James: A Meditation “wisdom from above”
“let everyone be quick to listen, slow to speak, slow to anger”
James 1:1-5:20 James 1:17: “Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change.”
Introduction
Jeanne Serrao’s manuscript on James has been sent off and will soon be in the care of Kansas City. My last lesson from a single text in James was July 25th. Still, the personal impact of this small ancient document is such that I don’t want to let go. I have not been able to put it all to work yet! Forgive me this personal indulgence if you have been able to make the message of James fully operative at the core of your being!
This overview kind-of-attention to James consists of my own meditation on the entire text of James—no more research, no more consultation of biblical scholarship, no more footnotes, and no more quotations apart from Scripture!
Today we attempt to bring James into focus. I remember as a boy playing with a magnifying glass in the sun. I would take that glass and focus the rays of the sun on some dry grass, hoping to set in on fire. Perhaps James put into sharp focus will light some new fires in our souls.
James’ over-arching or penetrating theme is “wisdom from above”: “If any of you is lacking in wisdom, ask God, who gives to all generously and ungrudgingly, and it will be given you” (1:5). This is what James is all about, “spiritual wisdom” for practical living, contributing to our total health and welfare as we go about our daily lives in the midst of the human family, not the least our own families.
All of our relationships count and they are to be spiritually rooted and formed. James would have us remember right up front that “Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change.” So it is our privilege, our right, and our Christian duty to ask in faith daily for wisdom from God “who gives to all generously and ungrudgingly.” And the promise is that “it will be given you.”
According to James, if we could fill wisdom with one meaning—one comprehensive exhortation, it would be “the royal law according to the scripture, “You shall love your neighbor as yourself” (2:8). This is the wisdom that flows through every verse that James writes; it relates to how we treat one another on a personal, family, and community level, extending to the workplace, and even to state, national, and international politics. The extent of hatred at every level of our common human existence is frightening indeed!.
Yet all is not lost. There is cause for joy and for hope. On the one hand there is how much the world fails in this love of neighbor. But on the other hand how much of this love by individuals and groups flows transformingly into the affairs of humankind around the world—much more than we hear about! The God of grace and love is not dead!
James gives us a nutshell definition of how this royal law of love, this wisdom works itself out in life: “But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy” (3:17). This is how “love of neighbor” is at work on all levels and in every setting!
Now we dig a little deeper into James’ presentation of the wisdom available to us. We start with
I. Three Basic Theological Concepts That Speak to Me on “wisdom from above”
1. “Truth” Early in his book James tells us that “in fulfillment of his own purpose he [God] gave us birth by the word of truth (alētheias), so that we would become a kind of first fruits of his creatures” (1:18). “Truth” here is the instrument of new life, it brings about a “birth” from God. So as Pilate asked Jesus, “What is truth?” (John 18:36).
The biblical answer is more than intellectual, truth is something God is doing, it is a “truth” that brings about who we are, “a kind of first fruits of his creatures.” “Truth” has to do with a message (“the word”) that has power, the “gospel”—something living and dynamic. James’ use of this term reminds us of how the Gospel of John presents “truth”:
And the Word became flesh and lived among us, and we have seen his glory, the glory of a father’s only son, full of grace and truth (1:14).
But the hour is coming, and is now here, when the true (alēthinoi) worshippers will worship the Father in spirit and truth (alētheiai), for the Father seeks such as these to worship him. God is spirit, and those who worship him must worship in spirit and truth (4:23-24).
Jesus said to him [Thomas], “I am the way, and the truth, and the life. No one comes to the Father except through me” (14:6).
Thus in 1 John 1:6, “If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth” (KJV).
This “truth” as something alive, something ultimate and transcendent, that is, related in an inherent and empowering way to him who alone is “the truth,” James must have in mind as he exhorts,
But if you have bitter envy and selfish ambition in your hearts, do not be boastful and false to the truth (3:14), and My brothers and sisters, if anyone among you wanders from the truth and is brought back by another, 20you should know that whoever brings back a sinner from wandering will save the sinner’s soul from death and will cover a multitude of sins (5:19-20). For James, wisdom begins in and flows inherently from the “gospel,” from the incarnate life and redemptive deed of the living Christ, from “the truth”! This creative “truth” is the ground of our very existence, of “our very being” as full persons created in the image of God (Genesis 1:27). 2. “Word”
Significantly, James speaks also here of “the word of truth”: “in fulfillment of his own purpose he [God] gave us birth by the word (logōi) of truth so that we would become a kind of first fruits of his creatures” (1:18).
The accent now is on a telling, on “proclamation.” It is a proclaimed truth, a message given, that becomes the instrument of a new birth that transforms us through the gospel into the crown and joy of God’s creative work. This term, too, is an alive and dynamic term. The background of its use is the prophetic “word of the Lord” in the Old Testament: “Now the word of the LORD came to me, saying . . .” (Jeremiah 1:4). The re-creating power of God comes to us through the spoken word about what God has done and is doing in and through the life, death and resurrection of Jesus.
