Exegetical and Hermeneutical Commentary of James 1:7
For let not that man think that he shall receive any thing of the Lord.
7. let not that man think ] Faith, undoubting faith, is then the condition of the prayer for wisdom, as of all other prayers, being heard and answered. Without it, the No excludes the Yes, which yet the man will not quite abandon.
of the Lord ] It is a question whether the Divine Title is used in the Old Testament sense, for the Father, or, as generally, though not exclusively, in the New Testament, for the Son. On the whole, looking (1) to the meaning of the word in ch. Jas 5:7; Jas 5:14-15, (2) and to the frequent use of “ God ” and “ the Father,” where Christ is not meant, there seems a balance of evidence in favour of the latter meaning. Christ also, not less than the Father, is thought of as giving or not giving, in answer to prayer. Possibly, however, the word was used without the thought of a distinction between the Divine Persons.
Fuente: The Cambridge Bible for Schools and Colleges
For let not that man think that he shall receive anything of the Lord – Compare Heb 11:6. A man can hope for favor from God only as he puts confidence in him. He sees the heart; and if he sees that there is no belief in his existence, or his perfections – no real trust in him – no reliance on his promises, his wisdom, his grace – it cannot be proper that he should grant an answer to our petitions. That will account sufficiently for the fact that there are so many prayers unanswered; that we so frequently go to the throne of grace, and are sent empty away. A man that goes to God in such a state of mind, should not expect to receive any favor.
Fuente: Albert Barnes’ Notes on the Bible
Jam 1:7
Let not that man think that he shall receive
Unbelieving prayer useless
1.
Unbelievers, though they may receive something, yet they can expect nothing from God. They are under a double misery.
(1) They can lift up no thoughts of hope and comfort, for they are not under the assurance of a promise.
(2) If they receive anything, they cannot leek upon it as coming by promise, or as a return of prayers.
2. Men usually deceive themselves with vain hopes and thoughts; they are out in their thinking (Mat 3:9).
3. The cause why we receive not upon asking is not from God, but ourselves; He giveth liberally, but we pray doubtingly. He would give, but we cannot receive. We see men are discouraged when they are distrusted, and suspicion is the ready way to make them unfaithful; and, certainly, when we distrust God, it is not reasonable we should expect aught from Him.
4. From that anything–neither wisdom nor anything else–that God thinketh the least mercy too good for unbelievers: He thinketh nothing too good for faith, nod anything too good for unbelief.
5. From that from the Lord, that the fruit of our prayers is received from the hands of Christ; He is the middle person by whom God conveyeth blessings to us, and we return duty to Him. (T. Manton.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Let not that man think] The man whose mind is divided, who is not properly persuaded either of his own wants or God’s sufficiency. Such persons may pray, but having no faith, they can get no answer.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For let not that man; he that wavers, in opposition to him that asks in faith: all doubting doth not hinder the hearing of prayer, but that which excludes faith, Mar 9:23,24.
Think; vainly conceit, or persuade himself.
That he shall receive any thing of the Lord; even the least mercy, much less the wisdom mentioned.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Forresumed from “For”in Jas 1:6.
that mansuch awavering self-deceiver.
thinkReal faithis something more than a mere thinking or surmise.
anythingnamely, of thethings that he prays for: he does receive many things from God, food,raiment, &c., but these are the general gifts of His providence:of the things specially granted in answer to prayer, the waverershall not receive “anything,” much less wisdom.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For let not that man think,…. Imagine, conclude, or please himself with such thoughts,
that he shall receive anything from the Lord; wisdom, or anything else, he is seeking after; for wanting faith, he has nothing to receive with; faith is the grace, which receives the Lord Jesus Christ himself, and all grace from him; which receives a justifying righteousness, pardon of sin, adoption of children, and even the everlasting inheritance, at least, the right unto it; wherefore those who have not faith, as the wavering man, cannot receive any thing.
Fuente: John Gill’s Exposition of the Entire Bible
That man ( ). Emphatic use of .
Of the Lord ( ). Ablative case with like in verse 5.
Fuente: Robertson’s Word Pictures in the New Testament
That man [] . Emphatic, and with a slightly contemptuous force.
Anything. i e. which he asks for.
Fuente: Vincent’s Word Studies in the New Testament
Let not that wavering, unstable, doubting, carping critic (Gr. oiestho – suppose) he shall receive even one thing requested of the Lord, except he ask in imploring faith.
DOUBT
Doubt sees the obstacles,
Faith sees the way!
Doubt sees the darkest night, Faith sees the day!
Doubt dreads to take a step, Faith soars on high!
Doubt questions, ‘Who believes?” Faith answers, I!”
