:fji;"~~
i
ii,~ t~
'."'~\l Burns: JAMES, THE WISDOM OF JESUS 127
, .!i,
~I' stand against the Devil, he will run from you." Spiritual advantage in
1t~11i. combat with the Devil is not automatic, the believer must take a
;1~i" position; this is a positive action, a step of volition beyond non-
f~
I;": :~l submission to the tempter (1:13-15).
f~~: .In His wisdom, God .p~ovides a ,,:ay beyond es~a~e-resistan~e
~19(ff agaInst the adversary. ThIS IS accomphshed by submIssIon to the wIll
; {Iw! and life of God. Jesus said no man can serv~ two masters simul-
'~~~r~ taneously, he can love and serve only one of them at a time. In
'i{if~I~'! temptations, Jesus sought this refuge by appropriating the Word of
:vI~f§ God at each occasion. The result of His resistance (Matt 4:10) was
; !:l~~L Satan's flight (Matt 4:11). Christ is the model. Note, too, the episode of
'"'""o'C
, ~iIJI§ spiritual strife in Peter's life (Luke 22:21-36), and the anticipated
" ","'Co" " .
;: 11~ijl~!," turnabout of Peter in taking a stand against the Devil through submis-
;' ~~I"~lff;",,c sion to God (Luke 22:32).
J j~};i,l! 3. "Draw near" (syyicra'tf:) 4:8. God is not only to be obeyed, but
, c","-"'"", "
t" (~lj;,~1cc;,§c fJe must be worshipped. In the aT (Exod 19:22; 30:20; Lev 10:3) the
c%" Ci,,",ccitcc word is used of the Hebrew priest approaching God in both Taber-
, "C,,"""
[ %~~""i;~,,";, nacle and Temple. The essential idea is to come as close to God as one
tr ~li~'li!fki~; 6an. The construction is parallel to the previous conditional statement
c ;;Iil", "f,c '
47)H..dd"Whdrd.
11!§' '~~'~Jf$1;"\: .ere It IS ren ere, en you aw near to Go , He WI draw
,~ ~1(fCf';near to rou."", ""
j; i~~t'Jt;"!;;; 4. Cleanse (Ka8aptcra'tf:) 4:8. The word draw near was also
CO "cc]o," "'"
Wio ~Wt~I~~ii1',~sed of the pious turning to God (Jer 30:20). This approach required
~~ :~.,c!f,;;the worshipper to cleanse himself before attempting to worship God.
~) i!~2::~lft"Matt 23:26 records Jesus' teaching that any ritual will only hold value if
" o'~ ",,'C"
ck ~f;,,; ;~}Yt;c"the worship is morally clean. Jesus adds to the teaching about cleansing
1"""'" "'c",,' "
;:; ~~!I;;I'~c"ih John 13. There the emphasis is on both the believer's responsibility to
;tt~!!)'~"(C;"c. ., ;?~ :Z~~~~J~ppropnate and the SavIor s part In provIdIng cleansIng.
", ",,""~.'C;f&"c' .
c~ (J~~!)r;"1r;;', As the prIests entered the Tabernacle, they paused In the court-
to wash their hands and feet in order to be acceptable to God and
c(, ""c "" ,.c"
avoid judgm.ent (~xod 30:19-21). Jesus' teaching about the l~rge and
,,;;,t ';,,';!: small obstructIons In the eye (Matt 7:3ff.) concern cleansIng as a
~c", cc' c.c c
",iv" ,(Rrerequisite to any effective moral correction. The statement about
c~, ";' ';';" ~'hands" and "hearts" symbolizes "deeds" and "thoughts." The word
c c c
,,{; ~;~,,:;~inners" specifies the believer who has "missed the mark"; this failure
,i", i,"iPust be cleansed before genuine worship can be enjoyed (4:8).
