JAMES, THE WISDOM OF JESUS
JOHN A. BURNS
Criswell College, Dallas, TX 75201
I. Introduction
Scope and Purpose
W hen the Epistle of James is studied, It is regarded as a book of
But what kind of wisdom is it? With what biblical parallels
it be connected? Given that it is practical, with what matters does it
concern? Does it speak directly to all mankind or is it specm-
directed to the believer? Are the issues that presented themselves
the 1st century church pertinent for this century? It is the intention of
article to speak to the foregoing questions.
It has always been difficult to trace the outline as found in this
While it is not the purpose of this article to trace the argument
J ames as it develops, one cannot ignore the importance of develop-
arguments within the epistle. The wise man desires bases on which
can affirm his spiritual vitality. The book of James presents the tests
faith. As the believer encounters opportunities to walk in wisdom,
and employs the provisions given by the Lord, genuine growing faith
be evident. Faith always is appropriated in concrete circumstances
~pplied to specific attitudes and acts.
The Wisdom TraditiQn in the Ancient World
Collections of wise sayings were found in every part of the OT
and NT biblical worlds.! In its subject matter, the sayings of the wise
embraced one's practical, everyday conduct and gave advice about
proper behavior in the royal courts. Its message was ostensibly simple:
1 R. B. Y. Scott, The Way of Wisdom in the Old Testament (New York: Macmillan,
1971) 23£.
Criswell Theological Review 1.1 (1986) 113-135
III~ -I
114 CRISWELL THEOLOGICAL REVIEW
whoever takes this counsel is "wise," whoever ignores wisdom's warn-
ing is a "fool." The OT expects the father of the family to teach his
children these words, e.g., "my son" Prov 1:8-9:18; 22:17-24:22.
Most of the proverbs of ancient literatures, including the OT, are
short statements which pertain to the varied facets of life. These are
sayings which describe the successful life-which can be learned
through the pursuit of wisdom.
Wisdom in the aT
The object of OT wisdom is twofold:
1. To instruct the student to explore life's meaning through reflec-
tion, inquiry, and debate.
2. To guide the learner in living, through the rules of God's moral
order.
The Wisdom literature of the OT is usually a reference to the
books of Ecclesiastes, Job, certain Psalms (19; 27; 104; 107; 147; 148),
and especially the book of Proverbs. Also, there are books of Hebrew
literature outside the OT canon which are cast in this literary mold.
Wisdom in the NT
Of the books of the NT, James is often identified as an example of
wisdom literature.2 There is no question that this epistle, as other
portions of the NT (e.g., 1 Cor 1-4 and the Sermon on the Mount), are
of the essence of divine wisdom. It is another matter to identify
the epistle of James as wisdom literature, since this is a literary
classification.
II. The Wisdom Tradition and James
There are a number of differences between the characteristics of
Wisdom literature and James that disqualify it as Wisdom literature,
though, of course, this epistle presents the wisdom of God. The
following observations should be considered:
1. James does not exhibit the paternal tone (e.g., "my son") found
often in Wisdom literature. In fact, there is no emphasis on any age
group.
2. There is an absence of rhetorical questions in James' argument
and in his introduction (cf. Prov 1:22).
3. There is a congratulatory and often exclamatory form of speech
employed in Wisdom literature, as in Prov 3:13 and 28:19. This form is
2 Donald W. Burdick, "James" in The Expositor's Bible Commentary, (12 vols;
Grand Rapids: Zondervan, 1976) 12.164.
""""=0 ,=~~""==-~=, ~= ~~~- ~~ ~
Burns: JAMES, THE WISDOM OF JESUS 115
also found in the Beatitudes of the Sermon on the Mount, but it is a
form never found in James.
4. The four key words of Prov 1:6, showing the various literary
forms employed in Proverbs, are: proverbs (Hebrew masiil), parables
(meli$d), wise words and riddles, verbal puzzles (~i'da).
