The Wisdom from Above (3:17)
There is wisdom from above, that is, from God, as James had already said (1:5). This is the true wisdom, God’s wisdom both in source and character. James had not, of course, seen Paul’s remarks on wisdom in 1 Corinthians 1 and 2, if he wrote his epistle by A.D. 50. But he had full opportunity to be familiar with Proverbs, the Wisdom of Jesus the Son of Sirach, and the Wisdom of Solomon. “For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding” (Prov. 2:6, AV). “Wisdom may praise herself, and glory in the midst of her people” (Sir. 24:1). “For wisdom is more mobile than any motion; and she also passeth and goeth through all things by reason of her pureness. For she is a breath of the power of God, and a pure effluence from the glory of the Almighty; therefore no defiled thing falls into her. For she is a reflection of the everlasting light, and an unspotted mirror of the efficiency of God, and image of his goodness” (Wisd. 7:24-26).
Once more: “For she is more beautiful than the sun, and above every position of stars, being compared with the light, she is found superior” (Wisd. 7:29). But while James is undoubtedly conversant with the wisdom literature of the Jews, he is no mere copyist. He has the Christian standpoint and makes his own contribution to the discussion of wisdom. His words are few, but they fit and strike right to the heart of the subject.
It is “first pure.” Purity is the inner characteristic of the wise. It is pretty nearly like the Latin purus (pure) and means not so much cleansed (cf. Matt. 5:8, “the pure in heart”) as a combination of this idea and consecration as holiness. It is thus free from stain or defilement of any kind (not merely sexual purity), like a ray of light, “in holiness and sincerity of God” (2 Cor. 1:12). Christ himself is called pure (1 John 3:3), the ideal toward which we are to strive. We must learn to put first things first. In wisdom purity of character and motive is absolutely essential at any cost.
“Then peaceable.” Important as peace is, purity is paramount. Peaceableness is, to be sure, the outer characteristic of wisdom, and if one has the bright light of inner wisdom, he will have it. But wisdom does not desire peace at any price or at the cost of purity. “All her paths are peace” (Prov. 3:17), and the chastening of God’s hand yields “peaceable fruit unto them that have been exercised thereby” (Heb. 12:11). Plummer wisely notes that the order of James here is logical and not always strictly chronological.
One is not to compromise with evil and error, but all the same, if one is to have no peace till he has absolute purity of every sort in his environment, he must needs be always at war and never rest at all. An equation of common sense must, of course, be struck, though there is the constant temptation to get used to unpleasant surroundings and finally to make no protest at all. Plummer likewise observes that James places the emphasis on the spiritual and moral, not on the intellectual, just the opposite of modern ideals of culture and education. There is nothing in the position of James to justify the Spanish Inquisition, for instance. The persecutor has often consoled himself with the thought that he is doing his victim’s soul a real service by rescuing him from his error.
Certainly, if one is pure, it is easier for him to be peaceable, provided he also loves. “If it be possible, as much as in you lieth, be at peace with all men” (Rom. 12:18). There is a great deal in the New Testament on the subject of peace. It is true that Jesus said, “I came not to bring peace, but a sword” (Matt. 10:34), when men are wedded to sin and can only be shaken loose by the sword of truth. But there are those who let the peace of God rule in their hearts as umpire (Col. 3:15). We are to pursue the things of peace (Rom. 14:19) as men of peace but not to be afraid to stand up for truth and righteousness (purity), even if we have to fight.
Then “gentle,” “forbearing” (Hort). The word is used by Thucydides (viii. 93) of men who will listen to reason, and (i. 76) of moderation, like the Latin clementia. Originally the word meant what was fitting, fair, reasonable, but it was also associated with the idea of yielding, “implying one who does not stand on his rights, but is ready to give way to the wishes of others” (Mayor). Matthew Arnold gathered the idea into his phrase “sweet reasonableness.” Aristotle (vi. 11) uses it of the forgiving man, one who does not stand on strict justice but who listens to merciful consideration. Certainly gentleness is the true mark of the gentleman who does not stickle over little points, who, in a word, is considerate.
The Christian wisdom, therefore, does not like to give pain. Paul makes an appeal “by the meekness and gentleness of Christ” (2 Cor. 10:1). See also Acts 24:4; 1 Timothy 3:3; Titus 3:2; 1 Peter 2:18 (gentle masters); and in particular, Philippians 4:5: “Let your forbearance be known unto all men.” It means the very essence of fairness as opposed to unreasonableness (Ps. Sol. 5:14). Compare Paul’s panegyric on love (1 Cor. 13).
It is also “easy to be entreated,” “conciliatory” (Moffatt). The word is a common one for military discipline (4 Macc. 8:6; Jos. War ii. 20,7), though it does not occur elsewhere in the New Testament. As “gentle” refers usually to one in a superior position, so this word is used mainly of one in an inferior rank (Mayor). The good soldier is the one who has learned how to execute orders. Philo employs it as the opposite of the disobedient. It is tractabilis, not morosa. The Vulgate has suadibilis. It is a word in common use about children, pupils, all who obey laws. If preachers were always gentle, perhaps the church members would be more docile and teachable. This wisdom from above is suaviter in modo, fortiter in re.
It is also “full of mercy and good fruits.” This is just the reverse of the party feeling already condemned. Mercy is the active principle of compassionate love. One may note already 1:8, 27; 2:13 in contrast with 2:15. This wisdom bears good (“wholesome,” Moffatt) fruits, not mere leaves (empty boasting). The plural (fruits) shows that there is variety and abundance for all. It is not satisfied with abstract virtue but wishes to bless others.
This wisdom is likewise “without variance,” “unambiguous” (Moffatt). The word occurs nowhere else in the New Testament and has puzzled translators a great deal. It is rendered “without wrangling,” “without judging,” “without partiality,” “without distinctions,” “undoubted,” “without feigning,” “without doubtfulness,” “undecided,” “unhesitating,” “unwavering,” “single-minded.” The Vulgate has non judicans.
Something can be said for all these renderings. The context must decide.[82] If one considers the use of the verb in James 1:6 and 2:4, probably the idea of decision is the true one here. It is wholehearted conviction, positiveness in adherence to the truth, single-minded devotion rather than the wavering indecision of false wisdom. It is Principal Forsyth’s idea of “Positive Preaching” for the modern mind.
It is finally “without hypocrisy,”[83] “straightforward” (Moffatt). Here there is no ambiguity as to the import of the word. It is not the hypocritical wisdom of earth, the spurious invitation, but the genuine article. It is sincere, “without show or pretence” (Mayor). The word is used of love (Rom. 12:9; 2 Cor. 6:6), of faith (1 Tim. 1:5), of brotherly love (1 Peter 1:22). The idea here concerns our relations with men as the preceding adjective outlined our attitude toward God (Hort). This wisdom has the ring of pure gold and passes at par value with all men. Surely such wisdom as this will always be in demand by modern men who love reality and hate pretense.