the Week of Christ the King / Proper 29 / Ordinary 34
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New Living Translation
James 3:17
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But the wisdom that comes from God is like this: First, it is pure. It is also peaceful, gentle, and easy to please. This wisdom is always ready to help people who have trouble and to do good for others. This wisdom is always fair and honest.
But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, without uncertainty or insincerity.
But the wisdom that is from above is fyrst pure then peasable gentle and easy to be entreated full of mercy and good frutes without iudgynge and without simulacio:
But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy.
But the wisdom from above is first pure, then peace-loving, gentle, reasonable, full of mercy and good fruits, impartial, free of hypocrisy.
But the wisdom that comes from God is first of all pure, then peaceful, gentle, and easy to please. This wisdom is always ready to help those who are troubled and to do good for others. It is always fair and honest.
But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without variance, without hypocrisy.
But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.
But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.
But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy.
But the wisdom that is from above is first pure, then peaceable, gentle, easy to be intreated, full of mercy and good fruits,
The wisdom from above is first of all pure, then peaceful, courteous, not self-willed, full of compassion and kind actions, free from favouritism and from all insincerity.
But wisdom that is from aboue, first it is chast, aftirward pesible, mylde, able to be counseilid, consentinge to goode thingis, ful of merci and of goode fruytis, demynge with out feynyng.
But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without variance, without hypocrisy.
But the wisdom from above is first of all pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and sincere.
But the wisdom that comes from above leads us to be pure, friendly, gentle, sensible, kind, helpful, genuine, and sincere.
But the wisdom from above is first pure [morally and spiritually undefiled], then peace-loving [courteous, considerate], gentle, reasonable [and willing to listen], full of compassion and good fruits. It is unwavering, without [self-righteous] hypocrisy [and self-serving guile].
But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without variance, without hypocrisy.
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.
But the wisdom from above is, first of all, pure, then peaceful, kind, open to reason, full of mercy and good fruits, without partiality and without hypocrisy.
But the wisdom from above first is pure, then peaceful, gentle, yielding, full of mercy and good fruits, unquestioning, unfeigned.
However, the wisdom that comes from above is first of all pure, then peace-loving, gentle, willing to yield, full of compassion and good fruits, and without a trace of partiality or hypocrisy.Romans 12:9; 1 Corinthians 2:6-7; 1 Peter 1:22; 2:1; 1 John 3:18;">[xr]
But the wisdom that is from above is pure, and full of peace, and meekness, and obedience, and full of mercies and good fruits, and is without division, and faces accepteth not.
But the wisdom which is from above, is pure, and full of peace, and mild, and submissive, and full of compassion and of good fruits, and without partiality, and without respect of persons.
But the wisedome that is from aboue, is first pure, then peaceable, gentle, and easie to be intreated, full of mercy, and good fruits, without partialitie, and without hypocrisie.
But the wisdom that comes from heaven is first of all pure. Then it gives peace. It is gentle and willing to obey. It is full of loving-kindness and of doing good. It has no doubts and does not pretend to be something it is not.
But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy.
But the wisedome that is from aboue, is first pure, then peaceable, gentle, easie to be intreated, full of mercie & good fruites, without iudging, and without hipocrisie.
But the wisdom that is from above is first pure then full of peace, and gentle, obedient, full of mercy and good fruits, without partiality, and without hypocrisy.
But, the wisdom from above, is - first pure, then peaceable, reasonable, easy to be entreated, fraught with mercy and good fruits, without partiality, without hypocrisy.
But the wisdom that is from above, first indeed is chaste, then peaceable, modest, easy to be persuaded, consenting to the good, full of mercy and good fruits, without judging, without dissimulation.
But the wisdome that is from aboue, is first pure, then peaseable, gentle, and easie to be entreated, full of mercie and good fruites, without iudgyng, without simulation:
But the wisdom from above is pure first of all; it is also peaceful, gentle, and friendly; it is full of compassion and produces a harvest of good deeds; it is free from prejudice and hypocrisy.
But the wisdom from above is first pure, then peace-loving, gentle, compliant, full of mercy and good fruits, unwavering, without pretense.
