Exegetical and Hermeneutical Commentary of James 1:5

If any of you lack wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him.

5 8. Wisdom, and the Prayer that gains it

5. If any of you lack wisdom ] As before, in Jas 1:1-2, the prominent word of the preceding clause suggests the opening of the next, the word for “lack” being the same as the “wanting” in the previous verse. The prominence thus given to wisdom is characteristic of the teaching of St James (comp. ch. Jas 3:13-17). It is as though he had largely fashioned his thoughts of the spiritual life on the teaching of the Book of Proverbs and Ecclesiastes, perhaps also on the Wisdom of Solomon and Ecclesiasticus. Wisdom, in its good sense, stands, in New Testament language, as implying both a wider range of thought and a more direct influence on conduct than knowledge (1Co 12:8; Col 2:3).

that giveth to all men liberally ] Literally, simply, but as to give simply, without reserve or arrire pense, is to give freely, both the adverb and the corresponding noun often carried with them the idea of liberality (comp. Rom 12:8; 2Co 9:11; 2Co 9:13). The thought is that God gives absolutely all good gifts to those that ask Him (Mat 6:11), and the highest gift, that of the Spirit that imparts wisdom, is included in the promise (Luk 11:13).

and upbraideth not ] The word implies a contrast with human givers who too often, at the time or afterwards, mar their bounty with bitter and reproachful speeches. There seems here a direct allusion to the description in Sir 20:15 , of “the gift of a fool,” “He giveth little and upbraideth much,” to the counsel “after thou hast given, upbraid not” ( Sir 41:23 ). Not so, St James implies, does God give, though we are more open to His reproaches than any who are the objects of our bounty can be to ours.

and it shall be given him ] An obvious echo of our Lord’s promise in Mat 7:7; Luk 11:9.

Fuente: The Cambridge Bible for Schools and Colleges

If any of you lack wisdom – Probably this refers particularly to the kind of wisdom which they would need in their trials, to enable them to bear them in a proper manner, for there is nothing in which Christians more feel the need of heavenly wisdom than in regard to the manner in which they should bear trials, and what they should do in the perplexities, and disappointments, and bereavements that come upon them; but the language employed is so general, that what is here said may be applied to the need of wisdom in all respects. The particular kind of wisdom which we need in trials is to enable us to understand their design and tendency; to perform our duty under them, or the new duties which may grow out of them; to learn the lessons which God designs to teach, for he always designs to teach us some valuable lessons by affliction; and to cultivate such views and feelings as are appropriate under the peculiar forms of trial which are brought upon us; to find out the sins for which we have been afflicted, and to learn how we may avoid them in time to come. We are in great danger of going wrong when we are afflicted; of complaining and murmuring; of evincing a spirit of rebellion, and of losing the benefits which we might have obtained if we had submitted to the trial in a proper manner. So in all things we lack wisdom. We are short-sighted; we have hearts prone to sin; and there are great and important matters pertaining to duty and salvation on which we cannot but feel that we need heavenly guidance.

Let him ask of God – That is, for the specific wisdom which he needs; the very wisdom which is necessary for him in the particular case. It is proper to bear the very case before God; to make mention of the specific want; to ask of God to guide us in the very matter where we feel so much embarrassment. It is one of the privileges of Christians, that they may not only go to God and ask him for that general wisdom which is needful for them in life, but that whenever a particular emergency arises, a case of perplexity and difficulty in regard to duty, they may bring that particular thing before his throne, with the assurance that he will guide them. Compare Psa 25:9; Isa 37:14; Joe 2:17.

That giveth to all men liberally – The word men here is supplied by the translators, but not improperly, though the promise should be regarded as restricted to those who ask. The object of the writer was to encourage those who felt their need of wisdom, to go and ask it of God; and it would not contribute anything to furnish such a specific encouragement to say of God that he gives to all men liberally whether they ask or not. In the Scriptures, the promise of divine aid is always limited to the desire. No blessing is promised to man that is not sought; no man can feel that he has a right to hope for the favor of God, who does not value it enough to pray for it; no one ought to obtain it, who does not prize it enough to ask for it. Compare Mat 7:7-8. The word rendered liberally haploos – means, properly, simply; that is, in simplicity, sincerity, reality. It occurs nowhere else in the New Testament, though the corresponding noun occurs in Rom 12:8; 2Co 1:12; 2Co 11:3, rendered simplicity; in 2Co 8:2; 2Co 9:13, rendered liberality, and liberal; 2Co 9:11, rendered bountifulness; and Eph 6:5; Col 3:22, rendered singleness, of the heart. The idea seems to be that of openness, frankness, generosity; the absence of all that is sordid and contracted; where there is the manifestation of generous feeling, and liberal conduct. In a higher sense than in the case of any man, all that is excellent in these things is to be found in God; and we may therefore come to him feeling that in his heart there is more that is noble and generous in bestowing favors than in any other being. There is nothing that is stinted and close; there is no partiality; there is no withholding of his favor because we are poor, and unlettered, and unknown.

And upbraideth not – Does not reproach, rebuke, or treat harshly. He does not coldly repel us, if we come and ask what we need, though we do it often and with importunity. Compare Luk 18:1-7. The proper meaning of the Greek word is to rail at, reproach, revile, chide; and the object here is probably to place the manner in which God bestows his favors in contrast with what sometimes occurs among men. He does not reproach or chide us for our past conduct; for our foolishness; for our importunity in asking. He permits us to come in the most free manner, and meets us with a Spirit of entire kindness, and with promptness in granting our requests. We are not always sure, when we ask a favor of a man, that we shall not encounter something that will be repulsive, or that will mortify us; we are certain, however, when we ask a favor of God, that we shall never be reproached in an unfeeling manner, or meet with a harsh response.

And it shall be given him – Compare Jer 29:12-13; Then shall ye call upon me, and go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with your whole heart. See also Mat 7:7-8; Mat 21:22; Mar 11:24; 1Jo 3:22; 1Jo 5:14. This promise in regard to the wisdom that may be necessary for us, is absolute; and we may be sure that if it be asked in a proper manner it will be granted us. There can be no doubt that it is one of the things which God is able to impart; which will be for our own good; and which, therefore, he is ever ready to bestow. About many things there might be doubt whether, if they were granted, they would be for our real welfare, and therefore there may be a doubt whether it would be consistent for God to bestow them; but there can be no such doubt about wisdom. That is always for our good; and we may be sure, therefore, that we shall obtain that, if the request be made with a right spirit. If it be asked in what way we may expect he will bestow it on us, it may be replied:

1. That it is through his word – by enabling us to see clearly the meaning of the sacred volume, and to understand the directions which he has there given to guide us;
2. By the secret influences of his Spirit.

(a) Suggesting to us the way in which we should go, and,

(b) Inclining us to do that which is prudent and wise; and,

1. By the events of His Providence making plain to us the path of duty, and removing the obstructions which may be in our path. It is easy for God to guide his people; and they who watch daily at the gates, and wait at the posts of the doors of wisdom Pro 8:34, will not be in danger of going astray. Psa 25:9.

Fuente: Albert Barnes’ Notes on the Bible

Jam 1:5

If any of you lack wisdom

Wisdom to be obtained from God alone

I.

THE CASE SUPPOSED. If any of you lack wisdom. Although the case, is stated hypothetically, it contains an exact description of the real situation of every human being.

1. There are those who are familiar with the history of nations, who can speak many languages, who can expatiate on the sublimest sciences, who can philosophise on the causes of natural appearances and on the principles of the human mind, who are versed in almost every department of human knowledge; and yet are strangers to those simple truths, an acquaintance with which is necessary to their final happiness. Hear how Augustine expresses himself when addressing God, in reference to his applauded acquisitions, but real blindness in early life. I was fond of learning, not indeed the first rudiments, but such as classical masters teach. But I attended to the wanderings of AEneas, while I forgot my own. Of what use was it to deplore the self-murdering Dido, while yet I could bear unmoved the death of my own soul, alienated from Thee during the course of these pursuits–from Thee, my God, my life? I loved Thee not, and (such the spirit of the world) I was applauded with, Well done, on all sides. Alas! the torrent of human custom! who shall resist thee? How long will it be ere thou be dried up? Let it not be supposed that this is to undervalue a learned education. Augustine had no such intention, as is clear from what he subjoins, That literature which they wished me to acquire, with whatever intention, was yet capable of being applied to a good use. O my King, and my God, may whatever useful thing I acquired serve Thee. Still, O Lord, in my youth I have much to praise Thee for. Many, many were Thy gifts; the sin was mine that I sought pleasure, truth and happiness, not in Thee, but in the creature. But let us not overlook the far greater number who can make no pretension to a learned education, and yet fancy they have no lack of wisdom.

2. There are your men of prudence, who escape the difficulties which perplex others, and whose well-laid schemes for worldly prosperity succeed to their most sanguine expectation. Every such person is commonly reckoned wise; but surely his wisdom, if thus limited, will not stand the test.

3. There are, again, in every class of society, men of ability, good sense and natural shrewdness, who are often in danger of forgetting the necessity of a higher species of wisdom. Nay, who at all acquainted with the scriptural view of human nature, does not perceive that fallen as we are, darkened as is our reason, and corrupted as are our affections, mere natural ability, if left to its own unrestrained influence, will certainly lead men astray from the path of truth?

4. Again, there are your minute reasoners, who either profess themselves to be already wise, or, if they allow their ignorance, expect light only from their own minds: these form another class who with many pass for wise men, but who are altogether destitute of the wisdom of salvation. Far be it from our intention to express any disrespect for the right use of reason; we speak of those who expect more from it than it can give. Pride is one very general cause of the rejection of salvation. This works in a variety of ways; but the two most striking are the pride of self-righteousness, and the pride of intellect. Alas! for those, who, thus walking in the light of their own fire, and compassing themselves about with sparks of their own kindling, carefully shut out the beams of the Sun of Righteousness! All these descriptions of persons, then, lack wisdom; but they are not all sensible of it. A great point is gained when men are brought to a knowledge of their own blindness, for those who know this are already in part taught of God.

5. But, are those who truly know, love, and serve the Lord, to be exempted from the list of those who lack wisdom? The more enlightened any man is, the more humble he invariably becomes. We are all included, then, in this description, either as being entirely destitute of any true wisdom, or as having still much to learn.

II. THE DIRECTION GIVEN, Let him ask of God. Mans natural ignorance of all true religion being ascertained, the inquiry suggests itself, To whom shall he apply for instruction? Have there been no uncommonly able and enlightened men whose discoveries suffice to lead to safety and true goodness? In vain has it ever been to apply to philosophers, or to the priests of heathen temples. They did not so much as know the true God; how then could they lead others to His knowledge? The world by wisdom knew not God. As to any way of restoration to the Divine favour, they were totally in the dark. As to any change of heart, they knew not their need of it. And would there be more success in applying to sceptical writers of modern date? Not the least. Whom can the sick cure? whom can the blind direct? Hither, then, let all of us who regard wisdom betake ourselves. Shall we wait till Socrates know something, or Anaxagoras find out light in darkness, or Democritus draw up truth from the bottom of his well? Lo! a voice from heaven teaching the truth, and showing us a light brighter than the very sun. Why are we so unjust to ourselves as to hesitate to adopt this wisdom?–a wisdom which learned men have wasted their lives in seeking, but never could discover. If we lack wisdom, we must apply to God Himself; how then are we to know that His will is? He speaks to us in His Word. Yet this is not to be understood as if the mere perusal of Scripture would of itself bring to true practical wisdom, or even necessarily lead to the formation of correct theoretical opinions. Human teaching and the reading of the Scriptures in a spirit of self-dependence, may lead to orthodox notions; but they may lead far astray from them. Divine teaching is the only certain way of leading even to a correct line of thinking. This revelation is not a miraculous discovery of new truths, for in that sense they are all already revealed in Scripture; but it is the enabling of humbled persons to understand, to believe, to love, to obey, and to take a personal and lively interest in these truths. It is a work on the mind itself. The natural man receiveth not the things of the Spirit of God; they are foolishness unto him, neither can he know them because they are spiritually discerned. If, then, we allow the necessity of this teaching, we ought next to inquire how it is to be obtained. To this inquiry the answer is direct–Ask of God. Prayer is the grand means of attaining this wisdom.

1. Comply with this direction in order to obtain just views of doctrine.

2. This suggests the use of this method to ascertain your religious state. You are enjoined to examine yourselves. But your hearts are deceitful. Ask, then, of God that He would be pleased to guide you to the right conclusion.

3. Ask wisdom of God to know and to avoid whatever is wrong.

4. Attend to this direction, too, that you may be led to the practical knowledge of positive duties.

5. In a state of uncertainty, as to the steps you should take in the important pursuits and changes of life, implore providential direction. I will instruct thee. saith the Lord, and teach thee in the way that thou shouldest go; I will guide thee with Mine eye.

6. If blessed with prosperity and affluence, you have the utmost need to pray that you may not forget God, but may attain wisdom to render your salvation certain, which would otherwise be impossible.

7. If pressed with severe afflictions, it is only when they are accompanied with Divine teaching, that you can so bear and so improve them as to reap any benefit from them. Nay, the direction itself cannot be properly complied with, unless we obtain, in the very attempt, wisdom to comply with it; for we cannot pray aright of ourselves. Let us, therefore, say with the disciples, Lord, teach us to pray.

III. The encouraging PROMISE held forth to every one who will comply with the direction, God giveth to all men liberally, and upbraideth not; and it shall be given him. God is here represented as the hearer of prayer; yet with a particular reference to His answering of prayers for saving wisdom. In short, there is an express promise that whoever applies to God in cases of doctrine, or duty, shall be guided aright. But some will be disposed to say, Is not this to set aside common sense and rational argument, and to open up the floodgates of fanaticism? or, if it must be so, how can these things be? Tell us precisely in what way this overruling influence is exerted. This promise disclaims all regard to extraordinary voices, visions, impressions, and, in short, everything apart from the written Word. It calls on men to be found in the use of the ordinary means, and, sensible of their own liability to error, to implore that God would guide them. Now, how Gods directing the mind should be considered as impossible, or involving any absurdity, we are at a loss to conceive. We pretend not, indeed, to explain the precise manner of His operations; nay, we readily confess our inability to do so; but we ask whether this difficulty be not common to almost every inquiry of a similar nature. It meets, with equal force, all who allow a Providence, but who are obliged to confess that they cannot unravel its mysteries. What more irrational than to exclude the eternal Spirit Himself from all access to those spirits which owe their very being to His will?

1. That God has made this promise, should of itself convince us of its certainty; yet, perhaps, the best illustration of it which can be given is to show its fulfilment in fact. And here it may be remarked, that many of the most celebrated characters in Scripture have left evidence of its being fulfilled in their cases. O God, Thou hast taught me from my youth. I have not departed from Thy judgments, for Thou hast taught me Psa 71:17; Psa 119:102). A most striking instance is furnished in the history of Solomon

(1Ki 3:1-28.). When the Apostle Peter uttered the believing declaration, Thou art the Christ, the Son of the living God, our Lord answered and said unto him, Blessed art thou, Simon Barjona, for flesh and blood hath not revealed is unto thee, but My Father who is in heaven (Mat 16:17). Ye have an unction from the Holy One, and ye know all things (1Jn 2:20). Nor has this teaching, in so far as it relates to a personal apprehension of Divine truth, been confined to the ages of inspiration.

2. Another proof of the fulfilment of this promise is exhibited in the uniformity of sentiment, of practice, and of heart, among truly humble, praying persons of every name. It is evident that those scholars who follow any one master who understands the science he professes to teach, will resemble each other in their ideas of that science, But, let it be observed, that we do not say that this promise extends to those who continue merely nominal Christians; nor ought any one to expect that it will be fulfilled in those who neglect the distinctly marked and the absolutely necessary prerequisites. It requires humility, a disposition of implicit submission to the dictates of Scripture, and dependence on Divine instruction. I have said there is a remarkable harmony of views among truly humble, praying persons. Do not oppose to this the differences of various denominations. As in the scholars of the same master we expect only a general agreement, and not a complete identity of sentiment; as in the children of the same family we expect to see only a general likeness, and not an absolute sameness of features; so is is among the disciples of the Lord Jesus–among the children of God. But there are some peculiarities of expression in this promise well deserving of attention, as directly calculated to remove every sentiment which would discourage you from applying to God. One may be ready to say, It is true that the Lord thus instructs those who serve and honour Him; but it would be vain presumption, in so unworthy and sinful a creature as I am, to make application. In reply to this, none are excluded but those who think themselves too wise to need His aid; but you are sensible of your need, therefore you are by no means excluded, for God giveth to all men–or all who ask. A second may be ready to say, Were there only a few things in which I needed guidance, I could expect to be heard; but I am so very ignorant, there are so many questions which I need to ask, that I fear God would be offended with my importunity. Hear, however, the encouraging declaration: God giveth liberally. All His communications are on a scale of liberality worthy of Himself, David testified that the Lord had dealt bountifully with his soul. And, finally, there are some who, if they do not speak out their minds, yet feel in this way; conscious of their ignorance, they are kept back from availing themselves of instruction by a fear that, in the very application, their ignorance will be detected, and that they themselves will be exposed to ridicule and contempt. There may be reason to apprehend such treatment from some of their fellow-creatures; but there is no reason to fear such treatment from their heavenly Teacher, for God up-braideth not.

To sum up the whole in a few practical exhortations.

1. See that you all use the external means of acquiring saving wisdom. It is a general rule that blessings are promised only when you are in the way of corresponding exertions. Let, then, the Word of God be your daily study. Attend on the preaching of the Gospel, because it is enjoined, and because experience proves it to be one great means of enlightening the mind.

2. Let me expostulate with you who have not followed the direction in the text. It is to be feared there are some of you who have never been brought to humble dependence on Divine teaching, but are under the lamentable deception of trust in your own minds.

3. Improve whatever light you already possess. But, more particularly, this subject speaks in encouraging language to those pious persons who are not possessed of human learning. Look up, then, thou taught of God, to Him who guides thee, lift up thy voice aloud and stag. The range of thy idea is limited, extending, perhaps, but a short way beyond the spot which gave thee birth; but, in much human wisdom there is often much sorrow; while the light that shall bless thee in heavenly mansions, already irradiates thy humble dwelling. Nor would it be the part of gratitude, or of benevolence, to keep all this precious wisdom to yourselves. Endeavour to diffuse it in your more immediate circle, on every side. And, to say no more, sensible of your remaining ignorance, continue in the same humble supplication for farther teaching, and abide all your lifetime in the school of Christ; so shall you, undoubtedly, obtain a clearer light–a light which will cheer you in the darkest night of sorrow, and turn even the shadow of death into the morning. (J. Foote, M. A.)

Asking wisdom in trial

I. WHO IS TO ASK? If any of you lack –evidently the lacking man. A man who is full does not feel the need of asking: he has no necessity for seeking. Now, we know as a matter of fact and of experience, that as long as we are living an even, prosperous life, even though we may be Christians, there is great danger lest we should fancy that we lack not. There is great danger lest we should be satisfied with our faith, with our Christian standing, with our conduct in the world, and with our general deportment. Thou sayest, I am rich, and increased with goods, and have need of nothing. But presently trial comes, and we know that trial very soon searches us out, and makes us feel that there is that in our faith which is lacking, that in our love which is lacking, that in our obedience which is lacking, that in our separation from the world which is lacking, that in many parts and phases of our Christian character and conduct, which comes far short of that to which it ought to have attained.

II. FOR WHAT? If any of you lack–now what are we to ask for? The case supposed is that of a Christian under trial. You will observe that the apostle does not direct us to pray for deliverance from the trial; he does not direct us to ask that the trial may be removed–this is a very common prayer; but it is rarely a wise or a safe prayer; and it is not often a successful prayer. St. Paul, when the thorn in the flesh was sent to him, sought the Lord thrice, that it might be taken from him; but it was not taken from him; his prayer was not answered as he had offered it. Neither, you will see, does the apostle direct us to pray for patience, for a stronger faith, for an entire submission; all that is most important. But what we want when the trial comes is, first and foremost, Divine wisdom, that we may be able first rightly to understand the true meaning of God in the discipline that we may be able to see what His purpose is in thus dealing with us. Then, having that wisdom, we shall receive the trial submissively and with resignation. I believe that one of the causes why men murmur so much against Gods discipline is because they do not understand it. And thus we shall use it rightly; we shall make use of it for our sanctification, and the perfecting of the work of God in the soul.

III. OF WHOM IS this wisdom to be sought? Obviously of God; and very emphatically is the giving character of God brought out in this verse, If any of you lack wisdom, let him ask–literally it is, of the giving God; of the giver God, who giveth to all men. Our Lord has taught us that it is more blessed to give than to receive, and it is one of the attributes of the Divine character that He delights in giving–He is God, the Giver. But the Christian under trial, feeling the impenitence and the hardness of his own heart, feeling how he has rebelled against God, feeling how little he deserves any blessing from God, may ask, Is this for me? Have I any right to look for it? Observe how large are the terms of the promise–that giveth to all men–there is no exception there. God gives, and He gives simply. There is no complexity in His giving. When man gives, he gives from a variety of motives, and he very often makes the person who receives feel that he is receiving a favour, and to receive that which is given to him with very unpleasant feelings; but there is nothing of this kind in Gods gifts. When He gives, He gives simply; as the word is further explained in what follows, And upbraideth not. There are things for which God does upbraid us. He rebukes us for our sins and our shortcomings, that we do not come and ask simply, as He is willing to give simply; but God never upbraids us for asking for wisdom; He never finds fault with us for seeking this great blessing and gift at His hands.

IV. THE MANNER HOW are we to ask? The apostle does not say, Let him ask with humility–that is implied, I think. Every man who really feels his need will come to God in a humble spirit. Neither does he say, Let him ask with reverence; that, I think, is implied. Every man who feels his need and lifts up his thoughts to the great God must come before Him with more or less of reverence and abasement of self. That which is placed before us as the essential qualification of the prayer which is to receive air answer, is simply this, Let him ask in faith, with a full and certain persuasion that God can and that God will answer such petition. And it is this spirit of doubting which is condemned by the apostle, as that which absolutely disqualifies the person who prays for the reception of the promised grace. There are, I think, three reasons which are adduced in the verses which follow.

1. In the first place, the doubting man offers no firm heart, and no firm mind, for the reception of the Divine gift, and, therefore, God cannot deposit that gift, so to speak, upon that heart and mind. He that wavereth, he that doubteth, is like a wave of the sea, driven with the wind and tossed.

2. But secondly, the doubting man dishonours God. If God makes a distinct promise, God declares that if we come before Him and ask for the fulfilment of that promise, He will grant it, and we come before Him doubting whether He wilt fulfil the promise and carry out His Word or not, do we not dis-honour Him?

3. But then there is another and a third reason given, namely, that the doubting man is unable to retain and to profit by the gift even if it were granted. A double-minded man is unstable in all his ways. We know that double-mindedness is of the very essence of weakness. (E. Bayley, B.D.)

Religious wisdom

1. This wisdom may be said to consist in a knowledge of the truth of religion, at least of the principal and common proofs of it.

2. It consists in a knowledge of the things which a Christian ought to believe and to do.

3. And because to know our duty avails nothing, unless we practise it, religious wisdom consists in a lively sense of the possibility, reasonableness, obligation, and advantage of performing what God requires, which will excite us to persevere in the observation of it.

I. To WANT WISDOM, if we consider the words by themselves, MAY MEAN, EITHER TO HAVE NONE AT ALL, OR NOT TO HAVE A SUFFICIENT MEASURE OF IT. And here, if we consider the many frailties and defects which stick close to the best of men, and the violent assaults of some temptations, and the great faults into which the most religious have sometimes fallen, we may reasonably conclude that few, if any Christians, during this their state of probation, are so accomplished in this true wisdom as to need no further improvement.

II. If any of you lack wisdom, LET HIM ASK OF GOD. This must have seemed strange advice to those who ascribed too much to their own reason and relied too much on their own understanding. Men are often slow to give, and glad of any plausible excuse for witholding their hand: they often accompany their acts of kindness, when they condescend to perform them, with reluctance, haughtiness, and insolence, and upbraid at the same time that they relieve; they set too high a value upon the good offices which they have done: they expect most unreasonable submissions and compliances; and upon any failure this way, they make loud complaints of the ingratitude of the obliged person: they often bestow their favours, not according to the wants or to the deserts of those whom they assist, but either with a view to some return, or as mere unthinking capricious fancy directs. They will give to those who humour and flatter them, to the bold and importunate, against their inclination, purely to purchase repose, and with slights and forbidding coldness they will receive the person who hath everything that ought to recommend him to their esteem. A state of dependence upon God is liable to none of these inconveniences. If we lay open our wants to men, perhaps they will not believe us, or will charge them to our own fault; but the things of which we stand in need are known to God before we ask Him. Such encouragement we have to ask wisdom of God. One condition indeed there is, from which we cannot be excused, and that is a belief that we shall obtain our requests. Let him ask of God, and it shall be given him; but let him ask in faith, nothing wavering. It ought to be observed that, in the gospel, a firm persuasion of Gods good will towards us is perpetually represented as absolutely necessary to make us capable of obtaining any favours from Him. In the case of miracles, faith, that is a belief that the miracle should be performed, was often required both of the person who wrought the miracle, and of the person on whom it was wrought. When any came to our Saviour to be cured by Him, and declared their belief of His power, He always healed them, and usually added these words, As thou hast believed, so be it done unto thee; Thy faith hath made thee whole; According to your faith be it unto you; Thy faith hath saved thee. In prayer, also, the same condition is required, and without it we must not expect to obtain our petitions. Upon which it is natural to make these two inquiries: Why doth God so strictly require this faith? and, Why is it so acceptable to Him, that He rewards it with conferring upon us all that we ask?

1. God requires of us a belief that we shall obtain our petitions, because He hath given us abundant reason to believe it.

2. Another reason why God demands such faith is, because upon a belief of His paternal care and kindness all religion is founded.

The other question is, Why is this faith so acceptable to God that He rewards it with granting our petitions? If it be asked, Why so? the answer is, because it produceth many good moral effects; because it is the greatest honour which we can pay to God; and because it is one of the best proofs of a well-disposed mind.

1. A firm faith in God is the guardian of all other virtues, and suffers us not to be seduced by worldly hopes, or deterred by worldly fears from the performance of our duty; and as it is stronger or weaker, such will be its influence on our practice.

2. We cannot honour any man more than by placing an entire confidence in him.

3. A steady faith is also a victory over many doubts which the world and the flesh usually raise in vicious minds. (J. Jortin, D. D.)

Wisdom–how to be obtained

I. THE WANT SUPPOSED. Wisdom is far more than knowledge or understanding. We may have vast stores of information, we may even have high powers of mind, and after all be little if any better than the merest simpletons. It is a peculiar combination of the intellectual and the moral. It dictates the choice of worthy ends, and the employment of the most suitable means for the accomplishment of these ends. As a gracious thing, a spiritual gift, it is an enlarged acquaintance with the Divine revelations and dispensations, an insight into the meaning of the Word and the plan of Providence, especially as they bear on character and conduct, with a state of feeling and a course of action in harmony with their teaching. It consists in seeing what is the mind of God, what He would have us believe and do, and in yielding ourselves up to His will as thus ascertained, in the face of all opposition from without and from within, in defiance alike of frowns and flatteries fitted to turn us aside. He says here, If any of you lack wisdom. The present exhortation is closely connected with what precedes, and is to be viewed accordingly. Believers are to count it all joy when they fall into divers temptations; but how is that possible? Under these trials they are to let patience have its perfect work; they are to endure without fretting or fainting, without grasping at questionable expedients or premature deliverances, seeking through all and above all the attainment of a spiritual maturity, a Christian completeness, in which nothing shall be wanting. We can well imagine them saying, Who is sufficient for these things? How are we to pierce the darkness of the Divine dispensations and get at the meaning of His dealings? How can we thread our way through the perplexities of these manifold temptations? Wisdom, what wisdom, is needed for every part of it–for the regulation alike of our views, feelings, words, and actions in seasons of trial! Well, says the apostle, if any of you realise this in your own cases, if you are sensible of your want of wisdom, if you feel unable to cope with these divers temptations, to solve such problems, escape from such snares, then here is the remedy–go and have your lack supplied, go and be Divinely fitted for the fiery ordeal.

