Teks -- James 1:5 (NET)

1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Jam 1:5 - Lacketh wisdom

Lacketh wisdom ( leipetai sophias ).

Condition of first class, assumed as true, ei and present passive indicative of leipō to be destitute of, with ablative case sophias . "If any one falls short of wisdom."A banking figure, to have a shortage of wisdom (not just knowledge, gnōseōs , but wisdom sophias , the practical use of knowledge) .

Robertson: Jam 1:5 - Let him ask

Let him ask ( aiteitō ).

Present active imperative of aiteō , "let him keep on asking."

Robertson: Jam 1:5 - Of God

Of God ( para tou theou ).

"From (from beside) God,"ablative case with para . Liberally (haplōs ). This old adverb occurs here only in the N.T. (from haplous , single-fold, Mat 6:22, and haplotēs , simplicity, generosity, is common - 2Co 8:2; Rom 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan’ s Vocabulary ). Mayor argues for the sense of "unconditionally"(the logical moral sense) while Hort and Ropes agree and suggest "graciously."The other sense of "abundantly"or "liberally"suits the idea in haplotēs in 2Co 8:2; Rom 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isa 55:1 for the idea of God’ s gracious giving and the case of Solomon (1Ki 3:9-12; Pro 2:3).

Robertson: Jam 1:5 - Upbraideth not

Upbraideth not ( mē oneidizontos ).

Present active participle of oneidizō (old verb to reproach, to cast in one’ s teeth, Mat 5:11) in the ablative case like didontos agreeing with theou and with the usual negative of the participle (me ). This is the negative statement of didontos haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat. , p. 64A). ] Cf. Heb 4:16.

Robertson: Jam 1:5 - And it shall be given him

And it shall be given him ( kai dothēsetai autōi ).

First future passive of didōmi , a blessed promise in accord with the words of Jesus (Mat 7:7, Mat 7:11; Luk 11:13), meaning here not only "wisdom,"but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle.

Vincent: Jam 1:5 - But

But

Omitted in A. V. In pursuing this perfection you will find yourselves lacking in wisdom. One may say, " I know not how to become perfect;" but, if any man, etc.

Vincent: Jam 1:5 - Lack

Lack

Note the repetition.

Vincent: Jam 1:5 - Of God that giveth

Of God that giveth ( τοῦ διδόντος Θεοῦ )

The Greek puts it so that giving is emphasized as an attribute of God. Lit., " Ask of the giving God, " or of " God the giver."

Vincent: Jam 1:5 - Liberally

Liberally ( ἁπλῶς )

Only here in New Testament. Literally the word means simply, and this accords with the following negative clause, upbraiding not. It is pure, simple giving of good, without admixture of evil or bitterness. Compare Rom 12:8, where a kindred noun is used: " He that giveth let him do it with simplicity (ἐν ἁπλότητι )." Compare, also, Pro 10:22. Men often complicate and mar their giving with reproach, or by an assumption of superiority.

Wesley: Jam 1:5 - If any want

The connexion between the first and following verses, both here and in the fourth chapter, will be easily discerned by him who reads them, while he is suffering wrongfully. He will then readily perceive, why the apostle mentions all those various affections of the mind.

Wesley: Jam 1:5 - Wisdom

To understand, whence and why temptations come, and how they are to be improved. Patience is in every pious man already. Let him exercise this, and ask for wisdom. The sum of wisdom, both in the temptation of poverty and of riches, is described in Jam 1:9-10.

Wesley: Jam 1:5 - Who giveth to all

That ask aright.

Wesley: Jam 1:5 - And upbraideth not

Either with their past wickedness, or present unworthiness.

JFB: Jam 1:5

English Version omits "But," which the Greek has, and which is important. "But (as this perfect entireness wanting nothing is no easy attainment) if any," &c.

JFB: Jam 1:5 - lack

Rather, as the Greek word is repeated after James's manner, from Jam 1:4, "wanting nothing," translate, "If any of you want wisdom," namely, the wisdom whereby ye may "count it all joy when ye fall into divers temptations," and "let patience have her perfect work." This "wisdom" is shown in its effects in detail, Jam 3:7. The highest wisdom, which governs patience alike in poverty and riches, is described in Jam 1:9-10.

JFB: Jam 1:5 - ask

(Jam 4:2).

JFB: Jam 1:5 - liberally

So the Greek is rendered by English Version. It is rendered with simplicity, Rom 12:8. God gives without adding aught which may take off from the graciousness of the gift [ALFORD]. God requires the same "simplicity" in His children ("eye . . . single," Mat 6:22, literally, "simple").

JFB: Jam 1:5 - upbraideth not

An illustration of God's giving simply. He gives to the humble suppliant without upbraiding him with his past sin and ingratitude, or his future abuse of God's goodness. The Jews pray, "Let me not have need of the gifts of men, whose gifts are few, but their upbraidings manifold; but give me out of Thy large and full hand." Compare Solomon's prayer for "wisdom," and God's gift above what he asked, though God foresaw his future abuse of His goodness would deserve very differently. James has before his eye the Sermon on the Mount (see my Introduction). God hears every true prayer and grants either the thing asked, or else something better than it; as a good physician consults for his patient's good better by denying something which the latter asks not for his good, than by conceding a temporary gratification to his hurt.

Clarke: Jam 1:5 - If any of you lack wisdom

If any of you lack wisdom - Wisdom signifies in general knowledge of the best end, and the best means of attaining it; but in Scripture it signifies the same as true religion, the thorough practical knowledge of God, of one’ s self, and of a Savior

Clarke: Jam 1:5 - Let him ask of God

Let him ask of God - Because God is the only teacher of this wisdom

Clarke: Jam 1:5 - That giveth to all men liberally

That giveth to all men liberally - Who has all good, and gives all necessary good to every one that asks fervently. He who does not ask thus does not feel his need of Divine teaching. The ancient Greek maxim appears at first view strange, but it is literally true: -

Αρχη γνωσεως της αγνοιας ἡ γνωσις

"The knowledge of ignorance is the beginning of knowledge.

In knowledge we may distinguish these four things: -

1.    Intelligence, the object of which is intuitive truths

2.    Wisdom, which is employed in finding out the best end

3.    Prudence, which regulates the whole conduct through life

4.    Art, which provides infallible rules to reason by.

Calvin: Jam 1:5 - If any of you lack wisdom // That giveth to all men liberally // And upbraideth not

5.If any of you lack wisdom As our reason, and all our feelings are averse to the thought that we can be happy in the midst of evils, he bids us to ask of the Lord to give us wisdom. For wisdom here, I confine to the subject of the passage, as though he had said, “If this doctrine is higher than what your minds can reach to, ask of the Lord to illuminate you by his Spirit; for as this consolation alone is sufficient to mitigate all the bitterness of evils, that what is grievous to the flesh is salutary to us; so we must necessarily be overcome with impatience, except we be sustained by this kind of comfort.” Since we see that the Lord does not so require from us what is above our strength, but that he is ready to help us, provided we ask, let us, therefore, learn, whenever he commands anything, to ask from him the power to perform it.

Though in this place to be wise is to submit to God in the endurance of evils, under a due conviction that he so orders all things as to promote our salvation; yet the sentence may be generally applied to every branch of right knowledge.

But why does he say If any one, as though all of them did not want wisdom. To this I answer, that all are by nature without it; but that some are gifted with the spirit of wisdom, while others are without it. As, then, all had not made such progress as to rejoice in affliction, but few there were to whom this had been given, James, therefore, referred to such cases; and he reminded those who were not as yet fully convinced that by the cross their salvation was promoted by the Lord, that they were to ask to be endued with wisdom. And yet there is no doubt, but that necessity reminds us all to ask the same thing; for he who has made the greatest progress, is yet far off from the goal. But to ask an increase of wisdom is another thing than to ask for it at first.

When he bids us to ask of the Lord, he intimates, that he alone can heal our diseases and relieve our wants.

That giveth to all men liberally. By all, he means those who ask; for they who seek no remedy for their wants, deserve to pine away in them. However, this universal declaration, by which every one of us is invited to ask, without exception, is very important; hence no man ought to deprive himself of so great a privilege.

To the same purpose is the promise which immediately follows; for as by this command he shews what is the duty of every one, so he affirms that they would not do in vain what he commands; according to what is said by Christ,

“Knock, and it shall be opened.”
(Mat 7:7; Luk 11:9.)

The word liberally, or freely, denotes promptitude in giving. So Paul, in Rom 12:8, requires simplicity in deacons. And in 2Co 8:0 and 2Co 9:0, when speaking of charity or love, he repeats the same word several times. The meaning, then, is, that God is so inclined and ready to give, that he rejects none, or haughtily puts them off, being not like the niggardly and grasping, who either sparingly, as with a closed hand, give but little, or give only a part of what they were about to give, or long debate with themselves whether to give or not. ¹⁰¹

And upbraideth not This is added, lest any one should fear to come too often to God. Those who are the most liberal among men, when any one asks often to be helped, mention their formal acts of kindness, and thus excuse themselves for the future. Hence, a mortal man, however open-handed he may be, we are ashamed to weary by asking too often. But James reminds us, that there is nothing like this in God; for he is ready ever to add new blessings to former ones, without any end or limitation.

