The Test of Humble Wisdom (3:13–18)

Two Kinds of Wisdom

13 Who is wise and understanding among you? Let them show it by their good life, by deeds done in the humility that comes from wisdom. 14 But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. 15 Such “wisdom” does not come down from heaven but is earthly, unspiritual, demonic. 16 For where you have envy and selfish ambition, there you find disorder and every evil practice.

17 But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. 18 Peacemakers who sow in peace reap a harvest of righteousness.

NASB- Wisdom from Above

13 Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.

14 But if you have bitter jealousy and [fn]selfish ambition in your heart, do not be arrogant and so lie against the truth. 15 This wisdom is not that which comes down from above, but is earthly, [fn]natural, demonic. 16 For where jealousy and [fn]selfish ambition exist, [fn]there is disorder and every evil thing. 17 But the wisdom from above is first pure, then peace-loving, gentle, [fn]reasonable, full of mercy and good fruits, [fn]impartial, free of hypocrisy. 18 And the fruit of righteousness is sown in peace [fn]by those who make peace.

1 Corinthians 3: The Church and Its Leaders

1 Brothers and sisters, I could not address you as people who live by the Spirit but as people who are still worldly—mere infants in Christ. 2 I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready. 3 You are still worldly. For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere humans? 4 For when one says, “I follow Paul,” and another, “I follow Apollos,” are you not mere human beings?

5 What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe—as the Lord has assigned to each his task. 6 I planted the seed, Apollos watered it, but God has been making it grow. 7 So neither the one who plants nor the one who waters is anything, but only God, who makes things grow. 8 The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor. 9 For we are co-workers in God’s service; you are God’s field, God’s building.

10 By the grace God has given me, I laid a foundation as a wise builder, and someone else is building on it. But each one should build with care. 11 For no one can lay any foundation other than the one already laid, which is Jesus Christ. 12 If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw, 13 their work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person’s work. 14 If what has been built survives, the builder will receive a reward. 15 If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames.

Wisdom -sophia - wisdom, broad and full of intelligence; used of the knowledge of very diverse matters

spec. the varied knowledge of things human and divine, acquired by acuteness and experience, and summed up in maxims and proverbs

the knowledge and practice of the requisites for godly and upright living

Historical and Theological Themes

John McArthur: James, with its devotion to direct, pungent statements on wise living, is reminiscent of the book of Proverbs. It has a practical emphasis, stressing not theoretical knowledge, but godly behavior. James wrote with a passionate desire for his readers to be uncompromisingly obedient to the Word of God. He used at least 30 references to nature (e.g., “wave of the sea” [1:6]; “reptile” [3:7]; and “heaven gave rain” [5:18]), as befits one who spent a great deal of time outdoors. He complements Paul’s emphasis on justification by faith with his own emphasis on spiritual fruitfulness demonstrating true faith.

Matthew Henry - The design of it is to reprove Christians for their great degeneracy both in faith and manners, and to prevent the spreading of those libertine doctrines which threatened the destruction of all practical godliness. It was also a special intention of the author of this epistle to awaken the Jewish nation to a sense of the greatness and nearness of those judgments which were coming upon them; and to support all true Christians in the way of their duty, under the calamities and persecutions they might meet with. The truths laid down are very momentous, and necessary to be maintained; and the rules for practice, as here stated, are such as ought to be observed in our times as well as in preceding ages.

know, but by the humble, peace-producing character it creates in our lives.

©2018 David Guzik — No distribution beyond personal use without permission

B. The demonstration of a living faith in the presence of wisdom.

1. (James 3:13) Wisdom shows us how to do good works

Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom.

a. Who is wise and understanding among you? At the beginning of James 3, the author addressed those who were teachers or wanted to be teachers among Christians. There he told such teachers how they should talk; here he speaks about how they should live.

i. “James addresses the person who is ‘wise and understanding.’ The word sophos (‘wise’) was the technical term among the Jews for the teacher, the scribe, the rabbi. It appears that the author is still speaking to those who would be teachers (cf. James 3:1); here it is not what they say that he is concerned with, but rather how they live.” (Burdick)

b. Who is wise… Let him show by good conduct: Wisdom is not mere head knowledge. Real wisdom and understanding will show in our lives, by our good conduct.

