THE EPISTLE OF JAMES--A DOCUMENT ON HEAVENLY WISDOM

By W. Ralph Thompson

I. Introduction

Wisdom (hokhmah) forms the third of three sources of knowledge in the Old Testament: 1) the law concentrates on God's commandments and claims; 2) prophecy sets forth His counsels; and 3) wisdom literature treats of His person and His cosmic works, and reveals the moral relationship and the responsibility which man sustains toward God and toward his fellow men.1

Hebrew literature does not presume to reveal a wisdom discovered independent of revelation. Nor does it seek to harmonize Hebrew religion with pagan philosophies.2 The fear of the Lord is its basis (Job. 28:28; Ps. 111:10; Prov. 1:7; Eccl. 12:13); and it involves the hatred of pride, of arrogance, and of every evil way (Prov.8:13) Revelation is the key that unlocks the mystery of God's ways in the world. By the knowledge of His revealed will Hebrew wise men sought to determine man's moral responsibilities.

Old Testament wisdom reveals that earthly possessions are not to be sought for their own sake, but should be received as tokens of God's favor. Hence earthly prosperity is to be prized insofar as it is accompanied by righteous conduct.'

But right conduct is not expected of individuals alone. It must be evident in social and political institutions. "Righteousness exalteth a nation; but sin is a reproach to any people" (Prov. 14:34) Because blessings or curses fall upon a land according to the character of its government, numerous counsels to rulers are given in Hebrew wisdom literature (e. g., Prov. 29:12, 14; 31:1-9).

Nevertheless Hebrew wise men gave much of their energies in a quest for the solution of the enigmas of life, the mystery of God's dealings with men.

The Epistle of James is the only book of the New Testament which might be called "Wisdom Literature." It is located under wisdom's banner because of the apostle's discussion of wisdom in chapter three. In this paper, the writer will point out why James speaks of wisdom where he does. Then he will show that the meaning which the apostle puts into the term is unique]y different from the meaning that commonly is conveyed by the word. After that he will demonstrate that 'the wisdom from above" which James regards so highly finds its counter-part in several other New Testament teachings. From that point he will move to chapter one to indicate how the application of the meaning which James gives to the word "wisdom" adds rich understanding to his discussion of wisdom in chapter one. Then a rapid survey of the epistle will be made to indicate that it is unified around the concept of wisdom. Finally, some conclusions based on the findings in this paper will be made.

Let us see first —

II. Why James Discusses Wisdom in Chapter Three.

To grasp the logic of James's emphasis on wisdom it is necessary to observe that chapter three begins with a counsel against many of his readers becoming teachers.

He immediately supports this advice with two reasons. First, because God will judge teachers with greater strictness than He will use in judging other people.

The explanation for such strictness is obvious: teachers profound]y influence their students either for good or for ill. Especially is this true when their students are immature. Most undergraduate students and all new converts to Christianity fall into that category. Since attitudes and conduct are determined largely by what one really believes, the devastation wrought by those who teach false doctrine is appalling.

Jesus underlined the seriousness of false teaching, either by pre-

cept or example, when He said, "It is inevitable that stumbling-blocks should come, but woe to him through whom they come! It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he should cause one of these little ones to stumble" (Lk.17:1,2, NAS). If one had better be drowned than to cause a weak Christian to fall into sin, it is little wonder that James cautions against one lightly becoming a teacher.

His second reason for advising the immature not to rush into teaching positions is because a teacher makes large use of the tongue, and the tongue must be brought under control if it is to operate safely.

But Jesus showed that the mouth speaks forth what is in the heart (Mk. 7:14-23). James sees the uncontrolled mouth, like a fountain of bitter water, pouring out the evil which is resident deep within it.

James implies that the "first qualification for a teacher is wisdom."4

But he was not using "wisdom" in the usual sense of the word.

III. James's Use of the Word "Wisdom" Is Unique.

Words are silly things unless they convey accurately the thought of the one employing them.

Some words have a variety of meanings. Hence the interpreter must observe carefully the context to discover what shade of meaning the writer intended to convey.

It sometimes happens, too, that alter lives his own peculiar meaning to words. Tillich, in his Christian theology, was notable for that. The technical term for such a practice is "usus loquendi."5

The Apostle Paul illustrates this point when he uses the word "Jew" in two days. In Romans 2:9 and 10 and Romans 3:1 he gives the word its usual meaning. In these passages, a Jew is a member of an ethnic religious group, a member of the Hebrew race. but in Romans 2:28 and 29 he uses the word to represent believers in Christ:'He is not a Jew' he says, "who is one outwardly.... He is a Jew who is one inwardly, and real circumcision is a matter of the heart. . . " To use the word, "Jew" to represent a Christian even though he be a Gentle, is unique.

