JAMES 3:13-18

 First we must first establish whether these particular verses should be treated as a discrete section of the epistle. That can be done in three alternative ways:

1. At several points in the epistle, questions containing the phrase “among you” seem to open new sections. Thus, we have in this case the following similar phrases:

        “Who is wise...among you?” (3:13)

        “What causes wars...among you?” (4:1)

2. These verses constitute a sub-section of a larger chunk of Scripture:

                                Figure 1: The Spiritual Life: Part 1 (James 3:13-5:6)

        A. The Righteous (3:13-4:10)

                1. Peace (3:13-18)

                        2. Humility (4:1-10)

                                B. Judging (4:11-12)

        A'. The Unrighteous (4:13-5:6)

                        2. Arrogance (4:13-17)

                1. Discord (5:1-6)

3. Finally, there is a clear three-part symmetry found within these six verses:

                                                Figure 2: Structure of James 3:13-18

            a. wisdom from above (v. 13)

                        b. wisdom from below (vv. 14-16)

            a'. wisdom from above (vv.17-18)

Helping to define this symmetry are the facts that (a) the word “wisdom” appears once in each of these three sub-sections while (b) “good” is found once each in a and a'.

With that out of the way, we can get to the meat of the passage as explained by several Bible scholars:

James 3:13

“James now turns to the teachers, for in late Judaism they (Rabbis) were identified with the wise...Wisdom is analogous to faith (cf. 2:18) and must be shown by works. The temptation of teachers is to be purely theoretical (cf. Jn. 7:49). James wants the knowledge to issue in good conduct and not to be roughly hurled at simple souls. They must not be always 'putting people right' nor engaging in controversy with 'rivals' in the work of teaching.” (Ward)

James 3:14

Thistleton asks, “In what sense does selfish ambition lead one to be 'false to the truth' (Jas. 3:14)? James may be referring to a false estimate of one's own capabilities. But it is more likely that he is warning his readers that selfish ambition and arrogance lead one to put considerations about their own status even above those which concern the truth. Often lies stem from a concern to defend, or assert the claims of one's own status in the eyes of others.”

Blue defines some of the terms used here: “'Wise' (sophos; cf. sophias in 1:5) describes one with moral insight and skill in the practical issues of life. 'Understanding' (epistemon) refers to intellectual perception and scientific acumen.”

Carson adds, “The opposite of the meekness of wisdom is 'bitter envy and selfish ambition (14).' Cf. Gal. 5:19-23. If these things characterize us, though we may boast of our wisdom, our whole life is a denial of the truth revealed in Jesus (cf. Eph. 4:21).”

James 3:15

Kistemaker points out that the “New International Version correctly puts the word wisdom in quotation marks to indicate that this wisdom is not genuine...Without faith and prayer a person can never obtain true wisdom. His words spoken out of envy and selfish ambition show a make-believe wisdom that originates with man, not with God.”

“This wisdom...is the negation of the true wisdom, and to mark the contrast James uses the strongest word possible, the almost unique 'devilish.' His vehemence, in our view, is proof that he is condemning not mere possibilities or probabilities but actualities, even perhaps in the Church of Jerusalem itself.” (Adamson)

James 3:16

Johnson says that “antisocial behavior reveals the character of a wisdom rooted in envy as 'earthbound, unspiritual, demonic.' In 1:8 James called the double-minded person 'unstable' (akatastatos) and in 3:8 called the tongue a 'restless (akatasta statos) evil.'”

James 3:17

“In James 3:17 the wisdom that comes from above is said to consist of, among other things, 'mercy and good fruits.' The works that are to accompany faith thus find their ultimate origin in God (see also Jas 4:6: 'he gives more grace'). Thus for both James and Paul the demand for Christian works is predicated upon one's experience of grace.” (Eastman)

Hendricksen comments on Matthew's order of beatitudes (merciful, pure in heart, and peace-makers) when he says that “it is possible that peace-making is mentioned next [after purity of heart] according to the rule stated by James, namely, that 'the wisdom which is from above, is first pure, then peaceable' (3:17).”

James 3:18

“James is insistent that religion must show itself in works. In this he is wholly true to his Master's words 'By their fruits ye shall know them' (Mt. vii. 20)...Calvin...points out that those who exercise the wisdom that is from above...'moderate their zeal with the condiment of peace, for those who wish to be physicians to heal vices ought not to be executioners'!” (Tasker)