II. THE REMEDY PRESCRIBED.

1. It is asking of God (Jam 1:5). It is not let him study, let him speculate, let him search human systems, let him ransack the recesses of his own being, let him cultivate and strain his intellectual powers to the utmost. It is thus men left to themselves have engaged in the pursuit of wisdom. Far simpler and more effective is the Scriptural method–Let him ask; that is all, only ask. But of whom? Is it of philosophers and sages so called, of the Aristotles and Platos of antiquity, or of their applauded successors in modern times, whether home or foreign? No; however wonderful the attainments of some of these have been–and we are far from depreciating them in their own place–they cannot bestow this gift, for they have not had it in any high and holy sense themselves. Is it of priests and prophets, of those holding sacred offices and possessing special spiritual speculations? No; they cannot effectually impart it, however much of it they may have received and manifested in their teaching. It is of God–the omniscient, all-wise, only wise God. He has it as one of Hisinfinite perfections; it is an essential attribute of His nature. He can communicate it to creatures truly, efficaciously, savingly, by His inspired Word and His Holy Spirit; and He is not less willing than able to do it, as His promises testify and His dealings demonstrate. God that giveth. It is literally the giving God–that God of whom this is characteristic, to whom giving specially, distinctively belongs. He is infinitely full, all-sufficient of and for Himself. He neither needs nor can receive anything, properly speaking. With Him there is only imparting, constant, unwearied communicating; and where there is a rendering back to Him, it can only be of what He has previously bestowed, both as regards the disposition and the offering. He giveth to all men. The term men is supplied by the translators. The statement, wide as it is in this form, admits of extension. His goodness reaches far beyond human beings (Psa 145:15-16). But while we are not the only, we are the chief objects of His care and recipients of His bounty. How manifold the blessings which are showered down on men of every country, condition, and character–men without any distinction or exception whatever! But while thus true in the largest, most absolute sense of the expression, still we are most probably to regard the statement as limited to genuine suppliants, the giving in question being conditioned by the asking. His ear and hand are open to all who come in the manner here set forth. His grace is dispensed without partiality or distinction. He listens not merely to favoured classes or particular individuals, but to as many as call on His name in spirit and in truth. The one requisite is asking. Where there is that, the giving is never wanting. No real seeker is sent empty away. And now mark His mode or style of giving. He does it liberally; more literally and exactly, He does it simply. God confers blessing really and purely, without stint and without condition. There is nothing partial or hesitating about it, as there often is when performed by men. Theirs is generally a mixed and modified giving, a giving and a withholding–the one with the hand, the other with the heart–a giving and a taking; that is, doing it from a regard to certain returns tobe made, certain benefits to be received in consequence–a giving accompanied by terms that detract from the graciousness of the act and impose no light burden on those who accept the favour. God does it not thus; no, it is a free, single, simple thing in His case: it is giving, and that without mixture, that entire and alone–giving from the pure native love of giving. He says, Open thy mouth wide, and I will fill it. Nor does He confine Himself to what is asked. Often He far exceeds His people s requests (1Ki 3:11-18). And upbraideth not. He indulges in no reproaches. He connects His bestowal of gifts with no recriminations. He might point to the past, and ask, How much have I given you already, and what use have you made of these My former favours? or, keeping to the present, He might say, Think of your weakness and unworthiness–how unfit you are to appear before Me, how ill-prepared to receive any such blessing; or, directing the view forward, He might chill our hearts and shut our mouths by declaring, I know the miserable improvement you are sure to make of whatever I bestow–how you will break all these promises, falsify all these professions. He does indeed seem at times thus to chide suppliants, as witness our Lords language to and His treatment of the Syro-Phoenician woman; but He does it only to stir up desire, try faith, and prepare the soul for appreciating more highly and receiving more gratefully what for the moment He appears to withhold. He does it to furnish new arguments, which the heaven-taught petitioner takes up and urges with irresistible effect. The apostle adds, And it shall be given him. There is here no peradventure, no mere chance or probability of success. There is absolute certainty. Many dig for treasure, and never find it; but in this field there is no possibility of failure. James may have had before his mind, when thus writing, that most precious passage (Mat 7:7-11).

What encouragement is there here for those who lack wisdom, or indeed any blessing, to have recourse to this quarter for the needed supply I

2. It is asking in faith. Not only go to the right quarter, but also go in the right manner. Faith is absolutely essential in all our religious exercises Heb 11:6). It is specially insisted on as requisite to the success of our approaches to the mercy-seat (Mat 21:22; Jam 5:15). We must draw near, confiding in the ability and willingness of God to grant our requests, resting in the truth of His Word, the certainty of His promises, and pleading for all through the infinite merits of the adorable Redeemer, having respect to His finished work, and it alone, as the ground of our acceptance and our expectations. Nothing wavering. We are to ask without doubting, fluctuating, vacillating–not carried hither and thither by conflicting influences. It refers first and chiefly to prayer. It is not to be irregular, inconstant, fitful–urgent to-day, formal, perhaps neglected altogether, to-morrow, it is not to be for this and the other thing by turns–now for one blessing, then for a different, as if we knew not what we lacked or desired, as if neither our wants nor wishes had any fixed, definite character, had any real and deep hold of our spirits. Above all, we are not to oscillate, like a pendulum, between faith and unbelief, distrust and confidence, at one time pleading with boldness, filling our mouths with arguments, bringing forth our strong reasons, and anon, it may be, saying or thinking there is no use of asking; we are too unworthy to be heard–we have been, and still will be sent empty away. For he that wavereth is like a wave of the sea, driven with the wind and tossed. What more unstable, restless, changeable! Such a wave is now carried toward the shore, then hurled back from it; now it mounts to heaven, then it goes down into the depths. It is in ceaseless motion, and yet, with all its rising and falling, there is in reality no progress. So it is with many persons. Borne along by strong feelings at certain seasons, you would think them decidedly, even ardently, religious. But while their emotions have been deeply stirred, their principles have not been thoroughly changed. The world retains its old hold of their hearts, and soon you may find them as eagerly devoted to its interests and as entirely conformed to its ways as those who made little or no profession. Believers have their fluctuations also. They have many ups and downs in their condition and their experience. Often are they in the midst of tumult; and the confusion around may be little in comparison with the confusion within. But still faith is the ruling, predominant power in them; it guides them through these tempestuous tossings, and under its influence the storm is changed into a calm. Having told us what wavering is like, the apostle now explains and enforces the warning against it by declaring that it must be fatal to success in prayer–For let not that man think that he shall receive anything of the Lord (verse 7). In point of fact he does receive from Him many a thing. He is constantly cared for and supported by that Lord whom he distrusts, He is fed, clothed, protected, blessed with countless temporal and not less with high spiritual privileges. But he need expect nothing in answer to prayer, as the fruit of his asking. He has no good reason to look for the least portion or any kind of favour by coming to the footstool of mercy. Why? His wavering hinders God from giving. Such a suppliant dishonours, insults God to His face, by doubting the truth of His Word, by treating Him as unworthy of confidence, by not drawing near in the way He has prescribed as that in which alone access can be had and benefits obtained. It unfits us for receiving, as well as hinders the Lord from giving. What use could we make of the blessing sought if it were granted? The unsteady hand cannot hold the full cup, but spills its contents. Those who have no stability, no fixed principles and plans, are little the better for anything they obtain. We often see this in temporal matters. Some persons are so changeable, irresolute, unreliable, that any help you give them is of little service. It is practically very much the same whether they have or want, for whatever they may get soon disappears. This feature of the ease is brought out strongly in what is added–A double-minded man is unstable in all his ways (verse 8); or, continuing the account of the waverer who is to receive nothing, James says of him, He is a double-minded man, unstable in all his ways. Double-minded–that is, he has a divided spirit; he is drawn in two opposite directions–now heavenward, then earthward; now he goes forward, then backward; now to the one side, then to the other. It is not only in prayer that his divided mind appears; that is but a manifestation of what comes out in every department of his conduct. It is only an index of his character generally. He is unsteady, uncertain, not to be depended on in his whole course of action. He wants the resolute will, the fixed purpose; he wants strength of mind and deep religious principle.

1. Let us realise our need of wisdom. Without it we will not discern the hand or the purpose of God in our divers temptations. Without it we will not see either the source of support under them or the door of deliverance from them. Without it we will flee to false refuges, and perhaps adopt means of cure worse a great deal than the disease itself. And we need it not only for the bearing and improvement of trial, but for the whole of our Christian work and warfare. We require the wisdom of the serpent amidst the snares and perils by which at every step we are surrounded. Not restrained and regulated by it, zeal often defeats its own ends, and injures the cause which it seeks to advance.

2. Let us see how this and every want is to be supplied. We must go out of ourselves, and rise far above all creatures. We must repair to the only good, the only wise God. Ask of Him–ask largely. We please not Him by coming with narrow and poor requests. Ask boldly. Not in a presumptuous or self-sufficient, but in a hopeful, confiding, filial manner. Be humble, but not timid; be lowly, but not fearful, desponding in spirit. Lay hold of the exceeding great and precious promises which are all yea and amen in Christ Jesus. (John Adam.)

Loving advice for anxious seekers

This verse has a special reference to persons in trouble. Much tempted and severely tried saints are frequently at their wits end, and though they may be persuaded that in the end good will come out of their afflictions, yet for the present they may be so distracted as not to know what to do. How seasonable is this word! However, the promise is not to be limited to any one particular application, for the word, If any of you, is so wide that whatever may be our necessity, whatever the dilemma, this text consoles us. This text might be peculiarly comforting to some of you who are working for God. You cannot work long for your heavenly Lord without perceiving that you need a greater wisdom than your own. To every honest Christian worker this text speaks with all the soft melody of an angels whisper. Thy lips shall overflow with knowledge, and thy tongue shall drop with words of wisdom, if thou wilt but wait on God and hear Him before thou speakest to thy fellow-men. Thou shalt be made wise to win souls if thou wilt learn to sit at the Masters feet, that He may teach thee the art which He followed when on earth and follows still. But the class of persons who just now win my hearts warmest sympathies are those who are seeking the Saviour; and, as the text says, If any of you, I thought I should be quite right in giving seekers a share of it.

I. THE GREAT LACK OF MANY SEEKERS, NAMELY, WISDOM. This lack occurs from divers reasons.

1. Sometimes it is their pride which makes them fools. Like Naaman, they would do some great thing if the prophet had bidden them, but they will not wash and be clean. If this be thy difficulty–and I believe in nine cases out of ten a proud heart is at the root of all difficulty about the sinners coming to Christ–then go to God about it, and seek wisdom from Him. He will show you the folly of this pride of yours, and teach you that simply to trust in Jesus is at once the safest and most suitable way of salvation.

2. Many persons also are made foolish, so that they lack wisdom through their despair. Probably nothing makes a man seem so much like a maniac as the loss of hope. When the mariner feels that the vessel is sinking, that the proud waves must soon overwhelm her, then he reels to and fro, and staggers like a drunken man, because he is at his wits end. Ah! poor heart, when thou seest the blackness of sin, I do not wonder that thou art driven to despair! You lack wisdom because you are in such a worry and turmoil. As John Bunyan used to say, you are much troubled up and down in your thoughts. I pray you, then, ask wisdom of God, and even out of the depths, if you cry unto Him, He will be pleased to instruct you and bring you out into a safe way.

3. No doubt many other persons lack wisdom because they are not instructed in gospel doctrine. The window of the understanding is blocked up with ignorance; if we could but clean away the cobwebs and filth, then might the light of the knowledge of Christ come streaming in, and they might rejoice in His salvation. Well, if you are be-mired and be-puzzled with difficult doctrine, the text comes to you and says, If any man lack wisdom, let him ask of God.

4. Ignorance also of Christian experience is another cause for the lack of wisdom. The way of life is a new road to you, poor seeking soul, and therefore you lack wisdom in it and make many mistakes about it. The text lovingly advises, Ask of God; Ask of God.

5. Very likely, in addition to all this which may well enough make you lack wisdom, there are certain singularities in the action of Providence towards you which fill you with dismay. It is not at all an uncommon thing for the Lord to add to the inward scourgings of conscience the outward lashings of affliction. These double scourgings are meant for proud, stubborn hearts, that they may be humbly brought to Jesuss feet. Then it is that eternal mercy will take advantage of your dire extremity, and your deep distress shall bring you to Christ, who never would have been brought by any other means.

6. Many lack wisdom because, in addition to all their fears and their ignorance, they are fiercely attacked by Satan. He it is who digs that Slough of Despond right in front of the wicket-gate and keeps the big dog to howl before the door so that poor trembling Mercy may go into a fainting fit and find herself too weak to knock at the door. Now, in such a plight as that, with your foolish heart, and the wicked world, and the evil one, and your sins in dreadful alliance to destroy you, what could such a poor timid one as you do if it were not for this precious word? If any of you–that must mean you–If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.

II. THE PROPER PLACE OF A SEEKERS RESORT–Let him ask of God. Now you perceive that the man is directed at once to God without any intermediate object or ceremony or person. Above all, do not let the seeker ask of himself and follow his own imaginings and feelings. All human guides are bad, but you yourself will be your own worst guide. Let him ask of God. When a man can honestly say, I have bowed the knee unto the Lord God of Israel, and asked Him, for Jesuss sake, to guide me by His Spirit, and then I turned to the Book of God, asking God to be my guide into the book, I cannot believe but what such a man will soon obtain saving wisdom.

III. THE RIGHT MODE IN WHICH TO GO TO GOD.

1. The text says, Let him ask, which is a method implying that ignorance is confessed. No man will ask wisdom till he knows that he is ignorant. Make a full confession, and this shall be a good beginning for prayer.

2. Asking has also in it the fact that God is believed in. We cannot ask of a person of whose existence we have any doubt, and we will not ask of a person of whose hearing us we have serious suspicions.

3. There is in this method of approaching God by asking also a clear sight that salvation is by grace. It does not say, Let him buy of God, let him demand of God, let him earn from God. Oh, no!–let him ask of God. It is the beggars word.

4. Observe here what an acknowledgment of dependence there is. The man sees that he cannot find wisdom anywhere else, but that it must come from God. He turns his eye to the only fountain, and leaves the broken cisterns.

IV. The text has in it ABUNDANT ENCOURAGEMENT for such a seeker. There are four encouragements here.

1. Let him ask of God, who giveth to all men. What a wide statement–who giveth to all men! I will take it in its broadest extent. In natural things God does give to all men life, health, food, raiment. Now, if God hath gifts for all men, how much more will He have gifts for that man who earnestly turns his tearful eye to heaven and cries, My Father, give me wisdom, that I may be reconciled to Thee through the death of Thy Son!

Why, the grass, as Herbert says, never asked for the dew, and yet every blade has its own drop; and shall you daily cry for the dew of grace and there be no drop of Heavens grace for you? Impossible. Fancy your own child saying, My father, my father, I want to be obedient, I want to be holy; and suppose that you have power to make your child so, could you find it in your heart to refuse? No; it would be a greater joy to you to give than it could be to the child to accept. But it has been said the text ought not to be understood in that broad sense. I conceive that there is implied the limitation that God giveth to all who seek. There are some men who live and die without the liberal favours of grace, because they wickedly refuse them; but He gives to all true seekers liberally.

2. The next comfort is, He gives to all men liberally. God does not give as we do, a mere trifle to the beggar, but He bestows His wealth by handfuls.

3. It is added as a third comfort, and upbraideth not. That is a sweet word.

4. Then comes the last encouragement: It shall be given him. Looking through my text, I asked the question, Is that last sentence wanted? Let him ask of God, which giveth to all men liberally, and upbraideth not. Now, if the Lord gives to all men, He will certainly give to the seeker. Is that last promise wanted? And I came to this conclusion, that it would not have been there if it was not required. There are some sinners who cannot be contented to draw obvious inferences; they must have it in black and white. Such is the fearfulness of their nature, they must have the promise in so many express words. Here they have it–it shall be given him. But to whom shall it be given? If any of you lack wisdom. Well, says one, I am quite out of all catalogues; I am one by myself. Well, but you are surely contained in this any of you. Ah! says one, but I have a private fault, a sin, an offence which I would not dare to mention, which I believe has damned me for ever. Yet the text says, If any of you. Let him ask of God, and it shall be given him. But, says one, suppose my sins should prove to be too great! I cannot, will not, suppose anything which can come in conflict with the positive Word of God. (C. H. Spurgeon.)

Wisdom to be sought from God

1. What this wisdom is. It is the doctrine of the Cross here specified, namely, to endure patiently whatsoever God layeth upon us, and to know that God in singular love correcteth all those with the rod of affliction whom He purposeth to make heirs of His eternal glory. This to know is wisdom far greater than the wisdom of men. This wisdom standeth in two things–

(1) In knowledge, that we wisely understand the causes for which we are thus afflicted of God as that partly for the punishment of our sins, partly for the more manifestation and plain trial of our faith, partly for the advancement of Gods greater glory, that thereby in the deliverance of men from their calamities He might be more glorified; finally, that hereby we being touched might repent, lest we perish with the world. Hereof to have true understanding is a great point of wisdom.

(2) As the wisdom how to bear the cross consisteth in knowledge of the ends wherefore it is inflicted, so also it consisteth in an inward feeling and judgment when in our hearts and consciences we have sense of the comfort of the Spirit which in afflictions of this life supporteth us and with assured hope of safe deliverance in due season under-proppeth us.

2. This wisdom is not a quality in nature, but a grace and an excellent girt of God; therefore of Him only is this wisdom to be sought, which the apostle to intimate willeth that if any man lack this wisdom he should ask it of God. To bear the cross patiently, to know the use of afflictions truly, to feel the comfort of the Spirit inwardly–this is wisdom not of man, but of God, not of ourselves, but from His heavenly goodness, from whom all wisdom floweth as from a fountain.

3. Patiently to bear the cross, wisely and well to behave ourselves in our afflictions, being a gift from God, what hope have we to obtain it by asking of Him? Three ways are we here to conceive hope of obtaining this wisdom from God.

(1) From the promise we have from God that He will hear when we call, open when we knock, give when we ask it of Him. Almighty God assureth us of this hope by His prophet, by whom He willeth us in the days of tribulation to call upon Him, with promise that He will hear us. In fine, He protesteth that He is more ready to hear us than we to call upon Him, and more willing to supply our need than we desirous to ask it at His hands.

(2) As from the promise that is made us that we shall obtain, so from the liberality of God we must conceive hope of obtaining the thing we pray for. God giveth to every man liberally. Shall He not give us wisdom who is liberal to all men? Shall we distrust His goodness who is rich to all that call upon Him? Shall we suspect His bountifulness which poureth out plentifully His blessings upon all flesh?

(3) We have hope to obtain this wisdom at the hands of God from the goodness of His nature. He giveth His gifts liberally to all men, and He upbraideth none, neither casteth any man in the teeth either with His benefits so plentifully poured upon us or with our beggarliness and miserable want whereunto we are subject; therefore is there great hope of obtaining the wisdom we pray for.

4. But how shall we ask this wisdom? How shall we pray for the gift of patience that we may obtain it? Ask it in faith, and waver not! Faith in all the prayers of Gods saints is necessary, neither is there anything which more hindereth the grants of God towards man than when they doubt or waver in their prayers, distrusting either the power of God, as not able, or His goodness, as not willing to hear us in the days of our necessities, which distrustfulness is no small evil in the sight of God; neither is it a light matter to doubt of obtaining that thou desirest, whereby thy double heart and wavering mind is descried. Who in asking pretendest hope, in wavering distrustest either the power or promptness or readiness of God to give thee the desire of thy heart and to doubt either of His power or promptness and readiness of mind is great impiety, disloyalty, and ungodliness. (R. Turnbull.)

The discipline of need

1. All men are concluded under an estate of lacking. Dependence begetteth observance. If we were not forced to hang upon Heaven, and live upon the continued supplies of God, we would not care for Him.

2. Want and indigence put us upon prayer, and our addresses to Heaven begin at the sense of our own needs.

3. There is need of great wisdom for the right managing of afflictions.

(1) To discern of Gods end in it, to pick out the language and meaning of the dispensation (Mic 6:9). Our spirits are most satisfied when we discern Gods aim in everything.

(2) To know the nature of the affliction, whether it be to fan or to destroy; how it is intended for our good; and what uses and benefits we may make Psa 94:12). The rod is a blessing when instruction goeth along with it.

(3) To find out your own duty; to know the things of obedience in the day of them (Luk 19:41). There are seasonable duties which become every providence; it is wisdom to find them out–to know what to do in every circumstance.

(4) To moderate the violences of our own passions. He that liveth by sense, will, and passion is not wise. Skill is required of us to apply apt counsels and comforts, that our hearts may be above the misery that our flesh is under. The Lord giveth counsel in the reins, and that calmeth the heart. Well, then–

(a) Get wisdom if you would get patience. Men of understanding have the greatest command of their affections.

(b) To confute the worlds censure; they count patience simplicity and meekness under injuries to be but blockishness and folly. No; it is a calmness of mind upon holy and wise grounds; but it is no new thing with the world to call good evil and to baptize graces with a name of their own fancying. As the astronomers call the glorious stars bulls, snakes, dragons, &c., so they miscall the most shining and glorious graces. Zeal is fury; strictness, nicety; and patience, folly! And yet James saith, If any lack wisdom–meaning patience.

(c) Would ye be accounted wise? Show it by the patience and calmness of your spirits. We naturally desire to be thought sinful rather than weak. Are we blind also? (Joh 9:40).

4. In all our wants we must immediately repair to God.

5. More particularly observe, wisdom must be sought of God. He is wise, the fountain of wisdom, an unexhausted fountain. His stock is not spent by misgiving (Job 32:8). Men have the faculty, but God gives the light, as the dial is capable of showing the time of day when the sun shines on it.

6. God will have everything fetched out by prayer (Eze 36:37). Prayer coming between our desires and the bounty of God is a means to beget a due respect between Him and us; every audience increaseth love, thanks, and trust (Psa 116:1-2). We usually wear with thanks what we win by prayer; and those comforts are best improved which we receive upon our knees.

7. Asking yieldeth a remedy for the greatest wants. Men sit down groaning under their discouragements because they do not look further than themselves. Oh! you do not know how you may speed in asking. God humbleth us with much weakness that He may put us upon prayer. That is easy to the Spirit which is hard to nature.

8. Gods dispensations to the creatures are carried in the way of a gift. Usually God bestoweth most upon those who, in the eye of the world, are of least desert and least able to requite Him. Both not He invite the worst freely? (Isa 55:1).

9. To all men. The proposals of Gods grace are very general and universal. It is a great encouragement that in the offer none are excluded. Why should we, then, exclude ourselves? (Mat 11:28).

10. Gods gifts are free and liberal. Many times He giveth more than we ask, and our prayers come far short of what grace doth for us.

(1) Do not straiten God in your thoughts (Psa 81:10). When Gods bounty is not only ever-flowing, but overflowing, we should make our thoughts and hopes as large and comprehensive as possibly they can be.

(2) Let us imitate our heavenly Father, and give liberally–with a free and a native bounty; give simply, not with a double mind.

11. Men are apt to upbraid, but not God.

(1) God gives quite in another manner than man doth. It is our fault to measure infiniteness by our last, and to muse of God according as we use ourselves. Let us learn not to do so. Whatever God doth He will do as a God, above the measure of the creatures, something befitting the infiniteness and eternity of His own essence.

(2) God does not reproach His people with the frequency of their addresses to Him for mercy, and is never weary doing them good.

13. One asking will prevail with God. (T. Manton.)

Needed wisdom

I. FOR WHAT THE WISDOM IS NEEDED. TO achieve Christian perfection. Materials for building a house are nothing without the requisite constructive ability. Recollect what abundant material the willing-hearted people brought for the making of the tabernacle; they had even to be stayed at last; but all the willing-heartedness would have done nothing without Bezaleel and Aholiab to make use of the materials.

II. THE WISDOM TO BE SOUGHT OF GOD. Thus there is relief from all need to attempt definitions of wisdom. The Father of Jesus knows what is needed toward perfection.

III. We are helped in asking by recollecting THE DISTINCTION BETWEEN GOD AND MEN IN RESPECT OF GIVING.

1. God is the giving God. That can be set forth as an element in His character. He is not part of the energy of life, which has to receive before it can give.

2. He is the God giving liberally. His giving is pure giving, giving for the need, giving uncomplicated by considerations of whether it will pay to give.

3. The God giving without reproach. Gods giving is ever gladsome giving. The more we ask for, of the right sort, the more He has to give and the better He is pleased. (D. Young, B. A.)

Wisdom to be asked of God

In one of Ciceros moral books, in speaking of the things which we could properly ask of the gods, he enumerates such things as wealth, honour, and health of body, but he adds, it would be absurd to ask wisdom of any god, for it would be totally out of his power to give such a thing to his worshippers; whereas we Christians, and even the sincere and faithful Jews in the old times, believed that it was the first thing we have to ask of the true God. Of course we may not ask it under the name of wisdom, but it is the same practically if we ask for repentance, or for faith, or for obedience; for all these are a part of true wisdom, which may be described as the godly, the spiritual, the Christian mind. (M. F. Sadler, M. A.)

Religion the highest wisdom

It is evident that if the chief end of man is to glorify God and to enjoy Him for ever, then wisdom in the highest sense is simply another name for religion; and indeed that, looking at the matter from the point of view which an immortal creature ought to take, there is no real wisdom at all where religion is wanting. Suppose the owner of a factory for the making of some delicate and expensive fabric were to bestow great attention on certain departments of the manufacture, and exhibit much ingenuity in devising improvements on the machinery and processes connected with these departments, but neglected other branches, and, above all, gave little heed to the grand purpose of the whole, so that he produced unsatisfactory and unsaleable material, none of us would say that this was a wise man of business. An actual case of the kind is not very common, for the interests of this world keep men from such outrageous folly; but, alas! it is by no means rare to see a man of much worldly sagacity, heedless of the great ends of his being–diligent in the twisting of a certain thread, or the preparation of a certain dye, for the web of life, whilst yet the web itself, looked at in the light of the Lord, is worthless. True wisdom lies in the subjection of all our capacities and energies and affections to the control of high moral principles, and the consequent faithful application of them all to noble moral uses; and the fear of God is the beginning–the foundation–of this wisdom. (R. Johnstone, LL. B.)

Right judgment

This heaven-sent wisdom, discretion, right judgment, is that of which the Psalmist speaks (Psa 32:9; Psa 48:13). This is a part of the endowment of Pentecost. This is that gift of right estimate and practical wisdom which we need so much, and seek so little; and for the want of which all our lives through we make most lamentable and hurtful mistakes. Surely it was not Joshua only who erred when he made peace with the Gibeonites without seeking counsel from God. It was not David only who erred, when following his own opinion against the remonstrances of such a man as Joab, he numbered the people; but Christians who have received the Spirit, and who may always have larger and larger gifts of wisdom only for the asking; and amongst those foolish Christians, ourselves also, are continually falling into grievous errors for want of a right judgment. How happy would that country be, how peaceful and prosperous, if the citizens used a right judgment in all things. Far more would this possession be to them than rich mines, or fertile fields–a much greater endowment. Would parents indulge their children, to those childrens future misery, if they exercised a sound judgment? Now, they spoil their children, and too late use that most sad lament, The more abundantly I love you, the less I am loved. Would parents place their children in places of temptation, in which, whilst their bodies perhaps grow, their souls shrink up and die, if by an exercise of right judgment they perceived that this world is not their childrens best prospect, nay, that it is their worst, if by misuse it mars the everlasting future? How about the parents own souls? Would it be possible for Christians with any real judgment, any show of wisdom and understanding, to value things temporal more than the unseen and the eternal? Knowing what they do of the value of education, of practising the powers of the mind and the body, could they dream that their present scanty devotions, stinted worship in the sanctuary, communions, if any, rare and ill-prepared for; few and hurried readings of Scripture, could they dream, I say, that their souls can thus be prepared for the presence of God? There is such a thing as a natural judgment, part of that endowment of reason which remains to us after the Fall, although often clouded and overpowered by passions. And even this we are often not at the trouble to use. We speak upon impulse, and act upon impulse; speak unadvisedly with our lips, and act hastily and unwisely. How few go to God, and ask for His guidance in their difficulties, and in every perplexing turn of their lives! How few pray earnestly for right judgment in all things. Few, few indeed. Oh what a privilege it is, what a happiness, to be able to commit our way to the Lord! What a comfort to be able to repair to Him and lay our burden down at His feet! When we cannot decide for ourselves, and when we cannot trust any man to decide for us, we can resort to the Ear which is ever open to our cry, the Eye ever watchful to guide us. And observe that the answer to our prayers is not simply good advice, or good influence. It is nothing less than the gift of the Holy Sprat Himself, which God bestows upon those that ask Him; nothing less than God the Holy Ghost, the Third Person in the ever-blessed Trinity, living wisdom, light, truth, holiness; disposing as well as directing, enabling as well as suggesting. (W. E.Heygate M. A.)

What is wisdom?

The wisdom we are to seek may be that wisdom which will enable us to turn every trouble to a good account. He is a great merchant who can make a great commercial disaster the foundation of a fortune. He is a great general who can wrench victory from defeat. He is a wise man who grows stronger in the midst of troubles which break weaker men. Or it may be that exalted nobility of spirit which James describes Jam 3:17) as produced by the wisdom which cometh down from above. Or it may be that same religiousness which is named in Scripture as the fear of the Lord, which fear the Psalmist (Psa 111:10) calls the beginning of wisdom, and (Psa 112:1) describes as great delight in the commandments of the Lord (see also Job 18:28). (C. F. Deems, D. D.)

