This type of Song of Solomon -called " Wisdom of Solomon ," which springs from jealousy and ambition, does not have its source in the fear of the Lord. It comes from the spirit (philosophy) of this world (cf. James 2:1-7). It consists of only what is natural, excluding the supernatural influence of God"s Spirit. Furthermore it is demon-like in its deception, hypocrisy, and evil. [source][source][source]
"Wisdom is not measured by degrees but by deeds. It is not a matter of acquiring truth in lectures but of applying truth to life." [1][source]
Context Summary
James 3:13-18 - Seek Wisdom From Above
The true wisdom is not the child of the intellect, but of the heart. It consists not only in what we know, but in what we are. It is in this sense that it is used in the earlier chapters of the book of Proverbs and in Job 28:1-28. Some who profess to be wise are jealous and factious, despising others and confident in their superiority. This spirit and temper are from beneath.
Notice this exquisite string of qualities-like a thread of pearls-that characterize true wisdom: First, pure; then peaceable-this is God's order, never peace at any price. First the holy heart, then the quiet and gentle one. Mercy and good works follow, "free from favoritism and insincerity"; and as the peace-loving soul goeth through the world, dropping the seeds of peace, those seeds produce harvests of righteousness. Those that in peace sow peace, shall reap a harvest of righteousness, the fruit of peace. Such a springtime! Such an autumn! [source]
Chapter Summary: James 3
1We are not rashly or arrogantly to reprove others; 5but rather to bridle the tongue, a little member, 9but a powerful instrument of much good, and great harm 13The truly wise are mild and peaceable, without envy and strife
Greek Commentary for James 3:15
This wisdom [αυτη η σοπια] All talk and disproved by the life, counterfeit wisdom, not real wisdom (James 1:5; James 3:17). [source]
Coming down from above [κατερχομενη ανωτεν] As in James 1:5,James 1:17. All true wisdom comes from God.Earthly (επιγειος epigeios). Old adjective, on earth (επι γη epiπσυχικη gē), as in John 3:12, then with earthly limitations (Philemon 3:19), as here.Sensual Old adjective, belonging to the δαιμονιωδης psuchē the sensuous or animal life (1 Corinthians 2:14 and here).Devilish (δαιμονιον daimoniōdēs). Late adjective from daimonion (demon) and so demoniacal or demon-like, here only in N.T. [source]
Earthly [επιγειος] Old adjective, on earth (επι γη epiπσυχικη gē), as in John 3:12, then with earthly limitations (Philemon 3:19), as here. [source]
Sensual [πσυχη] Old adjective, belonging to the δαιμονιωδης psuchē the sensuous or animal life (1 Corinthians 2:14 and here).Devilish (δαιμονιον daimoniōdēs). Late adjective from daimonion (demon) and so demoniacal or demon-like, here only in N.T. [source]
Devilish [δαιμονιον] Late adjective from daimonion (demon) and so demoniacal or demon-like, here only in N.T. [source]
Devilish [δαιμονιώδης] Or demoniacal, according to the proper rendering of δαίμων (see on Matthew 4:1). Only here in New Testament. Devilish, “such,” says Bengel, “as even devils have.” Compare James 2:19. [source]
Reverse Greek Commentary Search for James 3:15
Luke 9:37They were come down [κατελτοντων αυτων] Genitive absolute of second aorist active participle of κατερχομαι katerchomai a common enough verb, but in the N.T. only in Luke‘s writings save James 3:15.Met him (συνηντησεν αυτωι sunēntēsen autōi). First aorist active of συνανταω sunantaō common compound verb, to meet with, only in Luke‘s writings in the N.T. save Hebrews 7:1. With associative instrumental case αυτωι autōi f0). [source]
John 8:23Ye are from beneath [ἐκ τῶν κάτω ἐστὲ] A phrase peculiar to John and to his Gospel. Jesus states the radical antagonism between His opposers and Himself, as based upon difference of origin and nature. They spring from the lower, sensual, earthly economy; He from the heavenly. Compare James 3:15sqq. [source]
John 3:3Be born again [γεννηθῇ ἄνωθεν] See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER-
-DIVIDER-
2. From above: John 3:31; John 19:11; James 1:17; James 3:15,James 3:17. -DIVIDER-
-DIVIDER-
3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER-
