This selfish wisdom is merely that of the natural man, not a mark of the regenerate spirit. There is no single English word that properly renders this word. “Psychic” transliterates it but does not translate it. “Sensual” makes it too much a matter of the body, as does “fleshly,” like the Vulgate animalis. It does not appear in the Septuagint and only six times in the New Testament (James 3:15; Jude 19; 1 Cor. 2:14; 15:44, 46). The broad distinction between soul and body or mind and body (dichotomy) is not so hard to grasp, but the threefold division (trichotomy) into spirit, soul, and body, as in 1 Thessalonians 5:23, seems to place the psyche below the pneuma.[81]
It seems clear from 1 Corinthians 2:14 that the spiritual man is the regenerate man, while the natural man is the unregenerate man in his unsaved state of sin. So here, therefore, this earthly wisdom is that of the unregenerate man; it is not sanctified wisdom. He may not be carnal, the slave of the animal passions, but merely coldly unspiritual. Such a wisdom does not reach the higher levels of the man’s nature.
But it is still worse. Such a wisdom is demoniacal, devilish (diabolica, Vulgate), “in that it raised up the very devil in the hearts of both opposer and opposed” (Oesterley). It is wisdom such as that which demons have (Bengel), not such as God gives (1:5). It is the wisdom of those who do the will of the flesh (Eph. 2:2 f.), who follow the teaching of demons (1 Tim. 4:1). One is reminded of the words of Jesus in John 8:44: “Ye are of your father the devil.” “Thus the wisdom shared by demons answers to the faith shared by demons of 2:19” (Hort), the tongue set on fire by hell (3:6).
It is indeed a keen knowledge of human nature that James here reveals, but it is a sad indictment all the same. It reads like nature in the rough, red in tooth and claw, the law of the jungle, not the law of grace. It is Nietzsche’s superman, not the love that serves, that came to minister and not to be ministered unto. The might of right is not understood by those who hold that might is right. There is a new paganism today in Berlin, in Paris, in London, in New York. It is very subtle and very scornful of the pity of Jesus.
Red blood is a good thing, to be sure, so be it that it courses through a clean heart. The survival of the fittest is the law of nature, but fittest for what? The law of the wolves is to turn and devour the wolf that falls in the chase. The philosophy of Nietzsche is a bit more brutal in its plainness of speech than the wisdom of the world usually puts it. But even so, its demoniacal character stands out more sharply. “I want; therefore, I have the right to get.” This is the policy of aggression on the part of nations and individuals, of rogues and rapists, of grafters and white-slavers, of bank-looters and oppressors of labor.
The further comment of James elucidates his point: “For where jealousy and faction are (v. 14), there is confusion and every vile deed.” Jealousy and faction come from the devil. He sows suspicion in the churches, in the midst of families, in the hearts of those who let him in. James had already (3:8) accused the tongue of being a restless evil and (1:8) had spoken of the unstable man. God is not the God of confusion but of peace (1 Cor. 14:33), so that the factions in the churches cannot claim God as supporting them, any more than nations at war have the right to make flippant claims that God is on their side in a conflict.
Oesterley has a fine description of the spirit of the professional controversialist: “Acute argument, subtle distinctions, clever controversial 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 in reality it left the way open for “every vile deed,” for the word here for “vile” means worthless, not immoral.
In the realm of morals what is merely indifferent soon gets to be bad. The Vulgate puts it omne opus pravum. So in John 3:20 we read: “For every one that doeth evil hateth the light.” Bugs and bats hate the light. There is a toboggan slide in sin. The easy way is the evil way. See per contra James 1:17. Anarchy brings moral chaos (Plummer) to the soul as to nations. The wiseacres of the world play havoc with the souls and bodies of men who follow their lead to hell. In every town there is a bunch of men who cling together in their evil life and profess a wisdom superior to that of the gospel. They know it is a lie, but they comfort each other and are too proud to break away from the gang. But the end will come. There are no happy old men save those that are Christians.
The Wisdom from Above (3:17)
There is wisdom from above, that is, from God, as James had already said (1:5). This is the true wisdom, God’s wisdom both in source and character. James had not, of course, seen Paul’s remarks on wisdom in 1 Corinthians 1 and 2, if he wrote his epistle by A.D. 50. But he had full opportunity to be familiar with Proverbs, the Wisdom of Jesus the Son of Sirach, and the Wisdom of Solomon. “For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding” (Prov. 2:6, AV). “Wisdom may praise herself, and glory in the midst of her people” (Sir. 24:1). “For wisdom is more mobile than any motion; and she also passeth and goeth through all things by reason of her pureness. For she is a breath of the power of God, and a pure effluence from the glory of the Almighty; therefore no defiled thing falls into her. For she is a reflection of the everlasting light, and an unspotted mirror of the efficiency of God, and image of his goodness” (Wisd. 7:24-26).