TRV
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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
Six Centuries of Reception
2 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.
Purely human merits are evil, and God does not crown them. Any good merit is a gift of God.
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)
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Summary
James 1:7 delivers a solemn warning, underscoring the critical importance of unwavering faith in one's approach to God, particularly in prayer. It asserts that a person characterized by internal division and doubt should not anticipate receiving anything from the Lord, directly linking the efficacy of spiritual seeking to the integrity and consistency of one's faith. This verse serves as a direct consequence of the wavering state described immediately prior, highlighting the futility of a double-minded heart in its spiritual pursuits.
Context
Literary Context
James 1:7 is an integral part of James's opening exhortation to believers facing trials. The apostle begins by urging them to consider trials as opportunities for joy and growth in perseverance, recognizing that such endurance leads to spiritual maturity (James 1:2-4). Immediately preceding this verse, James addresses the need for wisdom to navigate these trials, promising that God gives generously to those who ask without reproach (James 1:5). However, this divine promise is conditional upon asking "in faith, nothing wavering" (James 1:6). Verse 7 then presents the stark consequence of failing this condition: a person who wavers should not expect to receive anything from the Lord. This logical progression culminates in the description of the "double-minded man" in James 1:8, whose instability in all his ways is a direct result of this internal division and lack of singular focus on God.
Historical & Cultural Context
The early Christian community, to whom James wrote, was likely facing various forms of persecution and internal challenges, leading to a natural need for divine wisdom and intervention. In a world where patron-client relationships were common, the concept of approaching a benefactor (God) with a clear, unwavering request was culturally understandable. Doubt, in this context, would not only imply a lack of trust in the benefactor's ability or willingness but also a spiritual instability that was antithetical to the steadfastness expected of believers. The Jewish background of many early Christians, including James himself, would also emphasize the importance of wholehearted devotion to Yahweh, where a divided heart was seen as a grave spiritual failing, reminiscent of Israel's wavering loyalty in the Old Testament.
Key Themes
This verse contributes significantly to several major themes in James's epistle. Firstly, it powerfully underscores The Necessity of Unwavering Faith, asserting that God responds to sincere, undivided trust, not merely to requests. It's not just about asking, but about asking with full confidence in God's character and His willingness to provide, a theme echoed in other New Testament teachings on prayer, such as Matthew 21:22. Secondly, the verse highlights The Hindrance of Doubt, portraying it as a significant barrier to receiving divine blessings. When the heart is divided between trusting God and questioning His faithfulness or ability, it creates a spiritual instability that obstructs the flow of grace. Lastly, it implicitly calls for Singleness of Purpose in one's spiritual life. God desires wholehearted devotion and trust, not a wavering, indecisive approach to spiritual matters. This call to integrity resonates throughout the epistle, particularly in its emphasis on genuine faith demonstrated through works (James 2:14-26).
Exposition and Analysis
Key Word Analysis
This term refers to a human being generally, without distinction of gender. In this context, it emphasizes the universal applicability of the warning: any person who approaches God with a wavering mind will not receive. It highlights the human responsibility in the interaction with the divine.
This verb means "to imagine" or "to be of the opinion." Here, it refers to the internal expectation or presumption of the individual. The verse warns against the presumption that one can receive from God while simultaneously harboring doubt, suggesting that such a thought process is fundamentally flawed or misguided.
This is a broad verb meaning "to take," "to get hold of," or "to obtain." In the context of prayer and seeking from God, it signifies the act of acquiring or being granted something. The negation "shall not receive" directly addresses the outcome of a doubting heart, indicating a complete lack of acquisition from the Lord.
Derived from a root implying supremacy, this term denotes "supreme in authority" or "Master." When referring to God, it emphasizes His sovereign power and rightful dominion. The phrase "of the Lord" underscores that the blessings sought are divine in origin, and therefore, the recipient's posture before such a sovereign Giver is paramount.
Verse Breakdown
"For let not that man think"
This opening clause serves as a strong prohibition or warning. The "that man" refers directly back to the "he that wavereth" in the preceding verse (James 1:6). It is a direct command from James, urging such an individual not to harbor the expectation or belief that their wavering approach will yield positive results from God. The implication is that such a thought is a delusion.
"that he shall receive any thing"
This specifies the consequence of the wavering mind. The phrase "any thing" (G5100, tìs) is an indefinite pronoun, meaning "some or any person or object." In this context, it implies nothing at all. The person who doubts should not expect to obtain even the slightest benefit or answer to their prayer from God, emphasizing the complete futility of their approach.