i. In this sense wisdom and understanding are like faith; they are invisible, inner qualities. If a person considers himself to be wise or understanding, it is fair to expect that this invisible inner quality would show itself in regular life. Here James told us how to judge if a person really is wise and understanding.

c. His works are done in the meekness of wisdom: True wisdom is also evident by its meek manner. Those who do their good works in a way designed to bring attention to themselves show they lack true wisdom.

i. On meekness: “Prautes is gentleness, but not a passive gentleness growing out of weakness or resignation. It is an active attitude of deliberate acceptance.” (Burdick)

2. (James 3:14-16) The character of earthly wisdom.

But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing are there.

a. Bitter envy and self-seeking: These are the opposite of the meekness of wisdom mentioned in James 3:13. These words actually refer to someone who has a critical, contentious, fight-provoking manner.

i. “It is out of keeping with the temper of bitter jealousy and rivalry (i.e. party-spirit, selfish ambition, factiousness). Do not pride yourselves on that, on the intensity and harsh zeal which lead to such unscrupulous partisanship, which are sometimes justified as loyalty to the truth.” (Moffatt)

ii. “Religious people my be extremely provoking, and defeat their own ends by overbearing methods; right views and sound counsels may lose their effect if they are expressed by men who are self-seeking partisans or unscrupulous controversialists.” (Moffatt)

b. Do not boast and lie against the truth: Anyone who shows bitter envy and self-seeking should not deceive anyone — especially themselves — about how wise they are. They show a wisdom that is earthly, sensual, and demonic. Their wisdom is more characteristic of the world, the flesh, and the devil than of God.

i. “This wisdom” that James referred to was not really wisdom at all. “It is the wisdom claimed by the would-be teachers of James 3:14 whose lives contradict their claims. Such ‘wisdom’ evaluates everything by worldly standards and makes personal gain life’s highest goal.” (Burdick)

ii. Earthly, sensual, demonic: Adam Clarke defined each term:

• Earthly: “Having this life only in view.”

• Sensual: “Animal-having for its object the gratification of the passions and animal propensities.”

• Demonic: “Demoniacal-inspired by demons, and maintained in the soul by their indwelling influence.”

c. Confusion and every evil thing: This is the fruit of human, earthly wisdom. The wisdom of the world, the flesh, and the devil may be able to accomplish things, but always with the ultimate fruit of confusion and every evil thing.

3. (James 3:17-18) The character of heavenly wisdom.

But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace.

a. But the wisdom that is from above: God’s wisdom also has fruit. James here defined exactly what he meant by the meekness of wisdom in James 3:13.

b. First pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy: The character of this wisdom is wonderful. It is full of love and a giving heart, consistent with the holiness of God.

i. This wisdom is first pure: “The reference is not to sexual purity but to the absence of any sinful attitude or motive.” (Burdick)

ii. This wisdom is then peaceable: “This is one of the great words of character description in the NT. In the LXX it is used mostly of God’s disposition as a King. He is gentle and kind, although in reality he has every reason to be stern and punitive toward men in their sin.” (Burdick)

iii. This wisdom is gentle: “The man who is epieikes is the man who knows when it is actually wrong to apply the strict letter of the law. He knows how to forgive when strict justice gives him a perfect right to condemn… It is impossible to find an English word to translate this quality. Matthew Arnold called it ‘sweet reasonableness’ and it is the ability to extend to others the kindly consideration we would wish to receive ourselves.” (Barclay)

iv. This wisdom is willing to yield: “Not stubborn nor obstinate; of a yielding disposition in all indifferent things; obsequious, docile.” (Clarke) “Conciliatory (only here in N.T.) is the opposite of stiff and unbending.” (Moffatt) “Eupeithes can mean easy to persuade, not in the sense of being pliable and weak, but in the sense of not being stubborn and of being willing to listen to reason and to appeal… true wisdom is not rigid but is willing to listen and skilled in knowing when wisely to yield.” (Barclay)

v. This wisdom is full of mercy: It does not judge others strictly on the basis of the law, but will extend a generous hand full of mercy. This wisdom knows that the same measure of mercy we grant to others is the same measure God will use with us (Matthew 7:2).

