Who Is A Wise Man?
(James 3:13–18)
Introduction:
We have come now to this second section of James chapter 3 where James begins with a question. He says…
(James 3:13) Who is a wise man and endued with knowledge among you? …
Much has been written about wisdom. For example, in his book Knowing God, J. I. Packer wrote…
Wisdom is the power to see and the inclination to choose the best and highest goal, together with the surest means of attaining it.
Here is a statement that is applicable to this section as it transitions from the subject of the tongue to the subject of wisdom…
Wisdom is the reward you get for a lifetime of listening when you would have preferred to talk.
Someone said…
A wise man learns from the mistakes of others. Nobody lives long enough to make them all himself.
Of course, the best source for that which has been written about wisdom is the Word of God. The Bible tells us…
(Psalms 111:10) The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.
(Proverbs 1:7) The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.
(Proverbs 9:10) The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.
(Proverbs 15:33) The fear of the LORD is the instruction of wisdom; and before honour is humility.
In other words, having a reverence for God is the path to wisdom. It is the first step in the journey to becoming a wise person. A reverence for God teaches us wisdom.
Solomon said plainly that we need to “get wisdom”…
(Proverbs 4:5-9) Get wisdom, get understanding: forget it not; neither decline from the words of my mouth. {6} Forsake her not, and she shall preserve thee: love her, and she shall keep thee. {7} Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding. {8} Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her. {9} She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.
I have shared with you before in going through this epistle what Warren Wiersbe said; that the book of James has to do with…
The Marks of the Mature Christian
In Chapter 1, He Is Patient In Testing
A. There Are Trials On The Outside1:1-12
B. There Are Temptations On The Inside1:13-27
In Chapter 2, He Practices The Truth
A. James Talks About Faith And Love2:1-13
B. James Talks About Faith And Works2:14-26
In Chapter 3, He Has Power Over His Tongue
I would modify the heading that Dr. Wiersbe gave chapter 3 by saying that The Mature Christian Has Power Over His Temperament. And in James chapter 3, we find that this involves…
1. His Mouth or His WordsJames 3:1-12
2. His Mind or His WisdomJames 3:13-18
Regarding the question in verse 13 (“who is a wise man”) John MacArthur writes…
Some interpreters believe the phrase who among you (or “who is”) refers only to the teachers, or would-be teachers, addressed in verse 1. But it seems more probable that, like the intervening section on the tongue (vs. 2-12), this section on wisdom (vs. 13-18) applies to everyone in the churches to whom James was writing. … James is seeking to identify who is truly skilled in the art of righteous living.
MacArthur states…
Both scripture and ancient philosophers placed a premium on wisdom, which, broadly defined, is not simply a matter of possessing factual knowledge but of properly and effectively applying truth to everyday life. … It was the Hebrews who clearly understood that true wisdom was not intellectual, but behavioral. Thus, the biggest fool was one who knew truth and failed to apply it. To the Jews, wisdom was skill in living righteously. But both the Old and New Testaments make clear that wisdom is of two basic kinds, the wisdom of man and the wisdom of God, the wisdom from below and the wisdom from above.
In this section, James presents the attributes of both the truly wise individual and that one who possesses only the wisdom of this world.
In The Pilgrim’s Progress, John Bunyan presented a character called Mr. Worldly Wiseman who was a resident from the town of Carnal Policy, and who met Christian on his way to the Celestial City.
From what James says in this section, it seems clear that he had also encountered some of Mr. Worldly Wiseman’s family in his journey.
Just as James dealt with the subject of the tongue, so with the subject of wisdom, he mentioned it briefly early in the epistle (James 1:5), and now elaborates upon this thing of wisdom. Notice that…
I. James Mentions The Conduct Of True Wisdom
(James 3:13)
A. Wisdom Affects One’s Awareness / Acumen
(James 3:13) Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom.
MacArthur said…
Although the two terms seem to be used synonymously here, wise and understanding(knowledge) carry a shade of difference in meaning. Sophos (wise) is a general word, often used by the Greeks to designate speculative knowledge, theory, or philosophy. For the Jews, as noted earlier, it carried the deeper meaning of careful application of knowledge to personal living. Epistemon (understanding / knowledge) appears only here in the New Testament and carries the idea of specialized knowledge, such as that of a highly skilled tradesman or professional.
Marvin Vincent wrote…
In this passage sofos (wise) would seem to be the broader, more general, and perhaps more dignified term of the two, as denoting the “habit or quality,” while episteemoon (understanding / knowledge) indicates the special development and intelligent application of the quality to particular things.
A. T. Robertson said…
Sofos is used for the practical teacher (James 3:1), episteemoon (an old word from epistamai, here only in the New Testament) for an expert, a skilled and scientific person.
The Thayer’s Greek Lexicon says that the phrase “endued with knowledge” (NT:1990 – epistemon) means…
Intelligent, experienced (especially one having the knowledge of an expert.
