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I. THE PRESCRIBED COURSE: THAT REQUIRED BY AND INDICATIVE OF TRUE WISDOM (ver. 13). "Wise" — that is, gifted with spiritual discernment and discretion, with capacity and enlightenment in regard to Divine things. "Endued with knowledge" — having large information, acquaintance with facts, doctrines, precepts. The ablest, those whose intellects are the clearest and whose judgments are the soundest, must work in the dark; they must stumble and err egregiously if they lack requisite information. Religion is often represented under this aspect. It is the highest and, indeed, the only true wisdom. Well, how is such a person to proceed? How is he to prove his character, how evince his wisdom? "Let him show out of a good conversation his works." He is to manifest what he really is, to give open evidence of his spiritual understanding and prudence. His light is to shine, his principles are to appear. The grand general effect is to be a consistent, godly walk — a walk regulated by the doctrines and the precepts of Christianity. Out of it he is to show his works — that is, rising from the even tenor of his way, the fair and fertile field of holy living, special, individual works of faith and love are to stand forth prominent, conspicuous. These fruits of the Spirit are to come out as the separate, noticeable features, and prove the nature of the tree on which they are found growing. He adds, "with meekness of wisdom." Here is the disposition, the spirit in which their works were to be shown forth out of a good conversation. In it lies the special distinction and difference between the true and the false wisdom, which he unfolds in this passage. The expression is remarkable — "the meekness of wisdom" — that is, the meekness which is characteristic of wisdom, which is its proper attribute. Meekness is gentleness, mildness, submissiveness. Wisdom is a thing calm, quiet, peaceful. It is not fierce, violent, contentions. It is not passionate, disputatious, or tumultuous, It looks at matters with a steady, patient mind, and shapes its course with deliberation and caution. It knows how weak and prone to err the very best are, and what need there ever is for consideration and forbearance. Let us not mistake, however. This meekness is not a feeble, crouching, despicable thing; on the contrary, it is strong, noble, and victorious. It is consistent with the utmost firmness; and, indeed, that is saying little, for it is essential to true and enduring firmness. Jesus was meek and lowly in heart; He did not strive nor cry, when reviled He reviled not again, when He suffered lie threatened not; and yet He was most perfectly stedfast, immovable as a rock is the prospect of — yes, and under the pressure of — sorrows and sufferings, not only infinitely beyond human endurance, but even as far beyond human conception. And so, in all ages, the gentlest of His servants have been the strongest, The most stable and invincible. Think of the meek, lamb-like pair, Henry Martyn and Daniel Corrie, whose friendship was so close and whose characters were so similar. Where shall we find any more resolute, unbending than they were? It is also consistent with the most ardent zeal. Along with it, under it, there may be the warmest affections — a faith and love of no ordinary fervour and power. We see this in the sainted men to whom I have already referred. They were animated by a zeal which consumed them as that of their Divine Master did Him. Who of mortals dared more or accomplished more than Moses, the leader and lawgiver of Israel? And yet was not he the meekest of men? The prophet testifies, "In quietness and in confidence shall be your strength."