vi. This wisdom is full of… good fruits: This wisdom can be seen by the fruit it produces. It isn’t just the inner power to think and talk about things the right way; it is full of… good fruits.

vii. This wisdom is without partiality: “Without partiality; or, without judging, i.e. either a curious inquiring into the faults of others, to find matter for censures.” (Poole)

viii. This wisdom is without hypocrisy: “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)

ix. “These last two words [without partiality and without hypocrisy] rule out the habit of using speech to half reveal and half conceal the mind of the speaker, who has something (as we say) at the back of his mind all the time.” (Moffatt)

c. Now the fruit of righteousness is sown in peace: This fruit is like a seed that will bear fruit as it is sown by those who make peace.

i. “The fruit of righteousness; either the fruit we bring forth, which is righteousness itself, Luke 3:8, 9; Romans 6:22; Philippians 1:11; or the fruit we reap, which is the reward of righteousness, viz. eternal life.” (Poole)

ii. “Far from being theoretical and speculative, James’s concept of wisdom is thoroughly practical. It is the understanding and attitude that result in true piety and godliness.” (Burdick)

Matthew Henry: James 3: 3-18

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 the apostle in these verses shows the difference between men's pretending to be wise and their being really so, and between the wisdom which is from beneath (from earth or hell) and that which is from above.

• I. We have some account of true wisdom, with the distinguishing marks and fruits of it: Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom, v. 13. A truly wise man is a very knowing man: he will not set up for the reputation of being wise without laying in a good stock of knowledge; and he will not value himself merely upon knowing things, if he has not wisdom to make a right application and use of that knowledge. These two things must be put together to make up the account of true wisdom: who is wise, and endued with knowledge? Now where this is the happy case of any there will be these following things:-

  • 1. A good conversation. If we are wiser than others, this should be evidenced by the goodness of our conversation, not by the roughness or vanity of it. Words that inform, and heal, and do good, are the marks of wisdom; not those that look great, and do mischief, and are the occasions of evil, either in ourselves or others.

  • 2. True wisdom may be known by its works. The conversation here does not refer only to words, but to the whole of men's practice; therefore it is said, Let him show out of a good conversation his works. True wisdom does not lie in good notions or speculations so much as in good and useful actions. Not he who thinks well, or he who talks well, is in the sense of the scripture allowed to be wise, if he do not live and act well.

  • 3. True wisdom may be known by the meekness of the spirit and temper: Let him show with meekness, etc. It is a great instance of wisdom prudently to bridle our own anger, and patiently to bear the anger of others. And as wisdom will evidence itself in meekness, so meekness will be a great friend to wisdom; for nothing hinders the regular apprehension, the solid judgment, and impartiality of thought, necessary to our acting wisely, so much as passion. When we are mild and calm, we are best able to hear reason, and best able to speak it. Wisdom produces meekness, and meekness increases wisdom.

• II. We have the glorying of those taken away who are of a contrary character to that now mentioned, and their wisdom exposed in all its boasts and productions: "If you have bitter envying and strife in your hearts, glory not, etc., v. 14-16. Pretend what you will, and think yourselves ever so wise, yet you have abundance of reason to cease your glorying, if you run down love and peace, and give way to bitter envying and strife. Your zeal for truth or orthodoxy, and your boasts of knowing more than others, if you employ these only to make others hateful, and to show your own spite and heart-burnings against them, are a shame to your profession of Christianity, and a downright contradiction to it. Lie not thus against the truth." Observe,

  • 1. Envying and strife are opposed to the meekness of wisdom. The heart is the seat of both; but envy and wisdom cannot dwell together in the same heart. Holy zeal and bitter envying are as different as the flames of seraphim and the fire of hell.

