TRV
Translation
King James Version
But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
Complete Jewish Bible
But if you harbor in your hearts bitter jealousy and selfish ambition, don’t boast and attack the truth with lies!
Berean Standard Bible
But if you harbor bitter jealousy and selfish ambition in your hearts, do not boast in it or deny the truth.
American Standard Version
But if ye have bitter jealousy and faction in your heart, glory not and lie not against the truth.
World English Bible Messianic
But if you have bitter jealousy and selfish ambition in your heart, don’t boast and don’t lie against the truth.
Geneva Bible (1599)
But if ye haue bitter enuying and strife in your hearts, reioyce not, neither be liars against the trueth.
Young's Literal Translation
and if bitter zeal ye have, and rivalry in your heart, glory not, nor lie against the truth;
See also
In the KJVVerse 30,334 of 31,102
Study This Verse
Commentary on James 3 verses 13–18
13 ¶ Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
15 This wisdom descendeth not from above, but is earthly, sensual, devilish.
16 For where envying and strife is, there is confusion and every evil work.
17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
18 And the fruit of righteousness is sown in peace of them that make peace.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–18. Public domain.
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CassiodorusAD 585
SUMMARY OF JAMES
The mature faithful should not have any bitterness or jealousy in them, since such things are not given by God but are conceived by diabolical fraud. For where there is jealousy there is strife, disloyalty and every kind of evil which divine authority condemns.
BedeAD 735
Commentary on the Catholic Epistles
But if you have bitter zeal, and there are contentions in your hearts, do not glory, etc. He says 'bitter zeal' because there is also sweet zeal, from which also the apostle Simon rightly received the name of perfect heart. Which also Elijah had, when he said: I have been very zealous for the Lord God of Hosts, for the children of Israel have forsaken your covenant (1 Kings 19). And the apostle Paul: For I am jealous for you with a Godly jealousy (2 Corinthians 11). There is also good contention, which the Lord commanded us to have, saying: Strive to enter through the narrow gate (Luke 13). Do not, he says, glory, and lie against the truth. For the Truth itself proves that those who utter words of wisdom from their mouth, and carry bitter zeal and the zeal of unfruitful contention in their heart, are not worthy of glory.
OecumeniusAD 990
Commentary on James
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)
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
James 3:14 serves as a stark warning against a deceptive form of "wisdom" that is not from God but is rooted in selfish ambition and jealousy. It exposes the hypocrisy of those who claim spiritual insight or superiority while harboring bitter envy and strife in their hearts. Such internal corruption, James asserts, contradicts the very essence of truth and disqualifies any boast of genuine wisdom, revealing a worldly, rather than divine, orientation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
James employs several potent literary devices in this verse. Conditional Statement ("But if ye have...") immediately sets up a cause-and-effect relationship, highlighting the consequence of harboring negative internal states. The use of Figurative Language, particularly the phrase "in your hearts," employs Metonymy where "hearts" represents the core of one's being, the source of thoughts, emotions, and intentions. This emphasizes that true wisdom (or its absence) is an internal matter before it becomes an external manifestation. The verse also utilizes Juxtaposition by implicitly contrasting the outward claim of "glorying" or speaking "truth" with the inward reality of "bitter envying and strife," thereby exposing Hypocrisy. Finally, the direct Admonition or Imperative ("glory not, and lie not") serves as a strong, unequivocal command, underscoring the urgency and seriousness of the warning against such ungodly attitudes and their deceptive outward expressions.
THEOLOGICAL AND THEMATIC CONNECTIONS
James 3:14 profoundly connects to the biblical understanding of the human heart as the wellspring of life, from which all actions and words flow. It underscores that true spiritual wisdom is not merely intellectual assent or outward profession but is fundamentally a matter of the heart's disposition, characterized by humility, peace, and purity, rather than by self-seeking ambition or destructive jealousy. This verse challenges the notion that one can possess genuine spiritual insight while simultaneously harboring ungodly attitudes, asserting that such a claim is a lie against the very truth of God's character and His call to righteousness. It highlights the pervasive biblical theme that God looks beyond outward appearances to the inner condition of the heart, where true transformation must begin.
REFLECTION AND APPLICATION
James 3:14 serves as a powerful mirror, inviting believers to engage in honest, introspective self-examination. It compels us to look beyond outward appearances, spiritual claims, or even perceived successes, and to scrutinize the true condition of our hearts. Are we genuinely seeking God's wisdom, which is "first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy" (as described in James 3:17)? Or are we, perhaps subtly, harboring resentments, competitive spirits, or selfish ambitions that, if left unchecked, will inevitably manifest in destructive ways and contradict the truth we claim to uphold? This verse calls us to cultivate a radical integrity, where our internal motives align with our external profession of faith, ensuring that our "wisdom" is truly from above, producing righteousness and peace, rather than the disorder and evil that stem from earthly, self-serving desires.
Questions for Reflection
FAQ
What is the difference between "bitter envying" and "strife" as described in this verse?
Answer: While related, "bitter envying" (Greek: pikrós zēlos) refers to a harsh, resentful, and often malicious form of jealousy or rivalry, where one desires what another has or resents another's success. It's an internal, acrimonious feeling. "Strife" (Greek: eritheía), on the other hand, specifically denotes selfish ambition, factionalism, or contention. It describes a self-serving drive that leads to division and rivalry, often manifesting in outward actions or attempts to gain advantage. So, bitter envying is the internal, corrosive emotion, while strife is the active, self-interested pursuit of one's own agenda, often at the expense of others, leading to conflict. Both are characteristics of earthly wisdom, as contrasted with the wisdom from above in James 3:17.
What does it mean to "lie not against the truth" in this context?
Answer: To "lie not against the truth" means to avoid contradicting the fundamental realities of God's character, His kingdom, and the nature of genuine Christian living. If one claims to possess true wisdom or to be a follower of Christ, yet harbors "bitter envying and strife" in their heart, their very life becomes a falsehood that contradicts the truth of the Gospel. The truth here encompasses the pure, peaceable, and humble nature of God's wisdom. Therefore, boasting of spiritual insight while living in envy and strife is a direct affront to the truth, exposing a profound hypocrisy where outward profession does not align with inward reality, as Jesus Himself warned about those who honor Him with their lips but whose hearts are far from Him (see Matthew 15:8).
CHRIST-CENTERED FULFILLMENT
James 3:14, with its stark warning against bitter envy and strife, finds its ultimate fulfillment and antidote in the person and work of Jesus Christ. Christ perfectly embodies the "wisdom from above" that James contrasts with earthly wisdom. Unlike those driven by selfish ambition and jealousy, Jesus lived a life of profound humility and self-sacrifice, consistently seeking the Father's will rather than His own glory (as seen in John 5:30). He exposed the hypocrisy of the religious leaders whose hearts were filled with envy and self-righteousness, even as they claimed to uphold the truth (e.g., Matthew 23:27-28). Through His atoning death and resurrection, Christ provides the means for a radical transformation of the human heart, replacing the "bitter envying and strife" that characterize fallen humanity with the fruit of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (as detailed in Galatians 5:22-23). In Him, believers are empowered to live lives of genuine integrity, where their inward disposition aligns with the truth of the Gospel, demonstrating the authentic wisdom that is pure, peaceable, and full of mercy, rather than lying against it.