James 3:9-18 Integrity And Wisdom

Sermon & Translation by Nate Wilson for Christ the Redeemer Church, Manhattan, KS, 21 May 2023

Introduction

As we continue to delve into this little wisdom-book of James, we see at the end of chapter 3 a stark contrast between the wisdom of man and the wisdom of God.
“A truly wise man… will not value himself merely upon knowing things, if he has not wisdom to make a right application and use of that knowledge... If we are wiser than others, this should be evidenced by the goodness of our conversation, not by the roughness or vanity of it. Words that inform, and heal, and do good, are the marks of wisdom; not those that look great, and do mischief...” ~Matthew Henry, 1714AD
In this chapter, “The tongue reveals its evil nature by manifesting that ‘doubleness’ which is so typical of sin… the inconsistency of the tongue is a very clear indication of the ‘restless evil’ that it is.” ~James Moo, 2000AD
Read my translation of James 3, starting at v.8:
but the tongue – no one among men is able to tame; it is an unrestrained evil, loaded with poison that brings death. With it, we bless our Lord and Father, and with it we curse men who are according to the likeness of God. Out of the same mouth, blessing and cursing proceed. My brothers, these things ought not to keep happening that way. No spring gushes out of the same opening [water] that is sweet and that is bitter, does it? My brothers, a fig tree isn’t able to produce olives, or a grape-vine figs, can it? Likewise nothing produces water that is salt and sweet. Who is wise and insightful among y’all? Let him start showing from his good lifestyle his works in wisdom’s meekness. But since y’all are retaining bitter jealousy and selfish ambition in your heart, stop boasting and lying against the truth. Such “wisdom” is not what comes down from above, but rather is what is earthly, naturalistic, [and] demonic, for, where jealousy and selfish-ambition are, there will be instability and every evil matter. However, the wisdom from above is first pure, then peaceable, gentle, compliant full of mercy and of good fruits, impartial in judgment [and] without hypocrisy, and the fruit of righteousness is sown in peace by those who make peace.

vs.8-12 The Need for Integrity in Speech

In Israel, if you want salt water, you go to the Mediterranean Ocean or to the Dead Sea, but if you want fresh water, you go to the Sea of Galilee or one of the many freshwater springs or wells. Nature does not admit of such hypocrisy as the human heart and tongue produce. Springs don’t flow both potable and poisonous water, or fresh and salt water at the same time, and that should be a lesson for us when we consider our speech.
He says in v.10 “it ought not to be this way” implying that it CAN be different. In chapter 1 James wrote “that you may be mature and complete, lacking in nothing (1:4)… blessed is the man who perseveres (1:12) … do not be deceived (1:16)… be quick to hear, slow to speak, and slow to anger (1:19) … put aside … what remains of wickedness (1:21)… prove yourselves doers of the word (1:22) … that man will be blessed (1:25)” and in chapter 3, that bit in the horse’s mouth and that rudder on the ship can become the means for bringing a whole body under sound governance. If those fires have caused damage in your life, there is hope, by the power of the Holy Spirit to bring it under control!
We must gain control of our tongue under the power of the Holy Spirit so that what we say is consistent with Godly wisdom and brings God’s peace to people.
As we’ve seen in the first half of chapter 2, this can be “extremely difficult… [and] therefore will require great watchfulness, and pains, and prayer… [But] If we bless God as our Father, it should teach us to speak well of, and kindly to, all who bear his image. ” ~Mathew Henry