God will give wisdom

If you honestly crave wisdom to make His will your will, to aim at that maturity and perfection of character which He knows to be your supreme good, He will as surely give you that wisdom as the sweet, pure, sun-warmed air will flow into your room when you throw open your window to the day. (S. Cox, D. D.)

Prayer for wisdom

Before he went into the school-life each day, Dr. Arnold prayed for himself this prayer, O Lord, I have a busy world around me. Eye, and ear, and thought will be needed for the work to-day done amidst that busy world. Now I enter upon it, I would commit eye, ear, thought, and wish to Thee. Do Thou bless them, and keep their work Thine, that, as through Thy natural law my heart beats, and my blood flows, without any thought of mine for them, so my spiritual life may hold on its course at those times when my mind cannot consciously turn from my absorbing work to Thee. I commit each particular thought to Thy service. Hear my prayer, for my dear Redeemers sake.

Asking wisdom from God

On assuming the governorship of the Soudan, a province half as large again as France, desolated by the slave-traders, whom it was to be his work to put down, Gordon wrote, No man ever had a harder task than I, unaided, have before me, but it sits as a feather on me. As Solomon asked, I ask wisdom to govern this great people; and not only will He give it, but all else besides. (J. F. B. Tinling, B. A.)

In search of the highest wisdom

Justin Martyr wanders in search of the highest wisdom, the knowledge of God. He tries a Stoic, who tells him his Search is in vain. He turns to a second philosopher, whose mercenary tone quenches any hope of assistance from him. He appeals to a third, who requires the preliminary knowledge of music, astronomy, and geometry. Just think of a soul thirsting after God and pardon and peace being told, You cannot enter the palace and have access to the fountain until you have mastered music, astronomy, and geometry. What a weary climb for most I what a sheer inaccessible precipice for many of us! In his helplessness he applies to a follower of Plato, under whose guidance he does begin to cherish some hope that the road leading to the desired summit may some day be struck. But in a memorable hour, when earnestly groping after the path, he is met by a nameless old man, who discourses to him about Jesus the Christ. Without any more ado, he is at the end of his quest. Straightway, says Justin, a flame was kindled in my soul, and if not in the actual words, yet in spirit he sang–

Thou, O Christ, art all I want, More than all in Thee I find.
Wisdom and prayer

Bengel having observed, respecting the ways of Providence, how much often depends upon a single minute circumstance; look, for instance, he said, how frequently all the events relating to a young clergymans marriage and future condition in life, and perhaps the destinies of many hundreds of souls, may be traced up to the apparent accident of a vacancy in some pastoral charge. Here a friend replied, This is what renders it so serious a matter to decide for ones self; that one is perplexed to know whether one ought to proceed according to ones best judgment immediately, or take more time to wait. This, said Bengel, is the very thing which makes it so desirable to pray without ceasing. (Bengels Life.)

The characteristic of real wisdom

It belongs to true wisdom to meditate, hit upon, and mind whatever is to the purpose at the right time. (Bengels Life.)

Humility of wisdom

I have heard of a young man who went to college; and, when he had been there one year, his parent said to him, What do you know? Do you know more than when you went? Oh, yes! said he; I do. Then he went the second year, and was asked the same question. Do you know more than when you went? Oh, no! said he; I know a great deal less. Well, said the father, you are getting on. Then he went the third year, and was asked the same question, What do you know now? Oh! said he, I dont think I know anything. That is right, said the father; you have now learned to profit, since you say you know nothing. He who is convinced that he knows nothing of himself, as he ought to know, gives up steering his ship, and lets God put His hand on the rudder. He lays aside his own wisdom, and cries, O God! my little wisdom is cast at Thy feet: my little judgment is given to Thee. (C. H. Spurgeon.)

Giveth to all men liberally

The amazing kindness of God

I. IN HIS BESTOWMENT OF THE HIGHEST SPIRITUAL GIFT. Wisdom consists in choosing those ends which are Worthy of our nature, which are the highest within the reach of our faculties, and in the employment of the best means in the best way for the attainment of those ends. It stands, in one word, for moral excellence or religion–the chief good.

II. In His bestowment of the highest spiritual gift ON THE SIMPLEST CONDITION. Let him ask. This means soul-asking, an earnest, importunate, persistent yearning.

1. The man who does not intensely desire this wisdom, or religion, will never have it.

2. The man who does intensely desire it is sure to have it.

III. In His bestowment of the highest spiritual gift, on the simplest condition, IN A SPIRIT OF SUBLIME GENEROSITY. He gives in a spirit of–

1. Impartiality;

2. Genuine liberality;

3. Unreproaching affection. (Homilist.)

The giving God

The writer seems to hear some of his readers say, But it requires much wisdom to live thus in the midst of trials. Very true I But the supply is at hand, Ask of God. If any of you come short of wisdom, let him ask of the giving God. What an encouraging epithet, the giving God–the God who is accustomed to give, who is known amongst men and ages as The Giver! And that there may be the utmost encouragement, James gives three characteristics of His giving: It is universal, abundant, unselfish. One may say, I am so insignificant; another, I am so sinful; another, I have so little faith; another, I am so hard. But you are a human being, and He gives to all. But I am so fearfully lacking, my need of wisdom is so great. If I had any sense whatever, I might apply to Him. But He giveth liberally. He longs to have great things asked of Him. Go to little men for little things. It is as easy for a great man to do a great thing, as for a small man to do a small thing. God, the Father, King of the world, may be asked for the largest gifts, since no giving can possibly render Him poorer. A humane monarch once said, The greatest advantage of being a king is, that the king has the power to make so many happy. The advantage which God has over all His children–even earthly monarchs–is that He has more power to make mere people happy. The unselfishness of the Divine Giver is seen in that He never upbraids. Human givers are so interested in their part of any giving transaction that a much-solicited person is apt to do or say something which shall remind the receiver of his obligation, and to make former gifts a reason for withholding that which is now sought; and, more especially, if good use has not been made of former benefactions, to upbraid the ungrateful or thriftless receivers. Even human parents sometimes do this. It requires the greatest nobility to rise above such inclinations. Our Father never upbraids. He never prints to the misuse we have made of any former gifts. He never tires of giving. He is so delighted to have us ask, that He Would have us more ashamed of not coming to Him for needed wisdom than for any other fault or sin. (C. F. Deems, D. D.)

Gods manner of giving

To all sincere petitioners He giveth liberally–with unstinted hand, with glorious munificence. Jacob asked for bread to eat and raiment to put on, and God makes him two bands. Solomon prayed for an understanding heart, and God said (1Ki 3:11-14). The prodigal thinks of the position of an hired servant, and his father Luk 15:22-24). Sweet and beautiful, however, as this word liberally is, the apostles own word is something even more comprehensive and encouraging. It is the adverbial form of the term employed in Rom 12:8, and Eph 6:5. The exact meaning here is, that God gives with simplicity, with singleness of spirit: He does not as men often do, give and yet in effect not give; He does not give, and yet by an unkind manner, or by subsequent ungenerous exactions, neutralise the benefit of His giving; His kindness in giving does not, as so often with men, fold in upon another motive of a selfish nature; His giving is without any duplicity, with singleness of aim to bless the recipient, to reveal the love of His own nature for the happiness of His creatures. And upbraideth not is pretty nearly an expansion, in a negative form, for the sake of clearness and emphasis, of the thought already giver in liberally, with simplicity. We may easily weary human benefactors. Those who have often shown no kindness are apt to feel continuing it a burden; and even if they do continue it, there is much chance of our hearing painful references to the frequency and largeness of our applications. Under these circumstances a suppliant may well enter the house even of one whom he has good cause to acknowledge as friend with hesitation and fear. But God, in His giving, upbraideth not. He makes no mention of our past folly and abuse of His kindness. He always employs His past kindness as an argument to induce us, through trust in His love, to ask for more and greater blessings (Psa 81:10). (R. Johnstone, LL. B.)

Every trite prayer answered

How positive is the assurance of an answer to this prayer for wisdom! You may pray for a change of circumstances, for more land or money, or for success in some undertaking, or for deliverance from some trouble; and the Father may see that it is better to leave you just as you are, and answer your prayer in some other way. In some way for good every true prayer is answer, d. There could not possibly be an unanswered prayer without something greater than a miracle–without a revolution of the whole system of the universe. Until attraction repels, and heat makes cool, and effects produce their own causes, there cannot be an unanswered prayer, because God has ordained the connection between the real prayer, intellectually meant and heartily felt prayer, with the production of some spiritual good. The law of gravity is not more sure in its existence, or more unerring in its action, than the law of spiritual prayer. But, as in physical, so in spiritual operations, the result does not always come in the anticipated mode; but it comes somehow. The law of equivalents is unfailing. But there is one prayer which we know the Father will answer. There is no perchance here.

There are no conditions in asking God for wisdom. He that seeks it shall find. The petitioner may present his prayer as a claim, and demand the answer of this special prayer as the fulfilment of Gods special promise. All the more may he do so, because this wisdom is something no man can have by inheritance, and no man can acquire by any study under the best teachers and amidst the best circumstances, and no man can impart to his fellowman. For this wisdom we must ask of God. (C. F. Deems, D. D.)

The liberality of God

What abundant testimony we have to the liberality of God! The very winds proclaim it, as they sweep with tumultuous haste from shore to, shore all round the world. The sunshine utters it, as in silent majesty it ascends the heavens, and fills immensity with its glorious presence. The dew whispers it, as it steals softly down, until not a blade, or leaf, or flower but glitters with its vivifying beauty. The stars announce it, as they, the unnumbered host of God, come forth to shine in the inmeasurable depths of heaven. This is the testimony that He giveth to all men liberally. And yet there is testimony yet more conclusive still, although it would be strange to meet such signs of liberality even to lavishness here, and to meet with parsimony in a realm which encircles a life more precious and more permanent. The winds may cease, the sun may be obscured, the stars may fall, and the earth with all its works may be burnt up, but His Word shall not fail, and this His assurance and appeal–He that spared not, &c. (T. Stephenson.)

Divine liberality

Alexander the Great said to one overwhelmed with his generosity, I give as a king. Jehovah gives as the Infinite God.

Liberal gifts

A pasha once made one of his councillors open his mouth, and he filled it with diamonds and jewels. We may be sure he opened his mouth as wide as he could. So let us open our mouths wide that they may be filled. (C. H. Spurgeon.)

Gods giving

His giving is not the cover of any unavowed purposes; it conceals no secret policy; it is frank, open, genuine. He gives for the sake of giving, and because He delights in it. (R. W. Dale, LL. D.)

Liberal answers to prayer

When poor men make requests to us, we usually answer them as the echo does the voice: the answer cuts off half the petition. We shall seldom find among men Jaels courtesy, giving milk to those that ask water, except it be as this was, an entangling benefit, the better to introduce a mischief. There are not many Naamans among us, that, when you beg of them one talent, will force you to take two; but Gods answer to our prayers is like a multiplying glass, which renders the request much greater in the answer than it was in the prayer. (Bp. Reynolds.)

God gives without upbraiding

This is a very interesting feature in the character of the Divine Being as a Giver. Not a little of the value of a gift–I mean, of course, not the intrinsic value, but the pleasure imparted bythe reception of it–arises from the manner of its bestowal. We feel this, in receiving from a fellow creature. Even a poor man, of any sensibility, would many a time rather be without the alms he seeks, than have it with the ill-natured or the contemptuous scowl with which it is given–thrown to him, it may be, to send him about his business and get rid of his troublesome importunity. How wide the difference of his emotions, when the same or even a less a his is bestowed with open-handed cheerfulness, or the tear of tender pity! Even in higher cases than that of the mere beggar, a gift is often bestowed with what we calf a bad grace; with a manifest grudge; with some reflection against the petitioner for his folly, or for the trouble he causes. This is not Gods way. He upbraideth not. In the first place, He upbraids not the petitioner who comes to Him for wisdom, with his want of it–with his stupidity and folly. On the contrary, He is pleased with that sense of deficiency–that humble consciousness of proneness to err which brings the suppliant to His footstool. In the second place, He does not upbraid the petitioner for his importunity; for it is by making importunity necessary that He tries faith–tests its reality and its strength. He is never wearied with the frequency, or displeased with the pressing earnestness of the petitions presented. He receives all graciously. He rejects none. When they embrace His very feet in the earnestness of desire, He spurns them not from Him. Nor does He send them away empty. (R. Wardlaw, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 5. If any of you lack wisdom] Wisdom signifies in general knowledge of the best end, and the best means of attaining it; but in Scripture it signifies the same as true religion, the thorough practical knowledge of God, of one’s self, and of a Saviour.

Let him ask of God] Because God is the only teacher of this wisdom.

That giveth to all men liberally] Who has all good, and gives all necessary good to every one that asks fervently. He who does not ask thus does not feel his need of Divine teaching. The ancient Greek maxim appears at first view strange, but it is literally true: –

.

“The knowledge of ignorance is the beginning of knowledge.”

In knowledge we may distinguish these four things: –

1. INTELLIGENCE, the object of which is intuitive truths.

2. WISDOM, which is employed in finding out the best end.

3. PRUDENCE, which regulates the whole conduct through life.

4. ART, which provides infallible rules to reason by.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

If any of you lack wisdom; if, doth not imply a doubt, but supposeth something which they themselves would grant; viz. that they did lack wisdom, either in whole or in part. It is as if he had said, Since, or seeing, ye lack, &c. See the like, Mal 1:6. Though this hold true of wisdom taken more generally, yet wisdom here is to be restrained, according to the circumstances of the text, and taken for wisdom or skill to bear afflictions so as to rejoice in them.

Let him ask of God; by believing, fervent prayer.

That giveth to all men; either to all sorts of men, Jew or Gentile, bond or free, &c., or to all that so ask, as appears by the next verse.

Liberally; or simply, Rom 12:8, i.e. with an open, free, large heart, in opposition to the contracted, narrow spirits of covetous misers. Our translation renders it well liberally; and so the word is used, 2Co 8:2; 9:13.

And upbraideth not; doth not twit them with their importunity, or frequency in asking, (as men often do), however he may upbraid them with their unthankfulness for, or abuse of, what they have received.

And it shall be given him: see Mat 7:7,8; Joh 16:23. The promise is here added to encourage faith in asking.

Fuente: English Annotations on the Holy Bible by Matthew Poole

5. English Version omits”But,” which the Greek has, and which is important.”But (as this perfect entireness wanting nothing is noeasy attainment) if any,” c.

lackrather, as theGreek word is repeated after James’s manner, from Jas1:4, “wanting nothing,” translate, “If anyof you want wisdom,” namely, the wisdom whereby ye may”count it all joy when ye fall into divers temptations,”and “let patience have her perfect work.” This “wisdom”is shown in its effects in detail, Jas3:7. The highest wisdom, which governs patience alike in povertyand riches, is described in Jas 1:9Jas 1:10.

ask (Jas4:2).

liberallySo the Greekis rendered by English Version. It is rendered withsimplicity, Ro 12:8. Godgives without adding aught which may take off from the graciousnessof the gift [ALFORD]. Godrequires the same “simplicity” in His children (“eye .. . single,” Mt 6:22,literally, “simple”).

upbraideth notanillustration of God’s giving simply. He gives to the humblesuppliant without upbraiding him with his past sin and ingratitude,or his future abuse of God’s goodness. The Jews pray, “Let menot have need of the gifts of men, whose gifts are few, but theirupbraidings manifold; but give me out of Thy large and full hand.”Compare Solomon’s prayer for “wisdom,” and God’s gift abovewhat he asked, though God foresaw his future abuse of His goodnesswould deserve very differently. James has before his eye the Sermonon the Mount (see my Introduction).God hears every true prayer and grants either the thing asked, orelse something better than it; as a good physician consults for hispatient’s good better by denying something which the latter asks notfor his good, than by conceding a temporary gratification to hishurt.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

If any of you lack wisdom,…. This shows that the perfection before spoken of is not to be understood as in this life, since the apostle immediately supposes lack of wisdom in them; for this is not said in a form of doubting, whether they wanted it or not, but rather as supposing, and taking it for granted that they did; and in the first, and primary sense of the words, it intends wisdom to behave aright under temptations or afflictions. Saints often want wisdom to consider God as the author of them, and not look upon them as matters of chance, or impute them merely to second causes; but to regard them as coming from the hand of God, and as his hand upon them, as Job did; who does not ascribe his calamities to the thieving Chaldeans and Sabeans, to the boisterous wind, and to the malice of Satan, but to God: they want wisdom to observe the sovereignty of God in them, and bow unto it, and be still, and know that he is God, who does all things well and wisely; and likewise to see and know that all are in love, and in very faithfulness, and for good; as well as to see his name, to hear his rod, and him that has appointed it, his voice in it, his mind and meaning, and what he designs by it; as likewise to learn the useful lessons under it, and particularly to take the cross well, to bear it patiently, and even to count it all joy, and reckon it to be right, necessary, and useful: it requires much wisdom to learn all this, and act up to it. Moreover, this may be applied to all other cases, in which wisdom is wanted; men want wisdom to conduct them in the common affairs of life, and especially the people of God; for the children of the world are wiser in their generation, for themselves and posterity, and in the management of worldly affairs, than the children of light; and also to observe the providences of God, and the footsteps of Providence, and to follow them; and likewise to make a right use of providences, and behave suitably under them, and not be lifted up too much in prosperity, nor be cast down, and too much distressed in adversity; but to consider, that the one is set against the other, and both work together for good. Saints have need of wisdom in things spiritual; they want more grace, which is the truest wisdom, and a larger knowledge of the Gospel, which is the wisdom of God, the hidden wisdom of God; and they lack wisdom to know how to walk towards them that are without, and towards them that are within, so as becomes the Gospel of Christ: and as this is more or less the case of everyone

let him ask of God wisdom; of God the Father, who is the only wise God, who has abounded in creation, in providence, and, above all, in redemption and grace, in all wisdom and prudence; and of his Son Jesus Christ, who is the wisdom of God, and has all the treasures of wisdom and knowledge in him; and of the Spirit of God, who is a Spirit of wisdom and revelation in the knowledge of Christ, and all divine things:

that giveth to all men liberally; God is the giver of all good things, in nature, providence, and grace; every good and perfect gift comes from him, and therefore he, and he only, should be applied unto: and he gives to “all men” the bounties of his providence; and to all that ask, and call upon him in sincerity, the riches of his grace; even to Jews and Gentiles, high and low, rich and poor, greater or lesser sinners; all which he gives “liberally”, readily, and at once, freely and cheerfully, and largely and abundantly; not grudgingly, sparingly, and with a strait hand, but with an open one, and in a very extensive manner.

And upbraideth not; with former sins and transgressions, with former miscarriages and misconduct; or with former kindnesses, suggesting that he had given largely already, and his favours had been despised or abused; or he had been treated with ingratitude and neglect; in which manner sometimes men put off those that apply unto them, but so does not God; wherefore every word here used is encouraging to go to God for wisdom: yea, it follows,

and it shall be given him; God has said it, Christ has promised it, and the apostle might, with certainty, say it after them, and all experience confirms the truths of it; See Mt 7:7.

Fuente: John Gill’s Exposition of the Entire Bible

Lacketh wisdom ( ). Condition of first class, assumed as true, and present passive indicative of to be destitute of, with ablative case . “If any one falls short of wisdom.” A banking figure, to have a shortage of wisdom (not just knowledge, , but wisdom , the practical use of knowledge) .

Let him ask (). Present active imperative of , “let him keep on asking.”

Of God ( ). “From (from beside) God,” ablative case with . Liberally (). This old adverb occurs here only in the N.T. (from , single-fold, Mt 6:22, and , simplicity, generosity, is common– 2Cor 8:2; Rom 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan’s Vocabulary). Mayor argues for the sense of “unconditionally” (the logical moral sense) while Hort and Ropes agree and suggest “graciously.” The other sense of “abundantly” or “liberally” suits the idea in in 2Cor 8:2; Rom 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isa 55:1 for the idea of God’s gracious giving and the case of Solomon (1Kgs 3:9-12; Prov 2:3).

Upbraideth not ( ). Present active participle of (old verb to reproach, to cast in one’s teeth, Mt 5:11) in the ablative case like agreeing with and with the usual negative of the participle (). This is the negative statement of (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (De adulat., p. 64A). ] Cf. Heb 4:16.

And it shall be given him ( ). First future passive of , a blessed promise in accord with the words of Jesus (Matt 7:7; Matt 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle.

Fuente: Robertson’s Word Pictures in the New Testament

But. Omitted in A. V. In pursuing this perfection you will find yourselves lacking in wisdom. One may say, “I know not how to become perfect;” but, if any man, etc.

Lack. Note the repetition.

Of God that giveth [ ] . The Greek puts it so that giving is emphasized as an attribute of God. Lit., “Ask of the giving God,” or of “God the giver.”

Liberally [] . Only here in New Testament. Literally the word means simply, and this accords with the following negative clause, upbraiding not. It is pure, simple giving of good, without admixture of evil or bitterness. Compare Rom 12:8, where a kindred noun is used : ” He that giveth let him do it with simplicity [ ] Compare, also, Pro 10:22. Men often complicate and mar their giving with reproach, or by an assumption of superiority.

Fuente: Vincent’s Word Studies in the New Testament

1) If however any fall short (Gr. leipetai) – (drawing account runs low) of wisdom, he is exhorted to (Gr. aiteito) implore, request, and keep on going back to God for wisdom to help to apply accumulated knowledge (Ecc 2:26; Luk 11:11-13).

2) God gives to every earnest petitioner – wisdom liberally – He doles it out actively, gladly and does not even (Gr. oneidizontos) “chide” or complain for one’s asking (Heb 4:16).

PRAY FIRST

There is a motto which reads: “You can do more than pray AFTER you have prayed, but you cannot do more than pray UNTIL you have prayed.”

– The King’s Business

Fuente: Garner-Howes Baptist Commentary

5 If any of you lack wisdom. As our reason, and all our feelings are averse to the thought that we can be happy in the midst of evils, he bids us to ask of the Lord to give us wisdom. For wisdom here, I confine to the subject of the passage, as though he had said, “If this doctrine is higher than what your minds can reach to, ask of the Lord to illuminate you by his Spirit; for as this consolation alone is sufficient to mitigate all the bitterness of evils, that what is grievous to the flesh is salutary to us; so we must necessarily be overcome with impatience, except we be sustained by this kind of comfort.” Since we see that the Lord does not so require from us what is above our strength, but that he is ready to help us, provided we ask, let us, therefore, learn, whenever he commands anything, to ask from him the power to perform it.

Though in this place to be wise is to submit to God in the endurance of evils, under a due conviction that he so orders all things as to promote our salvation; yet the sentence may be generally applied to every branch of right knowledge.

But why does he say If any one, as though all of them did not want wisdom. To this I answer, that all are by nature without it; but that some are gifted with the spirit of wisdom, while others are without it. As, then, all had not made such progress as to rejoice in affliction, but few there were to whom this had been given, James, therefore, referred to such cases; and he reminded those who were not as yet fully convinced that by the cross their salvation was promoted by the Lord, that they were to ask to be endued with wisdom. And yet there is no doubt, but that necessity reminds us all to ask the same thing; for he who has made the greatest progress, is yet far off from the goal. But to ask an increase of wisdom is another thing than to ask for it at first.

When he bids us to ask of the Lord, he intimates, that he alone can heal our diseases and relieve our wants.

That giveth to all men liberally. By all, he means those who ask; for they who seek no remedy for their wants, deserve to pine away in them. However, this universal declaration, by which every one of us is invited to ask, without exception, is very important; hence no man ought to deprive himself of so great a privilege.

To the same purpose is the promise which immediately follows; for as by this command he shews what is the duty of every one, so he affirms that they would not do in vain what he commands; according to what is said by Christ,

“

Knock, and it shall be opened.” (Mat 7:7; Luk 11:9.)

The word liberally, or freely, denotes promptitude in giving. So Paul, in Rom 12:8, requires simplicity in deacons. And in 2Co 8:0 and 2Co 9:0, when speaking of charity or love, he repeats the same word several times. The meaning, then, is, that God is so inclined and ready to give, that he rejects none, or haughtily puts them off, being not like the niggardly and grasping, who either sparingly, as with a closed hand, give but little, or give only a part of what they were about to give, or long debate with themselves whether to give or not. (101)

And upbraideth not. This is added, lest any one should fear to come too often to God. Those who are the most liberal among men, when any one asks often to be helped, mention their formal acts of kindness, and thus excuse themselves for the future. Hence, a mortal man, however open-handed he may be, we are ashamed to weary by asking too often. But James reminds us, that there is nothing like this in God; for he is ready ever to add new blessings to former ones, without any end or limitation.

(101) The literal meaning of ἁπλῶς is simply without any mixture; the noun, ἁπλότης, is used in the sense of sincerity, which has no mixture of hypocrisy or fraud, (2Co 1:12.) and in the sense of liberality, or disposition free from what is sordid or parsimonious, having no mixture of niggardliness, (2Co 8:2.) This latter is evidently the meaning here, so that “liberally,” according to our version, is the best word.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXEGETICAL NOTES

Jas. 1:5. Wisdom.Here, the wisdom of the book of Proverbs; practical skill in the ordering and management of life (Pro. 19:20). Liberally.With single heart, frankly, freely; without searchingly taking account of our dulness, or slowness, or limited anxiety concerning it. God wants us to have the wisdom more than we ever want to have it. Upbraideth not.In Sir. 20:15 the gift of a fool is thus described: He giveth little, and upbraideth much.

Jas. 1:6. Wavering.Doubting (see Mat. 21:21). The term indicates that debating with oneself which implies doubt. Wind and tossed.Better, winds and blasts, the latter term suggesting the effect of sudden squalls. There is no play on the Greek words, as in the English textwavering, wave.

Jas. 1:8. Double-minded.Connect with Jas. 1:7, being a double-minded man. Compare the double heart (Heb. a heart and a heart) of Psa. 12:2. A mad unsteady in his opinions is inconstant in all his actions.

MAIN HOMILETICS OF THE PARAGRAPH.Jas. 1:5-8

Commonplace, practical wisdom.St. James wrote to persons who were placed in difficult circumstances, partly through their own national characteristics, and partly through the events that were transpiring in public life. The Jews of every age, but peculiarly of that age, were of a contentious and quarrelsome disposition, and this made them a troublesome section of the people wherever they settled. It came indeed to be pretty generally understood, that if there was a revolt anywhere, the Jews were mixed up with it, if they were not at the bottom of it. The usual feeling towards Jews in the time of St. James is fairly represented by that towards the Russians in our own day. And the Jews were as contentious in private family life, and in their local synagogue life, as in their public life. St. James evidently has these characteristic elements of the Jewish nature fully in view. When the Jew became a Christian, it might not come to him at once that the Christian tone and spirit, which should characterise him in all forms of intercourse, was altogether different. Very easily could the faith of Christ as Messiah be taken up; and since it was not inconsistent with attendance at the Temple, observance of circumcision, and obedience to the law, it might not strike many of the Judo Christians that it necessitated any change of temper, or toning of relationships. And then there were others who were called to suffer much in consequence of acknowledging Jesus as the Messiah; and they too were perplexed concerning the spirit with which their trials and persecutions should be met. It is in application to both such cases that St. James gives the advice of this passage, though the latter case appears to be the more prominent one. The wisdom which some may feel that they lack is practical wisdomwhat we properly mean by common sense, or skill in the wise ordering of life, and in estimating and duly meeting all our various obligations. By wisdom St. James does not mean learning, or knowledge, or science. He was evidently a great Bible student, as all earnest Jews were, and seems to have been especially influenced by the books of Proverbs and Ecclesiastes, the later sapiential writings, and by the practical writings of the prophets; and it is in the book of Proverbs that we must seek for the sense in which he uses the term wisdom in his epistle. Dean Stanley points out that the book of Proverbs is not on a level with the Prophets or the Psalms: It approaches human things and things Divine from quite another side. It has even something of a worldly, prudential look. It is the philosophy of practical life. It is the sign to us that the Bible does not despise common sense and discretion. It impresses upon us in the most forcible manner the value of intelligence and prudence, and of a good education. The whole strength of the Hebrew language, and of the sacred authority of the book, is thrown upon these homely truths. It is planned so as to provide the young man, who has no life-experience to guide him, with sound knowledge and discretion. It directs him amid the pitfalls, difficulties, and duties on which he must enter with the simplicity of youth still upon him. It was this kind of practical skill, to meet aright the unexpected and almost overwhelming responsibilities of kingship, that Solomon asked in his prayer at the outset of his reign. Kitto says: The wisdom which Solomon craved was that of which he had already enough to be able to appreciate the value of its increasepractical wisdom, sagacity, clearness of judgment and intellect in the administration of justice, and in the conduct of public affairs. Taking wisdom then in this simple and practical sense, there is point in the counsel of St. James for us all. Precisely what thoughtful and devout people feel that they lack, especially when trials and misunderstandings seem to attend their endeavour to live the godly life, is the practical wisdom that would enable them to think aright of these trials, and would enable them so to control themselves under them, and so to order their conduct in relation to them, as to be patient under all circumstances, and fully maintain everywhere the Christian spirit.

