13b conduct Behavior or Way of Life The Greek anastrophê refers to behavior but also more broadly to a way of life. Eph 4:22 admonishes the Christian to put away his former way of life (anastrophê), marked by corruption and deceit. →Diogenes Laërtius Vit. Phil. 9.64 reports that Epicurus greatly admired Pyrrho's way of life. 

13b works Completed Actions: Accomplisments The noun ergon the keyword for James (Vocabulary Jas 1:4a); it means action or deed, but can also mean the result of actions. Erga may be translated as "accomplishments" here to bring out the sense of a completed action: ta erga has the collective sense of actions completed during a person's lifetime that reveal that a person acts with wisdom.

13b gentleness Echo: Gentleness in James James uses the same word (prautês) in Jas 1:21: "with gentleness be receptive to the implanted word." See Biblical Intertextuality Jas 1:21b.

13–17 Who is wise and knowing among you? Papal Application to Bishops Pope Clement XIII in his 1761 encyclical In Dominico Agro quotes Jas 3:14-17 (at →Clement XIII Dom. ag. no. 7) to warn his fellow bishops that teachers of Catholic doctrine must not only be accomplished in theology, but must also be humble and motivated by love. He condemns the diversity of teachings in the Church, and recommends that all teaching should be based on the Council of Trent's Roman Catechism in order to preserve unity.

• →Clement XIII Dom. ag. no. 6: Clement insists that "it is the bishop's duty to watch carefully that nobody breaks the bond of unity and creates schisms by proudly acting in his own interests."

13a wise and knowing Wisdom Connected with God’s Law The combination of sophos and epistêmôn is found in Deuteronomy: the terms characterize the leaders of the people (Dt 1:13-15), but also the people themselves to the extent that they follow the commandments of the Law (Dt 4:6; cf. Sir 10:28 [G-10:25] on the combination and Sir 19:23-27 [G-19:20-24] on the connection of Law and wisdom). James also closely connects God's wisdom and the Law (Jas 1:18-25). See also Vocabulary Jas 3:15; Ancient Texts Jas 3:13a; Biblical Intertextuality Jas 3:13a; Christian Tradition Jas 3:13a.

1:5; 3:13,15,17 wisdom Ambiguity of “Wisdom”

"Wisdom from above"

When James uses the word "wisdom" (sophia) in an unqualified sense (Jas 1:5; 3:13), he understands it as the "wisdom from above" (Jas 3:15a; 3:17a), that is, a good gift from God (cf. Jas 1:17). Cf. Jewish Tradition Jas 1:5a; Christian Tradition Jas 1:5b.

Clever but Evil

By contrast, Jas 3:15b speaks of a "wisdom" that is earthly, unspiritual, demonic. One may interpret this passage in two ways.

• James speaks ironically: the earthly wisdom is not a true wisdom, but only a so-called "wisdom."
• In keeping with other attested uses of the word, James may understand the earthly wisdom as a lesser kind of wisdom, one that is knowledgeable and crafty in its own realm, but morally bad (cf. 1Cor 3:19:  "wisdom of the world";  →Plato Resp. 7 [519a] refers to "bad (ponêros) men who are nevertheless clever." See further Ancient Texts Jas 1:5a.  

13b gentleness of wisdom What Type of Genitive? The genitive may be construed in different ways:

• of source: the gentleness that comes from wisdom;
• of description: the gentleness that is wise, using the genitive noun as an adjective in a Semitic fashion;
• subjective genitive: the gentleness that belongs to wisdom, gentleness is a characteristic of wisdom.

James’ meaning is most likely the last one, since this phrase serves to define the meaning of “wise” and thus would focus on describing its characteristics.

13–18 Frequent use of parallelism In his teaching on the distinction between the two types of wisdom (one from "above, one from "below"), James often parallels two elements:

Jas 14a: "bitter jealousy and rivalry";

Jas 14b: "do not boast and lie against the truth";

Jas 16a: "jealousy and rivalry";

Jas 16a: "instability and every low-minded practice";

Jas 17d: "full of mercy and good fruits."

