James 3:13
Verse
Context
The Wisdom from Above
12My brothers, can a fig tree grow olives, or a grapevine bear figs? Neither can a salt spring produce fresh water.13Who is wise and understanding among you? Let him show it by his good conduct, by deeds done in the humility that comes from wisdom.14But if you harbor bitter jealousy and selfish ambition in your hearts, do not boast in it or deny the truth.
Sermons
George Verwer
Chuck Smith
Alistair Begg
Thaddeus Barnum
Phil Beach Jr.Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Who is a wise man - One truly religious; who, although he can neither bridle nor tame other men's tongues, can restrain his own. And endued with knowledge - Και επιστημων· And qualified to teach others. Let him show - Let him by a holy life and chaste conversation show, through meekness and gentleness, joined to his Divine information, that he is a Christian indeed; his works and his spirit proving that God is in him of a truth; and that, from the fullness of a holy heart, his feet walk, his hands work; and his tongue speaks. We may learn from this that genuine wisdom is ever accompanied with meekness and gentleness. Those proud, overbearing, and disdainful men, who pass for great scholars and eminent critics, may have learning, but they have not wisdom. Their learning implies their correct knowledge of the structure of language, and of composition in general; but wisdom they have none, nor any self-government. They are like the blind man who carried a lantern in daylight to keep others from jostling him in the street. That learning is not only little worth, but despicable, that does not teach a man to govern his own spirit, and to be humble in his conduct towards others.
Jamieson-Fausset-Brown Bible Commentary
Who--(Compare Psa 34:12-13). All wish to appear "wise": few are so. show--"by works," and not merely by profession, referring to Jam 2:18. out of a good conversation his works--by general "good conduct" manifested in particular "works." "Wisdom" and "knowledge," without these being "shown," are as dead as faith would be without works [ALFORD]. with meekness of wisdom--with the meekness inseparable from true "wisdom."
John Gill Bible Commentary
Who is a wise man. Meaning, not in things natural and civil, or merely moral, but in things spiritual: and he is a wise man, who is both wise to do good, and wise unto salvation; who has learned to know his own ignorance, folly, and stupidity; for the first lesson in the school of spiritual wisdom is for a man to know that he is a fool: and he is a wise man who considers his latter end, thinks of a future state, and what will become of him in another world; and who builds his faith and hope of eternal salvation on the sure and only foundation, the rock Christ Jesus; and who takes up a profession of religion upon principles of grace, and with views to the glory of God, and, upon mature deliberation, reckoning the cost, and what he must expect to meet with; and which he holds fast, without wavering, and yet does not depend upon it; and who walks circumspectly, and with wisdom, towards them that are without; and who observes both providences and promises, for the encouragement of his faith; and keeps looking to the mark for the prize, preferring heavenly things to earthly ones. And endued with knowledge amongst you? as he is, who is endued with the knowledge of himself; of the impurity of his nature, and the plague of his heart; and of his impotency and inability to do any thing that is spiritually good of himself; and of the imperfection and insufficiency of his righteousness to justify him before God; and of his lost state and condition by nature, how deserving of the wrath of God, and obnoxious to the curses of the law; and how miserable he must be without the grace of God and righteousness of Christ: and who is also endued with the knowledge of Christ, so as to see a fulness, suitableness, and ability in him as a Saviour; so as to love him, approve of him, as such, and trust in him; which knowledge is always practical and soul humbling; and the least degree of it saving; and though it is imperfect, it is growing, and will at last come to perfection: now such a man is a Gnostic, in the best sense; for this question is put with a view to the Gnostics of those times, who valued themselves upon their knowledge, and despised practical religion and godliness: hence it follows, let him show out of a good conversation his works, with meekness of wisdom; such an one ought to perform good works, and he will perform them; and it is right in him to show them forth, that they may be a means of others glorifying God upon the sight of them; and that they may be evidences of the truth of faith in themselves to others; and that they may be for the imitation of others; and that they may put to silence, and stop the mouths of false accusers, and adorn the Gospel, and recommend religion: and these should be shown forth "out of a good conversation"; not in a single act or two, but in a series and course of living; which may be said to be good, when it is ordered aright, according to the word of God, and is honest among the Gentiles, and upright and holy; and is as becomes the Gospel of Christ, and is worthy of the calling of God to grace and glory; and when it is influenced by the grace of God: and the works shown out of it, and in it, are done in faith, from love in the strength of Christ, and are directed to the glory of God: and all this should be "with meekness of wisdom"; in a wise and humble manner, without trusting to, and depending upon, such works for justification and salvation; and without glorying in them, and boasting of them; acknowledging the deficiency and imperfection of them, and his own weakness in the performance of them; and ascribing them to the power and grace of God, by the assistance of which they are performed.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
3:13 If you are wise and understand: The wisdom that comes from God (1:5) is not mere intellectual skill nor the collection of information, it is practical insight and spiritual understanding which expresses itself in moral uprightness, as described in 3:17-18 (see also Job 28:28; Prov 1:2-4; 2:10-15).