I. Practical wisdom for the ordering of life is a common requirement of Christian disciples.Life is distinctly a new thing to a man when he becomes a Christian. He has not passed that way heretofore. He has no experiences in the self and worldly life that can be any really practical help to him. He is in much the condition of the young man who, with good principles, but very limited and often unsuitable experiences, goes out into life to meet the surprise of its varied trials and temptations. And we think there is hope for a young man if, on thus entering upon untried scenes, he is humble enough to recognise that he lacks wisdom. Whether a man came over from Judaism to Christianity or from Paganism, he could never find it an easy thing to adjust himself to the new conditions and responsibilities. It may be questioned whether even now any man finds it an easy thing to adjust himself to the claims of a really earnest religious life. Practically we all find out, sooner or later, that we lack wisdomprecisely the wisdom which would enable us to fit our Christian conduct and relationships perfectly and pleasantly to our Christian principles and to the Christian spirit. Look at this practical wisdom in some of its more evident spheres.

1. The Christian discovers that he has a new standard for the management of himself. Every man finds out that he needs wisdom for the skilful ordering of his own bodily faculties and powers, his mind and abilities, and his temper and passions. Knowing ourselves is the intense work of early life; wisely ordering ourselves, according to our knowledge of ourselves, is the even more intense work of early manhood. But the Christian has another, a new, and a higher standard of self-management. It needs to be set before us much more forcibly than it is, that the human example of our Divine Lord is that of a man who, with practical skill, ruled and ordered His own bodily life, mastering all its weaknesses, and putting it always into wise restraints. It may very well be that we all feel to lack wisdom in this, the first sphere of a self-rule. The body for the Lord, and the Lord for the body.

2. But practical wisdom is needed for ordering the commonplace and every-day associations of life. A man has to be distinctively and unquestionably Christian, in tone and spirit, everywhere, every day, and in everything. For the man who is not a Christian always is not a Christian at all. And yet what practical wisdom he needs! So easily he can undervalue the home-sphere, and say, It does not much matter what I do there. So easily he can make a distinct sphere of business, and say, Business is business; we do not want religion there. So easily he can be carried away by party feeling, and then but unworthily share in the witness of public life. Facing the commonplace obligations of home and business and society, we may all feel that in our effort to find full and adequate expression of the Christian spirit we all lack wisdom. Is there a satisfied, or self-satisfied, Christian man or woman? It can only be that by them the claim of the Christian religion to tone and rule the every-day life of relations is not duly estimated.

3. And as the unexpected is the thing that happens even in the Christian life, practical wisdom is needed for rightly meeting the anxieties, trials, temptations, and calamities that come as surprises in every life. Of these St. James was thinking; and it was concerning the securing of the right preparedness for such scenes, and the right response to such circumstances, that he wrote to these Christian Jews. Let patience [under trials] have her perfect work. And if any of you feel that you lack the wisdom which would enable you so to order your lives as to win for patience her perfect work, then let him ask for the needed wisdom from God. Surely it comes home to us all, that in our effort to tone our lives with the Christian spirit, and to fill our daily lives with the Christian principles, we do lack wisdom, we do need practical skill.

II. Practical wisdom for the ordering of every-day life and relations is a Divine gift.Let him ask of God. Wisdom, as the learning of the schools, can be thought of as a purely human acquisition. It is not indeed so regarded by the Christian, who seeks Divine help and blessing even in the acquisition of knowledge. But this practical wisdom, which adjusts the Christian principles to the relations of life, as if a man had passed through an actual experience, and had well learned the lessons of it, is distinctly a gift of God, a Divine bestowment upon the humble, open-souled, prayerful, obediently-toned man. It would be pleasant to philosophise about this, and to show that what we really need is to put GodGod in Christinto vital relation with each scene and duty and struggle; that we cannot get God save as He gives Himself to us; and that putting Himself into, keeping Himself in, our lives, is His answer to prayer, and His supply of wisdom. Plato has a very striking sentence on the importance of associating God directly with the every-day duties and relations of life: The best and noblest action which a virtuous man can perform, and that which will most promote his success in life, is to live, by vows and prayers, in continual intercourse with the gods; nay, all who would act with due consideration ought, before beginning any undertaking, whether great or small, to invoke God. We need not deny that practical skill in the wise ordering of our life of duty and relations is mainly gained by experience. We grow into it with the advancing years. There is a familiar saying, with reference to our physical health, that a man is a fool or a physician at forty. By that time the daily experience of dealing with his frailties and tendencies ought to have made him understand himself, and secure a fair share of health. And it is also true of our mental and moral life, though in these matters we have to bring in some new and important considerations. Given the case of a man who knows what is good for his bodily health, and the assumption is that he will do it. But given the case of a man who knows what is for his moral good, and there is no security at all that he will do it; there is indeed every probability, or every fear, that he will not. Froude cleverly hits off the weakness of experience, if we treat his sentence as applying to morals. He says, Experience is like the stern lights of a ship, which cast their rays over a path which has been taken. In relation to the moral and religious ordering of the moral and religious life, we have to take into account the disturbing element of the biassed, self-pleasing will. Use experience how well soever we may, that disturbing element has to be reckoned with: and that makes us feel that we lack wisdom; and that drives us to seek the help of God, whose supreme work is in and on mans will. God strengthens with strength in the soul. Wherein then lies the difference between every mans life and the Christian mans life? Just hereEvery man is learning by experience how to live. But his learning is seriously affected and biassed by the uncertainty of his self-willedness. The Christian man too is learning by experience; but he has asked God to set, to steady, to guide, and to control his will; and consequently, for him, the lessons of experience are in the Divine sanctifying. Feeling his lack of wisdom, he asks of God. God may not change any of the circumstances of the mans life; but God does set him and keep him rightly related to the circumstances; and therefore his life-experience does its best for him. St. James wrote to Christian Jews. It was a good and hopeful sign that they were conscious of lacking wisdom. From the Christian point of view, then and now, there is no peril like that of the man who is quite sure that he can go alone. Let him that thinketh he standeth take heed lest he fall. The inspiration of a life of trustful prayer is the daily renewed conviction that we lack wisdom. Prayer is our expression of the sense of need.

III. Practical wisdom for the ordering of life is obtained only on conditions.Let him ask in faith, nothing wavering. Here we are led to think of distinctions among professing Christians, rather than of distinctions between the worldly and the Christian. Even when we ask we may miss the response, by failing to meet the arranged conditions. We must ask for this daily Divine help in faith; but that faith required cannot possibly mean the acceptance of certain doctrines. Answer to prayer is never assured in Gods word on the ground of the correctness of our intellectual beliefs. Faith in relation to prayer is seen by St. James as steady single-mindedness. The man of faith feels quite sure of what he needs. He has no questioning whatever about it. He gives way to no uncertainties, no doubts. He knows that he lacks wisdom. He does not waver as to that, and there is consequently point and force in his prayer. And faith in prayer also includes confidence in Him to whom the prayer is addressed. This is indeed the very essence of Christian prayer. To be a Christian at all is to know God so as to trust Him thoroughly. And this confidence has for its sphere everything pertaining to the practical life of godliness. Concerning everything the Christian prays with submission; but it may be said that in praying about material things submission is stronger than expectancy; but in praying about moral and religious things, in which the Christian man should be in full sympathy with God, expectancy ought to be stronger than submission. With an unquestionable and unhesitating confidence we may ask for everything that pertains to the holy life. The positive condition is active faith, full confidence, assured hope of gracious response. The negative condition is, that there shall be no wavering,no feeling as if we did want wisdom, and then feeling as if we did not; no disputing with ourselves, as if we could be sure about nothing; no half-heartedness in our praying. Sometimes the ship, swayed about on the waters, is taken as the type of instability; but St. James knew that whatever the appearances, the ship was really answering its helm, and moving towards the desired haven. So he took his figure from the surging waves themselves. For these have no control of their own movements, and are under no apparent external control. They surge this way or that, they rise high or low, according as they are played upon by the ever-varying winds. And so even God can hardly get at the man who wavers, for there are no steady moods to which he can respond. Let not that man think that he shall receive anything of the Lord. The waverer, the doubter, the man who is always uncertain, is a proverbially difficult man to deal with. He is never quite sure what he wants; he never knows how to ask; and before you can get him what he asks, he wants something else. Both God and man are compelled to give up the waverers as hopeless people. Let him ask in faith, nothing wavering. For he that wavereth [doubteth] is like the surge of the sea driven by the wind and tossed. A double-minded man is unstable in all his ways.

Let me gather up the points of St. Jamess teaching into a few brief but connected sentences.

1. It is one thing to lack practical wisdom for the ordering of our lives, and another thing to know that we lack it.

2. It is one thing to know that we lack, and quite another to be willing to ask for a supply.

3. It is one thing to be willing to ask, and quite another to ask properly. Of one thing we may be absolutely sure, and we may act on our assurance. If God makes conditions, He lovingly responds to them. He giveth to all liberally [just the skill for life that they lack], and upbraideth not.

SUGGESTIVE NOTES AND SERMON SKETCHES

Jas. 1:5. The Spirit of Gods Giving.Giveth to all liberally, and upbraideth not. When and under what circumstances do we men upbraid one another?

1. When we can recognise no claim in the asker.
2. When we feel that too much is asked.
3. When we expect too much from the asker.

I. Asking in faith is asking in full trust of the person from whom we ask.It need not be trust that we shall get precisely what we ask, and exactly at the time that we want to have it. It must be trust that He of whom we ask will use His judgment in the matter, and give, delay, withhold, or alter as He may see to be for the best.

II. Asking in faith is setting our heart upon what we ask.Our Lord on more than one occasion taught that persistency and importunity were specially acceptable features in all petition. We can never rightly offer any request to God if we doubt whether the thing that we ask is desirable for us. Our heart cannot be in our request if we are uncertain whether God is willing to give, or fear that He may upbraid us. Failure of prayer can usually be traced to the man who prays. It may be that God cannot when He would.

Asking from God.Here is something in answer to every discouraging turn of the mind, when we go to God, under a sense of our own folly and weakness, to ask for wisdom. He to whom we are sent, we are sure, has it to give; and He is of a giving disposition, inclined to bestow on those who ask. Nor is there any fear of His favours being limited to some in this case, so as to exclude others, or any humble, petitioning soul; for He gives to all men. If you should say you want a great deal of wisdom, a small portion will not serve your turn, the apostle affirms He gives liberally; and lest you should be afraid of going to Him unseasonably, or being put to shame for your folly, it is added, He upbraideth not. Ask when you will, and as often as you will, you will meet with no upbraidings.Matthew Henry.

Platos Idea of WisdomPerfect wisdom hath four parts: viz. wisdom, the principle of doing things aright; justice, the principle of doing things equally in public and private; fortitude, the principle of not flying danger, but meeting it; and temperance, the principle of subduing desires and living moderately.

The Wisdom of Christianity.All that the schools of Greece and Egypt and the East had been saying for a course of ages was, Let no man think that he lacks wisdom, for he has it in himselfor at most, If any man lack wisdom, let him come to us. But when the voice of the evangelising angel, whom John saw in his apocalyptic vision, became audible, the schools were silent, and the oracles were dumb, before that simple precept, to which we attach so little value, If any man lack wisdom, let him ask of God. But this asking of God was to the Greeks a mockery. Even those who believed in God had no conception of immediate spiritual intercourse with God, still less of intellectual illumination sent directly from Him. They knew what it was to work out wisdom for themselves, or to seek for wisdom at the hands of human sages; but this was a new idea, If any of you lack wisdom, let him ask of God. And that not as a ceremony, but a means, a certain means of acquisitionnot of God the unknown and the unapproachable, but God the Giver, God who gives, who actually gives, has given, will give again, will give for evernot to certain favoured nations or castes or individuals, but to all mennot to Greeks or Jews alone, not to philosophers or priests alone, but to all men, all who ask, all who really desire it, all who ask aright.J. Addison Alexander, D.D.

Knowledge and Discretion.Learning falls far short of wisdom. Knowledge is the treasure of the mind, but discretion is the key to it, without which it is useless. The practical part of wisdom is the best.Feltham.

Wisdom, whence shall she be gotten?That which is of supreme importance to us, that which endures through all the changes and decays of nature, that which really determines our fate in life, in death, and after death, is the character which has been framed and developed in us during these fleeting hours of time, and by all the chances and changes of this mutable world. Our highest wisdom, the one true secret of life, is self-training, self-culture, the development of a complete and noble character. Character is supremely important in business and in homes; he whose character is well balanced and well developed, who is not only manly, but a mature and complete man, is equal to any conditions, and rises superior to them all. Into the next world, all we can take is the character we have built up. The ruling bent of our character will determine our fate. Our main task in the world is the formation of character; it is our highest wisdom to endeavour after a character which shall be noble and complete, a character which will fit us both to live and die. Is the highest wisdom within our reach? St. James, writing to Christian Jews under persecution, tells them that patient and faithful endurance, which God sent, and intended adversity to produce, would gradually work out in them that manly and noble character which is our highest good. Trials bravely met search out and carry away faults and defects of character, as the acid bites out the alloy from the gold. They make, or tend to make, us of so complete and entire a manliness that nothing is lacking to us. Some, however, might lack wisdom to see that this is the highest wisdom; so St. James says, If any of you lack [this] wisdom, which holds the hope of becoming perfect in character above all other aims, let him ask it of God, and it shall be given him. He will teach and help you to put a pure and noble character before the happiest outward conditions. He will help you to welcome the trials by which He is seeking to make you steadfast, to brace you to a mature and complete manliness, to supply what is lacking in you, until you lack nothing. If you cannot see that to be His purpose, ask Him to show it to you, and He will show it. If you ask Him for wisdom to see His purpose in afflicting you, you will try to see it. As you pray you grow sincere. You can see more clearly what your life has been given you for, for what high and noble ends. You so relate yourself to the Father of lights that He is able to shed light into your soul. If God is able, surely He is willing. Where God finds an open and prepared, a seeking and receptive, heart, He enters in, and enters to make it wise and good. If you honestly crave wisdom to make His will your will, to aim at that maturity and perfection of character which He knows to be your supreme good, He will as surely give you that wisdom as the sweet, pure, sun-warmed air will flow into your room when you throw open your window to the day. God will never keep His word of promise to the ear, but break it to the hope it has inspired. He is not of two minds, as men often are. He gives because He loves to give and loves you. You need not fear to ask of Him, either because you have so often asked before, or because you have never asked before. He upbraideth not. And whatever forms trials may take, you may be sure of this: God intends them for your good, for the discipline and growth of characterintends them to spur and brace you to fortitude, courage, patience; and therefore He would have you count them all joy, since they will bring you joy at the last if you meet them with a constant spirit. If you care most for character, the trials that brace, refine, and elevate your character should not be unwelcome to you. And if as yet you lack the wisdom which sees in every trial a discipline of character and perfection, ask this wisdom of God the Giver, and it shall be given you.S. Cox, D.D.

Who are the Wise?

Who are the wise?

They who have governd with a self-control
Each wild and baneful passion of the soul
Curbd the strong impulse of all fierce desires,
But kept alive affections purer fires.
They who have passd the labyrinth of life,
Without one hour of weakness or of strife:
Prepared each change of fortune to endure,
Humble though rich, and dignified though poor.
Skilld in the latent movements of the heart
Learnd in the lore which nature can impart;
Teaching that sweet philosophy aloud
Which sees the silver lining of the cloud;
Looking for good in all beneath the skies:

These are the truly wise.

Prince.

True Prayer and True Answer.Our truest prayers are but the echo of Gods promises. Gods best answers are the echo of our prayers. As in two mirrors set opposite to each other the same image is repeated over and over again, the reflection of a reflection, so here, within the prayer, gleams an earlier promise, within the answer is mirrored the prayer.A. Maclaren, D.D.

Jas. 1:6. Two Kinds of Doubting.Intellectual is not moral doubt. The unorthodox are not as the adulterous. Nevertheless, intellectual doubt may spring from an evil habit of carping criticism and self-opinion, for the foundation of which, in so far as a man himself has been either the wilful or the careless cause, he must bear the curse of its results.Ellicotts Commentary.

Winds and Waves.Like the surge of the sea driven by the wind and tossed. The wind represents outside circumstancessomething distinct from the sea itselfacting on the waters. When men are not established in principles, and well exercised in self-control, they are easily swayed to and fro by changing outward circumstances. Each puff of wind catches hold of the water, and heaps it up into a little hill with the face to the leeward; then the crest falls, and the water sinks down into a trough, as deep below the mean surface as the hill was high above it; but the next column of water is then forced up, only, however, to be pulled down again, and in this way the motion of the wave may be propagated across a broad expanse of water. Let the breeze freshen, and the little hills of course become higher; the wind now catches the particles of water on the crest of the wave, and carries them away, scattering them as spray, or water dust, forming foamwhite horses, as the children call it. Increase the breeze to a gale, and the spray becomes a shower of salt water, until far away sea and sky seem to mingle, and the horizon-line is lost to our sight. Again, as the wind seizes the top of the wave, it makes it move faster than the lower part, and we see it bend over in a curve, whose edge is scattered into foam. If the wind be intermittent, as mild breezes usually are, we get a few small waves running in, followed by a larger, higher one, which breaks on the shore.Worsley-Benison.

Jas. 1:7-8. Single-minded and Double-minded.The double-minded man halts between belief and unbelief, with inclination towards the latter. The single-minded man does not halt at all; but having a distinct aim before him, moves toward it with a resolute and persistent endeavour. Let thine eyes look right on, and let thine eyelids look straight before thee. St. James is dealing with characteristic dispositions in prayer. Some give force to prayer. Some so weaken prayer that it cannot reach God with any persuasive power. There is

1. The single-mindedness of conscious need. The man is quite sure that what he asks he wants.
2. The single-mindedness of a resolute purpose. What the man wants he sets heart and effort upon attaining.
3. The single-mindedness of faith in God. As the Prayer-hearer, who takes heed to the expressed desires of His people, and waits to bless.
4. The single-mindedness of a loyal submission, which always goes with faith in God.
5. The single-mindedness of importunity, which speaks after the manner of Jacob: I will not let Thee go, unless Thou bless me. The man of a single mind in prayer may reasonably expect to receive something of the Lord. There is the double-mindedness
1. Of uncertainty as to what is to be asked. A man may not know exactly what he wants, or may have no confidence that what he asks is a good thing.
2. Of uncertainty whether the matter had better be taken to God, or managed by the man himself.
3. Of uncertainty whether God will take such things into consideration.
4. Of uncertainty whether, after all, prayer is of any real usewhether good and evil things do not come to us just the same whether we pray or not.
5. Of uncertainty caused by never letting a decision rest, but going over it again and again, until opportunity is lost, and nothing is done. The man of a double mind need not expect to receive anything of the Lord, for the truth is that, in his uncertainty, he never really asks. The unstable can neither excel nor attain.

ILLUSTRATIONS TO CHAPTER 1

Jas. 1:6. Surging Sea and Placid Lake.Trust Christ, and so thy soul shall no longer be like the sea that cannot rest, full of turbulent wishes, full of passionate desires that come to nothing, full of endless moanings, like the homeless ocean that is ever working, and never flings up any produce of its work but yeasty foam and broken weeds; but thine heart shall become translucent and still, like some land-locked lake, where no winds rave nor tempests ruffle, and on its calm surface there shall be mirrored the clear shining of the unclouded blue, and the perpetual light of the sun that never goes down.A. Maclaren, D.D.

Blessed through Humiliations.

Then grudge not thou the anguish keen

Which makes thee like thy Lord,

And learn to quit with eye serene

Thy youths ideal hoard.

Thy treasurd hopes and raptures high

Unmurmuring let them go,

Nor grieve the bliss should quickly fly

Which Christ disdained to know.

Thou shalt have joy in sadness soon;

The pure, calm hope be thine,

Which brightens, like the eastern moon,

As days wild lights decline.

Thus souls, by nature pitchd too high,

By sufferings plungd too low,

Meet in the Churchs middle sky,

Half-way twixt joy and woe,

To practise there the soothing lay

That sorrow best relieves;

Thankful for all God takes away,

Humbled by all He gives.

Keble.

The Mission of the Rich.When rain from heaven has filled a basin on the mountain-top, the reservoir overflows, and so sends down a stream to refresh the valley below. It is for similar purposes that God in His providential government fills the cup of those who stand on the high places of the earth, that they may distribute the blessing among those who occupy a lower place in the scale of prosperity.Rev. William Arnot.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

TRUE WISDOM IS GOD-GIVEN

Text 1:58

5.

But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him.

6.

But let him ask in faith, nothing doubting; for he that doubteth is like the surge of the sea driven by the wind and tossed.

7.

For let not that man think that he shall receive anything of the Lord;

8.

A doubleminded man, unstable in all his ways.

Queries

14.

Why say If any of you lack wisdom? Is there an implication here that some people have sufficient wisdom, and a few may lack wisdom? Is it not true that all men need more wisdom in Gods service? Why the if?

15.

Liberally can have meanings other than abundantly. Use an English dictionary and find some other possibilities.

16.

Without looking up any references or other Scriptures, write down your concept of the meaning of upbraideth not. Having done this, try to determine if your present concept is correct. Use a Bible dictionary or commentary as well as other Scriptures. If you were wrong the first time, be sure to write down any correction you may wish to make. (This will fix the new meaning in your mind.)

17.

Is faith a general and necessary aspect of prayer? True, it is mentioned here in connection with prayer, but is this a general teaching concerning the linkage of prayer and faith throughout the N. T.? (see Mat. 21:21; Mar. 11:23; Rom. 4:20; Rom. 14:23; Jas. 5:15; and Heb. 11:6.)

18.

In what way is a doubter like a surge of the sea (Jas. 1:6)?

19.

Are not all of us driven by circumstances of environment, even as a wave of the sea? Why should we be blamed for this any more than a wave could be blamed for being tossed about?

20.

Why say this man who is like a wave is double minded? To what can this double mind refer?

21.

Is there any similarity or contrast between the patient-minded man of Jas. 1:2-4 and the double-minded man of Jas. 1:8? How would you compare them?

22.

Does Jas. 1:5 end with a promise that God will give to us that for which we ask? If this is true, would it not be dangerous to pray? How could we pray without fear and trembling if God grants us the object of our prayer? (i.e., suppose we, in innocent ignorance, should ask for many things that are harmful to us. Is not this an actual fact in your own experience?)

23.

How can it be said that God will not give that man anything (Jas. 1:7), when God pours out His blessings upon all men. . . . upon the just and the unjust alike?

24.

Are people who are unstable in some of their ways, necessarily unstable in all their ways? Is it not possible to be doubtful, or unable to make up our minds on some issues, and yet be very stable on other issues? How do we harmonize this with the teaching of Jas. 1:8?

Paraphrases

A. 5.

But if any of you need wisdom in order to continue with this tenacious spirit of a bulldog, then ask God for this wisdom. God gives to all men with an unmixed benevolence that does not resent your asking. Ask wisdom of God, and God will give it to you.

6.

But let him ask believing that God will grant his request. He that cannot make up his mind is like a wave that is blown and tossed about and never gets anywhere.

7.

If a man is like that wave, he will not get anywhere with God, either.

8.

A man who has two conflicting purposes in life, is confused on every issue he faces, and in everything he does.

B.*5.

If you want to know what God wants you to do, ask Him, and He will gladly tell you, for He is always ready to give a bountiful supply of wisdom to all who ask Him; He will not resent it.

6.

But when you ask Him, be sure that you really expect Him to tell you, for a doubtful mind will be as unsettled as a wave of the sea that is driven and tossed by the wind.

7, 8.

And every decision you then make will be uncertain, as you turn first this way, and then that. So if you dont ask in faith, dont expect the Lord to give you any solid answers.

Summary

God does not leave us to flounder, for He wants us to ask him if we need more wisdom. Of course, we should ask, believing it will happen, or else we will be confused in all our planning and deeds.

Comment

If any man lack knowledge, let him go to college. But wisdom is an entirely different matter. Good teachers may impart to us facts of life, whether of this earthly life or of the spiritual life, in such a way that we can recall these facts and repeat them when necessary. Having learned these facts, we may be enabled to make good grades in school, or to carry on a fascinating conversation. We may be enabled to use the facts in such a way as to demonstrate our ability to recall them. But this is not wisdom.[1] (see below) Wisdom is more than just the use of knowledge. . . . it is the practical use of knowledge. Thus, wisdom is the ability to use knowledge in such a way that it brings benefit to the kingdom of God, to our fellow man, and to our own way of life.

[1] Wisdom is the ability to apply these facts to practical living.

A good teacher may lead us in the way of wisdom, but a good teacher cannot impart wisdom to us. Wisdom is not contained in a list of facts to be learned, but rather in a process, a way of living. Thus, we speak of those who have common horse-sense (although often it is not so common!)
To continue steadfastly in the way of the Lord, hanging on in spite of all trials and temptations, will take wisdom. We need the ability to keep the end result in mind when it is momentarily lost from sight. We need the ability to keep our life focused on Jesus when the devil has us surrounded with the filth of this life. We need the ability to bear up under spiritual growing pains, to ever be able to recall the temporary nature of sensual pleasures, to see through the camouflage of things seen to the real nature of things not seen. We cannot walk in the way of Christ without motivation; and without wisdom, motivation fades.

Wisdom, although in a measure may come from experience, comes more as a God-given blessing. Having identical experiences, some may end up with wisdom while others have no wisdom. The difference is a blessing and a grace. The difference is God-Given. If one knows his need of wisdom (all men need some wisdom, but not all men know they need it!) then, let him ask of God. The Perfect Teacher (Christ) can do for us what the good teacher cannot do. He not only can impart to us the way of righteousness, but He can lead us in the paths of righteousness. To know, takes knowledge. But to know what to do, takes wisdom.

The liberality of God is evident everywhere. Witness the long-suffering of God with those who refuse to repent. God does not say, He had his chance, but rather, Jerusalem, Jerusalem, how often would I . . . God is not content with giving an opportunity, He gives opportunities. He is not content to give a blessing, He gives blessings. If God pours out His blessings even upon the unjustified, how much more will He bless those who are justified in Christ. If those of this earth are granted a measure of earthly wisdom, how much more will God give to His children who ask Him for wisdom! So often we seek wisdom from an inadequate source. Some of the greatest teachers in the secular colleges of this earth still flounder without the wisdom of God. Man, with all his scientific studies, can at best only offer an inadequate description of his meager observations of Gods created world. If you need wisdom, seek it from the real source: God, the giver of wisdom.

This giving God is a God of real love. He gives simply, with a single purpose: profit to the receiver of the gift! He gives without any strings attached. This is the first meaning of liberality. Yet in Mat. 6:22 and Luk. 11:34 the singleness of liberality seems to take on an aspect of opposing evil (Perhaps this is another way of saying the double-minded man is evil!) There is no hidden purposes with Gods gifts. He gives because He loves us and not because of hidden benefits. He expects to receive. God is lavish in His gifts (especially of wisdom), so let us ask of the giving God who gives without any strings attached!

Since God gives without any hidden and subtle motivations of a selfish nature, then He is not thwarted in His giving. He has no reason to rub it in once He has given. He upbraideth not.

Upbraiding is a selfish, human trait that is ungodly, unlovely, and unbecoming of any man. This is the practice of throwing it up to the man who received the gift. Upbraiding seems to say, I wanted something to hold over your head. . . . and now I have it, and Im not going to let you forget it! Upbraiding seems to say, I have a great psychological need so that I can feel superior. I am not superior until I have given to you; but now that you have received of me you owe me the privilege of gloating.

The good deed of a gift is blemished by throwing it up to the person who received the gift. Sir. 18:15-18) A constant reminder to the grateful receiver of a gift can become far more inconvenient than the lack of the gift would have been in the first place. Perhaps this rubbing it in is one of the reasons gifts from the greatest giving nation in the world have not always been appreciated. The wise man gives the same way as God: he upbraideth not. (Sir. 41:22)

So often are we cautioned in the Scriptures to pray, Thy will be done, that it certainly becomes clear our wisdom is no match for Gods wisdom. What we think we desperately need is often seen by God to be the exact thing we do not need. We should seek from God that which we desire with the reservation that He grant to us that which is best for us, even if it means denying us the object of our prayer. We count it an answer to prayer when God in His wisdom says, No, my grace is sufficient for you. Sufficiency is often better than a spoiling over-abundance. Yet there seems to be no such limitations on our request for wisdom.

