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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 - Ἁγνη· 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 honor, 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.

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 Philemon 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; Titus 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 hagnēhere qualifying the σοφια sophiaor 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 Philemon 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. Philemon 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 diakrinōto 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?

Your actions testify that you are strangers to Christ. “Doth a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh. Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. 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. And the fruit of righteousness is sown in peace of them that make peace.” 2T 178.1

Here are enumerated the fruits which are marked evidences that one who has been walking in the vigor of life has met with a change—a change so marked as to be represented by death. From living, active life, to death! What a striking figure! None need be deceived here. If this transformation has not been experienced by you, rest not. Seek the Lord with all your hearts. Make this the all-important business of your lives. 2T 178.2

You have an account to render for the good you might have done during your life, had you been in the position in which God required you to be, and which He has made ample provision that you might occupy. But you have failed to glorify God upon the earth, and to save souls around you, because you did not avail yourselves of that grace and strength, wisdom and knowledge, which Christ has provided for you. You knew His will, but did it not. There will have to be a most manifest reformation in you both, or you will never hear from Jesus: “Well done, thou good and faithful servant.” 2T 179.1

Justice and Mercy stood apart, in opposition to each other, separated by a wide gulf. The Lord our Redeemer clothed His divinity with humanity, and wrought out in behalf of man a character that was without spot or blemish. He planted His cross midway between heaven and earth, and made it the object of attraction which reached both ways, drawing both Justice and Mercy across the gulf. Justice moved from its exalted throne, and with all the armies of heaven approached the cross. There it saw One equal with God bearing the penalty for all injustice and sin. With perfect satisfaction Justice bowed in reverence at the cross, saying, It is enough (Manuscript 94, 1899). 7BC 936.1

14-20. See EGW on Galatians 5:6. 7BC 936.2

21-26 (Romans 3:31). Saving Faith More Than Mere Belief—The apostle James saw that dangers would arise in presenting the subject of justification by faith, and he labored to show that genuine faith cannot exist without corresponding works. The experience of Abraham is presented. “Seest thou,” he says, “how faith wrought with his works, and by works was faith made perfect?” Thus genuine faith does a genuine work in the believer. Faith and obedience bring a solid, valuable experience. 7BC 936.3

Let men be connected with God's work who will represent His character. They may have much to learn in regard to business management; but if they pray to God as did Daniel, if with true contrition of mind they seek that wisdom which comes from above, the Lord will give them an understanding heart. Read carefully and prayerfully the third chapter of James, especially verses 13-18. The whole chapter is an eye-opener, if men wish to open their eyes.—Letter 55, 1895. PM 127.2

To this class I would say: “Glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. 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. And the fruit of righteousness is sown in peace of them that make peace.” 5T 225.1

When the Pharisees and Sadducees flocked to the baptism of John, that fearless preacher of righteousness addressed them: “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance.” These men were actuated by unworthy motives in coming to John. They were men of poisonous principles and corrupt practices. Yet they had no sense of their true condition. Filled with pride and ambition, they would not hesitate at any means to exalt themselves and strengthen their influence with the people. They came to receive baptism at the hand of John that they might better carry out these designs. 5T 225.2

John read their motives, and met them with the searching inquiry: “Who hath warned you to flee from the wrath to come?” Had they heard the voice of God speaking to their hearts they would have given evidence of the fact by bringing forth fruit meet for repentance. No such fruit was seen. They had heard the warning as merely the voice of man. They were charmed with the power and boldness with which John spoke, but the Spirit of God did not send conviction to their hearts and as the sure result bring forth fruit unto eternal life. They gave no evidence of a change of heart. Without the transforming power of the Holy Spirit, John would have them understand that no outward ceremony could benefit them. 5T 225.3