James 3:13
The Wisdom from Above
12My brothers, can a fig tree grow olives, or a grapevine bear figs? Neither can a salt spring produce fresh water.13Who is wise and understanding among you? Let him show it by his good conduct, by deeds done in the humility that comes from wisdom.14But if you harbor bitter jealousy and selfish ambition in your hearts, do not boast in it or deny the truth.
- Scripture
- Sermons
- Commentary
The Revolution of Love (Reading)
By George Verwer4.5K00:00Audio BooksPRO 3:5MAT 6:33ROM 12:21CO 13:4EPH 4:15PHP 4:13JAS 3:13In this sermon, the speaker shares a personal experience of distributing Christian leaflets in a one-day campaign. Despite already distributing a large number of leaflets, the speaker and a few volunteers decided to continue distributing more late at night. The speaker emphasizes the desperate state of the world, with millions of people suffering and dying without knowing the love of God. The speaker challenges the audience to examine their own love for others and their willingness to serve and sacrifice for them. The sermon concludes with a reminder of the importance of spiritual balance and growth in the Christian faith.
Worldly Wisdom vs. Diving Wisdom
By Chuck Smith2.8K28:30Character TransformationWisdomJAS 3:13Chuck Smith emphasizes the stark contrast between worldly wisdom and divine wisdom, as outlined in James 3:13-18. He explains that worldly wisdom is earthly, sensual, and devilish, leading to confusion and strife, while divine wisdom is pure, peaceable, gentle, and full of mercy. Smith warns against the folly of relying on human understanding and urges believers to seek the wisdom that comes from God, which shapes their character and leads to righteousness. He encourages self-reflection on whether one is living by earthly or godly wisdom and the importance of allowing God to transform one's life. The sermon concludes with a call to prayer for those seeking to embrace divine wisdom.
Such Wisdom
By Alistair Begg1.1K34:46WisdomEXO 16:35JAS 3:13In this sermon, Alistair Begg discusses the resurgence of confession in churches and how it has been marketed as a form of self-improvement. He criticizes this approach, stating that true confession should be about recognizing our sins and seeking forgiveness from a holy God. Begg emphasizes the need for a Savior for our sins rather than just improving our circumstances. He also highlights the dangers of worldly wisdom and its roots in spiritual forces of evil.
Church Live Re-Visited: Session Two - Part 2
By Ron Bailey87435:221CO 1:20JAS 3:13
This sermon delves into the wisdom of God versus the wisdom of the world, emphasizing the importance of choosing God's wisdom which comes from above and leads to humility, mercy, and righteousness. It contrasts the mindset of independence from God with the surrender and dependence on God's power, especially exemplified through the cross of Christ. The sermon highlights the mystery of God's wisdom that confounds the rulers of this age, revealing the profound truth that God's strength is often displayed through weakness and humility.
Jesus Is Lord: Part 1
By Thaddeus Barnum48528:40LordshipJAS 3:13In this sermon, the speaker focuses on the topic of wisdom from the Lord as discussed in the book of James. He contrasts the wisdom that comes from above with earthly wisdom that is filled with jealousy, ambition, and pride. The speaker acknowledges that many of us have experienced situations that are overwhelming and beyond our control, causing anxiety and stress. He emphasizes the importance of seeking God's wisdom in these moments and not allowing our emotions to control our thinking. The speaker also addresses the role of the devil in tormenting us during these times and encourages listeners to trust in God's goodness.
The Source of Heavenly Wisdom - James 3_13-18
By Phil Beach Jr.3032:00Heavenly WisdomSpiritual GrowthWisdomJAS 3:13Phil Beach Jr. emphasizes the distinction between heavenly wisdom and devilish wisdom in his sermon on James 3:13-18. He explains that true wisdom is not merely academic knowledge but a deep, spiritual understanding that reflects the character of Christ. The sermon calls believers to seek a daily union with Christ, allowing His wisdom to govern their lives, which will manifest in pure, peaceable, and gentle behavior. Beach warns against the dangers of earthly wisdom, which leads to strife and confusion, urging the congregation to earnestly ask God for the wisdom that comes from above. Ultimately, he encourages a lifestyle that reveals the nature of Jesus to the world.