TSK: Jam 1:5 - any // let // and upbraideth

any : Exo 31:3, Exo 31:6, Exo 36:1-4; 1Ki 3:7-9, 1Ki 3:11, 1Ki 3:12; Job 28:12-28; Pro 3:5-7, Pro 9:4-6; Jer 1:6, Jer 1:7; 2Co 2:16

let : Jam 1:17, Jam 3:17, Jam 5:16; 1Ch 22:12; 2Ch 1:10; Pro 2:3-6; Isa 55:6, Isa 55:7; Jer 29:12; Jer 29:13; Dan 2:18-22; Mat 7:7-11; Luk 11:9-13; Joh 4:10, Joh 14:13, Joh 15:7; Joh 16:23, Joh 16:24; 1Jo 3:22, 1Jo 5:14, 1Jo 5:15

and upbraideth : Mat 11:20; Mar 16:14; Luk 15:20-22

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jam 1:5 - 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

If any of you lack wisdom ; if, doth not imply a doubt, but supposeth something which they themselves would grant; viz. that they did lack wisdom, either in whole or in part. It is as if he had said, Since, or seeing, ye lack, &c. See the like, Mal 1:6 . Though this hold true of wisdom taken more generally, yet wisdom here is to be restrained, according to the circumstances of the text, and taken for wisdom or skill to bear afflictions so as to rejoice in them.

Let him ask of God by believing, fervent prayer.

That giveth to all men either to all sorts of men, Jew or Gentile, bond or free, &c., or to all that so ask, as appears by the next verse.

Liberally or simply, Rom 12:8 , i.e. with an open, free, large heart, in opposition to the contracted, narrow spirits of covetous misers. Our translation renders it well liberally; and so the word is used, 2Co 8:2 9:13 .

And upbraideth not doth not twit them with their importunity, or frequency in asking, (as men often do), however he may upbraid them with their unthankfulness for, or abuse of, what they have received.

And it shall be given him: see Mat 7:7,8 Joh 16:23 . The promise is here added to encourage faith in asking.

Haydock: Jam 1:5 - And upbraideth not

And upbraideth not. That is, God does not think much, nor reproach us with the multitude of his benefits and favours: and if he puts sinners in mind of their repeated ingratitude, it is for their good and conversion. (Witham)

Gill: Jam 1:5 - 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

If any of you lack wisdom,.... This shows that the perfection before spoken of is not to be understood as in this life, since the apostle immediately supposes lack of wisdom in them; for this is not said in a form of doubting, whether they wanted it or not, but rather as supposing, and taking it for granted that they did; and in the first, and primary sense of the words, it intends wisdom to behave aright under temptations or afflictions. Saints often want wisdom to consider God as the author of them, and not look upon them as matters of chance, or impute them merely to second causes; but to regard them as coming from the hand of God, and as his hand upon them, as Job did; who does not ascribe his calamities to the thieving Chaldeans and Sabeans, to the boisterous wind, and to the malice of Satan, but to God: they want wisdom to observe the sovereignty of God in them, and bow unto it, and be still, and know that he is God, who does all things well and wisely; and likewise to see and know that all are in love, and in very faithfulness, and for good; as well as to see his name, to hear his rod, and him that has appointed it, his voice in it, his mind and meaning, and what he designs by it; as likewise to learn the useful lessons under it, and particularly to take the cross well, to bear it patiently, and even to count it all joy, and reckon it to be right, necessary, and useful: it requires much wisdom to learn all this, and act up to it. Moreover, this may be applied to all other cases, in which wisdom is wanted; men want wisdom to conduct them in the common affairs of life, and especially the people of God; for the children of the world are wiser in their generation, for themselves and posterity, and in the management of worldly affairs, than the children of light; and also to observe the providences of God, and the footsteps of Providence, and to follow them; and likewise to make a right use of providences, and behave suitably under them, and not be lifted up too much in prosperity, nor be cast down, and too much distressed in adversity; but to consider, that the one is set against the other, and both work together for good. Saints have need of wisdom in things spiritual; they want more grace, which is the truest wisdom, and a larger knowledge of the Gospel, which is the wisdom of God, the hidden wisdom of God; and they lack wisdom to know how to walk towards them that are without, and towards them that are within, so as becomes the Gospel of Christ: and as this is more or less the case of everyone

let him ask of God wisdom; of God the Father, who is the only wise God, who has abounded in creation, in providence, and, above all, in redemption and grace, in all wisdom and prudence; and of his Son Jesus Christ, who is the wisdom of God, and has all the treasures of wisdom and knowledge in him; and of the Spirit of God, who is a Spirit of wisdom and revelation in the knowledge of Christ, and all divine things:

that giveth to all men liberally; God is the giver of all good things, in nature, providence, and grace; every good and perfect gift comes from him, and therefore he, and he only, should be applied unto: and he gives to "all men" the bounties of his providence; and to all that ask, and call upon him in sincerity, the riches of his grace; even to Jews and Gentiles, high and low, rich and poor, greater or lesser sinners; all which he gives "liberally", readily, and at once, freely and cheerfully, and largely and abundantly; not grudgingly, sparingly, and with a strait hand, but with an open one, and in a very extensive manner.

And upbraideth not; with former sins and transgressions, with former miscarriages and misconduct; or with former kindnesses, suggesting that he had given largely already, and his favours had been despised or abused; or he had been treated with ingratitude and neglect; in which manner sometimes men put off those that apply unto them, but so does not God; wherefore every word here used is encouraging to go to God for wisdom: yea, it follows,

and it shall be given him; God has said it, Christ has promised it, and the apostle might, with certainty, say it after them, and all experience confirms the truths of it; See Mat 7:7.