But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
But the wisdom from above is first pure, then peaceful, gentle, obedient, full of mercy and good fruits, nonjudgmental, without hypocrisy,
But the wisdom from above is firstly truly pure, then peaceable, forbearing, yielding, full of mercy and of good fruits, not partial and not pretended.
and the wisdom from above, first, indeed, is pure, then peaceable, gentle, easily entreated, full of kindness and good fruits, uncontentious, and unhypocritical: --
But the wissdom that is fro aboue, is fyrst pure, the peasable, gentle, and easy to be entreated, full of mercy and good frutes, without iudgynge, and without simulacion:
but wisdom deriv'd from heaven is first dispassionate, then pacific, equitable, and obsequious: full of beneficence, and all social virtue, free from partiality, and hypocrisy.
Real wisdom, God's wisdom, begins with a holy life and is characterized by getting along with others. It is gentle and reasonable, overflowing with mercy and blessings, not hot one day and cold the next, not two-faced. You can develop a healthy, robust community that lives right with God and enjoy its results only if you do the hard work of getting along with each other, treating each other with dignity and honor.
But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical.
But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.
You'll know cowboys who are ridin' with wisdom because they'll leave a trail of peace, mercy, justice, gentleness, good deeds, hospitality, and no ounce of hypocrisy.
But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the wisdom: James 3:15, James 1:5, James 1:17, Genesis 41:38, Genesis 41:39, Exodus 36:2, 1 Kings 3:9, 1 Kings 3:12, 1 Kings 3:28, 1 Chronicles 22:12, Job 28:12, Job 28:23, Job 28:28, Proverbs 2:6, Isaiah 11:2, Isaiah 11:3, Daniel 1:17, Luke 21:15, 1 Corinthians 2:6, 1 Corinthians 2:7, 1 Corinthians 12:8
first: James 4:8, Malachi 3:3, Matthew 5:8, Philippians 4:8, Titus 1:15, 1 John 3:3
peaceable: 1 Chronicles 22:9, *marg. Isaiah 2:4, Isaiah 9:6, Isaiah 9:7, Isaiah 11:2-9, Isaiah 32:15-17, Romans 12:18, Hebrews 12:14
gentle: Isaiah 40:11, 1 Corinthians 13:4-7, 2 Corinthians 10:1, Galatians 5:22, Galatians 5:23, Ephesians 5:9, 1 Thessalonians 2:7, 2 Timothy 2:24, Titus 3:2
full: John 1:14, Acts 9:36, Acts 11:24, Romans 15:14, 2 Corinthians 9:10, Philippians 1:11, Colossians 1:10
without: James 2:4, Malachi 2:9, 1 Timothy 5:21
partiality: or, wrangling
hypocrisy: Isaiah 32:6, Matthew 23:28, Luke 12:1, Luke 12:2, John 1:47, Romans 12:9, 1 Peter 1:22, 1 Peter 2:1, 1 John 3:18
Reciprocal: Genesis 13:8 - Let Exodus 23:3 - General 1 Samuel 2:29 - and honourest 1 Samuel 18:15 - wisely 1 Kings 4:29 - God 1 Kings 6:7 - neither hammer 1 Kings 12:13 - answered 2 Chronicles 1:11 - that thou mayest 2 Chronicles 9:23 - God Ezra 7:25 - the wisdom Job 36:3 - fetch Psalms 18:35 - gentleness Psalms 34:14 - seek Proverbs 14:29 - slow Proverbs 16:21 - wise Proverbs 24:23 - things Proverbs 30:5 - word Ecclesiastes 2:19 - wise under Ecclesiastes 2:26 - wisdom Ecclesiastes 9:17 - General Isaiah 32:17 - the work Matthew 5:7 - are Matthew 7:17 - every Matthew 15:12 - Knowest Matthew 22:16 - neither John 3:3 - again Acts 6:3 - full Romans 1:14 - both to 1 Corinthians 4:21 - and 1 Corinthians 7:15 - but 1 Corinthians 14:33 - but 2 Corinthians 5:16 - know we no 2 Corinthians 13:11 - live Ephesians 1:17 - the spirit Ephesians 4:3 - General Philippians 4:2 - that Colossians 1:9 - wisdom Colossians 3:12 - mercies Colossians 3:16 - all Colossians 4:5 - Walk 1 Timothy 4:12 - in word 1 Timothy 5:1 - entreat 2 Timothy 2:7 - and Hebrews 12:11 - peaceable James 1:20 - General James 1:27 - Pure James 2:1 - with James 3:13 - with meekness 1 Peter 2:18 - the good 1 Peter 3:8 - having 1 Peter 3:11 - seek 2 Peter 3:15 - according
Cross-References
"Of course we may eat fruit from the trees in the garden," the woman replied.
