James 3:16

Jas 3:16. Ἐκεῖ ἀπαταστασια, there [is] confusion) contrary to peace, Jas 3:17. What is the character of that wisdom, is known by the effect. James thinks it unworthy of the name of fruit. Comp. Jas 3:17-18.—πᾶν φαῦλον πρᾶγμα, every evil work) The force of the word every, is plain, if the sentence is thus put: Every work which arises from that source is evil. The antithesis is, full of mercy and of good fruits, etc.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Jam_3:16. Reason of the judgment expressed in Jam_3:15. With the introductory words: ὅπου γὰρ ζῆλος καὶ ἐριθεία, James points back to Jam_3:14; with the following words: ἐκεῖ κ.τ.λ., he names the fruit of ζῆλος and ἐριθεία; these are ἀκαταστασία and πᾶν φαῦλον πρᾶγμα; ἀκαταστασία] is uproar, disorder; comp. Pro_26:28; στόμα ἄστεγον ποιεῖ ἀκαταστασίας. An uproarious disorderly nature proceeds not from God: οὐ γάρ ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλ ̓ εἰρήνης, 1Co_14:33.

To this special idea, which is particularly brought forward on account of the condition of those to whom James writes, the general idea: every evil deed, is added, in order to lay stress on the fact that zeal and partisanship bring along with them the corruption of the whole moral life. Of a wisdom which effects this, it must naturally hold good what is said of it in Jam_3:15.

The supposition of Kern (Tüb. Zeitschr. 1835, II. 59), to which de Wette assents, that the here presupposed controversies between Jewish and Gentile Christians are alluded to, is properly rejected by Brückner.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Jas 3:16 . πᾶν φαῦλον πρᾶγμα : this sums up the matter; cf. Joh 3:20 , πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς , and with this one might compare again the words in our Epistle, Jas 1:17 , πᾶσα δόσις ἀγαθὴ … ἄνωθέν ἐστιν καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

envying--So English Version translates the Greek, which usually means "zeal"; "emulation," in Rom 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," Luk 21:9; "tumults," Co2 6:5), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," Jam 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. Jam 3:18; compare Gal 5:19-22, "works of the flesh . . . fruit of the Spirit."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. For where envying and strife is] ζηλοςκαιεριθεια. Zeal-fiery, inflammatory passion, and contention-altercations about the different points of the law, of no use for edification, such as those mentioned, Tit 3:9. The Jews were the most intolerant of all mankind; it was a maxim with them to kill those who would not conform to their law; and their salvation they believed to be impossible. This has been the spirit of Popery, and of the Romish Church at large; in vain do they attempt to deny it; they have written it in characters of blood and fire even in this country, (England,) when they were possessed of political power. With them it is still an established maxim, that out of their Church there is no redemption; and fire and faggot have been in that Church legal means of conversion or extinction. In the short popish reign of Mary in this country, besides multitudes who suffered by fine, imprisonment, confiscation, c., two hundred and seventy-seven were burnt alive, among whom were one archbishop, four bishops, twenty-one clergymen, eight lay gentlemen, eighty-four tradesmen, one hundred husbandmen, fifty-five women, and four children! O earth! thou hast not drunk their blood but their ashes have been strewed on the face of the field.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

16 For where envying is. It is an argument from what is contrary; for envying, by which hypocrites are influenced, produces effects contrary to wisdom. For wisdom requires a state of mind that is calm and composed, but envying disturbs it, so that in itself it becomes in a manner tumultuous, and boils up immoderately against others.

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. For James meant to express something more than levity, even that the malignant and the slanderer does everything confusedly and rashly, as though he were beside himself; and hence he adds, every evil work

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(16) For where envying and strife is, there is confusion.—Where emulation, zeal, and rivalry exist, there also are sedition, anarchy, restless disturbance, and every villainous act. The whole state is evil, and utterly contrary to the rule of the Gospel—

“For words and names let angry zealots fight:

Whose life is in the wrong can ne’er be right.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. envying and strife] Better, as before, envy and rivalry. See note on Jas_3:14.

there is confusion and every evil work] On the first word see note on Jas_3:8. It describes here the chaotic turbulence of such an assembly as that indicated in the preceding verse. Comp. Pro_26:28, where the Greek word in the LXX. answers to the “ruin” of the English version. The word for “evil” is not the common one, and expresses contempt as well as condemnation. Better, every vile deed. It is the word used in Joh_3:20; Joh_5:29.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For where envying and strife is,.... Where these are cherished in the heart, and especially where they break out into action, in families, neighbourhoods, states, or churches:

there is confusion and every evil work; these occasion disturbances, raise uneasiness, make disquietude, and cause tumults whenever they appear; and put persons upon doing everything that is wicked, to gratify such insatiable lusts.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 For where envying and strife is, there is confusion and every evil work.