II. THE OPPOSITE COURSE WHAT IT IS AND WHAT IT INDICATES (ver. 14). "But if" — implying, not obscurely, that this was no mere supposition, but the actual and painful fact in too many instances" ye have bitter envying and strife in your hearts." The word rendered "envying" is literally zeal, but it often has the meaning of jealousy, emulation, rivalry. It originates in bitter feelings, not in attachment to truth, but in opposition to per-sons — in selfish, ambition, crooked designs. Its root is evil. It appears in bitter actings, venting itself, as it does, in speeches and proceedings fitted to wound, alienate, exasperate. It scatters firebrands, reckless of feelings and of consequences. And it issues in bitter results, causing conflicts, separations, and manifold evils. "And strife" — rivalry. This is the natural consequence of such envying — such unhallowed and envenomed zeal. It is the parent of controversy, with all that passion and violence by which it is so often marked. He says, if ye have this "bitter envying and strife in your hearts." It is "in your hearts," not in your conduct, your proceedings. No; and the manner in which the thing is put here teaches, as it doubtless was designed to do, more than one important lesson. The spring of this whole evil lies within, in the region of the heart. It is all to be traced to its carnal lusts, its depraved principles and propensities. And it must be dealt with there, if dealt with thoroughly, dealt with to any good purpose. You can get rid of the fruits only by cutting down the deadly upas tree on which they grow so luxuriantly. Again, it intimates that there might be much of this envying and strife in the bosom, while it did not fully appear, but was skilfully disguised in the life. And still farther, it teaches that we are not to judge here by mere appearances; for as in one case our decision might be too favourable, as we have seen, so in another it might be the very opposite. It is not always what outwardly seems to be envying and strife that is so in reality. We are to contend earnestly for the faith which was once delivered to the saints, and we may do it most resolutely without being in the least degree actuated by such a spirit. He says, if ye have these feelings in your hearts, "glory not, and lie not against the truth." "Glory not" — boast not of your alleged wisdom, pride not yourselves on any such supposed attainment. And "lie not" — bringing out still more strongly the contrariety, the direct and thorough antagonism. They professed to believe, and even presumed to teach, the Christian system. They set themselves up as its witnesses and advocates. Well, by the spirit they manifested, and the conduct to which it led, they flatly contradicted the truth, they misrepresented its whole nature and design. Missionaries, from India and elsewhere, tell us that this is perhaps the very greatest hindrance with which they have to contend, and that no argument is more frequently used or more difficult to combat. He now characterises the so-called wisdom of these parties. "This wisdom descendeth not from above" (ver. 15); or, more pointedly, is not such as descendeth from above — it is not that, it has nothing in common with that, which so descendeth. It is wholly different from the heavenly in its origin and nature. It is "earthly." It belongs to this lower, clouded sphere, this world of sin and sense, and bears throughout its impress. It is prevalent in earthly affairs. It may gain men a reputation for ability, for discretion, for sagacity, and raise them to professional or political eminence. Not to be despised in its own place, this has nothing spiritual and saving in its composition. It is marked by earthly principles. Its calculations and its plans are framed on the basis of the opinions, maxims, and habits which prevail in society. Self-interest and expediency go a great length with it, and often shut out all higher considerations of truth and duty. And it is devoted to earthly objects. It seeks not heavenly ends and interests, but those which are worldly. Gain rather than godliness is what it pursues. It labours for the meat which perishes, not for that which endures unto everlasting life. "Sensual." What is intimated is, that this wisdom, however imposing it may seem, and however useful it may really be, pertains not to our nobler being — the soul — as it is when possessed and purified by the Holy Ghost. It is limited to the narrow, inferior domain of self, with its circle of objects and interests. It is unspiritual. Another feature yet remains, and the most repulsive of all — "devilish." It is demoniacal, satanic. Not from above, it is from below. The tongue was said to be set on fire of hell; and the wisdom which keeps company with envying and strife has the same origin. What a dark and dreadful description! This account of it he justifies by the effects which it produces. "For where envying and strife is, there is confusion and every evil work" (ver. 16). The wisdom consists with, if not in, "envying and strife"; and where such a spirit prevails, what are its natural fruits, its inevitable results? The terms are the same as those used in the 14th verse, without the qualification of "bitter," that being understood, and not requiring repetition. "There is confusion" — disorder, anarchy, tumult, all kinds of agitation and disturbance. "And every work." They are productive of whatever is bad and base, of all sorts and measures of wickedness. There is no error, no folly, no vice, no crime to which they do not readily conduct. They shut out everything good, they open the door to everything evil. As the fruit reveals the species of tree on which it grows, so do the effects here the nature of those principles from which they proceed.

(John Adam.)

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KJV: This wisdom descendeth not from above, but is earthly, sensual, devilish.

WEB: This wisdom is not that which comes down from above, but is earthly, sensual, and demonic.