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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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WISDOM
FROM ABOVE IN SPEECH AND BEHAVIOR (James 3:13-18) 12-5-12 Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert I. THE WISE MAN (13) A. James previously stated
that the control of the tongue leads to the control of the man (Jm 3:1-6). He
transitioned to the fact that the tongue speaks from the overflow of the
heart (Jm 3:7-12). Now he will describe the wisdom from above in the heart
leads to the right speech and behavior that results in righteousness. There
is still the lingering intention that works (speech and behavior) gives
evidence to a person’s genuine faith. B. He begins vs. 13 with a penetrating
question to his readers, “Who is wise and understanding among you?” One gets
the impression that some of his readers were arrogant, self-appointed
teachers, having untamed tongues. C. A wise man in their estimation was thought
of in terms of academics or the high position of a teacher (cp. 1Co 1:20; 26
cp. Ac 7:22 “learning”). But the biblical
understanding, as well as James’description, were
completely different from theirs. 1. “Wise”
is the Greek word sopho,s
and is much like the Hebrew chakam which
means “skilled.” It referred to a very practical wisdom especially in the
presence of God, carrying out His commands (Ep 5:15). They may have had high
teaching positions but they were far from living wisely before God in their
speech and behavior. 2. They may have thought of themselves as
people of “understanding” (epistê,mōn
- knowledge, expertise, Eng. Epistemology - philosophy of knowledge, but also
thorough understanding and grasp) in the sense of being intelligent or
knowledgeable. However, the biblical sense refers to having a full
understanding and grasp of God’s wisdom and principles so that they are put into practice. 3. The one who has biblical wisdom and
understanding is to “show” (aorist imperative - dei,knumi
-exhibit or demonstrate ) it by living it out. 4. That one would live out his wisdom in
good “behavior” (anastrophê, - lit. turn back, or to the result of their conduct) and reveal his good “deeds” (erga
- lit. works). 5. It would result in “gentleness of wisdom”
(gentleness with reference to wisdom) in the sense that the actions of wisdom
were not harsh, backbiting, or bitter but gentle. “Gentleness” is an
interesting word study that differs with the normal English concept. a) Wisdom
brings gentleness or meekness to all of life’s situations. It is the opposite
of flying off the handling or spontaneous remarks. b) Gentleness understands that God is in control, God has a purpose in all things, and cooperates
with God’s wise biblical principles. II. THE WISDOM FROM BELOW
(14-16) A. This description of the
“wise man” was in stark contrast to the reactions in speech and behavior they
were exhibiting (vs. 14). 1. It is
very likely he assesses that they had bitter jealousy among themselves. The
Greek word zê,los
can mean either zeal or jealousy. Since the context is
negative it means they had a fiery disposition against any who had accolades
or positions which they did not possess. It turned them “bitter” (pikro,s - sharp or
resentful attitude) against those individuals. 2. They also had “selfish ambition” (epithei,a - lit.
serve for hire), trying to outdo one another pertaining to promotion and
praise. 3. James’ response was that he commands them
not to be so arrogant (present middle imperative - katakaucha,omai
- arrogantly look down upon). 4. Furthermore, he commanded them to stop
lying against the truth. They were lying in the sense that they were boasting
great things about themselves that were not true (cp. Jm 3:5). In addition,
the credit for any good thing a believer does goes to God through His
enabling Spirit. B. James hails the bitter
truth right back at them and tells them from where such wisdom originated
(15). 1. First,
it did not come down “from above” so it was not through God’s wisdom they
were operating. 2. It therefore must come from an “earthly”
(epi,geios -
belonging to the earth or earthly system, i.e. man’s wisdom) origin. 3. It was “natural” (psuchiko,s
- in a non-spiritual sense of man without the Spirit) in the sense that
it came from the natural man and not the spiritual man (1Co 2:14). 4. Though this kind of wisdom was earthly,
it was also “demonic” (daimoniō,dês
- demon-like), in that it was becoming of the attitudes of demons who