– Gospel Banner
Fuente: Garner-Howes Baptist Commentary
(7) Once more the Apostle warns the doubtful, holding out no hope of help until the wavering mind be fixed on God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Not receive any thing Why should he? He has asked and refused in perhaps equal measure, so that he has not asked. As Stier says, “The wavering beggar has not held heart and hand steady enough and long enough for God to put any thing in.” Not receive is used instead of the above not shall be given to indicate that the failure is not in the giver but in the would-be and would-not-be recipient.
Any thing That is, of those things he has asked. Many things unasked, as life and its enjoyments, and, perhaps, many other things for which he had faith, have been given him.
The Lord A word inherited in the Greek from the Septuagint to designate Jehovah, the God of the covenant.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For let not that man think that he will receive anything of the Lord.’
And this constancy of heart and mind is required for any who would receive God’s wisdom, and indeed anything from God. The one who is tossed this way and that by doubt and inconstancy will receive nothing from the Lord. Such things come only to those whose eyes are set on God. Let them then go into their inner chamber and pray to the Lord in secret, and the Lord Who sees in secret will reward them openly (Mat 6:6).
Fuente: Commentary Series on the Bible by Peter Pett
Jas 1:7 . ] On , see Jas 1:6 ; it is neither the simple particle of transition (Pott), nor equivalent to ergo (Calvin), nor is it to he explained, with Winer [E. T. 558], according to its derivation from and , by thus indeed; but is the reason for the exhortation in Jas 1:6 ; hence for.
The warning: , supposes the fancy of the doubter, that he will receive something from God in answer to prayer; similarly Mat 3:9 : .
] refers back to . Although not in (in itself), yet in the whole mode of expression, there is something disparaging.
By , [53] instead of (Jas 1:5 ), is not intended to be indicated, that the fault of not being heard lies not with God but with man; rather he receives not, because God gives not.
naturally refers to what the doubter asks; thus scil. . The definite object (wisdom) above spoken of is not here meant; for the particular thought is founded on a general declaration. By Christ is not to be understood, but, as in chap. Jas 4:10 , Jas 5:4 ; Jas 5:10 , according to O. T. usage, God.
The designation of God as the Lord naturally suggested itself to James, because he was here speaking of the power of God manifested in giving or not giving; it is not, as Lange thinks, chosen in order to characterize God as “Jehovah the living covenant-God, who has now fully manifested Himself in Christ.”
[53] The form , for which MS. authorities decide, is not classical Greek; the lonic form is .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
7 For let not that man think that he shall receive any thing of the Lord.
Ver. 7. That he shall receive ] Unless he strive against his doubting, and wade out of it, as the moon doth out of the cloud. Qui timide rogat, negare docet; He that prayeth doubtingly, shuts heaven’s gates against his own prayers.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 .] for (takes up and repeats the former : not as Calvin, “non ergo existimet,” nor as Huther, = namlich ) let not that man (said with a certain slight expression of contempt) think (cf. Mat 5:17 , . . .) that he shall receive any thing (sc. : some things, as life, food, raiment, &c., he does continually receive) from the Lord (i. e. as usually in this Epistle, from GOD. So ch. Jas 4:10 ; Jas 4:15 ; Jas 5:4 ; Jas 5:10-11 ; see at each of those places. On the other hand, , ch. Jas 5:7 ; Jas 5:14-15 , is used of Christ. Hofmann remarks that where the Father is not expressly distinguished from the Son by the context, the Godhead, in its unity, is to be understood by : and the same may be said of ).
Fuente: Henry Alford’s Greek Testament
Jas 1:7 . , etc.: almost in the sense of . The verb occurs very rarely, see Joh 21:25 ; Phi 1:17 . There is a ring of contempt in the passage at the idea of a man with halting faith expecting his prayer to be answered. is used here in reference to men in general; in the next verse is more specific; in this Epistle occurs usually with some qualifying word. : obviously in reference to God the Father on account of the . above.
Fuente: The Expositors Greek Testament by Robertson
man. App-123.
think. Only here and Php 1:1, Php 1:16. See Joh 21:25.
any thing. Neut. of tis. App-123.
Lord. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] for (takes up and repeats the former : not as Calvin, non ergo existimet, nor as Huther, = namlich) let not that man (said with a certain slight expression of contempt) think (cf. Mat 5:17, …) that he shall receive any thing (sc. : some things, as life, food, raiment, &c., he does continually receive) from the Lord (i. e. as usually in this Epistle, from GOD. So ch. Jam 4:10; Jam 4:15; Jam 5:4; Jam 5:10-11; see at each of those places. On the other hand, , ch. Jam 5:7; Jam 5:14-15, is used of Christ. Hofmann remarks that where the Father is not expressly distinguished from the Son by the context, the Godhead, in its unity, is to be understood by : and the same may be said of ).
