James 3:16

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James 3:16 in Multiple Translations

Berean Standard Bible BSB

For where jealousy and selfish ambition exist, there will be disorder and every evil practice.

King James Version KJV

For where envying and strife is, there is confusion and every evil work.

American Standard Version ASV

For where jealousy and faction are, there is confusion and every vile deed.

Bible in Basic English BBE

For where envy is, and the desire to get the better of others, there is no order, but every sort of evil-doing.

Free Bible Version FBV

Wherever there is jealousy and selfish ambition you'll also find confusion and all kinds of evil practices.

Geneva Bible 1599 GNV

For where enuying and strife is, there is sedition, and all maner of euill workes.

Young's Literal Translation YLT

for where zeal and rivalry [are], there is insurrection and every evil matter;

World English Bible WEB

For where jealousy and selfish ambition are, there is confusion and every evil deed.

Noah Webster Bible WBS

For where envying and strife is , there is confusion and every evil work.

Douay-Rheims 1899 DRV

For where envying and contention is, there is inconstancy, and every evil work.

Translation for Translators T4T

Keep in mind that people who have such attitudes ◄are unruly/do not submit to authority► and do all kinds of evil things.

Plain English Version PEV

You see, sometimes people get jealous of each other, and sometimes they only do things to make themselves happy, and they don’t think about anyone else. Whenever that happens, those people start fighting each other, and they get into all sorts of trouble.

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Berean Amplified Bible — James 3:16

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Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

James 3:16 Interlinear (Deep Study)

BIB

GRK οπου γαρ ζηλος και εριθεια εκει ακαταστασια και παν φαυλον πραγμα

οπου hopou G3699 where(-ever) Adv

γαρ gar G1063 for Conj

ζηλος zēlos G2205 zeal Noun-NSM

και kai G2532 and Conj

εριθεια eritheia G2052 rivalry Noun-NSF

εκει ekei G1563 there Adv

ακαταστασια akatastasia G181 disorder Noun-NSF

και kai G2532 and Conj

παν pas G3956 all Adj-NSN

φαυλον phaulos G5337 evil Adj-NSN

πραγμα pragma G4229 thing Noun-NSN

Greek Word Study

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Greek Word Reference — James 3:16

οπου hopou G3699 "where(-ever)" Adv

This word asks about the location or place of something, like in Matthew 25:24 and John 3:8. It is used to describe where events occur, and is often translated as 'where' or 'in what place'.

Definition: ὅπου adv. of place, correlat. of ποῦ (which see), where. __I. Prop., of place, __1. where; __(a) in relative sentences, with indic: Mat.25:24, 26, Mrk.2:4 4:5, 15 5:40 13:14, Jhn.3:8 6:62 7:34, 36 11:32 14:3 17:24 20:19, Rom.15:20, Rev.2:13; after nouns of place, for relat. prepositional phrase (ἐν ᾧ., etc.), Mat.6:19-20 13:5 26:57 28:6, Mrk.6:55 9:48 Luk.12:33, Jhn.1:28 4:20, 46 6:23 7:42 10:40 11:30 12:1 18:1, 20 19:18, 20 19:41 20:12, Act.17:1, Rev.2:13 11:8 20:10; before ἐκεῖ., Mat.6:21, Luk.12:34 17:37 Jhn.12:26; id. pleonast. (= Heb. שָׁם . . . אֲשֶׁר; Aram. תַּמָּן . . דּ; of. Gen.13:3), ὅ. . . . ἐκεῖ, Rev.12:6, 14; ὅ. . . . ἐπ᾽ αὐτῶν, Rev.17:9; ὅ. ἄν, wherever (M, Pr., 168), with imperfect indic., Mrk.6:56; with Pres. subjc., Mat.24:28; ὅ. ἐάν, Mat.26:13, Mrk.6:10 9:18 14:9, 14 a; __(b) in quaest. indir., with aor. subjc.: Mrk.14:14 b, Luk.22:11. __2. In late writers (sometimes also in cl.; Bl., § 25, 2), with verbs of motion, = ὅποι, whither: with indic., Jhn.8:21-22 13:33, 36 14:4 21:18, Heb.6:20, Jas.3:4; ὅ. ἄν, whithersoever, with present ind., Rev.14:4; subjc., Luk.9:57; ὅ. ἐάν, Mat.8:19. __II. Without strict local sense, __1. of time or condition: Col.3:11, Heb.9:16 10:18, Jas.3:16, 2Pe.2:11. __2. Of cause or reason (AV, whereas): 1Co.3:3.† (AS)

