James 3:15

Jam_3:15-16

This wisdom descendeth not from above

The wisdom that is from below

There are two characteristics here specified which we shall find are given as the infallible signs of the heavenly wisdom; and their opposites as signs of the other.

The heavenly wisdom is fruitful of good deeds, and inspires those who possess it with gentleness. The other wisdom is productive of nothing really valuable, and inspires those who possess it with contentiousness. This test is a very practical one, and we can apply it to ourselves as well as to others. How do we bear ourselves in argument and in controversy? Are we serene about the result, in full confidence that truth and right should prevail? Are we desirous that truth should prevail, even if that should involve our being proved to be in the wrong? Are we meek and gentle towards those who differ from us? or are we apt to lose our tempers and become heated against our opponents? If the last is the case we have reason to doubt whether our wisdom is of the best sort. In meekness of wisdom. On this St. James lays great stress. The Christian grace of meekness is a good deal more than the rather second-rate virtue which Aristotle makes to be the mean between passionateness and impassionateness, and to consist in a due regulation of ones angry feelings (Eth. Nic. IV. 5.). It includes submissiveness towards God, as well as gentleness towards men; and it exhibits itself in a special way in giving and receiving instruction, and in administering and accepting rebuke. It was, therefore, just the grace which the many would-be teachers, with their loud professions of correct faith and superior knowledge, specially needed to acquire. But if, instead of this meekness, ye have bitter jealousy and faction in your heart, glory not, and lie not against the truth. With a gentle severity St. James status as a mere supposition what he probably knew to be a fact. There was plenty of bitter zealousness and party spirit among them; and from this fact they could draw their own conclusions. It was an evil from which the Jews greatly suffered; and a few years later it hastened, if it did not cause, the overthrow of Jerusalem. This jealousy or zeal (ζῆλος) itself became a party name in the fanatical sect of the Zealots. It was an evil from which the primitive Church greatly suffered, as passages in the New Testament and in the sub-Apostolic writers prove; and can we say that it has ever become extinct? Jealousy or zeal may be a good or a bad thing, according to the motive which inspires it. To make it quite plain that it is to be understood in a bad sense here, St. James adds the epithet bitter to it, and perhaps thereby recalls what he has just said about a mouth that utters both curses and blessings being as monstrous as a fountain spouting forth both bitter water and sweet. Moreover, he couples it with faction (ἐριθεία), a word which originally meant working for hire, and especially weaving for hire (Isa_38:12), and thence any ignoble pursuit, especially political canvassing, intrigue, or factionsness. What St. James seems to refer to in these two words is hitter religious animosity; a hatred of error (or what is supposed to be such), manifesting itself, not in loving attempts to win over those who are at fault, but in bitter thoughts and words and party combinations. Glory not, and lie not against the truth. To glory with their tongues of their superior wisdom, while they cherished jealousy and faction in their hearts, was a manifest lie, a contradiction of what; they must know to be the truth. In their fanatical zeal for the truth, they were really lying against the truth, and ruining the cause which they professed to serve. Of how many a controversialist would that be true; and not only of those who have entered the lists against heresy and infidelity, but of those who are preaching crusade against vice! This wisdom is not a wisdom that cometh down from above, but is earthly, sensual, devilish. The wisdom which is exhibited in such a thoroughly un-christian disposition is of no heavenly origin. It may be a proof of intellectual advantages of some kind, but it is not such as those who lack it need pray for (Jam_1:5), nor such as God bestows liberally on all who ask in faith. And then, having stated what it is not, St. James tells in three words, which form a climax, what the wisdom on which they plume themselves, in its nature, and sphere, and origin, really is. It belongs to this world, and has no connection with heavenly things. Its activity is in the lower part of mans nature, his passions, and his human intelligence, but it never touches his spirit. And in its origin and manner of working it is demoniacal. Not the gentleness of Gods Holy Spirit, but the fierce recklessness of Satans emissaries, inspires it. Does this seem to be an exaggeration? St. James is ready to justify his strong language. For where jealousy and faction are, there is confusion and every vile deed. And who are the authors of confusion and vile deeds? Are they to be found in heaven, or in hell? Is confusion, or order, the mark of Gods work? Jealousy and faction mean anarchy; and anarchy means a moral chaos in which every vile deed finds an opportunity. We know, therefore, what to think of the superior wisdom which is claimed by those in whose hearts jealousy and faction reign supreme. The professed desire to offer service to God is really only a craving to obtain advancement for self. Self-seeking of this kind is always ruinous. It both betrays and aggravates the rottenness that lurks within. It was immediately after there had been a contention among the apostles, which of them was accounted to be greatest (Luk_22:24), that they all forsook Him and fled. (A. Plummer, D. D.)

