But the wisdom from above is first of all pure, then peace-loving, gentle, accommodating, full of mercy and good fruit, 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, and easy to be intreated, 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 entreated, full of mercy and good fruits, without variance, without hypocrisy.
4 sermons cite this verse
well listen to what James says in verse 17 of chapter 3 of the book of James the wisdom that is from above is first pure then peaceable gentle willing to yield full of mercy and good fruits without partiality, without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace. So when somebody wants to lay on wisdom to you, filter it through the grid. Is it pure? Is it peaceable? Is it merciful? Is it approachable? or is it just this scathing something's wrong with your life so Eliphaz begins and then continues his diatribe in chapter five he says to Job call out now is there anyone who will answer you to which of the holy ones will you turn is there an angelic being you could call on who could give you help for wrath kills a foolish man and envy slays a simple one. I have seen the foolish taking root, but suddenly I cursed his habitation. His sons are far from safety. They are crushed in the gate and there is no deliverer. Now think of what Job has been through. He's lost his kids. …
… confusion and every evil thing are there. But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy, good fruits, without partiality and without hypocrisy. Wow, God make me like that. Church, listen, we all need to grow in wisdom. Lord, we're asking you right now that you'd give us that kind of wisdom. the wisdom from above that's what we need I want to show you these things I'm not doing good we have seven minutes to do this point number two didn't I tell you we were going to do a chapter the first week I said we're going to do a chapter a week so then I was going to tell you guys we're going to do a chapter every two weeks now we're getting right back to our previous habits in the book of Romans where we'll do a few verses a week as long as we get wise. Worldly wisdom sounds like this. Look out for number. …
And let it be considered, where is our warrant in Scripture, to make use of any legal convictions, or any method or order of successive events in a work of the law, and consequent comforts, as a sure sign of regeneration. The Scripture is abundant, in expressly mentioning evidences of grace, and of a state of favor with God, as characteristics of true saints. But where do we ever find such things as these amongst those evidences? Or where do we find any other signs insisted on, besides grace itself, its nature, exercises, and fruits? These were the evidences that Job relied upon: these were the things that the psalmist everywhere insists upon as evidences of sincerity, and particularly in the 119th Psalm, from the beginning to the end: these were the signs that Hezekiah trusted to in his sickness. These were the characteristics of those that are truly happy given by our Savior in the beginning of his sermon on the mount. These are the things that Christ mentions, as the true evidences of being his real disciples, in his last and dying discourse to his disciples, in the 14th, 15th, and 16th chapters of John, and in his intercessory prayer, chap. xvii. These are the things which the apostle Paul often speaks of as evidences of his sincerity, and sure title to a crown of glory. And these are the things he often mentions to others, in his epistles, as the proper evidences of real Christianity, a justified state, and a title to glory. He insists on the fruits of the Spirit; love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; as the proper evidences of being Christ’s, and living in the Spirit: Gal. v. 22-25. It is that charity, or divine love, which is pure, peaceable, gentle, easy to be entreated, full of mercy, &c, that he insists on, as the most essential evidence of true godliness; without which, all other things are nothing. Such are the signs which the apostle James insists on, as the proper evidence of a truly wise and good man: James iii. 17. “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.” And such are the signs of true Christianity, which the apostle John insists on throughout his epistles. And we never have anywhere in the Bible, from the beginning to the end of it, any other signs of godliness given, than such as these. If persons have such things as these apparently in them, it ought to be determined that they are truly converted, without its being first known what method the Spirit of God took to introduce these things into the soul, which oftentimes is altogether untraceable. All the works of God are in some respects unsearchable; but the Scripture often represents the works of the Spirit of God as peculiarly so: Isa. xl. 13. “Who hath directed the Spirit of the Lord, or being his counsellor, hath taught him?” Eccles. xi. 5. “As thou knowest not what is the way of the Spirit, nor how the bones do grow in the womb of her that is with child: so thou knowest not the works of God, who maketh all.” John iii. 8. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” …
Such is the character of which the text speaks. A man who is poor in spirit, meek, pure in heart, merciful, peace-making, penitent, and eager after righteousness, is truly (according to a term in current use) a mortified man. He is of a character which does not please us by nature even to see, and much less to imitate. We do not even approve or love the character itself, till we have some portion of the grace of God. We do not like the look of mortification till we are used to it, and associate pleasant thoughts with it. "And when we shall see Him, there is no beauty, that we should desire Him," says the Prophet. To whom has some picture of saint or doctor of the Church any charm at first sight? Who does not prefer the ruddy glow of health and brightness of the eyes? "He hath no form nor comeliness," as his Lord and Master before him. And as we do not like the look of saintliness, neither do we like the life. When Christ first announced His destined sufferings, Peter took Him and began to rebuke Him, saying, "Be it far from Thee, Lord, this shall not be unto Thee." Here was the feeling of one who was as yet a mere child in grace; "When he was a child, he spake as a child, he understood as a child, he thought as a child," before he had "become a man and had put away childish things." This is St. Paul's language, writing to the Corinthians, and he there furnishes us with another description, under the name of charity, of that same heavenly temper of mind in which Christian manhood consists, and which our Lord had already described in the sermon on the Mount; He says, "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal." And then He describes it as suffering long, kind, envying not, vaunting not, behaving seemly, unselfish, rejoicing in the truth, slow to be provoked, bearing all things and hoping all. And with this agrees St. James's account of wisdom, that it is "pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy." …