"Date and Setting" (Written from Rome in about A.D. 64)
According to the unanimous testimony of the early church, Peter ministered in Rome until his martyrdom. Peter wrote this letter from Rome, around A.D. 64, just before the intense persecution of the church under Nero. Rome was the capital city of the vast and mighty Roman Empire, which stretched from Britain to Arabia. With a population of approximately one million, Rome was the diplomatic and trade center of the world and the largest city.
At first, Christianity was tolerated in Rome as a sect of Judaism. But in the last few years of Emperor Nero’s reign (he ruled from A.D. 54 until his death in 68), he authorized capturing, torturing, and killing Christians. In A.D. 64, a large part of Rome was destroyed by fire, probably started at Nero’s order. The emperor publicly accused the Christians in the city, giving him an excuse for terrible atrocities, including throwing believers to wild dogs in the Colosseum, as a spectator sport. During these terrible persecutions, believers were forced to choose between the emperor and Christ; those who chose Christ often died for their faith. Both Paul and Peter are believed to have been victims of Nero’s reign of terror.
"Audience" (Christians scattered throughout Asia Minor)
The opening sentence of 1 Peter identifies the audience as “God’s chosen people who are living as foreigners” in other lands. This phrase and the numerous Old Testament quotes have led many to believe that Peter was writing to Jewish Christians. This probably is not the case, however. Most likely, Peter was writing to Christians of all nationalities.
"Occasion and Purpose" (To offer encouragement and hope to Christians scattered throughout northern Asia Minor)
Peter had suffered much for preaching the gospel of Christ (see Acts 5:17-42; 8:1; 12:1-19)—he was no stranger to persecution. Nor were the Jewish believers who had been ostracized by their unbelieving families and hounded by the Council. But this was a new experience for the Gentile Christians. Christianity was beginning to be considered a separate religion and not simply a Jewish sect. Thus Christians were no longer protected and were being persecuted by the state. This letter implies that these persecutions were just beginning on the local level. As a small minority, believers certainly must have felt like “foreigners” (1:1). Writing from Rome, Peter could see the change in Nero. Surely he could sense the growing threat and would know that more severe persecutions by the state would follow shortly. Peter wrote to encourage and comfort his beloved brothers and sisters and to prepare them for the persecution that was sure to come.
Peter’s letter overflows with feelings of triumph in adversity, looking forward to God’s glorious future. Even as they were suffering, believers could have the confident assurance of God’s work in their lives and of their ultimate salvation.
Peter provides a powerful example of an encourager. He was not writing from a secure location, removed from the hardships of Roman life. Peter lived at the center of the persecution; yet, as he had for decades, he continued to preach courageously about his risen Lord until he, too, became a victim of Nero’s murderous schemes. Despite personal hardships, Peter, like Paul, wrote to encourage others, to build them up in their faith, and to give them direction and guidance. In your struggles, do you look inward or outward? Do you tend to feel sorry for yourself or to encourage others?
"Message"
Peter begins by thanking God for salvation (1:2-6). He explains to his readers that trials will refine their faith (1:7-9). They should believe in spite of their circumstances; for many in past ages believed in God’s plan of salvation, even the prophets of old who wrote about it but didn’t understand it. But now salvation has been revealed in Christ (1:10-13). In response to such a great salvation, Peter commands them to live holy lives (1:14-16), to reverently fear and trust God (1:17-21), to be honest and loving (2:1-3), and to become like Christ (2:1-3).
Jesus Christ, as “the living cornerstone” upon whom the church is to be built (2:4, 6), is also the stone that was rejected, causing those who are disobedient to stumble and fall (2:7-8). But the church, built upon this stone, is to be God’s holy priesthood (2:9-10).
Next, Peter explains how believers should live during difficult times (2:11–4:11). Christians should be above reproach (2:12-17), imitating Christ in all their social roles–masters and servants, husbands and wives, church members and neighbors (2:18–3:17). Christ should be our model for obedience to God in the midst of great suffering (3:18–4:11). Peter then outlines the right attitude to have about persecution: Expect it (4:12), be thankful for the privilege of suffering for Christ (4:13-18), and trust God for deliverance (4:19). Next, Peter gives some special instructions: Elders should care for God’s flock (5:1-4), younger men should be submissive to those who are older (5:5-6), and everyone should trust God and resist Satan (5:7-11). Peter concludes by introducing Silas and by sending personal greetings, possibly from the church in Rome, and from Mark (5:12-14).
