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.

But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without variance, without hypocrisy.

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.

But the wisdom from above first is pure, then peaceful, gentle, yielding, full of mercy and good fruits, unquestioning, unfeigned.

But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.

and the wisdom from above, first, indeed, is pure, then peaceable, gentle, easily entreated, full of kindness and good fruits, uncontentious, and unhypocritical:,

The wisdom from above is first of all pure, then peaceful, courteous, not self-willed, full of compassion and kind actions, free from favouritism and from all insincerity.

But the wisdom which is from heaven is first holy, then gentle, readily giving way in argument, full of peace and mercy and good works, not doubting, not seeming other than it is.

But within the wisdom that is from above, certainly, chastity is first, and next peacefulness, meekness, openness, consenting to what is good, a plenitude of mercy and good fruits, not judging, without falseness.

But the wisdom from above is, before everything else, pure; then peace-loving, gentle, open to conviction, rich in compassion and good deeds, and free from partiality and insincerity.

Quae autem e sursum est sapientia, primum pura est, deinde pacata, aequa, comis, plena misericordiae et bonorum operum, sine disquisitione, sine simulatione.

But the wisdom which is from above. He now mentions the effects of celestial wisdom which are wholly contrary to the former effects. He says first that it is pure; by which term he excludes hypocrisy and ambition. [1] He, in the second place, calls it peaceable, to intimate that it is not contentious. In the third place, he calls it kind or humane, that we may know that it is far away from that immoderate austerity which tolerates nothing in our brethren. He also calls it gentle or tractable; by which he means that it widely differs from pride and malignity. In the last place, he says that it is full of mercy, etc., while hypocrisy is inhuman and inexorable. By good fruits he generally refers to all those duties which benevolent men perform towards their brethren; as though he had said, it is full of benevolence. It hence follows, that they lie who glory in their cruel austerity. But though he had sufficiently condemned hypocrisy, when he said that wisdom is pure or sincere; he makes it more clear by repeating the same thing at the end. We are hence reminded, that for no other reason are we beyond measure morose or austere, but this, because we too much spare ourselves, and connive at our own vices. But what he says, without discerning (sine dijudicatione,) seems strange; for the Spirit of God does not take away the difference between good and evil; nor does he render us so senseless as to be so void of judgment as to praise vice, and regard it as virtue. To this I reply, that James here, by discerning or distinguishing refers to that overanxious and overscrupulous inquiry, such as is commonly carried on by hypocrites, who too minutely examine the sayings and doings of their brethren, and put on them the worst construction. [2]

Footnotes

1 - "Pure," hagne, is to be understood according to what the context contains. It means what is free from taint or pollution: the kind of taint must be learnt from the passage. The wisdom from above is contrasted with the wisdom from below: the latter has envy and contention; the former is "pure," being free from envy, and is "peaceable."

2 - The word adiukritos is found only here, and has been variously rendered, because the verb from which it comes has various meanings, -- to discern, to make a difference, to judge, to examine, to contend or litigate, and to doubt. It is rendered by the Vulg., as "not judging" -- uncensorious; by Beza, "without contending" -- incontroversial; by Erasmus, "making no difference" -- impartial; and by Hammond, "not doubting," i.e., as to the faith. "Uncensorious," or, "impartial;" seems the most suitable rendering; not given to rashness in judging of others, or not shewing respect of persons, previously condemned in James 2:1. Then follows "undissembling," not saying one thing and meaning another. There seems to be a complete contrast between the two kinds of wisdom. The wisdom from above is not envious, but pure; is not contentious, but peaceable; does not create confusion, but is patient and conciliatory; and instead of producing "every evil work," it is full of mercy or benevolence, and of the fruits of benevolence, being not censorious or partial in judgment, and not dissembling, or acting dishonestly. By this comparison, we see what were some of the things included in "every evil work;" they were the reverse of mercy or benevolence, and its fruits, even censoriousness or partiality, and dissimilation. And yet those who exhibited all those evil things thought that they had wisdom! and even gloried in it!