The wisdom which is not from above

I. THE PRESCRIBED COURSE: THAT REQUIRED BY AND INDICATIVE OF TRUE WISDOM (Jam_3:13). Wise--that is, gifted with spiritual discernment and discretion, with capacity and enlightenment in regard to Divine things. Endued with knowledge--having large information, acquaintance with facts, doctrines, precepts. The ablest, those whose intellects are the clearest and whose judgments are the soundest, must work in the dark; they must stumble and err egregiously if they lack requisite information. Religion is often represented under this aspect. It is the highest and, indeed, the only true wisdom. Well, how is such a person to proceed? How is he to prove his character, how evince his wisdom? Let him show out of a good conversation his works. He is to manifest what he really is, to give open evidence of his spiritual understanding and prudence. His light is to shine, his principles are to appear. The grand general effect is to be a consistent, godly walk--a walk regulated by the doctrines and the precepts of Christianity. Out of it he is to show his works--that is, rising from the even tenor of his way, the fair and fertile field of holy living, special, individual works of faith and love are to stand forth prominent, conspicuous. These fruits of the Spirit are to come out as the separate, noticeable features, and prove the nature of the tree on which they are found growing. He adds, with meekness of wisdom. Here is the disposition, the spirit in which their works were to be shown forth out of a good conversation. In it lies the special distinction and difference between the true and the false wisdom, which he unfolds in this passage. The expression is remarkable--the meekness of wisdom--that is, the meekness which is characteristic of wisdom, which is its proper attribute. Meekness is gentleness, mildness, submissiveness. Wisdom is a thing calm, quiet, peaceful. It is not fierce, violent, contentions. It is not passionate, disputatious, or tumultuous, It looks at matters with a steady, patient mind, and shapes its course with deliberation and caution. It knows how weak and prone to err the very best are, and what need there ever is for consideration and forbearance. Let us not mistake, however. This meekness is not a feeble, crouching, despicable thing; on the contrary, it is strong, noble, and victorious. It is consistent with the utmost firmness; and, indeed, that is saying little, for it is essential to true and enduring firmness. Jesus was meek and lowly in heart; He did not strive nor cry, when reviled He reviled not again, when He suffered lie threatened not; and yet He was most perfectly stedfast, immovable as a rock is the prospect of--yes, and under the pressure of--sorrows and sufferings, not only infinitely beyond human endurance, but even as far beyond human conception. And so, in all ages, the gentlest of His servants have been the strongest, The most stable and invincible. Think of the meek, lamb-like pair, Henry Martyn and Daniel Corrie, whose friendship was so close and whose characters were so similar. Where shall we find any more resolute, unbending than they were? It is also consistent with the most ardent zeal. Along with it, under it, there may be the warmest affections--a faith and love of no ordinary fervour and power. We see this in the sainted men to whom I have already referred. They were animated by a zeal which consumed them as that of their Divine Master did Him. Who of mortals dared more or accomplished more than Moses, the leader and lawgiver of Israel? And yet was not he the meekest of men? The prophet testifies, In quietness and in confidence shall be your strength.

II. THE OPPOSITE COURSE WHAT IT IS AND WHAT IT INDICATES (verse 14). But if--implying, not obscurely, that this was no mere supposition, but the actual and painful fact in too many instances ye have bitter envying and strife in your hearts. The word rendered envying is literally zeal, but it often has the meaning of jealousy, emulation, rivalry. It originates in bitter feelings, not in attachment to truth, but in opposition to per-sons--in selfish, ambition, crooked designs. Its root is evil. It appears in bitter actings, venting itself, as it does, in speeches and proceedings fitted to wound, alienate, exasperate. It scatters firebrands, reckless of feelings and of consequences. And it issues in bitter results, causing conflicts, separations, and manifold evils. And strife--rivalry. This is the natural consequence of such envying--such unhallowed and envenomed zeal. It is the parent of controversy, with all that passion and violence by which it is so often marked. He says, if ye have this bitter envying and strife in your hearts. It is in your hearts, not in your conduct, your proceedings.

No; and the manner in which the thing is put here teaches, as it doubtless was designed to do, more than one important lesson. The spring of this whole evil lies within, in the region of the heart. It is all to be traced to its carnal lusts, its depraved principles and propensities. And it must be dealt with there, if dealt with thoroughly, dealt with to any good purpose. You can get rid of the fruits only by cutting down the deadly upas tree on which they grow so luxuriantly. Again, it intimates that there might be much of this envying and strife in the bosom, while it did not fully appear, but was skilfully disguised in the life. And still farther, it teaches that we are not to judge here by mere appearances; for as in one case our decision might be too favourable, as we have seen, so in another it might be the very opposite. It is not always what outwardly seems to be envying and strife that is so in reality. We are to contend earnestly for the faith which was once delivered to the saints, and we may do it most resolutely without being in the least degree actuated by such a spirit. He says, if ye have these feelings in your hearts, glory not, and lie not against the truth. Glory not--boast not of your alleged wisdom, pride not yourselves on any such supposed attainment. And lie not--bringing out still more strongly the contrariety, the direct and thorough antagonism. They professed to believe, and even presumed to teach, the Christian system. They set themselves up as its witnesses and advocates. Well, by the spirit they manifested, and the conduct to which it led, they flatly contradicted the truth, they misrepresented its whole nature and design. Missionaries, from India and elsewhere, tell us that this is perhaps the very greatest hindrance with which they have to contend, and that no argument is more frequently used or more difficult to combat. He now characterises the so-called wisdom of these parties. This wisdom descendeth not from above (verse 15); or, more pointedly, is not such as descendeth from above--it is not that, it has nothing in common with that, which so descendeth. It is wholly different from the heavenly in its origin and nature. It is earthly. It belongs to this lower, clouded sphere, this world of sin and sense, and bears throughout its impress. It is prevalent in earthly affairs. It may gain men a reputation for ability, for discretion, for sagacity, and raise them to professional or political eminence. Not to be despised in its own place, this has nothing spiritual and saving in its composition. It is marked by earthly principles. Its calculations and its plans are framed on the basis of the opinions, maxims, and habits which prevail in society. Self-interest and expediency go a great length with it, and often shut out all higher considerations of truth and duty. And it is devoted to earthly objects. It seeks not heavenly ends and interests, but those which are worldly. Gain rather than godliness is what it pursues. It labours for the meat which perishes, not for that which endures unto everlasting life. Sensual. What is intimated is, that this wisdom, however imposing it may seem, and however useful it may really be, pertains not to our nobler being--the soul--as it is when possessed and purified by the Holy Ghost. It is limited to the narrow, inferior domain of self, with its circle of objects and interests. It is unspiritual. Another feature yet remains, and the most repulsive of all--devilish. It is demoniacal, satanic. Not from above, it is from below. The tongue was said to be set on fire of hell; and the wisdom which keeps company with envying and strife has the same origin. What a dark and dreadful description! This account of it he justifies by the effects which it produces. For where envying and strife is, there is confusion and every evil work (verse 16). The wisdom consists with, if not in, envying and strife; and where such a spirit prevails, what are its natural fruits, its inevitable results? The terms are the same as those used in the 14th verse, without the qualification of bitter, that being understood, and not requiring repetition. There is confusion--disorder, anarchy, tumult, all kinds of agitation and disturbance. And every work. They are productive of whatever is bad and base, of all sorts and measures of wickedness. There is no error, no folly, no vice, no crime to which they do not readily conduct. They shut out everything good, they open the door to everything evil. As the fruit reveals the species of tree on which it grows, so do the effects here the nature of those principles from which they proceed. (John Adam.)

