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James 3:15 Bible in Basic English (BBE)

15 This wisdom is not from heaven, but is of the earth and the flesh and the Evil One.

Cross Reference

James 1:17 BBE

Every good and true thing is given to us from heaven, coming from the Father of lights, with whom there is no change or any shade made by turning.

Jude 1:19 BBE

These are the men who make divisions, natural men, not having the Spirit.

James 3:17 BBE

But the wisdom which is from heaven is first holy, then gentle, readily giving way in argument, full of peace and mercy and good works, not doubting, not seeming other than it is.

James 1:5 BBE

But if any man among you is without wisdom, let him make his request to God, who gives freely to all without an unkind word, and it will be given to him.

1 Timothy 4:1 BBE

But the Spirit says clearly that in later times some will be turned away from the faith, giving their minds to spirits of deceit, and the teachings of evil spirits,

Philippians 3:19 BBE

Whose end is destruction, whose god is the stomach, and whose glory is in their shame, whose minds are fixed on the things of the earth.

2 Corinthians 1:12 BBE

For our glory is in this, in the knowledge which we have that our way of life in the world, and most of all in relation to you, has been holy and true in the eyes of God; not in the wisdom of the flesh, but in the grace of God.

1 Corinthians 3:19 BBE

For the wisdom of this world is foolish before God. As it is said in the holy Writings, He who takes the wise in their secret designs:

1 Corinthians 2:14 BBE

For the natural man is not able to take in the things of the Spirit of God: for they seem foolish to him, and he is not able to have knowledge of them, because such knowledge comes only through the Spirit.

2 Corinthians 11:13-15 BBE

For such men are false Apostles, workers of deceit, making themselves seem like Apostles of Christ. And it is no wonder; for even Satan himself is able to take the form of an angel of light. So it is no great thing if his servants make themselves seem to be servants of righteousness; whose end will be the reward of their works.

Revelation 12:9 BBE

And the great dragon was forced down, the old snake, who is named the Evil One and Satan, by whom all the earth is turned from the right way; he was forced down to the earth, and his angels were forced down with him.

Revelation 9:11 BBE

They have over them as king the angel of the great deep: his name in Hebrew is Abaddon, and in the Greek language Apollyon.

Revelation 2:24 BBE

But to you I say, to the rest in Thyatira, even to those who have not this teaching, and have no knowledge of the secrets of Satan, as they say; I put on you no other weight.

1 John 3:8-10 BBE

The sinner is a child of the Evil One; for the Evil One has been a sinner from the first. And the Son of God was seen on earth so that he might put an end to the works of the Evil One. Anyone who is a child of God does no sin, because he still has God's seed in him; he is not able to be a sinner, because God is his Father. In this way it is clear who are the children of God and who are the children of the Evil One; anyone who does not do righteousness or who has no love for his brother, is not a child of God.

2 Thessalonians 2:9 BBE

Even the one whose coming is marked by the working of Satan, with all power and signs and false wonders,

Genesis 3:1-5 BBE

Now the snake was wiser than any beast of the field which the Lord God had made. And he said to the woman, Has God truly said that you may not take of the fruit of any tree in the garden? And the woman said, We may take of the fruit of the trees in the garden: But of the fruit of the tree in the middle of the garden, God has said, If you take of it or put your hands on it, death will come to you. And the snake said, Death will not certainly come to you: For God sees that on the day when you take of its fruit, your eyes will be open, and you will be as gods, having knowledge of good and evil.

2 Corinthians 11:3 BBE

But I have a fear, that in some way, as Eve was tricked by the deceit of the snake, your minds may be turned away from their simple and holy love for Christ.

1 Corinthians 3:3 BBE

Because you are still in the flesh: for when there is envy and division among you, are you not still walking after the way of the flesh, even as natural men?

1 Corinthians 2:6-7 BBE

But still we have wisdom for those who are complete in knowledge, though not the wisdom of this world, and not of the rulers of this world, who are coming to nothing: But we give the news of the secret wisdom of God, which he had kept in store before the world came into existence, for our glory;

1 Corinthians 1:27 BBE

But God made selection of the foolish things of this world so that he might put the wise to shame; and the feeble things that he might put to shame the strong;

1 Corinthians 1:19-20 BBE

As it says in the holy Writings, I will put an end to the wisdom of the wise, and will put on one side the designs of those who have knowledge. Where is the wise? where is he who has knowledge of the law? where is the man of this world who has a love of discussion? has not God made foolish the wisdom of this world?

Romans 1:22 BBE

Seeming to be wise, they were in fact foolish,

Acts 13:10 BBE

O you, who are full of false tricks and evil ways, a son of the Evil One, hating all righteousness, will you for ever be turning people from the right ways of the Lord?

John 8:44 BBE

You are the children of your father the Evil One and it is your pleasure to do his desires. From the first he was a taker of life; and he did not go in the true way because there is no true thing in him. When he says what is false, it is natural to him, for he is false and the father of what is false.

John 3:17 BBE

God did not send his Son into the world to be judge of the world; he sent him so that the world might have salvation through him.