Usage: Occurs in 76 NT verses. KJV: in what place, where(-as, -soever), whither (+ soever) See also: 1 Corinthians 3:3; Luke 9:57; Hebrews 6:20.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

ζηλος zēlos G2205 "zeal" Noun-NSM

Zeal refers to a strong feeling of enthusiasm or dedication, like being passionate about a cause. In 2 Corinthians 7:11 and 9:2, it describes a positive kind of zeal, while in Romans 13:13, it's about a negative kind, like jealousy. This feeling can be directed towards God or others.

Definition: ζῆλος, -ου, ὁ and in late Gk., also -εος, τό (2Co.9:2, Php.3:6), [in LXX for קִנְאָה, Num.25:11, al. ;] __1. zeal: 2Co.7:11 9:2; κατά ζῆλος, Php.3:6; with genitive obj., Jhn.2:17 (LXX), Rom.10:2; before ὑπέρ, 2Co.7:7; with genitive subj., θεοῦ, 2Co.11:2; πυρός, Heb.10:27 (cf. Isa.26:11, Wis.5:18, and cf. Westc., in l). __2. jealousy: Rom.13:13, 1Co.3:3 3:2 2Co.12:20, Gal.5:20 (WH, txt, RV), Jas.3:14, 16; πλησθῆναι ζήλου Act.5:17 13:45; pl., ζῆλοι (see B1., § 32, 6), Gal.5:20, WH, mg.† (AS)

Usage: Occurs in 17 NT verses. KJV: emulation, envy(-ing), fervent mind, indignation, jealousy, zeal See also: 1 Corinthians 3:3; Colossians 4:13; Hebrews 10:27.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εριθεια eritheia G2052 "rivalry" Noun-NSF

Rivalry or ambition that leads to strife, mentioned in James 3:14 and Philippians 2:3. This refers to a selfish desire to succeed or gain advantage over others.

Definition: ἐριθία (T, cl., -εία), -ας, ἡ, [in Sm.: Eze.23:11 * ;] (on the origin and history of the word, see Hort, Ja., 81 fly.; Ellic. on Gal.5:20; Cremer, 262) ambition, self-seeking, rivalry: Jas.3:14, 16; κατ᾽ ἐριθίαν, Php.2:3; οἱ ἐξ ἐ., Rom.2:8, Php.1:17; pl. (Bl., § 32, 6; WM, 220; Swete, Mk., 153), 2Co.12:20, Gal.5:20.† (AS)

Usage: Occurs in 7 NT verses. KJV: contention(-ious), strife See also: 2 Corinthians 12:20; James 3:16; James 3:14.

εκει ekei G1563 "there" Adv

This word means 'there' or 'to that place', as in Matthew 2:13. It's used to point to a location or direction. In the Bible, it helps describe where events happen.

Definition: ἐκεῖ adv., [in LXX chiefly for שָׁם ;] __1. properly, of place, there: Mat.2:13 5:24, al.; οἱ ἐ., Mat.26:71; οὗ . . . ἐ., Mat.6:21 18:20 24:28, Mrk.6:10, Luk.12:34; pleonastic, ὅπου . . . ἐ. (= שָׁם אֲשֶׁר, Deu.4:5, al.), Rev.12:6, 14 (cf. Bl., § 50, 4). __2. As often in cl. (Hdt., Thuc., al.), with verbs of motion, for ἐκεῖσε, thither: Mat.2:22 17:20 24:28 26:36, Mrk.6:33, Luk.12:18 17:37 21:2, Jhn.11:8 18:2-3, Rom.15:24 (AS)

Usage: Occurs in 102 NT verses. KJV: there, thither(-ward), (to) yonder (place) See also: 2 Corinthians 3:17; Mark 1:38; Hebrews 7:8.