'~;, ~](;", The two aorist imperatives are "cleanse," which emphasizes the
" \'i purging of our deeds, and "purify." The noun, Ka8ap6~, is used of the
;"j"pody without the smearing of paint or oil by Xenophon.27 He also
iti;;,~i,~mploys it of wheat stripped of its chaff28 and of an army stripped of all
27 Xenophon, Oeconomicus, X.7.
,„ ~"iŁ "j~,;( 28 Ibid XVII. 8 9.
;T~," '
I
I 128 CRISWELL THEOLOGICAL REVIEW
but its very best warriors.29 The central idea in every case is that th
subject is free from anything that would diminish its full value.
'A yvicra'tc:, translated "purify," on the other hand, is used of mora
purity accomplished by acts of a dedicated will. It places one in
condition, prepared for worship (see also ayvi~ro, 1 Pet 1:22 and 1 J oh
3:3). 'AyvoC; is used of cleansing from ceremonial defilement in th
LXX and in John 11:55 and Acts 21:24, 26; 24:18.
The Levitical priest had to be cleansed before he served God. A
the same time, the heart had to be purified, that is, separated fro
everything that might cause uncleanness, (especially see 1:6ff.). In Luk
11:39-42, Jesus distinguishes between apparent, outward holiness an
the separation which always can be detected by the One who looks 0
the heart (also Jas 5:2). When the believer rests in the wisdom of God
both that which gives rise to the sin (1:14) and the enactment 0
subsequent evil deeds are to be dealt with. Jesus' wise instruction mus
be applied to the spiritual condition. The word "heart" depicts the sea
of the emotions and of thought, even of one's desires and under
standing, and especially of all these elements of personality crystalizin
in the action of the will, the root of one's conduct. The word "sinners'
(aJlap'toAoi) identifies those who sin in full view of everyone, in
notorious fashion (4:8). In parallel with the idea of the cleansing of th
heart, the sort of sin to be dealt with is failure, the believer's failure t
trust God and His will for the Christian's life. This is sin which Go
alone can detect, but, once specified by the Spirit's conviction, th
believer is the only one who can turn alternatively to God in faith.
The Renewal of F eUowship
The next five aorist imperatives describe the characteristic acts 0
the process of repentance-as our Lord sees it. Again, it should b
noted that these are not options, they are steps in one's change whic
God commands (4:9-10). Once again, the Beatitudes of Jesus are th
background to James' words (Matt 5:4 and Luke 6:25). The "mourning'
in Matt 5, as in James, is not over sin generally expressed in the world
but sin as discovered in the individual who then repents and i
subsequently comforted (1tapaKAT19i1crov'tat). Only then is the believe
"blessed."
The first of these commands is 'taAat7tropi1cra'tc:; the noun for
indicates misery and distress (4:9).30 Repentance begins within. Jesu
commanded His disciples to take up their cross and deny themselves
The believer who admits to having sinned is "crushed" in his spiritua
29 Ibid VIII.117.
30 BAGD 810.
CC?'~"-„"""""~""~?""jp'-,-""=&,,,"~~,",»~~,~-~~~~,~~-, -
,
;
i
i
Burns: JAMES, THE WISDOM OF JESUS 129
consciousness. This word is used of undergoing hardship (Jer 4:13,
20; Isa 33:1). Here James emphasizes the personal initiative, ""Be
distressed."
They must ""mourn" and ""weep" also. ""Mourn" (Ttsv8T1cra'ts)
expresses a self-contained grief, not normally visible. This godly sorrow
is commended by Jesus in Luke 6:25 and Mark 16:10. It indicates a grief
that leaves a heartache. In the two verses cited, this ""mourning" is
coupled with ""weeping" (KAaucra'ts). The internal grief brings tears to
the eyes; inner feeling is communicated. This weeping is a loud
expression of pain or sorrow; it is even used of a lament for those who
have died (John 11:31; Matt 2:18).
But repentance transcends feeling, no matter how deeply seated,
and it goes past a display of this grief. It also demands change. The
verb ~s'ta'tpaTtT1'tro (""to turn about, turn into") emphasizes change by
one's turning.31 This is the only use of this word in the NT (4:9).
