TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers James 3:13–18. His two-level outline is real structure in the source text, so it is rendered as structure.
As the sins before condemned arise from an affectation of being thought more wise than others, and being endued with more knowledge than they, so the apostle in these verses shows the difference between men's pretending to be wise and their being really so, and between the wisdom which is from beneath (from earth or hell) and that which is from above.
I.We have some account of true wisdom, with the distinguishing marks and fruits of it:
Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom, Jam 3:13. A truly wise man is a very knowing man: he will not set up for the reputation of being wise without laying in a good stock of knowledge; and he will not value himself merely upon knowing things, if he has not wisdom to make a right application and use of that knowledge. These two things must be put together to make up the account of true wisdom: who is wise, and endued with knowledge? Now where this is the happy case of any there will be these following things: - 1. A good conversation. If we are wiser than others, this should be evidenced by the goodness of our conversation, not by the roughness or vanity of it. Words that inform, and heal, and do good, are the marks of wisdom; not those that look great, and do mischief, and are the occasions of evil, either in ourselves or others. 2. True wisdom may be known by its works. The conversation here does not refer only to words, but to the whole of men's practice; therefore it is said, Let him show out of a good conversation his works. True wisdom does not lie in good notions or speculations so much as in good and useful actions. Not he who thinks well, or he who talks well, is in the sense of the scripture allowed to be wise, if he do not live and act well. 3. True wisdom may be known by the meekness of the spirit and temper: Let him show with meekness, etc. It is a great instance of wisdom prudently to bridle our own anger, and patiently to bear the anger of others. And as wisdom will evidence itself in meekness, so meekness will be a great friend to wisdom; for nothing hinders the regular apprehension, the solid judgment, and impartiality of thought, necessary to our acting wisely, so much as passion. When we are mild and calm, we are best able to hear reason, and best able to speak it. Wisdom produces meekness, and meekness increases wisdom.
II.We have the glorying of those taken away who are of a contrary character to that now mentioned, and their wisdom exposed in all its boasts and productions: "If you have bitter envying and strife in your hearts, glory not, etc., Jam 3:14-16. Pretend what you will, and think yourselves ever so wise, yet you have abundance of reason to cease your glorying, if you run down love and peace, and give way to bitter envying and strife. Your zeal for truth or orthodoxy, and your boasts of knowing more than others, if you employ these only to make others hateful, and to show your own spite and heart-burnings against them, are a shame to your profession of Christianity, and a downright contradiction to it. Lie not thus against the truth." Observe,
1.Envying and strife are opposed to the meekness of wisdom. The heart is the seat of both; but envy and wisdom cannot dwell together in the same heart. Holy zeal and bitter envying are as different as the flames of seraphim and the fire of hell.
2.The order of things here laid down. Envying is first and excites strife; strife endeavours to excuse itself by vain-glorying and lying; and then (Jam 3:16) hereupon ensue confusion and every evil work. Those who live in malice, envy, and contention, live in confusion, and are liable to be provoked and hurried to any evil work. Such disorders raise many temptations, strengthen temptations, and involve men in a great deal of guilt. One sin begets another, and it cannot be imagined how much mischief is produced: there is every evil work. And is such wisdom as produces these effects to be gloried in? This cannot be without giving the lie to Christianity, and pretending that this wisdom is what it is not. For observe,
3.Whence such wisdom cometh: It descendeth not from above, but ariseth from beneath; and, to speak plainly, it is earthly, sensual, devilish, Jam 3:15. It springs from earthly principles, acts upon earthly motives, and is intent upon serving earthly purposes. It is sensual indulging the flesh, and making provision to fulfil the lusts and desires of it. Or, according to the original word, psuchikē, it is animal of human - the mere working of natural reason, without any supernatural light. And it is devilish, such wisdom being the wisdom of devils (to create uneasiness and to do hurt), and being inspired by devils, whose condemnation is pride (Ti1 3:6), and who are noted in other places of scripture for their wrath, and their accusing the brethren. And therefore those who are lifted up with such wisdom as this must fall into the condemnation of the devil.