"It's only the fruit from the tree in the middle of the garden that we are not allowed to eat. God said, ‘You must not eat it or even touch it; if you do, you will die.'"
"God knows that your eyes will be opened as soon as you eat it, and you will be like God, knowing both good and evil."
The woman was convinced. She saw that the tree was beautiful and its fruit looked delicious, and she wanted the wisdom it would give her. So she took some of the fruit and ate it. Then she gave some to her husband, who was with her, and he ate it, too.
At that moment their eyes were opened, and they suddenly felt shame at their nakedness. So they sewed fig leaves together to cover themselves.
Then the Lord God called to the man, "Where are you?"
"Who told you that you were naked?" the Lord God asked. "Have you eaten from the tree whose fruit I commanded you not to eat?"
Then the Lord God asked the woman, "What have you done?" "The serpent deceived me," she replied. "That's why I ate it."
Then the Lord God said to the serpent, "Because you have done this, you are cursed more than all animals, domestic and wild. You will crawl on your belly, groveling in the dust as long as you live.
Then he said to the woman, "I will sharpen the pain of your pregnancy, and in pain you will give birth. And you will desire to control your husband, but he will rule over you."
Gill's Notes on the Bible
But the wisdom that is from above,.... Which has God for its author; which is infused into the soul by the Spirit of God; and leads into the knowledge of things that are above, of heavenly things; and which only is true wisdom and knowledge; and those who are possessed of it are the only true Gnostics; for which,
:- namely, the grace of God: this wisdom
is first pure; it is pure in itself, it is free from everything that is earthly, carnal, or sensual, or devilish; it produces purity of heart, of life, and conversation; and is the means of keeping persons pure and chaste, and free from impure lusts, lusts of uncleanness, pride, envy, wrath, c. which prevail in carnal and unregenerate men:
and then peaceable it inclines and engages those who have it to live in peace with the saints, and even with all men; with those of their own household, with their neighbours, yea, with their enemies: it is also "gentle"; or makes men gentle, moderate, and humane, so as that they bear, and forbear; they bear with the infirmities of the weak; readily forgive injuries done them; do not rigidly exact what is their due, but recede from their just right for the sake of peace and love; and do not bear hard upon others for their failings, but cover them with the mantle of love: and it is
easy to be treated; or those who have it readily yield to the superior judgments and stronger reasonings of others; and are easily induced to hope and believe all things, and entertain a good opinion of men, and their conduct; and are far from being proud, arrogant, obstinate, and overbearing:
full of mercy and good fruits; of compassion and beneficence to the poor; feeding the hungry, clothing the naked, visiting the widows and fatherless in their affliction; and doing all other good works and duties, both with respect to God and man, as fruits of grace, and of the Spirit:
without partiality: to one another; or making a difference between them; showing no respect to persons; bestowing upon the poor and indigent, without any distinction: and
without hypocrisy; either with respect to God or man; not making show of that which they have not, or do not intend.
Barnes' Notes on the Bible
But the wisdom that is from above - Compare the notes at 1 Corinthians 2:6-7. The wisdom which has a heavenly origin, or which is from God. The man who is characterised by that wisdom will be pure, peaceable, etc. This does not refer to the doctrines of religion, but to its spirit.
