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
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This is the wisdom which tames the tongue, descending from above, not springing from the human heart. Would anyone dare to snatch it away from the grace of God and, with overweening pride, place it in the power of man?
But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits. This is the gentleness of wisdom that he previously instructed to be possessed, certainly as opposed to the bitterness of jealousy and contention, which is foolish, by which the virtue and doctrine of the holy preachers are mutually associated with each other in the peace of charity and concord. First, he says, pure, then peaceable. Pure, evidently, because it understands chastely; peaceable, because it does not separate itself from the society of others through pride. Gentle, willing to yield, full of mercy and good fruits, because it is certainly the wise man's task to give assent to the persuasion of the good, just as Peter promptly agreed with the one rebuking him, and to repudiate the doctrine of the wicked with all intention, either by teaching or by living.
Full of mercy and good fruits. And this is the good conduct that he urged above to show the wise and disciplined, that is, to be merciful in mind, and to show outwardly the fruits of that mercy through works of piety.
Judging without hypocrisy. This virtue is as much used properly by pure wisdom as contentious and blasphemous wisdom entirely lacks it. For he who desires to appear more learned and more perfect than others must labor greatly, so that he can skillfully chastise his neighbor as if he were less prudent, and also to always falsely pretend that he has never done or said anything wrong, even to those whom he is estranged from.
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 3:17 offers a profound description of true wisdom, delineating its divine origin and ethical characteristics. It stands in stark contrast to the "earthly, unspiritual, demonic" wisdom described in the preceding verses, which is marked by selfish ambition and disorder. This verse serves as a crucial guide for believers, illustrating that genuine spiritual wisdom is not merely intellectual knowledge but a transformative power that manifests in a life of purity, peace, and practical righteousness, fostering harmony and authenticity within the community of faith.
Context
Literary Context
James 3:17 is the culmination of James's discourse on two contrasting types of wisdom, introduced in James 3:13. Beginning with a challenge to those who claim wisdom, James immediately shifts to describing the fruits of true wisdom—"good conduct" and "meekness of wisdom." He then vividly portrays "earthly wisdom" as inherently linked to "bitter jealousy and selfish ambition," leading to "disorder and every vile practice" (James 3:14-16). Verse 17 then presents the antithesis, detailing the eight positive attributes of "the wisdom that is from above," directly countering the negative manifestations of worldly wisdom. This section on wisdom follows James's extensive teaching on controlling the tongue (James 3:1-12), suggesting that the way one speaks and interacts is a primary indicator of the source of their wisdom.
Historical & Cultural Context
The concept of wisdom was highly valued in both Jewish and Hellenistic cultures during the time James wrote. In Judaism, wisdom (חָכְמָה, chokmah) was often personified and seen as a divine attribute, deeply connected to the Torah and righteous living, as exemplified in Proverbs 8. For James, writing to a predominantly Jewish Christian audience dispersed among the nations, he draws upon this rich heritage but reorients it around Christ and practical Christian living. The early church faced internal strife and external pressures, making the cultivation of peace, gentleness, and impartiality crucial for its survival and witness. The challenges of favoritism (as seen in James 2:1-4) and judgmental speech (James 4:11-12) underscore the practical necessity of the divine wisdom described in this verse.
Key Themes
This verse is central to the theme of genuine faith expressed through righteous living that permeates the entire book of James. It emphasizes that true faith is not merely intellectual assent but is demonstrated through observable actions and character. The contrast between earthly and heavenly wisdom highlights the theme of spiritual discernment—the ability to distinguish between values and behaviors that originate from God versus those that stem from human fallenness or even demonic influence. Furthermore, the attributes listed in James 3:17 contribute significantly to the theme of community harmony and ethical conduct within the church. It calls believers to embody qualities that foster unity, compassion, and authenticity, reflecting the very nature of God and His kingdom.