Thus James exhorts his readers three verses later, “Therefore rid yourselves of all sordidness and rank growth of wickedness, and welcome with meekness the implanted word (logon) that has the power to save your souls” (1:21). It is a “word,” a “message,” a “gospel” that has been planted deep within our hearts with “the power to save [our] souls.” There it is to grow and enable us to rid our lives “of all sordidness and rank growth of wickedness.” Note, we are to continually receive that divine word that has already been planted within us—in Quaker terminology, “the Seed of Christ” himself. This is how we live! As James continues to unpack for us his theology of the word, it is not only something to be increasingly welcomed, but is also to be continually done: “But be doers of the word (logou), and not merely hearers who deceive themselves. 23For if any are hearers of the word and not doers, they are like those who look at themselves in a mirror, for they look at themselves and, on going away, immediately forget what they were like” (1:22-24). We are not to forget who we really are as birthed “by the word” and recipients of the “implanted word.” The Christian life is a “remembering” life (2 Peter 1:12). We remember “in the morning” (Psalm 5:3; 92:1-2).
So not unrelated is a less theological use of our term in 3:2: “For all of us make many mistakes. Anyone who makes no mistakes in speaking (en logōi “in word”) is perfect, able to keep the whole body in check with a bridle.”
Thus the word, the logos, in John’s language is “the word of life” (1 John 1:1). For these reasons we read our Bibles, come to divine worship, and even attend Sunday School, that we might hear and receive afresh “the implanted word” and go out to be “doers of the word.” So Jesus prayed for his disciples, and prays for us, “Father, . . .Sanctify them in the truth; your word is truth” (John 17:17).
3. “Liberty”
James employs another revealing description of those who are “doers who act”: “But those who look into the perfect law, the law of liberty (eleutherias), and persevere, being not hearers who forget but doers who act—they will be blessed in their doing” (1:25).
What is this “law of liberty”? Is it not the law of love? Just think of what all such a “royal law,” such a principle, such an attitude, such a way of life, sets us free from! For this is a law that operates fully in the realm of grace, a term that James uses only twice and that in the same verse: “But he gives all the more grace; therefore it says, ‘God opposes the proud, but gives grace to the humble’” (4:6).
The apostle Paul gives us a most helpful commentary on the scriptural concept of liberty:
Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom (eleutheria). And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit (2 Corinthians 3:17-18).
What an emancipation! James appears to agree with Paul in his Jewish-like way. Thus he urges his readers to “so speak and so act as those who are to be judged by the law of liberty. For judgment will be without mercy to anyone who has shown no mercy; mercy triumphs over judgment” (2:12-13). The theme of judgment now enters, but it is based not on the minutia of detailed laws, but on the one law, the grace based and the grace-enabled freedom to love—“ the perfect law, the law of liberty.”
But judgment there is, we are held-responsible creatures: “Beloved, do not grumble against one another, so that you may not be judged. See, the Judge is standing at the doors!” (5:9). There is a past (“he gave us birth”) and a future (“the coming of the Lord is near”) for the people who live in the liberty of love—the freedom afforded by grace does not cancel out accountability for the kind of people we have chosen to become (John 3:18-19; 2 Corinthians 5:10)!
Now for a brief look at James’ application of
II “Wisdom”
As James applies “wisdom from above” to practical living we look at the areas he mentions. We let James speak for himself since we have already looked in some detail at the texts we now simply quote:
1. “Wisdom” in endurance
My brothers and sisters, whenever you face trials of any kind, consider it nothing but joy, because you know that the testing of your faith produces endurance; and let endurance have its full effect, so that you may be mature and complete, lacking in nothing (1:2-4). Blessed is anyone who endures temptation. Such a one has stood the test and will receive the crown of life that the Lord has promised to those who love him (1:12). Be patient, therefore, beloved, until the coming of the Lord. . . , Strengthen your hearts, for the coming of the Lord is near. . . . As an example of suffering and patience, beloved, take the prophets who spoke in the name of the Lord. Indeed we call blessed those who showed endurance. You have heard of the endurance of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful (5:7-11). 2. “Wisdom” in faith But ask in faith, never doubting, for the one who doubts is like a wave of the sea, driven and tossed by the wind; for the doubter, being double-minded and unstable in every way, must not expect to receive anything from the Lord (1:6-8). What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? If a brother or sister is naked and lacks daily food, and one of you says to them, “Go in peace; keep warm and eat your fill,” and yet you do not supply their bodily needs, what is the good of that? So faith by itself, if it has no works, is dead (2:17; see vv 18-26). Be patient [faith-full], therefore, beloved, until the coming of the Lord. The farmer waits for the precious crop from the earth, being patient with it until it receives the early and the late rains. You also must be patient. Strengthen your hearts, for the coming of the Lord is near (5:7-8). 3. “Wisdom” in humility Let the believer who is lowly boast in being raised up, and the rich in being brought low (1:9-10). But he gives all the more grace; therefore it says, “God opposes the proud, but gives grace to the humble.” Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. Lament and mourn and weep. Let your laughter be turned into mourning and your joy into dejection. Humble yourselves before the Lord, and he will exalt you (4:6-10). Come now, you who say, “Today or tomorrow we will go to such and such a town and spend a year there, doing business and making money.” Yet you do not even know what tomorrow will bring. What is your life? For you are a mist that appears for a little while and then vanishes. Instead you ought to say, “If the Lord wishes, we will live and do this or that.” As it is, you boast in your arrogance; all such boasting is evil (4:13-16). 4. “Wisdom” in regard to wealth
Let the . . . rich [boast] in being brought low, because the rich will disappear like a flower in the field.11For the sun rises with its scorching heat and withers the field; its flower falls, and its beauty perishes. It is the same way with the rich; in the midst of a busy life, they will wither away (1:9-11).