The most important of these forms is the miisiil, cclikeness, com-
parison." It is often expressed in verse couplets. Other miiSiil expres-
sions emphasize contrast, antithesis3 (Prov 10:1; 25:1; 26:11). James
does not employ such literary devises as these models or paradigms.
5. The message of James is not formed around the figures of the
wise and the simple, a frequent device to teach truth in the wisdom
literature (Prov 10:1).
Also, varieties of poetic parallelism, including numerical paral-
lelism, commonly used in stating the sentiments of OT wisdom, do not
appear in James.
What does the absence in James of structures, forms and vocabu-
lary common to OT wisdom literature indicate? It means that James is
not fashioned after, nor dependent on, an OT model.4 There is no
adequate reason why the NT should include literature cast in the same
form as Proverbs, Job or Ecclesiastes. The epistle of James gains no
advantage in imitating the wisdom formulas. If the author wished to
cast his epistle after the wisdom model, he would have made use of its
peculiar literary features.
Literary Parallels in James
The Old Testament. Of course James, like the rest of the NT,
breathes the wisdom of God, but its literary characteristics are indica-
tive of NT forms of expression, even though the writer of this epistle
has been steeped in OT and Incarnational thought.
J ames was familiar with the Hebrew OT as well as the LXX. His
vocabulary of 570 words includes 73 of which are not used in the rest of
the NT -and 46 of that number are found in the LXX. Certain
idiomatic Hebraisms are frequent.5 It should be noted that OT per-
sonages are employed as illustrations.
The book of James cannot be explained as a reapplication of the
OT message. The Epistle's author reflects the teaching of Jesus Christ
!oo broadly to allow that conclusion.
3 Samuel P. Tregelles, Gesenius' Hebrew and Chaldee Lexicon to the Old Testa-
ment Scriptures (Grand Rapids: Eerdmans, 1949) 517.
4 James Hardy Ropes, A Critical and Exegetical Commentary on the Epistle of St.
James (ICC; Edinburgh: T. & T. Clark, 1971) 18-19.
5 James Adamson, The Epistle of James (NIC; Grand Rapids: Eerdmans, 1976) 18.
116 CRISWELL THEOLOGICAL REVIEW
The New Testament. It is clear that James preserves directly the
truth (some call it tradition, possibly a neutral term) of Jesus. This is the
immediate background of the wisdom of James, rather than the aT.
But this Epistle does not rest on the four Gospels, nor on the full range
of the Synoptics-it reflects the specmc teaching of Jesus in the Sermon
on the Mount and a few other loci.6
It seems better, then, to refer to James as NT wisdom, or the
wisdom of Jesus. It is well to remember that Jesus heightened the
ethical demands (Matt 5-7; Luke 6) for his disciples far above the
nature and scope of application of the aT. Like Jesus, James expects
his teaching to produce an altered, new life. In fact, James' wisdom
specmes how the believer lives to please God. In the light of the
Father's constant presence and in view of His coming at the eschaton
(the consummation, the Judge of the ages), the believer must not
merely think but must live in a way which honors God.
III. Wisdom in lames' Epistle
The effective means by which a believer becomes practically wise
is prayer (1:5). If God is seen as the source of all provision, then the
superintendence by His will offsets the human desire to prosper apart
from God's wise provision.
The Way of Wisdom
J ames builds on the background of Jesus' teaching about prayer
(Matt 18:18-20; 21:22 II Mark 11:24; John 14:13-14; 15:7 and 16:23).
These are promises based on the believer's relationship to God. Because
of this personal dimension, the prayer of faith is effective ill securing
both daily wisdom (1:5) and in the cure of the repentent, ailing sinner
(5:15). Such an extreme measure in that believer's life calls forth the
demonstration of wisdom in a changed life, a living statement of faith
in the wisdom of God.