III.We have the lovely picture of that wisdom which is from above more fully drawn, and set in opposition to this which is from beneath:
But the wisdom that is from above is first pure, then peaceable, etc., Jam 3:17, Jam 3:18. Observe here, True wisdom is God's gift. It is not gained by conversing with men, nor by the knowledge of the world (as some think and speak), but it comes from above. It consists of these several things: - 1. It is pure, without mixture of maxims or aims that would debase it: and it is free from iniquity and defilements, not allowing of any known sin, but studious of holiness both in heart and life. 2. The wisdom that is from above is peaceable. Peace follows purity, and depends upon it. Those who are truly wise do what they can to preserve peace, that it may not be broken; and to make peace, that where it is lost it may be restored. In kingdoms, in families, in churches, in all societies, and in all interviews and transactions, heavenly wisdom makes men peaceable. 3. It is gentle, not standing upon extreme right in matters of property; not saying nor doing any thing rigorous in points of censure; not being furious about opinions, urging our own beyond their weight nor theirs who oppose us beyond their intention; not being rude and overbearing in conversation, nor harsh and cruel in temper. Gentleness may thus be opposed to all these. 4. Heavenly wisdom is easy to be entreated, eupeithēs; it is very persuadable, either to what is good or from what is evil. There is an easiness that is weak and faulty; but it is not a blamable easiness to yield ourselves to the persuasions of God's word, and to all just and reasonable counsels or requests of our fellow-creatures; no, nor to give up a dispute, where there appears a good reason for it and where a good end may be answered by it. 5. Heavenly wisdom is full of mercy and good fruits, inwardly disposed to every thing that is kind and good, both to relieve those who want and to forgive those who offend, and actually to do this whenever proper occasions offer. 6. Heavenly wisdom is without partiality. The original word, adiakritos, signifies to be without suspicion, or free from judging, making no undue surmises nor differences in our conduct towards one person more than another. The margin reads it, without wrangling, not acting the part of sectaries, and disputing merely for the sake of a party; nor censuring others purely on account of their differing from us. The wisest men are least apt to be censurers. 7. That wisdom which is from above is without hypocrisy. It has no disguises nor deceits. It cannot fall in with those managements which the world counts wise, which are crafty and guileful; but it is sincere and open, steady and uniform, and consistent with itself. O that you and I may always be guided by such wisdom as this! that with Paul we may be able to say, Not with fleshly wisdom, but in simplicity and godly sincerity, by the grace of God, we have our conversation. And then, lastly, true wisdom will go on to sow the fruits of righteousness in peace, and thus, if it may be, to make peace in the world, Jam 3:18. And that which is sown in peace will produce a harvest of joys. Let others reap the fruits of contentions, and all the advantages they can propose to themselves by them; but let us go on peaceably to sow the seeds of righteousness, and we may depend upon it our labour will not be lost. For light is sown for the righteous, and gladness for the upright in heart; and the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.
Historical interpretation
Five Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Hyperichius said, ‘He who teaches others by his life and not his speech is truly wise.’
Who among you is wise and disciplined, let him show by good conduct his works in the humility of wisdom. Because he had imposed silence on wicked teachers and had forbidden them to hold the rank of teacher, since he saw that they had neither the perfection of life nor the restraint of the tongue, he consequently admonishes that if anyone among them is wise and disciplined, or appears to be so to himself, let him show his wisdom and discipline more by living wisely and disciplined than by teaching others. For he who with meek heart and calm speech does the good which he can, surely gives evident proof of a wise man. For the beginning of wisdom is the fear of the Lord (Psalm 110). But he who is more inclined to preach the word than to act often incurs the guilt of foolishness through the love of boasting, through the zeal of contention, through the facility of eloquence, through the envy of other teachers, through ignorance of the catholic truth. Well does that saying of Solomon apply to him: For in the multitude of words there wanteth not sin (Proverbs 14). Hence it is rightly added here:
Who is wise and has knowledge among you? Let him show by good conversation his working in mildness of wisdom. But if you have bitter zeal, and there be disputes in your hearts: glory not and be not liars against the truth. For this is not wisdom descending from above: but earthly, sensual, devilish. For where zeal and contention is: there is inconstancy, and every perverse work. But the wisdom that is from above, first certainly is faithful: then peaceable, modest, vulnerable, consenting to the good, full of mercy and good fruits, not judging, without distinction. And the fruit of justice, in peace is sowed to them that make peace.
"Who is wise and has knowledge among you?" When men were ambitious and boasted of the wisdom of this world, they preached from disagreement and rivalry of the rulers, openly inciting the people to agitation, and besides, they were wasting away with envy and allowing human things to mingle with divine, so that the examiners were drawn in by the novelty of what was being said; hence also heresies arose. Therefore, after completing the discourse on the slander and intemperance of the tongue, he then transitions to envy, which arises in men from similar recklessness: and he says that these doctrines are not established and firm, as they are not from divine wisdom, but rather demonic. However, he said this to encourage the good teacher, saying that he should show his wisdom through good works with his gentleness. Moreover, since the name of zeal, that is passion, is neutral and indifferent in itself to good and evil. (For zeal, or passion, is a movement of the heart stirred up towards something with some similarity to that which is the object of study or affection) therefore he added bitter zeal, showing what passion leads to. Indeed, contentiousness is a blameworthy contention and obstinacy.
"first certainly is faithful." That is, pure and without stain, adhering to no fleshly thing.