The main themes in the book of 1 Peter include:
1) Salvation
2) Persecution
3) Christian Living
4) God’s Family
5) Family Life
6) Judgment.
Thursday, May 31, 2012
Tuesday, May 22, 2012
Keys of Truth: James (Chapter 5)
Chapter summary:
James began his letter by encouraging his readers to accept trials with joy, as God has a maturing purpose in permitting them. Now he looks at resources which enable us to endure under severe, continuing persecution. James warns the rich oppressors of the poor. The rich live in luxury now, but face certain judgment for their mistreatment of the innocent (5:1-6). Under such persecution believers are to be patient and stand firm until the Lord returns. The certainty that the "Judge is standing at the door" comforts and encourages (vv. 7-9).
In the meantime believers can take comfort in the example of others, like Job, who have lived through suffering and emerged into an experience of God's mercy (vv. 10-11). As we persevere we are to remain unshakably committed to telling and living the truth (v. 12). Believers also have the resource of prayer. When offered by a righteous person prayer has great and powerful effect on our experience here and now (vv. 13-18). Finally, each of us is a resource for others. When a person strays we are to reach out and turn him or her back to a life lived according to God's truth (vv. 19-20).
Key thought: It won't be long. (5:9)
The believer’s personal application: Rather than be discouraged when suffering continues, let's remember that our prospects are good!
INSIGHT
“Why against the rich?”(5:1-6):
In Jerusalem, few in the wealthy class responded to the Gospel. As persecution of the early church developed, many believers lost their livelihood and were further exploited by the powerful. The charges James makes against the rich are (1) they greedily hoard wealth when others are suffering, (2) they defraud their employees, (3) they live in extravagance and self-indulgence, and (4) they "murder" innocent men.
“Patience” (5:7-9).
Like farmers, we wait for harvest time. We know that Christ, the Judge, "is standing at the door."
“Job's example” (5:10-11):
After Job's terrible suffering God blessed him with double of all the good things he had before (Job 42). His example assures us that when the Lord returns we too will experience the compassion of the Lord.
“Don't swear” (5:12):
Why the emphasis on discontinuing the use of oaths? Because our patient waiting requires us to live such an honest life, that our integrity rather than an oath, will convince others that we are speaking the truth.
“Prayer and anointing” (5:14-16):
This passage linking prayer, sickness, church elders, anointing with oil, and confession of sins has fascinated Christians throughout the ages.
Several things are clear from the text (1) Prayer is needed when sickness comes. (2) One role of the elders of a church is to pray for the sick. (3) Prayer is primary, and anointing with oil is secondary. 4) Oil was the most common ingredient in ancient medical treatments, and the verb describing its use (aleipho) means to "smear on" rather than the sacramental "to anoint" (chrio). Thus the passage teaches application of both prayer and normal medical treatments. (5) "Confession" is important if sin should happen to be the cause of the sickness, and thus the sickness is disciplinary. (6) Since confession and prayer are associated with good health, it is important for Christians to be sensitive to sin, confess their sins to each other, and pray for each other.
“Prayer's effectiveness” (5:17-18):
The prayer of a person in right relationship with God is truly powerful. Elijah, whose weaknesses are not covered over in the Old Testament was effective in prayer because he was righteous and because he prayed earnestly.
James began his letter by encouraging his readers to accept trials with joy, as God has a maturing purpose in permitting them. Now he looks at resources which enable us to endure under severe, continuing persecution. James warns the rich oppressors of the poor. The rich live in luxury now, but face certain judgment for their mistreatment of the innocent (5:1-6). Under such persecution believers are to be patient and stand firm until the Lord returns. The certainty that the "Judge is standing at the door" comforts and encourages (vv. 7-9).
In the meantime believers can take comfort in the example of others, like Job, who have lived through suffering and emerged into an experience of God's mercy (vv. 10-11). As we persevere we are to remain unshakably committed to telling and living the truth (v. 12). Believers also have the resource of prayer. When offered by a righteous person prayer has great and powerful effect on our experience here and now (vv. 13-18). Finally, each of us is a resource for others. When a person strays we are to reach out and turn him or her back to a life lived according to God's truth (vv. 19-20).
Key thought: It won't be long. (5:9)
The believer’s personal application: Rather than be discouraged when suffering continues, let's remember that our prospects are good!
