“Who is wise and understanding among you?” The question does not mean that nobody is wise and understanding, but it calls a halt on the rush of volunteers who have apparently a superfluity of wisdom. An overplus of conceit is intolerable for normal persons. Job (12:2) has our sympathy when he retorts to his officious advisers: “No doubt but ye are the people, and wisdom shall die with you.” Once more Job (28:12) asks: “But where shall wisdom be found? and where is the place of understanding?” Here, as very often in the Old Testament, we have wisdom and understanding used together. God gave Solomon wisdom and understanding (1 Kings 4:29). “Wisdom is the principal thing; therefore get wisdom; ... get understanding” (Prov. 4:7). In Psalm 107:43 we have the question: “Who is wise?” James is thoroughly acquainted with the wisdom literature of the Jews, both canonical and uncanonical, and is at home in the handling of this theme. His words are not many, but they carry much of depth and power. Many of the professional wise men, then as now, were frauds who easily duped the gullible populace. They were magicians like Simon Magus, who gave it out that he was some great man, and the idle crowd took him at his high estimate of himself (Acts 8:9 ff.). Note also the cases of Bar-Jesus (Acts 13:6 ff.) and the Jewish exorcists (19:13 ff.). The success of these men is one of the most humiliating contemplations about our common humanity. Carlyle bluntly called most people fools. But there were really wise men then also, like the Magi and others, who sought light and truth. Oesterley thinks that James by this question appeals to the self-respect of his hearers, who are tired of men with “the lust of teaching and talking” (Plummer). James is still directing blows at sham religion, and there is ample cause for such attacks in all the ages. Hypocrisy flourishes in all ages and in all climes. This meanest of parasites has a marvelous vitality.