-The well-debated passage 2:18-26, especially v 20, is written to the
brethren (2:15) with the idea of the fulfilled Christian life in mind. The
vain man is one in whom there is no recognizable fulfillment of the
divine purpose (1:4; 3:2). God's intention includes both the forensic
righteousness conferred on the believer by God and the practical
demonstration of applied righteousness by the wise believer. 7 Paul,
too, stresses both elements: being a child and living like a child of God.
e Peter W. Davids, "James and Jesus" in Gospel Perspectives, Vol. 5 (Sheffield:
JSOT Press, 1984) 66-67.
7 Leslie Mitton, The Epistle of James (Grand Rapids: Eerdmans, 1966) 103.
Burns: JAMES, mE WISDOM OF JESUS 117
Practical righteousness is the wise life; it is characterized by freedom
from one's limitations and is a life dependent on God, who is the author
of all good (1:17).
The subjects which concern the wise believer are: the source of
wisdom, regeneration, the nature and use of God's Word, the control of
one's response to others (especially favoritism), the response of
righteous faith, the error of grasping at life apart from the will of God,
and the confession of sin.
J ames presents the two ways of life available to the believer: there
are two ways to deal with trials and temptations, to respond to God's
Word, to relate to wealth, to approach faith, and to use the tongue.
There is a choice between "wisdoms," and between the two ways to
cope with one's desires. Also, there are alternatives to the tendency to
judge, to be arrogant, and to be self-centered. Finally, James reminds
us of the alternatives to impatience, deception, and to the bondages of
prayerlessness.
These two ways of life are not simply presentations of an inferior
and a superior lifestyle. The wisdom of the individual materializes:
should he or she choose the prayer path? Spiritual gain or loss will
result. However, what James presents is not an option for the believer-
it is obligatory. The necessity of a Christian lifestyle is indicated by the
frequency of James' injunctions; there are fifty-four imperatives in one
hundred eight verses. James reproves, rebukes and exhorts through the
use of the prohibitive subjunctive.s
The commands address the thoughts, emotions and the activity of
the will. Some of these commands emphasize one's attitude, while
others specify individual acts. At times, the nature of the word-
meaning demands a complex idea of the attituue with acts growing
therefrom. Of course, in dealing with the Christian personality, the
total personality of body, soul and spirit, are included in any response
to God's Word. At tUnes there are distinct emphases which involve one
aspect of the personality more than the others.
The Attitude of the Wise Christian
The word (1:2) for testing is 7tElpacr~6c;;9 some have taken this
word to mean only or principally "persecution." However, that posi-
tion ignores an entire range of human experiences which require
wisdom. Secondly, it would require an unnecessarily late date for
James, one which would allow for later developments of persecution
8 H. E. Dana and J. Mantey, A Manual Grammar of the Greek New Testament
(Toronto: Macmillan, 1955) 171.
9 H. Seesemann, "7tStpa" TDNT 6 (1968) 23-26.
.
I
i
I
118 CRISWELL THEOLOGICAL REVIEW
beyond the local (less intensive) level. Thirdly, this word is used of
common circumstances of misfortune (xEtpaO"~6<;) in Plutarch's work.Io
The term then covers a range of experiences from internal, moral
pressure to exterior circumstances and, whenever indicated context-
ually, to persecution. This first of James' tests of faith concerns faith
under pressure (chap 1).
What should be the wise believer's attitude in response to dis-
appointments, sorrows, hardships, persecutions, and temptations?
James (1:2) says the response should be joy-not just joy at the end of
the experience but throughout it all (indicated by the present participle
"knowing"). The verb describing the expressed response is an aorist
tense, indicating that on each occasion of danger to the soul the trial
should be counted joy. Counting it joy is prescribed, not suggested. II
"Counting" is a bookkeeping term; it emphasizes what one must
conclude, perhaps regardless of what one observes. These conscious
acts are possible-because there is happiness in experiencing whatever
contributes to the Christian's spiritual growth. This understanding of
happiness is traceable to Jesus' Beatitudes where the blessed man (cf.