Is first pure - That is, the first effect of it on the mind is to make it pure. The influence on the man is to make him upright, sincere, candid, holy. The word here used (ἁγνη hagnē) is that which would be applied to one who is innocent, or flee from crime or blame. Compare Phi 4:8; 1 Timothy 5:22; 1 John 3:3; where the word is rendered, as here, “pure”; 2 Corinthians 7:11; where it is rendered clear, (in this matter); 2 Corinthians 11:2; Tit 2:5; 1 Peter 3:2, where it is rendered chaste. The meaning here is, that the first and immediate effect of religion is not on the intellect, to make it more enlightened; or on the imagination, to make it more discursive and brilliant; or on the memory and judgment, to make them clearer and stronger; but it is to purify the heart, to make the man upright, inoffensive, and good. This passage should not be applied, as it often is, to the doctrines of religion, as if it were the first duty of a church to keep itself free from errors in doctrine, and that this ought to be sought even in preference to the maintenance of peace - as if it meant that in doctrine a church should be “first pure, then peaceable;” but it should be applied to the individual consciences of men, as showing the effect of religion on the heart and life.
The first thing which it produces is to make the man himself pure and good; then follows the train of blessings which the apostle enumerates as flowing from that. It is true that a church should be pure in doctrinal belief, but that is not the truth taught here. It is not true that the scripture teaches, here or elsewhere, that purity of doctrine is to be preferred to a peaceful spirit; or that it always leads to a peaceful spirit; or that it is proper for professed Christians and Christian ministers to sacrifice, as is often done, a peaceful spirit, in an attempt to preserve purity of doctrine. Most of the persecutions in the church have grown out of this maxim. This led to the establishment of the Inquisition; this kindled the fires of Smithfield; this inspirited Laud and his friends; this has been the origin of no small part of the schisms in the church. A pure spirit is the best promoter of peace, and will do more than anything else to secure the prevalence of truth.
(It is but too true that much unseemly strife has had the aegis of this text thrown over it. The “wrath of man” accounts itself zeal for God, and strange fire usurps the place of the true fire of the sanctuary. Yet the author’s statement here seems somewhat overcharged; possibly his own personal history may have contributed a little to this result. Although the Greek word ἁγνη hagnē, here qualifying the σοφια sophia, or wisdom, refers to purity of heart, still it remains true that a pure heart will never relinquish its hold on God’s truth for the sake of a peace that at such a price would be too dearly purchased. A pure heart cannot but be faithful to the truth; it could not otherwise be pure, provided conscientiousness and love of truth form any part of moral purity. Surely, then, an individual solicited to yield up what he believed to be truth, or what were cherished convictions, might properly assign this text as a reason why he could not, and ought not; and if an individual might, why not any number associated into a church?
It is true the Scriptures do not teach that “doctrinal purity” is to be preferred to a “peaceful spirit.” However pure a man’s doctrine may be, if he has not the peaceful spirit he is none of Christ’s. But the common view of this passage is not chargeable with any such absurdity. It supposes only that there may be circumstances in which the spirit of peace, though possessed, cannot be exercised, except in meek submission to wrong for conscience sake; never can it turn traitor to truth, or make any compromise with error. The “first” of the apostle does not indicate even preference of the pure spirit to the peaceful spirit, but only the order in which they are to be exercised. There must be no attempts to reach peace by overleaping purity. The maxim that a pure heart ought not to sacrifice truth on any consideration whatever, never gave rise to persecution: it has made many martyrs, but never one persecutor; it has pined in the dungeon, but never immured any there; it has burned amid the flames, but never lighted the faggot; it has ascended scaffolds, but never erected them; it has preserved and bequeathed civil and religious liberty, but never assaulted them; it is a divine principle - the principle by which Christianity became strong, and will ultimately command the homage of the world. There is another principle, with which this has no brotherhood, that denies the right of private judgment, and enforces uniformity by the sword: its progeny are inquisitors, and Lauds and Sharpes; and let it have the credit of its own offspring.)
Then peaceable - The effect of true religion - the wisdom which is from above - will be to dispose a man to live in peace with all others. See the Romans 14:19 note; Hebrews 12:14.
