TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers James 1:2–12. His three-level outline is real structure in the source text, so it is rendered as structure.
We now come to consider the matter of this epistle. In this paragraph we have the following things to be observed: -
I.The suffering state of Christians in this world is represented, and that in a very instructive manner, if we attend to what is plainly and necessarily implied, together with what is fully expressed.
1.It is implied that troubles and afflictions may be the lot of the best Christians, even of those who have the most reason to think and hope well of themselves. Such as have a title to the greatest joy may yet endure very grievous afflictions. As good people are liable to be scattered, they must not think it strange if they meet with troubles.
2.These outward afflictions and troubles are temptations to them. The devil endeavours by sufferings and crosses to draw men to sin and to deter them from duty, or unfit them for it; but, as our afflictions are in God's hand, they are intended for the trial and improvement of our graces. The gold is put into the furnace, that it may be purified.
3.These temptations may be numerous and various: Divers temptations, as the apostle speaks. Our trials may be of many and different kinds, and therefore we have need to put on the whole armour of God. We must be armed on every side, because temptations lie on all sides.
4.The trials of a good man are such as he does not create to himself, nor sinfully pull upon himself; but they are such as he is said to fall into. And for this reason they are the better borne by him.
II.The graces and duties of a state of trial and affliction are here pointed out to us.
Could we attend to these things, and grow in them as we should do, how good would it be for us to be afflicted!
1.One Christian grace to be exercised is joy: Count it all joy, Jam 1:2. We must not sink into a sad and disconsolate frame of mind, which would make us faint under our trials; but must endeavour to keep our spirits dilated and enlarged, the better to take in a true sense of our case, and with greater advantage to set ourselves to make the best of it. Philosophy may instruct men to be calm under their troubles; but Christianity teaches them to be joyful, because such exercises proceed from love and not fury in God. In them we are conformable to Christ our head, and they become marks of our adoption. By suffering in the ways of righteousness, we are serving the interests of our Lord's kingdom among men, and edifying the body of Christ; and our trials will brighten our graces now and our crown at last. Therefore there is reason to count it all joy when trials and difficulties become our lot in the way of our duty. And this is not purely a New Testament paradox, but even in Job's time it was said, Behold, happy is the man whom God correcteth. There is the more reason for joy in afflictions if we consider the other graces that are promoted by them.
2.Faith is a grace that one expression supposes and another expressly requires: Knowing this, that the trial of your faith, Jam 1:3; and then in Jam 1:6, Let him ask in faith. There must be a sound believing of the great truths of Christianity, and a resolute cleaving to them, in times of trial. That faith which is spoken of here as tried by afflictions consists in a belief of the power, and word, and promise of God, and in fidelity and constancy to the Lord Jesus.
3.There must be patience: The trial of faith worketh patience. The trying of one grace produces another; and the more the suffering graces of a Christian are exercised the stronger they grow. Tribulation worketh patience, Rom 5:3. Now, to exercise Christian patience aright, we must,
(1.)Let it work. It is not a stupid, but an active thing. Stoical apathy and Christian patience are very different: by the one men become, in some measure, insensible of their afflictions; but by the other they become triumphant in and over them. Let us take care, in times of trial, that patience and not passion, be set at work in us; whatever is said or done, let patience have the saying and doing of it: let us not allow the indulging of our passions to hinder the operation and noble effects of patience; let us give it leave to work, and it will work wonders in a time of trouble.
(2.)We must let it have its perfect work. Do nothing to limit it nor to weaken it; but let it have its full scope: if one affliction come upon the heels of another, and a train of them are drawn upon us, yet let patience go on till its work is perfected. When we bear all that God appoints, and as long as he appoints, and with a humble obedient eye to him, and when we not only bear troubles, but rejoice in them, then patience hath its perfect work.
(3.)When the work of patience is complete, then the Christian is entire, and nothing will be wanting: it will furnish us with all that is necessary for our Christian race and warfare, and will enable us to persevere to the end, and then its work will be ended, and crowned with glory. After we have abounded in other graces, we have need of patience, Heb 10:36. But let patience have its perfect work, and we shall be perfect and entire, wanting nothing.