vs. 13 True vs. False Wisdom

The overall message of the book of James is that who you are and what you believe is ultimately going to be expressed in your actions, and so it is important to look at what people do in order to discern whether or not they are Christians.
- Even nature teaches us that lesson: Olive trees will produce olives; fig trees will produce figs. So if you see a tree that is growing figs, you are not looking at an olive tree, you’re looking at a fig tree. Jesus said, “Stay away from the false prophets, which come to y'all in sheep's clothing, but inside they are [sheep-]snatching wolves. You will recognize them by their fruit. They don't gather grapes off brambles, or figs off sand-burs, do they? Likewise, every good tree makes nice fruit, but the rotten tree makes bad fruit. It's not possible for a good tree to make bad fruit or for a rotten tree to make nice fruit. Every tree not making nice fruit gets cut down and thrown into a fire. So then, you will recognize them by their fruit. Not everyone who is saying to me, ‘Lord, Lord,’ will enter into the kingdom of heaven, but rather the one who is doing the will of my Father in the heavens.” (Matt. 7:15-21, NAW)
- So James, in this subtopic of wisdom in chapter 3, once again points us to behavior/lifestyle/conduct to see the fruit of wisdom. “let those of you who think you are wise demonstrate that by a lifestyle of wise deeds!”
- He already said something similar in James 2:18b “...I will show you my faith from my works." (NAW)
- The writer of Hebrews also said it regarding leaders in the church: “...you should be researching the outcome of their lifestyle … [before] you imitate their faith.” (Heb. 13:7, NAW)
- Likewise the Apostle Paul said in 1 Corinthians 12:31-13:4 “...be zealous about the greater gifts, and I will show you the way par excellence… Love suffers long, Love practices kindness, Love does not envy, It does not boast, It is not puffed up…” (NAW)
- And he told Timothy, “...be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity.” (1 Timothy 4:12, NKJV)
- The importance of the lifestyle of all Christians is particularly emphasized in 1 Peter 1:14-16 “...you yourselves should also start becoming holy in all [your] lifestyle, because it has been written, ‘Y'all shall be holy because I myself am holy.’ … 2:11-12 Loved ones... keep yourselves away from the fleshly desires which are at war against your soul while keeping your lifestyle among the nations good, in order that, in that which they are trash-talking you about as [though you were] evildoers,they might glorify God after observing [for themselves] some of your good works… 3:15-16 y'all must begin to sanctify in your hearts Christ as Lord... maintaining a good conscience, so that in what you are talked-down about, the abusers of your good conduct in Christ might be put down." (NAW)
What does this good conduct – this “meekness of wisdom¹” look like?
- It affects your attitude toward church leadership: James 1:21 “Therefore, after putting away all filthiness and overflow of evil, y'all must receive with meekness the implanted word which is able to save your souls” (NAW)
- It affects how kindly you treat other people: Gal. 5:22-23 “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness...” (NKJV)
- It affects your attitude toward non-Christians: 1 Peter 3:15 “...y'all must begin to sanctify in your hearts Christ as Lord, ready always for a defense toward every one who asks of you a word concerning the hope in you, but with meekness and respect...” (NAW)
- It gives you patience with people who disagree with you: Eph. 4:1-3 “...walk worthily of the calling which you were called, with all humility and gentleness, with patience, putting up with one another in love, hurrying to keep the unity of the Spirit in the bond of peace…” (NAW)
- It gives you the ability to refrain from saying mean things: Titus 3:2 “...speak evil of no one... be peaceable, gentle, showing all humility to all men.” (NKJV)
- And it gives you compassion and grace: Col. 3:12-13 “Start clothing yourselves therefore like God-chosen, holy and beloved ones with heartfelt compassion, kindness, humility, meekness, [and] patience, upholding each other and being gracious to one another. If someone happens to have an issue with someone, then, just as Christ was gracious to y'all, even so should y'all be.” (NAW)
By introducing true and godly wisdom, James is showing by contrast that the arrogant, worldly wisdom problematic among his audience is not consistent with Christianity.
- “[T]he first lesson in the school of spiritual wisdom is for a man to know that he is a fool… who is endued with the knowledge of himself; of the impurity of his nature, and the plague of his heart; and of his impotency and inability to do any thing that is spiritu-ally good of himself; and of the imperfection and insufficiency of his righteousness to justify him before God; and of his lost state and condition by nature, how deserving of the wrath of God, and obnoxious to the curses of the law; and how miserable he must be without the grace of God and righteousness of Christ” ~John Gill
- Remember that James opened his epistle with an encouragement to “ask God” for wisdom. He has already told us where wisdom comes from, and it’s not from us, it’s from God, and it is a gift God will gladly give to those who trust Him for it.
- In verses 14-16, James explains what is wrong with the false wisdom of the Gnostics and how to correct it:

vs. 14-16 Corrupt “Wisdom”

They are holding in their heart bitter jealousy/envy and selfish ambition
- “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.” ~Alford(?)
- The phrase “bitter envy” doesn’t occur anywhere else in the Bible, but “bitterness” and “envy²” are both condemned separately in passages like:
  - Rom. 13:13 “Let us walk properly, as in the day... not in lewdness and lust, not in strife and envy.” (NKJV)
  - 1 Cor. 13:4 “...Love does not envy, It does not boast, It is not puffed up…” (NAW)
  - Hebrews 12:15 also warns about how “a root of bitterness [can] cause trouble as it grows up – and on account of this many might be defiled” (NAW)
  - Col. 3:19 “Husbands, love your wives and do not be bitter toward them.” (NKJV)
  - Eph. 4:31 “Let all bitterness and wrath and anger and yelling and slander be put away from y'all together with all malice” (NAW)
  - Are you harbouring any bitterness or jealousy against someone? “Stop being arrogant and perpetuating lies.” (I believe that’s the best way to translate the aorist imperative form there: “stop boasting and lying!”) Humble yourself and forgive them, and the chaos in your life will clear up.
  - The other big problem James puts his finger on in these verses is...
- epithumia – self-seeking/ambition/strife. This also is condemned throughout scripture:
  - Romans 2:6-9 God "will render to each one according to his deeds: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; but to those who are self-seeking and do not obey the truth, but obey unrighteousness-- indignation and wrath, tribulation and anguish, on every soul of man who does evil…” (NKJV)
  - Philippians 2:3 “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself.” (NKJV)
  - 19^th century Classical Greek expert Marvin Vincent commented that this word was “applied³ to those who serve in official positions for their own selfish interest, and who, to that end, promote party spirit and faction… factious.”
  - Both “envy” and “selfish-ambition” are on the list of the “works of the flesh” opposed to the Spirit in Galatians 5⁴; in the case of the former, you are hating someone else and wanting to put them down; in the case of the latter, you don’t care about other people and so you simply try to get ahead of them. Both apathy and hatred harm others, and they also harm you.
v.16 tells us that where these two things are present, “there is confusion/disorder/instability and every evil thing.”
- If you are experiencing confusion and disorder in your life, chances are, your own selfishness (and probably the selfishness of others too) is at the root of it.
- “But [God] is not the God of instability, but rather of peace, and He wants it to be that way with all the churches of the saints.” (1 Corinthians 14:33, NAW)
- If God is working in your life, He will be exposing that selfish envy and ambition to help you repent of it so you can be at peace like He is!
To further underscore how bad a problem the wisdom of this world with its envy and ambition are, James hammers away at it some more in v.15, calling it “Earthly, natural, and demonic.”
- These three words “answer to the three spiritual foes of man, the world, the flesh, and the devil.” ~A.R. Fausset
- The Greek word for “earthly” (epigaios) is always used in the Greek Bible in contrast to the word for “heavenly.” It is what we might today call “naturalism” – the small-minded belief that what is on this earth is all there is; refusing to consider anything spiritual.
  - Envy, ambition, boasting, and the loss of absolute truth are the sad consequences of cutting heaven out of your worldview. If there is no God, then you yourself are the highest order of being, so you can define truth any way you want, and what you want is the most important thing in life, and you can do anything you want, since there will be no accountability from God over what you do in this life. That’s earthly wisdom, and it’s running rampant in our country today, just as it was in the first century (John 3:12).
  - Philippians 3:17-19 “Brethren, join in following my example... For many... are the enemies of the cross of Christ: whose end is destruction, whose god is their belly, and whose glory is in their shame-- who set their mind on earthly things.” (NKJV)
- Whereas “earthly” is always the opposite of “heavenly” in the Bible, the second label, pseuxikei, is always the opposite of “spiritual.”
  - It literally means “soulish,” and also translated “natural/animal/sensual/humanistic,” thus the periphrastic translation of the ESV and NIV of “un-spiritual.”
  - Jude 19 also defines “soulish men” as “not having the Spirit⁵.” (cf. 1 Cor. 15:42ff)
  - 1 Cor. 2:12-16 “Now, as for us, we received – not the spirit of the world, but rather – the Spirit, the one which [came] out of God, in order that we might know the things freely given to us by God. These are also what we are uttering, not in learned words of human wisdom, but rather in learned spiritual things from the Spirit, interpreting spiritual things. Now, a natural man does not receive the things of the Spirit of God, for they are stupidity to him. He is not even able to know because it has to be figured out spiritually... for who knows the mind of the Lord? ... Yet we, we have the mind of Christ!” (NAW)
- Thirdly, if the opposite of “earthly” is “heavenly,” and the opposite of “soulish” is “spiritual,” then the opposite of “demonic/diabolical/daimoniwdes” is “Godly” – speaking of spirits in opposition to each other in personal terms. In other words, the Bible tells us that whoever is not a follower of Jesus is under the control of the Devil.
  - 1 Cor. 10:20 “...what the nations are sacrificing is to demons; they are not sacrificing to God...” (NAW)
  - 1 Tim. 4:1 “Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons” (NKJV, cf. Rev. 9:20)
  - 1 John 5:18-20 “We know that everyone who has been born out of God is not sinning, but rather, he who was born out of God guards himself, and the evil one doesn't get hold of him. We know that we are out of God, and the whole world is lying with the evil one. And we know that the Son of God is arriving and He has given to us insight so that we may recognize the True One, and we are in the True One-- in His Son Jesus Christ. This is the True God and eternal life.” (NAW)
That earthly, natural, demonic wisdom which is full of arrogance, envy, and selfishness is causing all kinds of evil. According to v.14, it must be halted, by humbling yourself and stopping the lies through “receiving [God’s] word implanted” (to use the words of James 1:21). In the last two verses of chapter 3, James contrasts the wisdom of the world with...

