02.03. Chapter 3 - Verse 15
James 3:15. This wisdom descendeth not from above, but is earthly, sensual, devilish. To right the truth against whose glory they had lied, he addeth these words, wherein he showeth that though they had a pretence of zeal and wisdom, yet it was not heavenly wisdom, but such as cometh from the devil, or the corrupt heart of man. There is a great deal of difference between cunning and holy wisdom. This wisdom descendeth not from above.—‘From above;’ that is, from God, as James 1:17, whom we worship as above, because his glory chiefly shineth forth in the heavens; true wisdom is of that descent. Some1 observe a criticism in the word κατέρχεται, descendeth, it properly signifieth returneth; we lost it in Adam, and we receive it again from above; the sense is, then, this is no wisdom of God’s giving. But you will say, all common knowledge is from God, even that which is employed about earthly matters. I answer—The apostle speaketh not of skill, but carnal wisdom, and showeth it is not such as the Holy Ghost giveth, but is inspired by the spirit of darkness.
1 ‘Non dicit ἔρχεται, sed κατέρχεται. Is apud Demosthenem et Aristotelem, innotante Budæo, dicitur κατέρχεσθαι, qui redit exul, seu postliminio redit.’—Brochm. in locum. But is earthly.—Here he cometh to show the properties of carnal wisdom; he reckoneth up three, suiting with the three sorts of lusts mentioned, 1 John 2:16, as anon more fully. Earthly it is called, because it suiteth with earthly minds, it is employed about earthly things, to a carnal or earthly purpose. So Paul speaketh of some that are σοφοὶ τῷ αἰῶνι τούτῳ, only wise for this world, 1 Corinthians 3:18.
Sensual.—The word in the original is ψυχικὴ, the vulgar rendereth animalis, animal; it is elsewhere rendered natural, as 1 Corinthians 2:14, ἄνθρωπος ψύχικος, ‘the natural man,’ one guided by carnal reason; for he is opposed to πνευμάτικος, ‘the spiritual man,’ 1 Corinthians 2:15, one that is furnished with divine illumination. It is again used, Jude 1:19, ψύχικοι, πνεῦμα μὴ ἔχοντες, and translated as here, ‘sensual men, not having the Spirit.’ The word properly signifieth those that have a soul, or arising from the soul; and it is usually opposed to the light and saving work of the Spirit. It is good to know upon what grounds it is translated sensual. I suppose the reason is partly from that place of the apostle, 1 Thessalonians 5:23, where he distinguisheth of ‘body, soul, and spirit,’ as the three parts and subjects of the sanctifying and renewing work of the Holy Ghost. In the original the words are πνεῦμα, ψύχη, σῶμα: by πνεῦμα he understandeth the intellectual or rational part; by ψύχη, the mere animal or sensitive part, the sensual appetite, that faculty that we have in common with the beasts; by σῶμα, that which is commonly understood by it, the body, as it is the organ and instrument of the soul; so that ψύχη, being in the apostle’s distinction put for our mere animal part, or sensual appetite, the translators turn ψύχικοι, which is the word that cometh from it, by sensual. Partly because man, being left to himself, to mere soul light or soul inclinations, can bring forth no other fruits than such as are carnal, the bent of nature being altogether for present satisfaction, the conveniences and delights of this present life; and therefore, where it is left to its liberty and power, it only mindeth these things. Thus you see why that word, which in its proper and native signification signifieth animal, is sometimes translated natural, and sometimes sensual. Thus Tertullian, when leavened with Montanism, called the orthodox psychicos, meaning sensual, because they did not with Montanus condemn second marriages.
