"Without variance, without hypocrisy." These are the last two of the goodly qualities which St. James gives as marks of the heavenly wisdom. Similarity in sound, which cannot well be preserved in English, has evidently had something to do with their selection (ἀδιάκριτος, ἀνυπόκριτος). The first of the two has perplexed translators, and the English versions give us considerable choice: "without variance," "without wrangling," "without partiality," "without doubtfulness," "without judging." Purvey has for the two epithets "deeming without feigning," following the Sixtine edition of the Vulgate, which has _judicans sine simulatione_, instead of _non judicans, sine simulatione_. The word occurs nowhere else either in the Old or in the New Testament; but it is cognate with a word which St. James uses twice at the beginning of this Epistle (διακρινόμενος: i. 6), and which is there rendered "doubting" or "wavering." Of the various possible meanings of the word before us we may therefore prefer "without doubtfulness." The wisdom from above is unwavering, steadfast, single-minded. Thus Ignatius charges the Magnesians (xv.) to "possess an unventuring spirit" (ἀδιάκριτον πνεῦμα), and tells the Trallians (i.) that he has "learned that they have a mind unblameable and unwavering in patience" (ἀδιάκριτον ἐν ὑπομονῇ). And Clement of Alexandria (_Pæd._ II. iii., p. 190) speaks of "unwavering faith" (ἀδιακρίτῳ πίστει), and a few lines farther on he reminds his readers, in words that suit our present subject, that "wisdom is not bought with earthly coin, nor is sold in the market, but in heaven." If he had said that wisdom is not sold in the market, but _given_ from heaven, he would have made the contrast both more pointed and more true. "The fruit of righteousness is sown in peace for them that make peace." The Greek may mean either "_for_ them that make peace," or "_by_ them that make peace;" and we need not attempt to decide. In either case it is the peacemakers who sow the seed whose fruit is righteousness, and the peacemakers who reap this fruit. The whole process begins, progresses, and ends in peace. It is evident that the heavenly wisdom is pre-eminently a _practical_ wisdom. It is not purely or mainly intellectual; it is not speculative; it is not lost in contemplation. Its object is to increase holiness rather than knowledge, and happiness rather than information. Its atmosphere is not controversy and debate, but gentleness and peace. It is full, not of sublime theories or daring hypotheses, but of mercy and good fruits. It can be confident without wrangling, and reserved without hypocrisy. It is the twin sister of that heavenly love which "envieth not, vaunteth not itself, seeketh not its own, is not provoked, taketh no account of evil." [72] Mark Pattison, _Essays: Life of Bishop Warburton_, vol. ii., pp. 163, 164 (Oxford: 1889). [73] See Jellett's _Thoughts on the Christian Life_, p. 49 (Dublin: 1884). CHAPTER XVIII.