Gentle - Mild, inoffensive, clement. The word here used (ἐπιεικὴς epieikēs) is rendered “moderation” in Philippians 4:5; patient in 1 Timothy 3:3; and gentle in Titus 3:2; James 3:17, and 1 Peter 2:18. It does not occur elsewhere in the New Testament. Every one has a clear idea of the virtue of gentleness - gentleness of spirit, of deportment, and of manners; and every one can see that that is the appropriate spirit of religion. Compare the notes at 2 Corinthians 10:1. It is from this word that we have derived the word “gentleman”; and the effect of true religion is to make everyone, in the proper and best sense of the term, a gentleman. How can a man have evidence that he is a true Christian, who is not such? The highest title which can be given to a man is, that he is a Christian gentleman.
And easy to be entreated - The word here used does not elsewhere occur in the New Testament. It means easily persuaded, compliant. Of course, this refers only to cases where it is right and proper to be easily persuaded and complying. It cannot refer to things which are in themselves wrong. The sense is, that he who is under the influence of the wisdom which is from above, is not a stiff, stern, obstinate, unyielding man. He does not take a position, and then hold it whether right or wrong; he is not a man on whom no arguments or persuasions can have any influence. He is not one who cannot be affected by any appeals which may be made to him on the grounds of patriotism, justice, or benevolence; but is one who is ready to yield when truth requires him to do it, and who is willing to sacrifice his own convenience for the good of others. See this illustrated in the case of the apostle Paul, in 1 Corinthians 9:20-22. Compare the notes at that passage.
Full of mercy - Merciful; disposed to show compassion to others. This is one of the results of the wisdom that is from above, for it makes us like God, the “Father of mercies.” See the notes at Matthew 5:7.
And good fruits - The fruits of good living; just, benevolent, and kind actions. Philippians 1:11 note; 2 Corinthians 9:10 note. Compare James 2:14-26.
Without partiality - Margin, “or wrangling.” The word here used (ἀδιάκριτος adiakritos) occurs nowhere else in the New Testament. It means, properly, “not to be distinguished.” Here it may mean either of the following things:
(a)Not open to distinction or doubt; that is, unambiguous, so that there shall be no doubt about its origin or nature;
(b)Making no distinction, that is, in the treatment of others, or impartial towards them; or,
(c)Without strife, from διακρίνω diakrinō, to contend.
The second meaning here suggested seems best to accord with the sense of the passage; and according to this the idea is, that the wisdom which is from above, or true religion, makes us impartial in our treatment of others: that is, we are not influenced by a regard to dress, rank, or station, but we are disposed to do equal justice to all, according to their moral worth, and to show kindness to all, according to their wants. See James 2:1-4.
And without hypocrisy - What it professes to be; sincere. There is no disguise or mask assumed. What the man pretends to be, he is. This is everywhere the nature of true religion. It has nothing of its own of which to be ashamed, and which needs to be concealed; its office is not to hide or conceal anything that is wrong. It neither is a mask, nor does it need a mask. If such is the nature of the “wisdom which is from above,” who is there that should be ashamed of it? Who is there that should not desire that its blessed influence should spread around the world?
Clarke's Notes on the Bible
Verse 17. The wisdom that is from above — The pure religion of the Lord Jesus, bought by his blood, and infused by his Spirit. See the rabbinical meaning of this phrase at the end of this chapter.
Is first pure — αγνη. Chaste, holy, and clean.
Peaceable — ειρηνικη. Living in peace with others, and promoting peace among men.
Gentle — επιεικης. Meek, modest, of an equal mind, taking every thing in good part, and putting the best construction upon all the actions of others.
Easy to be entreated — ευπειθης. Not stubborn nor obstinate; of a yielding disposition in all indifferent things; obsequious, docile.
Full of mercy — Ready to pass by a transgression, and to grant forgiveness to those who offend, and performing every possible act of kindness.
Good fruits — Each temper and disposition producing fruits suited to and descriptive of its nature.
Without partiality — αδιακριτος. Without making a difference-rendering to every man his due; and being never swayed by self-interest, worldly honour, or the fear of man; knowing no man after the flesh. One of the Itala has it irreprehensible.
Without hypocrisy. — ανυποκριτος. Without dissimulation; without pretending to be what it is not; acting always in its own character; never working under a mask. Seeking nothing but God's glory, and using no other means to attain it than those of his own prescribing.