ακαταστασια akatastasia G181 "disorder" Noun-NSF

This term refers to disorder or confusion, like in 1 Corinthians 14:33 and James 3:16. It describes a state of instability or tumult. The KJV Bible translates it as 'commotion' or 'confusion'.

Definition: ἀκαταστασία, -ας, ἡ (ἀκατάστατος), [in LXX: Pro.26:28 (מִדְחֶה), Tob.4:13 * ;] instability (MM, VGT, see word); hence, confusion, tumult: 1Co.14:33, Jas.3:16; pl. (Bl., §32, 6), Luk.21:9, 2Co.6:5, 12:20 (Polyb., al.; see Cremer, 739).† (AS)

Usage: Occurs in 5 NT verses. KJV: commotion, confusion, tumult See also: 1 Corinthians 14:33; 2 Corinthians 12:20; James 3:16.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

παν pas G3956 "all" Adj-NSN

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

φαυλον phaulos G5337 "evil" Adj-NSN

Something evil is wicked or morally wrong, as described in John 3:20 and Titus 2:8. This word is used to describe people or things that are worthless or bad, opposing what is good.

Definition: φαῦλος, -η, -ον [in LXX: Pro.22:8 (עֶוֶל) Pro.29:9 (אֱוִיל), etc. ;] slight, worthless, of no account, both of persons and things in various shades of meaning (see LS, see word), in NT, as frequently in cl., always with distinct moral reference (see Ellic., Past. Epp., 203; Hort, Ja., 85; Tr., Syn., LXXxiv), worthless, bad: Jhn.3:20, Tit.2:8, Jas.3:16; opposite to ἀγαθός (which see), Jhn.5:29, Rom.9:11, 2Co.5:10.† SYN.: see: ἄθεσμος (AS)

Usage: Occurs in 4 NT verses. KJV: evil See also: James 3:16; John 5:29; Titus 2:8.

πραγμα pragma G4229 "thing" Noun-NSN

This word means 'thing' or 'deed' and refers to an action or object, as seen in Luke 1:1 and Acts 5:4. It can also mean a matter or affair, like in Matthew 18:19 and Romans 16:2, and is sometimes used to describe a lawsuit.

Definition: πρᾶγμα, -τος, τύ (πράσσω), [in LXX chiefly for דָּבָר ;] __1. that which has been done, a deed, act: Luk.1:1, Act.5:4, 2Co.7:11, Heb.6:18. __2. That which is being done (like Lat. res), hence, a thing, matter, affair: Mat.18:19, Rom.16:2, 1Th.4:6 (see M, Th., in l), Heb.10:1 11:1, Jas.3:16; in forensic sense (as frequently in π., see Deiss., BS, 233), a law-suit: 1Co.6:1.† (AS)

Usage: Occurs in 11 NT verses. KJV: business, matter, thing, work See also: 1 Corinthians 6:1; Hebrews 10:1; Hebrews 6:18.

Study Notes — James 3:16

Show Verse Quote Highlights

Context
Cross References
James 3:16 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on James 3:16
Jamieson-Fausset-Brown on James 3:16
Matthew Poole's Commentary on James 3:16
Trapp's Commentary on James 3:16
Ellicott's Commentary on James 3:16
Adam Clarke's Commentary on James 3:16
Cambridge Bible on James 3:16
Barnes' Notes on James 3:16
Whedon's Commentary on James 3:16
Sermons on James 3:16

Context — The Wisdom from Above

14But if you harbor bitter jealousy and selfish ambition in your hearts, do not boast in it or deny the truth. 15Such wisdom does not come from above, but is earthly, unspiritual, demonic.

16For where jealousy and selfish ambition exist, there will be disorder and every evil practice.

17But the wisdom from above is first of all pure, then peace-loving, gentle, accommodating, full of mercy and good fruit, impartial, and sincere. 18Peacemakers who sow in peace reap the fruit of righteousness.