13b works Repeated Theme: Verbal Claims Must Be Substantiated with Actions

“Works”

James’ use of the term “works” (G = erga; singular ergon) echoes his earlier use of the term.

• Jas 1:25: Exhortation to be an active doer (lit.: “doer of a work”) and not merely a hearer of the word. 
• Jas 2:14–26: An extended instruction on the relationship between faith and actions (erga), concluding that “faith without works is dead” (Jas 2:26). 

Works Substantiate Faith

• Jas 2:18: “I will show (deiknumi) you my faith by my works” (ek tôn ergôn). Verbal expression of faith is meaningless if not substantiated by actions. 
• Jas 3:13b: “Let him show (deiknumi) his works by a good life (ek tês anastrophês). The claim to be wise is meaningless if not sustained by a good life (conduct) whose actions are done humbly and gently.”

See also →Ergon ("Work"): Its Philology, Biblical Use and Reception and →James: Erga ("Works") and Cognates in James.

13a who is wise Paul on Earthly and Divine Wisdom Like James, Paul contrasts divine wisdom with the wisdom of this world (1Cor 1:20-25).

13a wise and knowing →Estius Comm. ep. cath. distinguishes between the two terms, seeing a reference to two things necessary for the Christian teacher:

• sapientia: knowledge of things pertaining to religion;
• scientia: knowledge of human affairs.

Estius finds this distinction in Paul’s list of the gifts of the Holy Spirit: “expression of wisdom” and “expression of knowledge” (1Cor 12:8; 4303). See also Vocabulary Jas 3:13a.

13–18 Who is wise and knowing Application to Teachers The tradition regularly connects Jas 3:13-18 with James' reference to teachers in Jas 3:1: the admonitions in this section are aimed at teachers.

Bede

• →Bede Ep. cath. ad loc.: having criticized the faults of the tongues of wicked teachers in Jas 3:1-12, James turns now to a comparison of good and bad teachers. The good teacher has a meek heart and well-controlled tongue, as opposed to wicked teachers who love to boast, are eager for conflict, and who are envious of other teachers (Hurst 1985, 43; Hurst 1983, 208). Cf. the similar interpretation in the →Gloss. Ord. (V) ad loc. (cols. 1287-88).

Erasmus: Two Types of Teachers

→Erasmus Iac. Par. ad loc. distinguishes sharply between those teachers guided by the wisdom from above and those guided by the wisdom from below (Bateman 1993, 158-59; Bateman 1997, 144-46).  Erasmus' critiques of corrupt teachers doubtless have both the clergy and the scholastic professors of contemporary Europe in mind.

Teachers Led by the Wisdom from Below

• “A contentious and stubborn style of teaching (contentiosa pertinaxque doctrina)” that “generates nothing but faction and discord”;
• they teach with “syllogistical subtleties (in argutiis syllogismorum) and “rhetorical trappings” and “throw up a smoke-screen of intricate questions”;
• they “speak to win the favour of princes”;
• they have “a heart corrupted by contentions or by envy and the stubborn desire to win”;
• they are motivated by “a desire for glory” and “a passion for money.”

Teachers Led by the Wisdom from Above

• These teachers follow the “evangelical philosophy” (philosophia evangelica);
• they are “calm-minded and unaffected by the tumult of the passions”;
• this teacher testifies “to the kind of person he is by the godliness and integrity of his character (piis et integris moribus) rather than by his words”;
• they teach “in sincerity of life and gentleness of character” (in synceritate vitae, in lenitate morum) having no other object in mind than the salvation of their hearers.

3:11–4:6 Use in Lectionary →BL : Wednesday, 32nd Week after Pentecost. 

13a wise and knowing Semantic Distinction between the Adjectives?

Sophia and Epistêmê in the Greek Philosophical Tradition

The Greek philosophical traditions closely identifies wisdom (sophia) and understanding, learned knowledge (cf. V), or science (epistêmê):

• The Stoics (see Aetius 1. Pref. 2) defined wisdom as the "scientific knowledge (epistêmê) of the divine and the human" (→Long and Sedley 1987, 158; →SVF 2.35).
• →Aristotle Eth. Nic. 1141a "it is clear that Wisdom must be the most perfect of the modes of knowledge" (epistêma; Rackham 1934, 342-43).

