James 3:13-4:3

Intro:

Recap on last week

v. 3:1-12

The destructive and evil nature of the tongue (a hellfire evil that is sourced in the heart, cf. ; the blessing and cursing tongue should not be a part of the Christian identity, how can we bless God and speak evil, slander, lie to, etc. His image bearers, saved or unsaved

Observations:

v. 13, wisdom and understanding are associated by how one lives, not by what one knows. Wisdom demonstrated should be marked by the fruits of the Spirit (Gal 5:22)

v. 14-15, bitter jealousy and selfish ambition are attributes of the heart that drive people in the way of worldly wisdom

Denying the truth will then designate the result of this unjustified boasting. nlt captures this idea: ‘don’t cover up the truth with boasting and lying.’ To boast about wisdom when one is displaying jealousy and selfish ambition is, in effect, to give the lie to the truth that wisdom must be associated with humility

Furthermore, James’ three adjectives to describe this wisdom are “earthly, natural, demonic

Moo, D. J. (2015). James: An Introduction and Commentary. (E. J. Schnabel, Ed.) (Second edition, Vol. 16, pp. 169–170). Nottingham, England: Inter-Varsity Press.

The ‘wisdom’ that manifests itself in selfishness and envy has a quite different nature and origin than the “wisdom from above.” James describes it with three adjectives, each of which takes its meaning from its implied opposite. First, this wisdom is earthly instead of heavenly. Earthly (epigeios) can have a neutral significance (cf. ), but it easily takes on negative connotations, describing that which is transitory, weak and imperfect (see the contrast between ‘earthly’ and ‘heavenly’ bodies in ; cf. ). Its derogatory sense is obvious in , where Paul says that the ‘enemies of the cross of Christ’ have their minds ‘set on earthly things’. Second, this wisdom is unspiritual rather than spiritual. The word James uses, psychikos, is the adjective derived from psychē, ‘soul’, and always has a negative nuance in the New Testament. It has to do with that part of the person ‘where human feeling and human reason reign supreme’ (Knowling). In every other New Testament occurrence, the word is explicitly contrasted with ‘spiritual’ (; , ; ). Third, this wrong kind of wisdom is demonic (daimoniōdēs, lit. ‘pertaining to demons’). This word occurs only here in the Greek Bible and may mean that the wisdom is demonic either in nature or, more probably, in origin. The wisdom that does not produce a good lifestyle (v. 13) is, in sum, characterized by ‘the world, the flesh and the devil’.

In any case, ‘from above’ indicates divine origin (see 1:17). True wisdom, as Scripture makes plain, comes only from God: ‘the Lord gives wisdom’ (). That is why it can be attained only by asking God (). The ‘wisdom’ that manifests itself in selfishness and envy has a quite different nature and origin. James describes it with three adjectives, each of which takes its meaning from its implied opposite. First, this wisdom is earthly instead of heavenly. Earthly (epigeios) can have a neutral significance (cf. ), but it easily takes on negative connotations, describing that which is transitory, weak and imperfect (see the contrast between ‘earthly’ and ‘heavenly’ bodies in ; cf. ). Its derogatory sense is obvious in , where Paul says that the ‘enemies of the cross of Christ’ have their minds ‘set on earthly things’. Second, this wisdom is unspiritual rather than spiritual. The word James uses, psychikos, is the adjective derived from psychē, ‘soul’, and always has a negative nuance in the New Testament. It has to do with that part of the person ‘where human feeling and human reason reign supreme’ (Knowling). In every other New Testament occurrence, the word is explicitly contrasted with ‘spiritual’ (; , ; ). Third, this wrong kind of wisdom is demonic (daimoniōdēs, lit. ‘pertaining to demons’). This word occurs only here in the Greek Bible and may mean that the wisdom is demonic either in nature or, more probably, in origin. The wisdom that does not produce a good lifestyle (v. 13) is, in sum, characterized by ‘the world, the flesh and the devil’.

Moo, D. J. (2015). James: An Introduction and Commentary. (E. J. Schnabel, Ed.) (Second edition, Vol. 16, pp. 170–171). Nottingham, England: Inter-Varsity Press.

v. 16, James gives clarity to the effects of jealousy and selfish ambition’s presence: disorder and “every evil thing.”

v. 17-18, True wisdom, that from God, is marked by the fruits of the Spirit ()

v. 7-8, James notes that while any animal can be tamed, the tongue is untamable and saturated with deadly poison

v. 9-12, James observes the schizophrenic nature of our Christian tongue, in which we bless God and curse His image-bearers.

This should not be.

v. 4:1, James presents another question as he did in v. 3:13, to introduce his next topic: these conflicts and fights, are they not sourced in the pleasures in the members of your body, waging war against God’s way? (cf. 7:23)

He makes the point that a source should not produce two completely different things (fresh/bitter water; fig tree-olives, vine-figs; salt water-fresh)

v. 4:2-3, he presents the heart attitude and the resulting physical manifestation of the heart attitude. He asserts that there are those in his audience who rely on their own wisdom, rather than the wisdom of God (you do not have because you ask). Note, any reliance on the provisions of God are clearly defined by wrong motives (selfish pleasures), indicating why God does not give.

He mentions murder; while it is possible that he is referring to a heart attitude, it is possible that he is referring to the physical act of murder, especially if in his Judaeo-Christian audience there were zealots, who advocated assassination of prominent Romans and their collaborators as a policy of terror. Perhaps James must warn them that such practices are totally incompatible with their new faith.

which advocated assassination of prominent Romans and their collaborators as a policy of terror. Perhaps James must warn them that such practices are totally incompatible with their new faith.