-DIVIDER-
4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1,1 John 5:4,1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER-
-DIVIDER-
Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]
John 8:23Ye are from beneath [υμεις εκ των κατω] This language, peculiar to John, could take up the idea in Josephus that these rabbis came from Gehenna whence they will go as children of the devil (John 8:44), but the use of εκ του κοσμου τουτου ek tou kosmou toutou (“of this world” in origin) as parallel to what we have here seems to prove that the contrast between κατω katō and ανω anō here is between the earthly (sensual) and the heavenly as in James 3:15-17. See also Colossians 3:1. This is the only use of κατω katō in John (except John 8:6). These proud rabbis had their origin in this world of darkness (John 1:9) with all its limitations. I am from above The contrast is complete in origin and character, already stated in John 3:31, and calculated to intensify their anger. [source]
1 Corinthians 15:44A natural body [σώμα ψυχικόν] See on 1 Corinthians 2:14. The word ψυχικόν naturaloccurs only twice outside this epistle; James 3:15; Judges 1:19. The expression natural body signifies an organism animated by a ψυχή soul(see on Romans 11:4); that phase of the immaterial principle in man which is more nearly allied to the σάρξ fleshand which characterizes the man as a mortal creature; while πνεῦμα spiritis that phase which looks Godward, and characterizes him as related to God. “It is a brief designation for the whole compass of the non-corporeal side of the earthly man” (Wendt). “In the earthly body the ψυχή soul, not the πνεῦμα spiritis that which conditions its constitution and its qualities, so that it is framed as the organ of the ψυχή . In the resurrection-body the πνεῦμα spiritfor whose life-activity it is the adequate organ, conditions its nature” (Meyer). Compare Plato: “The soul has the care of inanimate being everywhere, and traverses the whole heaven in divers forms appearing; when perfect and fully winged she soars upward, and is the ruler of the universe; while the imperfect soul loses her feathers, and drooping in her flight, at last settles on the solid ground - there, finding a home, she receives an earthly frame which appears to be self-moved, but is really moved by her power; and this composition of soul and body is called a living and mortal creature. For immortal no such union can be reasonably believed to be; although fancy, not having seen nor surely known the nature of God, may imagine an immortal creature having a body, and having also a soul which are united throughout all time” (“Phaedrus,” 246). [source]
1 Corinthians 2:14Now the natural man [πσυχικος δε αντρωπος] Note absence of article here, “A natural man” (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as πνευμα pneuma and πνευματικοσ πσυχη pneumatikosπσυχικοσ σαρχ psuchē and σαρκινος psuchikosσαρκικος sarx and σαρχ πνευμα sarkinos and πσυχη sarkikos A helpful discussion of the various uses of these words in the New Testament is given by Burton in his New Testament Word Studies, pp. 62-68, and in his Spirit, Soul, and Flesh. The papyri furnish so many examples of Πσυχικος sarxπσυχη pneuma and ανιμα psuchē that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. πσυχικος Psuchikos is a qualitative adjective from πνευματικος psuchē (breath of life like πσυχικος anima life, soul). Here the Vulgate renders it by animalis and the German by sinnlich, the original sense of animal life as in Judges 1:19; James 3:15. In 1 Corinthians 15:44,1 Corinthians 15:46 there is the same contrast between πνευματικος psuchikos and ου δεχεται pneumatikos as here. The ουδε γαρ δυναται psuchikos man is the unregenerate man while the μωρια pneumatikos man is the renewed man, born again of the Spirit of God. [source]
1 Timothy 4:1Doctrines of devils [διδασκαλίαις δαιμονίων] Better, teachings of demons. Comp. James 3:15. Διδασκαλία teachingoften in Pastorals. A few times in Paul. See on 1 Timothy 1:10. Δαιμόνιον demononly here in Pastorals. Very frequent in Luke: in Paul only 1 Corinthians 10:20,1 Corinthians 10:21. Teachings proceeding from or inspired by demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular form of false teaching is alluded to. [source]