4.Prayer is a duty recommended also to suffering Christians; and here the apostle shows,
(1.)What we ought more especially to pray for - wisdom: If any lack wisdom, let him ask of God. We should not pray so much for the removal of an affliction as for wisdom to make a right use of it. And who is there that does not want wisdom under any great trials or exercises to guide him in his judging of things, in the government of his own spirit and temper, and in the management of his affairs? To be wise in trying times is a special gift of God, and to him we must seek for it.
(2.)In what way this is to be obtained - upon our petitioning or asking for it. Let the foolish become beggars at the throne of grace, and they are in a fair way to be wise. It is not said, "Let such ask of man," no, not of any man, but, "Let him ask of God," who made him, and gave him his understanding and reasonable powers at first, of him in whom are all the treasures of wisdom and knowledge. Let us confess our want of wisdom to God and daily ask it of him.
(3.)We have the greatest encouragement to do this: he giveth to all men liberally, and upbraideth not. Yea, it is expressly promised that it shall be given, Jam 1:5. Here is something in answer to every discouraging turn of the mind, when we go to God, under a sense of our own weakness and folly, 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 this upon 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. And if, after all, any should say, "This may be the case with some, but I fear I shall not succeed so well in my seeking for wisdom as some others may," let such consider how particular and express the promise is: It shall be given him. Justly then must fools perish in their foolishness, if wisdom may be had for asking, and they will not pray to God for it. But,
(4.)There is one thing necessary to be observed in our asking, namely, that we do it with a believing, steady mind: Let him ask in faith, nothing wavering, Jam 1:6. The promise above is very sure, taking this proviso along with us; wisdom shall be given to those who ask it of God, provided they believe that God is able to make the simple wise, and is faithful to make good his word to those who apply to him. This was the condition Christ insisted on, in treating with those who came to him for healing: Believest thou that I am able to do this? There must be no wavering, no staggering at the promise of God through unbelief, or through a sense of any disadvantages that lie on our own part. Here therefore we see,
5.That oneness, and sincerity of intention, and a steadiness of mind, constitute another duty required under affliction: He that wavereth is like a wave of the sea, driven with the wind, and tossed. To be sometimes lifted up by faith, and then thrown down again by distrust - to mount sometimes towards the heavens, with an intention to secure glory, and honour, and immortality, and then to sink again in seeking the ease of the body, or the enjoyments of this world - this is very fitly and elegantly compared to a wave of the sea, that rises and falls, swells and sinks, just as the wind tosses it higher or lower, that way or this. A mind that has but one single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in its devotions, and will be superior to all trials and oppositions. Now, for the cure of a wavering spirit and a weak faith, the apostle shows the ill effects of these,
(1.)In that the success of prayer is spoiled hereby: Let not that man think that he shall receive any thing of the Lord, Jam 1:7. Such a distrustful, shifting, unsettled person is not likely to value a favour from God as he should do, and therefore cannot expect to receive it. In asking for divine and heavenly wisdom we are never likely to prevail if we have not a heart to prize it above rubies, and the greatest things in this world.
(2.)A wavering faith and spirit has a bad influence upon our conversations. A double-minded man is unstable in all his ways, Jam 1:8. When our faith and spirits rise and fall with second causes, there will be great unsteadiness in all our conversation and actions. This may sometimes expose men to contempt in the world; but it is certain that such ways cannot please God nor procure any good for us in the end. While we have but one God to trust to, we have but one God to be governed by, and this should keep us even and steady. He that is unstable as water shall not excel. Hereupon,
III.The holy humble temper of a Christian, both in advancement and debasement, is described:
and both poor and rich are directed on what grounds to build their joy and comfort, Jam 1:9-11. Here we may observe,
1.Those of low degree are to be looked upon as brethren: Let the brother of low degree, etc. Poverty does not destroy the relation among Christians.
2.Good Christians may be rich in the world, Jam 1:10. Grace and wealth are not wholly inconsistent. Abraham, the father of the faithful, was rich in silver and gold.