Similarly, there appears to be little semantic distinction between the terms wise (sophos) and "knowing" (epistêmôn) for James. The author is likely more motivated by stylistic concerns: his teaching on wisdom (Jas 3:13-18) features many parallel constructions (Literary Devices Jas 3:13–18; Biblical Intertextuality Jas 3:13a).

13b in the gentleness of wisdom What Does This Phrase Modify? Interpreters differ on what the prepositional phrase "gentleness of wisdom" modifies:

• it may modify the verb "show": let a person show his works in a gentle or humble manner;
• it may modify the noun "his works." Here one must supply  a verb: e.g., his works [done] in a gentle manner.

Given the position of this phrase at the end of the sentence, it was most likely intended to modify "his works."

1:21b; 3:13b gentleness Virtue opposite to Anger; Trait of Socrates

• →Aristotle Rhetoric 2.3 [1380a] "becoming angry is the opposite of becoming mild, and anger (orgê) of mildness (praotêtis)…Let us then define making mild as the quieting and appeasing of anger" (Freese 1926, 184–85).
• →Aristotle Nic. Eth. 4.5.1 [1125B] "Gentleness (praotês) is the observance of the mean (mesotês) in relation to anger" (orgê; Rackham 1934, 230–31).
• →Plutarch Cohib. Ira portrays the man who acts with gentleness (using praus and cognates) as the opposite of the man who gives way to uncontrolled anger (e.g., 453c, 458e, 459c, 461a, 462a, 462d, 464d; Literary Devices Jas 1:21b).
• →Plato Phaed. 116C: Socrates is called the "noblest, gentlest (praᵢotaton), and best" of men faced with death (Emlyn-Jones 1914, 516–17); cf. Biblical Intertextuality Jas 1:21b; 3:13b.

13a wise Clever and/or Virtuous

Skilled or Clever

At one level, the wise (sophos) person was one skilled in certain crafts or trades (e.g., →Herodotus Hist. 3.85: "a skilled groom" (2:113); →Pindar Ol. 1.9; →Pyth. 3.113: skilled poets). Thus the word can have the sense of "clever," skilled in practical matters, but not necessarily ethically good. Thus →Plato Resp. 7 [519A] refers to those show are clever (sophos), but use their cleverness to do evil things (kaka; cf. Jas 3:15: demonic wisdom; Jones 2013, 2:120–123).

Divine Wisdom

• The adjective "wise" is applied to the great sages. For →Plato Phaedr. 278D in fact, the epithet is too great to be applied to mere mortals; it applies properly only to God (Fowler 1913, 575).
• In Stoicism, the wise man is one who posesss all the virtues: the wise man is the "perfect" (teleios) man (Ancient Texts Jas 1:5a; Ancient Texts Jas 1:4a; Ancient Texts Jas 1:4b; Peritestamental Literature Jas 1:4a).

3:13–4:3; 4:7–8a Use in Lectionary →RCL : Proper 20, Year B.

13–18 Use in Lectionary →RML : Monday, Week 7, Year 2.

13–18 Divisio textus

•  →Ps.-Andreas Catena entitles this section, "Concerning a good and peaceful turning back towards one another, away from a love of fame based on human wisdom."  See also →James: Medieval Divisio Textus.

13b let him show ...works: Comments on Faith and Works

• →1 Clem. 38.2 closely parallels the thought of James: “Let the one who is wise (sophos) show forth (endeiknusthô) wisdom not through words but through good deeds” (erga agatha; Ehrman 2003, 1:103).
• →Palamas Hom. 8.4 connects this verse with the discussion in Jas 2:18 on demonstrating one's faith through actions (Veniamin 2009, 55); cf. →Palamas Hom. 18.14 and →Palamas Hom. 59.8.

