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Text -- James 3:15-18 (NET)

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3:15 Such wisdom does not come from above but is earthly, natural, demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical. 3:18 And the fruit that consists of righteousness is planted in peace among those who make peace.
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Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

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TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Jam 3:15 - -- This wisdom ( hautē hē sophia ). All talk and disproved by the life, counterfeit wisdom, not real wisdom (Jam 1:5; Jam 3:17).

This wisdom ( hautē hē sophia ).

All talk and disproved by the life, counterfeit wisdom, not real wisdom (Jam 1:5; Jam 3:17).

Robertson: Jam 3:15 - -- Coming down from above ( katerchomenē anōthen ). As in Jam 1:5, Jam 1:17. All true wisdom comes from God.

Coming down from above ( katerchomenē anōthen ).

As in Jam 1:5, Jam 1:17. All true wisdom comes from God.

Robertson: Jam 3:15 - -- Earthly ( epigeios ). Old adjective, on earth (epi , gē ), as in Joh 3:12, then with earthly limitations (Phi 3:19), as here.

Earthly ( epigeios ).

Old adjective, on earth (epi , gē ), as in Joh 3:12, then with earthly limitations (Phi 3:19), as here.

Robertson: Jam 3:15 - -- Sensual ( psuchikē ). Old adjective, belonging to the psuchē , the sensuous or animal life (1Co 2:14 and here).

Sensual ( psuchikē ).

Old adjective, belonging to the psuchē , the sensuous or animal life (1Co 2:14 and here).

Robertson: Jam 3:15 - -- Devilish ( daimoniōdēs ). Late adjective from daimonion (demon) and so demoniacal or demon-like, here only in N.T.

Devilish ( daimoniōdēs ).

Late adjective from daimonion (demon) and so demoniacal or demon-like, here only in N.T.

Robertson: Jam 3:16 - -- Confusion ( akatastasia ). Late word (from akatastatos ), Jam 1:8; Jam 3:8), a state of disorder (1Co 14:33).

Confusion ( akatastasia ).

Late word (from akatastatos ), Jam 1:8; Jam 3:8), a state of disorder (1Co 14:33).

Robertson: Jam 3:16 - -- Vile ( phaulon ). Kin to German faul , first slight, ordinary, then bad. The steps are cheap, paltry, evil. Opposed to agatha (good) in Joh 5:39.

Vile ( phaulon ).

Kin to German faul , first slight, ordinary, then bad. The steps are cheap, paltry, evil. Opposed to agatha (good) in Joh 5:39.

Robertson: Jam 3:17 - -- First pure ( prōton men hagnē ). First in rank and time. Hagnos is from the same root as hagios (holy), old adjective, pure from fault, not h...

First pure ( prōton men hagnē ).

First in rank and time. Hagnos is from the same root as hagios (holy), old adjective, pure from fault, not half-good and half-bad, like that above.

Robertson: Jam 3:17 - -- Then peaceable ( epeita eirēnikē ). Old adjective from eirēnē (peace), loving peace here, bringing peace in Heb 12:11 (only N.T. examples)....

Then peaceable ( epeita eirēnikē ).

Old adjective from eirēnē (peace), loving peace here, bringing peace in Heb 12:11 (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil’ s peace of surrender.

Robertson: Jam 3:17 - -- Gentle ( epieikēs ). Old adjective (from eikos , reasonable, fair), equitable (Phi 4:5; 1Pe 2:18). No English word renders it clearly.

Gentle ( epieikēs ).

Old adjective (from eikos , reasonable, fair), equitable (Phi 4:5; 1Pe 2:18). No English word renders it clearly.

Robertson: Jam 3:17 - -- Easy to be entreated ( eupeithēs ). Old adjective (eu , peithomai ), compliant, approachable. Only here in N.T.

Easy to be entreated ( eupeithēs ).

Old adjective (eu , peithomai ), compliant, approachable. Only here in N.T.

Robertson: Jam 3:17 - -- Mercy ( eleous ). Practical help (Jam 2:13, Jam 2:16).

Mercy ( eleous ).

Practical help (Jam 2:13, Jam 2:16).

Robertson: Jam 3:17 - -- Good fruits ( karpōn agathōn ). Kaloi karpoi in Mat 7:17. Good deeds the fruit of righteousness (Phi 1:11).

Good fruits ( karpōn agathōn ).

Kaloi karpoi in Mat 7:17. Good deeds the fruit of righteousness (Phi 1:11).

Robertson: Jam 3:17 - -- Without variance ( adiakritos ). Late verbal adjective (from alpha privative and diakrinō , to distinguish). "Unhesitating,"not doubting (diakrinom...

Without variance ( adiakritos ).

Late verbal adjective (from alpha privative and diakrinō , to distinguish). "Unhesitating,"not doubting (diakrinomenos ) like the man in Jam 1:6. Here only in N.T. This wisdom does not put a premium on doubt.

Robertson: Jam 3:17 - -- Without hypocrisy ( anupokritos ). Late and rare verbal adjective (alpha privative and hupokrinō ). Not hypocritical, sincere, unfeigned (Rom 12:9...

Without hypocrisy ( anupokritos ).

Late and rare verbal adjective (alpha privative and hupokrinō ). Not hypocritical, sincere, unfeigned (Rom 12:9).

Robertson: Jam 3:18 - -- Is sown in peace ( en eirēnēi speiretai ). Present passive indicative of speirō , to sow. The seed which bears the fruit is sown, but James cat...

Is sown in peace ( en eirēnēi speiretai ).

Present passive indicative of speirō , to sow. The seed which bears the fruit is sown, but James catches up the metaphor of karpos (fruit) from Jam 3:17. Only in peace is the fruit of righteousness found.

Robertson: Jam 3:18 - -- For them that make peace ( tois poiousin eirēnēn ). Dative case of the articular participle of poieō . See Eph 2:15 for this phrase (doing peac...

For them that make peace ( tois poiousin eirēnēn ).

Dative case of the articular participle of poieō . See Eph 2:15 for this phrase (doing peace), and Col 1:20 for eirēnopoieō , of Christ, and Mat 5:9 for eirēnopoioi (peacemakers). Only those who act peaceably are entitled to peace.

Vincent: Jam 3:15 - -- Wisdom ( σοφία ) See on σοφός , Jam 3:13.

Wisdom ( σοφία )

See on σοφός , Jam 3:13.

Vincent: Jam 3:15 - -- From above Compare Jam 1:17.

From above

Compare Jam 1:17.

Vincent: Jam 3:15 - -- Sensual ( ψυχική ) See on Jud 1:19.

Sensual ( ψυχική )

See on Jud 1:19.

Vincent: Jam 3:15 - -- Devilish ( δαιμονιώδης ) Or demoniacal, according to the proper rendering of δαίμων (see on Mat 4:1). Only here in New Te...

Devilish ( δαιμονιώδης )

Or demoniacal, according to the proper rendering of δαίμων (see on Mat 4:1). Only here in New Testament. Devilish, " such," says Bengel, " as even devils have." Compare Jam 2:19.

Vincent: Jam 3:16 - -- Confusion ( ἀκαταστασία ) See on restless, Jam 3:8.

Confusion ( ἀκαταστασία )

See on restless, Jam 3:8.

Vincent: Jam 3:16 - -- Evil ( φαῦλον ) An inadequate rendering, because it fails to bring out the particular phase of evil which is dominant in the word: worth...

Evil ( φαῦλον )

An inadequate rendering, because it fails to bring out the particular phase of evil which is dominant in the word: worthlessness, good-for-nothingness. In classical Greek it has the meanings slight, trivial, paltry, which run into bad. In the New Testament it appears in this latest stage, and is set over against good. See Joh 3:20; Joh 5:29; Tit 2:8. Rev., vile, which, according to its etymology, Lat., vilis , follows the same process of development from cheap, or paltry, to bad.