"without distinction." Not discerning the observance of foods and various washings. Paul discusses these matters in detail in the Epistle to the Colossians. (Col. 2:1)
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Summary
James 3:13 serves as a pivotal challenge, inviting believers to demonstrate the authenticity of their wisdom not through intellectual boasting or eloquent speech, but through a life characterized by humble, righteous conduct. Following his discourse on the destructive power of the tongue, James shifts focus to the practical outworking of true wisdom, asserting that genuine knowledge of God is evidenced by actions that reflect a gentle, submissive spirit rather than arrogance or contention. This verse lays the groundwork for his subsequent contrast between earthly and heavenly wisdom, emphasizing that divine wisdom is inherently practical and manifests in a life of integrity and meekness.
Context
Literary Context
James 3:13 acts as a crucial transition within the epistle, bridging James's extensive discussion on the power and perils of the tongue (James 3:1-12) and his subsequent exposition on two contrasting types of wisdom: earthly and heavenly (James 3:14-18). Having just warned against the destructive potential of uncontrolled speech, which can defile the whole body and set the course of one's life on fire, James now pivots to define what true, godly wisdom looks like in practical terms. The rhetorical question posed in this verse sets the stage for a direct challenge to the reader to examine their own lives, implying that authentic wisdom is not merely professed but profoundly demonstrated through one's conduct. It serves as an introduction to the characteristics of wisdom from above, which he elaborates on in James 3:17.
Historical & Cultural Context
In the Greco-Roman world, wisdom was often associated with philosophical discourse, rhetorical skill, and intellectual superiority. Jewish tradition, however, particularly in wisdom literature like Proverbs, emphasized wisdom as practical righteousness—the skill of living well in accordance with God's revealed will. James, writing to Jewish Christians dispersed among the nations, draws heavily on this Old Testament understanding. His audience would have been familiar with the concept that true wisdom leads to right living. The challenge to "shew out of a good conversation his works" would resonate with the Jewish emphasis on halakha (walking in God's ways) and the practical demonstration of faith. The concept of "meekness" (Greek: praÿtēs) was counter-cultural to the prevailing Roman ideals of power and dominance, aligning more closely with the humble and suffering servant motif found in the Old Testament and embodied by Christ.
Key Themes
This verse contributes significantly to several overarching themes in James's epistle. Firstly, it reinforces the theme of practical faith, arguing that genuine belief and spiritual knowledge must be evidenced by tangible actions, echoing his earlier assertion that faith without works is dead. Secondly, it introduces the critical theme of true versus false wisdom, setting up the detailed contrast explored in James 3:14-18. Thirdly, the emphasis on "meekness of wisdom" highlights the importance of humility as an indispensable characteristic of godly living, a virtue often overlooked in favor of more outwardly impressive displays of knowledge or power. This meekness stands in stark contrast to the pride and self-assertion that often accompany worldly wisdom, as described in James 4:6.
Exposition and Analysis
Key Word Analysis
This verb means "to show, to make known, to demonstrate." It implies a visible, undeniable manifestation. James is not asking for a claim of wisdom, but for an active, observable display of it through one's life. It's about evidence that can be pointed to.
In the King James Version, "conversation" carries an older meaning, referring not to verbal dialogue but to one's entire "manner of life," "conduct," or "behavior." It encompasses one's habitual way of living and interacting in the world. Thus, "good conversation" signifies a life lived righteously and honorably.
This term denotes mildness, gentleness, or humility. It is not weakness or timidity, but rather "power under control." It describes a disposition that is humble and submissive to God's will, yet strong and courageous in conviction. It is the opposite of arrogance, self-assertion, and contentious pride, and is a hallmark of true wisdom.
Verse Breakdown
"Who is a wise man and endued with knowledge among you?"
This is a rhetorical question designed to provoke self-reflection. James challenges his readers to identify those who truly possess wisdom and understanding, implying that such wisdom is not merely intellectual but demonstrable. The phrase "endued with knowledge" (Greek: epistēmōn) refers to one who is intelligent or understanding.
"let him shew out of a good conversation his works"
This clause provides the answer to the rhetorical question. The truly wise person will demonstrate their wisdom through their "works" (Greek: érgon), which are their deeds or actions. These works must emerge "out of a good conversation" (Greek: ek kalos anastrophḗ), meaning from a good, honorable, and righteous manner of life or conduct. The source of their actions is their consistently good behavior.
"with meekness of wisdom."
This final phrase qualifies how the works are to be shown. The demonstration of wisdom must be accompanied by "meekness" (Greek: praÿtēs). This "meekness of wisdom" suggests that true wisdom is characterized by humility, gentleness, and a lack of arrogance. It implies that the wise person exercises their knowledge and influence with restraint, patience, and a spirit of submission to God, rather than through boastful or contentious means.
