the wisdom that comes down from above.
[1] John Piper, Future Grace (Sisters, Oregon: Multnomah Publishers, 1995), 16.
[2] Craig L. Blomberg, Mariam J. Kamell, James, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan, 2008), 171.
[3] Douglas J. Moo, The Letter of James, The Pillar New Testament Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2000), 175.
[4] Douglas J. Moo, The Letter of James, The Pillar New Testament Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2000), 169.