Vincent: Jam 3:17 - -- First Emphasizing its inner quality, pure, as distinguished from its outward expressions. The idea is not first numerically, but first essen...

First

Emphasizing its inner quality, pure, as distinguished from its outward expressions. The idea is not first numerically, but first essentially. The other qualities are secondary as outgrowths of this primary quality.

Vincent: Jam 3:17 - -- Gentle ( ἐπιεικής ) See on 1Pe 2:18.

Gentle ( ἐπιεικής )

See on 1Pe 2:18.

Vincent: Jam 3:17 - -- Easy to be intreated ( εὐπειθής ) Only here in New Testament.

Easy to be intreated ( εὐπειθής )

Only here in New Testament.

Vincent: Jam 3:17 - -- Without partiality ( ἀδιάκριτος ) Only here in New Testament and very rare in classical Greek. Rev., without variance or doubtin...

Without partiality ( ἀδιάκριτος )

Only here in New Testament and very rare in classical Greek. Rev., without variance or doubting. See on Jam 1:6.

Wesley: Jam 3:15 - -- Which is consistent with such zeal.

Which is consistent with such zeal.

Wesley: Jam 3:15 - -- Not heavenly; not from the Father of Lights.

Not heavenly; not from the Father of Lights.

Wesley: Jam 3:15 - -- Not spiritual; not from the Spirit of God.

Not spiritual; not from the Spirit of God.

Wesley: Jam 3:15 - -- Not the gift of Christ, but such as Satan breathes into the soul.

Not the gift of Christ, but such as Satan breathes into the soul.

Wesley: Jam 3:17 - -- From all that is earthly, natural, devilish.

From all that is earthly, natural, devilish.

Wesley: Jam 3:17 - -- True peace attending purity, it is quiet, inoffensive.

True peace attending purity, it is quiet, inoffensive.

Wesley: Jam 3:17 - -- Soft, mild, yielding, not rigid.

Soft, mild, yielding, not rigid.

Wesley: Jam 3:17 - -- To be persuaded, or convinced; not stubborn, sour, or morose.

To be persuaded, or convinced; not stubborn, sour, or morose.

Wesley: Jam 3:17 - -- Both in the heart and in the life, two of which are immediately specified.

Both in the heart and in the life, two of which are immediately specified.

Wesley: Jam 3:17 - -- Loving all, without respect of persons; embracing all good things, rejecting all evil.

Loving all, without respect of persons; embracing all good things, rejecting all evil.

Wesley: Jam 3:17 - -- Frank, open.

Frank, open.

Wesley: Jam 3:18 - -- That labour to promote this pure and holy peace among all men.

That labour to promote this pure and holy peace among all men.

JFB: Jam 3:15 - -- In which ye "glory," as if ye were "wise" (Jam 3:13-14).

In which ye "glory," as if ye were "wise" (Jam 3:13-14).

JFB: Jam 3:15 - -- Literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom), Jam 1:17; through "the Spirit of truth," Joh 15:2...

Literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom), Jam 1:17; through "the Spirit of truth," Joh 15:26.

JFB: Jam 3:15 - -- Opposed to heavenly. Distinct from "earthy," 1Co 15:47. Earthly is what is IN the earth; earthy, what is of the earth.

Opposed to heavenly. Distinct from "earthy," 1Co 15:47. Earthly is what is IN the earth; earthy, what is of the earth.

JFB: Jam 3:15 - -- Literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit" (Jud 1:19).

Literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit" (Jud 1:19).

JFB: Jam 3:15 - -- In its origin (from "hell," Jam 3:6; not from God, the Giver of true wisdom, Jam 1:5), and also in its character, which accords with its origin. Earth...

In its origin (from "hell," Jam 3:6; not from God, the Giver of true wisdom, Jam 1:5), and also in its character, which accords with its origin. Earthly, sensual, and devilish, answer to the three spiritual foes of man, the world, the flesh, and the devil.

JFB: Jam 3:16 - -- So English Version translates the Greek, which usually means "zeal"; "emulation," in Rom 13:13. "The envious man stands in his own light. He thinks hi...

So English Version translates the Greek, which usually means "zeal"; "emulation," in Rom 13:13. "The envious man stands in his own light. He thinks his candle cannot shine in the presence of another's sun. He aims directly at men, obliquely at God, who makes men to differ."

JFB: Jam 3:16 - -- Rivalry [ALFORD].

Rivalry [ALFORD].

JFB: Jam 3:16 - -- Literally, "tumultuous anarchy": both in society (translated "commotions," Luk 21:9; "tumults," 2Co 6:5), and in the individual mind; in contrast to t...

Literally, "tumultuous anarchy": both in society (translated "commotions," Luk 21:9; "tumults," 2Co 6:5), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," Jam 3:17. James does not honor such effects of this earthly wisdom with the name "fruit," as he does in the case of the wisdom from above. Jam 3:18; compare Gal 5:19-22, "works of the flesh . . . fruit of the Spirit."

JFB: Jam 3:17 - -- Literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jam 3:15). This is put, "first of all," before "peacea...

Literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jam 3:15). This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world," Jam 1:27; Jam 4:4, Jam 4:8, "purify . . . hearts"; 1Pe 1:22, "purified . . . souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men.

JFB: Jam 3:17 - -- "forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.

"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.

JFB: Jam 3:17 - -- Literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.

Literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.

JFB: Jam 3:17 - -- As to a neighbor's MISERIES.

As to a neighbor's MISERIES.

JFB: Jam 3:17 - -- Contrasted with "every evil work," Jam 3:16.

Contrasted with "every evil work," Jam 3:16.

JFB: Jam 3:17 - -- Recurring to the warning against partial "respect to persons," Jam 2:1, Jam 2:4, Jam 2:9. ALFORD translates as the Greek is translated, Jam 1:6, "wave...

Recurring to the warning against partial "respect to persons," Jam 2:1, Jam 2:4, Jam 2:9. ALFORD translates as the Greek is translated, Jam 1:6, "wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better.

JFB: Jam 3:17 - -- Not as ALFORD explains from Jam 1:22, Jam 1:26, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like ...

Not as ALFORD explains from Jam 1:22, Jam 1:26, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."

JFB: Jam 3:18 - -- "The peaceable fruit of righteousness." He says "righteousness"; because it is itself the true wisdom. As in the case of the earthly wisdom, after the...

"The peaceable fruit of righteousness." He says "righteousness"; because it is itself the true wisdom. As in the case of the earthly wisdom, after the characteristic description came its results; so in this verse, in the case of the heavenly wisdom. There the results were present; here, future.

JFB: Jam 3:18 - -- Compare Psa 97:11; Isa 61:3, "trees of righteousness." Anticipatory, that is, the seed whose "fruit," namely, "righteousness," shall be ultimately rea...

Compare Psa 97:11; Isa 61:3, "trees of righteousness." Anticipatory, that is, the seed whose "fruit," namely, "righteousness," shall be ultimately reaped, is now "sown in peace." "Righteousness," now in germ, when fully developed as "fruit" shall be itself the everlasting reward of the righteous. As "sowing in peace" (compare "sown in dishonor," 1Co 15:43) produces the "fruit of righteousness," so conversely "the work" and "effect of righteousness" is "peace."

JFB: Jam 3:18 - -- "by (implying also that it is for them, and to their good) them that work peace." They, and they alone, are "blessed." "Peacemakers," not merely they ...

