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Jam_3:17. The character of the true wisdom, which (in contrast to Jam_3:15) is designated as ἡ ἄνωθεν σοφία ] comp. with this expression, Pro_2:6; Wis_7:25-26; Philo, de profug. p. 571: σοφία ἄνωθεν ὀμβρηθεῖσα ἀπʼ οὐρανοῦ ; de nom. mut.: οὐράνιος σοφία .
πρῶτον μὲν ἁγνή ἐστιν ] By πρῶτον μέν characteristic is distinguished from the rest, which are introduced by ἔπειτα , because it belongs to its nature, “designates its internal quality” (Kern). It is ἁγνή ] i.e. καθαρὰ καὶ ἀρυπαρός , μηδενὸς τῶν σαρκικῶν ἀντεχομένη (Oecumenius); thus free from all impurity. Lange explains ἁγνή by consecrated; incorrectly according to N. T. usage; even in the classics, the reference to the gods sufficiently often steps into the background.
In the series of characteristics following after ἔπειτα , which describe σοφία according to its manifestations (Kern), the first three are named which indicate the contrasts to ζῆλος and ἐριθεία : εἰρηνική ] peaceful (comp. εἰρηνοποιός , Mat_5:9): ἐπιεικής ] fair, mild; see on 1Ti_3:3 (not = yielding): εὐπειθής ] ἅπ . λεγ . (opposite ἀπειθής , Tit_3:5): easy to persuade, that is, pliant, not contending in party-strife.
Then follows μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν ] by which it is described as rich in active love: ἐλέους is particularly mentioned, because compassion is the most direct proof of love; comp. chap. Jam_1:27, Jam_2:13; καρπῶν ἀγαθῶν forms the contrast to πᾶν φαῦλον πρᾶγμα .
The series closes with two words—united by similarity of sound
ἀδιάκριτος , ἀνυπόκριτος , which express the contrast to everything of an uncertain and hypocritical nature. ἀδιάκριτος ] is differently explained according to the different meanings of the root διακρίνεσθαι ; Luther renders it impartial; Lorinus, Hornejus, Grotius (“sine partitione, nempe iniqua”), Baumgarten, Estius, Schulthess, Hottinger, Kern, Schneckenburger, Lange (“not separatistic, not sectarian”), and others understand it in the same sense; Beza explains it by “quae non discernit homines;” similarly Gebser undivided, that is, those who have the true wisdom do not separate from each other; the explanation of Pott: pacificus, agrees with this; the Vulgate, on the other hand, renders it non judicans; and Semler: nec temere judicans de aliis Christianis, qui suo more vivunt. It is best to start from the meaning of διακρίνεσθαι as it occurs in the N. T., to doubt, and accordingly, with de Wette and Wiesinger, to take ἀδιάκριτος = expers omnis cujuscunque ambiguitatis et dubitationis (similarly Wetstein = non duplex).[185] ἀνυπόκριτος ] is unhypocritical, upright; see Rom_12:9; 2Co_6:6.
These two characteristics are also added with special reference to the state of things among the readers. On ἀδιάκριτος , see chap. Jam_1:6-8, Jam_2:4; on ἀνυπόκριτος , chap. Jam_1:22; Jam_1:26, Jam_2:1.
All the characteristics are attributed to true wisdom from the effects which it produces among those who are partakers of it; since it makes them pure, peaceable, etc.; the virtues of which it is the source belong to it.
[185] The same signification is also adopted by Neander, when he says, having man in view: “James requires inner unity of soul, assured conviction, so that the soul be not driven to and fro by extraneous considerations, and by conflicting doubts. James’ meaning is hardly to be described in one word. The notion of impartiality or simplicity is most in accordance with it.”