Luke 16:8 BBE

And his lord was pleased with the false servant, because he had been wise; for the sons of this world are wiser in relation to their generation than the sons of light.

Jeremiah 4:22 BBE

For my people are foolish, they have no knowledge of me; they are evil-minded children, without sense, all of them: they are wise in evil-doing, but have no knowledge of doing good.

2 Samuel 16:23 BBE

In those days the opinions of Ahithophel were valued as highly as if through him a man might get direction from God; so were they valued by David as much as by Absalom.

2 Samuel 15:31 BBE

And word came to David, saying, Ahithophel is among those who are joined to Absalom. And David said, O Lord, let the wisdom of Ahithophel be made foolish.

2 Samuel 13:3 BBE

But Amnon had a friend whose name was Jonadab, the son of Shimeah, David's brother: and Jonadab was a very wise man.

Commentary on James 3 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 3

Jas 3:1-18. Danger of Eagerness to Teach, and of an Unbridled Tongue: True Wisdom Shown by Uncontentious Meekness.

1. be not—literally, "become not": taking the office too hastily, and of your own accord.

many—The office is a noble one; but few are fit for it. Few govern the tongue well (Jas 3:2), and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many.

masters—rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works (Jas 2:14-26) was all that is required, prompted "many" to set up as "teachers," as has been the case in all ages of the Church. At first all were allowed to teach in turns. Even their inspired gifts did not prevent liability to abuse, as James here implies: much more is this so when self-constituted teachers have no such miraculous gifts.

knowing—as all might know.

we … greater condemnation—James in a humble, conciliatory spirit, includes himself: if we teachers abuse the office, we shall receive greater condemnation than those who are mere hearers (compare Lu 12:42-46). Calvin, like English Version, translates, "masters" that is, self-constituted censors and reprovers of others Jas 4:12 accords with this view.

2. all—The Greek implies "all without exception": even the apostles.

offend not—literally "stumbleth not": is void of offence or "slip" in word: in which respect one is especially tried who sets up to be a "teacher."

3. Behold—The best authorities read, "but if," that is, Now whensoever (in the case) of horses (such is the emphatic position of "horses" in the Greek) we put the bits (so literally, "the customary bits") into their mouths that they may obey us, we turn about also their whole body. This is to illustrate how man turns about his whole body with the little tongue. "The same applies to the pen, which is the substitute for the tongue among the absent" [Bengel].

4. Not only animals, but even ships.

the governor listeth—literally, "the impulse of the steersman pleaseth." The feeling which moves the tongue corresponds with this.

5. boasteth great things—There is great moment in what the careless think "little" things [Bengel]. Compare "a world," "the course of nature," "hell," Jas 3:6, which illustrate how the little tongue's great words produce great mischief.

how great a matter a little fire kindleth—The best manuscripts read, "how little a fire kindleth how great a," &c. Alford, for "matter," translates, "forest." But Grotius translates as English Version, "material for burning": a pile of fuel.

6. Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former [Bengel].

so—omitted in the oldest authorities.

is—literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke).

course of nature—"the orb (cycle) of creation."

setteth on fire … is set on fire—habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself.

of hell—that is, of the devil. Greek, "Gehenna"; found here only and in Mt 5:22. James has much in common with the Sermon on the Mount (Pr 16:27).

7. every kind—rather, "every nature" (that is, natural disposition and characteristic power).

of beasts—that is, quadrupeds of every disposition; as distinguished from the three other classes of creation, "birds, creeping things (the Greek includes not merely 'serpents,' as English Version), and things in the sea."

is tamed, and hath been—is continually being tamed, and hath been so long ago.

of mankind—rather, "by the nature of man": man's characteristic power taming that of the inferior animals. The dative in the Greek may imply, "Hath suffered itself to be brought into tame subjection TO the nature of men." So it shall be in the millennial world; even now man, by gentle firmness, may tame the inferior animal, and even elevate its nature.

8. no man—literally, "no one of men": neither can a man control his neighbor's, nor even his own tongue. Hence the truth of Jas 3:2 appears.

unruly evil—The Greek, implies that it is at once restless and incapable of restraint. Nay, though nature has hedged it in with a double barrier of the lips and teeth, it bursts from its barriers to assail and ruin men [Estius].

deadly—literally, "death-bearing."

9. God—The oldest authorities read, "Lord." "Him who is Lord and Father." The uncommonness of the application of "Lord" to the Father, doubtless caused the change in modern texts to "God" (Jas 1:27). But as Messiah is called "Father," Isa 9:6, so God the Father is called by the Son's title, "Lord": showing the unity of the Godhead. "Father" implies His paternal love; "Lord," His dominion.

men, which—not "men who"; for what is meant is not particular men, but men genetically [Alford].

are made after … similitude of God—Though in a great measure man has lost the likeness of God in which he was originally made, yet enough of it still remains to show what once it was, and what in regenerated and restored man it shall be. We ought to reverence this remnant and earnest of what man shall be in ourselves and in others. "Absalom has fallen from his father's favor, but the people still recognize him to be the king's son" [Bengel]. Man resembles in humanity the Son of man, "the express image of His person" (Heb 1:3), compare Ge 1:26; 1Jo 4:20. In the passage, Ge 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.