Cross References

	Reference	Text (BSB)
1	James 3:14	But if you harbor bitter jealousy and selfish ambition in your hearts, do not boast in it or deny the truth.
2	1 Corinthians 3:3	for you are still worldly. For since there is jealousy and dissension among you, are you not worldly? Are you not walking in the way of man?
3	1 Corinthians 14:33	For God is not a God of disorder, but of peace—as in all the churches of the saints.
4	1 John 3:12	Do not be like Cain, who belonged to the evil one and murdered his brother. And why did Cain slay him? Because his own deeds were evil, while those of his brother were righteous.
5	Galatians 5:20	idolatry and sorcery; hatred, discord, jealousy, and rage; rivalries, divisions, factions,
6	Genesis 11:9	That is why it is called Babel, for there the LORD confused the language of the whole world, and from that place the LORD scattered them over the face of all the earth.
7	Acts 19:29	Soon the whole city was in disarray. They rushed together into the theatre, dragging with them Gaius and Aristarchus, Paul’s traveling companions from Macedonia.

James 3:16 Summary

This verse warns us that when we allow jealousy and selfish ambition to take control, it leads to all sorts of problems and evil behaviors. It's like a weed that grows and spreads, causing trouble and hurt to those around us. As Christians, we are called to live differently, with humility and a desire to serve others, as seen in Matthew 20:26-28, where Jesus teaches that true greatness comes from serving others. By seeking to live with a heart of service and love, we can avoid the dangers of jealousy and selfish ambition.

Frequently Asked Questions

What kind of jealousy is being referred to in James 3:16?

The jealousy mentioned in James 3:16 is a bitter and selfish kind, as opposed to a righteous zeal for God, as seen in Mark 9:38-41 where the disciples were concerned about someone casting out demons in Jesus' name.

How does selfish ambition lead to disorder?

Selfish ambition leads to disorder because it prioritizes personal gain over the well-being of others, as warned against in Philippians 2:3, where we are told to consider others better than ourselves.

What is meant by 'every evil practice' in this verse?

The phrase 'every evil practice' refers to the various forms of sin and wickedness that can arise when jealousy and selfish ambition are present, as seen in Galatians 5:19-21, which lists the works of the flesh.

Can a Christian be free from jealousy and selfish ambition?

Yes, through the power of the Holy Spirit, a Christian can be freed from the grip of jealousy and selfish ambition, as promised in Romans 8:13, where we are told that we can put to death the deeds of the body by the Spirit.

Reflection Questions

In what ways do I allow jealousy and selfish ambition to influence my thoughts and actions?
How can I recognize when I am being driven by selfish motives, and what can I do to change my heart?
What are some practical ways I can cultivate a spirit of humility and selflessness in my daily life, as opposed to selfish ambition?
How can I seek to promote unity and order in my church or community, rather than contributing to disorder and strife?

Gill's Exposition on James 3:16

Ver. 16 For where envying and strife is,.... Where these are cherished in the heart, and especially where they break out into action, in families, neighbourhoods, states, or churches: there is

Jamieson-Fausset-Brown on James 3:16

For where envying and strife is, there is confusion and every evil work. Envying - Greek, 'zeal,' 'emulation' (note, James 3:14; Romans 13:13). 'The envious man stands in his own light.

Matthew Poole's Commentary on James 3:16

For where envying and strife is; the usual companions of this devilish wisdom. There is confusion; or, inconsistency, viz. both with man’ s self and others; envy makes him unqniet in himself, and troublesome to others, by causing contentions and seditions among them, and breaking their peace, as well as his own. And every evil work; all manner of wickedness is ushered in by this confusion and sedition.

Trapp's Commentary on James 3:16

16 For where envying and strife is, there is confusion and every evil work. Ver. 16. For where envying and strife is, &c.] The number of two hath been therefore accounted accursed, because it was the first that departed from unity. Divisions (saith one) are like the torrid zone, nothing prospers under it. (Dr Rayner.) When the dogstar ariseth, no plants thrive as at other times. When a fire is kindled in a town, the bells ring backwards; when fires of contentions are kindled in places, all things go awry. (Mr Burr’ s Heart Divisions.)