Ps 1) rejoices under unusual circumstances. The Christian attitude
expresses itself in decisive, conscious acts, rejoicing in the opportunity
they provide for the Lord to work His blessing in their growth: "that
they might be complete" (iva ;;'tE 'tEA-EtOt).
Wisdom and Testing
In the midst of this opportunity for growth, there are two areas of
danger. The first area of danger (1:2) is that the testing will suddenly
and frequently (o'tav) overtake us. The word "fall" (XEptXEO"ll'tE) in
classical Greek designates an unplanned and undesirable event;I2 in 2
Macc 10:4, it describes Israel's unforeseen affiiction by heathen nations.
The only other NT use of the word "fall" describes the ambush of the
man who "fell" among thieves on the Jerusalem-Jericho road (Luke
10:30). The strength of a testing often is that we never know when it
will occur.
The predicament caused by testing points out that wisdom will be
necessary. The verb "to ask" occurs twice in 1:5-6 (both present
imperatives); seeking wisdom from the giving-God is the normal
procedure.
The second danger (1:4) is that the believer will seek God's
wisdom, but will stop seeking and applying God's wisdom before it has
loLSJ 1221.
II Joseph B. Mayor, The Epistle of .S't. James (Grand Rapids:Zondervan, 1954) 33.
12 LSJ 1249.
Burns: JAMES, THE WISDOM OF JESUS 119
fully accomplished its purposes, a perfect work (EPYOV 'tEAEtOV). The
command is to "keep on letting patience achieve" God's intention
(EXE'till). Wisdom is given to teach us proper attitudes. It is possible that
we will not allow the full extent of God's purposes. This failure of faith
may cause us to (1) lie our way out of further distresses, (2) simply
give up under pressure, and (3) to yield to self-pity, bitterness and
discontent, rather than to patience.
It is God's wisdom to insist on faith, suggested by the present tense
of the imperative: "let him continue to ask in faith" (1:6). It refers to a
simple act of coming to Jesus with a specific need in mind, knowing
that a partnership has been formed through confidence in Him. When
one is characterized by wavering (1:6), there is no such confidence that
the prayer will be heeded, that one cannot decide whether to trust God
or not. A sea rages within him but without resolution; there is only
unsettled behavior. Continual hesitation does not promote fellowship
with God. This is contrary to wisdom.
Wisdom as Skill
There is necessary activity and persistence in the exercise of
wisdom. In Matt 26:39 and Luke 22:42, Jesus prays unwaveringly for
wisdom, "not my will. ..." Note Peter's hesitation and its consequences
(Matt 14:25-31). The wise are only so when they act wisely. James
instructs us to learn attitudes as a part of wisdom.
The word "wisdom" is used only twice in James (1:5 and 3:13-18),
the concept is developed throughout the book. Wisdom in the
sedular sense was used to designate one's skill in an art or handicraft; it
reference to the most exact sciences. It was also employed in a
sense of the Divine essence of pure and immutable being. In
application, wisdom indicated the most envied and elevated
The idea of wisdom occurs extensively in the LXX. The
noun and adjective complex occurs over 300 times, most often in
wisdom books, but quite frequently in the historical books.13 There
specifies technical skill and knowledge as, for example, in describing
ability of the Tabernacle's craftsmen, such as Oholiab and Bezalel.
prominent ideas specified are those of experience in life, with its
and of success in living. Emphasis is heavily on the side of
rather than thought. Wisdom is revealed by practice and in
piety.
Though wisdom describes innate skill, clever conduct, and a
of culture, the OT speaks often of the wisdom possessed by
13 Edwin Hatch and Henry A. Redpath, A Concordance to the Septuagint (3 vols; I
Rapids: Baker, 1983) 2. 1278-81.
!
~--
120 CRISWELL THEOLOGICAL REVIEW
God and the wise response expected in His creatures as they honor His
Word.