  • 2. The order of things here laid down. Envying is first and excites strife; strife endeavours to excuse itself by vain-glorying and lying; and then (v. 16) hereupon ensue confusion and every evil work. Those who live in malice, envy, and contention, live in confusion, and are liable to be provoked and hurried to any evil work. Such disorders raise many temptations, strengthen temptations, and involve men in a great deal of guilt. One sin begets another, and it cannot be imagined how much mischief is produced: there is every evil work. And is such wisdom as produces these effects to be gloried in? This cannot be without giving the lie to Christianity, and pretending that this wisdom is what it is not. For observe,

  • 3. Whence such wisdom cometh: It descendeth not from above, but ariseth from beneath; and, to speak plainly, it is earthly, sensual, devilish, v. 15. It springs from earthly principles, acts upon earthly motives, and is intent upon serving earthly purposes. It is sensual indulging the flesh, and making provision to fulfil the lusts and desires of it. Or, according to the original word, psychikeµ, it is animal of human-the mere working of natural reason, without any supernatural light. And it is devilish, such wisdom being the wisdom of devils (to create uneasiness and to do hurt), and being inspired by devils, whose condemnation is pride (1 Tim. 3:6), and who are noted in other places of scripture for their wrath, and their accusing the brethren. And therefore those who are lifted up with such wisdom as this must fall into the condemnation of the devil.

• III. We have the lovely picture of that wisdom which is from above more fully drawn, and set in opposition to this which is from beneath: But the wisdom that is from above is first pure, then peaceable, etc., v. 17, 18. Observe here, True wisdom is God's gift. It is not gained by conversing with men, nor by the knowledge of the world (as some think and speak), but it comes from above. It consists of these several things:-

  • 1. It is pure, without mixture of maxims or aims that would debase it: and it is free from iniquity and defilements, not allowing of any known sin, but studious of holiness both in heart and life.

  • 2. The wisdom that is from above is peaceable. Peace follows purity, and depends upon it. Those who are truly wise do what they can to preserve peace, that it may not be broken; and to make peace, that where it is lost it may be restored. In kingdoms, in families, in churches, in all societies, and in all interviews and transactions, heavenly wisdom makes men peaceable.

  • 3. It is gentle, not standing upon extreme right in matters of property; not saying nor doing any thing rigorous in points of censure; not being furious about opinions, urging our own beyond their weight nor theirs who oppose us beyond their intention; not being rude and overbearing in conversation, nor harsh and cruel in temper. Gentleness may thus be opposed to all these.

  • 4. Heavenly wisdom is easy to be entreated, eupeitheµs; it is very persuadable, either to what is good or from what is evil. There is an easiness that is weak and faulty; but it is not a blamable easiness to yield ourselves to the persuasions of God's word, and to all just and reasonable counsels or requests of our fellow-creatures; no, nor to give up a dispute, where there appears a good reason for it and where a good end may be answered by it.

  • 5. Heavenly wisdom is full of mercy and good fruits, inwardly disposed to every thing that is kind and good, both to relieve those who want and to forgive those who offend, and actually to do this whenever proper occasions offer.

  • 6. Heavenly wisdom is without partiality. The original word, adiakritos, signifies to be without suspicion, or free from judging, making no undue surmises nor differences in our conduct towards one person more than another. The margin reads it, without wrangling, not acting the part of sectaries, and disputing merely for the sake of a party; nor censuring others purely on account of their differing from us. The wisest men are least apt to be censurers.

  • 7. That wisdom which is from above is without hypocrisy. It has no disguises nor deceits. It cannot fall in with those managements which the world counts wise, which are crafty and guileful; but it is sincere and open, steady and uniform, and consistent with itself. O that you and I may always be guided by such wisdom as this! that with Paul we may be able to say, Not with fleshly wisdom, but in simplicity and godly sincerity, by the grace of God, we have our conversation. And then, lastly, true wisdom will go on to sow the fruits of righteousness in peace, and thus, if it may be, to make peace in the world, v. 18. And that which is sown in peace will produce a harvest of joys. Let others reap the fruits of contentions, and all the advantages they can propose to themselves by them; but let us go on peaceably to sow the seeds of righteousness, and we may depend upon it our labour will not be lost. For light is sown for the righteous, and gladness for the upright in heart; and the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.