"by (implying also that it is for them, and to their good) them that work peace." They, and they alone, are "blessed." "Peacemakers," not merely they who reconcile others, but who work peace. "Cultivate peace" [ESTIUS]. Those truly wise towards God, while peaceable and tolerant towards their neighbors, yet make it their chief concern to sow righteousness, not cloaking men's sins, but reproving them with such peaceable moderation as to be the physicians, rather than the executioners, of sinners [CALVIN].

Clarke: Jam 3:15 - -- This wisdom descendeth not from above - God is not the author of it, because it is bitter - not meek. See at the end of this chapter

This wisdom descendeth not from above - God is not the author of it, because it is bitter - not meek. See at the end of this chapter

Clarke: Jam 3:15 - -- Is earthly - Having this life only in view

Is earthly - Having this life only in view

Clarke: Jam 3:15 - -- Sensual - Ψυχικη· Animal - having for its object the gratification of the passions and animal propensities

Sensual - Ψυχικη· Animal - having for its object the gratification of the passions and animal propensities

Clarke: Jam 3:15 - -- Devilish - Δαιμονιωδης· Demoniacal - inspired by demons, and maintained in the soul by their indwelling influence.

Devilish - Δαιμονιωδης· Demoniacal - inspired by demons, and maintained in the soul by their indwelling influence.

Clarke: Jam 3:16 - -- For where envying and strife is - Ζηλος και εριθεια· Zeal - fiery, inflammatory passion, and contention - altercations about the d...

For where envying and strife is - Ζηλος και εριθεια· Zeal - fiery, inflammatory passion, and contention - altercations about the different points of the law, of no use for edification, such as those mentioned, Tit 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, etc., 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.

Clarke: Jam 3:17 - -- The wisdom that is from above - The pure religion of the Lord Jesus, bought by his blood, and infused by his Spirit. See the rabbinical meaning of t...

The wisdom that is from above - The pure religion of the Lord Jesus, bought by his blood, and infused by his Spirit. See the rabbinical meaning of this phrase at the end of this chapter

Clarke: Jam 3:17 - -- Is first pure - Ἁγνη· Chaste, holy, and clean

Is first pure - Ἁγνη· Chaste, holy, and clean

Clarke: Jam 3:17 - -- Peaceable - Ειρηνικη· Living in peace with others, and promoting peace among men

Peaceable - Ειρηνικη· Living in peace with others, and promoting peace among men

Clarke: Jam 3:17 - -- Gentle - Επιεικης· Meek, modest, of an equal mind, taking every thing in good part, and putting the best construction upon all the action...

Gentle - Επιεικης· Meek, modest, of an equal mind, taking every thing in good part, and putting the best construction upon all the actions of others

Clarke: Jam 3:17 - -- Easy to be entreated - Ευπειθης· Not stubborn nor obstinate; of a yielding disposition in all indifferent things; obsequious, docile

Easy to be entreated - Ευπειθης· Not stubborn nor obstinate; of a yielding disposition in all indifferent things; obsequious, docile

Clarke: Jam 3:17 - -- Full of mercy - Ready to pass by a transgression, and to grant forgiveness to those who offend, and performing every possible act of kindness

Full of mercy - Ready to pass by a transgression, and to grant forgiveness to those who offend, and performing every possible act of kindness

Clarke: Jam 3:17 - -- Good fruits - Each temper and disposition producing fruits suited to and descriptive of its nature

Good fruits - Each temper and disposition producing fruits suited to and descriptive of its nature

Clarke: Jam 3:17 - -- Without partiality - Αδιακριτος· Without making a difference - rendering to every man his due; and being never swayed by self-interest,...

Without partiality - Αδιακριτος· Without making a difference - rendering to every man his due; and being never swayed by self-interest, worldly honor, or the fear of man; knowing no man after the flesh. One of the Itala has it irreprehensible

Clarke: Jam 3:17 - -- Without hypocrisy - Ανυποκριτος· Without dissimulation; without pretending to be what it is not; acting always in its own character; n...

Without hypocrisy - Ανυποκριτος· Without dissimulation; without pretending to be what it is not; acting always in its own character; never working under a mask. Seeking nothing but God’ s glory, and using no other means to attain it than those of his own prescribing.

Clarke: Jam 3:18 - -- And the fruit of righteousness is sown - The whole is the principle of righteousness in the soul, and all the above virtues are the fruits of that r...

And the fruit of righteousness is sown - The whole is the principle of righteousness in the soul, and all the above virtues are the fruits of that righteousness

Clarke: Jam 3:18 - -- Is sown in peace - When the peace of God rules the heart, all these virtues and graces grow and flourish abundantly

Is sown in peace - When the peace of God rules the heart, all these virtues and graces grow and flourish abundantly

Clarke: Jam 3:18 - -- Of them that make peace - The peace-makers are continually recommending this wisdom to others, and their own conduct is represented as a sowing of h...

Of them that make peace - The peace-makers are continually recommending this wisdom to others, and their own conduct is represented as a sowing of heavenly seed, which brings forth Divine fruit. Perhaps sowing in peace signifies sowing prosperously - being very successful. This is not only the proper disposition for every teacher of the Gospel, but for every professed follower of the Lord Jesus

Some render this verse, which is confessedly obscure, thus: And the peaceable fruits of righteousness are sown for the practisers of peace. He who labors to live peaceably shall have peace for his reward

1.    Almost the whole of the preceding chapter is founded on maxims highly accredited in the rabbinical writings, and without a reference to those writings it would have been impossible, in some cases, to have understood St. James’ meaning. There is one phrase, the rabbinical meaning and use of which I have reserved for this place, viz.. The wisdom that is from above. This is greatly celebrated among them by the terms חכמה עליונה chocmah elyonah , the supernal wisdom. This they seem to understand to be a peculiar inspiration of the Almighty, or a teaching communicated immediately by the angels of God. In Sohar, Yalcut Rubeni, fol. 19, Rabbi Chiya said: "The wisdom from above was in Adam more than in the supreme angels, and he knew all things."In Sohar Chadash, fol. 35, it is said concerning Enoch, "That the angels were sent from heaven, and taught him the wisdom that is from above."Ibid. fol. 42, 4: "Solomon came, and he was perfect in all things, and strongly set forth the praises of the wisdom that is from above."See more in Schoettgen. St. James gives us the properties of this wisdom, which are not to be found in such detail in any of the rabbinical writers. It is another word for the life of God in the soul of man, or true religion; it is the teaching of God in the human heart, and he who has this not is not a child of God; for it is written, All thy children shall be taught of the Lord

2.    To enjoy the peace of God in the conscience, and to live to promote peace among men, is to answer the end of our creation, and to enjoy as much happiness ourselves as the present state of things can afford. They who are in continual broils live a wretched life; and they who love the life of the salamander must share no small portion of the demoniacal nature. In domestic society such persons are an evil disease; therefore a canker in the Church, and a pest in the state.

Calvin: Jam 3:15 - -- 15.This wisdom descendeth not. As hypocrites with difficulty give way, he sharply checked their haughtiness, denying that to be true wisdom with whic...

15.This wisdom descendeth not. As hypocrites with difficulty give way, he sharply checked their haughtiness, denying that to be true wisdom with which they were inflated, while they were extremely morose in searching out the vices of others. Conceding to them, however, the term wisdom, he shews by the words he applies to it its true character, and says that it is earthly, sensual, devilish, or demoniac, while true wisdom must be heavenly, spiritual, divine; which three things are directly contrary to the three preceding ones. For James takes it as granted, that we are not wise, except when we are illuminated by God from above through his Spirit. However, then, the mind of man may enlarge itself, all its acuteness will be vanity; and not only so, but being at length entangled in the wiles of Satan, it will become wholly delirious. 126

Sensual, or animal, is in opposition to what is spiritual, as in 1Co 2:14, where Paul says that the sensual or animal man receives not the things of God. And the pride of man could not have been more effectually cast down, than when thus is condemned whatever wisdom he has from himself, without the Spirit of God; nay, when from himself a transition is made to the devil. For it is the same as though he had said, that men, following their own sense, or minds, or feelings, soon became a prey to the delusions of Satan.