vs. 17-18 Wisdom From Above

In v.17, there is a list of 7 characteristics of “the wisdom that comes down from above” – that is, God’s wisdom, for “Every good gift and every perfect endowment is from above, coming down⁶ from the Father of Lights...” (James 1:17, NAW) I want to spend the rest of the time I have meditating on these descriptions of God’s wisdom given freely to us:

hagne=pure/chaste/holy

This is a synonym to the words for “pure,” “undefiled,” and “unstained” in James 1:27⁷
“The wisdom... from below... has envy and contention; the [wisdom from above] is ‘pure,’ being free from envy… hypocrisy and ambition.” ~John Owen in Calvin’s Commentary
Other New Testament passages give further context as to what this pure holiness looks like:
- It includes marital fidelity: 2 Corinthians 11:2 “For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” (KJV, cf. 1 Pet. 3:2)
- It includes choosing good over evil: Philippians 4:8 “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” (KJV)
- Conversely it means not sinning: 1 John 3:3-4 “And everyone who has this hope in Him is purifying himself just as He is pure... [not] committing sin…” (NAW)
- And it also means maintaining godly leaders in church eldership: 1 Timothy 5:22 “Do not lay hands on anyone hastily, nor share in other people's sins; keep yourself pure.” (NKJV)
This purity, of course, is a character trait of God, characterizing everything He does (Prov. 21: 8 “...God... his works are pure and right.” ~Brenton) and everything He says (Psalm 12:6 “The oracles of the Lord are pure oracles; as silver tried in the fire, proved in a furnace of earth, purified seven times.” ~Brenton)
And it is a character trait which God shares with His people: Matt. 5:8 “Blessed are the pure [καθαροὶ] in heart, For they shall see God.” (NAW)
Would you describe your thoughts as “pure”? If not, ask God for wisdom and humbly receive it from His word!
James says that this is the first thing that characterizes the wisdom from above; everything else is secondary to it. A.R. Fausset⁸ explains in his commentary, “Purity or sanctity is put first because it has respect... to God... 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.”

2. εἰρηνική/peaceable – which is the opposite of the “contention” and “instability” caused by “jealousy and selfish ambition” and tongue-lashings.

Isaiah 32:17 “...the work of the Righteous One will be peace, and the service of the Righteous One quietness and confidence forever.” (NAW)
Hebrews 12:11-14 “...every training-event for the duration doesn't seem to be a joy (but rather a grief!), yet afterward, it pays back to the ones who have been exercised by it the peaceful⁹ fruit of righteousness… Keep chasing down peace with all men, along with the holiness without which nobody will see [a good relationship with] the Lord” (NAW)
Romans 12:18 “If it is possible, as much as depends on you, live peaceably with all men… 14:19 “Therefore let us pursue the things which make for peace and the things by which one may edify another.” (NKJV)
This is related to v.18, which paints a picture of “peace-makers peacefully planting righteousness” in the course of their daily lifestyle. Jesus said, “Blessed are the peace-makers, for it is they who will be called the sons of God.” (Matthew 5:9, NAW)
“[T]hose 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… they moderate their zeal with the condiment of peace, while hypocrites throw all things into confusion by a blind and furious violence.” ~J. Calvin
Are you at peace? If not, humble yourself and receive God’s wisdom from above, the “Gospel of peace” (Rom. 10:15; Eph. 6:15).