1:1–5:20 James Depictions of the Author Depictions of James, the author of the epistle, in paintings, statues, manuscript illustrations, engravings, woodcuts, and embroidery on liturgical vestments are particularly prominent in the Middle Ages. A common consensus of the artists is that the author of the epistle is James the Just, leader of the Jerusalem church; he is typically further identified with James, son of Alphaeus, one of Jesus' Twelve (Mk 3:18), and "James the Less" (Mk 15:40). The iconography of James draws particularly on accounts of James recorded in →Eusebius of Cesarea Hist. eccl. 23 and →Jerome Vir. ill. 2, who in turn draw on accounts from Clement of Alexandria and Hegesipus. See also →James: Introduction. 

Several prominent features of these portrayals may be noted:

• Following the tradition that he was the first bishop of Jerusalem, James is often portrayed anachronistically in bishop's vestments.
• James is often portrayed holding a fuller's club, alluding to the tradition that James was beaten to death with a such a club. Variations show him holding different types of clubs. Another related tradition shows James holding a bow such as one used by hat-makers of the Middle Ages.
• James bears a striking physical resemblance to his brother Jesus.
• One artistic tradition, based on accounts found in the preface to the →Gloss. Ord. and →de Voragine Leg. aur., portrays the infant James as part of a large extended family. According to this legend, St. Anne, mother of the Virgin Mary, had three children named Mary with three different husbands. James and his brothers Joses (Joseph), Simon, and Jude (cf. Mk 6:3) are the sons of Mary (daughter of Anne and Cleophas; cf. Jn 19:25) and Alphaeus (cf. Mk 3:18). James and his brothers are thus cousins of Jesus (son of Mary, daughter of Anne and Joachim) and of St. John the Evangelist and James the Greater (sons of Mary, daughter of Anne and Salomas).

The following images are noteworthy:

• A painting of James in the Armenian Sts. James Cathedral, Jerusalem: James is dressed in episcopal robes, wears a miter and holds a crozier (→Gowler 2014, 54).
• Blessed James Apostle. In the →Stav. Bib. (1093-97) illuminations of the apostle James are at the introduction to the Catholic epistles (f. 197 r→) and at the beginning of his epistle (f. 197 v→.). The apostle stands, holding a book.
• Apostle James the Less, statue, south portal of Chartres Cathedral, early 13^th century.

James holds a club.

• Leonardo da Vinci (1495-98), The Last Supper, Santa Maria delle Grazie, Milan. 

James, who resembles his brother Jesus, is second from his left. This full-scale copy was the main source for the— unfortunate—twenty-year restoration of the original (1978–1998). It includes several lost details such as Christ's feet, the transparent glass decanters on the table, and the floral motifs of the tapestries that decorate the room's interior.  It was first mentioned in 1626 by the author Bartolomeo Sanese as hanging in the Certosa di Pavia, a monastery near Pavia, Italy, but it is unlikely that it was intended for this location. At some point, the upper third of the picture was cut off, and the width was reduced. Giampietrino is thought to have worked closely with Leonardo when he was in Milan. A very fine, full-size copy of this painting, before it was cut down, is installed at Tongerlo Abbey in Westerlo, near Antwerp, Belgium. 

• Lucas Cranach the Elder (1509), Infant Saint James among his relations, a triptych in the Stadelsches Kunstinstitut, Frankfurt, Germany. The infant Jesus, his mother Mary, and Mary's mother St. Anne are portrayed in the center. To the right is St. Anne's other daughter Mary, her husband Zebedee, and sons John the Evangelist and James the Greater. To the left is another of St. Anne's daughters named Mary with her husband Alphaeus; their children James, Joses (Joseph), Simon, and Jude are in the left and center panels.

The side and central panels describe a a great hall with blue grey walls and three-colored tiles. In the side panels are depicted the half sisters of Virgin Mary, called after their fathers Mary Cleophas (left) and Mary Salome (right) together with their husbands.

