In verse 15 James has explained what non-heavenly wisdom is. He now goes on to describe what heavenly wisdom is. He introduces the contrast by a contrasting word But and then uses a series of seven adjectives to explain what heavenly wisdom is. These adjectives are skillfully and artistically arranged. In Greek, after the first adjective pure, the next four begin with the letter “e”, thus creating an alliteration, that is, beginning every word with the same sound. The last two adjectives begin with the letter “a” and have the same ending -kritos. When reading aloud in Greek the rhythm is obvious.

Two observations may be made at this point about the seven adjectives. First, although they all describe what true wisdom is, the focus appears to be on the effects that wisdom should produce. And so we may say that these adjectives describe what true wisdom does rather what it is. Secondly, these adjectives are not meant to refer to intellectual qualities and attitudes that each believer should have, but rather they refer to the qualities the Christian community that claims to have true wisdom should have. In other words these adjectives all refer in this context, not to private attitudes, but to qualities of group life. This understanding will affect how we translate these terms. In a number of languages translators may have to say, for example, “But the wisdom that God gives causes us [inclusive] [or, us Christians] to be pure….”

The wisdom from above is that from heaven and therefore from God. The true wisdom is a gift from God and so may be translated as “But the wisdom that God gives.” As already indicated, in biblical usage wisdom has little to do with intellectual capacity. Rather it is a practical ability to discern the will of God, that is, “spiritual discernment.”

The first characteristic of such a wisdom is that it is pure. Purity is the nature of God. Therefore to be pure means to share in the character of God. To be pure is to be free from self-interest and to serve God single-mindedly. It requires sincerity and moral integrity, being free from moral imperfection (compare 1 Peter 3.2, “chaste”); thus we may express it as “having a heart that is free from moral stain.”

The second characteristic of true wisdom is that it is peaceable. Peace is obviously the keyword in verses 17 and 18, since after the first word pure it begins and ends the list of the moral qualities that are the result of divine wisdom. The word peaceable is used only here and Heb 12.11. In biblical usage the word “peace” means primarily not absence of war or strife, but more positively the Hebrew idea of total well-being. The rendering peaceable or “peaceful” sounds too passive. It is also more than simply “friendly” (Die Bibel im heutigen Deutsch, Contemporary English Version); rather it is “peace-loving” (Phillips, New English Bible/Revised English Bible), “peace-making” (compare Matt 5.9); as paraphrased by Barclay it is something that “produces harmony between man and man.” It is a quality incompatible with jealousy and ambition and is very appropriate to the church situation James was in. In verse 18 James refers positively to “those who make peace.” So we may translate in this verse “be people who help others to make peace,” “help others to settle their grievances,” or “… to forgive each other.”

The true wisdom is also gentle. Besides the Revised Standard Version gentle, this adjective is rendered in a variety of ways; for example, “courteous” (Knox), “considerate” (Goodspeed, New English Bible/Revised English Bible), “forbearing” (Moffatt, Japanese colloquial version, Japanese Franciscan Translation). Following more or less its use in classical Greek in the sense of “strict justice,” Barclay paraphrases the meaning of this adjective as an attitude that “never stands on the letter of the law.” In the New Testament the word is placed side by side with “meekness” (2 Cor 10.1) and “not quarrelsome” (1 Tim 3.3; Titus 3.2). This indicates that the meanings of these expressions are related and parallel. The adjective may therefore be describing the kind of attitude that is tolerant and accepting of other people’s different ways, not easily aroused and annoyed at what other people do and say. In some languages the idea of being “tolerant” will be a good way to express gentle.

The next characteristic is open to reason. In Greek this is a single word and it is used only here in the New Testament. Its meaning is very close to gentle. This is seen in the fact that the word “considerate” has been used to translate both gentle (so Goodspeed and Revised English Bible) and open to reason (so New Jerusalem Bible). That the word has a wide range of meaning is seen in the various translations: “easy to be entreated” (King James Version), “reasonable” (New American Standard Bible, Translator’s New Testament), “sensible” (Contemporary English Version), “never obstinate” (Barclay), “willing to yield” (Goodspeed, New Revised Standard Version), “compliant” (New American Bible), “open-minded” (Revised English Bible), “friendly” (Good News Translation), “conciliatory” (Moffatt). No doubt every rendering brings out part of the total meaning of the word. In general it describes someone whose mind is not closed, who is not insistent but always willing to listen to other people’s views and ready to be persuaded.

True wisdom is also full of mercy and good fruits. The fact that the expression includes an and indicates that the two parts are to be taken together. Indeed it is possible to take this as a hendiadys, indicating that the whole statement should be understood as expressing one idea. If so it may be understood as “full of mercy that brings about good fruits.” Mercy means showing compassion to those in trouble and in need. It is one of the distinct qualities of God himself. In Jesus’ teaching it is something God requires of people (Matt 9.13), and indeed something commanded by Jesus himself (Luke 10.37). James has his own definition of what mercy is: it is the love of your neighbor shown in practical deeds (2.8-13). For the meaning of mercy see the discussion in 2.13. To have true wisdom a person has to be compassionate and has to produce kind deeds to show it. To keep the image of good fruits, we may render it as “produces a good harvest of good deeds” (Good News Translation), or “produces a rich crop of kindly acts” (Barclay).

James completes his list of qualities with two negative adjectives. The first one is without uncertainty. This word is used only here in the New Testament, and its exact meaning is very difficult to define. This is reflected in a number of different renderings: “without partiality” (King James Version), “free from prejudice” (Good News Translation), “whole hearted” (Goodspeed), “unambiguous” (Moffatt), “without inconstancy” (New American Bible), “unwavering” (New American Standard Bible), “straightforward” (Revised English Bible), “genuine” (Contemporary English Version), “free from doubts and hesitations” (Barclay). Here again all of these components are interrelated and overlapping, and therefore context and general use in a given language will be deciding factors in determining the meaning. In this context “impartial” or “without prejudice” appears to be the best. This is in accord with James’ concern about impartiality expressed in 2.8-13. And we note that in that context he also mentions the importance of “mercy.” This meaning is also closely related to the next adjective without … insincerity. It reflects James’ tendency to pile up similar or related concepts, as seen also in the use of gentle and open to reason (“friendly” Good News Translation) observed above.

The last quality listed is without … insincerity, literally “without hypocrisy” (King James Version, New American Standard Bible). It describes something that is genuine, without pretense, being truthful to others. In the New Testament it is often used in the sense of “genuine” or “sincere” to modify some important qualities such as “love” (Rom 12.9; 2 Cor 6.6; 1 Peter 1.22) and “faith” (1 Tim 1.5; 2 Tim 1.5). The double negative without … insincerity is best rendered in the positive form “sincerity” (so Contemporary English Version). Another possible rendering, equivalent to “sincere” in this context, is “straightforward” (Moffatt, Goodspeed, Revised English Bible). As it has been observed, an “impartial” person is “sincere”; impartiality and sincerity go hand in hand.

In many languages it will be necessary to use verbal expressions all the way through this verse. The following may serve as an alternative translation model:
• But Christians who have this wisdom that God gives, first of all have hearts unstained by sin. They are also peacemakers, tolerant toward others, and friendly. Their hearts are full of love for other people, and this produces a good crop of merciful [or, kindly] deeds. They also have no prejudice toward others and are sincere.

Quoted with permission from Loh, I-Jin and Hatton, Howard A. A Handbook on The Letter from James. (UBS Handbook Series). New York: UBS, 1997. For this and other handbooks for translators see here .