It has the idea of one who is especially skilled in the use of wisdom, perhaps in a particular area.
B. Wisdom Affects One’s Actions
(James 3:13) Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom.
good – Greek 2570. kalos, kal-os'; of uncert. affin.; prop. beautiful, but chiefly (fig.) good (lit. or mor.), i.e. valuable or virtuous (for appearance or use, and thus distinguished from G18, which is prop. intrinsic):--X better, fair, good (-ly), honest, meet, well, worthy.
conversation – Greek 391. anastrophe, an-as-trof-ay'; from G390; behavior:--conversation.
If we are wise, then we will demonstrate good behavior in what we do.
The Jamieson, Fausset, and Brown Commentary says…
Show - ‘by works,’ not merely by profession (James 2:18).
Out of a good conversation his works - by general ‘good conduct’ [anastrofees] manifested in particular “works.” “Wisdom” and “knowledge,” without these being ‘shown,’ are as dead as faith without works.
Matthew Henry said…
If we are wise …this should be evidenced by the goodness of our conversation, not by the roughness or vanity of it. Words that inform, and heal, and do well, are the marks of wisdom; not those that look great, and do mischief, and are the occasions of evil, either in ourselves or others. True wisdom may be known by its works. The conversation here does not refer only to words, but to the whole of men's practice; therefore it is said, Let him show out of a good conversation his works. True wisdom does not lie in good notions or speculations so much as in good and useful actions. Not he who thinks well, or he who talks well, is in the sense of the scripture allowed to be wise, if he do not live and act well.
John Phillips said…
James calls on the people in the church who professed to be wise to “show” it.
C. Wisdom Affects One’s Attitude
(James 3:13) Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom.
The idea here is that a truly wise person will have a gentle humility in their wisdom.
Albert Barnes wrote…
[With meekness of wisdom] With a wise and prudent gentleness of life; not in a noisy, arrogant, and boastful manner. True wisdom is always meek, mild, gentle; and that is the wisdom which is needful, if men would become public teachers. It is remarkable that the truly wise man is always characterized by a calm spirit, a mild and placid demeanor, and by a gentle, though firm, enunciation of his sentiments. A noisy, boisterous, and stormy declaimer we never select as a safe counselor. He may accomplish much in his way by his bold eloquence of manner, but we do not put him in places where we need far-reaching thought, or where we expect the exercise of profound philosophical views. In an eminent degree, the ministry of the gospel should be characterized by a calm, gentle, and thoughtful wisdom-a wisdom which shines in all the actions of the life.
MacArthur said…
People who are wise in their own eyes are generally arrogant about it, which would be expected, because an elevated self-view is based on pride. … Prautes (gentleness / meekness) … carries the idea of tenderness and graciousness, and can be accurately translated “meekness.” … The Greek terms do not connote weakness but rather power under control. The adjective was often used of a wild horse that was broken and made useful to its owner.
II. James Mentions The Contrast Of True Wisdom
(James 3:14 –16)
A. He Shows Us The Operation Of Human Wisdom
(James 3:14) But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
James said that human wisdom can be just as “bitter” as hateful words (vs. 11 where the same word is used).
bitter – Greek 4089. pikros, pik-ros'; perh. from G4078 (through the idea of piercing); sharp (pungent), i.e. acrid (unpleasant) (lit. or fig.):--bitter.
envying – Greek 2205. zelos, dzay'-los; from G2204; prop. heat, i.e. (fig.) "zeal" (in a favorable sense, ardor; in an unfavorable one, jealousy, as of a husband [fig. of God], or an enemy, malice):--emulation, envy (-ing), fervent mind, indignation, jealousy, zeal.
strife – Greek 2052. eritheia, er-ith-i'-ah; perh. from the same as G2042; prop. intrigue, i.e. (by impl.) faction:--contention (-ious), strife. (Some versions translate this word “strife” as “selfish ambition.”)
Warren Wiersbe said…
The wisdom from above, God’s wisdom, operates in a different way from the wisdom that is “earthly, sensual, devilish.” Since they originate from radically different sources, they must operate in opposite ways.
John Phillips says that, “Sometimes the negative accentuates the positive.” Thus James is pointing to the deficiencies of human wisdom in order to promote godly wisdom. Phillips highlights the negative qualities mentioned in verse 14, saying that this is a person with (1) “a bitter spirit,” (2) “a belligerent spirit,” and (3) “a boastful spirit.”
Someone who has a harsh, cutting, destructive jealousy in their hearts as well as a contentious, selfish spirit that wants self-elevation has no basis for claiming that they are a wise person. So James says, “Glory not” or ‘do not be arrogant.’