Come now, you who say, “Today or tomorrow we will go to such and such a town and spend a year there, doing business and making money.” Yet you do not even know what tomorrow will bring (4:13-14).
Come now, you rich people, weep and wail for the miseries that are coming to you. Your riches have rotted, and your clothes are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you, and it will eat your flesh like fire. You have laid up treasure for the last days. Listen! The wages of the laborers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter (5:1-5).
5. “Wisdom” in purity of life
You must understand this, my beloved: let everyone be quick to listen, slow to speak, slow to anger, for your anger does not produce God’s righteousness. Therefore rid yourselves of all sordidness and rank growth of wickedness, and welcome with meekness the implanted word that has the power to save your souls (1:19-21). Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world (1:27). My brothers and sisters, do you with your acts of favoritism really believe in our glorious Lord Jesus Christ? . . . have you not made distinctions among yourselves, and become judges with evil thoughts? (2:1, 4). Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world becomes an enemy of God. . . . Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded (4:4, 8). 6. “Wisdom” in speech
Let everyone be . . . slow to speak” (1:19).
If any think they are religious, and do not bridle their tongues but deceive their hearts, their religion is worthless (1:26).
So also the tongue is a small member, yet it boasts of great exploits. How great a forest is set ablaze by a small fire! And the tongue is a fire. The tongue is placed among our members as a world of iniquity; it stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell. . . . no one can tame the tongue—a restless evil, full of deadly poison. With it we bless the Lord and Father, and with it we curse those who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers and sisters, this ought not to be so (3:5-6, 8-10).
Do not speak evil against one another, brothers and sisters. Whoever speaks evil against another or judges another, speaks evil against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge. There is one lawgiver and judge who is able to save and to destroy. So who, then, are you to judge your neighbor? (4:11-12). Beloved, do not grumble against one another, so that you may not be judged. See, the Judge is standing at the doors! . . . Above all, my beloved, do not swear, either by heaven or by earth or by any other oath, but let your “Yes” be yes and your “No” be no, so that you may not fall under condemnation (5:9, 12). 7. “Wisdom” in prayer
1Are any among you suffering? They should pray. Are any cheerful? They should sing songs of praise. Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven. Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective (5:13-16).
Again, to use Quaker language, there is an indispensable place for the “gathered meeting” in the life of the church. We need it for our welfare as the body of Christ and our mission in the world. We gather in prayer to be silent in God’s presence. We listen, we pray for one another and others, first silently and then vocally. We nurture our souls as we blend our spirits within the Real Presence of Christ—an existential, even ontological fact. Slumbering depths within us are awakened. In his presence we pray for our common life and for our work as the church in the human community near and far. We are anchoring the Christian community on the all-penetrating reality of “gathered” prayer for individual and community forgiveness, healing, and empowerment. We seek together the “wisdom from above.” So
In Conclusion
If any of you is lacking in wisdom, ask God, who gives to all generously and ungrudgingly, and it will be given you (1:5), for the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. And a harvest of righteousness is sown in peace for those who make peace (3:17-18). James ends his letter with a clear reminder of our concern for one another in the Christian community. My brothers and sisters, if anyone among you wanders from the truth and is brought back by another, you should know that whoever brings back a sinner from wandering will save the sinner’s soul from death and will cover a multitude of sins (5:19-20). With these final verses Herb Prince will bring our study of James to a fitting close next Sunday as he opens their witness to our minds and hearts.
James 1:19, NRSV. According to Robert W. Wall, Community of the Wise: The Letter of James, The New Testament in Context, Howard Clark Kee and J. Andrew Overman, eds. (Valley Forge, Pennsylvania: Trinity Press International, 1997), 192, following a thesis statement (1:2-21) and before the concluding exhortations (5:7-20), the main body of James consists of three essays (chs 2, 3, 4) on “wisdom from above” which the author summarizes in 1:19. Italics in biblical quotations are mine.
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