Calvin: Jam 3:16 - -- 16.For where envying is. It is an argument from what is contrary; for envying, by which hypocrites are influenced, produces effects contrary to wisdo...

16.For where envying is. It is an argument from what is contrary; for envying, by which hypocrites are influenced, produces effects contrary to wisdom. For wisdom requires a state of mind that is calm and composed, but envying disturbs it, so that in itself it becomes in a manner tumultuous, and boils up immoderately against others.

Some render ἀκαταστασία inconstancy, and sometimes it means this, but as it signifies also sedition and tumult, perturbation seems the most suitable to this passage. For James meant to express something more than levity, even that the malignant and the slanderer does everything confusedly and rashly, as though he were beside himself; and hence he adds, every evil work

Calvin: Jam 3:17 - -- 17.But the wisdom which is from above. He now mentions the effects of celestial wisdom which are wholly contrary to the former effects. He says first...

17.But the wisdom which is from above. He now mentions the effects of celestial wisdom which are wholly contrary to the former effects. He says first that it is pure; by which term he excludes hypocrisy and ambition. 127 He, in the second place, calls it peaceable, to intimate that it is not contentious. In the third place, he calls it kind or humane, that we may know that it is far away from that immoderate austerity which tolerates nothing in our brethren. He also calls it gentle or tractable; by which he means that it widely differs from pride and malignity. In the last place, he says that it is full of mercy, etc., while hypocrisy is inhuman and inexorable. By good fruits he generally refers to all those duties which benevolent men perform towards their brethren; as though he had said, it is full of benevolence. It hence follows, that they lie who glory in their cruel austerity.

But though he had sufficiently condemned hypocrisy, when he said that wisdom is pure or sincere; he makes it more clear by repeating the same thing at the end. We are hence reminded, that for no other reason are we beyond measure morose or austere, but this, because we too much spare ourselves, and connive at our own vices.

But what he says, without discerning ( sine dijudicatione ,) seems strange; for the Spirit of God does not take away the difference between good and evil; nor does he render us so senseless as to be so void of judgment as to praise vice, and regard it as virtue. To this I reply, that James here, by discerning or distinguishing refers to that overanxious and overscrupulous inquiry, such as is commonly carried on by hypocrites, who too minutely examine the sayings and doings of their brethren, and put on them the worst construction. 128

Calvin: Jam 3:18 - -- 18.And the fruit of righteousness. This admits of two meanings, — that fruit is sown by the peaceable, which afterwards they gather, — or, that t...

18.And the fruit of righteousness. This admits of two meanings, — that fruit is sown by the peaceable, which afterwards they gather, — or, that they themselves, though they meekly tolerate many things in their neighbors, do not yet cease to sow righteousness. It is, however, an anticipation of an objection; for they who are carried away to evil speaking by the lust of slandering, have always this excuse, “What! can we then remove evil by our courteousness?” Hence James says, that those who are wise according to God’s will, are so kind, meek, and merciful, as yet not to cover vices nor favor them; but on the contrary in such a way as to strive to correct them, and yet in a peaceable manner, that is, in moderation, so that union is preserved. And thus he testifies that what he had hitherto said tends in no degree to do away with calm reproofs; but that those who wish to be physicians to heal vices ought not to be executioners.

He therefore adds, by those who make peace; which ought to be thus explained: they who study peace, are nevertheless careful to sow righteousness; nor are they slothful or negligent in promoting and encouraging good works; but they moderate their zeal with the condiment of peace, while hypocrites throw all things into confusion by a blind and furious violence.

Defender: Jam 3:15 - -- The "wisdom" of this world will "come to nought" (1Co 2:6), for it is of the world, the flesh and the devil (earthly, sensual, devilish). It is humani...

The "wisdom" of this world will "come to nought" (1Co 2:6), for it is of the world, the flesh and the devil (earthly, sensual, devilish). It is humanistic, or man-centered and, therefore, inevitably leads to envy and strife between men (Jam 3:16). The man of true wisdom, centered in Christ (1Co 1:30; Col 2:3), will show his works in the context of godly behavior and with "meekness" (literally "gentleness") of wisdom (Jam 3:13; 2Ti 2:24-26)."

Defender: Jam 3:17 - -- The "wisdom that is from above" answers to the seven pillars of wisdom of Pro 9:1. As Proverbs is the Old Testament book of wisdom, contrasting wisdom...

The "wisdom that is from above" answers to the seven pillars of wisdom of Pro 9:1. As Proverbs is the Old Testament book of wisdom, contrasting wisdom and folly, so James, in the New Testament, contrasts the wisdom from above and that of the world, the flesh and the devil. Thus, the seven pillars of the house of true wisdom are built on Christ, the one foundation (note Proverbs 8, adumbrating Christ, the Word, as the Creator of all things and, therefore, the only source of true wisdom) constituting the stability of genuine Christian character. These seven characteristics, as given in this verse, are thus the measure of genuine wisdom. They are:

(1) "Pure," a character made clean by the "washing of regeneration" (Tit 3:5); since this attribute is listed as "first," it may be considered as the central pillar, surrounded by the outer six. Without purity of life and doctrine, the other pillars will fall;

(2) "Peaceable" (2Ti 2:24-26);

(3) "Gentle" (or literally "appropriate;" a Christian should always be a gentleman, or gentlewoman);

(4) "Easy to be entreated" (that is, "reasonable");

(5) "Full of mercy and good fruits," always helpful and considerate;

(6) "Without partiality," that is, manifesting true humility;

(7) "Without hypocrisy," always sincere in both speech and action."

TSK: Jam 3:15 - -- wisdom : Jam 3:17, Jam 1:5, Jam 1:17; Joh 3:17; 1Co 3:3; Phi 3:19 but : 2Sa 13:3, 2Sa 15:31, 2Sa 16:23; Jer 4:22; Luk 16:8; Rom 1:22; 1Co 1:19, 1Co 1:...

TSK: Jam 3:16 - -- where : Jam 3:14; 1Co 3:3; Gal 5:20 there : Gen 11:9 *marg. Act 19:29; 1Co 14:33 confusion : Gr. tumult, or, unquietness every : 1Jo 3:12

where : Jam 3:14; 1Co 3:3; Gal 5:20

there : Gen 11:9 *marg. Act 19:29; 1Co 14:33

confusion : Gr. tumult, or, unquietness

every : 1Jo 3:12

TSK: Jam 3:17 - -- the wisdom : Jam 3:15, Jam 1:5, Jam 1:17; Gen 41:38, Gen 41:39; Exo 36:2; 1Ki 3:9, 1Ki 3:12, 1Ki 3:28; 1Ch 22:12; Job 28:12, Job 28:23, Job 28:28; Pro...

TSK: Jam 3:18 - -- the fruit : Jam 1:20; Pro 11:18, Pro 11:28, Pro 11:30; Isa 32:16, Isa 32:17; Hos 10:12; Mat 5:9; Joh 4:36; Phi 1:11; Heb 12:11 make : Mat 5:9

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jam 3:15 - -- This wisdom descendeth not from above - Compare the notes at 1Co 3:3. The wisdom here referred to is that carnal or worldly wisdom which produc...