MacArthur said of this phrase “glory not”…
A person whose motives are based on the world’s wisdom is inevitably arrogant. Katakauchaomai, here translated be arrogant (glory not), is a strengthened and intensified form of a verb that means to boast. … There is nothing more characteristic of fallen, unredeemed men than being dominated by self. James is therefore saying that, if a person claims to belong to God and to have the wisdom of God, but his life is motivated and characterized by selfish ambition and bitter jealousy, he is simply lying against the truth.
B. He Shows Us The Origination Of Human Wisdom
(James 3:15) This wisdom descendeth not from above, but is earthly, sensual, devilish.
earthly – Greek 1919. epigeios, ep-ig'-i-os; from G1909 and G1093; worldly (phys. or mor.):--earthly, in earth, terrestrial.
sensual – Greek 5591. psuchikos, psoo-khee-kos'; from G5590; sensitive, i.e. animate (in distinction on the one hand from G4152, which is the higher or renovated nature; and on the other from G5446, which is the lower or bestial nature):--natural, sensual. (This is the idea of fleshly and carnal.)
devilish – Greek 1141. daimoniodes, dahee-mon-ee-o'-dace; from G1140 and G1142; daemon-like:--devilish.
Albert Barnes said…
Compare 1 Corinthians 3:3. The wisdom here referred to is that carnal or worldly wisdom which produces strife and contention; that kind of knowledge which leads to self-conceit, and which prompts a man to defend his opinions with over-heated zeal.
It is that type of thinking that flows from the self life rather than the spiritual life.
Adam Clarke said…
[This wisdom descendeth not from above] God is not the author of it, because it is bitter-not meek. See at the end of this chapter.
[Is earthly] Having this life only in view.
[Sensual] Psuchikee. Animal-having for its object the gratification of the passions and animal propensities,
[Devilish.] Daimonioodees. Demoniacal-inspired by demons, and maintained in the soul by their indwelling influence.
John Phillips goes so far as to say…
The worldly wisdom that James has in mind is that of man in his unsaved state of sin.
C. He Shows Us The Outflow Of Human Wisdom
(James 3:16) For where envying and strife is, there is confusion and every evil work.
It’s been said that if you see one cockroach, there are many more that you haven’t seen. That’s sort of the idea in the statement in verse 16. If you see envying and strife (jealousy and discord), you know that indicates even deeper problems.
There is an etymological connection between the word “confusion” in verse 16 and the word “unruly” in verse 8.
confusion – Greek 181. akatastasia, ak-at-as-tah-see'-ah; from G182; instability, i.e. disorder:--commotion, confusion, tumult.
(James 3:8) But the tongue can no man tame; it is an unruly evil, full of deadly poison.
unruly – Greek 183. akataschetos, ak-at-as'-khet-os; from G1 (as a neg. particle) and a der. of G2722; unrestrainable:--unruly.
I’m reminded of what the triune God said in Genesis 11:6…
(Genesis 11:6) And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.
The word “confusion” has the idea of instability, and that which is unrestrained and rebellious. When we see the envying and strife exhibited in people, it is an indicator of a deeper problem … the problem of instability and rebellion, perhaps even the problem of being lost.
John MacArthur said…
Every evil thing (work) is the broadest possible category of the bad results produced by human wisdom. In its better sense, phaulos (evil) means worthless; in its worst, it means vile and contemptible. … Pragma (thing / work), from which we get the English pragmatic, is variously rendered “work,” “deed,” “event,” “occurrence,” “affair,” and such. The idea is that absolutely nothing of any ultimate good results from human wisdom.
Marvin Vincent said of the word “evil (faulon) that it is…
An inadequate rendering, because it fails to bring out the particular phase of evil which is dominant in the word: “worthlessness, good-for-nothingness.”
When we see envying and strife, they are symptoms of the deeper problem of rebellion and a widespread “worthlessness” and “good-for-nothingness” in the life.
III. James Mentions The Characteristics Of True Wisdom
(James 3:17–18)
A. Wisdom Has A Spiritual Quality
(James 3:17) But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.
Barnes says of the word “pure”…
The first effect of (wisdom) on the mind is to make it pure. The influence on the man is to make him upright, sincere, candid, holy. The word here used hagnee is that which would be applied to one who is innocent, or flee from crime or blame. … The meaning here is, that the first and immediate effect of religion is not on the intellect, to make it more enlightened; or on the imagination, to make it more discursive and brilliant; or on the memory and judgment, to make them clearer and stronger; but it is to purify the heart, to make the man upright, inoffensive, and good. … The effect of true religion – the wisdom which is from above – will be to dispose a man to live in peace (peaceable) with all others.
MacArthur said…
Godly wisdom is gentle. Epiekes (gentle) has no satisfactory equivalent in English, but it carries the ideas of equitable, seemly, fitting, fair, moderate, forbearing, courteous, and considerate. A gentle person is humbly patient, submits to dishonor and abuse, mistreatment, and persecution, knowing that “blessed are the gentle, for they shall inherit the earth.”