17 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. (127) 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. (128)
(127) “Pure,” ἁγνή, 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.”
(128) The word ἀδιύκριτος 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!