Exposition and Analysis
Key Word Analysis
This term refers to higher or lower, worldly or spiritual wisdom. In this context, qualified by "from above," it denotes a spiritual insight and understanding that transcends human intellect, originating from God Himself. It is not mere knowledge, but the ability to apply truth effectively and righteously in life.
This adverb means "from above," "from the first," or "anew." Here, it explicitly indicates the divine origin of this wisdom, contrasting it with the "earthly" wisdom mentioned previously. It signifies that this wisdom is not acquired through human effort or worldly philosophy but is a gift bestowed by God.
This adjective means "clean," "innocent," "modest," or "perfect." In the context of wisdom, it signifies moral and ethical purity, untainted by selfish motives, envy, or hypocrisy. This wisdom is uncorrupted and undefiled, reflecting the holiness of its divine source.
Verse Breakdown
"But the wisdom that is from above is first pure"
This clause immediately establishes the divine origin and primary characteristic of true wisdom. It is not humanly contrived but divinely given, and its foundational quality is purity—moral and ethical integrity, free from selfish motives or corruption. This purity sets it apart from the "earthly" wisdom which is inherently impure due to its roots in "bitter jealousy and selfish ambition."
"then peaceable, gentle, [and] easy to be intreated"
Following purity, wisdom manifests in relational qualities. "Peaceable" (G1516, eirēnikós) means it seeks and promotes peace, fostering harmony rather than conflict. "Gentle" (G1933, epieikḗs) describes a disposition that is reasonable, considerate, fair, and willing to yield, not rigid or harsh. "Easy to be intreated" (G2138, eupeithḗs) indicates a willingness to listen, be persuaded by reason, and be compliant, rather than stubborn or unyielding. These qualities collectively describe a wisdom that builds relationships and resolves disputes.
"full of mercy and good fruits"
This phrase highlights the active, compassionate nature of divine wisdom. It is not merely a passive disposition but is actively "full" (G3324, mestós) of "mercy" (G1656, éleos), demonstrating compassion and kindness towards others. This mercy is not abstract but produces tangible "good fruits" (G18, agathós and G2590, karpós), which are observable acts of righteousness, love, and benevolence. This emphasizes that true wisdom is practical and visible in one's actions.
"without partiality, and without hypocrisy"
These final two attributes underscore the integrity and authenticity of heavenly wisdom. "Without partiality" (G87, adiákritos) means it treats all people justly and fairly, without favoritism, discrimination, or wavering judgment. "Without hypocrisy" (G505, anypókritos) signifies sincerity and genuineness, free from pretense, deceit, or a double standard. This wisdom is transparent and consistent, reflecting an honest heart and genuine character.
Literary Devices
James employs several effective literary devices in James 3:17 to convey his message. The most prominent is Enumeration, as he lists eight distinct attributes of heavenly wisdom. This systematic listing provides a comprehensive and memorable definition, making it easy for the reader to grasp the multifaceted nature of divine wisdom. Furthermore, the entire passage (James 3:13-18) is built on Contrast, setting the "wisdom that is from above" in sharp opposition to the "earthly, unspiritual, demonic" wisdom. This juxtaposition highlights the superiority and distinctiveness of God's wisdom by showing what it is not as much as what it is. Finally, there is a subtle element of Personification as wisdom is described with active, moral qualities ("is pure," "is peaceable," "is full of mercy"), almost as if wisdom itself is an agent or a living entity that embodies these virtues, rather than just an abstract concept.
Theological and Thematic Connections
The wisdom described in James 3:17 is fundamentally theological, stemming directly from the character of God Himself. It is "from above," indicating its divine origin and nature. This wisdom reflects God's own attributes of purity, peace, mercy, justice, and truthfulness. When believers embody these qualities, they are not merely adopting a moral code but are participating in and reflecting the very character of their Creator. This aligns with the New Testament's emphasis on transformation by the Holy Spirit, who produces Christ-like character in believers. The practical, relational, and ethical nature of this wisdom demonstrates that true spirituality is not abstract but profoundly impacts how one lives and interacts with the world, fostering genuine community and a powerful witness.