We are told, It shall be given him. To ask in faith, nothing doubting, seems to say in this place: Ask, believing God will give you the wisdom you request; and make your plans accordingly. God will give it to you! This would then be more than an affirmation that God would hear our prayer: God will grant our request! However, we must point out that the wisdom promised here is for a particular purpose. It is wisdom so that we might be able to hang on to Christ without wavering so that we can be built up in him, having no spiritual need. God is not here promising an ability to make more money than we need. Here God is not saying we shall know how to succeed in politics with this given wisdom. He is not granting us wisdom to find loopholes in the law of grace and so plan our lives that we (being self-deceived) think we can willfully live the life of sin and get away with it. He is not promising us wisdom to become the devils servants. We can do all this without wisdom. We need the wisdom that we might let steadfastness have its complete work, thus fully completing us in Christ.

My brother, is this the wisdom you want? Does your soul hunger and thirst after righteousness? Do you wish to be bound to Christ with a love that will not be broken? Do you wish to know how to stick to Him and never give up? Then ask God for His wisdom. You have his promise. He will give it.

If Abraham had been like this doubter in Jas. 1:6, he would have had a very difficult time making up his mind to leave Ur. Having left Ur and buried his father in Haran, he might have then returned to Ur, being uncertain as to whether or not God really meant what He said. Also, he would be filled with turmoil not knowing whether or not God really would keep His promises. The doubt of Abraham (thank God, he didnt doubt, but was unwavering in His confidence in the promises of God) in this supposed example would have filled his mind with indecision and uncertainty and would have shown up in his very life as complete instability.

The doubter is here at variance with himself, unable to decide whether or not, or to what extent, he should put personal confidence in God. This is opposed to the faithful man here, who has confidence in God to the extent he believes God knows and God cares; and with this confidence he is ready to surrender to Gods knowledge and care. The man of faith does not have to know all the answers himself, for he has confidence in God. To say, I dont know what is best. may be an expression of faith rather than doubt. If one admits his own inability to know the answers, yet has confidence in the answers God gives him, this man has faith. He has a source of absolute truth. He can build his life on an unshakable rock. He is not to be compared with the doubting man who says: I do not know the answers, and Im not certain that God knows the answers . . . . In fact, Im not sure there are answers.
Or, to say again, I do not know the answers. God does know the answers, I am sure; and it is rather sad that man is so far removed from God that he can have no way of knowing, beyond doubt, what to do to become or to remain satisfactory in His sight, is to again express doubt. Whether this attitude should come from an intellectual skeptic or from one who is constantly at variance with himself, the result is the same: a willfully wavering man whose request for wisdom is not granted. Perhaps, it is not granted because his own willful doubt shows he does not really wish it to be granted. Such a one is warned that he has no right to think that a doubleminded man, unstable in all his ways, shall receive anything of the Lord, (Marginal reading, A.S.V.) Gods promise of heaven is not given to those who show they do not want heaven, Likewise, His promise of wisdom in stedfastness is not given to those who show they do not want to be faithful.

Fuente: College Press Bible Study Textbook Series

(5) If any of you lack wisdom.The Apostle passes on to the thought of heavenly wisdom; not the knowledge of the deep things of God, but that which is able to make us wise unto our latter end (Pro. 19:20). Few may be able, save in self-conceit, to say with Isaiah (Isa. 50:4), The Lord God hath given me the tongue of the learned; and, on the other hand, the wisest and most gifted of men may truly be wanting in the wisdom descending from above.

Let him ask of God.But whoever, learned or unlearned, feels in his heart the need of the knowledge of God, since to know Him is eternal life (Joh. 17:3), let him ask for it in all purity of intention, simply, i.e., for His honour and service, and it shall be given him.

That giveth to all men liberally, and upbraideth not.Liberally had better, perhaps, be changed to simplyi.e., God gives fully and directly, and reproacheth (or, upbraideth) not the utterance of such a prayer, in no way detracting from the graciousness of His gifts. How wide the difference from any generosity of man I Yea, wrote Dante, in exile at Verona,

. . . thou shalt learn how salt his food, who fares
Upon anothers bread.how steep his path,
Who treadeth up and down anothers stairs.

The fool, said the wise son of Sirach, giveth little, and upbraideth much . . ., and is hated of God and man (Sir. 20:15).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Wisdom for such Christian perfection obtainable for all classes by faithful prayer, whether poor or rich, from a gracious God, Jas 1:5-11.

5. Lack wisdom The wisdom necessary to possess and to manifest this perfection.

Ask of God For it is the wisdom of Jas 3:17, that is from above. He will not attain it by human effort alone, but there is a rich and bountiful source from which it may be obtained.

Liberally Literally, simply, in contrast with giving with the upbraiding, as follows. There are givers that insult and rebuke while they give, and whom it is an agony to approach with a request. And often those who kindly give find it wise to administer lessons of reproof. But to those who ask aright God is ready; there need not be any fear that he will refuse or give with contumely. The more we ask the better he likes us. It The needed wisdom for the desired perfection.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘But if any of you lack wisdom, let him ask of God, who gives to all liberally and does not upbraid, and it will be given him.’

In the face of many trials and temptations they may often be brought to a standstill. They may wonder what they should do in the light of them, and may need wisdom and guidance along the way. God therefore tells them that if they need wisdom in the light of trials they should ask it of Him and He promises that He will give it to them, for He is the One Who gives to all men liberally. As Jewish tradition ( Sir 1:1 ) declares, “All Wisdom comes from the Lord and is with him for ever”. If we are to have true wisdom it must come from Him, and especially so when that wisdom comes through the Holy Spirit as ‘wisdom from God’ which is found in Christ resulting in His becoming to us righteousness, sanctification and redemption (1Co 1:30).

Nor will He will upbraid them for asking for what is good for them. No one is so unimportant that God will begrudge enlightening his heart and life. Indeed in matters like needing spiritual wisdom He declares, ‘ask and it will be given you, seek and you will find, knock and it will be opened to you — how much more will your Father in Heaven give good things to those who ask Him’ (Mat 7:7-11). And His promise is that He will bring home to them the truths that will enable them to overcome. ‘For the Lord knows how to deliver the godly out of testings’ (2Pe 2:9). And He does it by giving spiritual discernment in the things of God (1Co 2:5-16).

James is often accused of not mentioning the Holy Spirit, but it is the Holy Spirit, the giver of wisdom (1Co 2:8-10), the Spirit of truth ( 1Co 14:17 ; 1Co 14:26; 1Co 15:28; 1Co 16:13), Whom he has in mind here. See for this idea of wisdom Jesus’ words in Luk 11:49. ‘The wisdom of God says –’, in comparison with ‘the Spirit says –’ (Mat 24:23; Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:29; Rev 3:6). Compare also 1Co 2:4 where the wisdom of men is contrasted with the power of God, and with the demonstration of the Spirit and power, the latter indicating the powerfully effective true wisdom which is greater than that of men. Wisdom is thus found in the word of God illuminated and applied by the Holy Spirit (Jas 1:18; Jas 1:21; Jas 4:5; Jas 4:11) which has to be lived out in life (Jas 1:22), and is revealed in true goodness of life (Jas 3:13).

‘Lack wisdom.’ This has little to do with gaining worldly knowledge. To the Jews wisdom was found in knowing the fear of the Lord (Pro 1:7; Pro 3:7). The man who thus finds wisdom and gets understanding will truly be able to rejoice, for it will be better for him than a multitude of riches (Pro 3:13-18). That is why the wise man builds his house on a rock by hearing Jesus’ words and doing them, then he knows that the storms and tempests cannot move him (Jas 1:6; Mat 7:24-25). He responds to the Spirit and His wisdom.

There have been many times in history when religious leaders have sought to prevent common people from seeking wisdom on the grounds that any wisdom must be seen as coming through them. Perhaps James knew of some Rabbis and Pharisees who were doing precisely that, men such as the Judaisers who were travelling around trying to imprison men’s minds in rites and ceremonies, and bringing them into subjection to their own ideas and ultimately to themselves. But he wants God’s people to know that God will freely give His true wisdom to those who ask Him and will enlighten them with spiritual truth (1Co 2:11-16) so that they will be delivered from such perversions. This wisdom is found through ‘the implanted word which is able to save your souls’ (Jas 1:21). It is ‘from above’ (Jas 3:17), and is real and genuine, resulting in hearts that are at peace (Jas 3:18).

Fuente: Commentary Series on the Bible by Peter Pett

In The Face Of Temptation And Testing Christians Are To Seek Wisdom From God Without Doubting, For Then They Will Know That They Will Receive It And Thus Be Able To Overcome In His Strength And Wisdom ( Jas 1:5-8 ).

Fuente: Commentary Series on the Bible by Peter Pett

Asking for Wisdom – If we want God to bring us safely through this trial, the first step is to ask God for wisdom (Pro 4:7), and then stand firm and believe that He will show us the way (Jas 1:5-8); and according to Jas 1:5 God will always respond to those who come to Him in genuine faith. James will first lay a foundation of how to develop our faith in God in Jas 1:5-27 before giving us practical wisdom that will help us live by faith and overcome trials. However, we first learn to seek the Lord in faith believing that He will answer our cry.

Pro 4:7, “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.”

Asking in Faith – Note these insightful words from Frances J. Roberts regarding praying in faith:

“Behold, I am the Lord, Thy God; is anything too hard for Me? I am the light of the world, and the greatest darkness shall never be able to quench that light. I shall be to thee a cloud to preserve by day and a pillar of fire to protect by night. Both in the sunshine and in the darkness, I shall be near thee. Thou shalt delight in Me in thy joys; and in the place of difficulty My love for thee shall be as inescapably real as a blazing pillar of fire. Yea, all I was to Israel, and more, I shall be to thee. For have I not promised to give thee the desires of thine heart, and the heathen for thine inheritance.

“Let no fear hinder. For he that wavereth receiveth not. But keep thine heart single and every alien thought thou shalt rebuke in My Name, for it is of the enemy . For he knoweth full well that he has no defense against pure faith. Only if he can succeed to plant some seed of doubt can he hold back the blessing of heaven among the people of God and nullify the witness to the lost. So hold fast thy profession of faith, for there is a great recompense of reward. (Or we may say, the inheritance of faith is a most rewarding recompense.)” [92]

[92] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 107.

Jas 1:5  If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

Jas 1:5 “If any of you lack wisdom” Comments – Why is the need for wisdom brought up in a passage about how to endure temptations? Because it is by wisdom that God shows us the way of escape, or the way to endure trials. Thus, wisdom is the greatest need at that time in a person’s life, the need to know God’s ways and to be able to make decisions that will lead a man through hard and difficult times; for a person must be able to stand upon God’s word without yielding or compromising.

The conditional clause, “If” implies that we may already have divine wisdom for this particular situation. When we serve the Lord for a long time, we learn how to respond to particular situations. If this is a new situation, we certainly need wisdom from God.

It is divine wisdom that will show to us the difference between walking in hypocrisy and true religion (chapter 1-2). It will show us how to control our tongue during trials (chapter 3). It will keep us walking in humility (chapter 4). True wisdom will teach us patience and perseverance (chapter 5).

Jas 1:5 “let him ask of God” – Comments – Kenneth Copeland once said that when his wife was dealing with a potentially deadly disease with her liver, he was praying in as many different ways about the situation as he knew how to pray, yet they were not getting results. They had stood upon healing Scriptures and spoken the Word of God. Then, they had consulted a doctor, who had recommended a medication that had severe side effects. The doctor had also told them that this problem was incurable, and that medication was the only solution, which would have to be taken for a lifetime. One day, the Lord spoke to him and said, “My Word says that wisdom is not a principal thing, it is the principal thing. In the book of James, when you encounter trials, you are to count it all joy. Then, the first prayer that you are to pray is for wisdom. Kenneth Copeland said that he began to ask God for wisdom. The next day, the Lord gave him a word of wisdom about the situation, and showed him what to do. He and his wife began to look in health food stores for the product in the drug that was to cure the problem, without having to take the drug, with all of its side effects. As he followed that leading from the Holy Spirit, a path began to become visible to them about what to do. They found a particular health food to eat that quickly corrected the problem, and his wife, Gloria, has not had that problem again. [93]

[93] Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.

Pro 4:7, “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.”

The YLT says, “ The first thing is wisdom –get wisdom, And with all thy getting get understanding.”

Jas 1:5 “that giveth to all men liberally” – Comments – Notice that James does not make a distinction here between the saved and the lost person, between Christians and non-Christians. This is because God is a good God, who loves all of mankind, who will reach out and touch any life that will reach out to touch him.

Notice how Jesus taught, in the Sermon on the Mount, how God blesses all mankind, the good and the evil.

Mat 5:45, “That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”

Jas 1:5 “and upbraideth not; and it shall be given him” Comments When bad things happen to us, we can easily fall into condemnation and blame ourselves because of failures. We begin to look for failures in our own lives, and we can find plenty of them. Thus, Jas 1:5 tells us that we can still come to God without Him being angry with us and ask for wisdom in faith. We must learn to come to God under all circumstances, even if our failures have caused our problems.

Jas 1:5 Comments – We all need wisdom, whether leaders like King Solomon or ourselves. In this verse and in Jas 1:17, James begins to describe God as a good God. The Jewish Christians, who were likely the original recipients of this epistle, knew the God of the Old Testament as one of wrath and judgment. They did not see God as personal and concerned about the details of their lives. When a person goes through a trial, he needs to be encouraged to draw near to God, since such a person often feels weak and unworthy to ask God for help. He may feel that it was his own fault that brought on such a problem. Thus, this verse tells us that God is good to all who call upon Him, in any spiritual condition, and they are qualified to receive divine wisdom. Jesus himself, revealed to his disciple that God is a good God:

Joh 14:8-9, “Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?”

Jas 1:5 also describes the way God gives. He gives cheerfully, gladly, generously, and He does not give grudgingly or unwilling, as man sometimes gives. God does not give while remembering the past sins. Rather, God gives “generously”; that is, He gives to us more than we asked Him to give.

Often, when I have faced a situation, I have learned to whisper a short prayer asking God for wisdom. Without fail, the Lord gives me an inspired idea to help. When the Scripture tells us that God gives to all men liberally , it means that He gives it at all times and in all seasons. In other words, He does not withhold it to those who ask. The phrase “and upbraideth not” means that He does not make us pre-qualify for it by living up to a certain standard. His wisdom is always available for us at all times and seasons of our lives.

Jas 1:5 Illustration – In January 1996, had just met my wife. We were together organizing our day in my hotel room. Since we were about to go to the bank and get cash for my traveler’s checks, and knowing that I needed my passport as an I.D., I discovered it missing. I looked everywhere in this small hotel room, and that did not take long. Here I was, overseas with a missing passport, and I had to be at work 8:00 a.m. Monday morning. After a second time going through the room, I sat down beside my wife, took her hand and together we asked the Lord for wisdom. I then laid down on one bed and she sat on the other bed (for we had never even kissed), and I waited upon the Lord. In a few minutes, I had a word of knowledge, jumped up, walked over to the dresser, pulled it out from the wall, and my passport fell onto the floor. It had slipped out of my luggage and fell behind this piece of furniture. God’s Word is so true. All we have to do is ask. I have prayed many times for such wisdom, and the Lord had never failed one single time to give me insight into a situation, and most of the time, if I would then wait upon Him, I would receive wisdom immediately.

Jas 1:5 Scripture Reference – Note a similar verse:

Pro 2:6, “For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding.”

Jas 1:6  But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.

Jas 1:6 “But let him ask in faith” Comments – God has required that man live by faith and trust in Him since the beginning. In order to move God in one’s behalf God has established the divine law of faith and trust in Him (Hab 2:4, Heb 11:6). Faith in God is man’s way of giving to God his own love and devotion. When we love God He loves us back. He gave us the institution of the family so that this type of reciprocity can be demonstrated on a human level every day.

“nothing wavering” Comments More often, when we ask for divine wisdom in the midst of life’s circumstances, we do not see immediate intervention. We must believe that God is at work, turning even difficult situations around. We should remember that such circumstances were not created in a day, and they often do not subside in a day as well. When we have asked for wisdom, we should move forward in faith, believing that God is on our side. If a man wants God’s wisdom and he asks from God, then turns around and yields to the circumstances of life, he compromises God’s ability to deliver him through a trial. This kind of man is always at an indecision and doubt in everything he does in life (Jas 1:8). His lifestyle is characterized by failure. He will be a man that does not stick to any commitment in life, a job, a marriage, and he does not complete any task that he begins.

Hab 2:4, “Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.”

Heb 11:6, “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”

Keith Moore said, “Doubt despairs, complains and is sad, but faith rejoices, gives thanks and is glad.” [94] A person who asks in faith is a person who “counts it all joy” in the midst of his circumstances.

[94] Keith Moore, interviewed by Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.

Let our minds be filled with the Word of God and not a bunch of carnal-minded reasoning. Then, we will not waver. The Scriptures tell us that Abraham “staggered not” at God’s promises (Rom 4:20). The word “staggered” is the same Greek word that is used here as “wavering.” Abraham did not waver as he asked for God’s guidance and wisdom. He considered not his circumstances, and stood on the promises of God.

Rom 4:20, “He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;”

“For he that wavereth is like a wave of the sea driven with the wind and tossed” Comments – A wave is tossed by the wind from above and by the current from beneath. John Bengel commented that this is figurative of someone being tossed from without, by circumstances, and from within, by emotions and doubt. [95] The trials of life come in manifold and divers temptations, as mentioned in the opening verse. Thus, the waves of the sea tossed about in so many unpredictable ways represent these trials of life. Note how a wave goes up and down, and how the tide goes in and out. Nothing in nature serves as a better illustration of a wavering heart. The waves at the seashore are moved about endlessly. It is the movable item in creation.

[95] John Albert Bengel, Gnomon of the New Testament, vol. 5, trans. William Fletcher (Edinburgh: T. & T. Clarke, 1866), 5.

The idea of tossed faith in Jas 1:6 creates an image of someone running about looking for an escape, looking for an answer to a problem, but never resting in the Lord and waiting on Him for direction.

Scripture References – Note similar verses:

Isa 57:19-21, “I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the LORD; and I will heal him. But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt . There is no peace, saith my God, to the wicked.”

Eph 4:14, “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine , by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;”

Jas 1:7  For let not that man think that he shall receive any thing of the Lord.

Jas 1:7 Comments – God requires an act of faith and trust in Him from man in order to move in his behalf. There is no exception to this law of faith. Although he may continue to receive food, raiment, the sun and the rain, yet he will not receive one answered prayer. We need to ask according to God’s will if we are going to receive. Of course, God sovereignty intervenes in the affairs of nations and people in order to affect His divine plan of redemption, but the context of this passage refers to an individual’s personal relationship to the Lord, serving Him on a daily basis. In this sense God requires that a man live by faith, which is his way of demonstrating love and devotion to his Maker.

Jas 1:8  A double minded man is unstable in all his ways.

Jas 1:8 Comments – A double-minded man tries to keep one foot in the kingdom of God and another foot in the pursuits of the world. God calls this sin (Jas 4:8). Regarding the phrase “in all his ways,” this man is not only unstable in one area of his life, such as his prayer life, but he becomes unstable in all walks of his life.

Jas 4:8, “Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded .”

Fuente: Everett’s Study Notes on the Holy Scriptures

Jam 1:5. If any of you lack wisdom That is, wisdom in general. But if the word be particularly applied to sufferings and trials, as many commentators do apply it, the passage may be paraphrased thus: “But if any of you should be deficient in wisdom, or at a loss what method to take, or how to behave in a time of such general distress and perplexity, let him addresshimself by fervent prayer unto that gracious God, who is so ready to bestow liberally and bountifully on all men, and upbraideth no penitent person with his former abused favours. And whoever seeketh wisdom in that way, may be satisfied that he shall obtain it: for there is no manner of reason to call in question either the wisdom, the goodness, or the power of God.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Jas 1:5 . ] is chiefly connected with . is not = quoniam, quandoquidem (Estius, Laurentius), but the thought is hypothetical; = ; see Wahl on the word .

is to be explained as , in Pindar i. 2. 11, “without wealth and friends,” properly “left behind of, or falling short of;” accordingly without wisdom. Usually the meaning wanting, lacking , is given to , which, however, is not linguistically justified. James by , as Wiesinger correctly observes, does not mean “an arbitrary part of Christian perfection,” but the essential foundation of Christian conduct, (Oecumenius); for is here the living insight, rooted in the , i.e. the insight compelling to action in what is the Christian’s duty, both in whole and in its particular parts, especially in the (Jas 1:2 ) (comp. the praise of wisdom in the Proverbs of Solomon, in the Wisdom of Solomon, and in the Book of Ecclesiasticus). Wisdom can only be given by God ( , Pro 2:6 ), and as a divine it has an impress definitely distinguishing it from the wisdom of the world; see chap. Jas 3:15 ; Jas 3:17 . [44] The connection does not constrain us, with Bouman and others, to conceive the idea of only in reference to the (Jas 1:2 ), and to understand by it only the doctrine concerning the Christian conduct in the , expressed in Jas 1:2 (Calvin: Sapientiae nomen ad circumstantiam praestantis loci restringo, acsi dicerete. si haec doctrina ingenii vestri captu altior est, petite a Domino, ut vos Spiritu suo illuminet), or that conduct itself. The idea of is rather to be understood in its completeness (Theile, de Wette, Kern, Wiesinger). The reason why James here mentions it is because it was especially necessary to the Christian in his ; Brckner: “James thinks here of wisdom (in itself of a more general acceptation), inasmuch as it is necessary rightly to estimate and rightly to resist the trial, in order that it might not be converted into an internal temptation, instead of being the path to perfection.” [45]

. . . ] the same construction in Mat 20:20 ; Act 3:2 ; 1Jn 5:15 .

] instead of , as Codex A reads. By the selected order of the words here, not only is the idea of giving emphatically placed near to the request, but also the participle almost becomes an attributive adjective; God is indicated as the Giver absolutely. Accordingly as Baumgarten, Gebser, and others correctly remark no definite object as (Bouman) is to be supplied.

and are added as a more detailed statement; is from the context to be supplied to (Calvin, Estius, Piscator, Laurentius, etc.); or, better still, . The adverb , only here in the N. T., is either to be understood as an ethical additional statement of = (Rom 12:8 ) (so Pott, Hottinger, Kern, Theile, Bouman, uncertainly Wiesinger), or = simply, without further ceremony (so de Wette). [46] In the latter case it is prominently brought forward that God in the giving had only this in view. It is incorrectly rendered benigne (Bede, Vorstius, and others), affluenter (Erasmus, Grotius, and others), or as equivalent to , (Hesychius). By as shows

is not more closely defined, but a new point in the mode of the divine giving is added, and so that He does not reproach him to whom He gives, does not abuse him. is generally taken in the more special sense of upbraiding (Luther: “and upbraideth no man”); for which the expression in Demosthenes is appealed to: ; still more surely does Plutarch, de aud. 33, speak for this meaning: ; also in Sir 18:18 ; Sir 20:15 ; Sir 41:22 , the word appears to have this more special reference. [47] Still there is no proof that James did not take it in its more general sense. Semler: non tantum significat molestam commemorationem beneficiorem, sed etiam qualemcunque reprehensionem (so also Schneckenburger, de Wette). [48] It is incorrect to explain as equivalent to aliquem ignominose cum repulsa dimittere (Morus, Zachariae, Carpzov, Storr, Augusti, Stolz, Hottinger); the refusal of a petitioner may be considered as a of the same, but never occurs in this sense, not even in Sir 20:15 . The reason why James subjoins the particular statement . . . is by it to encourage to (Zwinglius: ut mentes alliciat, ut ad hunc unum in omni necessitate adcurrant); perhaps also with “a side glance to the rich” (Jas 1:10 , chap. Jas 5:9 ff.), who do not give , and when they do give, give only (Wiesinger).

] impersonal: “it shall be given him;” namely, what he asks; here, wisdom. It is erroneous directly to supply to as the subject (Lange), because James here evidently wishes to emphasize the relation of the giving to the asking, and accordingly the object is suppressed; comp. on this thought particularly 1Ki 3:9-12 (2Ch 1:10-12 ).

[44] The Etymologicum magnum thus gives the distinction between and : , .

[45] Lange, indeed, defends the explanation of Calvin, but he interprets the idea of differently from Calvin, defining it as “the right perception of the signs of the times, and of the christological fulfilment of the theocracy in the church as well as in the faith of individuals.”

[46] Both of these explanations come essentially to the same thing, for “he that giveth with simplicity will simply give; it will be a pure, unmingled giving, without any admixture ” (Stier). Lange, without reason, maintains that in this commentary will refer not to the giving, but to the gift.

[47] In this sense exprobare is used in Latin, e.g. Cicero, de amic.: Odiosum sane genus hominum officia exprobantium.

[48] Eustathius: . The assertion of Lange is unfounded, that James, according to this exposition, would utter an untenable sentiment, “because God, notwithstanding those who ask, often inflicts injuries on men.” Lange has not considered that the passage treats only of asking.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2353
THE WAY TO OBTAIN TRUE WISDOM

Jam 1:5-6. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering.

WISDOM is necessary for the due discharge of every office of life: but it is more particularly necessary for a Christian, on account of the many difficulties to which he is subjected by his Christian profession. For no sooner does he give himself up to the service of his God, than his friends and relatives exert themselves to draw him back again to the world. Every species of temptation they lay in his way, if by any means they may effect their purpose, and divert him from the path which he has chosen. They fail not to represent to him, the injury that will arise to his reputation and worldly interests, and the pain which his new course occasions to those whose happiness he is bound to consult. Not unfrequently too parental authority is interposed to arrest his progress, and to interdict the use of such means as he has found conducive to his spiritual welfare. Those books which would best inform his mind, that society which would most strengthen his heart, and those ordinances which would most edify his soul, are all prohibited; and no alternative is left him, but to relinquish his pursuit of heavenly things, or incur the contempt and hatred of his dearest friends. What now must be done? He wishes to keep a conscience void of offence: but how can it be effected? If he is faithful to his God, he offends man: and, if he pleases man, he violates his duty to God. The principle which he adopts is in itself plain and simple; namely, that he must obey God, and not man. But how to apply this principle is a difficulty which frequently involves him in the greatest embarrassment. If he relax in nothing, he appears absurd in the extreme: if his compliances be carried too far, he endangers his peace of mind, and the welfare of his soul. Again, in the manner of executing what his conscience dictates, he is also at a loss. He may be too bold, or too timid; too faithful, or too obsequious. The different dispositions of all with whom he has to do must be consulted, and his conduct be adapted to them in all the diversified situations in which he is called to act. But who is sufficient for these things? Often does he wish for an experienced counsellor to advise him; and almost sit down in despair of ever attaining such a measure of wisdom as is necessary for him. It is to persons so circumstanced that St. James addresses the directions in our text. He supposes them to have fallen into divers temptations, and to be labouring so to possess their souls in patience, that patience may have its perfect work, and that they may be perfect and entire, wanting nothing. But how is all this to be effected? Any mariner may steer a vessel in a calm: but how shall one so inexperienced regulate it in a storm; and so regulate it, that it shall in no respect be driven out of its course? To these anxious questions the Apostle gives an answer: wherein he directs us,

I.

How to seek wisdom

True wisdom is the gift of God
[Even earthly wisdom must in reality be traced to God as its author. The persons who formed the tabernacle and all its vessels derived all their skill from God [Note: Exo 36:1-2.]: and even those who move in a sphere which may be supposed to be suited to the meanest capacity, and spend their lives in the common pursuits of agriculture, can no farther approve themselves skilful in their work, than they are instructed by God himself [Note: Isa 28:23-29.]. But spiritual wisdom is still farther out of the reach of unassisted reason, because it is conversant about things which no human eye has seen, or ear heard, or heart conceived, and which can only be revealed by the Spirit of God [Note: 1Co 2:9-12.]. It is emphatically a wisdom which is from above [Note: Jam 3:17.], and which can come only from the Father of lights, with whom is no variableness, neither shadow of turning [Note: ver. 17. with Mat 16:17.]. The Spirit of God, whose office it is to impart it unto men, is called the Spirit of wisdom and understanding, the Spirit of counsel and of might, the Spirit of knowledge and of the fear of the Lord [Note: Isa 11:2.]; and to him are we directed to open the eyes of our understanding [Note: Eph 1:18.], and to guide us into all truth [Note: Joh 16:13.]: since it is only by the unction derived from him, that we can possibly attain a spiritual discernment [Note: 1Jn 2:20; 1Jn 2:27; 1Jn 5:20. with 1Co 2:14.].]