Two kinds of wisdom distinguished

I. THERE IS ONE WISDOM EARTHLY, ANOTHER HEAVENLY, THAT CONDEMNED, AND THIS COMMENDED AMONG MEN.

1. Concerning the former, which is wicked wisdom (if we may call it wisdom, by the common speech of men so calling it), it is described here by three qualities.

(1) It is earthly, such as savoureth altogether of the earth and of the world, and of worldly demeanour and manners. The wisdom of earthly and worldly minded men is to be proud, contentious, quarrellous, given to revenge every offence, every injury.

(2) As earthly, so is this wisdom sensual, naturally blind in heavenly things. Such whereunto by common sense, men are carried as brute beasts, who, suffering injuries one of the other, forthwith either strike again Or push with horn, or bite and tear with mouth, and so are avenged. Such wisdom is to be contentious and given to revenge; this wisdom is not purged, but corrupt with evil affections of nature. This proceedeth from those who, being carnal men, men natural, not regenerate, perceive net the things of God, neither can they understand them, because they are spiritually discerned. This is a part of the wisdom of the flesh, which is enmity with God, and neither is, neither can be, subject to Him.

(3) It is devilish. The original of envy and contention, wherein the wicked worldlings repose wisdom, is from Satan himself, the author, the well-head of maliciousness, envy, contention among men, whereunto only through him are men moved. Now as the worldly and wicked wisdom is by properties noted, so is it also set down by effects, which follow contention and strife. Whereof St. James saith, Where envying and strife is, there is sedition and all manner of evil works. Whereby he teacheth that sedition and all manner of evil works ensue and follow contention and strife among men, and therefore ought it with all carefulness and diligence to be avoided.

II. Now as there is wisdom which is wicked, so ALSO IS THERE GODLY WISDOM, whereof St. James saith, But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging, without hypocrisy. Where the apostle in eight properties setteth down this heavenly wisdom unto men. (R. Turnball.)

For where envying and strife is, there is confusion

Envy and strife lead to confusion

That the life of man is unhappy, that his days are not only few, but evil, that he is surrounded by dangers, distracted by uncertainties, and oppressed by calamities, requires no proof. This is a truth which every man confesses, or which he that denies it denies against conviction. When such is the condition of beings, not brute and savage, but endowed with reason, and united in society, who would not expect that they should join in a perpetual confederacy against the certain or fortuitous troubles to which they are exposed? that they should universally cooperate in the proportion of universal felicity? that every man should easily discover that his own happiness is connected with that of every other man? This expectation might be formed by speculative wisdom, but experience will soon dissipate the pleasing illusion. Instead of hoping to be happy in the general felicity, every man pursues a private and independent interest, proposes to himself some peculiar convenience, and prizes it more as it is less attainable by others. When the ties of society are thus broken, and the general good of mankind is subdivided into the separate advantages of individuals, it must necessarily happen that many will desire when few can possess, and consequently that some will be fortunate by the disappointment or defeat of others, and, since no man suffers disappointment without pain, that one must become miserable by anothers happiness. The misery of the world, therefore, so far as it arises from the inequality of conditions, is incurable. Every man may, without a crime, study his own happiness if he be careful not to impede, by design, the happiness of others. In the prosecution of private interest, which Providence has either ordained or permitted, there must necessarily be some kind of strife. Where blessings are thrown before us as the reward of industry there must be a constant struggle of emulation. But this strife would be without confusion if it were regulated by reason and religion, if men would endeavour after lawful ends by lawful means. But as there is a laudable desire of meliorating the condition of life which communities may not only allow, but encourage, as the parent of useful arts; as there is likewise an honest contention for preference and superiority, by which the powers of greater minds are pushed into action; so there is likewise a strife, of a pernicious and destructive kind, which daily disturbs the quiet of individuals, and too frequently obstructs, or disturbs, the happiness of nations; a strife which always terminates in confusion, and which it is therefore every mans duty to avoid himself, and every mans interest to repress in others. This strife the apostle has, in his prohibition, joined with envying. And daily experience will prove that he has joined them with great propriety; for perhaps there has seldom been any great and lasting strife in the world of which envy was not either the original motive or the most forcible incentive. The ravages of religious enthusiasts and the wars kindled by difference of opinions may perhaps be considered as calamities, which cannot properly be imputed to envy; yet even these may often be justly suspected of rising from no higher or nobler causes. No man whose reason is not darkened by some inordinate perturbation of mind can possibly judge so absurdly of beings, partakers of the same nature with himself, as to imagine that any opinion can be recommended by cruelty and mischief, or that he, who cannot perceive the force of argument, will be more efficaciously instructed by penalties and tortures. The power of punishment is to silence, not to confute. Whenever, therefore, we find the teacher, jealous of the honour of his sect, and apparently more solicitous to see his opinions established than approved, we may conclude that he has added envy to his zeal, and that he feels more pain from the want of victory, than pleasure from the enjoyment of truth.