3.Both these are allowed to rejoice. No condition of lie puts us out of a capacity of rejoicing in God. If we do not rejoice in him always, it is our own fault. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God (as Dr. Whitby explains this place); and the rich may rejoice in humbling providences, as they produce a lowly and humble disposition of mind, which is highly valuable in the sight of God. Where any are made poor for righteousness' sake, their very poverty is their exaltation. It is an honour to be dishonoured for the sake of Christ. To you it is given to suffer, Phi 1:29. All who are brought low, and made lowly by grace, may rejoice in the prospect of their exaltation at the last in heaven.
4.Observe what reason rich people have, notwithstanding their riches, to be humble and low in their own eyes, because both they and their riches are passing away: As the flower of the grass he shall pass away. He, and his wealth with him, Jam 1:11. For the sun has no sooner risen with a burning heat than it withereth the grass. Note hence, Worldly wealth is a withering thing. Riches are too uncertain (says Mr. Baxter on this place), too inconsiderable things to make any great or just alteration in our minds. As a flower fades before the heat of the scorching sun, so shall the rich man fade away in his ways. His projects, counsels, and managements for this world, are called his ways; in these he shall fade away. For this reason let him that is rich rejoice, not so much in the providence of God, that makes him rich, as in the grace of God, that makes and keeps him humble; and in those trials and exercises that teach him to seek his felicity in and from God, and not from these perishing enjoyments.
IV.A blessing is pronounced on those who endure their exercises and trials, as here directed: Blessed is the man that endureth temptation, Jam 1:12. Observe,
1.It is not the man who suffers only that is blessed, but he who endures, who with patience and constancy goes through all difficulties in the way of his duty.
2.Afflictions cannot make us miserable, if it be not our own fault. A blessing may arise from them, and we may be blessed in them. They are so far from taking away a good man's felicity that they really increase it.
3.Sufferings and temptations are the way to eternal blessedness: When he is tried, he shall receive the crown of life, dokimos genomenos - when he is approved, when his graces are found to be true and of the highest worth (so metals are tried as to their excellency by the fire), and when his integrity is manifested, and all is approved of the great Judge. Note hence, To be approved of God is the great aim of a Christian in all his trials; and it will be his blessedness at last, when he shall receive the crown of life. The tried Christian shall be a crowned one: and the crown he shall wear will be a crown of life. It will be life and bliss to him, and will last for ever. We only bear the cross for a while, but we shall wear the crown to eternity.
4.This blessedness, involved in a crown of life, is a promised thing to the righteous sufferer. It is therefore what we may most surely depend upon: for, when heaven and earth shall pass away, this word of God shall not fail of being fulfilled. But withal let us take notice that our future reward comes, not as a debt, but by a gracious promise.
5.Our enduring temptations must be from a principle of love to God and to our Lord Jesus Christ, otherwise we are not interested in this promise: The Lord hath promised to those that love him. Paul supposes that a man may for some point of religion even give his body to be burnt, and yet not be pleasing to God, nor regarded by him, because of his want of charity, or a prevailing sincere love to God and man, Co1 13:3.
6.The crown of life is promised not only to great and eminent saints, but to all those who have the love of God reigning in their hearts. Every soul that truly loves God shall have its trials in this world fully recompensed in that world above where love is made perfect.
Historical interpretation
Seven Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Just because faith may be given to us before we ask for it, it does not follow that it is not a gift of God. God may well give it to us before we ask him for it, just as he also gives peace and love. This is why we pray both that faith may be increased in those who already have it and also that it may be given to those who have not yet received it.
What blessing will that man not possess who has asked for and received this wisdom from the Lord? This will give you an understanding of what grace is, for if this wisdom were from ourselves it would not be from above and we would not have to ask for it from the God who created us.
This is the faith by which the righteous person lives. This is the faith which believes in the one who justifies the ungodly. This is the faith by which glorying is cut out [Rom 1:17].… This is the faith which gains the bountiful outpouring of the Spirit.
Why does James tell them to seek wisdom? It is so that they might have God’s assurance. Only God should be asked for wisdom, not philosophers or astrologers. God gives wisdom like a fountain which never runs out of water, and he fills everyone whom he enters, but the wisdom of philosophers and other human agents is not given in abundance, and it is soon spewed out.
