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Selected Verse: James 3:17 - Douay Rheims

Verse	Translation	Text
Jas 3:17	Douay Rheims	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.
	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
first pure--literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jam 3:15). This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world," Jam 1:27; Jam 4:4, Jam 4:8, "purify . . . hearts"; Pe1 1:22, "purified . . . souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men. gentle--"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us. easy to be entreated--literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS. full of mercy--as to a neighbor's MISERIES. good fruits--contrasted with "every evil work," Jam 3:16. without partiality--recurring to the warning against partial "respect to persons," Jam 2:1, Jam 2:4, Jam 2:9. ALFORD translates as the Greek is translated, Jam 1:6, "wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better. without hypocrisy--Not as ALFORD explains from Jam 1:22, Jam 1:26, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

first pure--literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jam 3:15). This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world," Jam 1:27; Jam 4:4, Jam 4:8, "purify . . . hearts"; Pe1 1:22, "purified . . . souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men.

gentle--"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.

easy to be entreated--literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.

full of mercy--as to a neighbor's MISERIES.

good fruits--contrasted with "every evil work," Jam 3:16.

without partiality--recurring to the warning against partial "respect to persons," Jam 2:1, Jam 2:4, Jam 2:9. ALFORD translates as the Greek is translated, Jam 1:6, "wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better.

without hypocrisy--Not as ALFORD explains from Jam 1:22, Jam 1:26, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."

Notes on the Bible, by Albert Barnes, [1834]
But the wisdom that is from above - Compare the notes at Co1 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; Ti1 5:22; Jo1 3:3; where the word is rendered, as here, "pure"; Co2 7:11; where it is rendered clear, (in this matter); Co2 11:2; Tit 2:5; Pe1 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 Rom 14:19 note; Heb 12:14. Gentle - Mild, inoffensive, clement. The word here used (ἐπιεικὴς epieikēs) is rendered "moderation" in Phi 4:5; patient in Ti1 3:3; and gentle in Tit 3:2; Jam 3:17, and Pe1 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 Co2 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 Co1 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 Mat 5:7. And good fruits - The fruits of good living; just, benevolent, and kind actions. Phi 1:11 note; Co2 9:10 note. Compare Jam 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 Jam 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?

Notes on the Bible, by Albert Barnes, [1834]

But the wisdom that is from above - Compare the notes at Co1 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; Ti1 5:22; Jo1 3:3; where the word is rendered, as here, "pure"; Co2 7:11; where it is rendered clear, (in this matter); Co2 11:2; Tit 2:5; Pe1 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 Rom 14:19 note; Heb 12:14.

Gentle - Mild, inoffensive, clement. The word here used (ἐπιεικὴς epieikēs) is rendered "moderation" in Phi 4:5; patient in Ti1 3:3; and gentle in Tit 3:2; Jam 3:17, and Pe1 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 Co2 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 Co1 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 Mat 5:7.

And good fruits - The fruits of good living; just, benevolent, and kind actions. Phi 1:11 note; Co2 9:10 note. Compare Jam 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 Jam 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?

Vincent's Word Studies, by Marvin R. Vincent [1886]
First Emphasizing its inner quality, pure, as distinguished from its outward expressions. The idea is not first numerically, but first essentially. The other qualities are secondary as outgrowths of this primary quality. Gentle (ἐπιεικής) See on Pe1 2:18. Easy to be intreated (εὐπειθής) Only here in New Testament. Without partiality (ἀδιάκριτος) Only here in New Testament and very rare in classical Greek. Rev., without variance or doubting. See on Jam 1:6.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
But the wisdom from above is first pure - From all that is earthly, natural, devilish. Then peaceable - True peace attending purity, it is quiet, inoffensive. Gentle - Soft, mild, yielding, not rigid. Easy to he entreated - To be persuaded, or convinced; not stubborn, sour, or morose. Full of good fruits - Both in the heart and in the life, two of which are immediately specified. Without partiality - Loving all, without respect of persons; embracing all good things, rejecting all evil. And without dissimulation - Frank, open.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

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²⁶ And if any man think himself to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain.

²² But be ye doers of the word, and not hearers only, deceiving your own selves.

⁶ But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, which is moved and carried about by the wind.

⁹ But if you have respect to persons, you commit sin, being reproved by the law as transgressors.

⁴ Do you not judge within yourselves, and are become judges of unjust thoughts?

¹ My brethren, have not the faith of our Lord Jesus Christ of glory with respect of persons.

¹⁶ For where envying and contention is, there is inconstancy, and every evil work.