This wisdom descendeth not from above - Compare the notes at 1Co 3:3. The wisdom here referred to is that carnal or worldly wisdom which produces strife and contention; that kind of knowledge which leads to self-conceit, and which prompts a man to defend his opinions with over-heated zeal. In the contentions which are in the world, in church and state, in neighborhoods and families, at the bar, in political life, and in theological disputes, even where there is the manifestation of enraged and irascible feeling, there is often much of a certain kind of wisdom. There is learning, shrewdness, tact, logical skill, subtle and skilful argumentation - "making the worse appear the better reason;"but all this is often connected with a spirit so narrow, bigoted, and contentious, as to show clearly that it has not its origin in heaven. The spirit which is originated there is always connected with gentleness, calmness, and a love of truth.

But is earthly - Has its origin in this world, and partakes of its spirit. It is such as men exhibit who are governed only by worldly maxims and principles.

Sensual - Margin, "natural."The meaning is, that it has its origin in our sensual rather than in our intellectual and moral nature. It is that which takes counsel of our natural appetites and propensities, and not of high and spiritual influences.

devilish - Demoniacal ( δαιμονιώδης daimoniōdēs ). Such as the demons exhibit. See the notes at Jam 2:19. There may be indeed talent in it, but there is the intermingling of malignant passions, and it leads to contentions, strifes, divisions, and "every evil work."

Barnes: Jam 3:16 - -- For where envying and strife is, there is confusion - Margin, tumult or unquietness. Everything is unsettled and agitated. There is no mutual c...

For where envying and strife is, there is confusion - Margin, tumult or unquietness. Everything is unsettled and agitated. There is no mutual confidence; there is no union of plan and effort; there is no co-operation in promoting a common object; there is no stability in any plan; for a purpose, though for good, formed by one portion, is defeated by another.

And every evil work - Of the truth of this no one can have any doubt who has observed the effects in a family or neighborhood where a spirit of strife prevails. All love and harmony of course are banished; all happiness disappears; all prosperity is at an end. In place of the peaceful virtues which ought to prevail, there springs up every evil passion that tends to mar the peace of a community. Where this spirit prevails in a church, it is of course impossible to expect any progress in divine things; and in such a church any effort to do good is vain.

"The Spirit, like a peaceful dove,

Flies from the realms of noise and strife."

Barnes: Jam 3:17 - -- But the wisdom that is from above - Compare the notes at 1Co 2:6-7. The wisdom which has a heavenly origin, or which is from God. The man who i...

But the wisdom that is from above - Compare the notes at 1Co 2:6-7. The wisdom which has a heavenly origin, or which is from God. The man who is characterised by that wisdom will be pure, peaceable, etc. This does not refer to the doctrines of religion, but to its spirit.

Is first pure - That is, the first effect of it on the mind is to make it pure. The influence on the man is to make him upright, sincere, candid, holy. The word here used ( ἁγνη hagnē ) is that which would be applied to one who is innocent, or flee from crime or blame. Compare Phi 4:8; 1Ti 5:22; 1Jo 3:3; where the word is rendered, as here, "pure"; 2Co 7:11; where it is rendered clear, (in this matter); 2Co 11:2; Tit 2:5; 1Pe 3:2, where it is rendered chaste. The meaning here is, that the first and immediate effect of religion is not on the intellect, to make it more enlightened; or on the imagination, to make it more discursive and brilliant; or on the memory and judgment, to make them clearer and stronger; but it is to purify the heart, to make the man upright, inoffensive, and good. This passage should not be applied, as it often is, to the doctrines of religion, as if it were the first duty of a church to keep itself free from errors in doctrine, and that this ought to be sought even in preference to the maintenance of peace - as if it meant that in doctrine a church should be "first pure, then peaceable;"but it should be applied to the individual consciences of men, as showing the effect of religion on the heart and life.

The first thing which it produces is to make the man himself pure and good; then follows the train of blessings which the apostle enumerates as flowing from that. It is true that a church should be pure in doctrinal belief, but that is not the truth taught here. It is not true that the scripture teaches, here or elsewhere, that purity of doctrine is to be preferred to a peaceful spirit; or that it always leads to a peaceful spirit; or that it is proper for professed Christians and Christian ministers to sacrifice, as is often done, a peaceful spirit, in an attempt to preserve purity of doctrine. Most of the persecutions in the church have grown out of this maxim. This led to the establishment of the Inquisition; this kindled the fires of Smithfield; this inspirited Laud and his friends; this has been the origin of no small part of the schisms in the church. A pure spirit is the best promoter of peace, and will do more than anything else to secure the prevalence of truth.

(It is but too true that much unseemly strife has had the aegis of this text thrown over it. The "wrath of man"accounts itself zeal for God, and strange fire usurps the place of the true fire of the sanctuary. Yet the author’ s statement here seems somewhat overcharged; possibly his own personal history may have contributed a little to this result. Although the Greek word ἁγνη hagnē , here qualifying the σοφια sophia , or wisdom, refers to purity of heart, still it remains true that a pure heart will never relinquish its hold on God’ s truth for the sake of a peace that at such a price would be too dearly purchased. A pure heart cannot but be faithful to the truth; it could not otherwise be pure, provided conscientiousness and love of truth form any part of moral purity. Surely, then, an individual solicited to yield up what he believed to be truth, or what were cherished convictions, might properly assign this text as a reason why he could not, and ought not; and if an individual might, why not any number associated into a church?

It is true the Scriptures do not teach that "doctrinal purity"is to be preferred to a "peaceful spirit."However pure a man’ s doctrine may be, if he has not the peaceful spirit he is none of Christ’ s. But the common view of this passage is not chargeable with any such absurdity. It supposes only that there may be circumstances in which the spirit of peace, though possessed, cannot be exercised, except in meek submission to wrong for conscience sake; never can it turn traitor to truth, or make any compromise with error. The "first"of the apostle does not indicate even preference of the pure spirit to the peaceful spirit, but only the order in which they are to be exercised. There must be no attempts to reach peace by overleaping purity. The maxim that a pure heart ought not to sacrifice truth on any consideration whatever, never gave rise to persecution: it has made many martyrs, but never one persecutor; it has pined in the dungeon, but never immured any there; it has burned amid the flames, but never lighted the faggot; it has ascended scaffolds, but never erected them; it has preserved and bequeathed civil and religious liberty, but never assaulted them; it is a divine principle - the principle by which Christianity became strong, and will ultimately command the homage of the world. There is another principle, with which this has no brotherhood, that denies the right of private judgment, and enforces uniformity by the sword: its progeny are inquisitors, and Lauds and Sharpes; and let it have the credit of its own offspring.)

Then peaceable - The effect of true religion - the wisdom which is from above - will be to dispose a man to live in peace with all others. See the Rom 14:19 note; Heb 12:14.

Gentle - Mild, inoffensive, clement. The word here used ( ἐπιεικὴς epieikēs ) is rendered "moderation"in Phi 4:5; patient in 1Ti 3:3; and gentle in Tit 3:2; Jam 3:17, and 1Pe 2:18. It does not occur elsewhere in the New Testament. Every one has a clear idea of the virtue of gentleness - gentleness of spirit, of deportment, and of manners; and every one can see that that is the appropriate spirit of religion. Compare the notes at 2Co 10:1. It is from this word that we have derived the word "gentleman"; and the effect of true religion is to make everyone, in the proper and best sense of the term, a gentleman. How can a man have evidence that he is a true Christian, who is not such? The highest title which can be given to a man is, that he is a Christian gentleman.

And easy to be entreated - The word here used does not elsewhere occur in the New Testament. It means easily persuaded, compliant. Of course, this refers only to cases where it is right and proper to be easily persuaded and complying. It cannot refer to things which are in themselves wrong. The sense is, that he who is under the influence of the wisdom which is from above, is not a stiff, stern, obstinate, unyielding man. He does not take a position, and then hold it whether right or wrong; he is not a man on whom no arguments or persuasions can have any influence. He is not one who cannot be affected by any appeals which may be made to him on the grounds of patriotism, justice, or benevolence; but is one who is ready to yield when truth requires him to do it, and who is willing to sacrifice his own convenience for the good of others. See this illustrated in the case of the apostle Paul, in 1Co 9:20-22. Compare the notes at that passage.