How to Restore a Wounded Relationship, Part 4
By Mike Bickle2542:43RestorationConflict ResolutionJAS 3:13Mike Bickle emphasizes the importance of addressing wounded relationships, particularly in marriage and close friendships, using James chapter 3 as a foundational text. He highlights that conflicts often arise from unfulfilled expectations and self-seeking behaviors, urging individuals to take responsibility for their part in relational wounds. Bickle encourages believers to make direct appeals to one another rather than waiting for the other party to initiate reconciliation, emphasizing that healing begins with personal accountability and humility. He outlines eight characteristics of heavenly wisdom that can guide responses to conflict, ultimately leading to healing and restoration in relationships.
Wisdom From Heaven
By Theodore Epp0CompassionGodly WisdomJAS 3:13Theodore Epp emphasizes the significance of godly wisdom as described in James 3:13-18, highlighting that purity and peace are foundational characteristics. He explains that faith in Jesus Christ brings about purity and establishes peace with God, which then enables believers to foster peaceful relationships with others. Epp notes that true wisdom is gentle and encourages believers to reflect this gentleness in their interactions, as instructed in 2 Timothy 2:24 and Titus 3:2. He also stresses the importance of compassion and mercy, citing James 1:27 on caring for the less fortunate. Ultimately, Epp concludes that the fear of the Lord is the beginning of wisdom, as stated in Psalms 111:10.
Day 42, James 3
By David Servant0PRO 10:19PRO 15:28MAT 12:33ROM 5:1EPH 2:14JAS 1:26JAS 3:2JAS 3:9JAS 3:13JAS 3:17David Servant delves into the book of James, emphasizing the importance of holiness as a central theme. James highlights the need for Christians to restrain their tongues, warning that unbridled speech can reveal a lack of genuine faith. While believers may stumble in their speech, intentional wrongdoing is not the norm. James uses vivid analogies to depict the power of the tongue in shaping our lives and relationships, underscoring the need to be cautious in our speech. He stresses the connection between the heart and the words we speak, advocating for a purified heart to tame the tongue and produce good fruit, distinguishing true believers from false ones.
Contentiously Contending 2
By Anton Bosch01TI 1:42TI 2:23TIT 3:9JAS 3:13Anton Bosch emphasizes the importance of speaking and defending the truth in the church, urging believers to contend for the faith with the right method and attitude. He highlights Paul's instructions to avoid foolish disputes that lead to strife, focusing on edifying conversations rather than arguments. Drawing from Jesus' example, Bosch encourages discernment in engaging with those genuinely seeking truth versus those seeking to argue for the sake of argument. He underscores the need for believers to be led by the Spirit, exhibiting meekness, humility, and wisdom in all interactions.
Cheap Religion
By A.W. Tozer0DEU 4:6PRO 1:7PRO 3:191CO 1:24COL 2:3JAS 1:5JAS 3:13JAS 3:172PE 3:18Charles Simeon emphasizes that true wisdom is a gift from God, tracing all wisdom back to Him as its author. Spiritual wisdom, in contrast to worldly wisdom, involves living in light of God's revealed will and applying this knowledge to specific situations. Paul highlights that human wisdom is insufficient to comprehend God's plan for salvation, as it is the Holy Spirit who imparts spiritual wisdom. Wisdom is the ability to judge correctly and follow the best course of action based on knowledge and understanding, ultimately coming from God.