Literary Devices
James employs a Rhetorical Question at the outset ("Who is a wise man and endued with knowledge among you?"). This device is not meant to solicit an answer but to engage the audience, prompting them to reflect on the nature of true wisdom and its visible manifestations. He then uses Contrast implicitly, setting up the distinction between a claimed or intellectual wisdom and a wisdom that is practically demonstrated through conduct. This contrast becomes explicit in the following verses (James 3:14-18). Furthermore, there is an element of Causality or Source indicated by the preposition "out of" (Greek: ek), suggesting that "good conversation" (righteous conduct) is the wellspring from which truly wise "works" flow. The phrase "meekness of wisdom" functions as a Qualifying Adjective Phrase, emphasizing that the kind of wisdom James is advocating is inherently humble and gentle, not proud or aggressive.
Theological and Thematic Connections
James 3:13 profoundly connects the internal state of wisdom with its external manifestation, underscoring a core biblical principle that true faith and understanding are always evidenced by righteous living. It challenges the notion that wisdom is merely intellectual assent or theological knowledge, insisting instead that it is a practical, transformative force that shapes one's behavior and character. The emphasis on "meekness" highlights that divine wisdom is antithetical to pride, arrogance, and contentious ambition, which James will further expose as characteristics of earthly wisdom. This verse calls believers to a consistent, integrated life where their claims of wisdom are validated by the humility and godliness of their daily conduct, reflecting the very nature of God's wisdom which is pure, peaceable, gentle, and full of mercy.
Reflection and Application
James 3:13 serves as a timeless mirror for believers, challenging us to honestly assess whether our claimed wisdom is genuinely reflected in our daily lives. It calls us beyond mere intellectual understanding or theological articulation to a profound integration of truth into our very being. True wisdom is not about what we know or what we say, but about how we live. It demands that our "works"—our actions, reactions, and relationships—are consistently rooted in a "good conversation," a manner of life that honors God. Crucially, this wisdom is always accompanied by "meekness," a gentle strength that eschews arrogance, contention, and self-promotion. In a world that often values assertiveness and self-aggrandizement, James reminds us that divine wisdom manifests in humility, patience, and a quiet confidence that trusts God rather than relying on human strength or cleverness. This verse compels us to cultivate a character that speaks louder than words, demonstrating the transformative power of God's wisdom through our humble and righteous conduct.
Questions for Reflection
FAQ
What does "conversation" mean in James 3:13?
In the King James Version, the word "conversation" (Greek: anastrophḗ) does not refer to verbal dialogue as it commonly does in modern English. Instead, it refers to one's entire "manner of life," "conduct," or "behavior." It encompasses how a person habitually lives, acts, and interacts with the world. Therefore, "a good conversation" means a life lived righteously, honorably, and in a way that is pleasing to God. This archaic usage of the word "conversation" is common in the KJV and can be seen in other passages like 1 Peter 1:15 where believers are called to be holy in all their "conversation."
Does "meekness" imply weakness or a lack of conviction?
Absolutely not. The Greek word for "meekness" (praÿtēs) in this context signifies "power under control," not weakness or timidity. It describes a gentle strength, humility, and a disposition that is submissive to God's will, yet firm in conviction. It is the ability to exercise power, knowledge, or influence with restraint, patience, and a lack of arrogance. This meekness is a fruit of the Spirit (Galatians 5:23) and a characteristic of Christ Himself, who described Himself as "gentle and lowly in heart" (Matthew 11:29). True meekness allows wisdom to be expressed constructively and humbly, rather than boastfully or contentiously, which are hallmarks of worldly wisdom described later in James 3:14-16.
Christ-Centered Fulfillment
James 3:13 finds its ultimate and perfect fulfillment in the person and life of Jesus Christ. He is the quintessential "wise man and endued with knowledge," not merely intellectually, but in every aspect of His being. Jesus perfectly "shewed out of a good conversation his works with meekness of wisdom." His entire earthly life was a "good conversation" – a flawless demonstration of righteous conduct, marked by perfect obedience to the Father, selfless service, and unwavering integrity. From His humble birth to His sacrificial death, every action of Christ was a work of divine wisdom, performed not with boastful display but with profound humility and gentle strength. He taught with authority, yet He was "gentle and lowly in heart" (Matthew 11:29). He had all power, yet He submitted to the will of God, even to the cross (Philippians 2:8). His miracles, His teachings, His interactions with sinners and saints alike, all bore witness to a wisdom that was pure, peaceable, gentle, and full of mercy, precisely the characteristics James describes as "wisdom from above" in James 3:17. Jesus embodies the truth that true wisdom is not just knowing God's will, but perfectly living it out in humble, righteous action, making Him the ultimate example and source of the "meekness of wisdom" for all believers.