If any of you lacks wisdom, let him ask of God, who gives to all abundantly and without reproach, and it will be given to him. All truly salvific wisdom must be asked of the Lord, because, as the wise man says: All wisdom is from the Lord God, and it was always with him (Ecclesiasticus I). Nor can anyone through free will, without the help of divine grace, although the Pelagians strongly contend otherwise, understand and be wise. But here it seems especially to be said of that wisdom which we need to use in temptations. If anyone (he says) among you cannot understand the usefulness of temptations that happen to believers for the sake of testing, let him ask God to grant him the sense by which he may discern with how much compassion the Father chastises the children whom He cares to make worthy of eternal inheritance. And he deliberately says: Who gives to all abundantly, lest anyone, conscious of his own frailty, should doubt that he can receive by asking, but rather let each one remember that the Lord has heard the desire of the poor. And as the same one says elsewhere: The Lord has blessed all who fear Him, the small with the great (Psalms CXIII). However, because many ask for many things from the Lord, who nevertheless do not deserve to receive, he adds how they ought to ask if they desire to obtain.
But if any of you lacks wisdom, let him ask of God, who gives to all generously and without blame, and it will be given to him. But let him ask in faith, with no doubting. For he who wavers is like a wave of the sea, driven by the winds and swept away by force. For let not that man think that he will receive anything from the Lord. A double-minded man is unstable in all his ways.
James says wisdom is the cause of the perfect work. “let him ask of God.” Since he knows that the proof of faith and the endurance in afflictions is not the work of any men, but of those who are wise according to God, therefore he urges those who strive to achieve these things towards the pursuit of wisdom.
“he who wavers.” For if he trusts, let him ask; but if he wavers, let him not even ask, because he who does not trust that he will receive, will not obtain.
“like a wave of the sea.” For he who wavers, doubtful about his requests, after having endured for a little while, immediately withdraws. But this happens to him from pride, that he quickly despairs because he does not follow through on what he asks for: since he thinks great things of himself and deserves to be rejected in the request he makes. Moreover, he behaves in the opposite way to one who is of modest mind.
"For let not man think that," namely, one who asks out of pride and carelessness. Remove from yourself the duplicity of mind, and never waver in your mind when you ask something from God, saying to yourself, "How can I ask and receive anything from the Lord, since I have sinned against Him so often?" Do not think of these things, but turn to the Lord with all your heart, and ask of Him without hesitation, and you will know the multitude of His mercy, which will never forsake you, but will fulfill the request of your soul. For God is not like men, who holds grudges against one another, but He forgets, and He has compassion on His creation.
"A man of double mind." James calls a man of double mind unstable and not firm, who is never firmly established for the future, nor securely for the present: but is led here and there and carried about: always moving to the future, but never enduring the present. But he also compared such a thing to a wave of the sea, which has neither firmness nor stability: and to a flower of grass, which likewise does not persist, but fades away at the same time as the sun rises. Consider, however, that he did not say that such a one is likened to a grass, but to a flower of grass, signifying by the flower a very short time. But since he knows that modesty of mind gives birth and is a nurturer of all things, and without this there is nothing excellent in upright and scholarly men, therefore he adds: Let the brother who is humble glory, etc. (James 1:9) But how and why was another called double-minded? That he is not established for the present life nor for the future: for life is also called soul, when it is said: "all that a man has will he give as a ransom for his life." (Job 2:4)
"In all his ways." James means the ways of the mind's emotions by which hope is raised, whether useful or useless, according to what David says: "And you have known all my ways." (Ps. 138:4)
James is referring here to spiritual wisdom, not the human kind. Spiritual wisdom is the cause of all perfect action. This is the heavenly wisdom, and when we have been strengthened by it we can do anything perfectly.
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Summary
James 1:5 offers profound encouragement to believers, asserting that God is the ultimate and unfailing source of wisdom for navigating life's complexities and trials. It assures those who perceive a deficiency in discernment or practical insight that God is eager to bestow wisdom generously, without reservation or reproach, upon anyone who humbly and faithfully asks Him. This verse serves as a cornerstone for understanding divine provision in the face of human inadequacy.
