Ver. 15. This loisdom 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 chap. i. 17, whom we worship as above, because his glory chiefly shineth forth in the heavens ; true wisdom is of that descent. Some 1 observe a criticism in the word Karep-xerat, descendeth, it pro- jierly 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.
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 ii. IG, 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 crot^ot rw alcovi tovtm, only wise for this world, 1 Cor. iii. 18.
Sensucd. — The word in the original is yjrv)(^LKi], the vulgar ren- dereth animcdis, animal ; it is elsewhere rendered naturcd, as 1 Cor. ii. 14, uvOpcoTTO'i ■y}fvxtKo<;, ' the natural man,' one guided by carnal reason ; for he is opposed to Tri^eu^art/co?, ' the spiritual man,' ver. 15, one that is furnished with divine illumination. It is again used, Jude 19, yjrvxi'Koc, TTvevfia jjljj €xpvre<;, 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
^ ' Non dicit Ipxerai, sed Kar^pxerai. Is apud Demosthenem et Aristotelem, innotante Biidtco, dicitur Kar^px^ffdai, qui redit exul, seu postliminio redit' — Brochm. in locum, VOL. IV. U
306 AN EXPOSITION, WITH NOTES, [Jas. III. 15.
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 Thes. v. 23, where he distinguisheth of ' body, soul, and spirit,' as the three parts and subjects of the sanctify- ing and renewing work of the Holy Ghost. In the original the words are Trvevfia, -^vxn, awfia : by irvev/xa he understandeth the intellectual or rational part ; by "^vxv, the mere animal or sensitive part, the sensual appetite, that faculty that we have in common with the beasts ; by (jojjjLa, that which is commonly understood by it, tlie body, as it is the organ and instrument of the soul ; so that "^vxn, being in the apostle's distinction put for our mere animal part, or sensual appetite, the translators turn ■v//-u;^t«:ot, 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 earnal, 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 Tertulliau, when leavened with Moutanism, called the orthodox ^9syt'7«"co6', 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
• 'evil teacheth them not only to brew wickedness, but to turn and ^vind in the world : ' The god of this world hath blinded their eyes,' -J Cor. iv. 4 ; Eph. ii. 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 viii. 44, ' Ye are of your fatlier the devil, and his lusts will ye do.' Man hath somewhat in common with the beasts, and somewhat in common witli the angels. Adultery, riot, &c., these make a man brutish ; envy, pride, malice, slander, ^rc, these make a man devilish. The devil doth not commit adultery, steal, &c., but he is proud, envious, slanderous.' Pride is his original sin, therefore called 'the condemnation of the devil,' 1 Tim. iii. (J. Envy and slander, they are his actual sins. He enviefch lost man ; ho 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.