Left panel: St. Mary Cleophas and Alphaeus (with the features of Friedrich the Wise with their two sons, the Apostles St. James the Less (at her breast) and Joseph Justus, called St. Barnabas, as annunciator of the Gospel of Matthew depicted with a book.

Central panel: Joseph, who seems to seems to sleep, the Virgin, dressed in blue with yellow lining, Anna and the Christ Child on her knee, who is stretching out his hand towards an apple given to him by Virgin Mary. Anna's three husbands following →de Voragine Leg. aur. are shown in the background in the matroneum: on the left Joachim, who is attracted by the holy women in front of him and whose relation is also shown by the corresponding blue and yellow color of his dress, Cleophas (with the physiognomy and chain of Emperor Maximilian I and Salomas, with the physiognomy of Sixtus Oelhafen von Schöllenbach, secretary of Friedrich III, Maximilian I and Karl V), who are talking to each other. There is an architectural structure by a great stone bench in the foreground of the central panel with two marble columns on the sides, over which is strectched a cloth of gold. On the right column is a tablet with date and signature: [LVCAS CHRONVS FACIEBAT ANNO 1509. The parapet of the matroneum is decorated by a sculptured frieze with dancing putti holding six escutcheons with the six fields of Electorate of Saxony. In the hall are shown the 17 members of the Holy Kinship. In the central panel are shown two more children of Mary Cleophas and Alpheus, the Apostles Simon, patron saint of weavers, dyers, tanners and saddlers and Jude, who went on mission and suffered their martyrdom together and therefore are regularly depicted together.

Right panel: St. Mary Salome and Zebedee (with the features of Frederick III, Elector of Saxony, and his brother Herzog Johann der Beständige). St. Mary Salome, dressed in gold with dark red lining, is combing her son Saint James the Greater and while Saint John the Evangelist is hiding in her dress.

• Paolo Veronese (Caliari) James as Bishop (1500s). Burghley House Collection, Lincolnshire, UK. The Bridgeman Art Library. James with crozier and miter, holding a book.

• Saint James the Less, painting by El Greco (c. 1612), Museo del Greco, Toledo, Spain. 

James is shown holding a Bible, symbolizing his status as a scriptural writer, in one hand. James is depicted in the Mannerist style with elongated form and without any of the traditional iconographic symbols

•   Communion of the apostle Jacob→ Painting by Niccoló Bambini (Late 1600s / early 1700s).

The risen Jesus appears to James and breaks bread with him (based on an account recorded in →Jerome Vir. ill. 2, said to be drawn from the Gospel according to the Hebrews).

• James the Less→: statue by Angelo de Rossi (1705-11) in Saint John Lateran, Rome.

James holds a book and club.

• Saint James the Less→, painting by James Tissot (1886-94) in the Brooklyn Museum.

James, resembling Jesus, prayers on his knees with outstretched arms. It perhaps reflects Hegesippus' statement that James spent so much time in prayer that his knees were as hard as a camel's.

Eastern Orthodox traditions

• James the Just, Russian icon, 16^th century. Novgorod. James is depicted in episcopal robes and holds a book.

The inscription bearing the name of the saint has disappeared, but the iconography—facial features and beard shape —suggest that the icon is of James. Byzantine art places him among the founding fathers of the Church. As the creator of the first liturgy containing memorial services and the author of the message, which speaks of the healing power of prayer (Jas 5:14-16), he was also worshipped in ancient times as a healer. In Novgorod, James is prayed for the end of the epidemics. In sacred iconography, the representations of James of Jerusalem alone are very rare. We know the icons of Novgorod in which he is represented with other saints: Nicholas the Thaumaturgist, James the brother of God, Ignatius the bearer of God, end of the 15^th c.; James the brother of God, Cosmas and Damian, 2^nd quarter of the 16^th c. The icon comes from the best workshops in Moscow or Novgorod.

• Martyrdom of James the Just. Illustration from the Menologion of Basil II. (PG 117:6-612). Late 10^th, early 11^th c. AD. Vatican Library. Vat.gr. 1613. Image 131.→  

For discussion of visual depictions, see →Gowler 2014, 53-62; →Bedford 1911.