Full of mercy - Merciful; disposed to show compassion to others. This is one of the results of the wisdom that is from above, for it makes us like God, the "Father of mercies."See the notes at Mat 5:7.

And good fruits - The fruits of good living; just, benevolent, and kind actions. Phi 1:11 note; 2Co 9:10 note. Compare Jam 2:14-26.

Without partiality - Margin, "or wrangling."The word here used ( ἀδιάκριτος adiakritos ) occurs nowhere else in the New Testament. It means, properly, "not to be distinguished."Here it may mean either of the following things:

(a)\caps1     n\caps0 ot open to distinction or doubt; that is, unambiguous, so that there shall be no doubt about its origin or nature;

(b)\caps1     m\caps0 aking no distinction, that is, in the treatment of others, or impartial towards them; or,

©\caps1     w\caps0 ithout strife, from διακρίνω diakrinō , to contend.

The second meaning here suggested seems best to accord with the sense of the passage; and according to this the idea is, that the wisdom which is from above, or true religion, makes us impartial in our treatment of others: that is, we are not influenced by a regard to dress, rank, or station, but we are disposed to do equal justice to all, according to their moral worth, and to show kindness to all, according to their wants. See Jam 2:1-4.

And without hypocrisy - What it professes to be; sincere. There is no disguise or mask assumed. What the man pretends to be, he is. This is everywhere the nature of true religion. It has nothing of its own of which to be ashamed, and which needs to be concealed; its office is not to hide or conceal anything that is wrong. It neither is a mask, nor does it need a mask. If such is the nature of the "wisdom which is from above,"who is there that should be ashamed of it? Who is there that should not desire that its blessed influence should spread around the world?

Barnes: Jam 3:18 - -- And the fruit of righteousness - That which the righteousness here referred to produces, or that which is the effect of true religion. The mean...

And the fruit of righteousness - That which the righteousness here referred to produces, or that which is the effect of true religion. The meaning is, that righteousness or true religion produces certain results on the life like the effects of seed sown in good ground. Righteousness or true religion as certainly produces such effects, as seed that is sown produces a harvest.

Is sown in peace - Is scattered over the world in a peaceful manner. That is, it is not done amidst contentions, and brawls, and strifes. The farmer sows his seed in peace. The fields are not sown amidst the tumults of a mob, or the excitements of a battle or a camp. Nothing is more calm, peaceful, quiet, and composed, than the farmer, as he walks with measured tread over his fields, scattering his seed. So it is in sowing the "seed of the kingdom,"in preparing for the great harvest of righteousness in the world. It is done by men of peace; it is done in peaceful scenes, and with a peaceful spirit; it is not in the tumult of war, or amidst the hoarse brawling of a mob. In a pure and holy life; in the peaceful scenes of the sanctuary and the Sabbath; by noiseless and unobtrusive laborers, the seed is scattered over the world, and the result is seen in an abundant harvest in producing peace and order.

Of them that make peace - By those who desire to produce peace, or who are of a peaceful temper and disposition. They are engaged everywhere in scattering these blessed seeds of peace, contentment, and order; and the result shall be a glorious harvest for themselves and for mankind - a harvest rich and abundant on earth and in heaven. The whole effect, therefore, of religion, is to produce peace. It is all peace - peace in its origin and in its results; in the heart of the individual, and in society; on earth, and in heaven. The idea with which the apostle commenced this chapter seems to have been that such persons only should be admitted to the office of public teachers. From that, the mind naturally turned to the effect of religion in general; and he states that in the ministry and out of it; in the heart of the individual and on society at large; here and hereafter, the effect of religion is to produce peace. Its nature is peaceful as it exists in the heart, and as it is developed in the world: and wherever and however it is manifested, it is like seed sown, not amid the storms of war and the contentions of battle, but in the fields of quiet husbandry, producing in rich abundance a harvest of peace. In its origin, and in all its results, it is productive only of contentment, sincerity, goodness, and peace. Happy he who has this religion in his heart; happy he who with liberal hand scatters its blessings broadcast over the world!

Poole: Jam 3:15 - -- This wisdom which they pretended so much to, who so criticized on other men’ s actions, and inveighed against them, and which was accompanied wi...

This wisdom which they pretended so much to, who so criticized on other men’ s actions, and inveighed against them, and which was accompanied with strife and envy.

Descendeth not from above i.e. from God the author of wisdom, from whom, though every good and perfect gift descends, Jam 1:17 , and even knowledge and skill in natural things, Isa 28:26,29 ; yet this wisdom, being sinful, is not from him, because it

is earthly of the earth, of no higher original than from the first Adam, who was of the earth, and earthly, 1Co 15:47 ; and likewise because it is employed, and fixeth men’ s minds, on earthly things.

Sensual this may be understood either:

1. According to the reading in the text, the word here used being so rendered, Jud 1:19 , agreeable to 1Th 5:23 , where soul, from whence the word is derived, is opposed to spirit, and taken for the sensitive powers, which men have in common with brutes, in distinction from the intellectual, which go under the name of spirit, and are proper to men: mere reason, without the Divine grace, being apt to degenerate into brutishness, and easily brought to serve the ends of sensual appetite, this wisdom may well be called sensual. Or:

2. According to Jud 1:19 , natural, in opposition to spiritual. The natural man 1Co 2:14 , where the same word, in the Greek, is used as hereis one that lives under the conduct of his own carnal reason, not enlightened, nor regenerated by the Spirit of God; a man of soul, (as the word imports), or that hath no better, no higher principle in him than his own soul. Accordingly, this wisdom here mentioned, is such as proceeds merely from a man’ s own soul, in its natural state, destitute of the light and grace of God’ s Spirit, and therefore may be termed natural.

Devilish because it is of the devil, or such as is in him, and makes men like him, who is a proud spirit, and envious, a liar and slanderer, Joh 8:44 , and who observes men’ s faults, not to amend them, but accuse them for them.

Poole: Jam 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...

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.

Poole: Jam 3:17 - -- But the wisdom that is from above true wisdom, which is of God, opposed to that which descendeth not from above, Jam 3:15 . Is first pure either e...

But the wisdom that is from above true wisdom, which is of God, opposed to that which descendeth not from above, Jam 3:15 .

Is first pure either excluding mixture, and then it is opposed to hypocritical; or rather excluding filthiness, and then it is opposed to sensual, Jam 3:15 , and implies freedom from the defilement of sin and error, it being the property of true wisdom to make men adhere both to truth and holiness.

Then peaceable disposeth men to peace, both as to the making and keeping it, in opposition to strife and contention, which is the fruit of the earthly wisdom. Peaceableness, which relates to man, is set after purity, which respects God in the first place, to intimate, that purity must have the preference to peace. Our peace with men must always be with a salvo to our respects to God and holiness.

Gentle or equal, or moderate, Phi 4:5 1Ti 3:3 Tit 3:2 . It implies that gentleness (as we translate it) whereby we bear with others’ infirmities, forgive injuries, interpret all things for the best, recede from our own right for peace sake; and is opposed to that austerity and rigidness in our practices and censures, which will bear with nothing in weak, dissenting, or offending brethren.

Easy to be entreated easily persuadable. True wisdom makes men yield to good admonitions, good counsel, good reason. This is opposed to implacableness, Rom 1:31 ; pride, and obstinacy in evil, Pro 12:1 13:1 .