10. The tongue, says ÆSOP, is at once the best and the worst of things. So in a fable, a man with the same breath blows hot and cold. "Life and death are in the power of the tongue" (compare Ps 62:4).

brethren—an appeal to their consciences by their brotherhood in Christ.

ought not so to be—a mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation.

11. fountain—an image of the heart: as the aperture (so the Greek for "place" is literally) of the fountain is an image of man's mouth. The image here is appropriate to the scene of the Epistle, Palestine, wherein salt and bitter springs are found. Though "sweet" springs are sometimes found near, yet "sweet and bitter" (water) do not flow "at the same place" (aperture). 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.

12. Transition from the mouth to the heart.

Can the fig tree, &c.—implying that it is an impossibility: as before in Jas 3:10 he had said it "ought not so to be." James does not, as Matthew (Mt 7:16, 17), make the question, "Do men gather figs of thistles?" His argument is, No tree "can" bring forth fruit inconsistent with its nature, as for example, the fig tree, olive berries: so if a man speaks bitterly, and afterwards speaks good words, the latter must be so only seemingly, and in hypocrisy, they cannot be real.

so can no fountain … salt … and fresh—The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing.

13. Who—(Compare Ps 34:12, 13). All wish to appear "wise": few are so.

show—"by works," and not merely by profession, referring to Jas 2:18.

out of a good conversation his works—by general "good conduct" manifested in particular "works." "Wisdom" and "knowledge," without these being "shown," are as dead as faith would be without works [Alford].

with meekness of wisdom—with the meekness inseparable from true "wisdom."

14. if ye have—as is the case (this is implied in the Greek indicative).

bitter—Eph 4:31, "bitterness."

envying—rather, "emulation," or literally, "zeal": kindly, generous emulation, or zeal, is not condemned, but that which is "bitter" [Bengel].

strife—rather, "rivalry."

in your hearts—from which flow your words and deeds, as from a fountain.

glory not, and lie not against the truth—To boast of your wisdom is virtually a lying against the truth (the gospel), while your lives belie your glorying. Jas 3:15; Jas 1:18, "The word of truth." Ro 2:17, 23, speaks similarly of the same contentious Jewish Christians.

15. This wisdom—in which ye "glory," as if ye were "wise" (Jas 3:13, 14).

descendeth not from above—literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom), Jas 1:17; through "the Spirit of truth," Joh 15:26.

earthly—opposed to heavenly. Distinct from "earthy," 1Co 15:47. Earthly is what is IN the earth; earthy, what is of the earth.

sensual—literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit" (Jude 19).

devilish—in its origin (from "hell," Jas 3:6; not from God, the Giver of true wisdom, Jas 1:5), and also in its character, which accords with its origin. Earthly, sensual, and devilish, answer to the three spiritual foes of man, the world, the flesh, and the devil.

16. envying—So English Version translates the Greek, which usually means "zeal"; "emulation," in Ro 13:13. "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."

strife—rivalry [Alford].

confusion—literally, "tumultuous anarchy": both in society (translated "commotions," Lu 21:9; "tumults," 2Co 6:5), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," Jas 3:17. James does not honor such effects of this earthly wisdom with the name "fruit," as he does in the case of the wisdom from above. Jas 3:18; compare Ga 5:19-22, "works of the flesh … fruit of the Spirit."

17. first pure—literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jas 3:15). This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world," Jas 1:27; 4:4, 8, "purify … hearts"; 1Pe 1:22, "purified … souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; 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.

gentle—"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.

easy to be entreated—literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.

full of mercy—as to a neighbor's MISERIES.

good fruits—contrasted with "every evil work," Jas 3:16.

without partiality—recurring to the warning against partial "respect to persons," Jas 2:1, 4, 9. Alford translates as the Greek is translated, Jas 1:6, "wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better.

without hypocrisy—Not as Alford explains from Jas 1:22, 26, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."

18. "The peaceable fruit of righteousness." He says "righteousness"; because it is itself the true wisdom. As in the case of the earthly wisdom, after the characteristic description came its results; so in this verse, in the case of the heavenly wisdom. There the results were present; here, future.

fruit … sown—Compare Ps 97:11; Isa 61:3, "trees of righteousness." Anticipatory, that is, the seed whose "fruit," namely, "righteousness," shall be ultimately reaped, is now "sown in peace." "Righteousness," now in germ, when fully developed as "fruit" shall be itself the everlasting reward of the righteous. As "sowing in peace" (compare "sown in dishonor," 1Co 15:43) produces the "fruit of righteousness," so conversely "the work" and "effect of righteousness" is "peace."

of them that make peace—"by (implying also that it is for them, and to their good) them that work peace." They, and they alone, are "blessed." "Peacemakers," not merely they who reconcile others, but who work peace. "Cultivate peace" [Estius]. Those truly wise towards God, while peaceable and tolerant towards their neighbors, yet make it their chief concern to sow righteousness, not cloaking men's sins, but reproving them with such peaceable moderation as to be the physicians, rather than the executioners, of sinners [Calvin].