But the wisdom that is from above - Compare the notes at 1-Corinthians 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 Philippians 4:8; 1-Timothy 5:22; 1-John 3:3; where the word is rendered, as here, "pure"; 2-Corinthians 7:11; where it is rendered clear, (in this matter); 2-Corinthians 11:2; Titus 2:5; 1-Peter 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 Romans 14:19 note; Hebrews 12:14.
Gentle - Mild, inoffensive, clement. The word here used (ἐπιεικὴς epieikēs) is rendered "moderation" in Philippians 4:5; patient in 1-Timothy 3:3; and gentle in Titus 3:2; James 3:17, and 1-Peter 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 2-Corinthians 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 1-Corinthians 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 Matthew 5:7.
And good fruits - The fruits of good living; just, benevolent, and kind actions. Philippians 1:11 note; 2-Corinthians 9:10 note. Compare James 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 James 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?

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.

But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of (d) mercy and good fruits, without partiality, and without hypocrisy.
(d) He sets mercy against the fierce and cruel nature of man, and shows that heavenly wisdom brings forth good fruits, for he that is heavenly wise, refers all things to God's glory, and the profit of his neighbours.

But the wisdom that is from above,.... Which has God for its author; which is infused into the soul by the Spirit of God; and leads into the knowledge of things that are above, of heavenly things; and which only is true wisdom and knowledge; and those who are possessed of it are the only true Gnostics; for which; see Gill on James 3:13 namely, the grace of God: this wisdom
is first pure; it is pure in itself, it is free from everything that is earthly, carnal, or sensual, or devilish; it produces purity of heart, of life, and conversation; and is the means of keeping persons pure and chaste, and free from impure lusts, lusts of uncleanness, pride, envy, wrath, &c. which prevail in carnal and unregenerate men:
and then peaceable; it inclines and engages those who have it to live in peace with the saints, and even with all men; with those of their own household, with their neighbours, yea, with their enemies: it is also "gentle"; or makes men gentle, moderate, and humane, so as that they bear, and forbear; they bear with the infirmities of the weak; readily forgive injuries done them; do not rigidly exact what is their due, but recede from their just right for the sake of peace and love; and do not bear hard upon others for their failings, but cover them with the mantle of love: and it is
easy to be treated; or those who have it readily yield to the superior judgments and stronger reasonings of others; and are easily induced to hope and believe all things, and entertain a good opinion of men, and their conduct; and are far from being proud, arrogant, obstinate, and overbearing:
full of mercy and good fruits; of compassion and beneficence to the poor; feeding the hungry, clothing the naked, visiting the widows and fatherless in their affliction; and doing all other good works and duties, both with respect to God and man, as fruits of grace, and of the Spirit:
without partiality: to one another; or making a difference between them; showing no respect to persons; bestowing upon the poor and indigent, without any distinction: and
without hypocrisy; either with respect to God or man; not making show of that which they have not, or do not intend.

first pure--literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (James 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," James 1:27; James 4:4, James 4:8, "purify . . . hearts"; 1-Peter 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," James 3:16.
without partiality--recurring to the warning against partial "respect to persons," James 2:1, James 2:4, James 2:9. ALFORD translates as the Greek is translated, James 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 James 1:22, James 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."

But the wisdom that is from above. The divine wisdom imparted by communion with God is put in contrast with the false, sensual wisdom named in James 3:15. It is first pure. The other is sensual; this is pure.
Then peaceable. The other is full of strife, this seeks for peace.
Gentle. Not too rigid and exacting.
Easy to be entreated. Not obstinate, but capable of persuasion.
Full of mercy. Not unforgiving and unkind.
Good fruits. The other shows evil works; heavenly wisdom is full of good fruits.
Without partiality. Not a respecter of persons.
Without hypocrisy. Sincere.
The fruit of righteousness. This wisdom not only bears righteousness as a fruit but sows this fruit as seed to produce peace.
Them that make peace. These sowers are peacemakers. See Matthew 5:9. Sowing righteousness makes peace, because wrong is the fruitful mother of strife.

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.