If a child upon seeing a certain animal calls it a horse, yet describes it as possessing horns, having split hooves, and saying moo," the hearer may be reasonably sure that the child saw a cow. And if the hearer fails to put the child's meaning into the word "horse," he will fail to grasp what the child is saying James's use of the word "wisdom" in chapter three is just as unusual. The dictionary definition of "wisdom" is "knowledge and good judgment based on experience."6 To put it more simply, "wisdom" ordinarily means a proper use of knowledge. It is something intellectual in nature, something accrued across the years. but Dummelow rightly states that "Wisdom, in St. James's view, is moral rather than an intellectual quality."7

Take his definition of earthly wisdom (3:14-16) It is characterized by bitter jealousy and selfish ambition. It is carnal (unspiritual). These are qualities of the heart, not of the mind; they are moral not intellectual.

Moral qualities likewise describe the wisdom from above. It is pure. It is peaceable. It is gentle. It is open to reason. It is full of mercy. It is full of good fruits. It is sure of itself It is sincere. And it produces a harvest of righteousness.

So whichever type of wisdom James describes, he speaks in moral term The one is earthy, carnal; the other, heavenly.

James’s second type of "wisdom" is "from above" (3:17). In l:5, he states that it comes through the medium of prayer ("Let him ask of God"). And in 1:6, he shows that it is received as a result of faith. We must conclude, then, that the wisdom which James commends to his readers is not something acquired through experience but something received from God.

IV. James's Discussion of Heavenly Wisdom parallels Other

New Testament Teachings.

As one meditates on James's description of the wisdom from above, one senses a striking similarity between his statement and other New Testament teachings.

James tells us that heavenly wisdom "is first pure." When the Apostle Peter, at the Jerusalem Conference, was describing that which happened to Gentile converts through his ministry he emphasized that the cleansing wrought by the Holy Spirit was the identical work that was accomplished in the hundred and twenty who were filled with the Holy Spirit at Pentecost. He said, "God who knows the heart bore witness to them, giving them the Holy Spirit just as he did to us; and he made no distinction between us and them, but cleansed their hearts by faith" (Acts 15:8, 9). The Epistle of James tells us that the wisdom from above is first pure." (James 3:17).

Paul's analysis of the fruit of the Spirit also reminds one that James's statement about heavenly wisdom is strikingly similar Peace and gentleness characterize both.

The Apostle John's oft-repeated emphasis on love also is in perfect harmony with the qualities described by James under the wisdom from above.

James's statement that heavenly wisdom is attained as a gift from God through prayer and faith reminds one of Jesus' urgent charge to believers to "ask, and it will be given.... " That He had the Holy Spirit especially in mind is seen by the way He concludes His statement: "If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask Him" (Lk. 11:9-13).

Finally, look at the Epistle to the Hebrews. The rest which the writer urges his readers to enter, and which he shows to be attainable through obedience and faith, and through ceasing from one's own carnal works (4:10), agrees perfectly with James's analysis of heavenly wisdom.

In view of the above, need the present writer point out that James's insistence on the need for heavenly wisdom is his peculiar way of saying that teachers are not prepared to teach until they are filled with the Holy Spirit? Need members of the Wesleyan Theological Society further argument to be convinced that what James calls "wisdom from above" is what Wesley called "Entire Sanctification" and "Perfect Love," and what others have called "The Fullness of the Spirit," or "The Rest of Faith," or "One's Personal Pentecost," or "The Second Work of Grace," or "Entire Consecration," or "Sanctification," or "Holiness"?

Jesus made clear that a sinful heart is the fountain of moral evil, that the evil that comes out of the mouth comes from an evil heart (Mk. 7:14-23). James agrees with the Master: one with an evil heart cannot control the tongue, therefore should not teach. The ability to control the tongue is found only in "the wisdom that is from above"-which "is first pure. . . . "

V. James's Discussion of Wisdom in Chapter Three Gives Meaning

to His Statements about Wisdom in chapter One.

It is the present writer's conviction that most evangelicals apply James's statement about wisdom in 1:5-8 without regard for the context.

James has just told his readers to do something which is quite contrary to human nature: "Count it all joy," he said, " .... when you meet various trials...." Then he explains why. It is because trials test one's faith. They try one's confidence in God's love and goodness. "The testing of your faith, " he continues, "produces steadfastness. " Certainly steadfastness is a desirable Christian virtue.

