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
Seven 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.
You shall rejoice in the morning, that is, in the world to come, if you have gathered the fruits of righteousness by weeping and labor in this world.
The fruit of righteousness is sown in peace by those who make peace. Everything we do in this life is a seed of future retribution, and that retribution itself is the fruit of present works, as the Apostle bears witness, saying: For whatever a man sows, that he will also reap. And he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life (Galatians VI). And therefore it is rightly said that the fruit of righteousness is sown in peace by those who make peace. For the fruit of righteousness is eternal life, which is rewarded for just works, because those who seek peace follow it; with that same peace which they study, they sprinkle the soil of their heart as with the best seed, so that through the daily growth of good works they may be able to arrive at the fruit of heavenly life. Concerning this, it is written elsewhere: Those who sow in tears shall reap in joy (Psalm 126), and so on to the end of the psalm. But the wicked also sow and reap, because they will receive according to their deserts in judgment. However, they are known to reap not fruit, but corruption, because they do not enjoy eternal goods (for fruit is named from enjoying), but they will pay eternal penalties for the corruption in which they lived.
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 3:18 serves as a profound capstone to James's discourse on wisdom and the tongue, revealing the blessed outcome of living by heavenly wisdom. It articulates that the tangible results of a righteous life are cultivated and flourish in an atmosphere of peace, specifically through the active efforts of those who are committed to fostering harmony and reconciliation. This verse underscores the intrinsic connection between genuine spiritual wisdom, righteous living, and the pursuit of peace, presenting peace as both the environment and the means by which true righteousness yields its bountiful harvest.
Context
Literary Context
James 3:18 concludes a significant section (James 3:13-18) that contrasts two distinct types of wisdom. The preceding verses vividly describe "earthly, sensual, devilish" wisdom, characterized by "envying and strife" (James 3:14) and leading to "confusion and every evil work" (James 3:16). In stark opposition, James 3:17 presents "the wisdom that is from above" as "first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy." Verse 18 directly follows this description, presenting the natural and inevitable outcome or "fruit" of living by this divine, peace-loving wisdom, thus completing the argument by showing its beneficial results.
Historical & Cultural Context
The Epistle of James is addressed to Jewish Christians scattered among the nations (James 1:1), indicating a community familiar with Old Testament wisdom traditions. In Jewish thought, wisdom (Hebrew: hokmah) was not merely intellectual knowledge but practical skill in living righteously before God and humanity. The concept of "peace" (Hebrew: shalom) was equally profound, encompassing not just the absence of conflict but holistic well-being, prosperity, and harmony in all relationships. James, writing to a community potentially experiencing internal strife and external pressures, emphasizes that true faith must manifest in practical, ethical living, particularly in how believers interact with one another and use their words.
Key Themes
This verse powerfully contributes to several overarching themes in James. It reinforces the theme of wisdom, distinguishing between the destructive effects of worldly wisdom and the life-giving outcomes of divine wisdom. It also ties into the theme of faith and works, demonstrating that genuine faith, evidenced by heavenly wisdom, produces tangible "fruit" of righteousness rather than remaining a mere intellectual assent. Furthermore, the emphasis on "peacemakers" highlights the practical outworking of Christian ethics and the call to live in harmony, echoing the Beatitudes where Jesus blesses those who actively work for peace, as seen in Matthew 5:9. The entire chapter, especially its focus on the power of the tongue, implicitly connects to this verse by showing that the tongue, when guided by heavenly wisdom, becomes an instrument for sowing peace and righteousness, rather than discord and destruction, as discussed throughout James 3.
Exposition and Analysis
Key Word Analysis
From the base of ἁρπάζω, this term refers to a literal or figurative product or outcome, often that which is "plucked." In this context, it signifies the tangible results or manifestations of a particular way of living or acting, particularly the ethical and spiritual outcomes of righteous conduct.
Derived from δίκαιος, this word denotes equity of character or act, and in a Christian context, specifically refers to justification. It encompasses moral uprightness, justice, and conformity to God's will, representing a state of being right with God and living righteously before others.
Likely from a primary verb meaning "to join," this word signifies peace in both a literal and figurative sense, implying not just the absence of conflict but a holistic state of well-being, wholeness, and harmony. It also carries the connotation of prosperity and rest, reflecting a complete and flourishing state.
Verse Breakdown
"And the fruit of righteousness"
This phrase introduces the positive outcomes or visible manifestations that result from a life lived in accordance with God's will. "Righteousness" here refers to a moral and ethical uprightness that stems from a right relationship with God, producing tangible good works and character traits. The "fruit" implies a natural, organic yield, much like a plant produces its characteristic fruit.
"is sown in peace"
This clause uses an agricultural metaphor, likening the cultivation of righteous outcomes to the planting of seeds. The "sowing" indicates an intentional, ongoing process. The crucial element is "in peace," signifying that this cultivation occurs within an environment of tranquility, harmony, and reconciliation. It suggests that true righteousness does not thrive in contention or strife but requires a peaceful atmosphere to grow and flourish.