Devilish.—This the third character of false wisdom. So it is called—(1.) Because Satan is the author; carnal men are ‘taught of hell.’ The devil teacheth them not only to brew wickedness, but to turn and wind in the world: ‘The god of this world hath blinded their eyes,’ 2 Corinthians 4:4; Ephesians 2:2. (2.) Because it is such a wisdom as is in the devil; he is wise to do hurt. He appeared in the form of the serpent, a subtle creature. So pride, ambition, envy, wrath, revenge, they are Satan’s lusts. There are some sins which the scripture calleth ‘fleshly and beastly lusts.’ and there are other sins which are called ‘Satan’s lusts,’ John 8:44, ‘Ye are of your father the devil, and his lusts will ye do.’ Man hath somewhat in common with the beasts, and somewhat in common with the angels. Adultery, riot, &c., these make a man brutish; envy, pride, malice, slander, &c., these make a man devilish. The devil doth not commit adultery, steal, &c., but he is proud, envious, slanderous.2 Pride is his original sin, therefore called ‘the condemnation of the devil,’ 1 Timothy 3:6. Envy and slander, they are his actual sins. He envieth lost man; he is wise to devise calumnies and reproaches; it is his work to be accusing and ripping up the sins and faults of others. This latter sense is most proper.
2 ‘Invidientia vitium diabolicum, quo solus diabolus reus est, et inexpiabiliter reus; non enim dicitur diabolo ut damnetur, adulterium commisisti, furtum fecisti, villam alienam rapuisti, sed homini stanti lapsus invidisti.’—Aug. lib. de Disciplina, Christiana, cap. 1.
Out of this verse observe:—
Obs. 1, That we should look after the original of that which we conceive to be wisdom. Is it from above or from beneath? The quality is oft known by the original. True wisdom is inspired by God, and taught out of the word. See for both, Job 32:8; Proverbs 2:6; and fetched out by prayer, 1 Kings 3:9, and Psalms 25:4-5. Men have a natural faculty to understand and discourse, but without the assistance, counsel, and illumination of the Spirit we can do nothing in divine matters; we have it from God, from his word and Spirit, after waiting and prayer. God’s mind is revealed in scripture, but we can see nothing without the spectacles of the Holy Ghost. The quickest, sharpest eye needeth light: Daniel 2:21, ‘He giveth wisdom to the wise, and knowledge to them that know understanding.’ Well, then, you that pretend to wisdom in religion may from hence know of what kind it is, if you were wise indeed. Prayer will be a great part of your duty,3 the word will be your rule, and the Spirit your counsellor; and then there needeth but one character more, there will be thankfulness to your teacher. Wisdom, as it cometh from God, will carry the soul to God, as the rivers return into the sea from whence they came.
3 ‘Bene orasse est bene studuisse.’—Luther.
Obs. 2. That the wisdom of man is corrupt. There is a maim in the intellectuals and higher faculties, not only in the sensual appetite: Romans 8:5, ‘They that are in the flesh mind the things of the flesh.’ All the discourses of the understanding, till it be sanctified, are but sottish and foolish. And afterwards, Romans 8:7, ‘The wisdom of the flesh is enmity.’ If wisdom be merely natural, it will be presently devilish. How vain are men without the Spirit of God in their worship! How disorderly in their conversations! If left to ourselves, what gross thoughts should we have of religion! The heathens, ‘thinking themselves wise, became fools,’ Romans 1:22. Oh! then, lean not upon your own understandings; soul light is not enough, there must be spirit light. The whole man is corrupted, head, and heart, and feet, and all.