INSIGHT
“Why against the rich?”(5:1-6):
In Jerusalem, few in the wealthy class responded to the Gospel. As persecution of the early church developed, many believers lost their livelihood and were further exploited by the powerful. The charges James makes against the rich are (1) they greedily hoard wealth when others are suffering, (2) they defraud their employees, (3) they live in extravagance and self-indulgence, and (4) they "murder" innocent men.
“Patience” (5:7-9).
Like farmers, we wait for harvest time. We know that Christ, the Judge, "is standing at the door."
“Job's example” (5:10-11):
After Job's terrible suffering God blessed him with double of all the good things he had before (Job 42). His example assures us that when the Lord returns we too will experience the compassion of the Lord.
“Don't swear” (5:12):
Why the emphasis on discontinuing the use of oaths? Because our patient waiting requires us to live such an honest life, that our integrity rather than an oath, will convince others that we are speaking the truth.
“Prayer and anointing” (5:14-16):
This passage linking prayer, sickness, church elders, anointing with oil, and confession of sins has fascinated Christians throughout the ages.
Several things are clear from the text (1) Prayer is needed when sickness comes. (2) One role of the elders of a church is to pray for the sick. (3) Prayer is primary, and anointing with oil is secondary. 4) Oil was the most common ingredient in ancient medical treatments, and the verb describing its use (aleipho) means to "smear on" rather than the sacramental "to anoint" (chrio). Thus the passage teaches application of both prayer and normal medical treatments. (5) "Confession" is important if sin should happen to be the cause of the sickness, and thus the sickness is disciplinary. (6) Since confession and prayer are associated with good health, it is important for Christians to be sensitive to sin, confess their sins to each other, and pray for each other.
“Prayer's effectiveness” (5:17-18):
The prayer of a person in right relationship with God is truly powerful. Elijah, whose weaknesses are not covered over in the Old Testament was effective in prayer because he was righteous and because he prayed earnestly.
Wednesday, May 9, 2012
Keys of Truth: James (Chapter 4)
Chapter summary:
James looks at more problems for the person committed to living a life of faith. Faith's lifestyle demands that the believer submit to God, despite the presence of warped desires stimulated by the flesh (4:1-3), the world (vv. 4-6), and the devil (vv. 7-10). Believers must also struggle against the temptation to usurp God's place as a judge, rather than accept our rightful place as a mere citizen in God's kingdom (vv. 11-12). Finally, believers must resist the temptation to distort reality and view the future as though they were certain of being a part of it. We are in fact totally subject to God's will, and it is only by His will that we live or die (vv. 13-17).
Key thought: Rely on grace. (4:6)
The believer’s personal application: Living a life of faith calls for strict personal discipline.
TEXTUAL INSIGHT
“Desires within” (4:1):
The word translated "desires" is hedonon and means "pleasures." The image is one of the flesh demanding satisfaction.
"Quarrel and fight" (4:2):
The desires of the flesh are so strong human beings are willing to quarrel and fight in an attempt to satisfy them. That is, these desires lead us into sinful acts.
"Ask God?” (4:2-3):
What if we take a "spiritual" approach and ask God to satisfy our desires? Usually we don't. But when we do God says no because the motive is not to please God but to satisfy the drive of the flesh for pleasures.
"Friendship with the world" (4:4):
The world (kosmos) is that complex interweaving of sinful desires that shapes the society of lost humanity. When we surrender to the desires of the flesh we choose to become friends of the world and are spiritually unfaithful to God.
"Envy" (4:5-6):
Envy here is God's jealous longing for our love. This same theme is seen in (Exodus 20:5 and 34:14). God is truly disturbed when we abandon friendship with Him to make friends with the world—and disturbed for our sake. But how does God respond? Not with punishment, but with "more grace" to lead us back into His arms. Only our own pride can keep us from responding to His grace, turning our back on the world, and experiencing blessing.
"Resist the devil" (4:7):
However strong Satan appears to be, if we set ourselves against him he is unable to prevail and will flee from us.
“Ten imperatives” (4:7-10):
These three verses contain 10 sharp commands calling for immediate action. In essence they tell us how to humble ourselves before God, so that we can experience His grace. The 10 commands are:
(1) submit
(2) resist (v. 7)
(3) come near
(4) wash
(5) purify (v. 8)
(6) grieve
(7) mourn
(8) wail (cry out)
(9) change (v. 9)
(10) humble (v. 10)
Together they picture a complete reversal of the attitudes that shape the spiritually immature and unfaithful.