Fuente: The Greek Testament
Jam 1:7. , for let not that man think) Faith does not entertain mere opinions.[6] He who thinks as the double-minded man (), thinks in vain.
[6] , as the Latin opinari, denotes the mere holding of an opinion or supposition, and expresses a condition of doubt as opposed to faith.-T.
Fuente: Gnomon of the New Testament
Jam 4:3, Pro 15:8, Pro 21:27, Isa 1:15, Isa 58:3, Isa 58:4
Reciprocal: 2Co 6:13 – be Eph 2:2 – walked according
Fuente: The Treasury of Scripture Knowledge
Jas 1:7. Again, regardless of how or when God answers prayer, He will not grant any petition made by a person such as the preceding verse describes.
Fuente: Combined Bible Commentary
Jas 1:7. For let not that man, namely, the doubter, think. This warning supposes that the doubter fancies that he will receive an answer to his prayers; but it is a vain delusion: his expectations will be disappointed.
that he shall receive anything of the Lord. By the Lord is here meant not Christ, but God. James, as the Septuagint does, here uses the term as equivalent to Jehovah. This is the usual meaning of the term in this Epistle; it is applied to Christ only in Jas 5:7; Jas 5:14-15. In the Epistles of the other apostles the term Lord generally denotes Christ.
Fuente: A Popular Commentary on the New Testament
ARGUMENT 1
DOUBLE MIND
7, 8. Let not that person think that the double souled man, most unstable in all his ways, shall receive anything from the Lord. The Bible describes the sinner, one soul (or mind), and that a bad one; the sanctified man, one soul, and that a good one, while James double souled man is an unsanctified Christian. We are born into the world with the carnal mind, transmitted from Satan through Adam the first. In regeneration, the Holy Ghost imparts the mind of Christ, simultaneously subjugating the carnal mind and giving grace to keep it in subjection. Then follows the civil war in the heart between the good soul and the bad one, i.e., the Spirit and the flesh. In sanctification after regeneration, the Pentecostal fire consumes the carnal mind, leaving the mind of Christ to reign in the heart without a rival. We see from this Scripture that the unsanctified Christian must totally abrogate the carnal mind, and get victory over it, in order to prevail with God in prayer. Most unstable in all his ways. O, how significantly the Holy Ghost describes the unsanctified man! Today he is all honey and, you think, a Christian; tomorrow he is all vinegar and you think he is a sinner. Truly his religion is always in the subjunctive mood, so you never know where to locate him. He does things unbecoming a Christian and repents at once. O, how he needs sanctification to establish him.
9. Let the poor brother boast in his exaltation. The penniless scavenger, sweeping the streets, intelligently saved and gloriously sanctified, hears the angels singing all the day long, ready to encircle him in their pinions of light, and waft him like lightning to the bosom of God.
10. And the rich man in his humility. While God blesses the pauper with the transcendent grace of entire sanctification, exalting him above kings and millionaires, He blesses the rich man with that perfect humility which enables him to consecrate all to God, who fills him with the Holy Ghost, makes him humble as a beggar, benevolent, and takes him up to heaven.
11… So also the rich man shall pass away in his ways. If the rich man holds on to his selfish, avaricious ways, though he may bloom as the rose and flourish in royal splendor, he is destined to fade like vernal flowers,
blighted by the withering siroccoes of endless damnation; while, if in the full and eternal abandonment he takes Gods method, consecrates all and lives for heaven, he will rejoice with Abraham and Job in the city of God.
Fuente: William Godbey’s Commentary on the New Testament
For let not that man think that he shall receive any thing of the Lord.
The one that wavers will receive nothing from the Lord. This is a blanket statement of fact; if you waver, you are out of luck. Why? The faith is faulty.
It isn’t that we all have complete and perfect faith; but that we use what faith we have in a complete manner.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Such a person’s problems are not only subjective, feeling circumstances are directing him or her rather than God, but they will also be objective. He or she really is at the mercy of circumstances and events beyond our control. This type of inconsistent person resists God’s work in his or her life. Rather than simply perfecting maturity in the person through his trials, God now also has to discipline (educate) him regarding his attitude toward his trials.
In the context "anything" (Jas 1:7) refers primarily to wisdom (Jas 1:5). If a person is not going to trust God ("ask in faith," Jas 1:6) he or she will fail to enjoy the confidence that comes from knowing that God is in control of his or her trials. In a larger sense, of course, our failure to trust God can rob us of the confidence that comes when we know that all of what God has revealed is true.