"of the Lord."
This final phrase identifies the source from whom the "any thing" (or rather, nothing) is sought. It underscores that the interaction is with God Himself, the sovereign Master. The implication is that God, in His wisdom and character, does not respond to a divided heart, as such a heart demonstrates a lack of trust and honor due to His supreme authority and faithfulness.
Literary Devices
James 1:7 primarily employs Consequence and Contrast. It functions as a direct consequence of the wavering faith described in James 1:6, explicitly stating the negative outcome for the doubting individual. This creates a stark Contrast with the promise of generous giving to those who ask in faith in James 1:5. The verse also uses Understatement or Litotes through the phrase "any thing," which, in context, means "nothing at all," powerfully conveying the complete absence of divine reception. Furthermore, the verse acts as a Warning, serving to caution believers against the spiritual instability caused by a divided mind, setting the stage for the description of the "double-minded man" in James 1:8.
Theological and Thematic Connections
James 1:7 profoundly articulates a foundational principle of divine interaction: God responds to genuine, undivided faith. It reveals that the effectiveness of prayer and the reception of God's blessings are not merely about the act of asking, but about the posture of the heart in that asking. Doubt, in this theological framework, is not merely a cognitive uncertainty but a spiritual instability that dishonors God's character and obstructs His gracious provision. This verse underscores God's desire for a relationship built on trust and wholehearted reliance, where His generosity is met with our confident expectation, rather than a wavering heart that questions His faithfulness or ability.
Reflection and Application
James 1:7 serves as a powerful mirror for self-examination, challenging us to scrutinize the sincerity and consistency of our faith, particularly in our prayer lives and our overall walk with God. It compels us to move beyond superficial requests and cultivate a deep, abiding trust in God's character, His promises, and His sovereign will. When we approach God, are we truly believing He is both able and willing to act, or are we hedging our bets, harboring a "plan B," or secretly expecting failure? This verse calls us to confront the subtle (or not-so-subtle) doubts that undermine our spiritual effectiveness and hinder our experience of God's provision. It's a call to spiritual integrity, urging us to align our inner disposition with our outward declarations of faith, ensuring that our hearts are singularly focused on God, free from the instability that prevents us from receiving the fullness of His blessings.
Questions for Reflection
FAQ
What does it mean to "waver" in the context of James 1:7?
To "waver" (from the Greek diakrinō) means to be divided in mind, to doubt, or to hesitate. In the context of James 1:6-7, it specifically refers to a person who is indecisive or unstable in their faith when approaching God, particularly in prayer for wisdom. It's a state where one's trust in God is not wholehearted but is split between belief and unbelief, or between relying on God and relying on oneself or other means. This internal division, as described in James 1:8, makes a person unstable in all their ways.
Why does doubt prevent someone from receiving anything from the Lord?
Doubt acts as a barrier because it fundamentally undermines the nature of faith, which is essential for pleasing God (Hebrews 11:6). When we doubt, we are essentially questioning God's character—His faithfulness, His power, or His willingness to provide. This lack of trust dishonors God and creates a spiritual disconnect. God desires a relationship built on confident reliance, and a wavering heart demonstrates a lack of this foundational trust. It's not that God can't give, but that the posture of the doubting heart is not aligned with receiving His grace.
Christ-Centered Fulfillment
While James 1:7 directly addresses the necessity of unwavering faith in receiving from the Lord, its ultimate fulfillment and deepest meaning are found in Christ. Jesus Christ is not only the perfect embodiment of unwavering faith, perfectly trusting the Father in every circumstance (John 8:29), but He is also the sole mediator through whom all blessings from the Father flow. We "receive any thing of the Lord" through Him. The access to God's generous giving, promised in James 1:5, is made possible by Christ's atoning work, which reconciles us to God (Romans 5:10). Furthermore, the Holy Spirit, given by Christ, is the one who enables us to pray in faith and helps us in our weaknesses, interceding for us according to God's will (Romans 8:26-27). Thus, the call to unwavering faith in James 1:7 is ultimately a call to unwavering faith in Christ, who is the source of all wisdom, the one who gives us access to the Father, and the one who empowers us to overcome doubt through His Spirit, ensuring that we can indeed "receive any thing" that aligns with God's perfect will for our lives (1 John 5:14-15).