Full of mercy a grace whereby we pity others that are afflicted, or that offend, and is opposed to inhumanity and inexorableness.

And good fruits beneficence, liberality, and all other offices of humanity, which proceed from mercy.

Without partiality or, without judging, i.e. either a curious inquiring into the faults of others, to find matter for censures, which many times infers wrangling, as our margin renders it; or a discerning between person and person, upon carnal accounts, which is partiality, as it is here translated, and Jam 2:4 .

And without hypocrisy or, counterfeiting, as they do that judge others, being guilty of the same things, or as bad, themselves: or hypocrisy may be here added, to show that sincerity is the perfection of all the rest before named; purity, peace, and gentleness, &c., may be counterfeit; hypocrisy spoils all; and therefore the wisdom that is from above is sincere, and without hypocrisy.

Poole: Jam 3:18 - -- And the fruit of righteousness either the fruit we bring forth, which is righteousness itself, Luk 3:8,9 Ro 6:22 Phi 1:11 ; or the fruit we reap, whi...

And the fruit of righteousness either the fruit we bring forth, which is righteousness itself, Luk 3:8,9 Ro 6:22 Phi 1:11 ; or the fruit we reap, which is the reward of righteousness, viz. eternal life.

Righteousness metonymically here put for the heavenly wisdom before described, whereof it is the inseparable companion, or the effect, Job 28:28 .

Is sown either righteousness, as the good fruit, is wrought or exercised, Hos 10:12 , (as wickedness is said to be sown when it is acted, Job 4:8 ), or it relates to the reward, which is the fruit, of which righteousness is the seed, Psa 97:11 ; and then it implies, either the sureness of that reward, that it is as certain as harvest after seed-time: or the non-enjoyment of it for the present, as they that sow their seed receive not the crop till long after.

In peace either in a mild, peaceable, amicable way; or in peace is as much as with peace, viz. spiritual peace and comfort of conscience.

Of them that make peace that follow after and are studious of peace; and so the words may have a two-fold sense: either the meaning is:

1. That they that exercise righteousnes must do it in a sweet and peaceable way: in particular, men may reprehend others, so they do it with moderation and gentleness, not as executioners, to torment them, but as physicians, to heal them; as, on the other side, they that are most peaceably disposed, yet must not make peace without sowing righteousness with it, which includes just reprehension, whereby righteousness is promoted. Or:

2. That they who sow righteousness in peace, i.e. join righteousness with their endeavours after peace, shall reap the reward, not only in comfort here, but in glory hereafter.

Haydock: Jam 3:14-16 - -- But if you have bitter zeal. He hints at that bitter, false zeal, which many teachers among the Jews, even after their conversion, were apt to retai...

But if you have bitter zeal. He hints at that bitter, false zeal, which many teachers among the Jews, even after their conversion, were apt to retain against the converted Gentiles, pretending with lies, and against the truth of the Scriptures, that they are not to be made partakers of the blessings brought to all nations by the Messias. ---

Glory not, boast not in this pretended wisdom, which descendeth not from above, from God, but which is earthly, sensual, diabolical, from an evil spirit, which foments these jealousies and divisions; and where there are such emulations and divisions, there is nothing but inconstancy, and all kind of evils. (Witham)

Haydock: Jam 3:17-18 - -- But the true wisdom, which is from above,...is chaste, and pure, peaceable, modest, free from such divisions, tractable, easy to be persuaded [...

But the true wisdom, which is from above,...is chaste, and pure, peaceable, modest, free from such divisions, tractable, easy to be persuaded [6] of the truths foretold in the Scriptures, &c. Now the fruit and effect of such justice, piety, and sanctity, is sown in peace, with peaceable dispositions, in those who with sincerity seek true peace, and who hereby shall gain the reward of an eternal peace and happiness. (Witham) ---

St. Paul gives a similar character of charity. (1 Corinthians chap. xiii.) "Charity is patient, is kind,...is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil,...believeth all things, hopeth all things, endureth all things." ---

Easy to be persuaded. A good lesson for those devotees, who are not few in number, who are so obstinate and so wedded to their own opinions and ways, as to be unwilling to be controlled, even by those whom God has placed over them, for the direction of their souls. (Haydock) ---

Without judging. That is, it does not condemn a neighbour upon light grounds, or think evil of him. It puts the best construction upon every thing he says or does, and never intrudes itself into the concerns of others. (Calmet) ---

"Judge not, and you shall not be judged," says the Saviour of our souls; "condemn not, and you shall not be condemned." (St. Luke, vi. 37.) "No," says the holy apostle, (1 Corinthians iv. 5.) "judge not before the time until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart."

Haydock: Jam 3:17 - -- [BIBLIOGRAPHY] Suadibilis, Greek: eupeithes; which may either signify easy to be persuaded or who can easily persuade. ====================

[BIBLIOGRAPHY]

Suadibilis, Greek: eupeithes; which may either signify easy to be persuaded or who can easily persuade.

====================

Gill: Jam 3:15 - -- This wisdom descendeth not from above,.... If it must be called wisdom, as it ought not; an envious, quarrelsome, and contentious spirit, does not des...

This wisdom descendeth not from above,.... If it must be called wisdom, as it ought not; an envious, quarrelsome, and contentious spirit, does not deserve such a name; yet if any will call it so, or can think that a man of such a disposition is a man possessed of wisdom; it is such wisdom as does not come from above, from heaven, from the Father of lights, from Christ, in whom are hid all the treasures of wisdom and knowledge, and from the spirit of wisdom and revelation: what the Jews say o of the wisdom of Egypt, may be said of this, that it is חכמה תתאה "wisdom from below", or inferior wisdom, as it follows:

but is earthly, sensual, and devilish; it is "earthly", or of the earth, and springs from thence; and it is only conversant about earthly things, and is only suitable to earthly minds: it is sensual, or natural; what a natural man, one destitute of the Spirit of God, and without the knowledge of the things of the Spirit, may have; it is what is acquired by the mere strength of nature, and only relates to natural things; and is only agreeable to corrupt nature, or to a natural and unregenerate man: yea, it is devilish, or such as the devil himself has; and which comes from him, and being used, serves only his kingdom and interest.

Gill: Jam 3:16 - -- For where envying and strife is,.... Where these are cherished in the heart, and especially where they break out into action, in families, neighbourho...

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 confusion and every evil work; these occasion disturbances, raise uneasiness, make disquietude, and cause tumults whenever they appear; and put persons upon doing everything that is wicked, to gratify such insatiable lusts.

Gill: Jam 3:17 - -- But the wisdom that is from above,.... Which has God for its author; which is infused into the soul by the Spirit of God; and leads into the knowledge...

But the wisdom that is from above,.... Which has God for its author; which is infused into the soul by the Spirit of God; and leads into the knowledge of things that are above, of heavenly things; and which only is true wisdom and knowledge; and those who are possessed of it are the only true Gnostics; for which; see Gill on Jam 3:13 namely, the grace of God: this wisdom

is first pure; it is pure in itself, it is free from everything that is earthly, carnal, or sensual, or devilish; it produces purity of heart, of life, and conversation; and is the means of keeping persons pure and chaste, and free from impure lusts, lusts of uncleanness, pride, envy, wrath, &c. which prevail in carnal and unregenerate men:

and then peaceable; it inclines and engages those who have it to live in peace with the saints, and even with all men; with those of their own household, with their neighbours, yea, with their enemies: it is also "gentle"; or makes men gentle, moderate, and humane, so as that they bear, and forbear; they bear with the infirmities of the weak; readily forgive injuries done them; do not rigidly exact what is their due, but recede from their just right for the sake of peace and love; and do not bear hard upon others for their failings, but cover them with the mantle of love: and it is

easy to be treated; or those who have it readily yield to the superior judgments and stronger reasonings of others; and are easily induced to hope and believe all things, and entertain a good opinion of men, and their conduct; and are far from being proud, arrogant, obstinate, and overbearing:

full of mercy and good fruits; of compassion and beneficence to the poor; feeding the hungry, clothing the naked, visiting the widows and fatherless in their affliction; and doing all other good works and duties, both with respect to God and man, as fruits of grace, and of the Spirit:

without partiality: to one another; or making a difference between them; showing no respect to persons; bestowing upon the poor and indigent, without any distinction: and

without hypocrisy; either with respect to God or man; not making show of that which they have not, or do not intend.