Wisdom and Obedience
In the NT, the wisdom in which Jesus grew continually was also
obedience to the revealed Word of God (Luke 2:40).14 His under-
standing and use of God's wise revelation caused his enemies to marvel
-(Mark 6:2). Stephen manifests God's wisdom in his witness. Paul
expounds the theology of wisdom, especially as it relates to Christian
growth. The wisdom of the Lamb in the Revelation of John specifies
his ability to interpret the mysteries of the last times.
J ames' epistle emphasizes wisdom in living out the life of Christ in
ordinary human circumstances. It is the wisdom that comes from God;
it is opposed to the wisdom of this world; it does not serve those who
champion the other, immoral "wisdom."
The wisdom of which James speaks does not derive from human
experience; it is not selfish. It signifies a spiritual understanding of
God's will for man's life and a welcome compliance in the whole of
one's life.
What effect does wisdom have on one's attitudes and ensuing
actions? James warns against faulty judgments of boasting and self-
deception. There are six imperatives inJas 1:9-22, all but one of them
in the present tense; the exception is 8t~<IO'eE in 1:21. This pas-
sage shows examples of how to cope with temptations to double-
mindedness.
In 1:9-11, the example of failure to trust God (double-mindedness)
concerns material wealth and its accompanying prestige.ls James,
throughout this epistle, as here, presents the tests of faith, the evidences
by which we can be assured that our faith is actively single-minded, the
opposite of 81<IKPIVOJlEVOC;.
In 1:9, the second of four uses of the conjunction St appears; each one
indicates a new development in the argument in this section of the
book (1:5, 9, 19 and 22).
Wisdom and Wealth
Rather than telling fellow Christians that it is permissible to
assume a low profile, though they are socially insignificant, he com-
mands each one to "glory" or "boast" (a word used most often in Paul's
epistles in a pejorative sense). God is to be glorified, of course, not
14 U. Wilckens, "1;(J)q>la" TDNT '7 (1971) 496-528.
15 Bo Reicke, The Epistles of James, Peter and Jude (AB; Garden City: Doubleday,
1964) 15.
Burns: JAMES, THE WISDOM OF JESUS 121
because of one's poverty in contrast to the affluence and influence of
others, but because God's plan for ~uch ones is the equality to be found
in Christ. His acceptance in the Son is intended to sustain him amid
testing. Without this support, he may be tempted to seek a solution in
opting for a security similar to the influential man who depends on
wealth and influence to extricate him from potential troubles. Lest the
"rich" man seek to settle his problems apart from the Lord's wisdom,
James (1:10) reminds him to exult in the position he shares with his less
able brother. Both rich and poor have access and are equally dependent
on the provision of God. Matt 5:12 has a similar command to the
spiritually alert to exult, knowing that the wages for life's experience
are not payable Dn earth. In J ames, one runs the risk of a failure to trust g
God, either through practiced intrigue or despondency which may
even lead him to think God has forsaken him (1:13). The physical
dimensions of life are transitory-this realization is a mark of wisdom
(1:11; see also 5:1-6). The error (1:16) against which James warns
seems best related to the foregoing section where a careless believer.
allows faithlessness to grow to fruition. Vv 13-15 contain several
negative notes, while those of vv 17-1.8 are positive. The command is
properly rendered "Stop being deceived" (1:16).16 Deception is a token
of the unused provision of wisdom.
Wisdom and Rank
The wise instructor commands (1:19) the demonstration of God's
mind in the believer's conduct. The gifts of God and the birth by God
are sufficient to produce a life reflecting a relationship with God. The
wise Christian has a distinctive purpose (note the parallel constructions
of f.lC; 'to with the infinitive) in living.17 The last construction with f.lC; is
changed from an infinitive to a noun (6PYil) to introduce emphatically
the subject of the next section (1:20-27) with its warning against wrath
in speech and conduct (1:26). Reception of the Word of God results in
the traits of a Rabbi's good pupil as one who is" ...quick to hear, slow
to forget... ."18 However, James upgrades the word "forget" to
"speak," which in this context is the hesitation to speak rashly or in
anger. He also adds a warning against acts of wrath which are the result
of self-assertion as over against God's will.