To him must we look for it in earnest prayer
[Study, doubtless, even a study of the Holy Scriptures, is necessary; because it is only by the written word that we are to regulate our course. But to study we must add humble and fervent supplication; according to that direction of Solomon, If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God: for the Lord giveth wisdom; out of his mouth cometh knowledge and understanding [Note: Pro 2:2-6.]. Accordingly we find the Apostle Paul crying to God in behalf of the Ephesian Church, that God the Father would give unto them the Spirit of wisdom and revelation in the knowledge of Christ [Note: Eph 1:16-17.]; and, for the Colossians he prayed, that they also might by the same Spirit be filled with the knowledge of Gods will, in all wisdom and spiritual understanding [Note: Col 1:9.].

And to seek it in this way we are all encouraged, both from a general view of Gods goodness, and from a particular and express promise.

God giveth to all men liberally, and upbraideth not: he opens his hand, and filleth all things living with plenteousness; he gives alike to the evil and the good, to the just and to the unjust. If then he give so abundantly to those who seek him not, will he refuse his Holy Spirit unto them that ask him? True, they are unworthy of so rich a blessing: and, as Jephthah upbraided those who requested his assistance against the Ammonites, saying to them, Did not ye hate me, and expel me out of my fathers house? and why are ye come unto me, now ye are in distress? so might God reply to them; Ye have resisted my Spirit, and rebelled against the light, times without number; and how can you expect that I should aid you any more? But he will not so treat the weeping suppliant; but will surely impart unto him the blessing he desires. Of this he assures us by an express promise: Let him ask of God; and it shall be given him. This promise may be relied on, as may many others which he has given us to the same effect [Note: Joh 14:13-14; Joh 15:7; Joh 16:23-24.] The time, and the manner, and the measure in which it shall be fulfilled, must be left to God: but fulfilled it shall be to all who rest upon it. Not that a man shall be rendered infallible, or have such wisdom imparted to him as shall keep him from every degree of error; but so much as his necessities require, God will assuredly vouchsafe to all who seek it of him in sincerity and truth.]

That no man shall seek wisdom in vain, St. James adds a caution, from which we learn,

II.

How to secure the attainment of it

We must ask in faith, nothing wavering. Here it will be proper for me to shew,

1.

What is that faith which we are called to exercise

[It has not respect to that individual thing which we may chance to ask; for we may possibly be asking for something which God sees would be injurious to us, or, if not injurious, yet inconsistent with the ends which he has determined to accomplish. When our blessed Lord prayed for the removal of the bitter cup, and Paul for the removal of the thorn in his flesh, neither the one prayer nor the other was granted literally; though both were answered in the way most satisfactory to the suppliants, and most conducive to Gods honour. So the specific thing which we ask, may be withheld: but we shall be sure of receiving something better in its stead: and it is with this latitude only that our faith must be exercised, except where there is an express promise for us to plead: and then we may assuredly expect that very thing to be granted to us.

Now respecting such a measure of wisdom as shall ultimately guide us through all our difficulties, we may ask with the fullest possible assurance: and in asking it, we should have no more doubt of its being given to us, than of our own existence: we should ask in faith, nothing wavering. If we doubt at all, our doubt must arise, either from not being fully persuaded of the power of God to help us, or from some suspicion of his willingness. But to limit his power is sinful in the extreme: and to doubt his willingness is, as St. John expresses it, to make God a liar: for the promise in the text is to every creature under heaven who asks in faith. I well know that persons pretend to found their doubts on their own unworthiness: but this is a mere fallacy: for every man is unworthy: and, if unworthiness be such a disqualification as deprives a man of all right to expect the blessing in answer to his prayers, then no man living has any right to expect the blessing; and the promise of God is a mere nullity. Our need of wisdom is supposed in the very petition that is offered for it: and the more deeply we feel our need of it, the more willingly and more largely will God confer it upon us. In praying for it therefore, we are to ask, not on the ground of any fancied worthiness in us, but on the sole ground of its having been freely promised to us: and, in that view, we must lift up our hands, as without wrath, so also without doubting [Note: 1Ti 2:8.].]

2.

Its certain efficiency to the desired end

[In some circumstances, the fulfilment of the promise seems to exceed all reasonable hope, if not the limits of possibility itself. But in proportion as it seems to exceed hope, we are to believe in hope, just as Abraham did, when the promise was given to him of a posterity as numerous as the stars of heaven [Note: Rom 4:18-20.]. Our blessed Lord has taught us this in a very striking manner. To his disciples, who expressed their surprise that the fig-tree, which he had cursed, should wither away in one single night, he said, Have faith in God: for verily I say unto you, that whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. Therefore I say unto, What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them [Note: Mar 11:22-24.]. The truth is, that God, if I may so say, feels his own honour implicated in fulfilling his own word: and therefore, if not for our sakes, yet for his own names sake, he will accomplish the thing which hath gone out of his mouth. Yet not for his own sake only will he do it, but for our sakes also: for, them that honour him he will honour.]

Address
1.

Those who are unconscious of their need of wisdom

[Though men are sensible enough of their ignorance in relation to human sciences, they almost universally fancy themselves competent to decide every thing relating to their faith or practice. But very pointed is that declaration of Solomon, He that trusteth in his own heart is a fool [Note: Pro 28:26.]. Respecting spiritual things we are all by nature blind, and need, the learned as well as the unlearned, to have our understandings opened to understand them [Note: Rev 3:17-18. Luk 24:45.]. We all lack wisdom exceedingly: and to all equally would I address those words of Solomon, Trust in the Lord with all thine heart; and lean not to thine own understanding: in all thy ways acknowledge him; and he shall direct thy paths [Note: Pro 3:5-6.] ]

2.

Those who are discouraged by their want of wisdom

[If you look either to the greatness of your difficulties, or your own insufficiency to meet them, you may well faint and fail: but if you look to God, there is no ground for discouragement at all. For, can he not ordain strength in the mouths of babes and sucklings [Note: Psa 8:2.]? And does he not put his treasure into earthen vessels on purpose that the excellency of the power may be seen to be of Him [Note: 2Co 4:7.]? See how he reproved Jeremiah, for his desponding thoughts [Note: Jer 1:6-7.]: and be content to be weak, that his strength may be perfected in your weakness [Note: 2Co 12:9.] See how he reproved Peter also [Note: Mat 14:30-31.]; and be careful how you admit a doubt. If you are doubting, he warns you plainly, that you must not expect to receive any thing of the Lord [Note: ver. 7.]: but, if you will believe, according to your faith it shall be unto you [Note: Mat 9:29.] ]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. (6) But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. (7) For let not that man think that he shall receive anything of the Lord. (8) A double minded man is unstable in all his ways. (9) Let the brother of low degree rejoice in that he is exalted: (10) But the rich, in that he is made low: because as the flower of the grass he shall pass away. (11) For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.

I humbly conceive, that the wisdom here spoken of means Christ, and his graces. For Christ is the wisdom of God, as well as the power of God, for salvation to everyone that believeth, 1Co 1:24 . And Christ is made of God to all his people, wisdom as well as righteousness; and sanctification as well as redemption, 1Co 1:30 . And as this verse follows immediately after what the Apostle had said, of taking joy in the exercises of temptation, the direction here of asking God for Christ and his strength seems to be with an express eye, to those seasons of temptation, And in this sense, this precept, blended, as it is, with so sweet and sure a promise, is uncommonly beautiful and striking. Let him ask Christ, for Christ is God’s gift, and God is both engaged by his Covenant promises, and Christ by his oneness and interest with his people, to be the strength of his people, and their portion forever. Reader! pause a moment over this view, for it is blessed; yea, very blessed. God’s faithfulness, in his Covenant promises, is engaged to all this. We are commanded, to count it all joy, when we fall into divers temptations. A plain, and positive assurance therefore, that the end of all trials must be blessed. Well, then, it follows, that if a child of God is to rejoice in the trial, it must be from the love of God that he is brought into it. God manifests his love, in bringing his dear ones to the trial. God manifests his love, in carrying them through it, Christ, the wisdom of God, is sure to be with them, in every part of it. And God’s glory and his child’s happiness must be the final result to bring out of it. So that God is glorified; Christ is honored; Satan subdued; and the child of God brought into a conformity to Christ’s image; and made more than conqueror through Him, whose strength is perfected, in his people’s weakness. Reader! behold, where wisdom and strength is, and conscious of a daily need of Christ, as we need our daily bread; let us seek grace to seek Christ, and we shall then be able, with the Apostle, upon every occasion of trial, to sing the same song; Now thanks be unto God, who always causeth us to triumph in Christ! 2Co 2:14 .

But let him ask in faith. Yes! it is a blessed thing, when from the grace of faith from the Lord, we are enabled to go boldly to the Lord. And surely, every regenerated child, of God may find confidence in that grace, to seek grace. Could we always keep in remembrance past mercies, they would never fail to beget the desire for new ones. Even among men, old friends, and long proved friends, furnish confidence. And shall a child of God go to Jesus in bondage-frames, doubting, fearing, and questioning, whether he shall succeed? A double minded man! what a foolish character, to say no worse of it. Not so, the Patriarchs, and holy men of old, They staggered not at the promise of God through unbelief, but were strong in faith, giving glory to God. And there have been champions of faith in later times, in this our own nation. One of them used to say, that “God’s A men, and Christ’s verily, with God the Spirit’s seal; were more sure, than all the oaths of all the great men of the earth. Reader! do not forget; however, faith is God’s gift, not man’s merit, Phi 1:29 .

I do not think it necessary to dwell on these verses, concerning the brother, either of high, or low degree. The doctrine is too plain to need a comment. Whether considered in a temporal, or spiritual sense, the Lord’s appointments to the Lord’s people, both in providence, and grace, are all blessed, when the renewed heart is enabled to discern things spiritually. The humble circumstances of the poor, gracious man, in the common wants of nature, are all sweetened, when the Lord’s hand is seen in the appointment. The Lord cannot err, cannot be mistaken, in his ordinations. And there are numberless promises in the word of God, which would have no scope for exercise, if the Lord’s people were not. Sometimes shut up, and straitened, in poverty of pocket, as well as mind. See a few: Job 5:19 ; Psa 107:19 ; Isa 33:16 ; Rom 8:28 . And, in relation to spiritual concerns; if there were no dark and cloudy days, but a perpetual sunshine, all those rich clusters of promises, in which thee Lord engageth to be with his people in darkness, would be done away; neither would the child of God be able to gather them, if seasons peculiarly suited to time of gathering never came. Yea, a child of God hath found, to his great joy, when the afflicting dispensation hath passed, the blessedness even of the Lord’s withdrawing, in the after returns of increased manifestations, that, as the Lord hath said himself: For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment: but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. Let the Reader turn to the sweet portion, and read it himself, Isa 54:4 to the end.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

Ver. 5. If any of you lack wisdom ] That is, patience to bear afflictions as he ought, cheerfully, thankfully, fruitfully, so as to be able to say, “Well for the present, and it will be better hereafter,” which is the patient man’s motto, Qui placide sortem ferre scit, ille sapit. I thank thee, O Lord, for all my pain (said Francis of Assisi, in all his extremity), and I beseech thee, if thou think good, to add to it a hundred-fold more. Feri Domino, feri, said Luther; a peccatis enim absolutus sum: Smite, Lord, smite on, my sins are pardoned; all shall be for the best. Mr William Perkins, when he lay in his last and killing torment of the stone, hearing the bystanders pray for a mitigation of his pain, willed them not to pray for an ease of his complaint, but for an increase of his patience. (Dr Hall, Rein. of Profaneness.)

Let him ask it of God ] It hath been questioned by some whether a man can have patience, sine auxilio gratice, without the help of God’s grace. (Aquinas.) But Christians know they cannot. It is not patience but pertinacy in godless men, that call not upon God; it is stupidity of sense, not a solidity of faith; a reckless desperation, not a confident resolution: such was that patience put forth by Mithridates of old, and by Baltasar Gerardus the Burgundian, that slew the Prince of Orange, 1584, and for the same endured very grievous torments. True patience is the fruit of prayer; this wisdom from above is one of those perfect gifts that cometh down from the “Father of lights,” who is therefore called the “God of patience and consolation.” God, as he is skilful in dirigendo, pitiful in corrigendo, so will he be bountiful in porrigendo.

That giveth to all men liberally ] Not scantily, sparingly, or with an ill will. He is no penny father (as they say), but rich in mercy to all that call upon him. , saith Basil. (Consil. Mon. i.) Our king gives like himself, and according to his state; he is angry with those that ask him small matters. He doth not shift off his suitors as Antigonus did the philosopher; who first asked him a groat; he answered, that was too little for a king to give; he requested the king then to give him a talent; who replied, that that was too much for a beggar to crave. a God solicits suitors,Joh 4:23Joh 4:23 , and complains (as the Emperor Severus once did of his courtiers), “Hitherto ye have asked me nothing.” He gives also according to his excellent greatness; as Alexander the Great gave a poor man a city; and when he modestly refused it as too great for him, Alexander answered, Non quaero quid te accipere deceat, sed quid me dare, The business is not what thou art fit to receive, but what it becometh me to give. (Sen. de Benef. ii. 16.)

And upbraideth not ] Neither with present failings, nor former infirmities. Qui exprobrat, reposcit. (Tacit.) So doth not God; unless in case of unthankfulness. For then he will take his own, and be gone, Hos 2:8-9 .

a . .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

5 .] But (q. d. but this perfection and entireness, this defect in nothing, will not be yet attained; and you will find, when you aim at it, that you are lacking in the very first requisite) if any of you ( is not “ quandoquidem ,” as Estius, but is as usual ‘if any,’ and nearly = ) is deficient in ( of , gen. as in ch. Jam 2:15 ) wisdom ( , c. Huther quotes from the Etym. Mag., , . For what is meant by wisdom here, see ch. Jam 3:15-17 ), let him ask (either supply ‘ it ,’ or take the verb absolutely, which is better: so E. V., see below) from God who giveth (the part. is put first because it is that which is to be brought out in the sentence: q. d. ‘from the giver, God.’ Thus asking and giving are put forward as belonging to us and God in the abstract, and we do not want any Object, as , supplied) to all men simply (so Rom 12:8 , , : but perhaps may also signify liberality . See note on that place. It is not however necessary here to render “ benigne ,” as Bed [2] , Casaubon, al.: nor “ affluenter ,” as Erasm., Grot., Est., al.; nor “ candide ,” “ sincere ,” as Pott, Theile, al.; nor = , , as Hesychius: but we must interpret by what follows, and understand it of simply giving , and adding nothing afterwards which may take off from the graciousness of the gift) and upbraideth not (in what sense is rather doubtful. Many (Morus, Carpzov, Storr, al.) interpret it of sending away with a refusal: but as Huther remarks, though may bear this meaning, is never found so used: certainly not in Sir 20:15 , . By far the greatest part of Commentators understand it of reproaching by the recounting of benefits bestowed. But this again does not reach the full and general nature of the expression here: nor does it find any justification in that of Demosthenes, p. 316. 10, : for it is one thing to say that such reminding is almost equivalent to , and another and a widely different one to use in this sense, which is never done. The real meaning here is just as in Sir 20:15 above, and in Sir 41:22 , , viz. upbraiding with any kind of reproaches, as God might well do, so unworthy are we to approach Him with any request. This of course would include that other: but as Semler, “Non tantum significat molestam commemorationem beneficiorum, sed etiam qualemcunque reprehensionem.” So De Wette and Huther), and it shall be given to him (viz. , see 3 Kings Jas 3:9-12 . The whole verse seems to be written in remembrance of Mat 7:7-12 ).

[2] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.

Fuente: Henry Alford’s Greek Testament

Jas 1:5 . There is no thought-connection between this verse and what has preceded, it is only by supplying something artificially that any connection can be made to exist, and for this there is no warrant in the text as it stands (see Introduction III.). In Jas 1:4 has as its full result the making perfect of men, so that they are lacking in nothing; when, therefore, the next verse goes on to contemplate a lacking of wisdom, there is clearly the commencement of a new subject, not a continuation of the same one. The occurrence of and , which is regarded by some as a proof of connection between the two verses, denotes nothing in view of the fact that the subject-matter is so different; moreover, there is a distinct difference in the sense in which this word is used in these two verses; coming behindhand in what one ought to attain to is quite different from not being in possession of the great gift of wisdom; this difference is well brought out by the Vulgate rendering: “ in nullo deficientes . Si quis autem vestrum indiget sapientia ” Cf. Jas 3:13-17 ; the position assigned to Wisdom by the Jews, and especially by Hellenistic Jews, was so exalted that a short consideration of the subject seems called for, the more so by reason of the prominence it assumes in this Epistle. It is probable that the more advanced ideas of Wisdom came originally from Babylon; for, according to the Babylonian cosmology, Wisdom existed in primeval ages before the creation of the world; it dwelt with Ea, the god of Wisdom, in the depths of the sea ( cf. Pro 8:22-30 ); Ea the creator was therefore guided by Wisdom in his creative work (see Jeremias, Das alte Testament im Lichte des alten Orients , pp. 29, 80); in Biblical literature Wisdom became the all-discerning intelligence of God in His work of Creation; as it was needed by God Himself, how much more by men! Hence the constant insistence on its need which is so characteristic of the book of Proverbs. This laid the foundation for the extensive okmah (or Wisdom) literature of the Hellenistic Jews, which exercised also a great influence upon the Jews of later times. Under the influence of Greek philosophy Wisdom became not only a divine agency, but also assumed a personal character ( Wis 7:22-30 ). According to the Jerusalem Targum to Gen. i. 1 Wisdom was the principle whereby God created the world. Generally speaking, in the later Jewish literature Wisdom refers to worldly knowledge as distinct from religious knowledge which is all comprised under the term Torah (“Law”); and therefore Wisdom, unlike the Torah, was not regarded as the exclusive possession of the Jews, though these had it in more abundant measure, e.g. , it is said in Kiddushin , 49 b : “Ten measures of wisdom came down from heaven, and nine of them tell to the lot of the Holy Land”. On the other hand, Wisdom and the Torah are often identified. : for the prayer for Wisdom, cf. Pro 2:3 f .; Wis 7:7 ; Wis 9:4 ; Sir 1:10 ; Sir 51:13 ; in the Epistle of Barnabas xxi. 5, it says: : there is an interesting parallel to this thought in the opening treatise of the Talmud, Berachoth , 58 b : “Blessed art Thou, O Lord our God, King of the universe, Who hast imparted of Thy wisdom to flesh and blood”; the point of the words “flesh and blood” is that the reference is to Gentiles as well as Jews, corresponding thus to the in the words before us. The force of lies in its sense of “singleness of aim,” the aim being the imparting of benefit without requiring anything in return; the thought is the same as that which underlies Isa 55:1 , Ho, every one that thirsteth come, buy wine and milk without money and without price, i.e. , it is to be had for the asking. : the addition of this is very striking; it is intended to encourage boldness in making petition to God; many might be deterred, owing to a sense of unworthiness, from approaching God, fearing lest He should resent presumption. The three words which express the method of Divine giving , , must take away all scruple and fear; cf. Heb 4:16 , Let us therefore draw near with boldness unto the throne of grace . : Cf. Mat 7:7 .

Fuente: The Expositors Greek Testament by Robertson

James

DIVINE WISDOM, AND HOW TO GET IT

Jam 1:5 .

‘IF any of you lack.’ James has just used the same word in the previous verse, and it is to be regretted that the principle upon which our authorised translators went of varying the rendering of identical expressions, masks the repetition here. James has just been telling his brethren that their aim should be to be ‘perfect and entire, lacking nothing.’ And that thought naturally suggests the other one of how great the contrast is between that possible completeness and the actual condition of Christians in general. So he gently and courteously puts, as a hypothesis, what is only too certain a fact in those to whom he is speaking; and says, not as he might have done, ‘since you all lack,’ but, with gracious forbearance, ‘if any of you lack wisdom, let him ask of God.’

Now, it seems to me that, in this hypothetical exhortation there are three points to be noted, two of them being somewhat unlike what we should have looked for. One is the great deficiency in the average Christian character – wisdom; another is the great means of supplying it – ask; and the third is the great guarantee of the supply – the giving God, whose gifts are bestowed on all liberally and without upbraiding.

I. The great deficiency in the average Christian character – wisdom.

Now, that is not exactly what we should have expected to be named as the main thing lacking in the average Christian. If we had been asked to specify the chief defect we should probably have thought of something else than wisdom. But, if we remember who is speaking, we shall understand better what he means by this word. James is a Jew, steeped through and through in the Old Testament. We have only to recall the Book of Proverbs, and what it has to say about ‘wisdom’ and ‘folly,’ by which it means something a great deal deeper and more living than knowledge and ignorance or intellectual strength and feebleness, or practical sagacity and its opposite. That deeper conception of wisdom which bases it all on ‘the fear of the Lord,’ and regards it as moral and spiritual and not as merely or chiefly intellectual, pervades the whole New Testament. This Epistle is more of an echo of the earlier revelation than any other part of the New Testament, and we may be quite sure that James uses this venerable word with all the associations of its use there, and in all the solemn depth of meaning which he had learned to attach to it, on the lips of psalmists, prophets, and teachers of the true wisdom. If that were at all doubtful, it is made certain by his own subsequent description of ‘wisdom.’ He says that it is ‘from above,’ and then goes on to ascribe all manner of moral and spiritual good to its presence and working on a man. It is ‘pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits.’ You cannot say such glowing things about the wisdom which has its seat in the understanding only, can you? These characteristics must apply to something a great deal more august and more powerful in shaping and refining character.

What, then, does James mean by ‘wisdom’? He means the sum of practical religion. With him, as with the psalmist, sin and folly are two names for the same thing, and so are religion and wisdom. He, and only he, has wisdom who knows God with a living heart-knowledge which gives a just insight into the facts of life and the bounds of right and wrong, and which regulates conduct and shapes the whole man with power far beyond that of knowledge however wide and deep, illuminating intellect however powerful. ‘Knowledge’ is poor and superficial in comparison with this wisdom, which may roughly be said to be equivalent to practical religion.

The use of this expression to indicate the greatest deficiency in the average Christian character, just suggests this thought, that if we had a clear, constant, certain, God-regarding insight into things as they are, we should lack little. Because, if a man habitually kept vividly before him the thought of God, and with it the true nature and obligation and blessedness of righteous, loving obedience, and the true foulness and fatalness of sin – if he saw these with the clearness and the continuity with which we may all see the things that are unseen and eternal, if he ‘saw life steadily, and saw it whole,’ if he saw the rottenness and the shallowness of earthly things and temptations, and if he saw the blessed issue of every God-pleasing act – why! the perfecting of conduct would be secured.

It would be an impossibility for him, with all that illumination blazing in upon him, not to walk in the paths of righteousness with a glad and serene heart. I do not believe that all sin is a consequence of ignorance, but I do believe that our average Christian life would be revolutionised if we each carried clear before us, and continually subjected our lives to the influence of, the certain verities of God’s word. And, brethren, I think that there is a practical direction of no small importance here, in the suggestion that the thing that we want most is clearer and more vivid conceptions of the realities of the Christian revelation, and of the facts of human life. These will act as tests, and up will start in his own shape the fiend that is whispering at our ears, when touched by the spear of this divine wisdom. So, brethren, here is our root-deficiency; therefore instead of confining ourselves to trying to cure isolated and specific faults, or to attain isolated and specific virtues, let us go deeper down, and realise that the more our whole natures are submitted to the power of God’s truth, and of the realities of the future and of the present, of Time and Eternity, the nearer shall we come to being ‘perfect and entire,’ lacking nothing.

II. We have next to note the great means of supplying that great deficiency – ‘let him ask.’

Thai direction might at first sight strike one as being, like the specification of the thing lacking, scarcely what we should have expected. Does James say, If any of you lack ‘wisdom,’ let him sit down and think? No! ‘If any of you lack wisdom,’ let him take a course of reading? No! ‘If any of you lack wisdom,’ let him go to pundits and rabbis, and get it from them? No! ‘If any of you lack wisdom, let him ask.’ A strange apparent disconnection between the issue and the means suggested! Very strange, if wisdom lives only up in the head! not so strange if it has its seat in the depths of the human spirit. If you want to learn theology you have to study. If you seek to master any science you have to betake yourself to the appropriate discipline. It is. of no use to pray to God to make you a good geologist, or botantist, or lawyer, or doctor, unless you also take the necessary means to become one. But if a man wants the divine wisdom, let him get down on his knees. That is the best place to secure it. ‘Let him ask’; because that insight, so clear, so vivid, so constant, and so perfectly adequate for the regulation of the life, is of God. It comes to us from the Spirit of God that dwells in men’s hearts.

I believe that in nothing is the ordinary type of Christian opinion amongst us, in this generation, so defective as in the obscurity into which it has pushed that truth, of the Spirit of God as actually dwelling in men’s hearts. And that, I believe, is to a large extent the reason why the other truths of Christianity have so little power upon people. It is of little use to hold a Christianity which begins and ends with the fact of Christ’s death on the Cross. It is of less use, no doubt, to hold a Christianity which does not begin with that death. But if it ends there, it is imperfect because, as the Apostle put it, our Christ, the Christ who sends wisdom to those who ask it, is the ‘Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us,’ and sends down His Spirit on us.

And to receive that spirit of wisdom, the one thing necessary is that we should want it. That is all. Nothing more, but nothing less. I doubt very much whether hosts of the average Christian people of this generation do want it, or would know what to do with it if they had it; or whether the gift of a heart purged from delusions, and of eyes made clear always to behold the God who is ever with us, and the real importance of the things around us, is the gift that most of us pray for most. ‘If any man lack wisdom, let him ask.’ It is a gift, and it is to he obtained from that Holy Spirit who dwells and works in all believers. The measure of their desire is the measure of their possession. That wisdom can be had for the asking, and is not to be won by proudly self-reliant effort.

But let us not think that any kind of ‘asking’ suffices to put that great gift into our hearts. The petition that avails must be sincere, intense, constant, and accompanied by corresponding conduct.

It is not dropping down on your knees for two minutes in a morning, before you hurry out to business, and scrambling over a formal petition; or praying after you have gone to bed at night, and perhaps falling asleep before you get to ‘Amen.’ It is not asking, and then not waiting long enough to get the answer. It is not faint and feeble desire, but one presented with continuity which is not shameless importunity, but patient persistence. It must breathe intense desire and perfect confidence in the willingness of the Giver and in the power of prayer.

If our vessels are empty or nearly so, while the stream is rolling its broad, flashing flood past our doors, if we sit shivering beside dying embers while the fire blazes high on the hearth, let us awake to recognise the tragic difference between what we might be and what we are, and let us listen to James’s other word, ‘Ye have not because ye ask not.’ ‘If any of you lack wisdom’ – and, alas! how many of us do, and that how sorely! – ‘let him ask of God.’ III. The great guarantee that such petitions shall be answered.

James has an arrangement of words in the original which can scarcely be reproduced in an English translation, but which may be partially represented thus: ‘Let him ask of the giving God.’ That represents not so much the divine giving as an act, but, if I may so say, as a divine habit. It is just what the Prayer-book says, ‘His nature and property is to have mercy.’ He is the giving God, because He is the loving God; for love is essentially the impulse to impart itself to the beloved, and thereby to win the beloved for itself. That is the very life-breath of love, and such is the love of God. There is a must even for that heavenly nature. He must bestow. He is the ‘giving’; and He is the blessed God because He is the loving and the giving God. Just as the sun cannot but pour out his rays, so the very activity of the divine nature is beneficence and self-impartation; and His joy is to grant Himself to His creature, whom He has made empty for the very purpose of giving all of Himself that the creature is capable of receiving.

But not only does James give us this great guarantee in the character of God, but he goes on to say, ‘ He giveth to all men. ‘I suppose that all’ must be limited by what follows – viz., ‘He gives to all who ask.’

‘He gives to all men liberally. ‘ That is a beautiful thought, but it is not the whole beauty of the writer’s idea. The word translated ‘liberally,’ as many of you know, literally means ‘simply, without any by-ends,’ or any underlying thought of what is to be gained in return. That is the way in which God gives. People have sometimes objected to the doctrine of which the Scripture is full from beginning to end, that God is His own motive, and that His reason in all His acts is His own glory, that it teaches a kind of almighty and divine selfishness. But it is perfectly consistent with this thought of my text, that He gives simply for the benefit of the recipient, and without a thought of what may accrue to the bestower. For why does God desire His glory to be advanced in the world? For any good that it is to Him, that you and I should praise Him? Yes! good to Him in so far as love delights to be recognised. But, beyond that, none. The reason why He seeks that men should know and recognise His glory, and should praise and magnify it, is because it is their life and their blessedness to do so. He desires that all men should know Him for what He is, because to do so is to come to be what we ought to be, and what He has made us to try to be; and therein to enjoy Him for ever. So ‘liberally,’ ‘simply,’ for the sake of the poor men that He pours Himself upon, He gives. And ‘without upbraiding.’ If it were not so, who of us dare ask? But He does not say when we come to Him, ‘ What did you do with that last gift I gave you? Were you ever thankful enough for those other benefits that you have had? What is become of all those? Go away and make a better use of what you have had before you come and ask Me for any more.’ That is how we often talk to one another; and rightly enough. That is not how God talks to us. Time enough for upbraiding after the child has the gift in his hand! Then, as Christ did to Peter, He says, having rescued him first, ‘Oh! thou of little faith; wherefore didst thou doubt?’ The truest rebuke of our misuse of His benefits, of our faithlessness to His character, and of the poverty of our askings, is the largeness of His gifts. He gives us these, and then He bids us go away, and profit by them, and, in the light of His bestowments, preach rebukes to ourselves for the poverty of our askings and our squandering of His gift.

