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Selected Verse: James 3:13 - King James

Verse	Translation	Text
Jas 3:13	King James	Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Who--(Compare Psa 34:12-13). All wish to appear "wise": few are so. show--"by works," and not merely by profession, referring to Jam 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."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Who--(Compare Psa 34:12-13). All wish to appear "wise": few are so.

show--"by works," and not merely by profession, referring to Jam 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."

Notes on the Bible, by Albert Barnes, [1834]
Who is a wise man, and endued with knowledge among you? - This is spoken with reference to the work of public teaching; and the meaning of the apostle is, that if there were such persons among them, they should be selected for that office. The characteristics here stated as necessary qualifications, are wisdom and knowledge. Those, it would seem, on which reliance had been placed, were chiefly those which were connected with a ready elocution, or the mere faculty of speaking. The apostle had stated the dangers which would follow if reliance were placed on that alone, and he now says that something more is necessary, that the main qualifications for the office are wisdom and knowledge. No mere power of speaking, however eloquent it might be, was a sufficient qualification. The primary things to be sought in reference to that office were wisdom and knowledge, and they who were endowed with these things should be selected for public instructors. Let him show out of a good conversation - From a correct and consistent life and deportment. On the meaning of the word "conversation," see the notes at Phi 1:27. The meaning here is, that there should be an upright life, and that this should be the basis in forming the judgment in appointing persons to fill stations of importance, and especially in the office of teaching in the church. His works - His acts of uprightness and piety. He should be a man of a holy life. With meekness of wisdom - With a wise and prudent gentleness of life; not in a noisy, arrogant, and boastful manner. True wisdom is always meek, mild, gentle; and that is the wisdom which is needful, if men would become public teachers. It is remarkable that the truly wise man is always characterized by a calm spirit, a mild and placid demeanor, and by a gentle, though firm, enunciation of his sentiments. A noisy, boisterous, and stormy declaimer we never select as a safe counsellor. He may accomplish much in his way by his bold eloquence of manner, but we do not put him in places where we need far-reaching thought, or where we expect the exercise of profound philosophical views. In an eminent degree, the ministry of the gospel should be characterized by a calm, gentle, and thoughtful wisdom - a wisdom which shines in all the actions of the life.

Notes on the Bible, by Albert Barnes, [1834]

Who is a wise man, and endued with knowledge among you? - This is spoken with reference to the work of public teaching; and the meaning of the apostle is, that if there were such persons among them, they should be selected for that office. The characteristics here stated as necessary qualifications, are wisdom and knowledge. Those, it would seem, on which reliance had been placed, were chiefly those which were connected with a ready elocution, or the mere faculty of speaking. The apostle had stated the dangers which would follow if reliance were placed on that alone, and he now says that something more is necessary, that the main qualifications for the office are wisdom and knowledge. No mere power of speaking, however eloquent it might be, was a sufficient qualification. The primary things to be sought in reference to that office were wisdom and knowledge, and they who were endowed with these things should be selected for public instructors.

Let him show out of a good conversation - From a correct and consistent life and deportment. On the meaning of the word "conversation," see the notes at Phi 1:27. The meaning here is, that there should be an upright life, and that this should be the basis in forming the judgment in appointing persons to fill stations of importance, and especially in the office of teaching in the church.

His works - His acts of uprightness and piety. He should be a man of a holy life.

With meekness of wisdom - With a wise and prudent gentleness of life; not in a noisy, arrogant, and boastful manner. True wisdom is always meek, mild, gentle; and that is the wisdom which is needful, if men would become public teachers. It is remarkable that the truly wise man is always characterized by a calm spirit, a mild and placid demeanor, and by a gentle, though firm, enunciation of his sentiments. A noisy, boisterous, and stormy declaimer we never select as a safe counsellor. He may accomplish much in his way by his bold eloquence of manner, but we do not put him in places where we need far-reaching thought, or where we expect the exercise of profound philosophical views. In an eminent degree, the ministry of the gospel should be characterized by a calm, gentle, and thoughtful wisdom - a wisdom which shines in all the actions of the life.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Wise and endued with knowledge (σοφός καὶ ἐκπισπήμων) A rendering needlessly verbose, yet substantially correct. Probably no very nice distinction was intended by the writer. It is somewhat difficult to fix the precise sense of σοφός, since there is no uniformity in its usage in the New Testament. In classical Greek it primarily means skilled in a handicraft or art. Thence it runs into the sense of clever, in matters of common life, worldly wise. Then, in the hands of the philosophers, it acquires the sense of learned in the sciences; and, ironically, abstruse, subtle, obscure, like the English cunning, which originally meant knowing or skilful, and is often used in that sense in the English Bible (see Gen 25:27; Sa1 16:16). In the New Testament σοφός is used - 1. In the original classical sense, skilled in handicraft (Co1 3:10). 2. Accomplished in letters, learned (Rom 1:14, Rom 1:22; Co1 1:19, Co1 1:26; Co1 3:18). So of the Jewish theologians and doctors (Mat 11:25), and of Christian teachers (Mat 23:34). 3. In a practical sense, of the practice of the law of piety and honesty; so Eph 5:15, where it is joined with walking circumspectly, and Co1 6:5, where it is represented as the quality adapted to adjust differences in the church. 4. In the higher, philosophical sense, of devising the best counsels and employing the best means to carry them out. So of God, Rom 16:27; Ti1 1:17; Jde 1:25; Co1 1:25. In this passage the word appears to be used in the sense of 3: practical wisdom in pious living. Ἐπιστήμων occurs only here in the New Testament. In classical Greek it is often used like σοφός, in the sense of skilled, versed; and by the philosophers in the higher sense of scientifically versed, in which sense it is opposed by Plato to δοξαστής, a mere conjecturer. In this passage σοφός would seem to be the broader, more general, and perhaps more dignified term of the two, as denoting the habit or quality, while ἐπιστήμων indicates the special development and intelligent application of the quality to particular things. The Rev., wise and understanding, gives the distinction, on the whole, as nearly as is necessary. Conversation (ἀναστροφῆς) See on Pe1 1:15. Meekness of wisdom On meekness, see on Mat 5:5. The meekness which is the proper attribute of wisdom. "Knowledge is proud that she has learned so much, Wisdom is humble that she knows no more."