16 Peter W. Davids, Commentary on James (NIGTC; Grand Rapids: Eerdmans,
1982) 86.
17 Arthur Carr, The General Epistle of James (CGT; Cambridge: Clarendon, ,
1899) 22. i
18 APOT707.
I
122 CRISWELL THEOLOGICAL REVIEW
Wisdom and Growth
The counsel of God's wisdom aims at implanting His word into
Christian's character (EJ.l<PU'tOV) in 1:21.19 The "rooted word"-that is
nature-is welcomed (8f.~acref.) into a life, like elements of nutrition
being continually absorbed into a plant to make it grow.
The element which makes this growth-pattern possible is "meek-
ness" (1:21). Jesus calls himself "meek" in Matt 11:29; He places
"meekness" in the forefront of the qualities of the "blest" (Matt 5:4,5).
It is willingness to acknowledge the will of God in one's life, the
opposite of the exercise of anger (3:13, 17), and is an expression of
righteousness (1:20).20 The potency of the "rooting-word" results in the
character of Christ transforming (crro~ro) the entire life of the Christian
(WUXTl). The intended goal for the believer is not learning; it is deeds
(1:22).
Just as spiritually unproductive as double-mindedness is the
attempt to combine faithfulness to Christ, in other connections, with
unfaithfulness in relations with other Christians. The second test of
faith relates to the deceptively gentle pressure of favoritism (chap 2).
Believers are admonished to stop trying (EXf.'t"f.) to combine faith in
Christ with the discrimination of persons (2:1). This snobishness ignores
injustice for fear of the powerful (2:6). Such conduct respects the
person of man, but disrespects the person of God. These perpetrators
are judges with evil thoughts (2:4).
In one of three OT quotations in James (2:8-11), there is evidence
of Semitic grammatical influence: the future is used as a categorical
imperative, "love your neighbor." 21 The form emphasizes the exercise
of the will; it is a command. The emphasis on a controlled use of the
will is seen in these imperative verbs of "saying" and "doing" (2:12). A
third test focuses on personal commitment (2:14-26). The believer
"enwisened," recognizes the unity of the Law which reflects the unity
of the Law-giver's will. Believers are to be influenced by God'~ wisdom
so that they won't express their impatience with those in need (2:16).
The language here was used to let one know he was being dismissed.
The next word in the imperative (U7tCtyro)was used to say goodbye to
beggars. It signaled that contact with the needy-one was over; the
subject was closed. Wisdom should control the emotions. Wishing the
19 Sophie Laws, The EpiYtle of James (HNTC; San Francisco: Harper & Row,
1980) 82.
20 BAGD 704.
21 W. E. Oesterley, "The General Epistle of James" The Expositor's Greek New
Testament (5 vols; Grand Rapids: Eerdmans 1976) 5.291.
-""coc """, "c"c C"c,.'."c,,;
Burns: JAMES, THE WISDOM OF JESUS 123
one who needs warm clothing and sufficient food to have them
indicates only a hearer not a doer of the Word. The word "comforted"
(xop'ta~EO'eE) means, "to feed someone until they are full" (2:16).22 It is
no more excusable to ignore God's revealed will in respect to treatment
of people's needs ("loving one's neighbor") than it is to reject God's
admonitions not to murder and to avoid adultery (2:11).
The emphasis of the verb "to have" (2..18) shows what potentially
belongs to one. The chiastic structure of these verses (2:18-26) means
to tie faith to works inseparably. Without faith, there would be no
reason to do any works. Also, without faith, there would be no relation
to the dynamic power necessary to perform the works. It is also
necessary to recall the sort of works expected in this passage: "saying"
and "doing" what the principle of love demands. The point is not just
to do what man will see, but what God expects the result of their faith
to be also (2:20). Personal commitment to God moves beyond empty
claims (2:18) either to man or to God. The vain man is one who does
not employ wisdom (2:20). It is interesting that Abraham's hospitality
(Gen 18) is passed over as an illustration of faith in favor of his offering
of Isaac. He was justified previously, believing God would give a son.