Reflection and Application
James 3:17 serves as a powerful mirror, inviting us to examine the source and manifestation of the "wisdom" that guides our lives. Do our actions and attitudes reflect the purity, peace, gentleness, and impartiality that characterize God's wisdom, or are they tainted by the "bitter jealousy and selfish ambition" of earthly wisdom? Cultivating the wisdom from above requires more than intellectual assent; it demands a radical reorientation of our hearts and minds towards God. It calls us to actively pursue peace in our relationships, to extend mercy generously, to act without favoritism, and to live with unfeigned sincerity. This wisdom is not passive; it is dynamic, producing "good fruits" that bless those around us and bring glory to God. Embracing this divine wisdom transforms not only our individual lives but also the communities we inhabit, making them reflections of God's kingdom.
Questions for Reflection
FAQ
How does the "wisdom from above" differ from human intelligence or worldly success?
The "wisdom from above" (G4678, sophía G509, ánōthen) as described in James 3:17 is fundamentally distinct from mere human intelligence or worldly success. Human intelligence, while valuable, is often limited by human perspective and can be used for selfish or destructive purposes. Worldly success, similarly, can be achieved through cunning, manipulation, or ruthless competition, which are antithetical to the qualities of divine wisdom. James explicitly contrasts heavenly wisdom with "earthly, unspiritual, demonic" wisdom (James 3:15), which is characterized by "bitter jealousy and selfish ambition" and leads to "disorder and every vile practice" (James 3:16). In contrast, divine wisdom is defined by its moral purity, peace-making nature, gentleness, willingness to yield, abundance of mercy and good fruits, impartiality, and sincerity. It is not about accumulating knowledge or power for oneself, but about living righteously and relationally in a way that honors God and blesses others. Its source is divine, not human, and its fruit is spiritual transformation, not just temporal achievement.
Is this an exhaustive list of wisdom's attributes, or are there others implied?
While James 3:17 provides a comprehensive and highly descriptive list of eight key attributes of the "wisdom that is from above," it is likely not intended to be an exhaustive, closed list of every possible characteristic. Rather, it offers a robust and practical definition that highlights the most crucial and differentiating qualities. The phrase "full of mercy and good fruits" suggests a generative quality, implying that this wisdom will naturally produce a wide array of other positive, righteous behaviors and attitudes consistent with its divine origin. Other passages in Scripture, such as Proverbs 8 and New Testament descriptions of Christ's character or the fruit of the Spirit (Galatians 5:22-23), expand on the multifaceted nature of divine wisdom. James's list serves as a foundational and highly practical guide for discerning and living out true wisdom in the Christian life.
Christ-Centered Fulfillment
James 3:17, though written in the context of practical Christian living, finds its ultimate fulfillment and perfect embodiment in the person of Jesus Christ. He is the very Wisdom of God personified, as articulated by Paul in 1 Corinthians 1:24, where Christ is declared "the power of God and the wisdom of God." Every attribute listed in James 3:17—pure, peaceable, gentle, easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy—was perfectly demonstrated in Jesus's earthly life and ministry. His life was pure, unstained by sin (Hebrews 4:15); He was the ultimate peace-maker, reconciling humanity to God through His sacrifice (Colossians 1:20); He was gentle and humble in heart (Matthew 11:29); He was approachable and responsive to the cries of the needy, demonstrating His willingness to be "easy to be intreated" by all who came to Him in faith. His ministry was full of mercy towards the sick, the marginalized, and the sinful (Matthew 9:13), and His life produced an abundance of good fruits in healing, teaching, and ultimately, redemption. He showed no partiality, extending His grace to all, regardless of social status or background (Acts 10:34-35), and He lived a life of absolute authenticity and sincerity, utterly "without hypocrisy" (John 8:46). Therefore, to seek the "wisdom that is from above" is, in essence, to seek Christ Himself, to grow in conformity to His character, and to allow His Spirit to produce these divine virtues in us, making us more like the One who is the embodiment of all true wisdom.