James 3:7-18

Context

3:7 For every kind of animal, bird, reptile, and sea creature¹ is subdued and has been subdued by humankind.² 3:8 But no human being can subdue the tongue; it is a restless³ evil, full of deadly poison. 3:9 With it we bless the Lord⁴ and Father, and with it we curse people⁵ made in God’s image. 3:10 From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters.⁶ 3:11 A spring does not pour out fresh water and bitter water from the same opening, does it? 3:12 Can a fig tree produce olives, my brothers and sisters,⁷ or a vine produce figs? Neither can a salt water spring produce fresh water.

True Wisdom

3:13 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings.⁸ 3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such⁹ wisdom does not come¹⁰ from above but is earthly, natural,¹¹ 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,¹² full of mercy and good fruit,¹³ impartial, and not hypocritical.¹⁴ 3:18 And the fruit that consists of righteousness¹⁵ is planted¹⁶ in peace among¹⁷ those who make peace.

[3:7] ¹tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”

[3:7] ²tn Grk “the human species.”

[3:8] ³tc Most mss (C Ψ 1739^c Ï as well as a few versions and fathers) read “uncontrollable” (ἀκατασχετόν, akatasceton), while the most important witnesses (א A B K P 1739* latt) have “restless” (ἀκατάστατον, akatastaton). Externally, the latter reading should be preferred. Internally, however, things get a bit more complex. The notion of being uncontrollable is well suited to the context, especially as a counterbalance to v. 8a, though for this very reason scribes may have been tempted to replace ἀκατάστατον with ἀκατασχετόν. However, in a semantically parallel early Christian text, ἀκατάστατος (akatastato") was considered strong enough of a term to denounce slander as “a restless demon” (Herm. 27:3). On the other hand, ἀκατάστατον may have been substituted for ἀκατασχετόν by way of assimilation to 1:8 (especially since both words were relatively rare, scribes may have replaced the less familiar with one that was already used in this letter). On internal evidence, it is difficult to decide, though ἀκατασχετόν is slightly preferred. However, in light of the strong support for ἀκατάστατον, and the less-than-decisive internal evidence, ἀκατάστατον is preferred instead.

[3:9] ⁵tc Most later mss (Ï), along with several versional witnesses, have θεόν (qeon, “God”) here instead of κύριον (kurion, “Lord”). Such is a predictable variant since nowhere else in the NT is God described as “Lord and Father,” but he is called “God and Father” on several occasions. Further, the reading κύριον is well supported by early and diversified witnesses (Ì²⁰ א A B C P Ψ 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading.

[3:9] ⁶tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.

[3:10] ⁷tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:12] ⁹tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:13] ¹¹tn Grk “works in the gentleness of wisdom.”

[3:15] ¹³tn Grk “This.”

[3:15] ¹⁴tn Grk “come down”; “descend.”

[3:15] ¹⁵tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.

[3:17] ¹⁵tn Or “willing to yield,” “open to persuasion.”

[3:17] ¹⁶tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17] ¹⁷tn Or “sincere.”

[3:18] ¹⁷tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18] ¹⁸tn Grk “is sown.”

[3:18] ¹⁹tn Or “for,” or possibly “by.”