James 1:17And cometh down [καταβαῖνον] A present participle, to be construed with ἄνωθεν ἐστιν , is from above. Lit.,is coming down, from above. As usual, this union of the participle with the finite verb denotes something habitual. Render, descendeth from above. Compare James 3:15. [source]
Jude 1:19Sensual [ψυχικοί] See on Mark 12:30. As ψυχή denotes life in the distinctness of individual existence, “the centre of the personal being, the I of each individual,” so this adjective derived from it denotes what pertains to man as man, the natural personality as distinguished from the renewed man. So 1 Corinthians 2:14; 1 Corinthians 15:44:. The rendering sensual, here and James 3:15, is inferential: sensual because natural and unrenewed In contrast with this is [source]
Jude 1:19Sensual [πνευμα μη εχοντες] Old adjective from μη psuchē as in 1 Corinthians 2:14; 1 Corinthians 15:44; James 3:15. Opposed to εχω pneumatikos Not used by Peter.Having not the Spirit (πνευμα pneuma mē echontes). Usual negative mē with the participle (present active of echō). Probably pneuma here means the Holy Spirit, as is plain in Judges 1:20. Cf. Romans 8:9. [source]
Greek Commentary for James 3:15
All talk and disproved by the life, counterfeit wisdom, not real wisdom (James 1:5; James 3:17). [source]
As in James 1:5, James 1:17. All true wisdom comes from God.Earthly (επιγειος epigeios). Old adjective, on earth (επι γη epiπσυχικη gē), as in John 3:12, then with earthly limitations (Philemon 3:19), as here.Sensual Old adjective, belonging to the δαιμονιωδης psuchē the sensuous or animal life (1 Corinthians 2:14 and here).Devilish (δαιμονιον daimoniōdēs). Late adjective from daimonion (demon) and so demoniacal or demon-like, here only in N.T. [source]
Old adjective, on earth (επι γη epiπσυχικη gē), as in John 3:12, then with earthly limitations (Philemon 3:19), as here. [source]
Old adjective, belonging to the δαιμονιωδης psuchē the sensuous or animal life (1 Corinthians 2:14 and here).Devilish (δαιμονιον daimoniōdēs). Late adjective from daimonion (demon) and so demoniacal or demon-like, here only in N.T. [source]
Late adjective from daimonion (demon) and so demoniacal or demon-like, here only in N.T. [source]
See on σοφός , James 3:13. [source]
Compare James 1:17. [source]
See on Judges 1:19. [source]
Or demoniacal, according to the proper rendering of δαίμων (see on Matthew 4:1). Only here in New Testament. Devilish, “such,” says Bengel, “as even devils have.” Compare James 2:19. [source]
Reverse Greek Commentary Search for James 3:15
Genitive absolute of second aorist active participle of κατερχομαι katerchomai a common enough verb, but in the N.T. only in Luke‘s writings save James 3:15.Met him (συνηντησεν αυτωι sunēntēsen autōi). First aorist active of συνανταω sunantaō common compound verb, to meet with, only in Luke‘s writings in the N.T. save Hebrews 7:1. With associative instrumental case αυτωι autōi f0). [source]
A phrase peculiar to John and to his Gospel. Jesus states the radical antagonism between His opposers and Himself, as based upon difference of origin and nature. They spring from the lower, sensual, earthly economy; He from the heavenly. Compare James 3:15sqq. [source]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER- -DIVIDER- 2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER- -DIVIDER- 3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER- -DIVIDER- 4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER- -DIVIDER- Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]
This language, peculiar to John, could take up the idea in Josephus that these rabbis came from Gehenna whence they will go as children of the devil (John 8:44), but the use of εκ του κοσμου τουτου ek tou kosmou toutou (“of this world” in origin) as parallel to what we have here seems to prove that the contrast between κατω katō and ανω anō here is between the earthly (sensual) and the heavenly as in James 3:15-17. See also Colossians 3:1. This is the only use of κατω katō in John (except John 8:6). These proud rabbis had their origin in this world of darkness (John 1:9) with all its limitations. I am from above The contrast is complete in origin and character, already stated in John 3:31, and calculated to intensify their anger. [source]