But trials per se do not make a Christian mature. Trials can be devastating. Trials will make the Christian believer either better or bitter, depending on the attitude with which they are faced. Steadfastness under trial must be maintained, says James: "Let steadfastness have its full effect that you may be perfect and complete."

God desires the perfection of His children. He accomplishes that not only through the crisis experiences of Regeneration and Sanctification, but through the slower means of increasing knowledge, and through a liberal supply of trials.

Paul speaks of the same methodology when he says, "Suffering produces endurance"-endurance is steadfastness-"and endurance produces character, and character produces hope, and hope does not disappoint us because God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom. 5:5). Thus, what Paul calls the work of the Holy Spirit, James calls "the wisdom from above."

In chapter one, verse five, then, James is not speaking of divine guidance for making decisions. He is talking about the necessity of having those inner qualities which Jesus said the Father is eager to give to his asking children (Lk. 11:13). By them we are made able to face our trials even with rejoicing.

Since James, in chapter three, defines what he means by wisdom, we miss the significance of what he is saying in chapter one if we try to read another meaning into his words. Therefore, Christians should not turn to James 1:3 when desiring a promise for guidance. Rather, they should turn, e. g., to Psalm 32:8, where God says to those whose transgressions are forgiven, "I will instruct you and teach you the way you should go; I will counsel you with My eye upon you. " Or let them use Proverbs 3:6: "Trust in the Lord with all your heart, and do not rely on your own insight. In all your ways acknowledge Him and He will make straight your paths."

VI. The Epistle of James Has Wisdom As a Central Emphasis.

Most interpreters appear to look upon the Epistle of James as a collection of aphoristic statements and brief homilies strung together without special relationship one to another. The present writer does not believe that to be so. On several occasions while teaching at Taylor University, instead of giving the usual type of test over the Epistle of James, this writer assigned his classes the task of showing how every paragraph in the book, except the introductory one, relates directly to the thesis that a genuine faith in Christ produces Christian works. Repeatedly, a number of nearly perfect papers would be turned in.

But what is it that enables one to have such a living faith, a faith that works in practical, everyday situations? It is the Holy Spirit operative in the heart. And this to say that the Epistle of James is one of Christendom’s richest sources of teaching on practical holiness.

Vll. Conclusion.

In view of the above, a number of conclusions may be drawn with regard to the Epistle of James:1. What James calls "the wisdom from above" is what Wesley called Entire Sanctification.

2. This wisdom from above is necessary in order for one to put into practice all the exhortations which James gives in his epistle.

3. No teacher, especially no teacher of religion, is qualified for his task unless he has what James calls "the wisdom from above."

4. According to a survey reported to this writer by Professor Glen Heck, of the National College of Education, Evanston, Illinois, the children of our land get almost 100% of their ideals, not from their peers, nor from Sunday school teachers, nor ministers, nor day-school teachers, but from their parents. So one is not qualified for parenthood unless one is filled with the Holy Spirit — has the wisdom from above.

5. Since every person influences the attitudes and conduct of those with whom he comes in touch, everybody is in that sense a teacher. Therefore, one is not qualified even to live successfully unless one has the wisdom from above.

6. Jesus would not let the first disciples begin their ministry until after they had tarried, until they were endued with power from on high. Matters would be vastly different in our churches if they maintained such a standard for ministers and for teachers in church-related schools.

7. The method by which one obtains this wisdom is by asking God. But there is need to ask for faith, nothing doubting. If fathers "who are evil know how to give good gifts to their children, "how much more will the heavenly Father give the Holy Spirit to those who ask Him. " "Ask, and you will receive, that your joy might be full."

REFERENCE NOTES

1. Wisdom literature is found in the books of Job, Proverbs, and Ecclesiastes, and in certain of the Psalms, especially in Psalms 19, 37, 104, 107, 147, and 148.

2. Gustave Friederich Oehler, Theology of the 01d Testament (Zondervan Publishing House, 1883), pp. 537-38.

3. Ibid., p. 552.

4. J. R. Dummelow, A Commentary on the Holy Bible (New York: Macmillan, 1940), p. 1036, col. 1.

5. Milton S. Terry, Biblical Hermeneutics (Zondervan Publishing House. n. d . ), p. 181.

6. Thorndike-Barnhart Comprehensive Desk Dictionary (The (Country Life Press, Garden City, N.Y., 1951), q. v.

7. Ibid., col. 2.