Context
Literary Context
James 1:5 is strategically positioned within the opening exhortations of the epistle, immediately following a discussion on the purpose and benefit of enduring trials. James 1:2-4 emphasizes that trials, when met with patience, lead to spiritual maturity and completeness. However, the process of enduring trials often requires more than mere human fortitude; it demands divine insight. Therefore, James transitions seamlessly from the experience of trials to the resource needed to navigate them successfully: wisdom from God. The subsequent verses (James 1:6-8) then qualify how one should ask for this wisdom—in faith, without doubting—underscoring the importance of a right heart attitude in receiving God's gifts.
Historical & Cultural Context
The Epistle of James is addressed to "the twelve tribes which are scattered abroad" James 1:1, indicating Jewish Christians dispersed from Jerusalem, likely due to persecution (e.g., Acts 8:1). These believers would have faced significant hardships, including economic struggles, social ostracism, and internal conflicts within their communities. In such challenging environments, practical wisdom was not merely an intellectual pursuit but a vital necessity for survival, ethical living, and maintaining faith. Culturally, the concept of wisdom was highly valued in Jewish thought, as evidenced by the Old Testament's Wisdom Literature (e.g., Proverbs, Ecclesiastes, Job), which consistently pointed to God as the fount of true wisdom (Proverbs 2:6).
Key Themes
This verse contributes significantly to several overarching themes in James and the broader biblical narrative. It highlights the Sovereignty and Generosity of God as the benevolent giver of all good things, a theme echoed in James 1:17. It underscores the Necessity of Prayer and Dependence on God, especially in moments of perceived lack or difficulty, reinforcing the call to "ask" found throughout Scripture (e.g., Matthew 7:7). Furthermore, it emphasizes the Practical Nature of Biblical Wisdom, which is not merely theoretical knowledge but the ability to apply divine truth to real-life situations, particularly in navigating trials and making righteous decisions, a concept elaborated upon in James 3:13-18.
Exposition and Analysis
Key Word Analysis
From a primary verb meaning "to leave," this term, used intransitively or passively, signifies "to fail or be absent," "to be destitute (wanting)." In this context, it describes a genuine deficiency or inadequacy in wisdom, not merely a desire for more. It implies a recognition of one's own inability to navigate a situation effectively without divine guidance.
This word denotes "wisdom (higher or lower, worldly or spiritual)." In the New Testament, especially in James, it refers to a practical, spiritual discernment that enables one to live skillfully and righteously according to God's will. It's the ability to apply divine truth to life's challenges, make sound judgments, and understand God's perspective, particularly crucial when facing trials.
Derived from a word meaning "reproach," this verb means "to defame, i.e. rail at, chide, taunt," or "to cast in teeth, (suffer) reproach, revile." Its use here highlights God's unique character: unlike human benefactors who might make one feel ashamed or indebted for asking, God does not scold, criticize, or shame those who come to Him in their need for wisdom.
Verse Breakdown
"If any of you lack wisdom"
This opening clause acknowledges a universal human experience—the recognition of one's own intellectual or spiritual insufficiency in certain situations. It's a humble admission of need, particularly in the face of complex decisions or trials, setting the stage for divine intervention.
"let him ask of God"
This is a direct imperative, a clear command and invitation to prayer. It directs the one lacking wisdom not to human sources, but to God Himself, establishing Him as the ultimate and sole provider of true wisdom. The act of asking signifies dependence and faith.
"that giveth to all [men] liberally"
This phrase describes God's character as a generous giver. The word "liberally" (Greek: haplōs) implies giving simply, bountifully, and without reservation or hidden motives. God's giving is characterized by abundance and straightforwardness, extending to "all" who ask, without partiality.
"and upbraideth not"
This powerful negative statement further illuminates God's gracious nature. It assures the petitioner that God will not scold, reproach, or shame them for their ignorance, their need, or their request. Unlike human benefactors who might make one feel small or indebted, God welcomes our requests with open arms and a non-judgmental heart.