See on 1 Corinthians 2:14. The word ψυχικόν naturaloccurs only twice outside this epistle; James 3:15; Judges 1:19. The expression natural body signifies an organism animated by a ψυχή soul(see on Romans 11:4); that phase of the immaterial principle in man which is more nearly allied to the σάρξ fleshand which characterizes the man as a mortal creature; while πνεῦμα spiritis that phase which looks Godward, and characterizes him as related to God. “It is a brief designation for the whole compass of the non-corporeal side of the earthly man” (Wendt). “In the earthly body the ψυχή soul, not the πνεῦμα spiritis that which conditions its constitution and its qualities, so that it is framed as the organ of the ψυχή . In the resurrection-body the πνεῦμα spiritfor whose life-activity it is the adequate organ, conditions its nature” (Meyer). Compare Plato: “The soul has the care of inanimate being everywhere, and traverses the whole heaven in divers forms appearing; when perfect and fully winged she soars upward, and is the ruler of the universe; while the imperfect soul loses her feathers, and drooping in her flight, at last settles on the solid ground - there, finding a home, she receives an earthly frame which appears to be self-moved, but is really moved by her power; and this composition of soul and body is called a living and mortal creature. For immortal no such union can be reasonably believed to be; although fancy, not having seen nor surely known the nature of God, may imagine an immortal creature having a body, and having also a soul which are united throughout all time” (“Phaedrus,” 246). [source]
Note absence of article here, “A natural man” (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as πνευμα pneuma and πνευματικοσ πσυχη pneumatikosπσυχικοσ σαρχ psuchē and σαρκινος psuchikosσαρκικος sarx and σαρχ πνευμα sarkinos and πσυχη sarkikos A helpful discussion of the various uses of these words in the New Testament is given by Burton in his New Testament Word Studies, pp. 62-68, and in his Spirit, Soul, and Flesh. The papyri furnish so many examples of Πσυχικος sarxπσυχη pneuma and ανιμα psuchē that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. πσυχικος Psuchikos is a qualitative adjective from πνευματικος psuchē (breath of life like πσυχικος anima life, soul). Here the Vulgate renders it by animalis and the German by sinnlich, the original sense of animal life as in Judges 1:19; James 3:15. In 1 Corinthians 15:44, 1 Corinthians 15:46 there is the same contrast between πνευματικος psuchikos and ου δεχεται pneumatikos as here. The ουδε γαρ δυναται psuchikos man is the unregenerate man while the μωρια pneumatikos man is the renewed man, born again of the Spirit of God. [source]
Better, teachings of demons. Comp. James 3:15. Διδασκαλία teachingoften in Pastorals. A few times in Paul. See on 1 Timothy 1:10. Δαιμόνιον demononly here in Pastorals. Very frequent in Luke: in Paul only 1 Corinthians 10:20, 1 Corinthians 10:21. Teachings proceeding from or inspired by demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular form of false teaching is alluded to. [source]
A present participle, to be construed with ἄνωθεν ἐστιν , is from above. Lit.,is coming down, from above. As usual, this union of the participle with the finite verb denotes something habitual. Render, descendeth from above. Compare James 3:15. [source]
See on Mark 12:30. As ψυχή denotes life in the distinctness of individual existence, “the centre of the personal being, the I of each individual,” so this adjective derived from it denotes what pertains to man as man, the natural personality as distinguished from the renewed man. So 1 Corinthians 2:14; 1 Corinthians 15:44:. The rendering sensual, here and James 3:15, is inferential: sensual because natural and unrenewed In contrast with this is [source]
Old adjective from μη psuchē as in 1 Corinthians 2:14; 1 Corinthians 15:44; James 3:15. Opposed to εχω pneumatikos Not used by Peter.Having not the Spirit (πνευμα pneuma mē echontes). Usual negative mē with the participle (present active of echō). Probably pneuma here means the Holy Spirit, as is plain in Judges 1:20. Cf. Romans 8:9. [source]