I. BY WHAT TOKENS WE MAY DISCOVER IN OURSELVES OR OTHERS THE STRIFE WHICH SPRINGS FROM ENVY, AND ENDS IN CONFUSION.

1. That strife may well be supposed to proceed from some corrupt passion, which is carried on with vehemence, disproportioned to the importance of the end openly proposed.

2. It is a token that strife proceeds from unlawful motives when it is prosecuted by unlawful means. The man whose duty gives way to iris convenience, who, when once he has fixed his eye upon a distant end, hastens to it by violence over forbidden ground, or creeps on towards it through the crooked paths of fraud and stratagem, as he has evidently some other guide than the Word of God, must be supposed to have likewise some other purpose than the glory of God or the benefit of man.

3. There is another token that strife is produced by the predominance of some vicious passion when it is carried on against natural or legal superiority. Thus, if we consider the conduct of individuals towards each other, we shall commonly find the labourer murmuring at him who seems to live by easier means. We shall hear the poor repining that others are rich, and even the rich speaking with malignity of those who are still richer than themselves. And if we survey the condition of kingdoms and commonwealths it will always be observed that governors are censured, that every mischief of chance is imputed to ill designs, and that nothing can persuade mankind that they are not injured by an administration either unskilful or corrupt. It is very difficult always to do right. To seem always to do right to those who desire to discover wrong is scarcely possible. Every man is ready to form expectations in his own favour, such as never can be gratified, and which will yet raise complaints if they are disappointed.

II. THE EVILS AND MISCHIEFS PRODUCED BY THAT CONFUSION WHICH ARISES FROM STRIFE. That the destruction of order, and the abolition of stated regulations, must fill the world with uncertainty, distraction, and solicitude, is apparent, without any long deduction of argument. (John Taylor, LL. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

3:15 The wisdom that is earthly is not part of the good creation; it is the opposite of heavenly wisdom because it excludes God. It is unspiritual because it does not acknowledge or respond to God’s Spirit (1 Cor 2:14; Jude 1:19). It is demonic since it comes from the devil, the ultimate source of this destructive wisdom (Jas 3:6; 4:6; 1 Tim 4:1).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Jas 3:15. [Ἄνωθεν, from above) ch. Jas 1:17.—V. g.]—ἐπίγειος, earthly) not heavenly, such as descends from the Father.—ψυχικὴ, animal) not spiritual, which is from the Holy Spirit. Comp. animal, 1Co 2:14; Jud 1:19. This is a middle term between earthly and devilish.—δαιμονιώδης, devilish) such as even devils have: Jas 2:19: not that which Christ gives.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Jam_3:15. The character of the σοφία from which bitter zeal and partisanship proceed.

οὐκ ἔστιν αὕτη ἡ σοφία] αὕτη is not to be separated from ἡ σοφία, but forms along with it the subject. Luther incorrectly translates: for this is not the wisdom, etc. By αὕτη ἡ σοφία is meant that wisdom by which man has ζῆλον πικρόν in his heart, or that from which it springs; the predicate to it is: οὐκ ἔστιν ἄνωθεν κατερχομένη.

οὐκ ἔστιν] emphatically precedes, and the participle takes the place of an adjective (de Wette, Wiesinger, Winer, p. 313 [E. T. 439]). Gebser, Pott, Schneckenburger incorrectly explain ἐστιν κατερχομένη = κατέρχεται. On the idea ἄνωθεν κατέρχ. comp. chap. Jam_1:17.

As an ungodly wisdom it is characterized by three adjectives which form a climax: ἐπίγειος, ψυχική, δαιμονιώδης.

ἐπίγειος] expresses the sharpest contrast to ἄνωθεν κατερχομένη, that wisdom being designated as such which belongs not to heaven, but to earth. That it is sinful (taking root in a whole life of sin, Kern, Wiesinger) is not yet expressed. James calls it ψυχική] inasmuch as it belongs not to the πνεῦμα, but, in contrast to it, to the earthly life of the soul; see Meyer on 1Co_2:14, and authors explanation of Jud_1:19. These two first ideas are abstractly not of an ethical character, but they become so by being considered in contrast to the heavenly and the spiritual. It is otherwise with the third idea: δαιμονιώδης. This word (ἅπ. λεγ.) = devilish, betokens both the origin and the nature, and is to be taken not in a figurative, but in its literal sense; comp. Jam_3:6, chap. Jam_4:7; incorrectly, Hottinger: impuro genio magis quam homine digna.