Ver. 16. For where envying and strife is, &c.] The number of two hath been therefore accounted accursed, because it was the first that departed from unity. Divisions (saith one) are like the torrid zone, nothing prospers under it. (Dr Rayner.) When the dogstar ariseth, no plants thrive as at other times. When a fire is kindled in a town, the bells ring backwards; when fires of contentions are kindled in places, all things go awry. (Mr Burr’s Heart Divisions.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For where envying and strife is, there is confusion - Margin, tumult or unquietness. Everything is unsettled and agitated. There is no mutual confidence; there is no union of plan and effort; there is no co-operation in promoting a common object; there is no stability in any plan; for a purpose, though for good, formed by one portion, is defeated by another.

And every evil work - Of the truth of this no one can have any doubt who has observed the effects in a family or neighborhood where a spirit of strife prevails. All love and harmony of course are banished; all happiness disappears; all prosperity is at an end. In place of the peaceful virtues which ought to prevail, there springs up every evil passion that tends to mar the peace of a community. Where this spirit prevails in a church, it is of course impossible to expect any progress in divine things; and in such a church any effort to do good is vain.

“The Spirit, like a peaceful dove,

Flies from the realms of noise and strife.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For where envying and strife is; the usual companions of this devilish wisdom.

There is confusion; or, inconsistency, viz. both with man’s self and others; envy makes him unqniet in himself, and troublesome to others, by causing contentions and seditions among them, and breaking their peace, as well as his own.

And every evil work; all manner of wickedness is ushered in by this confusion and sedition.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. The characteristics of this worldly wisdom are envying, rather, emulation, and strife, or rivalry. It is the wisdom of making yourself great in disregard of the rights and well-being of all or any others.

Evil work— Deeds of cruelty and oppression.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ver. 16 substantiates the assertion just made in ver. 15. Render, as in ver. 14, jealousy and faction. jAkatastasia: confusion, of which God is not the author. (1Co_14:33)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

16. For where, etc. Where these exist in the heart every evil work will follow.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

16. ἀκαταστασία, opposed to the εἰρήνη of the heavenly wisdom and especially characteristic of the zealots. Comp. οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεός, ἀλλʼ εἰρήνης, 1Co 14:33.

πᾶν φαῦλον πρᾶγμα, comp. πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς, Joh 3:20: ἐκπορεύσονται … οἱ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως, Joh 5:29.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16.] Justification of the foregoing assertion. For where is emulation (in a bad sense) and rivalry (see above), there is confusion (ref. 1 Cor.: anarchy, restless disturbance. Cf. ref. Prov., στόμα ἄστεγον ποιεῖ ἀκαταστασίας), and every evil (reff.) thing (or, deed).

17,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16. γάρ. Introduces proof that v. 15 is true. “For such a temper, even on the part of one who claims to be a Wise Man, leads to every evil.”

ὅπου … ἐκεῖ. For this rhetorical turn, cf. 1Co 3:3 and Epict. Diss. iii, 22:61 (Mayor).

ἀκαταστασία, “disorder,” “disturbance,” “trouble.” Cf. 1:8, 3:8 ἀκατάστατος.

The word seems to have something of the bad associations of our word “anarchy,” and has to bear much weight in this sentence. Cf. Pro 26:28, 1Co 14:33, 2Co 12:20 ζῆλος, ἐριθίαι, καταστασίαι; and the similar list of evils, Gal 5:20, which has ζῆλος, ἐριθίαι, διχοστασίαι; Luk 21:9, Clem. Rom 1:3. See Hatch, Essays, p. 4: “The political circumstances of Greece and the East after the death of Alexander had developed the idea of political instability, and with it the word ἀκαταστασία, Polyb. 1. 70. 1.”

φαῦλον, “vile,” see Trench, Synonyms, § lxxxiv. φαῦλος is found only ten times in the LXX, five instances being in Proverbs, the others in Job, Ecclesiasticus, and 4 Maccabees.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Confusion [ακαταστασια] . See on restless, ver. 8.

Evil [φαυλον] . An inadequate rendering, because it 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. In the New Testament it appears in this latest stage, and is set over against good. See Joh 3:20; Joh 5:29; Tit 2:8. Rev., vile, which, according to its etymology, Lat., vilis, follows the same process of development from cheap, or paltry, to bad.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.