Obs. 3. Carnal wisdom is either earthly, or sensual, or devilish. It is a perfect distribution, like that, 1 John 2:16, ‘For all that is in the world is either the lusts of the flesh, the lusts of the eyes, and pride of life.’ The evils of the world may be reduced to these three heads—sensuality, covetousness, and pride, suitable to the treble bait that is in the world, pleasures, honours, profits; these, like the three darts that struck through the heart of Absalom, do pierce through the hearts of all worldly men. Thus the devil assaulted our first parents, Genesis 3:6, it was for fruit;4 there is ‘the lusts of the flesh;’ it was for the eyes; there ‘the lust of the eyes:’ for wisdom; there ‘pride.’ Thus he assaulted Christ; he tempted him, Mat. 4., to turn stones into bread to satisfy appetite; showed him the glory of the world to tempt his eyes: ‘Cast thyself down;’ there is presumption and indiscreet confidence. This is contrary to the three graces commended by the gospel—sobriety, righteousness, and piety: Titus 2:12, ‘The grace of God teacheth us to live soberly, righteously, and godly in this present evil world,’ &c. Soberly, in opposition to the lusts of the flesh; righteously, in opposition to the lust of the eyes; and piously, to check the pride of life. So also you may consider the three duties illustrated by Christ in his sermon, Matthew 4:1-25.—alms, fasting, prayer. Fasting, to wean us from sensuality; alms, from covetousness; and prayer, from pride. In short, the three great ends of our creation are our salvation, the good of others, and the glory of God. When men melt away their days in pleasure, they neglect the great salvation. Covetousness is the bane of charity, and pride and self-seeking doth quite divert us from serving God’s glory. All sins, you see, grow upon these roots. Well, then, walk with caution; there are many snares of divers sorts. Satan knoweth our temper, and how to proportion the bait. We must not be secure; this life is nothing but a continued temptation.5 Here you may offend by a glance of the eyes, there by a taste of pleasures, and anon by a vain thought. If a man escape one snare, he may be caught by another. Usually, indeed, lusts take the throne by turns; but yet there are some inclinations in a man’s heart to one sin more than another. ‘We are all gone astray,’ but ‘every man to his way,’ Isaiah 53:6. We are all out, but some have their particular course: Matthew 22:5, ‘They made light of it, and went their ways, one to his farm, another to his merchandise,’ &c. Do not say, I am not a sinner, unless you reckon all the kinds. Many are not sensual, but they are covetous; some are not proud, but they are sensual. Every sinner hath his way; the devil’s slaves are not all of a sort, &c.
4 Qu. ‘food’? ED.
5 ‘Nemo securus esse debet in ista vita quæ tota tentalio nominatur.’—Aug. Conf., lib. 10.
Obs. 4. From that earthly. That wisdom is to be suspected for naught which you find to be earthly. A Christian should be wise for the kingdom of heaven: ‘The children of this world are wise in their generation,’ Luke 16:8. Oh! it is sad to be a fool for duty and wise for the world, to be serious in trifles and to trifle in serious matters. To the children of God it is said, ‘Set your affections on things that are above,’ Colossians 3:2; the word is φρονεῖν, we must be wise for them: so Romans 8:5, ‘Minding things of flesh and spirit’ is to be wise in either kind. There are some unsavoury spirits that relish nothing but earth and the world, think of nothing but spreading their nets, please and entertain their spirits with carnal projects, and images and suppositions of worldly profit, &c.
Obs. 5. Sensual wisdom is but folly; such as tendeth to gratify the senses, and is spent upon outward pleasures. Brutes, that have no election, excel us in temperance, they are contented with as much as natural instinct carrieth them to, and yet to enjoy pleasures without remorse is their happiness. Vain men rack their wits, employ their understandings, to rear up their lusts; and, to make the provocation more strong, they sacrifice their time, and care, and precious thoughts upon so vain an interest as that of the belly. Certainly our despite is great against the Lord; when we dethrone him, we set up the basest things in his stead: ‘Whose god is the belly,’ Php 3:19. Thoughts, the noblest offspring of the human spirit, were made for a higher purpose then to be spent upon the satisfactions of the appetite; and yet the apostle saith there are some who ‘make provision for the flesh,’ Romans 13:14, ποιοῦντες πρόνοιαν: their care and projects are to gratify their lusts, and please their senses.
Obs. 6. From that devilish. Fallen man hath not only somewhat of beast, but of the devil in him. Christ had but twelve disciples, ‘and one of them was a devil,’ John 6:70. Full of devilish wisdom and policy. It is said of Judas when he plotted against Christ, Luke 22:3, ‘Then entered Satan into Judas;’ and then, saith Luther, there was a devil in a devil. All wicked men are Satan’s slaves; they drudge in his work. Some are as it were devils themselves in contriving mischief, hatching wickedness, slandering the godly, envying the gracious estate of their brethren, &c.