influence the world to act out in this manner. C. These types of carnal
attitudes (“jealousy and selfish ambition”) can only produce chaos and
further disobedience (16). 1. In fact
wherever and whenever jealousy and selfish ambition are present, it is
accompanied by “disorder” (akatastasi,a
- instability or unruliness). There are no rules or limits for carnal
behavior. Therefore, they are out of control and make every situation out of
control with disorderly conduct. 2. With disorderliness comes every “evil” (phau,lon - morally base
or wicked) practice or attitude, even among believers. III. THE WISDOM FROM ABOVE
(17-18) A. How should they have been
behaving? What is the wisdom that comes from above (17)? 1. Pure -
“First indeed” (pro,ton
me,n) the wisdom from heaven is pure. The word “pure”
(hagno,s - from
holiness, but also innocent, pure in motive) comes from the root ha,gios which means holy and pure (1Pe 3:2). But it also carries the idea of innocent or pure in
motives (2Co 7:11; 1Ti 5:22). Speech and behavior should not have selfish
ambition at the forefront, but pure in motive for God’s truth and the
edification of another. 2. Peaceable - The idea is not to stir
things up but to do all things in a “peaceable” (eirênikos
- peace-loving, peaceful solution) manner. Sometimes life and situations
seem anything but peaceful, but wisdom attempts to approach all things
peaceably for a peaceful outcome regardless of the situation (cp. Pr
16:21-24). 3. Gentle - Epieikés means kind or
forbearing, also fitting or suitable. It is not in the line of “my way or the
highway.” It is still unmoved in God’s truth but can do so in a gentle
forbearing manner. Basically, it would be the way we
would want to be treated by others even if we were in the wrong. 4. Reasonable - This should not be in the
back of our minds but written on our foreheads. It is the Greek word eupeithếs, which means “well” (eu) “persuaded” (peíthō).
It would refer not only our attempt to persuade others in a gracious manner,
but also that we think through everything we hear, sort through the facts,
double check with the Bible, before answering at all (Pr 18:13). It is the
opposite of being unapproachable, unwilling to listen, and closed-minded. 5. Full of Mercy - This is not just
merciful, but “full” (mestê,) of
“mercy” (ele,os),
it never runs out of mercy. The believer’s ultimate goal is not to win an
argument, but win a convert. How is it that these
readers who have been forgiven by Christ, even of the very things that
prompted James’ letter, yet they find no mercy for others? Truly
this wisdom only comes from above. 6. (Full) of Good Fruits - Good fruits coincide with pure intentions. The
wisdom from above seeks the benefit of another (pure intentions) and then
carries it out (good fruits). 7. Unwavering - Adiákritos
means impartial, free from prejudice or favoritism. Was this not what
James accused his readers of (Jm 2:1)? Prejudice, impartiality, and
favoritism have nothing to do with the truth or wisdom (Ro 2:11; Ep 6:9). 8. Without Hypocrisy - It is the Greek word anupo,kritos (lit.
without hypocrisy) which carries the idea of being genuine and sincere. A hypocritos was a mask for Greek actors. It
is one thing to speak or act the part of a Christian; it is another to mean
it genuinely from the heart. Eventually, the truth will come out. B. What does this wisdom from
above produce? It produces righteousness, the very fruit that gives evidence
to a genuine faith. 1. It
appears that most versions (NET, ESV, NIV, possibly NASB) take the phrase “fruit
of righteousness” (karpo,s
de, dikaiosu,nês) as a genitive of production. Righteousness or
righteous living is what is being produced. 2. Note that it is peace that is “sown” (present
passive indicative - spei,rō
- to sow or scatter seeds) to produce righteousness (cp. Ro 14:17; 2Ti
2:22). 3. It is sown either by (individual effort)
or among the ones (corporate effort) making peace. IV. OBSERVATIONS AND
APPLICATIONS A. The wisdom from above is
not just a little different from ours, it is completely different and
opposite from man’s wisdom (Is 55:9-11). B. Since man views God’s wisdom as
foolishness, we must become fools for Christ (1Co 3:18) 1. By
trusting in Christ alone for salvation. 2. By realizing all wisdom is hidden in Christ (Col 2:3). 3. By letting Christ’s Word dwell in us
richly (Col 3:16). 4. By proclaiming the wisdom of Christ to
the world (Col 1:28). 5. By conducting ourselves in Christ’s
wisdom before the world (Col 4:5). |
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