The explanation of Hornejus contains arbitrary statements: terrena, quia avaritiae dedita est, quae operibus terrenis inhiat; animalis, quia ad animi lubidines accommodatur; dacmoniaca, quod ambitioni et superbiae servit, quae propria diaboli vitia sunt; and equally so that of Lange, who finds here characterized Judaistic and Ebionite zealotism, and refers ἐπιγ. to the chiliastic claims to the dominion of the earth.[184]

[184] Without any justification, Schwegler finds here an allusion to the wisdom of the Gnostics.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Jas 3:15 . οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη : The wisdom referred to, acute argumentl subtle distinctions, clever controversia, methods which took small account of truth so long as a temporary point was gained, skilful dialectics, bitter sarcasms, the more enjoyed and triumphed in if the poisonous shaft came home and rankled in the breast of the opponent, in short, all those tricks of the unscrupulous controversialist which are none the less contemptible for being clever, this was wisdom of a certain kind; but, as expressed by the writer of the Epistle with such extraordinary accuracy, it was earthly ( ἐπίγειος ) as opposed to the wisdom which came down from above, it was human ( f1ψυχική , i.e. , the domain wherein all that is essentially human holds sway) in that it pandered to self-esteem, and it was demoniacal ( δαιμονιώδης ) in that it raised up the “very devil” in the hearts of both opposer and opposed. Nowhere is the keen knowledge of human nature, which is so characteristic of the writer, more strikingly displayed than in these Jas 3:15-16 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This wisdom--in which ye "glory," as if ye were "wise" (Jam 3:13-14).

descendeth not from above--literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom), Jam 1:17; through "the Spirit of truth," Joh 15:26.

earthly--opposed to heavenly. Distinct from "earthy," Co1 15:47. Earthly is what is IN the earth; earthy, what is of the earth.

sensual--literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit" (Jde 1:19).

devilish--in its origin (from "hell," Jam 3:6; not from God, the Giver of true wisdom, Jam 1:5), and also in its character, which accords with its origin. Earthly, sensual, and devilish, answer to the three spiritual foes of man, the world, the flesh, and the devil.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. This wisdom descendeth not from above] God is not the author of it, because it is bitter-not meek. See at the end of this chapter. "Jas 3:18"

Is earthly] Having this life only in view.

Sensual] ψυχικη. Animal-having for its object the gratification of the passions and animal propensities.

Devilish] δαιμονιωδης. Demoniacal-inspired by demons, and maintained in the soul by their indwelling influence.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15 This wisdom descendeth not. As hypocrites with difficulty give way, he sharply checked their haughtiness, denying that to be true wisdom with which they were inflated, while they were extremely morose in searching out the vices of others. Conceding to them, however, the term wisdom, he shews by the words he applies to it its true character, and says that it is earthly, sensual, devilish, or demoniac, while true wisdom must be heavenly, spiritual, divine; which three things are directly contrary to the three preceding ones. For James takes it as granted, that we are not wise, except when we are illuminated by God from above through his Spirit. However, then, the mind of man may enlarge itself, all its acuteness will be vanity; and not only so, but being at length entangled in the wiles of Satan, it will become wholly delirious.

Sensual, or animal, is in opposition to what is spiritual, as in 1 Corinthians 2:14, where Paul says that the sensual or animal man receives not the things of God. And the pride of man could not have been more effectually cast down, than when thus is condemned whatever wisdom he has from himself, without the Spirit of God; nay, when from himself a transition is made to the devil. For it is the same as though he had said, that men, following their own sense, or minds, or feelings, soon became a prey to the delusions of Satan.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) This wisdom descendeth not from above . . . .—Better thus, This is not the wisdom coming down from above, but is earthly, natural, devilish. This—it were profanation to call it by the holy name of Σοφία (Sophia), being in sharpest contrast to it, of the earth earthy; natural (as margin), or “psychical,” in the second sense of the tripartite division of man—body, soul, and spirit—explained under Jas_1:21 (comp. Jud_1:19, “Sensual, having not the Spirit”); and even worse, akin to the craft of devils.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. This wisdom descendeth not from above] St James returns to the thought of chap. Jas_1:5, that true wisdom was the gift of God, coming, like every other good and perfect gift, from above (ch. Jas_1:17). But this was not “the wisdom” of which the “many teachers” of the party of the Circumcision were boasting. It was, however, that of the Proverbs of Solomon, and of the Wisdom of the Son of Sirach, on which so much of St James’s teaching was modelled. (Comp. Sir_1:1-10.) It was that which had been manifested to mankind in all its fulness in Christ.

earthly, sensual, devilish] Each word is full of meaning. (1) The counterfeit wisdom is “earthly” in its nature and origin as contrasted with that which cometh from above. (Comp. St Paul’s “who mind earthly things,” Php_3:19). (2) It is “sensual.” The word is used by classical writers for that which belongs to the “soul” as contrasted with the “body.” This rested on the twofold division of man’s nature. The psychology of the New Testament, however, assumes generally the threefold division of body, soul, and spirit, the second element answering to the animal, emotional life, and the third being that which includes reason and will, the capacity for immortality and for knowing God. Hence the adjective formed from “soul” acquired a lower meaning, almost the very opposite of that which it once had, and expresses man’s state as left to lower impulses without the control of the spirit. So St Paul contrasts the natural man with the spiritual (1Co_2:14), the natural and the spiritual body (1Co_15:44; 1Co_15:46). So St Jude describes the false teachers, whom he condemns as “sensual, having not the Spirit.” What St James says then of the false wisdom is that it belongs to the lower, not the higher, element in man’s nature. It does not come from the Spirit of God, and therefore is not spiritual. (3) In “devilish” we have yet a darker condemnation. Our English use of the same word, “devil,” for the two Greek words diabolos and dœmonion, tends, however, to obscure St James’s meaning. The epithet does not state that the false wisdom which he condemns came from the devil, or was like his nature, but that it was demon-like, as partaking of the nature of the “demons” or “unclean spirits,” who, as in the Gospels, are represented as possessing the souls of men, and reducing them to the level of madness. Such, St James says, is the character of the spurious wisdom of the “many masters” of Jas_3:1. Met together in debate, wrangling, cursing, swearing, one would take them for an assembly of demoniacs. Their disputes were marked by the ferocity, the egotism, the boasting, the malignant cunning of the insane. St Paul’s account of the “doctrines of devils,” i. e. proceeding from demons (1Ti_4:1), not from the Spirit of God, presents a striking parallel. St James’s previous allusion to “demons” (see note on ch. Jas_2:19) confirms the interpretation thus given, as shewing how much his thoughts had been directed to the phænomena of possession.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