The end result of the believer's repentance is the Lord's renewal to
unrestricted fellowship (4:10). What has the repentant believer lost in
the process of renewal-nothing. He has taken his proper place; this is
suggested first in v 6 ('taTtstvoi~) and again in v 10 ('taTtstvffi8Tl'ts). These
four verses form a unit. The word 'taTtstvoro means ""to confess and
deplore one's spiritual insignificance." The aorist passive has, here, the
significance of the middle voice, ""deplore yourself," '"count yourself
wretched."
The believer who counts the Lord's wisdom as precious counsel is
rewarded. The Lord will raise him up (4:10). This parallels Jesus'
promise in Matt 23:12 and Luke 23:12 where the contexts have to do i
with humility; Jesus' parable about a display of pride in prayer (Luke
18:9-14) illustrates the need for humility by the religious.
God's attitude toward the humility of repentance is to exalt the
humble. The raising from humility here is not an elevation in the social
scheme of things, but a drawing up into an acceptance in the spiritual
realm-unhindered fellowship. This is a command with a promise.
J ames returns to the practical question of unity within the Body of
Christ in 4:11. Ka'taAaAsi'ts, the present imperative, instructs God's
people to "'stop defaming, talking against" one's fellow Christians; the
practice had been in progress among them. Perhaps this is one of the
things that the previous catena of aorist imperatives directed the
repentant believer to care for. Even if the criticism against another
Christian is true, caustic activity can only hurt the Body; it also
obligates the critic for criticism by the same standards of conduct.
Jesus' wise counsel stipulates this in Matt 7:1ff. and Luke 6:37. Talking
31 Abbott-Smith, Greek Lexicon 288.
130 CRISWELL THEOLOGICAL REVIEW
against the brother or sister disregards the purpose of the "kingly law,"
that is, to be a "guide for people who wish to please God. Speaking hard
words about one another is encouraged by pride which is evil (4:16)
and which leads to conflict among believers (4:1-2). The Lawgiver
alone has the right to discriminate (4:12). We do not have the advantage
necessary to be able to save or to destroy, so we do not have the right
of pronouncement.
Man's dependent nature should keep him from acting indepen-
dently of God. God's will, and not personal judgment, should provide a
basis for human decision and as a guide about how to plan and execute
one's life (4:15; Luke 12:28; 13:32-33). These were well-to-do believers
whose whole life consisted in traveling for trade and profit. God filled
no essential category in their lives (4:16).
The words liYE VUV (4:13) are equivalent to "come now" or "see
here" (cf. Matt 26:65). This too is the counsel of wisdom. The intention
of this command is to reprove those already guilty of making plans
which exclude God. A calculated arrogance in which they will do what
they like, where they like (LflV nOA.IV means "this city") and for as long
as they wish. Even if there would be no arrogance in evidence, God is
still left out. Note how the use of Kat separates the various elements of
the intended plan in v 11. The wisdom of Jesus in Matt 6:34 provided a
background for these words. The common idea is preoccupation with
oneself. The Matthean verbs ~Epl~Vf1(JllLE and ~Epl~Vf1(JEl concern the
matter of a person's trust in God (6:19-34). The verb ~Epl~V6.ffi means
"to care," "to be anxious," and in 6:19-34 the idea is "worry," "self-
concern for security." The use of the future tense in Jas 4:13 indicates
that specific plans are made (will go, will make, will buy, will sell) with
no intention of change.
Wealth is not the highest value. Patience is the alternative to
grasping (5:1-6). Jas 5:1 repeats the command for attention, as at 4:13
(liYE vuv) "come now," "see here." Again, the purpose is to reprove.
The vuv intensifies James' insistence, "without delay."32 In addition to
the word "weep" already used in 4:9, James employs the word "howl"
(6A.OA.U~OVLEC;). It indicates the nature of the crying -a howling because
of distress.33 Here, it is the distress borne out of repentance. Though
used only here in the NT, the LXX uses it often, at times of violent grief
(Joel 1:5, 13).34
The warning here (5:1-6) is addressed to believers to disuade them
from setting a high value on wealth. Had the idea been to address the
32 Joseph Henry Thayer, A Greek-English Lexicon of the New Testament (New
York: American Book Co., 1889) 430.
