Notes on James 3:14-18

Envy and covetousness poison the spirit. They are linked to self-centered and self-serving ambition. These vices arise out of the 'wisdom from below' - it is "earthly, unspiritual, demonic" (Jas. 3:15). They are contrary to true understanding and the love of one's neighbor. See WLC 148; WSC 81. Hughes relates this story to make the point:

The story is told of two men who lived in a certain city. One was envious and the other covetous. The ruler of the city sent for them and said he wanted to grant them one wish each - with this proviso, that the one who chose first would get exactly what he asked for, while the other man would get exactly twice what the first had asked for himself. The envious man was ordered to choose first, but immediately found himself in a quandary. He wanted to choose something great for himself, but realized that if he did so the other would get twice as much. He thought for a while, and then asked that one of his eyes be put out. In the church this type of person could honestly pray, "Lord, I would sooner your work was not done at all than done by someone better than I can do it."

But, some of James’ readers are controlled by jealousy and ambition within them. This kind of wisdom or way of life comes from within ourselves, not from God. It is earthly, unspiritual, demonic (2 Thess. 2:9-10; 1 Tim. 4:1). This is not to say that the physical world is evil, but that its misuse opposes the wisdom of God’s creational design, resulting in confusion and every vile practice.

Wisdom that is a gift of God reflects the purity of God himself. Wisdom is linked to godliness, as God himself is the source and fountainhead of true wisdom. There is a love of authentic peace, free of a quarrelsome attitude. It is thoughtful and respectful of other people's feelings. Godly wisdom is willing to listen and to defer to others when appropriate. It is full of mercy, not stingy in mercy but sufficiently aware of one's own need for mercy to be "mercy-full" toward others. It is impartial and sincere. It is fair and free from deception or fraud. See WLC 135. Motyer goes into more detail saying:

The James of Acts 15:13ff. and 21:18ff. was pre-eminently the peacemaker. There was much that tended towards division and disharmony. James laboured to keep the opposed causes together in Christ. It is that same spirit which breathes through this passage, with its hatred of all that sunders and its evident delight in all that unites. Unity is the main thrust of the wisdom from on high (Jas 3:17-18). The heavenly wisdom is depicted before us in seven adjectives (Jas 3:17). It has, first of all, that which is of special value to God: moral purity and holiness, the likeness of Jesus who is pure (1 John 3:3). In its significance in James' lists, pure balances jealousy (Jas 3:16). There, the spirit of harsh, abrasive self-concern easily gave rise to inability to tolerate and get on with others (selfish ambition), but here, purity from all such defilement, a purity like that of Jesus, naturally reaches out to others in peaceable ways, peace-loving and peace-making. But if peace is to be achieved and kept, then there is need to be gentle, tolerantly though not weakly acceptive of the other person, graciously amenable, yielding wherever yielding is possible rather than standing up for one's rights. And, matching this, open to reason, not necessarily easily persuaded but certainly readily persuaded and possibly also winning, able to gain the consent of others. And just as the mercy of God is moved by our plight so that his love finds free rein to pour grace on unworthy, wretched sinners (Eph. 2:4ff.), so the wisdom from on high inculcates a spirit of mercy to the full. We live with each other in a full consciousness of the other person's neediness and helplessness. We are therefore ready to forgive as he has forgiven us (Eph. 4:32), ready to welcome as he has welcomed us (Rom. 14:1, 3), ready to be to them in all things what he has proved himself to us. Furthermore, all this must come from the heart: this is not a face we wear for the occasion, but a nature which we display in our deeds. Without uncertainty means that we are not in two minds about it all. James reaches back in this word to the waverer of Jas 3:1, 6-8, the person who has not finally settled the issue of where his loyalty lies. Without . . . insincerity means that we are not trying to be two different people, with an outward life maintained for appearance' sake but an inward heart kept secret and very different. The former word demands a firm commitment of mind and heart; the latter, an equally firm commitment to a matching life.

Kistemaker says, "True wisdom has its origin in Jesus Christ and therefore it displays the characteristics of Christ in the believer who has received heavenly wisdom. Moreover, the believer reveals this wisdom to everyone who comes in contact with him - to believers and to unbelievers." Those possessed by heavenly wisdom are called peace-makers. The fruit reaped by the planting of godly wisdom is a bountiful crop of righteousness, both in oneself and in others positively affected by one's attitudes and actions. Like those, who sow the seed of the living Word (Mark 4:14) so they may see God's increase (Mark 4:20; cf. 1 Cor. 3:6), believers are to sow peaceable deeds that will produce God's harvest of righteousness. See Isaiah 32:17; Amos 6:12; Matthew 5:9; 2 Corinthians 9:10; and Hebrews 12:11.

Those who cultivate this wisdom will see the fruit of righteousness among them (Matt. 7:16; Gal. 6:7-8). Though sin and conflict will manifest between members of the Christian community, peace can be restored and relationships mended if the way of wisdom—characterized by humility and mercy—is pursued. As the following section explores, this result can only be experienced when we submit our inner, conflicting desires to God (see notes 4:1-12).