This wisdom descendeth not from above,.... If it must be called wisdom, as it ought not; an envious, quarrelsome, and contentious spirit, does not deserve such a name; yet if any will call it so, or can think that a man of such a disposition is a man possessed of wisdom; it is such wisdom as does not come from above, from heaven, from the Father of lights, from Christ, in whom are hid all the treasures of wisdom and knowledge, and from the spirit of wisdom and revelation: what the Jews say (o) of the wisdom of Egypt, may be said of this, that it is "wisdom from below", or inferior wisdom, as it follows:

but is earthly, sensual, and devilish; it is "earthly", or of the earth, and springs from thence; and it is only conversant about earthly things, and is only suitable to earthly minds: it is sensual, or natural; what a natural man, one destitute of the Spirit of God, and without the knowledge of the things of the Spirit, may have; it is what is acquired by the mere strength of nature, and only relates to natural things; and is only agreeable to corrupt nature, or to a natural and unregenerate man: yea, it is devilish, or such as the devil himself has; and which comes from him, and being used, serves only his kingdom and interest.

(o) Zohar in Gen. fol. 119. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 This wisdom descendeth not from above, but is earthly, sensual, devilish.

Ver. 15. Earthly, sensual] Here is a true character of carnal wisdom; the world is a pearl in its eyes, it cannot see God. Earthly it is called, as managing the lusts of the eyes unto the ends of gain; sensual, managing the lusts of the flesh unto the ends of pleasure; and devilish, managing the pride of life unto the ends of power.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

This wisdom descendeth not from above - Compare the notes at 1Co 3:3. The wisdom here referred to is that carnal or worldly wisdom which produces strife and contention; that kind of knowledge which leads to self-conceit, and which prompts a man to defend his opinions with over-heated zeal. In the contentions which are in the world, in church and state, in neighborhoods and families, at the bar, in political life, and in theological disputes, even where there is the manifestation of enraged and irascible feeling, there is often much of a certain kind of wisdom. There is learning, shrewdness, tact, logical skill, subtle and skilful argumentation - “making the worse appear the better reason;” but all this is often connected with a spirit so narrow, bigoted, and contentious, as to show clearly that it has not its origin in heaven. The spirit which is originated there is always connected with gentleness, calmness, and a love of truth.

But is earthly - Has its origin in this world, and partakes of its spirit. It is such as men exhibit who are governed only by worldly maxims and principles.

Sensual - Margin, “natural.” The meaning is, that it has its origin in our sensual rather than in our intellectual and moral nature. It is that which takes counsel of our natural appetites and propensities, and not of high and spiritual influences.

devilish - Demoniacal (δαιμονιώδης daimoniōdēs). Such as the demons exhibit. See the notes at Jam 2:19. There may be indeed talent in it, but there is the intermingling of malignant passions, and it leads to contentions, strifes, divisions, and “every evil work.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This wisdom, which they pretended so much to, who so criticized on other men’s actions, and inveighed against them, and which was accompanied with strife and envy.

Descendeth not from above; i.e. from God the author of wisdom, from whom, though every good and perfect gift descends, Jam 1:17, and even knowledge and skill in natural things, Isa 28:26,29; yet this wisdom, being sinful, is not from him, because it

is earthly, of the earth, of no higher original than from the first Adam, who was of the earth, and earthly, 1Co 15:47; and likewise because it is employed, and fixeth men’s minds, on earthly things.

Sensual; this may be understood either:

1. According to the reading in the text, the word here used being so rendered, Jud 1:19, agreeable to 1Th 5:23, where soul, from whence the word is derived, is opposed to spirit, and taken for the sensitive powers, which men have in common with brutes, in distinction from the intellectual, which go under the name of spirit, and are proper to men: mere reason, without the Divine grace, being apt to degenerate into brutishness, and easily brought to serve the ends of sensual appetite, this wisdom may well be called sensual. Or:

2. According to Jud 1:19, natural, in opposition to spiritual. The natural man {1Co 2:14, where the same word, in the Greek, is used as here} is one that lives under the conduct of his own carnal reason, not enlightened, nor regenerated by the Spirit of God; a man of soul, (as the word imports), or that hath no better, no higher principle in him than his own soul. Accordingly, this wisdom here mentioned, is such as proceeds merely from a man’s own soul, in its natural state, destitute of the light and grace of God’s Spirit, and therefore may be termed natural.

Devilish; because it is of the devil, or such as is in him, and makes men like him, who is a proud spirit, and envious, a liar and slanderer, Joh 8:44, and who observes men’s faults, not to amend them, but accuse them for them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. This wisdom—Two counter pictures of the opposite wisdoms in 15-18. There is a proud wisdom that boasts of its worldly value, and knows how to fight its way and beat all before it. Whence came it?

Not from above—It is not the wisdom revealed from God by the holy Jesus. And what is it? Its threefold character is sketched in three terrible words. Man in ascending grades is body, soul, and spirit. See note on 1Co_15:44. In ascending scale man is corporeal, soulical, spiritual, and by the spiritual, angel-like. In descending scale he is earthly=corporeal; sensual=soulical, animal; spiritual=demoniac, devilish. This wisdom belongs to the descending scale; descending to the infernal by an awful anticlimax of wickedness and woe. Plenty of this wisdom rules among the rulers of this world. Thence come partisan politics, unprincipled diplomacies, and the wars and fightings of Jas_4:1.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 15-18. Contrast between the earthly and the heavenly wisdom:

(1) the earthly (vers. 15, 16);

(2) the heavenly (vers. 17, 18).