The point is, Abraham's relationship to God is of greatest import, even
above acts of mercy. Isaac's "offering" is not an act of Abraham's
but is an act of faith, completed faith, not like that of the
s of Faith
In chaps 1 and 2, three tests have been presented whereby the
can determine whether he or she is walking in wisdom. These
tests concerning faith. Only faith leads us to walk wisely.
1. When people are under pressure (chap 1), the wise walk of the
brings them to trust God's perspective on life. They must trust
to provide for them. Jesus instructed men (Matt 6:24-34) that God
dependable for today and tomorrow; the pursuit of God and His
should be our preoccupation (Matt 6:33) as doers of the
2. There are pressures of another kind-friendly pressures. There
place in the Christian assembly for the veneration of personalities,
for the denegration of those we judge to be of lesser importance
.Favoritism not only ignores the nature of the Body of Christ,
leads one to worship persons instead of the Person of God. The
is an attempt to combine one's faith in a general sense with an
22 G. Abbott-Smith, A Manual Greek Lexicon of the New Testament (Edinburgh:
& T. Clark, 1937) 482.
I
124 CRISWELL THEOLOGICAL REVIEW
exception to what Christ taught. If the church service is to hono
Christ, what difference does it make who occupies "places of honor'
(2:3)? Six times in the Synoptic Gospels Jesus makes reference to Le
19:18, "you shall love your neighbor as yourself" (see also Rom 13:19;
Gal 5:14).
3. In the last part of chap 2 (vv 14-26), there is the wise admoni-
tion to let faith result in faithful acts. This section is directly related to
the previous one: it is the poor who benefit from the acts "out of" faith.
Jesus taught (John 13:14-15) the disciples such practical dimensions of
love (John 15: 12, 17).
The wisdom of faith in 3:1-5:20 demonstrates the possibilities 0
the Christian life. Here there are six tests of wisdom's self-control...
One's faith may be tested for its vitality at three points. Do I exercise
self-control or does my orientation lie in worldly-wisdom and its
misuse of the tongue (3:1-18)? What is my reaction to the lure of the
world and its attraction (4:1-5:12)? and, Do I distinguish my faith
t~rough its acts of prayer and restoration (5:13-20)? In the light of the
return of the Lord, the Judge, the believer must walk in wisdom (5:7f).
Chap 3 opens with a present imperative (3:1), "Don't keep on
attempting to become teachers." The teaching office, viewed as a
counterpart to being a Rabbi, was strongly sought.23 Any social contact
one might have with a Rabbi was desirable: whether to speak with him,
have him as a house-guest, to marry his daughter-even to carry his
burdens, fetch him water, or saddle his donkey. There was acceptance,
authority and a highly desirable lifestyle in the role of the Christian
teacher too.
From God's perspective, the teacher's role is important because 0
the vast influence of his words. The teacher is a minister of wisdom; his
words can lead to life changes, therefore, the censure or approval wil
be keener (3:1). The word "judgment" signifies both the possibili
of either acquittal or condemnation. James links himself with othe
teachers by using the first person plural. The future indicative empha-
sizes an inescapable time of evaluation.
Jesus speaks of teachers who are desensitized about their respon
-sibility: they only concern themselves with personal honors, the
ignore righteousness in favor of oppression, feigned spirituality, blin
guidance, and pretense (Matt 23).
Wisdom and Ministry
The wise use of the tongue is illustrated in six ways in chap 3,
each one illustrates the need of control; the list is punctuated by
23 APOT 707.
~"'==="""-~
Burns: JAMES, THE WISDOM OF JESUS 125
statements and questions which heighten the need for the exercise of.
wisdom. True and false wisdom are contrasted as to origin, character,
and outcome. A man's words are an extension of himself; they reflect
his nature (cf. 3:10). Control over the tongue signifies the whole person
is under control ('tEAE1O~) (3:2). In chaps 3 and 4, the thought introduced
in 1:5-8 is further developed.