Foot Yet in the Snare
By James Nayler0PRO 12:17JHN 8:12EPH 4:14JAS 3:131PE 2:1James Nayler exposes the deceit and confusion caused by false witnesses who slander the truth professed by the Quakers. He highlights the dangers of being led astray by one's own hastiness, imaginations, and deceitful spirits, ultimately leading to acts of falsehood and bewitchment. Nayler calls for a return to the unchangeable Light of Christ, guiding believers away from the works of the flesh and false worship practices. He warns against being swayed by lying wonders and urges a humble, patient, and obedient walk in the true Light of God's wisdom and grace.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Who is a wise man - One truly religious; who, although he can neither bridle nor tame other men's tongues, can restrain his own. And endued with knowledge - Και επιστημων· And qualified to teach others. Let him show - Let him by a holy life and chaste conversation show, through meekness and gentleness, joined to his Divine information, that he is a Christian indeed; his works and his spirit proving that God is in him of a truth; and that, from the fullness of a holy heart, his feet walk, his hands work; and his tongue speaks. We may learn from this that genuine wisdom is ever accompanied with meekness and gentleness. Those proud, overbearing, and disdainful men, who pass for great scholars and eminent critics, may have learning, but they have not wisdom. Their learning implies their correct knowledge of the structure of language, and of composition in general; but wisdom they have none, nor any self-government. They are like the blind man who carried a lantern in daylight to keep others from jostling him in the street. That learning is not only little worth, but despicable, that does not teach a man to govern his own spirit, and to be humble in his conduct towards others.
Jamieson-Fausset-Brown Bible Commentary
Who--(Compare Psa 34:12-13). All wish to appear "wise": few are so. show--"by works," and not merely by profession, referring to Jam 2:18. out of a good conversation his works--by general "good conduct" manifested in particular "works." "Wisdom" and "knowledge," without these being "shown," are as dead as faith would be without works [ALFORD]. with meekness of wisdom--with the meekness inseparable from true "wisdom."
John Gill Bible Commentary
Who is a wise man. Meaning, not in things natural and civil, or merely moral, but in things spiritual: and he is a wise man, who is both wise to do good, and wise unto salvation; who has learned to know his own ignorance, folly, and stupidity; for the first lesson in the school of spiritual wisdom is for a man to know that he is a fool: and he is a wise man who considers his latter end, thinks of a future state, and what will become of him in another world; and who builds his faith and hope of eternal salvation on the sure and only foundation, the rock Christ Jesus; and who takes up a profession of religion upon principles of grace, and with views to the glory of God, and, upon mature deliberation, reckoning the cost, and what he must expect to meet with; and which he holds fast, without wavering, and yet does not depend upon it; and who walks circumspectly, and with wisdom, towards them that are without; and who observes both providences and promises, for the encouragement of his faith; and keeps looking to the mark for the prize, preferring heavenly things to earthly ones. And endued with knowledge amongst you? as he is, who is endued with the knowledge of himself; of the impurity of his nature, and the plague of his heart; and of his impotency and inability to do any thing that is spiritually good of himself; and of the imperfection and insufficiency of his righteousness to justify him before God; and of his lost state and condition by nature, how deserving of the wrath of God, and obnoxious to the curses of the law; and how miserable he must be without the grace of God and righteousness of Christ: and who is also endued with the knowledge of Christ, so as to see a fulness, suitableness, and ability in him as a Saviour; so as to love him, approve of him, as such, and trust in him; which knowledge is always practical and soul humbling; and the least degree of it saving; and though it is imperfect, it is growing, and will at last come to perfection: now such a man is a Gnostic, in the best sense; for this question is put with a view to the Gnostics of those times, who valued themselves upon their knowledge, and despised practical religion and godliness: hence it follows, let him show out of a good conversation his works, with meekness of wisdom; such an one ought to perform good works, and he will perform them; and it is right in him to show them forth, that they may be a means of others glorifying God upon the sight of them; and that they may be evidences of the truth of faith in themselves to others; and that they may be for the imitation of others; and that they may put to silence, and stop the mouths of false accusers, and adorn the Gospel, and recommend religion: and these should be shown forth "out of a good conversation"; not in a single act or two, but in a series and course of living; which may be said to be good, when it is ordered aright, according to the word of God, and is honest among the Gentiles, and upright and holy; and is as becomes the Gospel of Christ, and is worthy of the calling of God to grace and glory; and when it is influenced by the grace of God: and the works shown out of it, and in it, are done in faith, from love in the strength of Christ, and are directed to the glory of God: and all this should be "with meekness of wisdom"; in a wise and humble manner, without trusting to, and depending upon, such works for justification and salvation; and without glorying in them, and boasting of them; acknowledging the deficiency and imperfection of them, and his own weakness in the performance of them; and ascribing them to the power and grace of God, by the assistance of which they are performed.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
3:13 If you are wise and understand: The wisdom that comes from God (1:5) is not mere intellectual skill nor the collection of information, it is practical insight and spiritual understanding which expresses itself in moral uprightness, as described in 3:17-18 (see also Job 28:28; Prov 1:2-4; 2:10-15).