“Judging” (4:11):
The original tells us not to "speak against" one another and includes all forms of criticism. The "royal law" that James referred to in 2:8, "love one another," is violated even when what we say is true, if we express it in an unkind manner. No Christian is in a position to stand in judgment of another.
“One judge” (4:11-12):
James' point is that a person who takes it on himself to judge, in essence sets himself above the Law. But only the Lawgiver is greater than the Law, and He is the sole judge of how it is kept or broken. What we have to remember is that our role is keeping the law, not exalting ourselves as its interpreter or applier.
“Carry on business” (4:13):
Business travel was very common in the 1st century. And it is natural that a good businessman would make careful plans, arranging both sales and purchases far ahead of time. James is not against planning. What James objects to is an attitude toward the future that takes no account of God. We must live each day with the awareness of our mortality and thus of our total dependence on God for all things.
James looks at more problems for the person committed to living a life of faith. Faith's lifestyle demands that the believer submit to God, despite the presence of warped desires stimulated by the flesh (4:1-3), the world (vv. 4-6), and the devil (vv. 7-10). Believers must also struggle against the temptation to usurp God's place as a judge, rather than accept our rightful place as a mere citizen in God's kingdom (vv. 11-12). Finally, believers must resist the temptation to distort reality and view the future as though they were certain of being a part of it. We are in fact totally subject to God's will, and it is only by His will that we live or die (vv. 13-17).
Key thought: Rely on grace. (4:6)
The believer’s personal application: Living a life of faith calls for strict personal discipline.
TEXTUAL INSIGHT
“Desires within” (4:1):
The word translated "desires" is hedonon and means "pleasures." The image is one of the flesh demanding satisfaction.
"Quarrel and fight" (4:2):
The desires of the flesh are so strong human beings are willing to quarrel and fight in an attempt to satisfy them. That is, these desires lead us into sinful acts.
"Ask God?” (4:2-3):
What if we take a "spiritual" approach and ask God to satisfy our desires? Usually we don't. But when we do God says no because the motive is not to please God but to satisfy the drive of the flesh for pleasures.
"Friendship with the world" (4:4):
The world (kosmos) is that complex interweaving of sinful desires that shapes the society of lost humanity. When we surrender to the desires of the flesh we choose to become friends of the world and are spiritually unfaithful to God.
"Envy" (4:5-6):
Envy here is God's jealous longing for our love. This same theme is seen in (Exodus 20:5 and 34:14). God is truly disturbed when we abandon friendship with Him to make friends with the world—and disturbed for our sake. But how does God respond? Not with punishment, but with "more grace" to lead us back into His arms. Only our own pride can keep us from responding to His grace, turning our back on the world, and experiencing blessing.
"Resist the devil" (4:7):
However strong Satan appears to be, if we set ourselves against him he is unable to prevail and will flee from us.
“Ten imperatives” (4:7-10):
These three verses contain 10 sharp commands calling for immediate action. In essence they tell us how to humble ourselves before God, so that we can experience His grace. The 10 commands are:
(1) submit
(2) resist (v. 7)
(3) come near
(4) wash
(5) purify (v. 8)
(6) grieve
(7) mourn
(8) wail (cry out)
(9) change (v. 9)
(10) humble (v. 10)
Together they picture a complete reversal of the attitudes that shape the spiritually immature and unfaithful.
“Judging” (4:11):
The original tells us not to "speak against" one another and includes all forms of criticism. The "royal law" that James referred to in 2:8, "love one another," is violated even when what we say is true, if we express it in an unkind manner. No Christian is in a position to stand in judgment of another.
“One judge” (4:11-12):
James' point is that a person who takes it on himself to judge, in essence sets himself above the Law. But only the Lawgiver is greater than the Law, and He is the sole judge of how it is kept or broken. What we have to remember is that our role is keeping the law, not exalting ourselves as its interpreter or applier.
“Carry on business” (4:13):
Business travel was very common in the 1st century. And it is natural that a good businessman would make careful plans, arranging both sales and purchases far ahead of time. James is not against planning. What James objects to is an attitude toward the future that takes no account of God. We must live each day with the awareness of our mortality and thus of our total dependence on God for all things.