The aorist imperative 8El~a't"ro (3:13) calls upon the wise to "demon-
strate" his wisdom. Even a wise one must make an effort to reveal
God's provided sagacity. Perhaps there were some there who imagined
that teaching yields maturity automatically and who did not realize
that they were ignorant of the temptations of the office (2:9). The
evidence of maturity is only detected when the wise man acts wisely
and in meekness. The emphasis is, once again, on deeds versus words.
In 3:13 there occurs a hapax legomenon. The word 'E7ttcr'ti]~rov
("endued with knowledge") is employed in classical Greek of a skilled
workman, as a scientific person, as opposed to someone who is without
special "knowledge or training.24 It is employed to describe judges
1:13) and the nation Israel (Deut 4:6).
Jesus said every insignificant word would be judged (Matt 12:36).
cannot be used for the benefit of the individual, they must be
for good. The frequency with which the teacher exercises his
is envisioned in the word 7tOAAa.: "all sorts of times" and
(3:2). Thus, -the need is to be careful; because the unruly
can unwisely engage in destructive conduct, can be duplicious,
be selfishly ambitious (3:5-14).
The wisdom which dominates that kind of conduct comes from a
other than God (cf. 1:5, 17). The three words describing this
wisdom present a descending level of characteristics (3:15).
said the results produced by the conduct of a professed wise
indicate the source and nature of that wisdom (3:17; Matt
.He also related that the proper use of the teacher's gift results in
(3:9; Matt 5:19). James warns would-be teachers to stop using
teaching function as a permit for arrogant boasting and even for
especially in the sense that such wisdom is claimed to be derived
God (3:14), when it simply cannot be.
and the World
There is another way to determine the reality of one's faith. How
the believing wise one deal with the magnetism of the godless
of life known as the world (4:1-5:12)?
24 LSJ 573.
126 CRISWELL THEOLOGICAL REVIEW
0 wise living is at 4:7, but the backgroundi'*~
Lord's words in Matt 7:7-12 provided tn(g:ti:
'".cc",!;,
entary on the wise and the unwise ways o~~;,,~f;fj;
6)"""c'~;'
-;ijc~
reminds the readers that there is a will to b~~~~~J'j
cA
wn. To reject Jesus' Lordship is to expres~~r
d. Jesus spoke of an adulterous generatio~Jc~
ase itself, even when confronted by God'$J~~
). Duplicity of heart, seen in adultery (4:4), islt
'ons, but a reassignment of total affections;:i~
6:24-34). In the Matthean reference, as in"
at reveals spiritual infidelity is one's grasping'
hings. c
isplay of worldly wisdom is submission-and;
every right to our love. The Word of God"
ut 32:47-note tCsvo<; answering to Deuter"j
serts God's jealousy (4:5).
..'
claims for our affection ( ouv), James issues a
.,..10, all ten are aorist imperatives, emphasiz-
e will.
O'OJiQt) 4:7. The aorist imperative denotes an
nd. The passive aorist has the significance of
structure of the word suggests voluntary
uthority. James expects total commitment,
n and resistance initially, then subsequently,
imperatives. In Luke 2:51, this verb "submit"
ubordination of Jesus to his parents. It also
ce of the Christian wife to her husband (Eph
es a family structure for one dimension of
s the basis of this command in 4:7 is founded
lation to God's family. Elsewhere in the NT
the sense of involuntary compulsion (e.g.,
E). This aorist imperative is best taken as
lated as an urgent entreaty, "Take your stand
erative is followed by a future verb form, as
lent of a semitic conditional sentence.26 This
and is best translated, "When you take your
2S Adamson, James 174.
26 Mayor, James 146.