1:21b; 3:13b gentleness Moses, Sirach, Jesus, Christians

OT

Moses' Extraordinary Humility

The wise lawgiver Moses is known as having been most gentle, meek, and humble (Vocabulary Jas 3:13b): 

• Nm 12:3: "Now the man Moses was very gentle (Greek: praus; Hebrew: ‘nw "humble"), more than anyone else on earth."
• Sir 45:4: "Because of his [Moses'] trustworthiness and gentleness (prautês) God selected him from all flesh."

Christians maintained this tradition of Moses' exceeding humility (e.g., →Jerome of Stridon Ep. 82.3).

A Major Theme in Sirach

• Sir 1:34–35 (G-1:27): "For the fear of the Lord is wisdom and discipline; faithfulness and gentleness (prautês) are his delight."
• Sir 3:19 (G-3:17): "My son, conduct your affairs with gentleness (en prautêti), and you will be loved more than a giver of gifts"
• Sir 4:8: "Give a hearing to the poor, and return their greeting with gentleness (en prautêti)
• Sir 10:31 (G-10:28): "My son, with humility (en prautêti) have self-esteem; and give yourself the esteem you deserve."

NT

Gentleness in Jesus' Teachings

• Jesus says of himself, "I am gentle (praus) and humble (tapeinos) of heart" (Mt 11:29). Cf. Mt 21:5 and Paul's application to Jesus in 2Cor 10:1.
• Mt 5:5: "Blessed are the meek."

Doing Deeds with Gentleness

• 1Cor 4:21: "Shall I come to you with a rod, or with love and a gentle spirit (prautês)?"
• Gal 6:1: "correct that one [i.e., a fellow Christian] in a gentle spirit" cf. 2Tm 2:25.
• 1Pt 3:15–16: an admonition to explain Christian beliefs with gentleness.

A Christian Virtue

• Gal 5:23: listed as a fruit of the Spirit. It is often included in lists of Christian virtues: Eph 4:2; Col 3:12; Titus 3:2; 1Pt 3:4 (specifically of Christian wives; cf. Theology Jas 1:21b).

Prautês and its cognates are often linked with tapeinos ("humble") and its cognates: Is 26:6; Mt 11:29; Eph 4:2; Col 3:12; cf. Ancient Texts Jas 1:21b; 3:13b.

13–18 True Wisdom Results in Peace James puts and end to his bravura piece on language with a rhetorical question refocusing his readers on his main topics: works (Literary Devices Jas 3:13b). The heart of this section is James' antithesis between the "wisdom from above" and a "wisdom from below."

Structure

Rhetoric

• Jas 3:13: Thesis. The true wise man demonstrates his wisdom by good actions performed with gentleness.
• Jas 3:14-15: Counter example. Those motivated by jealousy and contentiousness show that their boastful claims to be wise are false. Rather, they follow a distorted "wisdom from below" that focuses only on earthly values. Living out such values results in conflict in the church community.
• Jas 3:17: Characteristics of true wisdom specified. True wisdom is peaceable, gentle, and results in good actions ("fruits"), in contrast to the divisive outcomes of earthly wisdom.
• Jas 3:18: Conclusion. A peaceful community, acting with righteousness, is the result of following true wisdom.

Thematic Organization: Antithesis between Above and Below, Peace and Division. 

Characteristically, James insists that wisdom must be demonstrated in practical action in order to be shown as genuine (Literary Devices Jas 3:13b). A community led by the "widom from below" is characterized by jealousy, rivalry, and conflicts; a community led by the "wisdom from above" is characterized by peaceful, mutually respectful relationships between community members.

In his ethical exhortation draws on teachings paralleled in Greco-Roman, ancient Jewish, the teachings of Jesus, and early Christian sources. James most likely draws on all of these sources in expressing his own unique teaching.

Reception

Much of the interpretive tradition understands this section as a continuation of James' admonition to teachers in Jas 3:1-12 (cf. especially Jas 3:1). See also Christian Tradition Jas 3:13–18.