CHAT GPT

Epistle of James 3:13–18 contrasts true (godly) wisdom with false (worldly) wisdom and shows how each reveals itself in a person’s character and relationships. Here are the main points of the passage:

1. True Wisdom Is Shown by Humble Conduct (v.13)

James begins by asking who is truly wise and understanding. The proof of wisdom is not what someone claims, but how they live.

• True wisdom is demonstrated through good conduct

• It is marked by meekness (humility)

• Wisdom is seen in actions, not just words

2. False Wisdom Comes from Selfish Ambition (vv.14–16)

James warns that jealousy and selfish ambition reveal a very different kind of “wisdom.”

Characteristics of false wisdom:

• Bitter jealousy

• Selfish ambition

• Boasting and dishonesty

James says this kind of wisdom is:

• Earthly

• Unspiritual

• Demonic

The result of this mindset is:

• Disorder

• Every kind of evil practice

3. True Wisdom Comes from God (v.17)

James then describes what wisdom from above looks like in character.

It is:

1. Pure – morally clean and sincere

2. Peaceable – promotes harmony rather than conflict

3. Gentle – considerate and gracious

4. Open to reason (or submissive) – willing to listen and yield

5. Full of mercy – compassionate toward others

6. Full of good fruits – produces righteous actions

7. Impartial – fair and without favoritism

8. Sincere – genuine and without hypocrisy

This is essentially a portrait of Christlike character.

4. Righteousness Grows in an Atmosphere of Peace (v.18)

James concludes with an agricultural metaphor:

• Peacemakers sow seeds

• Peace is the soil

• Righteousness is the harvest

In other words, godly wisdom produces peace, and peace produces righteousness.

✅ Simple summary of the passage:

• True wisdom shows itself in humility and good behavior

• False wisdom is driven by envy and selfish ambition

• Wisdom from God is pure, peaceful, gentle, merciful, and sincere

• Peacemakers cultivate righteousness

If you want, I can also show you three key teaching themes pastors often draw from this passage or how this section fits into James’ larger argument about the tongue in chapter 3. It’s a very rich passage for teaching.

Here is how Epistle of James 3:13–18 connects to the earlier part of the chapter and how it can be applied in teaching or preaching.

1. Connection to the First Part of James 3 (The Tongue)

Earlier in the chapter (James 3:1–12), James discusses the power and danger of the tongue—how speech can bless God yet curse people made in His image.

The flow of the chapter looks like this:

1. Teachers will be judged more strictly (3:1–2). James warns that those who teach must control their speech.

2. The tongue is powerful and dangerous (3:3–12). Small but capable of great damage—like a spark starting a forest fire.

3. True wisdom is revealed by character (3:13–18). James then asks: Who is truly wise? The answer is not the person who speaks the most or argues the best, but the one whose life shows humility and peace.

Main connection: James moves from the misuse of speech to the deeper heart problem behind it—selfish ambition and jealousy versus godly wisdom.

In other words:

• Corrupt speech comes from corrupt wisdom.

• Peaceful speech comes from godly wisdom.

2. The Two Kinds of Wisdom (Central Theme)

James contrasts two sources of wisdom:

The passage shows that wisdom is not primarily intellectual—it is moral and relational.

3. Practical Applications

A. Wisdom Shows Up in Behavior

James says wisdom is seen in “good conduct” and humility.

Application:

• Spiritual maturity is measured more by character than knowledge.

• Someone can know the Bible well yet still lack godly wisdom.

B. Check the Motives of the Heart

Jealousy and selfish ambition destroy communities.

Application:

• These attitudes often appear in:

  • Church leadership conflicts

  • Ministry competition

  • Personal relationships

James exposes them as the opposite of godly wisdom.

C. Godly Wisdom Produces Peace

A major sign of wisdom from God is peace-making.

Application:

• Wise believers calm conflict rather than escalate it.

• They pursue reconciliation.

This reflects the teaching of Gospel of Matthew 5:9: “Blessed are the peacemakers.”

D. Righteousness Grows in Peaceful Relationships

James uses a farming metaphor: righteousness is sown and harvested in peace.

Application:

• Churches and families flourish spiritually when they cultivate peaceful relationships.

• Conflict driven by ego destroys spiritual growth.