Gill: Jam 3:18 - -- And the fruit of righteousness,.... Which is either eternal life, which is the fruit of Christ's righteousness, and shall be enjoyed by all those who ...

And the fruit of righteousness,.... Which is either eternal life, which is the fruit of Christ's righteousness, and shall be enjoyed by all those who are justified by it; and who, in consequence of it, through the grace of God, live soberly, righteously, and godly; see Rom 6:22 or else what is enjoyed in this life, as the fruit and effect of a righteous and holy conversation, which is peace of conscience; and may be truly called the peaceable fruit of righteousness; see Isa 32:17

is sown in peace of them that make peace; that is, either such as are possessed of that wisdom which is peaceable, and makes them so; that peace which they make, pursue after, exercise, and maintain, is a seed, which, being sown by them, will, in the issue, be followed with eternal happiness and felicity; see Mat 5:9 or such who live a godly life and conversation, and are filled with the fruits of righteousness, and, among the rest, with this of making and preserving peace among men, shall enjoy, as what will spring up from such good seed sown, much conscience peace and spiritual pleasure of mind: righteousness and peace promise a large and comfortable harvest both here and hereafter.

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Commentary -- Verse Notes / Footnotes

NET Notes: Jam 3:15 Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; ...

NET Notes: Jam 3:17 Or “sincere.”

NET Notes: Jam 3:18 Or “for,” or possibly “by.”

Geneva Bible: Jam 3:17 But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of ( d ) mercy and good fruits, without part...

Geneva Bible: Jam 3:18 ( 10 ) And the fruit of righteousness is sown in peace of them that make peace. ( 10 ) Because the world persuades itself that they are miserable who...

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Commentary -- Verse Range Notes

TSK Synopsis: Jam 3:1-18 - --1 We are not rashly or arrogantly to reprove others;5 but rather to bridle the tongue, a little member, but a powerful instrument of much good, and gr...

MHCC: Jam 3:13-18 - --These verses show the difference between men's pretending to be wise, and their being really so. He who thinks well, or he who talks well, is not wise...

Matthew Henry: Jam 3:13-18 - -- 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 th...

Barclay: Jam 3:15-16 - --This bitter and arrogant wisdom, so-called, is very different from real wisdom. James first of all describes it in itself, and then in its effects...

Barclay: Jam 3:17-18 - --The Jewish sages were always agreed that the true wisdom came from above. It was not the attainment. of man but the gift of God. Wisdom describes t...

Barclay: Jam 3:17-18 - --(iv) The true wisdom is eupeithes (2138). Here we must make a choice between two meanings. (a) Eupeithes (2138) can mean ever ready to obey. The fi...

Constable: Jam 3:13-18 - --B. Controlling the Mind 3:13-18 As in the previous chapters, James began his discussion of human speech ...

Constable: Jam 3:14-16 - --2. The importance of graciousness 3:14-16 3:14 "Bitter jealousy" and "selfish ambition" are motives that must not inhabit the heart of a teacher or he...

Constable: Jam 3:17-18 - --3. The importance of loving peace 3:17-18 3:17 In contrast, the wisdom God gives has several characteristics. It is pure, meaning free of the defileme...

College: Jam 3:1-18 - --JAMES 3 IX. TAMING THE TONGUE (3:1-12) 1 Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judg...

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Commentary -- Other

Evidence: Jam 3:17 This is the spirit in which we should share our faith. See Pro 15:1 . Beware of " religious" types. They tend to gravitate toward the evangelistic ...

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Introduction / Outline

Robertson: James (Book Introduction) THE EPISTLE OF JAMES BEFORE a.d. 50 By Way of Introduction The Author He claims to be James, and so the book is not anonymous. It is either ge...

JFB: James (Book Introduction) THIS is called by EUSEBIUS ([Ecclesiastical History, 2.23], about the year 330 A.D.) the first of the Catholic Epistles, that is, the Epistles intende...

JFB: James (Outline) INSCRIPTION: EXHORTATION ON HEARING, SPEAKING, AND WRATH. (Jam. 1:1-27) THE SIN OF RESPECT OF PERSONS: DEAD, UNWORKING FAITH SAVES NO MAN. (Jam. 2:1-...

TSK: James (Book Introduction) James, the son of Alphaeus, the brother of Jacob, and the near relation of our Lord, called also James the Less, probably because he was of lower stat...

TSK: James 3 (Chapter Introduction) Overview Jam 3:1, We are not rashly or arrogantly to reprove others; Jam 3:5, but rather to bridle the tongue, a little member, but a powerful ins...

Poole: James 3 (Chapter Introduction) CHAPTER 3

MHCC: James (Book Introduction) This epistle of James is one of the most instructive writings in the New Testament. Being chiefly directed against particular errors at that time brou...

MHCC: James 3 (Chapter Introduction) (Jam 3:1-12) Cautions against proud behaviour, and the mischief of an unruly tongue. (Jam 3:13-18) The excellence of heavenly wisdom, in opposition t...

Matthew Henry: James (Book Introduction) An Exposition, with Practical Observations, of The General Epistle of James The writer of this epistle was not James the son of Zebedee; for he was pu...

Matthew Henry: James 3 (Chapter Introduction) The apostle here reproves ambition, and an arrogant magisterial tongue; and shows the duty and advantage of bridling it because of its power to do ...

Barclay: James (Book Introduction) INTRODUCTION TO THE LETTER OF JAMES James is one of the books which bad a very hard fight to get into the New Testament. Even when it did come to ...

Barclay: James 3 (Chapter Introduction) The Teacher's Peril (Jam_3:1) The Universal Danger (Jam_3:2) Little But Powerful (Jam_3:3-5) A Destructive Fire (Jam_3:5-6) The Corruption Within...

Constable: James (Book Introduction) Introduction Historical background The writer of this epistle was evidently the half-b...

Constable: James (Outline) Outline I. Introduction 1:1 II. Trials and true religion 1:2-27 A. The v...

Constable: James James Bibliography Adamson, James B. The Epistle of James. New International Commentary on the New Testament se...

Haydock: James (Book Introduction) THE CATHOLIC EPISTLE OF ST. JAMES, THE APOSTLE. __________ ON THE CATHOLIC EPISTLES. INTRODUCTION. The seven following Epistles have bee...

Gill: James (Book Introduction) INTRODUCTION TO JAMES This epistle is called "general", because not written to any particular person, as the epistles to Timothy, Titus, and Philem...

Gill: James 3 (Chapter Introduction) INTRODUCTION TO JAMES 3 In this chapter the apostle cautions against censoriousness, and reproving others with a magisterial air; advises to bridle...

College: James (Book Introduction) FOREWORD I owe a debt of gratitude to many for assistance with this volume. John York and John Hunter are responsible for making me a part of the Co...

College: James (Outline) OUTLINE I. GREETING - 1:1 II. ENDURING TRIALS - 1:2-4 III. ASK FOR WISDOM - 1:5-8 IV. RICHES TEMPORARY - 1:9-11 V. TEMPTATION NOT FROM ...

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