Oh, brethren! if we only believed that He is not an austere man, gathering where He did not straw, and reaping where He did not sow, but a ‘giving God!’ If we only believed that He gives simply because He loves us and that we need never fear our unworthiness will limit or restrain His bestowments, what mountains of misconception of the divine character would he rolled away from many hearts! What thick obscuration of clouds would he swept clean from between us and the sun! We do not half enough realise that He is the ‘giving God.’ Therefore, our prayers are poor, and our askings troubled and faint, and our gifts to Him are grudging and few, and our wisdom woefully lacking.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

If = But if. App-118.

any. App-123.

lack. Greek. leipo, as Jam 1:4.

ask. App-134.

of = from. App-104.

liberally. Greek. haplos. Only here. The noun in 2Co 9:11, 2Co 9:13.

Fuente: Companion Bible Notes, Appendices and Graphics

5.] But (q. d. but this perfection and entireness, this defect in nothing, will not be yet attained; and you will find, when you aim at it, that you are lacking in the very first requisite) if any of you ( is not quandoquidem, as Estius, but is as usual if any, and nearly = ) is deficient in (of, gen. as in ch. Jam 2:15) wisdom ( , c. Huther quotes from the Etym. Mag., , . For what is meant by wisdom here, see ch. Jam 3:15-17), let him ask (either supply it, or take the verb absolutely, which is better: so E. V., see below) from God who giveth (the part. is put first because it is that which is to be brought out in the sentence: q. d. from the giver, God. Thus asking and giving are put forward as belonging to us and God in the abstract, and we do not want any Object, as , supplied) to all men simply (so Rom 12:8, , : but perhaps may also signify liberality. See note on that place. It is not however necessary here to render benigne, as Bed[2], Casaubon, al.: nor affluenter, as Erasm., Grot., Est., al.; nor candide, sincere, as Pott, Theile, al.; nor = , , as Hesychius: but we must interpret by what follows, and understand it of simply giving, and adding nothing afterwards which may take off from the graciousness of the gift) and upbraideth not (in what sense is rather doubtful. Many (Morus, Carpzov, Storr, al.) interpret it of sending away with a refusal: but as Huther remarks, though may bear this meaning, is never found so used: certainly not in Sir 20:15, . By far the greatest part of Commentators understand it of reproaching by the recounting of benefits bestowed. But this again does not reach the full and general nature of the expression here: nor does it find any justification in that of Demosthenes, p. 316. 10, : for it is one thing to say that such reminding is almost equivalent to , and another and a widely different one to use in this sense, which is never done. The real meaning here is just as in Sir 20:15 above, and in Sir 41:22, , viz. upbraiding with any kind of reproaches, as God might well do, so unworthy are we to approach Him with any request. This of course would include that other: but as Semler, Non tantum significat molestam commemorationem beneficiorum, sed etiam qualemcunque reprehensionem. So De Wette and Huther), and it shall be given to him (viz. , see 3 Kings Jam 3:9-12. The whole verse seems to be written in remembrance of Mat 7:7-12).

[2] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.

Fuente: The Greek Testament

Jam 1:5. , if) The connection of the subjects mentioned in the first and following verses, and in the first and following verses of ch. 4, will be evident to him, who, while he suffers wrongfully, directs his attention to this passage. For the good and the bad affections are alternately and variously brought forward according as the train of thought suggests.-, but) There is an antithesis between the preceding clause and this: wanting nothing, and if any man lack (want).-, wisdom) by means of which we understand whence and why temptation comes, and how it is to be borne, and how, for example, sickness (ch. Jam 5:14) is to be met. Patience is more in the power of a good man than wisdom; the former is to be exercised, the latter to be asked for. The highest wisdom, which governs patience in the trial of poverty and riches, is described in Jam 1:9-10.-, let him ask) James strongly urges the prayer of faith. Comp. ch. Jam 5:13, and following verses.-, to all) who ask aright.-, simply) To be taken with the sentence who gives to all. Divine simplicity is an admirable excellence. He gives simply, to the more and the less worthy, whether they are about to make a good or a bad use of His gift. To this simplicity that of the faithful answers, not that of the double-minded ().- , who upbraideth not) He gives no repulse: when He gives good things, He neither upbraids us with our past folly and unworthiness, nor with future abuse of His goodness.

Fuente: Gnomon of the New Testament

Jas 1:5-8

Wisdom and Faith

Jas 1:5-8

5 But if any of you lacketh wisdom,-The careful reader will observe that quite often in James the leading word of the clause preceding becomes the chief point with which the verse following begins. This is a figure designated by grammarians as anadiplosis, defined by Webster as “Repetition of a word, especially the last word, of one clause, at the beginning of the next.” The greeti11g of verse 1 (“joy to you”), is followed by “count it all joy,” of verse 2; temptations (trials) lead on to “proving” in verse 3 ; patience, in verse 3, to “patience” in verse 4; lacking in nothing, in verse 4 to “if any man lack . . . ” of verse 5; if any man lack, is followed by “let him ask of God who giveth” ; it shall be given him of verse 5, prompts the statement, let him ask in faith, nothing doubting which, in turn, results in “for he that doubteth is like the surge of the sea, driven by the wind and tossed .. . ” and so on, frequently in the Epistle.

James had urged his readers to recognize in their varied trials the means by which, through patience, to develop full, spiritual maturity in faith and in life. It would appear that, at this point, he must have anticipated this question: “How is it possible for me to see in my difficulties a blessing? Surely, the ability to do this requires a much greater wisdom than I possess?” And, it is as if James answered, “Indeed so I But, do not despair; there is an unfailing and inexhaustible supply available and at hand.”

let him ask of God,-The ability to see great blessings in sore trial is not an inherent one, and must, therefore be acquired. It is quite significant that James did not say, “But if any of you lacketh wisdom, let him study philosophy, or, let him meditate, or, let him consult the wise.” The wisdom which we need, and must have, to turn our trials into triumphs is available only from God. But, what is this “wisdom” which only God can give? “wisdom,” so Webster says, is the “ability to judge soundly and deal sagaciously with facts, esp. as they relate to life and conduct; discernment and judgment; discretion; sagacity.” Knowledge, when contemplated apart from wisdom is an “acquaintance with fact; hence, scope of information.” Knowledge is thus the possession of facts; wisdom the ability of judging soundly and correctly regarding them. Knowledge is obtained only through study; wisdom is a gift of God. One whose desire is to learn mathematical principles would not resort to prayer but to text books dealing therewith ; one who desires the divine wisdom must get down on his knees. Facts to be stored in the head are obtained only through mental effort; the wisdom which has its home in the depths of the soul only God can bestow. Of the manner in which God bestows this wisdom the writer does not deal ; it is fact of it which is here affirmed.

who giveth to all liberally and upbraideth not ;-If, therefore, we lack wisdom (and all of us do), let us “Ask of God who giveth. . . .” The words, “God who giveth” are, in the Greek order, tou didontos Theou, literally, THE GIVING GOD! This statement emphasizes the fact that such is characteristic of him ; he is revealed to us in the character of a Giver. It is a part of his nature to give. Moreover, he gives to all; there are no favored few among the faithful disciples; each is by him regarded with equal favor and his bounties bestowed accordingly. Were we liberal to a fault, our limited means make such widespread uestowal of bounty impossible. But even this does not exhaust the extent of his giving. He gives to all liberally, haplos, a word meaning either generously, or without bargaining, either meaning being possible here, and both combining in our word liberally, simply, unreservedly, without any material expectation of return. We thus learn that (1) God gives; (2) he gives to all; (3) he gives liberally; and (4) he “upbraideth not” (me oneidizontos, present active participle of oneidizo, to cast into one’s teeth, to reproach) because of our requests. Often, when we give, we do so reluctantly, grudgingly, and with reproaches. Have we known this to happen? It is necessary for us to make a request, and then, later to repeat it, only to be met with this objection: “You were just asking for this yesterday, or last week; you are forever asking for something ; are you never satisfied?” God (may his name ever be praised for this fact) never thus upbraids, or casts our requests into our teeth ! Nor does he chide us for the misuse of the gracious bounties already received. He does not say when we make request of him, “What did you do with the things I have already given you? Make better use of them before you come back asking for more.” In truth, we should rebuke ourselves for our own misuse of his rich gifts and the poverty which characterizes our efforts in their use.

and it shall be given him.- This reminds us of our Lord’s marvelous promise in Mat 7:7 : “Ask, and it shall be given you. (See, also, Luk 11:9.) Here is one prayer we may be certain the Father will answer. And it shall be given him. The answer to some prayers is conditional. In some instances we are to recognize the contingency of prayer in the petition: “If it please thee, grant our request.” For example, it was necessary that our Lord should return to heaven. And, notwithstanding the fact that his disciples earnestly prayed, and fervently hoped that he would remain with them on earth, he departed. It was expedient that he go away. (Joh 16:7.) Of course, as is ever the case when a petition of God’s faithful children is not granted affirn1atively, the sorrowing followers of the Lord ultimately come into possession of a vastly richer blessing than could ever have been theirs had he remained on earth. There is, indeed, no such thing as an unanswered prayer ever 1,ttered by God’s faithful children. He ans-&ers every prayer his children pray! True, he does not always say, “Yes.” Often, he says, “No.” But the “No,” is as rnuch an answer as “Yes,” would be, and springs from the same motive. When, for example, a child, because of its immaturity makes a request of its parents which, for the child’s welfare, they must not grant, their refusal to grant the specific request is not a disregard of the petition of the child, it is an answer to it, and an answer based upon considerations of the child’s welfare. In similar fashion, when we make requests of God which are not for our good; or, because he intends to give us richer blessings later, and he withholds the specific request, this is not a disregard of our prayer, it is an answer to It- an answer grounded in good for us. So it is, and so we should ever regard it, and thus be content with the divine wisdom ever evidenced in such instances.

6 But let him ask in faith, nothing doubting:-Our petitions to the Father must, of course, be made “in faith,” inasmuch as “without faith it is impossible to be well-pleasing unto him.” (Heb 11:6.) Faith is, as we have seen in our studies of Jas 1:3, much more than mere intellectual assent to the truthfulness of a proposition-belief that a statement is true–it is firm reliance upon the Lord, unwavering trust in his word, coupled with the disposition to obey fully his commands. We learn here that, i .n order to obtain wisdom (a) we must ask; (b) we must ask of God; (c) we must ask of God in faith; and (d) the petition must be made “nothing doubting.” The wisdom which we need to rise to higher plateaus of usefulness, using life’s difficulties as steppingstones on which to climb to these higher elevations must come only from God ; he alone can give it. But, we must receive it; and to receive it, we must believe in him who alone can bestow it. Surely it is idle to expect God to give us wisdom if we will not give him trust! “Doubting,” (from diakrinomenos), the chief idea of which, as used in our text, is inner debate; and it presents the picture of a person torn by conflicting notions, now disposed to feel this way, now that. It is, as Thayer remarks, “to be at variance with one’s self,” to hesitate, to doubt; and, while it does not denote the utter absence of faith, it describes the disposition of a person who, at one moment, feels God will keep his promise, and, at another moment, that he will not. God’s purpose in bestowing wisdom upon his children is to create a better relationship between him and them; and, if his children entertain doubts of the truth and reliability of his promises, the atmosphere is one of suspicion, and not of faith.

for he that doubteth is like the surge of the sea driven by the wind and tossed.-He who doubts is one beset by contradictory notions. The inspired writer compares him to the ceaseless and wild surge of the sea which, at one moment, moves shoreward, and at another moment, in the opposite direction, but always aimlessly and without intelligent direction. One torn by such inner conflict can never lean with confidence on God and on his gracious promises. Utterly wanting, in such a person, is that sense of assurance which would enable such a one to approach God in firmness of faith and in robustness of hope, confident that he is faithful who promised (1Co 1:9), and therefore able to keep that which we have committed unto him against that day (2Ti 1:12). We should ever strive to possess that spiritual poise which enables one to weather the winds of trial, temptation and all earthly difficulty and to exhibit that stability of heart and mind which cannot be moved.

7 For let not that man think that he shall receive anything of the Lord ;-The second clause of verse 6 describes the restlessness of the man who doubts; the first clause of verse 7 shows that such a one eliminates himself from all special favors from God. A state of mind ranging from hope one moment, to despair through doubt in the next, is not conducive to happiness; and one thus possessed is without claim upon God. There appears to be some contempt expressed by James in the phrase, that man, in this passage. One possessed of such a nature could not possibly be happy in life, and such a one makes no contribution whatsoever of a substantial nature to the times in which he lives. Jacob said of one of his sons, “Unstable as water, thou shalt not excel. … ” (Gen 49:4. AV.) Not only is such a man not promised special blessings in wisdom in answer to prayer, he is not to expect them. Let not that man so much as think that he shall receive anything of the Lord. “The Lord,” as in Jas 4:15; Jas 5:10-11, is the Father, if James intended any distinction. It is quite likely that he used the term merely to designate deity without designing to distinguish between the members of the godhead.

8 a doubleminded man, unstable in all his ways.-“Doubleminded,” in the original text is dipmchos, a man with two minds or souls. The word occurs in no other New Testament book, and in James only here and Jas 4:8. Inasmuch as there is no clear instance of its use before the Epistle of James was penned this has led to the conclusion that James coined it. Following its use in James, it was adopted by numerous later writers, such as Hermas, Clement, Barnabas, etc. A doubter is a doubleminded person and is in the position of attempting to pay homage to two masters. (Mat 6:24.) He is, therefore, “unstable,” (akatastatos, unsteady, wavering, in disposition and attitude). Such a person is restless, confused in his actions and in all of his ways. A doubleminded man is in conflict with himself; this situation makes him unstable, a word used to describe a drunk man unable to walk a straight course, swaying now this way, now that, without definite direction in his course, and thus unable to get anywhere. Such a one is unstable “in all his ways,” and not merely or solely with reference to petitions for wisdom. A waverer in faith will exhibit instability in every department of religious activity. This, incidentally, is the condition which characterizes a person involved in doubt religiously. While the philosophical world regards such a disposition with favor, James, the inspired writer, held the opposite view. Doubt, to him was no evidence of superior learning or unusual intellectual attainment; it was, instead, the mark of mental instability, evidence of confused intellectual processes.

Fuente: Old and New Testaments Restoration Commentary

any: Exo 31:3, Exo 31:6, Exo 36:1-4, 1Ki 3:7-9, 1Ki 3:11, 1Ki 3:12, Job 28:12-28, Pro 3:5-7, Pro 9:4-6, Jer 1:6, Jer 1:7, 2Co 2:16

let: Jam 1:17, Jam 3:17, Jam 5:16, 1Ch 22:12, 2Ch 1:10, Pro 2:3-6, Isa 55:6, Isa 55:7, Jer 29:12, Jer 29:13, Dan 2:18-22, Mat 7:7-11, Luk 11:9-13, Joh 4:10, Joh 14:13, Joh 15:7, Joh 16:23, Joh 16:24, 1Jo 3:22, 1Jo 5:14, 1Jo 5:15

and upbraideth: Mat 11:20, Mar 16:14, Luk 15:20-22

Reciprocal: Jos 9:14 – asked not Jdg 11:11 – uttered Jdg 20:7 – give here Rth 2:15 – reproach 1Sa 8:6 – prayed 1Sa 18:15 – wisely 1Ki 3:5 – Ask what 1Ki 3:9 – Give therefore 1Ki 4:29 – God 1Ki 5:12 – as he promised him 1Ki 10:24 – which God 2Ch 1:12 – such as none 2Ch 9:2 – all 2Ch 9:23 – God Ezr 7:25 – the wisdom Job 12:13 – wisdom Job 28:20 – General Job 32:8 – the inspiration Job 36:3 – fetch Job 38:36 – Who hath put Psa 25:8 – teach Psa 73:24 – Thou Psa 78:72 – guided Psa 119:34 – Give me Psa 119:125 – give Psa 119:169 – give me Pro 2:6 – the Lord Pro 3:6 – and Pro 4:5 – Get wisdom Pro 8:9 – General Pro 8:17 – those Pro 14:6 – knowledge Pro 18:15 – General Pro 28:5 – General Pro 28:26 – but Pro 30:2 – I am Ecc 10:10 – wisdom Dan 1:17 – God Dan 2:21 – he giveth Dan 9:13 – that we Mat 10:19 – take Mat 13:11 – Because Mat 15:10 – Hear Mar 11:23 – and shall Mar 11:24 – What Mar 13:11 – shall be Luk 21:15 – I will Act 4:31 – spake Act 10:2 – and prayed Rom 8:27 – according 1Co 1:30 – wisdom 1Co 6:5 – Is it Phi 3:15 – God Col 1:9 – wisdom Col 3:16 – all Col 4:5 – Walk 2Ti 2:7 – and Jam 1:4 – wanting Jam 3:15 – wisdom Jam 4:2 – because 2Pe 3:15 – according

Fuente: The Treasury of Scripture Knowledge

THE GIFT OF WISDOM

If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

Jam 1:5

This is one of the many beautifully practical thoughts which fill and characterise St. James.

I. What is wisdom?Wisdom is not knowledge, though it involves knowledge, for the most learned persons are often the least wise. Wisdom is the right use of knowledge. Or take it thus. Wisdom is that union of the heart and head when right affections guide the exercise of talent. Or, wisdom is power to balance materials of good thought. It is the ability to direct intelligently and usefully the words we speak or the acts we do. Or, a step higher still, wisdom is the reflection of the mind of God. Christ is the reflection of the mind of God. Therefore Christ is wisdom. And the most Christ-like is the most wise. If you wish to understand wisdom, study Christ.

II. The guilt of foolishness.The memory of most of us need go very little way back to show the necessity for this understanding of God. What a very humbling thing it is to look back and thinkI do not now say how sinfullybut how very foolishly we have again and again spoken and acted. And is foolishness much less than sin? Is foolishness not sin? Is it not the idle word for which we shall give account? Was it not the fool who said in his heart, There is no God? and the fool who said to his soul, Soul, thou hast much goods? Was not it the foolish man that built upon the sand? And were not the foolish virgins the virgins lost? If wisdom were not a thing covenanted, then might a man not be responsible for being unwise. But now that God has promised to give wisdom to every one who asks for it, it is no longer venial to be foolish. The silly word you say, and the foolish act you do, is left guilty, and without excuse.

III. Asking for wisdom.To obtain wisdom, the first thing you have to do is to recognise it to be a gift. Wisdom seems to be such a natural development of mind that we cannot easily get rid of the idea that if we only think enoughthink long enough and think deeply enough, we shall think ourselves into wisdom. But to the wisdom such as God gave Joseph in the sight of Pharaohthat wisdom of which some asked, Whence hath this man wisdom?the wisdom which is first purethe wisdom no science, no self-discipline, no effort will securethe road is prayer, only prayer, communion with the Unseen. Now the way to ask is practically twofold. There is making it the subject of your stated prayer, and there is also the secret prayer in the heart, darted forth just at the moment when the emergency occurs and the need is felt; and it is of this ejaculatory prayer that St. James is chiefly speaking.

Rev. James Vaughan.

Illustration

The Church asks for your energy, your zeal, your self-devotion. She asks in the worlds name for examples, signal examples of holy consecrated life. She wants men to spend themselves and be spent with whole-hearted, patient continuance in well-doing. She wants workers who are wise of heart. Christ is wisdom; live in His presence; draw daily out of the treasures of wisdom and knowledge which are hidden in Him, and you will not fail, nor be finally discouraged. They that be wise with His wisdom shall turn many to righteousness; shall share in the glory of His perfect kingdom; shall shine as the stars for ever and ever. Go, then, whatever your gifts may be, and lay them down at His feet; lay down the very faculties of thought and feeling; die there to the world, and rise to live for Him alone. And ask in faith for wisdom. Our very prayers fail often in wisdom, but our refuge is in God, Who gives to all men liberally and upbraideth not.

Forgive our wild and wandering cries,

Forgive them where they fail in truth,

And in Thy wisdom make me wise.

(SECOND OUTLINE)

THE WISDOM OF GOD

Ask what I shall give thee. So spake the still small voice in the deep silence of the Divinely given dream. And the answer was worthy of the man and the moment. One great want that lay heavy upon Solomon in the daylight of reason followed him behind the veil of darkness into the uncreated light of the Divine Presence. He slept, but his heart was wakeful, alert, quick with high sensibility. His answer was: Give me wisdom, that I may go out and come in before this people. And the prayer was answered, for when Solomon awoke from his dream to his duties he found himself established in his kingdom. His people saw, we are told, that the wisdom of God was in him. Shall not this inspiring vision find its counterpart here to-day?

I. And what is matter of strong encouragement is thisviz. that whenever such things take place, not only does the gift come that is asked for, but it comes liberally; it comes from One Who in His giving is moved only by His essential nature to pour out the blessing as soon and as fully as His children are ready to receive it. Liberally, I said. The word St. James uses occurs but this once in the whole New Testament. The same English word is found once in the Old Testament (Deu 15:14), but in a different connotation; so here in this one place it stands, a measure immeasurable of Divine response to those who ask in faith that wisdom which they find lacking in themselves. Perhaps he had in his mind the gift of a foolHe will give little and upbraid much (Eccles. 20:15)so he turns from the sometimes ungracious gifts of men to the unfailing largesses of God.

II. There is yet a further encouragement.The man who in presence of a great duty to which he inwardly trusts that he is called, whether it be to a throne as a monarch, or in the Church of God to rule or feed Gods flock, he, if his prayer is for wisdom, will kindle in other hearts the same desire, and a multitude of prayers will go up with his and bring yet larger answers down. No sooner had Solomons prayer been answered than there began to enter into prayers and proverbs, into sacred literaturedevotional and didacticthis thought of wisdom as Gods great gift to men. It became their guide of life. It becomes more and more familiar as we turn over the pages of what we call, in the Canon of Scripture and out of it, the wisdom literature. Wisdom was the principal thing. They had no other philosophy of life. It was practical; it was binding; it was a law of conduct; it had right instincts; it built up character upon true foundations. The fear of God was its beginning; the approval of God its end.

III. But when in process of time it became stiff and rigid and mechanical, as, in all rites and rituals, rules and regulations may, another yoke was needed easier than that which Scribes and Pharisees had wrought out. The image of wisdom rose above the law, disengaged itself from the law. The law at its best was given by Moses, but Scribes had made a hedge around it, law around law. It could not quicken; it could not give life. Then the nobler souls remembered Wisdom and heard her invitations. They felt her attraction, and tried to account for it. Wisdom was their law, and they followed the clue till they grew prophetic and invested wisdom with personality. She was to them an image of His goodness, an effulgence of the Everlasting Light, an unspotted mirror of the working of God. Then again the prayer of Solomon went up to God; then again the large, the liberal answer came down. O God of my fathers, the prayer rang, Who by Thy wisdom formed man, give me wisdom, her that sitteth by Thee on Thy throne. Send her forth out of the holy heavens, and from the throne of Thy glory bid her come. Let her toil with me. Let her teach me what is well pleasing before Thee. She shall guard me in her glory, and in my doings she shall guide me in ways of soberness.

So ran once more the prayer for wisdomfor wisdom to live for God, for wisdom to live in His light and in His love, andnearest approach to the language of Pentecostal clearnessWhoever gained, the prayer went on, the knowledge of Thy counsel except Thou gavest wisdom, and sentest Thy Holy Spirit from on high?

Rev. Chancellor Edmonds.

Illustration

The Church has, in her long career, left few niches unoccupied for distinguished men to fill. What she needs most in her young ministers, what she prizes most in her most honoured and trusted leaders, is not their learning, highly as she prizes it, but their wisdom, heavenly wisdom, the thing in them which of all others is likest God. Learned, in any large sense of learned, you may never be; but wisewise unto salvationwise to win men to their salvation, you all may be. It is good to know, it is better to be wise. In you there are, I trust, these

Ardent, unquenchable fires,

Not with the crowd to be spent,

Not without aim to go round

In an eddy of purposeless dust.

Fuente: Church Pulpit Commentary

Jas 1:5. The word wisdom is from the Greek word SOPHIA which occurs 51 times in the New Testament. It has many shades of meaning concerning which Thayer makes the following statement: “Used of the knowledge of very diverse [different] matters, so that the shade of meaning in which the word is taken must be discovered from the context [connection] in every particular case.” We are sure that God will not change the physical conditions of any man’s brain, therefore the wisdom which James says He will give in answer to prayer cannot mean the natural gift colloquially called “horse sense.” Hence the passage means to ask God to help us in our efforts to use our faculties in acquiring useful knowledge. Upbraideth not means God will never tire of hearing the requests of His children.

Fuente: Combined Bible Commentary

Jas 1:5. If. The connection of this verse with the preceding is not very obvious. It may be as follows: You may by your trials be thrown into a state of perplexity; you may want wisdom; if so, ask it of God.

any of you lack wisdom, perhaps suggested by the previous expression wanting or lacking nothing, the verb in both verses being the same in the Greek. By wisdom here may be primarily meant wisdom or prudence in the present trying circumstances of the Jewish Christians; wisdom to bear their afflictions well. But the word is not to be confined to this; it denotes spiritual wisdom in general, not mere human wisdom or learning, but that wisdom which cometh from above, and which is an essential foundation of Christian conduct. James, in writing to Jewish converts, might well suppose them acquainted from their sacred books with the true nature of wisdom, which was regarded by them as almost synonymous with religion. Wisdom was especially necessary to Christians in their temptations, to convert them from being incitements to sin to be occasions of Christian perfection.

let him ask of God that giveth, or more literally, of God, the Giver.

to all men liberally. The word rendered liberally denotes simply, with simplicity, and intimates either that God gives from the pure love of giving, or without exacting any conditions. God does not give as man does, grudgingly and restricting His gifts, but simply, that is, freely and graciously.

and upbraideth not: without reproaches. Not as man who upbraids the petitioner on account of his unworthiness, or of his past misconduct, or of his abuse of former gifts. God in His giving upbraideth not; He does not reproach us with our past faults. After thou hast given, says the wise son of Sirach, do not upbraid (Sir 41:22).

and it shall be given him, namely, wisdom, the object of his request (comp. 1Ki 3:9-12).

Fuente: A Popular Commentary on the New Testament

Observe here, 1. A truth necessarily supposed, that every man, more or less, lacketh wisdom to enable him patiently to bear, and prudently to manage, the afflictions of this life; and that there is need of great wisdom to enable us to glorify God in a sufffering hour.

Observe, 2. The person directed to, in order to the obtaining of divine wisdom, of the patient bearing of afflicitons; Let him ask it of God. He that wants wisdom let him go to the fountain of wisdom. God gives not his blessings ordinarily without asking, and the best of blessings may be had for asking; of the two it is much better to ask and not receive, than to receive and not ask.

Observe, 3. A great encouragement for all that lack wisdom to go unto God for it, drawn first from the bountiful manner of his giving, He giveth liberally, without upbraiding.

Secondly, from the certainty of the gift, It shall be given him. God’s liberality in giving what we ask, and many times more than we ask, yea, more than we can either ask or think, is a mighty encouragement to faith and fervency in prayer, to perseverance and importunity in praying; especially if we consider what is added, that as God giveth liberally, so he upbraideth not; that is, he neither upbraids them with their frequency and importunity in asking, nor yet with their great unworthiness of receiving; but instead thereof, subjoins an assurance of granting. It shall be given him. It is a mighty encouragement to pray, when we consider there is not only bounty in God, but bounty engaged by promise.

Observe, 4. The condition required on our part must be observed and fulfilled, as well as the promise made on God’s part: But let him ask in faith, nothing wavering.

Quest. What is it to ask in faith?

Ans. The person praying must be in a state of believing: the petitioner must be a believer; the thing asked for must be an object of faith, by being the subject matter of some promise; a fervent prayer for that which God never promised is a foul sin.

Again, the manner of asking must be faithful, with a pure intention of God’s glory, with cheerful submission to God’s will, with fiducial recumbency upon God’s promise with great fervency and warmth of spirit; he that will prevail with Jacob, must wrestle with Jacob for a blessing.