Friday, May 4, 2012
Keys of Truth: James (Chapter 3) b
Control of the tongue (3:1-12):
James warns his readers not to be too ambitious to be teachers in the church, because if they instruct others and then fail themselves, they will receive greater judgment. This places teachers in particular danger, because they cannot avoid making some mistakes (3:1-2). A person who can control his tongue can control the whole self. Just as the bit controls the horse and the rudder controls the ship, so the tongue controls the person. Small as it is, the tongue can do great damage when uncontrolled, just as a tiny flame in dry grass can burn down a whole forest (3-5).
All the wrong within a person shows itself through the uncontrolled tongue. With the help of Satan, the tongue spreads evil through people's lives like a destructive fire that burns out of control. The more they speak evil, the more their behavior becomes evil (6). People are able to tame wild animals, but they are unable to tame their own tongues (7-8). Three examples from nature illustrate the inconsistency of using the same tongue to bless God and curse people (9-12).
Spiritual and worldly wisdom (3:13-18):
Christians must distinguish between spiritual wisdom and worldly wisdom. Some people are undoubtedly skillful in laying plans and using circumstances to achieve their goals, but their actions are often characterized by jealousy, selfishness and dishonesty. This is worldly wisdom. It comes not from God but from Satan, and results in wrong actions. It contrasts sharply with spiritual wisdom, which is characterized by humility and uprightness (13-16).
In addition, those who act according to spiritual wisdom will consider the well-being of others before their own. They will be free of any trace of deceit or dishonesty (17). The farmer who sows good seed can expect a good harvest. Similarly, Christians who sow peace by building good relations with others can expect to see a harvest of righteousness in their lives.
James warns his readers not to be too ambitious to be teachers in the church, because if they instruct others and then fail themselves, they will receive greater judgment. This places teachers in particular danger, because they cannot avoid making some mistakes (3:1-2). A person who can control his tongue can control the whole self. Just as the bit controls the horse and the rudder controls the ship, so the tongue controls the person. Small as it is, the tongue can do great damage when uncontrolled, just as a tiny flame in dry grass can burn down a whole forest (3-5).
All the wrong within a person shows itself through the uncontrolled tongue. With the help of Satan, the tongue spreads evil through people's lives like a destructive fire that burns out of control. The more they speak evil, the more their behavior becomes evil (6). People are able to tame wild animals, but they are unable to tame their own tongues (7-8). Three examples from nature illustrate the inconsistency of using the same tongue to bless God and curse people (9-12).
Spiritual and worldly wisdom (3:13-18):
Christians must distinguish between spiritual wisdom and worldly wisdom. Some people are undoubtedly skillful in laying plans and using circumstances to achieve their goals, but their actions are often characterized by jealousy, selfishness and dishonesty. This is worldly wisdom. It comes not from God but from Satan, and results in wrong actions. It contrasts sharply with spiritual wisdom, which is characterized by humility and uprightness (13-16).
In addition, those who act according to spiritual wisdom will consider the well-being of others before their own. They will be free of any trace of deceit or dishonesty (17). The farmer who sows good seed can expect a good harvest. Similarly, Christians who sow peace by building good relations with others can expect to see a harvest of righteousness in their lives.
Tuesday, May 1, 2012
Keys of Truth: James (Chapter 3)
Chapter summary:
Even a faith that produces works will meet many difficult challenges. The first of these problems is with the tongue, which is almost uncontrollable and yet exerts a tremendous influence in everyone's life (3:1-12). Another problem is with “the self.” The natural man harbors bitterness and ambition in his heart and is moved by a "wisdom" dedicated to helping him achieve selfish ends. But God's kind of "wisdom" directs us into a pure, peace-loving, and submissive way of life (vv. 13-18). How desperately we need to live by the heavenly wisdom, which alone can bring us a harvest of righteousness.
The believer’s personal application: A godly life shows wisdom and understanding.
INSIGHT
"Teachers" (3:1):
The text suggests that many in the Jewish congregations to which James writes, were seeking to become teachers. This is not surprising, for Judaism had a long-established commitment to study and highly valued those who became "teachers of the Law." James discourages this effort, reminding them that teachers are evaluated more strictly. This word does not imply negative rather than positive judgment. It simply refers to a judge's responsibility to examine the facts and render a verdict.
“A mark of maturity” (3:2):
Being able to control what we say is a mark of spiritual maturity, and a significant accomplishment. It seems the tongue tells more than we suspect!
"The tongue" (3:3-12):
James describes the power (vv. 3-6) and the perversity (vv. 7-12) of the tongue. It has power to inflame passions. It participates in man's wicked acts and even sets our thoughts in their direction, so corrupting our whole lives with an evil whose source is hell itself (vv. 3-6). As a "restless evil" it is almost impossible to control, and totally inconsistent, in that the tongue that blesses some also curses others.