33 BAGD 567.
34 Thayer, Lexicon 567.
--~---~~~-~,
Bums: JAMES, THE WISDOM OF JESUS 131
unsaved, James would have presented an appeal to be saved. In
addition, the coming of Christ is cited as a benefit in 5:7; this would not
be a comfort to the unbeliever. The wise (Matt 6:19; Luke 12:33) are
those who do not make riches their treasures (5:2).
In the second part of this chapter (5:7-12), the alternative to the
grasping of materialism is stated: patie~ce. The imperative ~aKpo-
9u~i1O"atE is found here and in v 8. This word describes an attitude
which can endure delay, bear suffering and still never gives in. It is an
aspect of the Holy Spirit's life expression (Gal 5:22). The same word is
used of God's being content to wait in his longsuffering toward men.
The illustration in 5:7 bears out this thought; it also uses the present
imperative "behold." The background of the expectant farmer who
orders his life along lines of patience forms the chief character (also in
Matt 13:30). The preciousness of the fruit justifies the waiting until the
heavenly gifts are received.
The imperative, "stabilize, strengthen!" (5:8), in tandem with the
second use of ~aKpo9u~i1O"atE specifies that the believer's stance is not
just to await the inevitable restitution, but to nourish the activity of the
resolution. We must will to wait for God's time to enrich us according
His will; he has promised to care for us until He rewards us (5:8).
This is a cure for "double-soulness." The employment of the word in
the LXX most often describes strengthening the body with food,
it specifies God's working in men's spiritual quotient (cf. 1 Pet
3:17).35 God's reward is not a compounded interest on all the valued
things we have done without; it is life on a different plane (John 14:6)
in the presence ('Ii napouO"ia) of Him whose coming is imminent
t&V 9up&v EO"tT1KEV, 5:9). Because His presence will be our
we are encouraged against continuing .to blame one another
unmerited distress. Mi1 O"tEVa~EtE means, "Stop complaining!"
inwardly, since the word denotes a feeling which is internal
unexpressed, an inward feeling of a grudge against another.)
Jesus' word of wisdom to the persecuted is first found in Matt
James calls our attention (loo\» to those who proved them-
constant: Job and the prophets. They refused to renounce God;
temper did not easily succumb to suffering. In J ob, uno~ovi1 is
14 times.
The final reaction of the "enwisened" believer occurs in 5:12. Even
'more important than the avoidance of a grudging attitude, which may
lead to the misuse of the tongue, there is a danger in using oaths. This
is a reference to private assertions. There is no idea of takiI:1g a
oath in a courtroom. It is the believer's duty to be constantly
35 Hatch and Redpath, Concordance 2.893.
~
I 132 CRISWELL THEOLOGICAL REVIEW
! truthful. The use of oaths, half-serious, half-profane,
! 1st century conversation. James says "stop swearing." S
necessary where truth is of little importance. Jesus
swearing (Matt 5:34-37). Of all the sins involving sp
most serious; it denies the transcendence of God. Swea
in obligation to the oath employed. There are OT passa
to approve swearing; these occasions are emphases 0
Jehovah as symbolized by an oath. They are not plac
obligation.
Because the use of oaths would sooner or later lead
then on to false statements, James counsels "Let your'
nothing more. ..." A breach of the Third Cornman
avoided.
The Wise Use of Prayer
In Jas 5:13-21, two final acts in faith are counseled
in every circumstance of life (5:13-20), and restore
spiritual despair (5:21). The section begins with three
are twenty-two altogether in James.