Observe, 5. The evil and danger of wavering and doubting in the matter of prayer; the evil of it is this, that it is perplexing and tormenting of the mind: He that wavereth is driven and tossed like a wave of the sea; an elegant similitude to set out the nature of doubting, when upon our knees in duty. And the danger of it is expressed, Let not that man think that he shall receive any thing of the Lord.

Note, that doubtful and unbelieving persons when they pray, though they receive something, yet they can expect nothing. Let him not think to receive any thing; if he does, it is more than could be expected, because more than God has promised. Doubting in prayer is a provocation, how can he expect his prayer should be either heard or answered? Let not that man think that he shall receive any thing of the Lord.

Fuente: Expository Notes with Practical Observations on the New Testament

Ask God For Wisdom

Having said that patient endurance of trials will lead to spiritual maturity, James seems to anticipate his readers’ thoughts. Some would probably wonder how they could approach their trials with joy. They would feel that a greater wisdom than they possessed was required to have that joy. James says they should ask God for such wisdom, because he is a generous provider who will not reproach us for asking ( Jas 1:5 ). Jesus told the listeners assembled on the mount, “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened” ( Mat 7:7-11 ). The “wisdom” for which we should ask is the ability to rightly practice God’s word in the opportunities life presents ( Jas 3:13-18 ).

The request of verse 5 must be made with full expectation of receiving ( Heb 11:6 ). The one who doubts would be inwardly torn between believing God would provide and believing he would not. Such doubt would cause his whole life to be unstable like a wave driven in different directions by the wind (Compare Eph 4:14 ; Mar 11:24 ). That kind of man has no reason to expect God to answer his prayers. James calls this man doubleminded. This appears to be the first use of these words in combination and serves as a good description of one with divided thinking ( Jas 1:6-8 ).

Fuente: Gary Hampton Commentary on Selected Books

Jas 1:5-7. If any of you In whole or in part; lack wisdom To understand whence and why temptations come, and how they are to be improved, or for any other purpose. Wisdom, in the common acceptation of the word, denotes a sound practical judgment concerning things to be done or avoided: but here the expression seems to mean wisdom to know how to conduct ourselves under afflictions, or how to make a right use of them. Patience is in every pious man already; let him exercise this, and ask for wisdom. The sum of wisdom, how to conduct ourselves in the trial of poverty, on the one hand, and riches, on the other, is described in the 9th and 10th verses. The connection between the second and following verses of this chapter will be easily discerned by him who reads them while he is suffering wrongfully. He will then readily perceive why the apostle mentions all these various affections of the mind. Let him ask of God The eternal fountain of wisdom, as well as of grace; that giveth to all That ask aright; liberally Freely and richly; and upbraideth not

Either with their past sinfulness or present unworthiness. But let him ask in faith With a firm confidence in the power, love, and faithfulness of God. St. James also both begins and ends with faith, Jas 5:15; the hinderances of which he removes in the middle part of his epistle; nothing wavering Or doubting, as frequently and properly signifies; or not divided in his mind, between the desires of obtaining and the fears of not obtaining the grace he asks; or not questioning Gods willingness to bestow it. For he that wavereth Or doubteth, and therefore is divided in his mind, as just observed, and who does not firmly confide in the goodness and faithfulness of God, can have no other solid and substantial support, but is like a wave of the sea Restless and inconstant; driven with the wind to and fro, and tossed about at its mercy; is unsettled and irresolute. Let not that man Who thus yields to diffidence and distrust; think that he shall receive any thing of the Lord While he continues in such an unstable and wavering state of mind, and dares not rely on God for those supplies of grace which he professes to seek. Such unreasonable doubts and suspicions, as they wrong the divine goodness, so they may, in many instances, prevent the communication of those favours which might otherwise be obtained.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

5. Wisdom here is generic for the gracious economy, and means experimental religion. When Solomon says, Get wisdom, he means to get Gods religion. Heaven is full of salvation; you have nothing to do but tap the ocean by faith and you will get full. You need not be afraid of asking too frequently, nor for too much. You have nothing to pay but your sins.

Fuente: William Godbey’s Commentary on the New Testament

Verse 5

Wisdom, direction and guidance in the trying circumstances in which they were placed.–Upbraideth not; does not send the suppliant away with reproaches.

Fuente: Abbott’s Illustrated New Testament

Mr. D’s Notes on James

Jam 1:5-8

If any of you lack wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him.

If you lack wisdom, ask for some. Ask God because He gives liberally. Don’t refrain to ask, fearing reproach, because God does not reproach. Wisdom will be the result of your request.

Very simple terms and they are easy to understand. You can ask God freely because there will be no reproach from God. Ever have a parent or teacher or a boss that when you asked a question, they made you feel like a stupid dunce? This will not happen with God, He has all wisdom, and He loves to share that wisdom, so why would He look down on anyone that is asking for it. Indeed, is not asking, wisdom?

Reproach is not something a good boss uses, it is not a good teaching method and it is certainly not a good parenting method. We might even mention how husbands and wives relate to one another – if one doesn’t know something it is not a reproach, it is that he or she does not know something. There is nothing wrong with not knowing, but it is wrong to not seek answers.

In the context we have just been speaking of being joyful in trials – if you don’t know how to accomplish this then ask God for wisdom in how to deal with those trials.

Note, “if any of you” is the qualifier. Not all will need wisdom, some may and others may not – again being in either group does not make you better or worse than the other. Some of us are way too wise in how we speak. We need to curtail such “wisdom” and keep our spiritual life straight.

One thing you will learn if you study wisdom in the Bible is that wisdom is from God – true wisdom that is – there are all sorts of wisdom, but proper wisdom comes from God and His Word.

Let’s look at wisdom for a moment so we can be sure we know what it is. There are a number of terms that will help us gain knowledge of what wisdom is.

PERCEPTION is that which allows us to recognize what is around us.

KNOWLEDGE is that perception of what is around you, and what exists. It is an awareness of all that the world is.

COMPREHENSION: Comprehension is the capacity of the mind to understand that information that our knowledge allows us.

UNDERSTANDING is comprehending what we perceive and apprehend.

INTELLIGENCE is that power of the mind to consider, and think and begin to use all this knowledge.

WISDOM is that ability to use all of these other things in a proper and judicious manner to come to conclusions about all that we perceive and know.

PERCEPTION is seeing a ten-dollar bill on the ground. COMPREHENSION is knowing it is a ten and not a one. Intelligence is knowing you’d better grab it before the man behind you UNDERSTANDS what you are doing. UNDERSTANDING is what the man behind you doesn’t have when you pick it up for you see it belongs to him. KNOWLEDGE is when you know he is six foot five and two hundred and eighty pounds. WISDOM is returning the ten to the huge man that is towering over you.

Trials are self-equipped with an answer when God sends them our way. We have only to ask for His wisdom and act upon that answer. The Word tells us that there is no trial that God does not provide a way for us to survive. He will not overburden us to the point that we fail. We may feel like He has, but He will not do such a thing to one of His children. 1Co 10:13 “There hath no temptation taken you but such as is common to man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear [it].”

And in case you feel all alone in your trials, know that others have gone before you with terrible problems, so find some consolation in this passage. Heb 11:36 “And others had trial of [cruel] mockings and scourgings, yea, moreover of bonds and imprisonment: 37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38 (Of whom the world was not worthy:) they wandered in deserts, and [in] mountains, and [in] dens and caves of the earth.”

1Pe 4:12-13 speaks to the context of joy in trials. “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: 13 But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.”

The purpose of trials can be seen in 1Pe 1:7 “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:”

We were between colleges years ago and we had about half the needed money to register for the coming semester. We felt that we should go on a cash basis, and since the Lord had supplied the money we had through a generous gift we felt we should wait for the other half or not register. I stewed over it and prayed over the situation and one night as I slipped into bed I just ask the Lord to give us the answer to what seemed to be an impossible question. Bingo, a few moments later it came to my mind to register for a half load that semester and see what came along the next semester.

This half semester turned out five years later to be credits that allowed me to take a partial load at a time when I was working full time and going to college full time would have been impossible.

It is not insignificant that anyone that believes can ask for wisdom. The pastor, nor the missionary, nor the board member has a corner on gaining God’s wisdom. All believers have this freedom to ask and to receive the wisdom that they need for this life’s journey.

We all know the wisdom of Solomon in deciding which of the mothers belonged to the live baby, and it is this same wisdom of God that is available to us if we only take a moment to ask of Him.

He will give it in abundance. The term used here means all that is needed, totally adequate to the need. You never need to worry that He won’t send an adequate amount to get you through the problems.

Treat your wife, children or employees as God treats you in this area. God will not reproach you for asking. Can you ever imagine Him answering your request with a retort such as we give to others? “Act like a Christian stupid! I’ve never seen anybody so dumb in all my eternity. Even your brother isn’t that dumb!” Not so – never will it be that He answers us as we probably have answered others.

One must wonder why so many pastors are spending so much time in counseling sessions with people involved in broken lives, messed up parenting situations and job problems. Most of it is that the people aren’t seeking God for wisdom and they are running their lives off into problems.

I’m not saying you should not go to your pastor if you have problems, but asking God might be quicker and it will be totally based on the Word and not what the pastor thinks or has read in a self help book.

My wife has told me of some of the Christian counseling sessions that believers she works with go through. They sound like they are right out of O magazine, or the Oprah show. Flaky at best, downright unbiblical at worst.

God’s wisdom is in keeping with His Word and it is perfect, why bother with the lesser of options?

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

1:5 {5} If any of you lack {e} wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him.

(5) An answer to a private objection; It is easily said, but not so easily done. He answers that we need, in this case, a different type of wisdom than the wisdom of man, to determine those things that are best for us, since they are disagreeable to the flesh: but we shall easily obtain this gift of wisdom, if we ask correctly, that is, with a sure confidence in God, who is entirely bountiful and liberal.

(e) By wisdom he means the knowledge of that doctrine previously mentioned, that is, why we are afflicted by God, and the fruit we reap from affliction.

Fuente: Geneva Bible Notes

3. Help in adopting this attitude 1:5-8

James’ reference to "lacking" nothing (Jas 1:4) led him to digress briefly from his discussion of trials to explain (through Jas 1:8) the wisdom necessary to deal with trials appropriately.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

What James just explained is divine wisdom, God’s view of life. However the world, which does not have or accept this revealed wisdom, generally fails to appreciate the value of enduring trials. The Christian is apt to take the world’s view toward his or her trials rather than God’s and try to escape them at any cost. An evidence of this is that the divorce rate among Christians is about the same as the divorce rate among non-Christians, at least in the United States. Most people count it all joy when they escape trials, and they count is all grief when they have to endure them.

James used the word "wisdom" (Gr. sophia) in the sense in which the Old Testament wisdom literature used it. There it refers to what God has revealed about His will for human life. Wisdom denotes "a fixed, righteous order to which the wise man submits his life." [Note: Bruce K. Waltke, "The Book of Proverbs and Ancient Wisdom Literature," Bibliotheca Sacra 136:543 (July-September 1979):238.] The New Testament writers often regarded wisdom as the supreme gift of the Holy Spirit and sometimes identified it with the Holy Spirit. [Note: J. A. Kirk, "The Meaning of Wisdom in James: Examination of a Hypothesis," New Testament Studies 16 (1960):24-38.] Consequently the wise Christian is the one who views life in the light of God’s revelation (i.e., His written Word).

If we do not understand God’s view of life, James urged that we keep on asking (Gr. present active imperative) God to enable us to understand it. This is a first class condition in Greek that assumes a condition is true to reality for the sake of the argument. Every Christian lacks this wisdom to some extent. Wisdom is seeing life realistically from God’s perspective. The unwise Christian who repeatedly asks God to open his or her eyes and heart can count on God granting his or her request repeatedly. He will give this wisdom freely and graciously, as often as we need it (cf. Isa 42:3; Mat 12:20). This description contrasts God with the double-minded man in Jas 1:8.

We must read this verse in context to understand it correctly. This is not a promise that God will give everyone who asks Him for wisdom a higher IQ. What God promises in this context is the ability to see the importance of enduring trials and persevering in them faithfully.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 6

THE RELATION OF THIS EPISTLE TO THE BOOKS OF ECCLESIASTICUS AND OF THE WISDOM OF SOLOMON-THE VALUE OF THE APOCRYPHA, AND THE MISCHIEF OF NEGLECTING IT.

Jam 1:5-8

THE previous section led us to the question as to the relation of this Epistle to certain Christian writings, and in particular to the Epistle of St. Paul to the Romans, and to the First Epistle of St. Peter. The present section, combined with the preceding one, raises a similar question-the relation of our Epistle to certain Jewish writings, and especially the Books of Ecclesiasticus and the Wisdom of Solomon.

The two sets of questions are not parallel. In the former case, even if we could determine that the writer of one Epistle had certainly seen the Epistle of the other, we should still be uncertain as to which had written first. Here, if the similarity is found to be too great to be accounted for by common influences acting upon both writers, and we are compelled to suppose that one has made use of the writing of the other, there cannot be any doubt as to the side on which the obligation lies. The Book of Ecclesiasticus certainly, and the Book of Wisdom possibly, had come into circulation long before St. James was born. And if, with some of the latest writers on the subject, we place the Book of Wisdom as late as A.D. 40, it nevertheless was written in plenty of time for St. James to have become acquainted with it before he wrote his Epistle. Although some doubts have been expressed on the subject, the number of similarities, both of thought and expression, between the Epistle of St. James and Ecclesiasticus is too great to be reasonably accounted for without the supposition that St. James was not only acquainted with the book, but fond of its contents. And it is to be remembered, in forming an opinion on the subject, that there is nothing intrinsically improbable in the supposition that St. James had read Ecclesiasticus. Indeed, the improbability would rather be the other way. Even if there were no coincidences of ideas and language between our Epistle and Ecclesiasticus, we know enough about St. James and about the circulation of Ecclesiasticus to say that he was likely to become acquainted with it. As Dr. Salmon remarks on the use of the Apocrypha generally, “The books we know as Apocrypha are nearly all earlier than the New Testament writers, who could not well have been ignorant of them; and therefore coincidences between the former and the latter are not likely to have been the result of mere accident.”

But it will be worth while to quote a decided expression of opinion, on each side of the question immediately before us, from the writings of scholars who are certainly well qualified to give a decided opinion. On the one hand, Bernhard Weiss says, “It has been incorrectly held by most that the author adheres very closely to Jesus SirachBut it must be distinctly denied that there is anywhere an echo of the Book of Wisdom.” On the other hand, Dr. Edersheim, after pointing out the parallel between Sir 12:10-11, and Jam 5:3, concludes, “In view of all this it cannot be doubted that both the simile and the expression of it in the Epistle of St. James were derived from Ecclesiasticus.” And then he gives some more coincidences between the two writings, and sums up thus: “But if the result is to prove beyond doubt the familiarity of St. James with a book which at the time was evidently in wide circulation, it exhibits with even greater dearness the immense spiritual difference between the standpoint occupied in Ecclesiasticus and that in the Epistle of St. James.” And Archdeacon Farrar quotes with approval an estimate that St. James “alludes more or less directly to the Book of the Wisdom of Solomon at least five times, but to the Book of Ecclesiasticus more than fifteen timesThe fact is the more striking because in other respects St. James shows no sympathy with Alexandrian speculations. There is not in him the faintest tinge of Philonian philosophy; on the contrary, he belongs in a marked degree to the school of Jerusalem. He is a thorough Hebraiser, a typical Judaist. All his thoughts and phrases move normally in the Palestinian sphere. This is a curious and almost unnoticed phenomenon. The “sapiential literature” of the Old Testament was the least specifically Israelite. It was the direct precursor of Alexandrian morals. It deals with mankind, and not with the Jew. Yet St. James, who shows so much partiality for this literature, is of all the writers of the New Testament the least Alexandrian and the most Judaic.”

Let us endeavor to form an opinion for ourselves; and the only way in which to do this with thoroughness is to place side by side, in the original Greek, the passages in which there seems to be coincidence between the two writers. Want of space prevents this from being done here. But some of the most striking coincidences shall be placed in parallel columns, and where the coincidence is inadequately represented by the English Version the Greek shall be given also. Other coincidences, which are not drawn out in full, will be added, to enable students who care to examine the evidence more in detail to do so without much trouble. Two Bibles, or, still better, a Septuagint and a Greek Testament, will serve the purpose of parallel columns.

It will be found that by far the greater number of coincidences occur in the first chapter, a fact which suggests the conjecture that St. James had been reading Ecclesiasticus shortly before he began to write. In the middle of the Epistle there is very little that strongly recalls the son of Sirach. In the last chapter there are one or two striking parallels; but by far the larger proportion is in the first chapter.

ECCLESIASTICUS.ST. James.

1. A patient man will bear for a time, and afterward joy shall spring up unto him (i. 23). My son, if thou come to serve the Lord, prepare thy soul for temptation (). Set thy heart aright, and constantly endure. . . . Whatsoever is brought upon thee take cheerfully, and be patient when thou art changed to a low estate. For gold is tried () in the fire, and acceptable men in the furnace of adversity (ii. 1-5).Count it all joy, my brethren, when ye fall into manifold temptations (), knowing that the proof () of your faith worketh patience. And let patience have her perfect work, that ye may be perfect and entire, lacking in nothing (Jam 1:2-4). Blessed is the man that endureth temptation (); for when he hath been approved ( ), he shall receive the crown of life (Jam 1:12).

2. If thou desire wisdom (), keep the commandments, and the Lord shall give her unto thee (i. 26). I desired wisdom () openly in my prayer. . . . The Lord hath given me a tongue for my reward (li. 13, 22). Thy desire for wisdom () shall be given thee (vi. 37. Comp. xliii. 33). [A fool] will give little, and will upbraid () much (xx. 15). After thou hast given, upbraid () not (xli. 22. Comp. xviii. 18).But if any of you lacketh wisdom (), let him ask of God, who giveth to all men liberally, and upbraideth not () ; and it shall be given him (Jam 1:5)

3. Distrust not the fear of the Lord; and come not unto Him with a double heart (i. 28). Woe be to fearful hearts, and faint hands, and the sinner that goeth two ways (ii. 12). Be not faint-hearted when thou makest thy prayer (vii. 10. Comp. xxxiii. 2 ; xxxv. i6, 17). But let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed. For let not that man think that he shall receive anything of the Lord; a double-minded man, unstable in all his ways (Jam 1:6-8. Comp. Jam 4:8).

4. Exalt not thyself, lest thou fall, and bring dishonour upon thy soul (i. 30). The greater thou art, the more humble thyself, and thou shalt find favour before the Lord (iii 18. Comp. xxxi. 1-9).But let the brother of low degree glory in his high estate; and the rich in that he is made low (Jam 1:9-10).

5. Say not thou, It is through the Lord that I fell away : for thou oughtest not to do the things that He hateth. Say not thou, He hath caused me to err; for He hath no need of the sinful man (xv. 11, 12). Let no man say, when he is tempted, I am tempted of God: for God cannot be tempted with evil, and He Himself tempteth no man (Jam 1:13).

6. Be swift in thy listening { ) ; and with patience give answer (v. II). Let every man be swift to hear ( ), slow to speak, slow to wrath (Jam 1:19).

7. Thou shalt be to him as one that hath wiped a mirror (), and shalt know that it is not rusted () for ever (xii. 11). Like asbronzerusteth (), so is his wickedness (xii. 10). Lose money through a brother and a friend, and let it not rust () under the stone unto loss (xxix, 10). He is like unto a man beholding his natural face in a mirror ( ). . . . Your gold and your silver are rusted (); and their rust () shall be a testimony against you (Jam 1:23; Jam 5:3).

8. He that looketh in ( ) through her windows, i.e. the windows of wisdom (xiv. 23). A fool peepeth in () at the door (xxi. 23). He that looketh into ( ) the perfect law (Jam 1:25).

9. A prey of lions are wild asses in the wilderness ; so the fodder of the rich are the poor ( } xiii. 19. Comp. xiii. 3, 17, 18). But ye have dishonoured the poor man ( ). Do not the rich () oppress you, and themselves drag you before the judgment-seats? (Jam 2:6).

It will be observed that of these nine examples all come out of the first two chapters of St. James; and six are from the first two chapters of Ecclesiasticus. This fact is worth considering in estimating the probabilities of St. James being under the influence of this earlier and popular book. Owing to recent reading, or some other cause, he seems to have been specially familiar with the opening chapters of Ecclesiasticus. Probably most persons who study these coincidences will be of the opinion that Bernhard Weiss is needlessly cautious and skeptical when he refuses to assent to the common opinion that in some portions of the Epistle St. James closely follows the Wisdom of Jesus, the son of Sirach. The strongest coincidence is the seventh in the table. The word for “to rust” () occurs nowhere else either in the Septuagint

or in the New Testament, and the passages in Ecclesiasticus and St. James “are the only Biblical passages in which the figure of rust as affecting unused silver and gold occurs” (Edersheim). The fifth instance is also very striking.

Let us now look at some of the coincidences between the Book of the Wisdom of Solomon and the Epistle of St. James.

WISDOM.ST. JAMES.

1. The hope of the ungodly is like thistle-down carried away by the wind ; like a thin froth that is driven away by the blast, and Uke smoke is dispersed by the wind (v. 14. Comp. in ii. 8). He that doubteth is like the surge of the sea driven by the wind and tossed. … As the flower of the grass he shall pass away. . . . So also shall the rich man fade away () in his ways (Jam 1:6, Jam 1:10, Jam 1:11).

2. In eternity it weareth a crown and triumpheth (iv. 2). When he hath been approved he shall receive the crown of life, which the Lord promised to them that love Him (Jam 1:12).

3. The alterations of the solstices and the change of seasons ( : vii. 18). With whom can be no variation, neither shadow of turning ( : (Jam 1:17).

4. Let us oppress ( ) the poor righteous man. . . . Let us examine him with despitefulness and torture (ii. 10, 19).Ye have dishonoured the poor man. Do not the rich oppress () you, and themselves drag you before the judgment-seats? (Jam 2:6).

5. For the lowest is pardonable by mercy; but mighty men shall be mightily chastised (vi. 6).For judgment is without mercy to him that hath showed no mercy: mercy glorieth against judgment (Jam 2:13).

6. What hath pride profited us? or what good hath riches with our vaunting () brought us? All those things are passed away like a shadow, and as a post that hasted by, etc. etc.; even so we, as soon as we were born, cattle to an end (5:8-14). Go to now, ye that say, Today or tomorrow we will go into this city, and spend a year there, and trade and get gain: whereas ye know not what shall be on the morrow. What is your life? For ye are a vapor, that appeareth for a little time, and then vanisheth awayBut now ye glory in your vauntings (): all such glorying is evil. {Jam 4:13-16}

7. Let us lie in wait for the righteous ( ) Let us condemn him () with a shameful death (ii. 12, 20). Ye have condemned (), ye have killed the righteous one ( ); he doth not resist you. {Jam 5:6}

It will at once be perceived that these parallels are neither so numerous nor so convincing as those which have been pointed out between Ecclesiasticus and the Epistle of St. James; but they are sufficient to make a prima facie case of considerable probability, whatever date we assign to the Book of Wisdom. This probability is strengthened by the fact that this book, with the rest of the Apocrypha or deutero-canonical writings, constituted to a large extent the religious literature of the Jews of the Dispersion; and therefore in writing to such Jews St. James would be likely to make conscious allusions to writings with which his hearers would be sure to be familiar; a consideration which strengthens the case as regards the coincidences with Ecclesiasticus, as well as regards those with the Wisdom of Solomon. Even if the probability as to the Alexandrian origin of Wisdom were a certainty, and if the conjectural date A.D. 40 were established, there would be nothing surprising in its becoming well known in Jerusalem within twenty years of its production. It is, therefore, far too strong an assertion when Weiss declares that “it must be distinctly denied that there is anywhere [in the Epistle of St. James] an echo of the Book of Wisdom.” All that one can safely say is that the evidence for his acquaintance with the book does not approach to proof.

But the use of these two books of the Apocrypha by writers in the New Testament does not depend upon the question whether St. James makes use of them or not. If this were the place to do it, it might be shown that other coincidences, both of language and thought, far too numerous and too strong to be all of them accidental, occur in the writings of St. Peter, St. Paul, and St. John. Such things also occur outside the New Testament in the Epistles of Clement and of Barnabas; while Clement of Alexandria frequently quotes Ecclesiasticus with the introductory formula, “The Scripture saith.”

These facts go a long way towards proving that the neglect of the Apocrypha which is so prevalent among ourselves is a thing which cannot be defended, either by an appeal to Scripture or by the practice of the primitive Church; for both the one and the other show a great respect for these deutero-canonical writings. That the New Lectionary omits a good deal of what used to be read publicly in church is not a thing to be lamented. We gladly sacrifice portions of the Apocrypha in order to obtain more of Ezekiel and Revelation. It is the neglect of them in private reading that is so much to be deplored. Passages which are too grotesque and too unspiritual to be edifying when read to a mixed congregation are nevertheless full of instruction, and throw most valuable light both on the Old and on the New Testament. The Apocryphal writings, instead of being a worthless interpolation between the Old Testament and the New, like a block of paltry buildings disfiguring two noble edifices, are among our best means of understanding how the Old Testament led up to the New, and prepared the way for it. They show us the Jewish mind under the combined influences of Jewish Scriptures, Gentile culture, and new phases of political life, and being gradually brought into the condition in which it either fiercely opposed or ardently accepted the teaching of Christ and His Apostles. A huge chasm yawns between Judaism as we leave it at the close of the Old Testament canon, and as we find it at the beginning of the Gospel history; and we have no better material with which to bridge the chasm than the writings of the Apocrypha. This is well brought out, not only in the commentary on the Apocrypha already quoted more than once, but also in a valuable review of the commentary from which some of what follows is taken.

The neglect of the Apocrypha has not been by any means entirely accidental. It is partly the result of a deliberate protest against the action of the Council of Trent in placing these books on a level with the books of the Old and New Testament. In the seventeenth century we find the learned John Lightfoot writing, “Thus sweetly and nearly should the two Testaments join together, and thus Divinely should they kiss each other, but that the wretched Apocrypha doth thrust in between.” And the fact that many people are now unable to recognize or appreciate an allusion to the Apocrypha is by no means the most serious result of this common neglect of its contents. Appreciation of the Bible in general, and especially of those books in which the Old and New Testaments come most in contact, is materially diminished in consequence. The Apocrypha is not a barrier, but a bridge; it does not separate, but unite the two Covenants. What thoughtful reader can pass from the Old to the New Testament without feeling that he has entered another world? He is still in Palestine, still among the Jews; but how different from the Palestine and the Judaism of Ezra, and Nehemiah, and Malachi! He “finds mention of persons, and sects, and schools of which he can find no trace in the Old Testament. He comes upon beliefs and opinions for which the earlier canon does not even furnish a clue. He discovers institutions long settled, and dominating the religious life of the people, of which the Old Testament supplies not even the name. He find popular ideas, religious terms and phrases in current use wholly unlike those of ancient psalmists and prophets.” And there is no literature that can explain all these changes to him either so surely or so fully as the Apocrypha. It supplies instances of the early use of New Testament words, of old words in new senses. It throws light upon the growth of the popular conception of the Messiah. It illuminates still more the development of the doctrine of the Logos. Above all, it helps us to see something of the evolution of that strange religious system which became the raw material out of which the special doctrines of Pharisees, Sadducees, and Essenes were formed, and which had a powerful influence upon Christianity itself.

The neglect of the Apocrypha has been greatly increased by the widespread practice of publishing Bibles without it, and even of striking out from the margins of these mutilated Bibles all references to it. And this mischief has lately been augmented by the fact that the Revised Version omits it. Yet no portion of the Bible was in greater need of revision. The original texts used by the translators of 1611 were very bad; and perhaps in no part of the Authorized Version are utterly faulty translations more abundant. A comparison of the quotations given above with the text of the Authorized Version of Wisdom and Ecclesiasticus will show that considerable changes have been made in order to bring the quotations into harmony with the true readings of the Greek text, and thus give a fair comparison with the words of St. James.

Books which the writers of the New Testament found worthy of study, and from which they derived some of their thoughts and language, ought not to be lightly disregarded by ourselves. We cannot disregard them without loss; and it is the duty of every reader of the Bible to see that his apprehension of the Old and New Testaments is not hindered through his ignorance of those writings which interpret the process of transition from the one to the other. Neglect of the helps to understanding His Word which God has placed easily within our reach may endanger our possession of that wisdom which St. James here assures us will be given to every one who asks for it in faith:

A discussion of that heavenly wisdom, and of the efficacy of prayer offered in faith, will be found in the expositions of later passages in the Epistle.

Fuente: Expositors Bible Commentary

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles