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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
Sixteen Centuries of Reception
4 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.
Let us cleanse the eyes of our souls of all filth. For just as filth and mud blind the eyes of the flesh, so too worldly concerns and discussions about moneymaking can dull the hearing of our minds more effectively than any filth, and not only corrupt them but do wicked things as well.
Where there is jealousy and contention, there is inconstancy and every wrongful work. With all, he says, guard your heart, for from it comes life. For just as the root of the heart is, so in the sight of internal judgment is the whole fruit of action. And he who conceals wickedness in a heart filled with envy or contention, every work of his is wrongful, however righteous it may seem to men, evidently because of the inconstancy of a mind fluctuating here and there, because he has neglected to anchor himself firmly to the heavenly gaze.
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)
[Responding to the question "is it wrong for a Christian to be ambitious and strive for personal success?"]
It is easiest to think of a simplified example. How would the application of Christianity affect anyone on a desert island? Would he be less likely to build a comfortable hut? The answer is "No." There might come a particular moment, of course, when Christianity would tell him to bother less about the hut, i.e., if he were in danger of coming to think that the hut was the most important thing in the universe. But there is no evidence that Christianity would prevent him from building it.
Ambition! We must be careful what we mean by it. If it means the desire to get ahead of other people—which is what I think it does mean—then it is bad. If it means simply wanting to do a thing well, then it is good. It isn't wrong for an actor to want to act his part as well as it can possibly be acted, but the wish to have his name in bigger type than the other actors is a bad one.
[Responding to statement "It's all right to be a general, but if it is one's ambition to be a general, then you shouldn't become one"]
The mere event of becoming a general isn't either right or wrong in itself. What matters morally is your attitude toward it. The man may be thinking about winning a war; he may be wanting to be a general because he honestly thinks he has a good plan and is glad of a chance to carry it out. That's all right. But if he is thinking: "What can I get out of the job?" or "How can I get on the front page of the Illustrated News?then it is all wrong. And what we call "ambition" usually means the wish to be more conspicuous or more successful than someone else. It is this competitive element in it that is bad. It is perfectly reasonable to want to dance well or to look nice. But when the dominant wish is to dance better or look nicer than the others—when you begin to feel that if the others danced as well as you or looked as nice as you, that would take all the fun out of it—then you are going wrong
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Summary
James 3:16 serves as a stark warning, revealing the inevitable and destructive consequences of embracing earthly, self-serving wisdom. It succinctly declares that wherever envy and selfish ambition dominate, the resulting atmosphere is one of profound disorder and instability, leading to the manifestation of every conceivable form of evil and moral decay within individuals and communities. This verse underscores the critical link between internal spiritual disposition and external societal outcomes.
Context
Literary Context
James 3:16 is positioned as the climactic consequence within James's extended discourse on the nature of wisdom, immediately following his vivid contrast between two types of wisdom in James 3:13-15. Having first established the immense power and potential destructiveness of the tongue (as seen in James 3:1-12), James then pivots to the source of such destructive speech and behavior: the wisdom one operates under. James 3:14-15 describes earthly wisdom as characterized by "bitter envying and strife in your hearts," labeling it "earthly, sensual, devilish." Verse 16 then functions as the direct, unavoidable outcome of such a wisdom, setting the stage for the positive counterpoint of heavenly wisdom described in James 3:17-18.
Historical & Cultural Context
James, writing to Jewish Christians dispersed abroad, addresses practical issues of faith and conduct within the early Christian communities. These communities, often facing external persecution and internal tensions, were susceptible to the same human flaws and societal pressures as the broader world. The emphasis on "envying" and "strife" likely reflects real challenges within these nascent churches, such as favoritism, social divisions, competition for status or influence, and doctrinal disputes. In a society where honor and shame were paramount, and social hierarchies rigid, the temptation for selfish ambition and rivalry could easily disrupt the unity and peace of the fledgling Christian movement. James's warning here is not merely theoretical but speaks directly to the lived experiences and potential pitfalls of his audience, urging them towards a community life consistent with their new identity in Christ.
Key Themes
This verse powerfully contributes to several key themes within the book of James. Firstly, it deepens the theme of true vs. false wisdom, clearly delineating the destructive fruit of wisdom that originates from human fallenness rather than from God. Secondly, it highlights the interconnectedness of inner disposition and outer conduct, demonstrating that what resides in the heart (envy, strife) inevitably manifests in observable, negative behaviors and societal chaos. Thirdly, it reinforces the theme of community and unity, implicitly warning against the forces that tear apart the body of Christ, contrasting sharply with the call for peace and righteousness found elsewhere in the epistle (e.g., James 1:19-20). Finally, it touches on the consequences of sin, illustrating how specific sinful attitudes lead to widespread moral and social breakdown, echoing the broader biblical principle that sin brings disorder and death.
Exposition and Analysis
Key Word Analysis
While zēlos can denote positive "zeal" or "ardor" (e.g., for God's glory), in this context, James uses it in its negative sense, signifying "jealousy," "malice," "emulation," or "selfish ambition." It describes a fervent, often bitter, desire for what another possesses or a competitive spirit that seeks to elevate oneself at the expense of others. This is not a healthy aspiration but a corrosive internal state that breeds rivalry and resentment.
This term, derived from a word meaning "to work for hire," originally referred to intrigue or a partisan spirit, often for selfish gain. In the New Testament, eritheía consistently denotes "faction," "contention," "rivalry," or "selfish ambition." It describes the outward manifestation of the internal zēlos, leading to division, quarreling, and the formation of opposing groups within a community. It is a spirit of self-seeking that disrupts harmony and prioritizes personal advantage over collective well-being.
This powerful word signifies "instability," "disorder," "commotion," or "tumult." It paints a picture of chaos and disarray, the opposite of peace and order. In the biblical context, akatastasía often describes civil unrest, political upheaval, or a state of moral and spiritual anarchy. James uses it here to convey the profound disorganization and lack of peace that inevitably results when envy and strife are present, indicating a breakdown of proper functioning and divine order.
Verse Breakdown
"For where envying and strife [is]"
This initial clause establishes the condition or premise. The conjunction "For" (Greek, gár) indicates that this verse provides the reason or explanation for the preceding statements about earthly wisdom. The presence of "envying" (zēlos) and "strife" (eritheía) signifies a spiritual and relational environment dominated by selfish ambition, jealousy, and divisive contention. This is not merely about occasional disagreements but a pervasive atmosphere or ingrained disposition within individuals or a community.
"there [is] confusion"
This clause presents the immediate and direct consequence of the aforementioned conditions. The Greek term akatastasía (confusion) denotes a state of profound disorder, instability, and tumult. It highlights the breakdown of peace, harmony, and proper functioning. Where selfish ambition and rivalry thrive, chaos and disarray inevitably follow, whether in personal lives, families, churches, or society at large. God is a God of order, and the presence of such internal discord directly opposes His nature.
"and every evil work"
This final clause expands on the consequences, indicating the comprehensive and pervasive nature of the resulting corruption. "Every evil work" (Greek, pâs phaûlos prâgma) suggests that not only is there general disorder, but also that all manner of wicked deeds, morally corrupt actions, and destructive behaviors will emerge. This is the full fruit of earthly wisdom – a complete moral and spiritual unraveling that affects every aspect of life and relationship.
Literary Devices
James 3:16 employs several potent literary devices to convey its message. Firstly, it uses Cause and Effect, presenting a clear logical progression: the presence of envy and strife (cause) directly leads to confusion and every evil work (effect). This highlights the inevitable consequences of ungodly attitudes. Secondly, there is a strong element of Contrast, as this verse implicitly stands in stark opposition to the characteristics and outcomes of heavenly wisdom described in James 3:17-18. The chaos and evil described here serve to magnify the purity and peace of divine wisdom. Thirdly, the phrase "every evil work" can be seen as a form of Hyperbole, emphasizing the comprehensive and pervasive nature of the moral decay that results from envy and strife, suggesting that no area of life remains untouched by their destructive influence. Finally, the verse functions as a Proverbial Statement, offering a concise, universally applicable truth about human nature and its spiritual consequences, characteristic of wisdom literature.
Theological and Thematic Connections
James 3:16 powerfully articulates a fundamental biblical truth: the internal state of the heart directly dictates the external reality of one's life and community. It connects deeply with the theological understanding of sin as a corrupting force that not only separates humanity from God but also introduces disorder and brokenness into human relationships and creation itself. The "confusion" and "every evil work" are the natural outworking of a heart not submitted to God's wisdom, mirroring the chaos that entered the world through the Fall. This verse underscores the divine preference for order, peace, and righteousness, revealing that God's wisdom produces harmony, while worldly wisdom inevitably produces discord. It also implicitly highlights the need for spiritual transformation, as only a renewed heart, guided by the Holy Spirit, can overcome the destructive impulses of envy and strife.
Reflection and Application
James 3:16 serves as a profound mirror for self-examination and a critical diagnostic tool for communities. It compels us to look beyond surface-level conflicts and identify the insidious roots of envy and strife within our hearts and relationships. If we observe "confusion" or "every evil work" manifesting in our personal lives, families, workplaces, or churches, this verse directs us to investigate whether the underlying wisdom guiding our actions is earthly and self-serving, rather than heavenly and God-centered. The call to action is not simply to suppress outward expressions of conflict, but to diligently root out the internal attitudes of jealousy, selfish ambition, and rivalry that inevitably lead to such destructive outcomes. True spiritual health, both individually and corporately, requires a conscious embrace of humility, a genuine celebration of others' successes, and a commitment to unity and peace that flows from the wisdom of God.
Questions for Reflection
FAQ
What exactly does "confusion" mean in this verse, and how does it relate to envy and strife?
The Greek word for "confusion" is akatastasía, which means instability, disorder, or tumult. It describes a state of chaos and disarray, the opposite of peace and harmony. When envy (selfish ambition, jealousy) and strife (contention, rivalry) are present, they inherently disrupt order. Envy creates internal bitterness and external competition, while strife leads to division, quarreling, and the formation of factions. These forces tear apart unity, making it impossible for healthy relationships or communities to function properly, thus leading to a state of "confusion" or disorganization. This is in direct contrast to God's nature, as 1 Corinthians 14:33 states, "God is not a God of confusion but of peace."
How do "envying and strife" lead to "every evil work"? Is it literal?
James uses "every evil work" (Greek: pâs phaûlos prâgma) to indicate the comprehensive and pervasive nature of the moral decay that results from envy and strife. It's not necessarily a literal list of every single evil act, but rather a hyperbole emphasizing that all kinds of wickedness and destructive behaviors will emerge. When hearts are consumed by selfish ambition and rivalry, they become fertile ground for a wide range of sins—from gossip and slander to backbiting, manipulation, anger, and even more severe acts of injustice or harm. The absence of love and the presence of self-centeredness create an environment where moral boundaries erode, and destructive actions become commonplace, affecting every aspect of life and relationship.
Is this verse primarily about conflict within the church, or does it apply more broadly?
While James was writing to Jewish Christians and likely addressing issues within their communities, the principles in James 3:16 are universally applicable. The destructive nature of "envying" and "strife" and their resulting "confusion" and "every evil work" can be observed in any human context: families, workplaces, political spheres, and even within one's own heart. The church, as a community of believers, is certainly not immune to these challenges, and James's warning serves as a crucial reminder for Christians to guard against these attitudes in all areas of life, striving for the peace and order that characterize God's kingdom.
Christ-Centered Fulfillment
James 3:16, with its stark depiction of the chaos wrought by earthly wisdom, finds its ultimate fulfillment and antidote in the person and work of Jesus Christ. Christ perfectly embodies heavenly wisdom, which is "pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy" (James 3:17). Unlike the envy and strife that lead to "confusion and every evil work," Jesus consistently demonstrated humility, selflessness, and a radical commitment to unity and peace. His life was a living rebuke to selfish ambition, culminating in His ultimate act of self-sacrifice on the cross, where He laid down His life for others rather than seeking His own gain (Philippians 2:5-8). Through His death and resurrection, Christ not only atoned for the sins that stem from envy and strife but also provided the Holy Spirit to empower believers to live according to heavenly wisdom. The Spirit cultivates the "fruit of the Spirit"—"love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control" (Galatians 5:22-23)—which stands in direct opposition to the "works of the flesh" like "enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envyings" (Galatians 5:19-21). Thus, Christ is not only the perfect example of wisdom but also the divine enabler who transforms hearts, allowing believers to overcome the destructive cycle of envy and strife and instead sow righteousness in peace (James 3:18).