James 1:5-8 If any of you lack wisdom, let him ask of God, that gives to all men liberally, and upbraides not; and it shall be given him. In the former verses the writer, after the apparent paradox of wishing "joy" (ver. 1) to those so persecuted and tried, proceeded (vers. 2-4) to urge, not merely joy in spite, but joy by reason, of these things. For, said he, by these things the faith, which is of so great price, is developed and perfected. It might seem, however, that, with God so purposing, and man thankfully concurring in the Divine purpose, yet, from lack of true discernment, of wise judgment, man might fail to realize the profit of the Divine purpose; might lose, not gain, by the testings. For surely it requires much Christian judgment so to meet temptation, and so to bear trial, that the continued testing, instead of depressing and damaging our life, shall be evermore bearing us upward and onward. And now, in the verses before us, this is provided for. "If any of you lacketh wisdom, let him ask of God." In order that at last we may be "lacking in nothing," God will supply this present lack, which is so urgent. And the general principle, which gives force to this special application, is here set forth. The main thoughts are two - God's giving; man's receiving. I. GOD'S GIVING. An essential element of God's nature is self-impartation, if we may reverently speak of him as he has revealed himself. So the inmost significance of the doctrine of the Trinity; so the great fact of the creation. And so to all created things there is a constant streaming forth of God's goodness. Like the shining of the sun. But the streaming forth of God's goodness is conscious, deliberate, free. We may have regretfully to relinquish the etymology which identifies the words "God" and "good;" but never need we relinquish the truth that God is essentially the Good One. "God giveth:" 1. Our life, including existence itself, so sacred as being thus from him; our appetencies and their satisfactions; our powers and scope for use; our ideals and their realization; our idiosyncrasy of life, and of life-history. 2. Our redemption, including the gift of the Son; the Spirit; our penitence; our faith; the blessedness of the new life in God. 3. And now the blended life, in the world and in God; all "good things" (Matthew 7:11). "Liberally;" i.e. simply, absolutely, disinterestedly. Out of the abundance of his goodness. Hence, "to all;" no caprice in such a One. And hence, "upbraideth not." Selfishness gives, grudges, and rebukes; he gives with a perfect love, and hence delights to give. Let us realize this conception of God. How it alters the complexion of life! what effect it has upon character! We may not, indeed, forget his inflexible holiness, his absolute demands on our obedience. This, indeed, the fundamental relationship; so probably the true etymology of "God," as meaning "Ruler." This the one deep significance of the cross, which shows God's holy love. And this the meaning of the absolute call to repent, as preceding the gift of life; an unconditional surrender. Yes, remember that, realize it, act upon it - the truth that God is holy. But, so soon as the barrier of unrepented sin is removed, realize all the infinite affluence of his love - that he delighteth in mercy, that he is emphatically the Good Being, whose goodness is ever surging and streaming forth that it may lavish itself upon his creatures, upon me! As regards your life-history - realize God's yearning love; the boundless possibilities of your future. As regards your salvation - all grace, in a world of conflict; all glory, in the world of perfected conquest. II. MAN'S RECEIVING. The higher the nature of any creature, the more are its development and growth conditional upon its own appropriation of the material of development and growth. Consider, in this respect, mere existences and forces; vegetation; animal life; man. Hence the life of man, the creature of freedom, is at once a life of the greatest perils and of the greatest possibilities. Lordship over the world; mental acquisitions. He may climb so high; he may sink so low! Is it not well thus? Does not our manhood dwindle in proportion as we become mere passive recipients? Illustrate the high manhood of personal achievement by artist and his work - would he care to find his picture finished by an unseen hand? also by enterprise of a people, which calls forth their powers and goes to make them what they are. So the glory of our spiritual life is that it is not necessitated, but free. And so the supreme glory of the kingdom of heaven, as a kingdom of redemption, is that, humanly speaking, it "suffereth violence, and the violent take it by force." Hence, we would become possessors of spiritual blessings, we must possess ourselves of them. If God gives grace freely to free beings such as we are, his giving is conditional upon our asking, and asking in faith. In the nature of things this is reasonable and right. "Let him ask;" that he may realize more fully his own dependence and need; that he may value more truly the blessings sought; that he may learn God's large, free love. Could anything be simpler, more natural? Because of the creaturely relationship, a recipient of the bounty of the Creator; because a conscious, intelligent, free creature, a conscious, free recipient, a suppliant. Ask, and have. "In faith." This the active element in the asking, the appropriating power. To truly realize God's power and blessing, we must have a trustful appreciation of God's purposes of love. So for a wise endurance of trial; so for a wise meeting of temptation. It is better to endure, better to resist; this must be our assurance of faith. Contrast with this the waverer, or doubter; doubting in the sense of hesitating between God and the world, halting between two opinions; most miserable. A double-minded man, to his own cost; unstable; like the surge of the sea. He shall receive nothing, for the true spirit of recipiency is altogether vitiated. The man is shutting his soul towards God even while professing to open it. No, "the just shall live by faith;" by a constant aliveness to spiritual realities; by an earnest, trustful appropriating of spiritual blessings. The two great lessons: God is single-minded in giving; we are to be single-minded in receiving. But how does this bear on the special gift in question here - spiritual wisdom? This is largely an intuitive faculty of the spiritual life, and it is educated by communion with God's mind and will, which brings our spiritual wisdom into harmony with his own. So the very prayer itself is the instrumentality of the answer to the prayer. And such wisdom, let us remember, is wisdom "unto salvation." A constant choosing between good and evil, which results at last in the total abolition of evil and triumph of good. May we thus prove to the uttermost "what is that good, and acceptable, and perfect will of God"! - T.F.L. Parallel Verses KJV: 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. |
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