"of them that make peace"
This final phrase identifies the agents responsible for this sowing. It is not merely a passive state but an active endeavor undertaken by "peacemakers." These are individuals who actively pursue, promote, and establish peace in their relationships and communities. Their intentional efforts to foster harmony create the fertile ground in which the "fruit of righteousness" can be effectively planted and brought to maturity.
Literary Devices
James 3:18 employs several powerful literary devices to convey its profound message. The most prominent is Metaphor, specifically an Agricultural Metaphor, where "the fruit of righteousness" is "sown in peace." This vivid imagery draws from the familiar experience of farming, illustrating that righteous living (the "fruit") is not spontaneous but requires intentional cultivation ("sown"). The environment in which it is sown ("in peace") is crucial for its growth and yield. This metaphor implies a cause-and-effect relationship, where peace-making actions are the seeds that lead to a harvest of righteousness. There is also an element of Personification, as "righteousness" is depicted as something that bears "fruit," giving an abstract concept a tangible, living quality. Finally, the verse functions as a Summary Statement, serving as a concluding thought that encapsulates the preceding discussion on heavenly wisdom (James 3:17) and its contrast with earthly wisdom (James 3:14-16), providing a hopeful and practical outcome for those who embody divine wisdom.
Theological and Thematic Connections
James 3:18 profoundly connects the pursuit of peace with the manifestation of righteousness, asserting that these two are inextricably linked in the life of a believer guided by divine wisdom. It underscores the New Testament emphasis that true godliness is not merely an internal state but an active, outward expression that seeks harmony and reconciliation. The "fruit of righteousness" is not produced in isolation or through aggressive self-assertion, but rather through the deliberate cultivation of peaceful relationships and environments. This implies that a life aligned with God's character will naturally strive for peace, and in doing so, will produce the very outcomes God desires—justice, integrity, and flourishing. The verse challenges believers to move beyond passive avoidance of conflict to active peacemaking, recognizing that such efforts are foundational to living out their faith authentically and effectively.
Reflection and Application
James 3:18 calls believers to a profound and active engagement with their faith, moving beyond mere theological assent to practical, peace-infused righteousness. It challenges us to examine the environments we cultivate, both internally within our hearts and externally in our relationships. If we desire to see the "fruit of righteousness"—such as justice, integrity, compassion, and moral excellence—flourish in our lives and communities, we must actively sow seeds of peace. This means intentionally seeking reconciliation, humbly listening, forgiving readily, and speaking words that build up rather than tear down. It implies that true spiritual maturity is not aggressive or divisive, but characterized by a gentle, peace-promoting spirit that seeks the well-being of others. Living out this verse requires a conscious effort to disarm conflict, bridge divides, and foster harmony, recognizing that these actions are the very soil in which God's righteous character takes root and yields a bountiful harvest.
Questions for Reflection
FAQ
What does it mean for "the fruit of righteousness" to be "sown in peace"?
This phrase uses a powerful agricultural metaphor. "The fruit of righteousness" refers to the positive, tangible outcomes of living a life aligned with God's will—things like justice, integrity, moral excellence, and good works. To be "sown in peace" means that these righteous outcomes are cultivated and thrive best in an atmosphere of harmony, tranquility, and reconciliation, rather than in conflict, strife, or contention. It implies that true righteousness is not aggressive or divisive, but rather peace-promoting. Just as a farmer plants seeds in fertile, calm soil for a good harvest, so too are the results of a godly life best nurtured and brought to fruition in peaceful environments, often through the deliberate efforts of those who actively work for peace. This concept is deeply rooted in biblical wisdom, where wisdom from above is first pure, then peaceable, as described in James 3:17.
Christ-Centered Fulfillment
James 3:18 finds its ultimate fulfillment and deepest meaning in Jesus Christ, who is both the embodiment of perfect righteousness and the supreme Peacemaker. He is the one in whom all "the fruit of righteousness" is perfectly realized, living a life utterly without sin and in complete conformity to God's will. More profoundly, Jesus "makes peace" through His atoning work on the cross, reconciling humanity to God and breaking down the dividing wall of hostility between Jew and Gentile (as seen in Ephesians 2:14-16). His life and ministry were characterized by the sowing of peace, not just the absence of conflict, but the holistic shalom that brings wholeness and reconciliation. Believers, through faith in Christ, are not only declared righteous (justified) but are also empowered by the Holy Spirit to live righteously and become "peacemakers" themselves, reflecting the character of their Savior. The "fruit of righteousness" that is sown in peace in the lives of believers is ultimately the "fruit of the Spirit" (as detailed in Galatians 5:22-23), which includes peace itself, demonstrating that Christ's work enables His followers to participate in His mission of bringing God's peace and righteousness to a broken world.