“Blessing others” (3:10):
To "bless" is to "endue with power for success, prosperity, etc." As Christians we are called to bless others, in the sense of seeking the best for them, no matter how we may be treated (cf. Luke 6:28; Romans 12:14; 1 Corinthians 4:12).
"Wise and understanding" (3:13):
These are eminently practical qualities. Each describes the way we use knowledge, not whether or not we have knowledge or even whether we are intelligent. The issue is one of showing what an earlier generation called "good sense" in daily life.
Here "wisdom" itself is in a way an orientation to life, a way of making decisions that comes from one of two sources. Our wisdom (approach to making choices) is from above (from heaven) or below (from corrupt human society as dominated by the devil). The wisdom from above is characterized as pure, peace-loving and considerate.
The wisdom from below is self-centered, driven by selfish desires. The one produces righteousness, the other "every evil practice." So learn to rely on godly wisdom when we make decisions.
"Earthly" (3:15):
This adjective specifies the source as well as the nature of selfish "wisdom." It is unable to go beyond the limits of this world to gain the perspective on spiritual realities which guides the believer.
“The crop of righteousness” (3:18):
Farmers who expect a good harvest don't plant in sterile soil. James reminds us that righteousness cannot be produced in human soil (soul) characterized by a bitter, selfish spirit. The personality of a person whose goal is peace and harmony is much better soil (soul).
Even a faith that produces works will meet many difficult challenges. The first of these problems is with the tongue, which is almost uncontrollable and yet exerts a tremendous influence in everyone's life (3:1-12). Another problem is with “the self.” The natural man harbors bitterness and ambition in his heart and is moved by a "wisdom" dedicated to helping him achieve selfish ends. But God's kind of "wisdom" directs us into a pure, peace-loving, and submissive way of life (vv. 13-18). How desperately we need to live by the heavenly wisdom, which alone can bring us a harvest of righteousness.
The believer’s personal application: A godly life shows wisdom and understanding.
INSIGHT
"Teachers" (3:1):
The text suggests that many in the Jewish congregations to which James writes, were seeking to become teachers. This is not surprising, for Judaism had a long-established commitment to study and highly valued those who became "teachers of the Law." James discourages this effort, reminding them that teachers are evaluated more strictly. This word does not imply negative rather than positive judgment. It simply refers to a judge's responsibility to examine the facts and render a verdict.
“A mark of maturity” (3:2):
Being able to control what we say is a mark of spiritual maturity, and a significant accomplishment. It seems the tongue tells more than we suspect!
"The tongue" (3:3-12):
James describes the power (vv. 3-6) and the perversity (vv. 7-12) of the tongue. It has power to inflame passions. It participates in man's wicked acts and even sets our thoughts in their direction, so corrupting our whole lives with an evil whose source is hell itself (vv. 3-6). As a "restless evil" it is almost impossible to control, and totally inconsistent, in that the tongue that blesses some also curses others.
“Blessing others” (3:10):
To "bless" is to "endue with power for success, prosperity, etc." As Christians we are called to bless others, in the sense of seeking the best for them, no matter how we may be treated (cf. Luke 6:28; Romans 12:14; 1 Corinthians 4:12).
"Wise and understanding" (3:13):
These are eminently practical qualities. Each describes the way we use knowledge, not whether or not we have knowledge or even whether we are intelligent. The issue is one of showing what an earlier generation called "good sense" in daily life.
Here "wisdom" itself is in a way an orientation to life, a way of making decisions that comes from one of two sources. Our wisdom (approach to making choices) is from above (from heaven) or below (from corrupt human society as dominated by the devil). The wisdom from above is characterized as pure, peace-loving and considerate.
The wisdom from below is self-centered, driven by selfish desires. The one produces righteousness, the other "every evil practice." So learn to rely on godly wisdom when we make decisions.
"Earthly" (3:15):
This adjective specifies the source as well as the nature of selfish "wisdom." It is unable to go beyond the limits of this world to gain the perspective on spiritual realities which guides the believer.
“The crop of righteousness” (3:18):
Farmers who expect a good harvest don't plant in sterile soil. James reminds us that righteousness cannot be produced in human soil (soul) characterized by a bitter, selfish spirit. The personality of a person whose goal is peace and harmony is much better soil (soul).
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