3. ἐπιεικής/gentle/considerate/forbearing

This is one of God’s character traits: Psalm 86:5 “For thou, O Lord, art kind, and gentle; and plenteous in mercy to all that call upon thee.” (Brenton)
and it is a character trait required of church elders: 1 Timothy 3:2-3 “Therefore an overseer must be… not violent but gentle, not quarrelsome...” (ESV)
But God commands all believers to have it: Philippians 4:5 “Let your graciousness be known to all people; the Lord is near.” (NAW)
Are you able to “mak[e] allowances for others [and be] lenient towards neighbors, as to the duties they owe us”? (A.R. Fausset) If not, then repent of your arrogance and ask God for His gentle wisdom!

4. εὐπειθής/submissive/reasonable/yielding/compliant/approachable

This is the opposite of stubbornness.
The virtue of being “easy to get along with” comes from a heart of humility which is not so proud that it thinks it is always right and everyone else always wrong, but is always aware that your heart or eyes could have misled you and could be wrong.
A heart of humility also does not insist on its rights, but is willing to cheerfully lay down its preferences in order to bring cheer and comfort to others.
Do you see this in your life? If so, praise God for imparting His wisdom to you!

5. μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν/full of mercy and good fruits

Once again, mercy and goodness start with God: Psalm 145:8 The Lord is compassionate, and merciful [ἐλεήμων]; long suffering, and abundant in mercy [πολυελεος].” (Brenton, cf. 86:15)
James has already spoken of the “triumph” of God’s “mercy over judgment” (and judgmentalism) in our lives in chapter 2.
And Jesus Himself commanded in Luke 6:36 "Therefore be merciful, just as your Father also is merciful. (NKJV) – although there He used a synonym (οἰκτίρμων) for the word James uses.
These actions of mercy¹⁰ are the “good fruits” of which James writes, including practical things like:
- “visiting the orphans and widows in their distress” (from chapter 1),
- giving the food and clothes to the hungry and ill-clad (from chapter 2),
- making peace in volatile relationships (chapters 3 & 4),
- and paying laborers a fair wage promptly (chapter 5).
Is your life full of those kinds of good fruits? If so, remember that, “...the fruits of righteousness... are by Jesus Christ, to the glory and praise of God.” (Phil. 1:11, NKJV)
This also relates to v.18, which anticipates a “harvest” of righteousness within the community of “peacemakers” who are “planting” “seeds... of righteousness” every day. This is the work of wisdom!

6. ἀδιάκριτος/unwavering?/without partiality/not overly critical

“James here... 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.” ~J. Calvin
John Owen added that it means not “litig[ious]… Uncensorious... not given to rashness in judging of others.”
Some scholars interpret it more along the lines of “unwavering/not waffling¹¹ [due to doubts],” and it is that, too.
“Those who are curious to spy out the faults of others, and arrogant in passing censures upon them, may expect that God will be as extreme in marking what they say and do amiss... (James 2:13) Let us learn to be severe in judging ourselves, but charitable in our judgments of other people.” ~Matthew Henry
Is your judgment out-of-whack, leaving you either too indecisive, on the one hand, or hyper-critical on the other hand? Take your eyes off you, and look at Christ to learn the balance between grace and perfection.

7. ἀνυπόκριτος - “undissembling, not saying one thing and meaning another.” ~J. Owen

“That ‘wisdom which is from above’ is ‘without hypocrisy.’ It has no disguises nor deceits. It cannot fall in with those managements which the world counts wise, which are crafty and guileful; but it is sincere and open, steady and uniform, and consistent with itself.” ~M. Henry
Romans 12:9 “Let love be without hypocrisy. Abhor what is evil. Cling to what is good.” (NKJV, cf. 2 Cor. 6:4-7, 1 Pet. 1:22)
1 Timothy 1:5 “Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith” (NKJV, cf. 2 Tim. 1:5)
Is your love and faith genuine – you’re not faking it?
- If so, praise God for His wisdom which has granted faith and love to you.
- If not, will you repent of “lying against the truth” and ask in faith for Him to give you His heavenly wisdom with His genuine love? We have this guarantee from James 1:5 “He will give it to [you] generously and without fault-finding!”