"and it shall be given him"
This is a clear, unconditional promise of reception. It provides absolute assurance that a genuine request for wisdom, made to God, will be answered. This promise underscores God's faithfulness and His delight in providing for His children's true needs.
Literary Devices
James 1:5 employs several literary devices to convey its profound message. It begins with a Conditional Statement ("If any of you lack wisdom..."), which sets up a clear premise and its corresponding consequence, inviting the reader to identify with the stated condition and embrace the promised solution. The verse also utilizes Contrast to highlight God's unique character; He "giveth... liberally" in stark opposition to the human tendency to "upbraid" or reproach. This contrast magnifies God's unparalleled grace and generosity. Furthermore, there is an element of Divine Assurance in the direct promise, "and it shall be given him," which functions as a powerful affirmation of God's reliability and willingness to respond to prayer.
Theological and Thematic Connections
James 1:5 is a profound statement about God's character and His relationship with humanity, revealing Him as an accessible, generous, and non-judgmental Father who delights in supplying the needs of His children, especially the crucial need for wisdom. This wisdom is not merely intellectual knowledge but practical discernment for righteous living, particularly vital when navigating the complexities and trials of life. The verse underscores the theological truth that true wisdom originates solely from God, contrasting with worldly wisdom that often leads to strife and confusion. It also implicitly emphasizes the importance of humility, as acknowledging a "lack" of wisdom is the prerequisite for receiving it from God.
Reflection and Application
James 1:5 stands as an enduring beacon of hope and a practical guide for every believer. It invites us to cultivate a posture of humility, recognizing that our own understanding is often insufficient for life's challenges. Instead of relying on human intellect or succumbing to despair when faced with difficult decisions or overwhelming circumstances, we are encouraged to turn directly to God. This verse challenges any hesitation we might have in approaching God with our needs, assuring us that He is not a reluctant giver but a generous Father who delights in providing. It calls us to a life of continuous dependence on divine wisdom, particularly as we seek to live out our faith in a complex world, navigate trials with patience, and make choices that honor Him. Embracing this truth fosters a deeper trust in God's character and His unwavering commitment to our spiritual growth and well-being.
Questions for Reflection
FAQ
What kind of "wisdom" is James referring to in this verse?
The "wisdom" (Greek: sophía) James refers to is not merely intellectual knowledge or worldly shrewdness. Instead, it is a practical, spiritual discernment that enables a believer to live righteously and skillfully according to God's will, especially in the midst of trials and difficult circumstances. It's the ability to apply divine truth to everyday life, make sound judgments, and understand God's perspective on situations, leading to godly conduct and spiritual maturity. This is distinct from the "earthly, sensual, demonic" wisdom described later in James 3:15.
Does "giveth to all [men] liberally" mean God gives wisdom to everyone, regardless of their faith?
While God's general benevolence extends to all humanity (e.g., Matthew 5:45), in the immediate context of James, the primary audience is believers who are experiencing trials. The promise is specifically for "any of you," referring to the scattered Jewish Christians addressed in James 1:1. The subsequent verse, James 1:6, clarifies that this asking must be "in faith, nothing wavering," suggesting that the promise of receiving wisdom is contingent upon a trusting relationship with God. Therefore, while God is universally generous, this particular promise of wisdom is for those who come to Him in faith.
Christ-Centered Fulfillment
James 1:5, while an Old Testament principle of seeking wisdom from God, finds its ultimate and most profound fulfillment in Jesus Christ. He is not only the embodiment of divine wisdom but also the means by which we can approach God to receive it. The Apostle Paul declares that Christ "is made unto us wisdom from God" (1 Corinthians 1:30), signifying that all true wisdom, knowledge, and understanding are found in Him. Through Christ, we have access to the Father (Ephesians 2:18), allowing us to "ask of God" with confidence, knowing that our prayers are heard and answered through His Son. The generous, non-upbraiding character of God described in James 1:5 is perfectly mirrored in Jesus, who never shamed those who came to Him in their weakness or lack, but rather welcomed them with grace and compassion (Matthew 11:28). Thus, in Christ, the promise of wisdom is not just a theological concept but a living reality, enabling believers to live skillfully and righteously in a world that desperately needs divine discernment.