²² Purifying your souls in the obedience of charity, with a brotherly love, from a sincere heart love one another earnestly:

⁸ Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners: and purify your hearts, ye double minded.

⁴ Adulterers, know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God.

²⁷ Religion clean and undefiled before God and the Father, is this: to visit the fatherless and widows in their tribulation: and to keep one's self unspotted from this world.

¹⁵ For this is not wisdom, descending from above: but earthly, sensual, devilish.

¹ My brethren, have not the faith of our Lord Jesus Christ of glory with respect of persons.
² For if there shall come into your assembly a man having a golden ring, in fine apparel, and there shall come in also a poor man in mean attire,
³ And you have respect to him that is clothed with the fine apparel, and shall say to him: Sit thou here well; but say to the poor man: Stand thou there, or sit under my footstool:
⁴ Do you not judge within yourselves, and are become judges of unjust thoughts?

¹⁴ What shall it profit, my brethren, if a man say he hath faith, but hath not works? Shall faith be able to save him?
¹⁵ And if a brother or sister be naked, and want daily food:
¹⁶ And one of you say to them: Go in peace, be ye warmed and filled; yet give them not those things that are necessary for the body, what shall it profit?
¹⁷ So faith also, if it have not works, is dead in itself.
¹⁸ But some man will say: Thou hast faith, and I have works: shew me thy faith without works; and I will shew thee, by works, my faith.
¹⁹ Thou believest that there is one God. Thou dost well: the devils also believe and tremble.
²⁰ But wilt thou know, O vain man, that faith without works is dead?
²¹ Was not Abraham our father justified by works, offering up Isaac his son upon the altar?
²² Seest thou, that faith did co-operate with his works; and by works faith was made perfect?
²³ And the scripture was fulfilled, saying: Abraham believed God, and it was reputed to him to justice, and he was called the friend of God.
²⁴ Do you see that by works a man is justified; and not by faith only?
²⁵ And in like manner also Rahab the harlot, was not she justified by works, receiving the messengers, and sending them out another way?
²⁶ For even as the body without the spirit is dead; so also faith without works is dead.

¹⁰ And he that ministereth seed to the sower, will both give you bread to eat, and will multiply your seed, and increase the growth of the fruits of your justice:

¹¹ Filled with the fruit of justice, through Jesus Christ, unto the glory and praise of God.

⁷ Blessed are the merciful: for they shall obtain mercy.

²⁰ And I became to the Jews, a Jew, that I might gain the Jews:
²¹ To them that are under the law, as if I were under the law, (whereas myself was not under the law,) that I might gain them that were under the law. To them that were without the law, as if I were without the law, (whereas I was not without the law of God, but was in the law of Christ,) that I might gain them that were without the law.
²² To the weak I became weak, that I might gain the weak. I became all things to all men, that I might save all.

¹ Now I Paul myself beseech you, by the mildness and modesty of Christ, who in presence indeed am lowly among you, but being absent, am bold toward you.

¹⁸ Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward.

¹⁷ 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.

² To speak evil of no man, not to be litigious, but gentle: shewing all mildness towards all men.

³ Not given to wine, no striker, but modest, not quarrelsome, not covetous, but

⁵ Let your modesty be known to all men. The Lord is nigh.

¹⁴ Follow peace with all men, and holiness: without which no man shall see God.

¹⁹ Therefore let us follow after the things that are of peace; and keep the things that are of edification one towards another.

² Considering your chaste conversation with fear.

⁵ To be discreet, chaste, sober, having a care of the house, gentle, obedient to their husbands, that the word of God be not blasphemed.

² For I am jealous of you with the jealousy of God. For I have espoused you to one husband that I may present you as a chaste virgin to Christ.

¹¹ For behold this selfsame thing, that you were made sorrowful according to God, how great carefulness it worketh in you; yea defence, yea indignation, yea fear, yea desire, yea zeal, yea revenge: in all things you have shewed yourselves to be undefiled in the matter.

³ And every one that hath this hope in him, sanctifieth himself, as he also is holy.

²² Impose not hands lightly upon any man, neither be partaker of other men's sins. Keep thyself chaste.

⁸ For the rest, brethren, whatsoever things are true, whatsoever modest, whatsoever just, whatsoever holy, whatsoever lovely, whatsoever of good fame, if there be any virtue, if any praise of discipline, think on these things.

⁶ Howbeit we speak wisdom among the perfect: yet not the wisdom of this world, neither of the princes of this world that come to nought;
⁷ But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory :

⁶ But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, which is moved and carried about by the wind.

¹⁸ Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward.