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Jam_3:18. As in Jam_3:16 the fruit of ζῆλος , and thus of false wisdom on which it is founded, is named, so in this verse is the fruit of true wisdom, which is εἰρηνική .
καρπὸς δικαιοσύνης … σπείρεται is a pregnant expression for: the seed, which yields the fruit of righteousness, is sown (Weisinger, Bouman, Lange). δικαιοσύνη ] is not justification (Gebser, Schneckenburger), but righteousness or uprightness. The genitive is that of apposition, and announces wherein the καρπός consists. This καρπός δικαιοσύνης forms the antithesis to ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα , Jam_3:16. δικαιοσύνη is by various expositors incorrectly referred to the future life.
σπείρεται ] is to be retained in its literal meaning, from which there is no reason to depart, when the pregnant form of the expression is kept in view. Brückner converts the idea without justification into that of dispersing, i.e. of profuse spending; Pott falsely explains σπείρεται by δεῖ σπείρεσθαι . The sower is not to be considered as God (Brückner), for from the whole context the discourse is not concerning the conduct of God, but of the Christian. The addition ἐν εἰρήνῃ is not to be combined with καρπὸς δικαιοσύνης (Rauch) or with δικαιοσύνης (Kern: righteousness before God, which manifests itself in peace with God) as one idea, but it belongs to the verb, and announces the condition by which only the seed sown yields the fruits of righteousness; it is in antithesis to ζῆλος καὶ ἐριθεία , Jam_3:16.
De Wette incorrectly takes ἐν εἰρήνῃ = εἰς εἰρήνην , in hope of peace.
τοῖς ποιοῦσιν εἰρήνην ] (= εἰρηνοποιοῖς , Mat_5:9) is either the Dativus actionis (Wiesinger, de Wette, formerly in this commentary; Lange uncertainly) announcing who are the sowers, or Dativus commodi (Brückner, Bouman) announcing for whose use the καρπὸς δικ . is sown; in the latter case the ποιοῦντες εἰρήνην are likewise to be considered as sowers (de Wette considers it possible that the Dativus commodi may by its importance have supplanted ὑπὸ τῶν κ . τ . λ .). The latter explanation is more corresponding to the context, as it is already indicated in ἐν εἰρήνῃ σπείρεται that the sowing can only be by such as are in possession of σοφία εἰρηνική , and it was particularly brought forward that the righteousness springing from the seed is only imparted to those who make peace. Accordingly, the meaning of the sententious expression is: that the seed of righteousness sown in peace yields righteousness only to the peaceable. This explanation agrees in essentials with that of Wiesinger and Bouman, also of Lange, who, however, blends with it something foreign to it, and thinks on the future harvest of righteousness. Deviating from this, de Wette renders it: “The fruit (conduct, moral action) of righteousness is in hope of peace, as the seed of the heavenly harvest sown by them who practise peace.” Brückner: “The fruit (the produce) of righteousness is in peace dispersed (namely, by God) for them who practise peace.” Kern: “That which springs up for the peaceable as the fruit of their sowing, that is, of their peaceful conduct, is righteousness before God, which manifests itself in peace with God.”