The subject of prayer was first introduced in 1:
prayer is the preferred alternative to reacting to circu
distress. The circumstances indicated by KaKona8f:l a
illness, but are matters of misfortune. In sUf:h difficu
praying," James urges. But suppose we enjoy pleasant
We must not forget God in good times, either. When th
overflows, a wise Christian praises God-another as
dependence is still acknowledged. The word 'VaAAm m
to play on a harp"; it describes praise 56 times in the
singing psalms." This epistle abounds everywhere with
to God; a major aspect of wisdom is the response of pr
The last in a series of three questions, "Is any am
occurs in 5:14. This weakness is the third of three poss
The condition suggests a person who realizes that he m
respond continuously to the Lord because of encro
illness. It is not specified that this sickness/weaknes
caused by personal sin, though it may be (1 Cor 11:3
with the subjunctive mood of the verb indicates the po
the cause of the weakness. The perfect with the verb
sizes the continuous state of sin in which those whos
result of sin will remain until forgiven (Matt 9:2-7).
When one is unable to complete the season of pray
lead to forgiveness, the instruction given is to call for th
the ministry of such occasions. Visiting the sick was a
Burns: JAMES, THE WISDOM OF JESUS 133
of the elders in a Jewish community (Matt 25:36) and seems to be more
than an act of charity. It was visitation aimed at restoration by way of
intercession. This, too, is the way of godly wisdom, in contrast to the
pagans' use of charms and incantation which was an aspect of worldly
wisdom.
The normal form of the imperative in James (aorist) emphasizes
each separate act, when the one in need cannot pray, those who are
called make supplications, "Let them pray" (5:14).1 Clem 5:9 mentions
supplications for those sick in soul and body.
The word "anointing" (5:.4) is a participle (aAEi'ilaV't"EC;); as such, it
is secondary to the act of supplication. The aorist tense of the participle
ordinarily points it out as an activity previous to the main verb form,
here previous to the prayer offered. "Let them supplicate having
anointed him in the name of the Lord" (5:14b; cf. 3 John 7; Acts 5:41;
9:2; 19:7),.
It is the prayer of faith that saves, not the anointing, which may be
the unmistakable assurance to the sick one that they have voluntarily
identified with his or her need (cf. Mark 6:13). This prayer proceeds
from a singleminded, "enwisened" man. Prayer (EUXi]) has the sense of
"a vow" in the NT, and is most often used in that sense in the LXX.
Perhaps the idea is that a prayer of dedication is made as intercession
for the one who lies ill, expressing his stated intention to please God.
The prayer is based on Jesus; name. He is the prince of the new aeon;
the One to whom obligation belongs.
l'he result of this prayer of identification and dedication results in
the physical revitalization of the person fallen ill. The use of EYEipro
demonstrates that the salvation (crcOcrEl) designates physical healing.
Raising one up in other senses are inappropriate here (cf. Mark 1:31;
Matt 9:5). Should the cause of the illness be through sin, forgiveness
shall be extended to that one.
V 16 does not begin a new subject, rather it draws a conclusion
deduced from the previous section. The two sections are connected by
the word ouv (therefore), not translated in some English versions. By
the imperative "confess," the emphasis continues on the practice of
mutual confession and intercessory prayer. It is God's appointed means
of physical and spiritual wellbeing in the gathering of believers.
The value of confession lies in its expression of the believer's
penitence, which furnishes a ground for others' confession. The word
E~O~OAOytro means basically "assuming a position of agreement" about
the nature of the specified sin and one's avowed intention that it be
brought to an end. The prefix suggests an audible confession to another
believer. The tense of this imperative suggests the continuing practice
of such confession. The verb "to pray" suggests a continuous readiness
,.
134
to intercede on behalf of fellow Christians. The word "healing" always
refers to physical healing in the NT.
This strong prayer is made to be strong, effective by God's
response to it. Since God hears prayer, a Christian with a clear
conscience (cf. 4:3) should pray boldly (Prov 15:29) and should inter-
cede as Elijah did as an intercessor (5:17) (cf. Jesus' teaching, reflective
of the 1 Kgs 17 reference in Luke 4:25; see also Heb 4:15). The Christian
is charged to be fully aware of (Y1VroO'KE't'ro), and to act on the truth of
the great value of bringing the unresponsive Christian to repentance
(5:17) as Elijah did his generation through prayer and power. The
reduplication of the same idea of prayer (in both the noun and the
verb) places a special emphasis on the prophet's singling one item out
as a special item of prayer. It is not in the one who prays, but in the.
prayer that the value lies.
The last imperative in James (5:20) suggests how important it is to
be fully aware continuously that the return of a sinning believer from
his unprofitable way of life has two immediate consequences: (1) he
will save a person ('!'UXT]v) from the result of persistent sins, and (2) will
cover sins (1 Pet 4:8 which quotes Prov 1.0:12), that is, will procure
forgiveness (Pss 32:1; 85:2; Deut 4:24; Rom 4:7). KaAU1t't'f:1V in connec-
tion with sins usually means "cause them to be forgotten" (5:20).
The Proverbs context (10:12) of this verse (5:20) says that 'love
covers all transgressions. In context, the idea is "love refuses to see
faults." James' use has reference to those who confess they have
wronged another, or even wronged each other. The result of the act of
confession is that the mutual love arising in such cases will cover up
whatever the wrong was, will cause all parties to disregard the sin. The
background of this verse is found in Matt 5:23f, 18:15, and Luke 17:3f.
where un forgiven sin precludes worship and repentance strengthens
Christ's Body.
IV. Conclusion
The understructure of James' theology is the wisdom of Jesus, as
our Lord, .the Savior taught it and lived it. It is theology requiring
faithful obedience. The tests in the book of 1 John are designed to
show the existence of the life of God in the Christian. The Epistle of
James indicates tests of faith. As we engage ourselves to walk wisely,
the function of wisdom will demonstrate .the existence of faith and will
exhibit its vitality.
James has as his purpose the demonstration of a living faith. But
faith is more than an occasional thought; it goes beyond one's attitude.
It can only take shape in concrete situations. When the believer obeys
Burns: JAMES, THE WISDOM OF JESUS 135
the wise instruction of the Scripture, he walks in wisdom. That applica-
tion of wise words results in incidents of applied faith. Whether the
incidents of observed faith will emerge out of occasions of testing,
from situations where one has to decide the extent to which God will
control and be responsible for their needs, and under circumstances
where human perception would be limited. Wisdom is served when
the believer repents personally or engages in the process of restoration
of another believer. The proper use of wisdom allows the believer to
observe faith at work.
The wisdom James commands us to employ is taught by Christ
and emphasized by Paul. The theology of James features an under-
structure of the wisdom of Jesus which was taught by Jesus Christ and
featured in his life.
CARPENTER BOOKS PRESENTS
~5
by
Warren Austin Gage
dedicated to and foreword by
Bruce K. Waltke
Studies in Protology and Eschatology
Gage sets forth to discover and draw parallels between Genesis protology and biblical eschatology.
The author traces five major theological themes in Scripture by examining repetitive motifs, words, and
actions. Gage seeks to demonstrate the unity of God's purposive history and its interrelatedness to
prophetic phenomena by using two approaches: critical and devotional. The thesis that Genesis 1-7
constitutes a paradigm for a macrocosmic (world) and microcosmic (Israelite) history is supported by
an examination of the structural and literary parallels in the historical records. The book also includes a
section of verse by verse meditations which are devotional and homiletic in nature,
Excerpt trom foreword: "Through his observations on the repetition of the foreshadowing found in
Genesis 1-7 in the rest of Scripture one perceives with new conviction the fingerprint of God in history
and his signature in the Bible,"
Pp. xiii + 142 ISBN 0-931464-22-6. LC 84-12044. Paper. $8.95
order send $8.95 plus $1.00 (postage/handling) to: Eisenbrauns
~P.O. Box 275
Winona Lake, IN 46590
(219) 269-2011
copy of Eisenbraun's catalog available upon request.
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