Moo, D. J. (2015). James: An Introduction and Commentary. (E. J. Schnabel, Ed.) (Second edition, Vol. 16, p. 178). Nottingham, England: Inter-Varsity Press.

Head- What does it mean? (10-15 min.)

v. 13-15,

wisdom and understanding are associated by how one lives, not by what one knows. Wisdom demonstrated should be marked by the fruits of the Spirit ()

James transitions from this discussion of faith expressed through works to how a bridled tongue is able to bridle the body

bitter jealousy and selfish ambition are attributes of the heart that drive people in the way of worldly wisdom

Denying the truth will then designate the result of this unjustified boasting. nlt captures this idea: ‘don’t cover up the truth with boasting and lying.’ To boast about wisdom when one is displaying jealousy and selfish ambition is, in effect, to give the lie to the truth that wisdom must be associated with humility

There’s one problem, we all stumble in what we do and what we say, therefore, James gives a serious warning to any would-be teachers since there is a heavier weight of judgment weighing over their heads

Furthermore, James’ three adjectives to describe this wisdom are “earthly, natural, demonic,”

James observes the fearful power of the tongue, a small organ of deadly fire

First, this wisdom is earthly instead of heavenly. Earthly (epigeios) can have a neutral significance (cf. ), but it easily takes on negative connotations, describing that which is transitory, weak and imperfect (see the contrast between ‘earthly’ and ‘heavenly’ bodies in ; cf. ).

Second, this wisdom is unspiritual rather than spiritual. The word James uses, psychikos, is the adjective derived from psychē, ‘soul’, and always has a negative nuance in the New Testament. It has to do with that part of the person ‘where human feeling and human reason reign supreme’ (Knowling). In every other New Testament occurrence, the word is explicitly contrasted with ‘spiritual’ (; , ; ).

Third, this wrong kind of wisdom is demonic (daimoniōdēs, lit. ‘pertaining to demons’). This word occurs only here in the Greek Bible and may mean that the wisdom is demonic either in nature or, more probably, in origin.

This means this wisdom is shaped by ‘the world, the flesh and the devil’.

v. 16-18,

James gives clarity to the effects of jealousy and selfish ambition’s presence: disorder and “every evil thing.”

v. 17-18, True wisdom, that from God, is marked by the fruits of the Spirit ()

True wisdom, that from God, is marked by the fruits of the Spirit ()

v. 4:1-3,

In considering the impurities that come from the heart to the mouth that Jesus had noted in ;18-19 , James makes the point that what comes from the tongue of flames defiles and destroys us entirely. In fact, the tongue is consumed not by any fire, but Gehenna-fire

James presents another question as he did in v. 3:13, to introduce his next topic: these conflicts and fights, are they not sourced in the pleasures in the members of your body, waging war against God’s way? (cf. 7:23)

Note, out of the 12 times it is used, this is the only time in the Bible that the word “hell” (Gehenna) is mentioned outside of the Gospels

The Greek word “Gehenna” is used in a number of NT texts to designate the fiery place for punishment of sinners and is often translated “hell” or “the fires of hell” ( , 29 , 30 ; 10:28 ; 18:9 ; 23:15 , 33 ; , 45 , 47 ; ). It is usually used in connection with the final judgment and often has the suggestion that the punishment spoken of is eternal. Gehenna is derived by transliteration from the Hebrew of the OT, “valley of Hinnom” or the “valley of the son of Hinnom,” a ravine on the south side of Jerusalem. This valley was the center of idolatrous worship in which children were burned by fire as an offering to the heathen god Molech ( ; 33:6 ). In the time of Josiah it became a place of abomination, polluted by dead men’s bones and the filth of Jerusalem ( ) and by garbage and rubbish dumped there. A fire burned continuously in this valley. It thus became a symbol of the unending fires of hell where the lost are consumed in torment. It was a symbol of judgment to be imposed on the idolatrous and disobedient ( ; 32:35 ).

v. 4:2-3, he presents the heart attitude and the resulting physical manifestation of the heart attitude. He asserts that there are those in his audience who rely on their own wisdom, rather than the wisdom of God (you do not have because you ask). Note, any reliance on the provisions of God are clearly defined by wrong motives (selfish pleasures), indicating why God does not give.

He presents the heart attitude and the resulting physical manifestation of the heart attitude. He asserts that there are those in his audience who rely on their own wisdom, rather than the wisdom of God (you do not have because you ask). Note, any reliance on the provisions of God are clearly defined by wrong motives (selfish pleasures), indicating why God does not give.

v. 9-12,

v. 9-12, James observes the schizophrenic nature of our Christian tongue, in which we bless God and curse His image-bearers.

He mentions murder; while it is possible that he is referring to a heart attitude, it is possible that he is referring to the physical act of murder, especially if in his Judaeo-Christian audience there were zealots, who advocated assassination of prominent Romans and their collaborators as a policy of terror. Perhaps James must warn them that such practices are totally incompatible with their new faith.

Note, cursing here is not simply saying swear words. κατάρα is used in the sense of wishing harm or injury to come upon one (other times it is used is in , 13 3x)

He makes the point that a source should not produce two completely different things (fresh/bitter water; fig tree-olives, vine-figs; salt water-fresh)

Heart- Do I buy it? (20-30 min)

Is there anything in this passage that challenges your worldview?

If Godly wisdom manifests itself in how we live, v. 13, what does it mean for us, as Navy sailors, to live accordingly to Godly wisdom?

Honor, Courage, Commitment

Integrity

In what ways do you see your lives marked by a lifestyle of… (v. 17)?

What should understand about motives? Do motives matter to God?

In the car

That annoying shipmate

Enemies

Hands- So What? How then should I live? (10-15 min)

Walk with God

Keep Christ first

Keep sin out of your life

James 3:13-4:3

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