Vincent's Word Studies, by Marvin R. Vincent [1886]

Wise and endued with knowledge (σοφός καὶ ἐκπισπήμων)

A rendering needlessly verbose, yet substantially correct. Probably no very nice distinction was intended by the writer. It is somewhat difficult to fix the precise sense of σοφός, since there is no uniformity in its usage in the New Testament. In classical Greek it primarily means skilled in a handicraft or art. Thence it runs into the sense of clever, in matters of common life, worldly wise. Then, in the hands of the philosophers, it acquires the sense of learned in the sciences; and, ironically, abstruse, subtle, obscure, like the English cunning, which originally meant knowing or skilful, and is often used in that sense in the English Bible (see Gen 25:27; Sa1 16:16).

In the New Testament σοφός is used - 1. In the original classical sense, skilled in handicraft (Co1 3:10). 2. Accomplished in letters, learned (Rom 1:14, Rom 1:22; Co1 1:19, Co1 1:26; Co1 3:18). So of the Jewish theologians and doctors (Mat 11:25), and of Christian teachers (Mat 23:34). 3. In a practical sense, of the practice of the law of piety and honesty; so Eph 5:15, where it is joined with walking circumspectly, and Co1 6:5, where it is represented as the quality adapted to adjust differences in the church. 4. In the higher, philosophical sense, of devising the best counsels and employing the best means to carry them out. So of God, Rom 16:27; Ti1 1:17; Jde 1:25; Co1 1:25. In this passage the word appears to be used in the sense of 3: practical wisdom in pious living.

Ἐπιστήμων occurs only here in the New Testament. In classical Greek it is often used like σοφός, in the sense of skilled, versed; and by the philosophers in the higher sense of scientifically versed, in which sense it is opposed by Plato to δοξαστής, a mere conjecturer. In this passage σοφός would seem to be the broader, more general, and perhaps more dignified term of the two, as denoting the habit or quality, while ἐπιστήμων indicates the special development and intelligent application of the quality to particular things. The Rev., wise and understanding, gives the distinction, on the whole, as nearly as is necessary.

Conversation (ἀναστροφῆς)

See on Pe1 1:15.

Meekness of wisdom

On meekness, see on Mat 5:5. The meekness which is the proper attribute of wisdom.

"Knowledge is proud that she has learned so much,

Wisdom is humble that she knows no more."

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Let him show his wisdom as well as his faith by his works; not by words only.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Let him show his wisdom as well as his faith by his works; not by words only.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Who is a wise man - One truly religious; who, although he can neither bridle nor tame other men's tongues, can restrain his own. And endued with knowledge - Και επιστημων· And qualified to teach others. Let him show - Let him by a holy life and chaste conversation show, through meekness and gentleness, joined to his Divine information, that he is a Christian indeed; his works and his spirit proving that God is in him of a truth; and that, from the fullness of a holy heart, his feet walk, his hands work; and his tongue speaks. We may learn from this that genuine wisdom is ever accompanied with meekness and gentleness. Those proud, overbearing, and disdainful men, who pass for great scholars and eminent critics, may have learning, but they have not wisdom. Their learning implies their correct knowledge of the structure of language, and of composition in general; but wisdom they have none, nor any self-government. They are like the blind man who carried a lantern in daylight to keep others from jostling him in the street. That learning is not only little worth, but despicable, that does not teach a man to govern his own spirit, and to be humble in his conduct towards others.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Who is a wise man - One truly religious; who, although he can neither bridle nor tame other men's tongues, can restrain his own.

And endued with knowledge - Και επιστημων· And qualified to teach others.

Let him show - Let him by a holy life and chaste conversation show, through meekness and gentleness, joined to his Divine information, that he is a Christian indeed; his works and his spirit proving that God is in him of a truth; and that, from the fullness of a holy heart, his feet walk, his hands work; and his tongue speaks. We may learn from this that genuine wisdom is ever accompanied with meekness and gentleness. Those proud, overbearing, and disdainful men, who pass for great scholars and eminent critics, may have learning, but they have not wisdom. Their learning implies their correct knowledge of the structure of language, and of composition in general; but wisdom they have none, nor any self-government. They are like the blind man who carried a lantern in daylight to keep others from jostling him in the street. That learning is not only little worth, but despicable, that does not teach a man to govern his own spirit, and to be humble in his conduct towards others.

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