James 3:17

But the wisdom that is from above is first pure, then peaceable The sequence is that of thought, not of time. It is not meant, i. e. that purity is an earlier stage of moral growth in wisdom than peace, but that it is its foremost attribute. The "purity" indicated is especially that of chastity of flesh and spirit (comp. 2Co 7:2; 2 Corinthians 11:2; Titus 2:5), and as such is contrasted with the "sensual" character of the false wisdom. Here again we have the tone of one who has learnt from the Masters of those who know, among the teachers of his own people, that wisdom will not "dwell in the body that is subject unto sin" (Wis 1:4). The sequence which places "peaceful" after "pure" has its counterpart in the beatitudes of the Sermon on the Mount (Matthew 5:8-9).

gentle, and easy to be intreated The word for "gentle" means literally, forbearing. It describes, as in Aristotle (Eth.10:6), the temper that does not press its rights, that is content to suffer wrong (comp. Philippians 4:5; 1 Timothy 3:3). The second adjective is used by classical writers, both in a passive sense as here, and active, (1) as meaning "persuasive," "winning its way by gentleness," or (2) as "obedient." Our choice between the three meanings must depend on our view of what is most likely to have been the sequence of St James's thoughts. On the whole, the second seems to me to have the most to commend it. True wisdom shews itself, St James seems to say, in that subtle yet gentle power to persuade and win, which we all feel when we come in contact with one who is clearly not fighting for his own rights, but for the cause of Truth.

full of mercy and good fruits The train of thought is carried on. Wisdom is suasive because she is compassionate. In dealing with the froward she is stirred, not by anger, but by pity, and she overflows, not with "every vile deed," but with the good fruits of kindly acts.

without partiality Here again we have a Greek word which admits of more than one sense. The English version gives it an active sense, as describing the temper which does not distinguish wrongly, which is no respecter of persons. The sense in which the verb, from which the adjective is formed, is used in ch. James 1:6; James 2:4, is, however, that of "doubting," or "wavering;" and it seems, therefore, probable that St James means to describe true wisdom as free from the tendency which he thus condemns. That freedom goes naturally with the freedom from unreality which the next word expresses. Without vacillationis the condition of "without hypocrisy." Where the purpose is single there is no risk of a simulated piety.