James 3:8-18 – Comparison Of Textual Traditions & Versions^A

Byzantine^B	NAW	KJV^C	Vulgate	Peshitta^D
8 τὴν δὲ γλῶσσαν οὐδεὶς δύναται ἀνθρώπων δαμάσαι· ἀκατάσχετον^E κακόν, μεστὴ^F ἰοῦ θανατηφόρου^G.	8 but the tongue – no one among men is able to tame; it is an unrestrained evil, loaded with poison that brings death.	8 But the tongue can no X X man tame; it is an unruly evil, full of deadly poison.	8 linguam autem nullus hominum domare potest inquietum malum plena veneno mortifero	8 But the tongue hath no one X X been able to tame: it is an evil thing, not coercible, and full of deadly poison.
9 ἐν αὐτῃ῀ εὐλογοῦμεν τὸν Θεὸ^H καὶ πατέρα, καὶ ἐν αὐτῃ῀ καταρώμεθα^I τοὺς ἀνθρώπους τοὺς καθ᾿ ὁμοίωσιν^J Θεοῦ γεγονότας·	9 With it, we bless our Lord and Father, and with it we curse men who are according to the likeness of God.	9 Therewith bless we God, even the Father; and therewith curse we men, which are [made^K] after the similitude of God.	9 in ipsa benedicimus Dominum^L et Patrem et in ipsa maledicimus homines qui ad similitudinem Dei facti sunt	9 For with it, we bless the Lord^M and Father; and with it we curse men, who were [made] in the image of God:
10 ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα. οὐ χρή^N, ἀδελφοί μου, ταῦτα οὕτω γίνεσθαι.	10 Out of the same mouth, blessing and cursing proceed. My brothers, these things ought not to keep happening that way.	10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.	10 ex ipso ore procedit benedictio et maledictio non oportet fratres mei haec ita fieri	10 and from the same mouth, proceed curses and blessings. My brethren, these things ought not to be so.
11̈ μήτι^O ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς^P βρύει^Q τὸ γλυκὺ καὶ τὸ πικρόν^R;	11 No spring gushes out of the same opening [water] that is sweet and that is bitter, does it?	11 Doth a fountain send forth at the same ~~place~~ sweet water and bitter?	11 numquid fons de eodem foramine emanat dulcem et amaram [aquam]	11 Can there flow from the same X X fountain, sweet [waters] and bitter?
12̈ μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα^S; οὕτως^T οὐδεμία πηγὴ ἁλυκὸν^U καὶ γλυκὺ ποιῆσαι ὕδωρ.	12 My brothers, a fig tree isn’t able to produce olives, or a grape-vine figs, can it? Likewise nothing produces water that is salt and sweet.	12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.	12 numquid potest fratres mei ficus olivas facere aut vitis ficus sic neque salsa dulcem [potest] facere aquam	12 Or can the fig-tree, my brethren, bear olives? or the vine, figs? So also ~~salt~~ water[s] cannot [be] made X sweet.
13̈ Τίς σοφὸς καὶ ἐπιστήμων^V ἐν ὑμῖν; δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πρᾳότητι σοφίας.	13 Who is wise and insightful among y’all? Let him start showing from his good lifestyle his works in wisdom’s meekness.	13 Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.	13 quis sapiens et disciplinatus inter vos ostendat ex bona conversatione operationem suam in mansuetudine sapientiae	13 Who is wise and instructed among you? Let him show his works [in ~~praiseworthy~~ actions], with modest wisdom.
14̈ εἰ^W δὲ ζῆλον πικρὸν ἔχετε καὶ ἐρίθειαν^X ἐν τῃ῀ καρδίᾳ ὑμῶν, μὴ κατακαυχᾶσθε^Y καὶ^Z ψεύδεσθε κατὰ τῆς ἀληθείας.	14 But since y’all are retaining bitter jealousy and selfish ambition in your heart, stop boasting and lying against the truth.	14 But if ye have bitter envying and strife in your heart[s], glory not, and lie [not] against the truth.	14 quod si zelum amarum habetis et contentiones in cordibus vestris nolite gloriari et mendaces esse adversus veritatem	14 But if bitter envy ~~be in~~ you, or contention in your heart[s], exalt not yourselves against the truth, and lie [not].
15̈ οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν^AA κατερχομένη^AB, ἀλλ᾿ ἐπίγειος^AC, ψυχική^AD, δαιμονιώδης^AE.	15 Such “wisdom” is not what comes down from above, but rather is what is earthly, naturalistic, [and] demonic,	15 This wisdom descendeth not from above, but is earthly, sensual, de~~vil~~ish.	15 non est ista sapientia desursum descendens sed terrena animalis ~~diabolica~~	15 For this wisdom cometh not down from above; but is earthly, and from the devices of the soul, and from demons^AF.
16̈ ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία^AG καὶ πᾶν φαῦλον^AH πρᾶγμα.	16 for, where jealousy and selfish-ambition are, there will be instability and every evil matter.	16 For where envying and strife is, there is confusion and every evil work.	16 ubi enim zelus et contentio ibi inconstantia et omne opus pravum	16 For where envy and contention are, there [also^AI] is confusion, and every thing wrong.
17̈ ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρήνική, ἐπιεικής^AJ, εὐπειθής, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος ^AKκαὶ ἀνυπόκριτος^AL.	17 However, the wisdom from above is first pure, then peaceable, gentle, compliant full of mercy and of good fruits, impartial in judgment [and] without hypocrisy,	17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.	17 quae autem desursum est sapientia primum quidem pudica est deinde pacifica modesta suadibilis plena misericordia et fructibus bonis non iudicans sine simulatione	17 But the wisdom which is from above, is pure, and full of peace, and mild, and submissive, and full of compassion and of good fruits, and without partiality, and without ~~respect of persons~~^AM.
18̈ καρπὸς δὲ ^ANτῆς δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς^AO ποιοῦσιν εἰρήνην^AP.	18 and the fruit of righteousness is sown in peace by those who make peace.	18 And the fruit of righteousness is sown in peace of them that make peace.	18 fructus autem iustitiae in pace seminatur facientibus pacem	18 And the fruit[s] of righteousness are sown in stillness, by them who make peace.

1As a phrase it does not occur anywhere else in the Bible.

2It should be noted that this Greek word sometimes means virtuous “zeal,” but the context here indicates a vice.

3Douglass Moo wrote, “The only attested pre-NT occurrence of the word comes in Aristotle,” corroborating Vincent.

4Gal. 5:19-20 “Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies…” (NKJV)

5Jude 1:19 “These guys are the ones who are cliquish, sensual, not having the Spirit.” (NAW)

6Here, James used the synonym katabainon instead of katerxomene. If there is any difference in meaning, it would only be one of perspective: in the former, the perspective is that of God causing his gifts to “go down” to mankind, but in the latter, man is receiving wisdom which “comes down” from the God. Interestingly, every instance of katerxomai in the Bible is describes a person traveling to interact personally with other persons, which raises the question of whether that is a mere coincidence in a data pool of 15 uses, or whether personal visitation is embedded in the meaning of that Greek word, and furthermore, it raises the possibility that James considered the wisdom of God to be a person. The present periphrastic form “is coming down” emphasizes that this wisdom was continuing to come down during James’ life, and therefore could point to the person of the Holy Spirit, although the Acts 2:2 account of the coming of the Holy Spirit at Pentecost described it as simply “happening” (ἐγένετο).

7“Pure [καθαρὰ] and undefiled [ἀμίαντος] religion… to keep yourself unstained [ἄσπιλον] by the world.” (NAW)

8cf. Vincent’s Word Studies Of The New Testament, “‘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.”

9This is the only other GNT instance of this form of the word for “peace,” but it occurs frequently in the LXX to describe someone in politics who is not at war.

10James Moo commented, “Jesus frequently highlighted mercy (eleos) as a key indicator of the godly person (Matt. 5:7, 18:21-35, 23:23, Luke 10:37).”

11based on the assumption that it is the same root word used in James 1:5 (adiakrinos), but the spelling is different here, and the only other use of this word in the Greek Bible is in Proverbs 25:1, where it calls Solomon (and his writings) adiakritos, and I think that “impartial” fits better than “unwavering” there. Curiously, Brenton translated it “miscellaneous,” and even more curiously, the Hebrew word in the Masoretic Hebrew text of Prov. 25:1 is instead asr (“who/which/that”), but the word in the Targums and Syriac of that proverb is ‘amiq- (“deep”).

AWhen a translation adds words not in the Greek text, but does not indicate it has done so by the use of italics or greyed-out text, I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Greek word or departs too far from the grammar form of the original text, I use ~~strikeout~~. And when a version omits a word which is in the original text, I insert an X. I also place an X at the end of a word if the original word is plural but the English translation is singular. I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. NAW is my translation. My original chart includes annotated copies of the NKJV, NASB, NIV, and ESV, but I erase them from the online edition so as not to infringe on their copyrights.

BThis Greek New Testament (GNT) is the 1904 "Patriarchal" edition of the Greek Orthodox Church. The Robinson-Pierpont Byzantine majority text of the GNT and the Textus Receptus are very similar. The Westcott-Hort, Nestle-Aland, and UBS editions are a slightly-different family of GNTs developed in the modern era as a break from the traditional Greek Bible by compiling just a few of the oldest-known manuscripts, but even so, the practical differences in the text between these two editing philosophies are minimal.

C1769 King James Version of the Holy Bible; public domain.

DJames Murdock, A Literal Translation from the Syriac Peshito Version, 1851, Robert Carter & Brothers, New York. Scanned and transcribed by Gary Cernava and published electronically by Janet Magierra at http://www.lightofword.org

EThree out of the four-oldest-known Greek manuscripts, as well as a smattering of others read akatastaton ("unsteady" based on the verb for "stand," and used in James 1:8, where all the English versions translated it “unstable ” and in Isa. 54:11 – perhaps the basis for the Vulgate “unquiet”) but the majority of Greek manuscripts and lectionaries and church fathers read akatasceton (“unrestrained” based on the verb for “have/hold,” not used anywhere else in the NT – perhaps the basis for the Syriac “unhindered”). Such a slight difference in meaning does not essentially change the meaning, however. cf. Hermas, Mandate 2:3 “Slander is evil; it is a restless demon, never at peace.” (Moo)

FThe same word for “filled/laden/loaded/saturated” comes later in v.17 to show the contrast: “full of mercy and good fruits.” This “poison” is only mentioned elsewhere in the GNT in Rom. 3:13 (quoting Psalm 140) and James 5:3, where it refers to rust on precious metals.

GNot elsewhere in the GNT, but in the LXX: Num. 18:22 (in the sense of incurring death by disobeying God); also 4 Macc. 8:18, 26; 15:26 and Job 33:23.

HAll 5 of the oldest-known manuscripts of this verse read kurion (“Lord”), followed by a smattering of other manuscripts and versions, thus the modern critical GNTs read that way, followed by the NASB, NIV, ESV, and other contemporary English versions. The overall majority of Greek manuscripts, lectionaries, church fathers, and ancient versions however, read “God,” so that is the reading of the traditional GNTs and of the KJV & Geneva. There are Latin and Syriac and Coptic versions on both sides of this variation. (Wycliffe’s English version of the Vulgate, which reads “God,” is an illustration of this.) This appellation “God and Father” also appears in Rom 15:6, 1 Pet 1:3, 2 Cor. 1:3; 11:31; Eph. 1:3; 4:6; 1 Thess. 3:11; 1 Pet. 1:3 and John 20:17, but this would be the only place where “Lord and Father” appears.

I The noun form of this verb follows in v.10.

JFausset: “In the passage, Gen. 1:26, ‘image’ and ‘likeness’ are distinct: ‘image,’ according to the Alexandrians, was something in which men were created, being common to all, and continuing to man after the fall, while the ‘likeness’ was something toward which man was created, to strive after and attain it: the former marks man’s physical and intellectual, the latter his moral pre-eminence.”

KThe Greek verb ginomai means “be” not “make.” This isn’t denying creation; it is simply describing human ontology since the creation.

LThe Clementine and Wordsworth-White editions instead read Deo, along with the Byzantine majority.

MThe Harclean version instead reads “God,” along with the Byzantine majority.