"This wisdom of which you boast is not a wisdom which cometh down from above." Vulgate, non est enim ista sctpientia desursum descendens. But is earthly, sensual, devilish. Dr. Farrar well says that this wisdom is "earthly because it avariciously cares for the goods of earth; (Php_3:19) animal, because it is under the sway of animal lusts; (1Co_2:14) demon-like, because full of pride, egotism, malignity, and ambition, which are the works of the devil." (1Ti_4:1) Sensual (yucikh), Vulgate, animalis; R.V margin, natural or animal. The position of the word is remarkable, occurring between ejpigeiov and daimoniwdhv. it is never found in the LXX, nor (apparently) in the apostolic Fathers. In the New Testament it occurs six times three times of the "natural" body, which is contrasted with the swma pneumatikon, (1Co_15:44 (twice) 46) and three times with a moral emphasis resting upon it, "and in every instance a most depreciatory", (see 1Co_2:14) "The natural man receiveth not the things of the Spirit of God," and contev. Jud_1:19, Yucikoi, pneuma mh e. The yuch in general in the New Testament is that which is common to man with the brute creation, including the passions, appetites, etc.; and therefore, by the use of this word yucikov to describe the wisdom which cometh not from above, but is "earthly, sensual or, "animal", devilish," we are reminded of the contrast between the spirit of man which goeth upward and the spirit of a beast which goeth downward. (Ecc_3:21) The "animal" man, then, is one who is ruled entirely by the yuch in the lower sense of the word; and by the depreciatory sense given to the adjective we are strongly reminded that "nature" is nothing without the aid of grace. See further Archbishop Trench"s "Synonyms of the N. T.," and for the later history of the word (it was applied by the Montanists to the orthodox), Suicer"s "Thesaurus," vol. it. p. 1589.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

This wisdom - Which is consistent with such zeal. Is earthly - Not heavenly; not from the Father of Lights. Animal - Not spiritual; not from the Spirit of God. Devilish - Not the gift of Christ, but such as Satan breathes into the soul.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

15. This wisdom. Wisdom (not real wisdom but false) which gives rise to envy and strife is not from heaven. It is earthly, of the passions, of the devil, not of God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

This is not the wisdom that comes down from above

Here "This" refers to the "bitter jealousy and strife" described in the previous verses. The phrase "from above" is a metonym that represents "heaven" which represents God himself. AT: "This is not the kind of wisdom that God teaches us from heaven" (See: Metonymy)

This is not the wisdom that comes down from above. Instead, it is earthly, unspiritual, demonic

The abstract noun "wisdom" can be stated as "wise." - AT: "Whoever acts like this is not wise according to what God in heaven teaches us. Instead this person is earthly, unspiritual, and demonic" (See: Abstract Nouns)

earthly

The word "earthly" refers to the values and behaviors of the people who do not honor God. AT: "not honoring to God" (See: Metonymy)

unspiritual

"not from the Holy Spirit" or "not spiritual"

demonic

"from demons"

For where there are jealousy and ambition, there is confusion and every evil practice

This can be restated to remove the abstract nouns "jealousy," "ambition," and "confusion." AT: "For when people are jealous and selfish, this causes them to act in disorderly and evil ways" (See: Abstract Nouns)

there is confusion

"there is disorder" or "there is chaos"

every evil practice

"every kind of sinful behavior" or "every kind of wicked deed"

But the wisdom from above is first pure

Here "from above" is metonym that represents "heaven" which represents God himself. The abstract noun "wisdom" can be stated as "wise." AT: "But when a person is wise according to what God in heaven teaches, he acts in ways that are first pure" (See: Abstract Nouns)

is first pure

"is first holy"

full of mercy and good fruits

Here "good fruits" refer to kind things that people do for others as a result of having wisdom from God. AT: "full of mercy and good deeds" (See: Metaphor)

and sincere

"and honest" or "and truthful"

The fruit of righteousness is sown in peace among those who make peace

People making peace is spoken of as if they were sowing seeds, and righteousness is spoken of as if it were the fruit that grows up as a result of making peace. AT: "The result of making peace is righteousness" or "Those who work peacefully to help people live in peace produce righteousness" (See: Metaphor)

make peace

The abstract noun "peace" can be stated as "peacefully." AT: "cause people to live peacefully" or "help people not to be angry with each other" (See: Abstract Nouns)

translationWords

wise

demon

jealous

pure

peace

mercy

fruit

righteous

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

15. αὕτη (σοφία), this false wisdom indicated above, the fanaticism of the zealot.

ἐπίγειος. Comp. εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια πιστεύσετε; Joh 3:12: τὰ ἐπίγεια φρονοῦντες, Php 3:19, see also 1Co 15:40; 2Co 5:1; Php 2:10. As applied to σοφία, ἐπίγειος denotes a wisdom which is limited by earthly conceptions.

ψυχική. ψυχικός is used in N.T. in distinction from πνευματικός, to indicate the lower animal life in contrast with the higher spiritual life. Comp. ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, 1Co 2:14: σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν, 1Co 15:44: οὗτό εἰσιν … ψυχικοὶ πνεῦμα μὴ ἔχοντες, Jud 1:19. Taken absolutely both in the classics and in Hellenistic Greek ψυχή signifies life in all its degrees and modes from the lowest vegetative life to the highest spiritual existence. This extent of meaning gives force to the expression: ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, Mat 16:25.

