This interpretation contradicts the context, and makes St. James teach the opposite of what he says very plainly in the sentences which precede, and in those which follow, the words which we are considering. It tries to enlist him on the side of partisanship and persecution, at the very moment when he is pleading most earnestly against them. He is stating a logical, and not a chronological order, when he declares that true wisdom is "first pure, then peaceable." In its inmost being it is pure; among its very various external manifestations are the six or seven beneficent qualities which follow the "then." If there were no one to be gentle to, no one coming to entreat, no one needing mercy, the wisdom from above would still be pure; therefore this quality comes first.
When the author of the Book of Wisdom says that wisdom is "a pure emanation from the glory of God: therefore can no defiled thing fall into her" (vii. 25), he is thinking of a pure stream, into which no foul ditch is able to empty its polluting contents, or of a pure ray of light, which does not admit of mixture with anything that would colour or darken it. He does not use the word for pure which we have here (ἁγνός), but one which signifies "unmixed," and hence "unsullied" (εἰλικρινής), and which occurs Phil. i. 10 and 2 Pet. iii. 1. The word used here by St. James is akin to "holy" (ἅγιος), and primarily signifies what is associated with religious awe (ἅγος), and hence "hallowed," especially by sacrifice. From this it became narrowed in meaning to what is free from the pollution of unchastity or bloodshed. As a Biblical word it sometimes has this narrow meaning; but generally it implies freedom from all stain of sin, and therefore is not far removed in meaning from "holy." But it is worth noting that whereas Christ and good men are spoken of as both pure and holy, yet God is called holy, but never pure. Divine holiness cannot be assailed by any polluting influence. Human holiness, even that of Christ, can be so assailed, and in resisting the assault it remains "pure."
In the passage before us "pure" must certainly not be limited to mean simply "chaste." The word "sensual," applied to the wisdom from below, does not mean unchaste, but living wholly in the world of sense; and the purity of the heavenly wisdom does not consist merely in victory over temptations of the flesh, but in freedom from worldly and low motives. Its aim is that truth should become known and prevail, and it condescends to no ignoble arts in prosecuting this aim. Contradiction does not ruffle it, and hostility does not provoke it to retaliate, because its motives are thoroughly disinterested and pure. Thus, its peaceable and placable qualities flow out of its purity. It is "_first_ pure, _then_ peaceable." It is because the man who is inspired with it has no ulterior selfish ends to serve that he is gentle, sympathetic, and considerate towards those who oppose him. He strives, not for victory over his opponents, but for truth both for himself and for them; and he knows what it costs to arrive at truth. We have a noble illustration of this temper in some of the opening passages of St. Augustine's treatise against the so-called _Fundamental Letter_ of Manichæus. He begins thus:--
"My prayer to the one true God Almighty, of whom, and through whom, and in whom are all things, has been and is, that in refuting and disproving the heresy of you Manichæans, to which you adhere perchance more through thoughtlessness than evil intent, He would give me a mind composed and tranquil, and aiming rather at your amendment than your discomfiture.... It has been our business, therefore, to prefer and choose the better part, that we might have an opportunity for your amendment, not in contention, and strife, and persecutions, but in gentle consolation, affectionate exhortation, and quiet discussion; as it is written, The Lord's servant must not strive, but be gentle towards all, teachable, forbearing, in meekness correcting them that oppose themselves....