N The only other instance of this word in the Greek Bible is Proverbs 25:27, where it is in parallel with καλον (“good”) “It is not good to eat much honey; but it is right to honour venerable sayings.” (Brenton)
Moulton & Milligan provide additional examples from ancient Greek correspondence:
* P Hib I. 64¹⁹(B.C. 264) crὴ δὲ καὶ [γρά]φειν μοι p[ερ]iÅ ὧν ἂν χρείαν ἔchς, “and you must write to me about anything which you require” (Edd.),
* BGU III. 830¹⁸(i/A.D.) χρ]ὴ οὖν ἑτοιμάσ[ε]ιν (l. ἑτοιμάσαι) καὶ προαιρ[εῖν], ἵν᾽ ἔχι (l. ἔχῃ) τοῦ π[ωλ]εῖν, “it is therefore necessary to prepare and bring forward, in order that he may be able to sell,”
* P Flor III. 309⁵(iv/A.D.) οὐ χρὴ σ[ι]ωπῇ παραdίδοσθαι τὰ ὑπ᾽ αὐτῆς εἰρημένα, [not translated in the original, but something like “it is not necessary that what is under its peace be delivered in silence” ~NAW]
* P Oxy I. 120⁵(iv/A.D.) χρὴ γάρ τινα ὁρῶντα αἱαυτὸν (l. ἑαυτὸν) ἐν δυστυχίᾳ κἂν ἀναχωρεῖν, “when a man finds himself in adversity he ought to give way” (Edd.),
* ib. VIII. 1163⁵(v/A.D.) ἐρωτηθὶς παρὰ τῆς αὐτοῦ μεγαλοπρεπίας ὅσα ἔχρην ἀνεδίδαξα au,[τ]ὸn περὶ τῆς ὑμετέρας μεγαλοπρεπίας, “on the inquiry of his magnificence I told him what was fitting about your magnificence” (Ed.).
* Preisigke 421¹⁰( = LAE², p. 367) χρή, τιμιώτατε, τὰς θεὰς (or θέας) κωμάζεσθαι, “it is necessary, O most honourable, that the goddesses (or spectacles) be celebrated in festal procession.”
ATR commented that its meaning “is more like prepei (it is appropriate) than dei (it is necessary).”

OThe Greek grammar anticipates the answer “No” to this question. The same goes for the ensuing question in v.12.

PHalf of the other 8 instances of this word have to do with “holes in rocks” (Exod. 33:22; Jda. 15:11; Obad. 1:3; Heb. 11:38), two more have to do with “eyes” (Eccl. 12:3 – or perhaps windows, Zech. 14:12 - eye sockets), and the other two are Cant. 5:4 (keyhole or bodily orifice) and 4 Mac. 14:16 (hole in a tree).

QHapex Legomenon. Lexicographers are confident about its meaning, including: “swell/gush/pour out/burst/teem/abound.”

RATR: “Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality.”
Vincent: “The readers of the epistle would recall the bitter waters of Marah (Exo. 15:23), and the unwholesome spring at Jericho (2Ki. 2:19-21).”
Moo: “Perhaps James employs the… term [pikros] because it is found in several OT and intertestamental Jewish texts as a description of the wrong kind of speech (Psalm 64:3, Prov. 5:4, Sirach 29:25).”
Fausset: “Grace can make the same mouth that ‘sent forth the bitter’ once, send forth the sweet for the time to come: as the wood (typical of Christ’s cross) changed Marah’s bitter water into sweet.”

S cf. Epictetus, Discourses 2:20.18-19 “How can a vine be moved to act, not like a vine, but like an olive, or again an olive to act, not like an olive, but like a vine? It is impossible, inconceivable” (quoted by Moo)

T All 4 of the oldest-known Greek manuscripts start with the word oute (“neither”), but we only know of 6 manuscripts in all of history which omit the first word in the majority of manuscripts and lectionaries: houtws (“thus”) as well as pege (“spring”), leaving the literal translation “neither salt sweet to make water,” which has no viable subject for the verb. The words “salt” and “sweet” are together, so it is disingenuous to pick one of them as the subject and not both (as the NASB, NIV, and ESV did, and it is curious that the NIV and ESV abandoned their preference for the oldest manuscripts to join the Textus Receptus in inserting “spring/pond”), and “water” doesn’t work as the subject either (“nor water makes salt sweet”??). The majority text makes sense, with a clear subject “no spring makes salt and sweet water” (the “and” between “salt” and “sweet” doesn’t appear in Greek manuscripts until the 900’sAD, however). One of the oldest-known manuscripts has both oute and houtws, but not pege, and that’s the way the old Italian, Vulgate, Peshitta, and Boharic ancient versions read, so I am inclined to go that route, even though miniscule evidence for omitting pege is slim. The meaning is not substantially different, however. Despite the variants, the fact that this is an abbreviated recapitulation of the statement in v.11 leaves no room for an interpretation that is very different.

U The position of the words for “salt and fresh” is emphatic.

VThis word is not found elsewhere in the GNT. Literally “up-standing,” but it seems to be an allusion to Deut. 1, where the LXX uses the word in its Greek translation of the Hebrew phrase אֲנָשִׁ֙ים חֲכָמִ֧ים וּנְבֹנִ֛ים וִידֻעִ֖ים לְשִׁבְטֵיכֶ֑ם (“men wise and understanding and known to your tribes” Dt. 1:13) and אֲנָשִׁ֤ים חֲכָמִים֙ וִֽידֻעִ֔ים וָאֶתֵּ֥ן אֹתָ֛ם רָאשִׁ֖ים עֲלֵיכֶ֑ם ‎(Dt. 1:15 “men wise and knowing and I gave them to be heads over y’all”). cf. Deut. 4:6 “….a wise and understanding people” and Isa. 5:21 “...those who are wise in their eyes and in front of their faces consider themselves intelligent.” (NAW). Clearly a synonym for “wise.” The LXX also uses this word to translate the Aramaic‎ שְׂכִּילִ֣ים in the book of Daniel, where it is translated “skillful, intelligent, gifted, apt, understanding, insight” in the standard English versions.
Vincent: “In classical Greek it is often used like σοφός, in the sense of skilled, versed; and by the philosophers in the higher sense of scientifically versed, in which sense it is opposed by Plato to δοξαστής, a mere conjecturer. In this passage σοφός would seem to be the broader, more general, and perhaps more dignified term of the two, as denoting the habit or quality, while ἐπιστήμων indicates the special development and intelligent application of the quality to particular things.”