δαιμονιώδης, here only in N.T. In its extreme phase the desperate resistance to foreign power or to any infringement of the national religion exhibited characteristics which closely approached the phenomena of demoniacal possession.

The false σοφία looked to a time of material prosperity and to the satisfaction of desire.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15.] Designation of such pretended wisdom. This wisdom is not one descending from above (the verb is purposely resolved, to throw out the negation οὐκ ἔστιν, and to put the categorical κατερχομένη into prominence as a class to which this σοφία does not belong. So that we must not miss this purpose by making ἐστιν κατερχομένη = κατέρχεται, as does E. V., Schneckenb., al.: still less must we with Luth … al., render ungrammatically, “this is not the wisdom which cometh down” (ἡ ἄνωθεν κατερχομένη)), but earthly (as the sharpest contrast to ἄνωθεν κατερχομένη: belonging to this earth, and its life of sin and strife), sensual (it is almost impossible to express satisfactorily in English the idea given by ψυχικός. Our ‘soul’ is so identified with man’s spiritual part in common parlance, that we have lost the distinction between ψυχή and πνεῦμα, except when we can give a periphrastic explanation. The idea here is, belonging to the unspiritual mind of man. See the whole treated in the note on Jud 1:19, ψυχικοὶ πνεῦμα οὐκ ἔχοντες), devilish (like, or partaking of the nature of, the devils. This word must not be figuratively taken, as by Hottinger (in Huther), “impuro genio magis quam homine digna:” it betokens both the origin of this hypocritical wisdom (cf. φλογιζομένη ὑπὸ τῆς γεέννης above, ver. 6), and its character: it is from,—not God, the giver of all true wisdom, ch. 1:5, but—the devil,—and bears the character of its author).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15. αὕτη ἡ σοφία, “that wisdom,” i. e. the professed wisdom which is accompanied by ζῆλος πικρός, ἐριθία, κατακαύχησις, and lacks πραΰτης.

ἄνωθεν κατερχομένη, i. e. divine, from God, cf. 1:5, 17; cf. Philo, De prof. 30 σοφίαν ἄνωθεν ὀμβρηθεῖσαν ἀπʼ οὐρανοῦ, De congr. erud. grat. 7, De prœm. et pœn. 8; Hermas, Mand. ix, 11, xi, 5; and Schöttgen, Horae hebraicae, ad loc., for many rabbinical instances of what was plainly a common Jewish expression. The phrase is contrasted with the following three adjectives.

For the divine origin of true wisdom, cf. e.g. Pro 2:6, Pro 8:22-31, Wisd. 7:25, 9:4, 9 f., Ecclus. 1:1-4, 24:3ff., Enoch 42, Philo, as above, 1Co 1:19-6.

ἐπίγειος, “earthly,” cf. Php 3:19, Col 3:2, 1Co 15:47, Joh 3:31, Joh 8:23.

ἐπίγειος seems to mean here “derived from the frail and finite world of human life and affairs.” Cf. Philo’s contrast of οὐράνιος and γήϊνος, Leg. all. i, 12, and the far-reaching dualism on which it rests.

ψυχική, “natural” (Latin animalis, E.V. “sensual”), i. e. pertaining to the natural life (ψυχή) which men and animals alike have; 1Co 2:14, 1Co 15:44-46, Jud 1:19.

Cf. Rev 8:9 (ψυχή of animals). See Philo, Leg. all. ii, 7 and 13, Quis rer. div. her. 11, and E. Hatch, Essays, p. 124, cf. pp. 115-120.

The word was intelligible and familiar in this sense to Paul’s readers, and does not imply later gnostic usage; see J. Weiss, Der erste Korintherbrief, 1910, pp. 69 f., 371-373; R. Reitzenstein, Die hellenistischen Mysterienreligionen, 1910, pp. 42-47, 109, 112, 151 f.

The curious resemblance to the gnostic designation of the two lower grades of men as χοϊκοί and ψυχικοί is probably not significant. Yet see Pfleiderer, Urchristentum2, ii, p. 546. Useful references will be found in Mayor.

δαιμονιώδης, “resembling,” or “pertaining to” (“proceeding from”), an evil spirit, cf. 2:19, 1Ti 4:1. This word has been pointed out elsewhere only Sym., Psa 91:6, and Schol. on Aristophanes, Ran. 293, φάντασμα δαιμονιῶδες ὑπὸ Ἑκάτης ἐπιπεμπόμενον.

These three words, “earthly, sensual, devilish,” describe the so-called wisdom, which is not of divine origin, in an advancing series—as pertaining to the earth, not to the world above; to mere nature, not to the Spirit; and to the hostile spirits of evil, instead of to God. Hermas, Mand. ix, 2, xi, 8, show a variety of resemblances to this passage of James, but there is no evidence of literary dependence.

The church speedily and permanently used this conception of Satanic origin to account for the gnostic “wisdom”; cf. e. g. Justin, Apol. i, 58. In James, however, it is not the substance, but the temper, of the “wisdom” that makes it false. James is not attacking systems of false teaching. See Weinel, Wirkungen des Geistes und der Geiste, pp. 13 f., 16-18, 20 ff.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Wisdom [σοφια] . See on sofov, ver. 13.

From above. Compare ch. 1 17.

Sensual [ψυχικη] . See on Jude 1:19.

Devilish [δαιμονιωδης] . Or demoniacal, according to the proper rendering of daimwn (see on Mt 4:1). Only here in New Testament. Devilish, "such," says Bengel, "as even devils have." Compare ch. 2 19.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.