Ellicott's Commentary on James 3:16

(16) For where envying and strife is, there is confusion.—Where emulation, zeal, and rivalry exist, there also are sedition, anarchy, restless disturbance, and every villainous act. The whole state is evil, and utterly contrary to the rule of the Gospel— “For words and names let angry zealots fight: Whose life is in the wrong can ne’er be right.”

Adam Clarke's Commentary on James 3:16

Verse 16. For where envying and strife is] ζηλοςκαιεριθεια. Zeal-fiery, inflammatory passion, and contention-altercations about the different points of the law, of no use for edification, such as those mentioned, Titus 3:9. The Jews were the most intolerant of all mankind; it was a maxim with them to kill those who would not conform to their law; and their salvation they believed to be impossible. This has been the spirit of Popery, and of the Romish Church at large; in vain do they attempt to deny it; they have written it in characters of blood and fire even in this country, (England,) when they were possessed of political power. With them it is still an established maxim, that out of their Church there is no redemption; and fire and faggot have been in that Church legal means of conversion or extinction. In the short popish reign of Mary in this country, besides multitudes who suffered by fine, imprisonment, confiscation, c., two hundred and seventy-seven were burnt alive, among whom were one archbishop, four bishops, twenty-one clergymen, eight lay gentlemen, eighty-four tradesmen, one hundred husbandmen, fifty-five women, and four children! O earth! thou hast not drunk their blood but their ashes have been strewed on the face of the field.

Cambridge Bible on James 3:16

16. envying and strife] Better, as before, envy and rivalry. See note on James 3:14.there is confusion and every evil work] On the first word see note on James 3:8. It describes here the chaotic turbulence of such an assembly as that indicated in the preceding verse. Comp. Proverbs 26:28, where the Greek word in the LXX. answers to the “ruin” of the English version. The word for “evil” is not the common one, and expresses contempt as well as condemnation. Better, every vile deed. It is the word used in John 3:20; John 5:29.

Barnes' Notes on James 3:16

For where envying and strife is, there is confusion - Margin, tumult or unquietness. Everything is unsettled and agitated.

Whedon's Commentary on James 3:16

16. The characteristics of this worldly wisdom are envying, rather, emulation, and strife, or rivalry. It is the wisdom of making yourself great in disregard of the rights and well-being of all or any others.

Sermons on James 3:16

	Sermon	Description
	Sin Crouching at the Door by Richard Owen Roberts	This sermon delves into the urgent need to address the issue of sin as a barrier to revival, emphasizing the importance of mastering sin through Christ. It explores the story of Ca
	How to Be Free From Bitterness by Jim Wilson	In this sermon, the speaker addresses the issue of bitterness and its negative impact on our lives. He refers to Ephesians 4:31, which instructs believers to get rid of all bittern
	War on Earth - Part 2 by Derek Prince	This sermon delves into the topic of demons, distinguishing them from devils and exploring their potential origins as disembodied spirits. It recounts a personal experience of deli
	The Assemblies 1 cor.3;17 by J.M. Davies	In this sermon, the speaker reflects on his experiences of being part of the people of God for 50 years in various countries. He emphasizes the importance of simplicity and purity
	05 New Wine in New Wineskins - Presenting the Church as a Virgin to Christ by Zac Poonen	This sermon emphasizes the importance of building fellowship and unity within the church, highlighting the need for elders to lead with humility, service, and a focus on building s
	Hidden Sin in the Heart by Joshua Daniel	This sermon emphasizes the need for spiritual awakening and revival, highlighting the challenges faced by Christians in standing firm for the truth and enduring persecution. It add
	(Knowing God's Way) 10. Lessons From Cain and Abel by Zac Poonen	Zac Poonen preaches on the story of Cain and Abel, highlighting the importance of heart attitudes in worship and the acceptance of offerings by God. He emphasizes that God looks at