W The solution to Moule’s quandary about how to interpret this, since he rightfully ruled out framing it as a question and also rightfully ruled out making it an unknown condition, is to recognize this as a first class conditional (ει + present indicative) where the author believes the protasis to be true (“since you have bitter jealousy”) and to recognize the prohibitive in the present tense as a command to desist from the interdicted behavior (“stop boasting...”).

X This word is most often translated “selfish ambition” among the standard English versions. A.R. Fausset preferred “rivalry.” It is only found in the Greek Bible here and v.16, Rom. 2:8; 2 Cor. 12:20; Gal. 5:20; and Phil. 1:17 & 2:3.
Vincent: “derived from ἔριθος, ‘a hired servant,’ and means, primarily, ‘labor for hire.’ Compare Tobit 2:11 ‘My wife did take women's work to do (ἠριθεύετο).’ Thus it comes to be applied [by Aristotle] to those who serve in official positions for their own selfish interest, and who, to that end, promote party spirit and faction. So Rom. 2:8 ‘them that are contentious’ (ἐξ ἐριθείας), lit., ‘of faction.’ Rev. ‘factious.’ Also, 2 Cor. 12:20...”

Y Fausset commented, “Rom. 2:23, speaks similarly of the same contentious Jewish Christians.”

Z KJV and Peshitta interpret this conjunction as though it were a negative (“don’t boast; don’t lie”) but Robertson interpreted it as a true conjunction, as did the NASB (“don’t boast and so lie”), NIV, ESV, and, notably, the NKJV, in a rare admission of an error in the KJV.

AA John Gill noted, in contrast, a Jewish writer, Zohar, who used the term, “wisdom from below” [חכמה תתאה], in his commentary on Genesis to describe the “wisdom” of pagan Egyptians.

AB The present periphrastic grammar emphasizes the fact that wisdom is easily available right now, continually pouring down from heaven, as it were, like rain. It is not used in the Greek OT, but in the other 15 occurrences in the GNT, it always refers to a person traveling to meet other persons.

AC Only other uses in the Greek Bible: Jn. 3:12; 1 Cor. 15:40; 2 Cor. 5:1; & Phil. 2:10; 3:19. All in contrast to “heavenly.”

AD The only other instances of this word in the Greek Bible are: 1 Cor. 2:14; 15:44, 46; and Jude 1:19.

AE Hapex Legomenon. However, the noun form of this adjective occurs many times in the Greek Bible. It is not derived from the word for “devil” but rather from the word for “demon.”

AF Lamsa translated “sensual and devilish,” but Etheridge and Murdock were more accurate in translating min shada as “from demons.”

AG This word only here and Tob. 4:13; Prov. 26:28; Lk. 21:9; 1 Cor. 14:33; and 2 Cor. 6:5 & 12:20.
Calvin commented, “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.”

AH Set opposite to agathos in 2 Cor. 5:10 (“...whether good or bad”) & Rom. 9:11 (“not having done anything good or bad”), as well as John 5:29. Also set opposite to ἀκάκους (“not bad”) in Prov. 13:6, and opposite σοφὸς (“wise”) in Prov. 29:9.
Vincent: “‘Evil’… 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.”

AI Lamsa’s translation did not insert a conjunction here, but Murdock was accurate in translating the Syriac conjunction af which was inserted here.

AJ Only here and Ps. 85:5 (of God); Phil. 4:5 & Tit. 3:2 (of believers); 1 Tim. 3:3 (of overseers); & 1 Pet. 2:18 (of slave-owners). Cf. the closely-related word in 2 Cor 10:1 9 (of Christ) and Acts. 24:4 (of Felix).

AK None of the 4 oldest-known manuscripts have this “and,” but the overall majority of Greek manuscripts do, therefore it is not in the Critical GNTs but it is in the Greek Orthodox, Majority, and Textus Receptus GNTs. Even if it is not original, it is necessary for good English grammar before the last item on a list, so all the English versions insert it, whether or not they believed it was original, except for the NASB (the only one wooden enough to get away without it). The Vulgate also doesn’t have it, but the Peshitta does.

AL Only other citations in the Greek Bible are: Rom. 12:9 & 2 Cor. 6:6 (describing love), 1 Tim. 1:5 & 2 Tim. 1:5 (describing faith), and 1 Pet. 1:22 (describing brotherly-love). There is also the Apocryphal book of Wisdom 5:18 & 18:15 (describing the righteous).

AM Lamsa’s translation reads, “without hypocrisy,” but Murdock’s is a more literal translation of the Aramaic bapa la nsba.

AN The majority of Greek manuscripts (and therefore the Greek Orthodox, R-P, and Textus Receptus GNTs) print a definite article in front of “righteousness,” but four out of the five oldest-known manuscripts, along with a smattering of relatively more-recent manuscripts don’t (followed by the critical GNTs). It makes no difference in translation, since none of the English versions render it as “the.” If anything, it limits the discussion to “this particular” kind of righteousness that James is writing about, but that can also go without saying and still be understood in-context.
The genitive case could indicate that righteousness is the source from which the fruit came, or it could indicate the fruit itself (epexegetic genitive). Moo favored the latter.

AO Turner, Fausset, ATR, Mayor, Dibelius, and Martin interpreted this Dative as directional (“peace toward those who make peace”), which is not without Biblical support, and that is the sense of the Vulgate, ASV, NIV, NET, NLT, and Spanish NBLH. But Blass & Debrunner, Hanna, and Moo (citing Ropes, Tasker, Mussner, Davids, and Johnson in support) translated it as an instrumental dative (“sown in peace by those who are peacemakers”), which is the sense of the Peshitta, Geneva, KJV, NKJV, NASB, ESV, and French NEG.

AP Moo followed Dibelius in suggesting that this verse is actually a quote of a popular saying from James’ time.