(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 ????? (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 James 1:21 (comp. Jude 1:19, "Sensual, having not the Spirit"); and even worse, akin to the craft of devils.
Verses 15-18.- Contrast between the earthly and the heavenly wisdom:
(1) the earthly (vers. 15, 16);
(2) the heavenly (vers. 17, 18). Verse 15. - " This wisdom [of which you boast] is not a wisdom which cometh down from above." Vulgate, nonest 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 (Philippians 3:19); animal, because it is under the sway of animal lusts (1 Corinthians 2:14); demon-like, because full of pride, egotism, malignity, and ambition, which are the works of the devil (1 Timothy 4:1)." Sensual (ψυχική), Vulgate, animalis; R.V. margin, natural or animal. The position of the word is remarkable, occurring between ἐπίγειος and δαιμονιώδης. 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 σῶμα πνευματικόν (1 Corinthians 15:44 (twice), 46); and three times with a moral emphasis resting upon it, "and in every instance a most depreciatory" (see 1 Corinthians 2:14), "The natural man receiveth not the things of the Spirit of God," and Jude 1:19, Ψυχικοὶ, πνεῦμα μὴ ἔχοντες. The ψυχή 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 ψυχικός 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 (Ecclesiastes 3:21). The "animal" man, then, is one who is ruled entirely by the ψυχή 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.,' § 71, and for the later history of the word (it was applied by the Montanists to the orthodox), Suicer's 'Thesaurus,' vol. it. p. 1589.
3:13-18 These verses show the difference between men's pretending to be wise, and their being really so. He who thinks well, or he who talks well, is not wise in the sense of the Scripture, if he does not live and act well. True wisdom may be know by the meekness of the spirit and temper. Those who live in malice, envy, and contention, live in confusion; and are liable to be provoked and hurried to any evil work. Such wisdom comes not down from above, but springs up from earthly principles, acts on earthly motives, and is intent on serving earthly purposes. Those who are lifted up with such wisdom, described by the apostle James, is near to the Christian love, described by the apostle Paul; and both are so described that every man may fully prove the reality of his attainments in them. It has no disguise or deceit. It cannot fall in with those managements the world counts wise, which are crafty and guileful; but it is sincere, and open, and steady, and uniform, and consistent with itself. May the purity, peace, gentleness, teachableness, and mercy shown in all our actions, and the fruits of righteousness abounding in our lives, prove that God has bestowed upon us this excellent gift.
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.
(1) the earthly (vers. 15, 16);
(2) the heavenly (vers. 17, 18). Verse 15. - " 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 (Philippians 3:19); animal, because it is under the sway of animal lusts (1 Corinthians 2:14); demon-like, because full of pride, egotism, malignity, and ambition, which are the works of the devil (1 Timothy 4:1)." Sensual (ψυχική), Vulgate, animalis; R.V. margin, natural or animal. The position of the word is remarkable, occurring between ἐπίγειος and δαιμονιώδης. 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 σῶμα πνευματικόν (1 Corinthians 15:44 (twice), 46); and three times with a moral emphasis resting upon it, "and in every instance a most depreciatory" (see 1 Corinthians 2:14), "The natural man receiveth not the things of the Spirit of God," and Jude 1:19, Ψυχικοὶ, πνεῦμα μὴ ἔχοντες. The ψυχή 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 ψυχικός 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 (Ecclesiastes 3:21). The "animal" man, then, is one who is ruled entirely by the ψυχή 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.,' § 71, and for the later history of the word (it was applied by the Montanists to the orthodox), Suicer's 'Thesaurus,' vol. it. p. 1589.
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.