James 1:5 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. 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 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." Man's 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 God's 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" (Psalm 71:17; Psalm 119:102). A most striking instance is furnished in the history of Solomon (1 Kings 3.). 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" (Matthew 16:17). "Ye have an unction from the Holy One, and ye know all things" (1 John 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.) 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. |
    |