Shortage in Wisdom (1:5)
“Defective in wisdom,” Moffatt puts it. It is the same word that occurs at the end of verse 4. James is fond of catching up a preceding word and going on with it, even if, as here, in a new sense. “If any of you lacketh wisdom,” James gently hints. Who is it that does not feel his shortcoming here, at times with painful intensity?
What does James mean by wisdom? It is more than knowledge. It is more than mere intelligent apprehension of acquired knowledge. Tennyson says: “Knowledge comes, but wisdom lingers.” James shows familiarity with the Wisdom of Jesus the Son of Sirach (Ecclus.)[50] and possibly also the so-called Wisdom of Solomon. Certainly he knows the book of Proverbs. But here he does not use wisdom in a philosophical or mystical sense.
With James wisdom is the right use of one’s opportunities in holy living. It is living like Christ in accord with the will of God. In 3:13-17 he gives a formal discussion of the two sorts of wisdom. Bede suggests that we need wisdom to know how to look at trial in the true light. Yes, and we need it to give patience the chance to do its perfect work. Paul uses wisdom in the special sense of God’s wisdom as shown in the gospel as infinitely superior to the wisdom of the world which scouted the cross of Christ. “We speak wisdom among them that are perfect” (the mature, 1 Cor. 2:6, AV).
In the Old Testament wisdom is sometimes the intelligence of God (Prov. 8:22-30). “Ten measures of wisdom came down from heaven, and nine of them fell to the lot of the Holy Land” (Kiddushim, 49b). With James the source of wisdom is God, not the Jews. So then, when our supply runs short, ask of God. It is like a bank to which we go to get our money. God is the banker whose supply of wisdom never gives out. Unlike other bankers, he asks no security save the name of Jesus.[51] That name gives us full credit at the bank of heaven.
On that basis God “gives to all men without question or reproach” (Moffatt). We have it expressed as “liberally” in the standard versions. It is a rather difficult word to translate into English. It means simple, singlefold, sincere. Compare the “single” eye in Matthew 6:22; Luke 11:34. In Romans 12:8 it is not clear whether singleness or liberality is the idea, but “liberality” is obviously correct in 2 Corinthians 8:2, “the riches of their liberality.” So it is in 9:11, 13, but “singleness of heart” in Ephesians 6:5 and Colossians 3:22.
Oesterley finds the notion of James to be “singleness of aim, the aim being the imparting of benefit without requiring anything in return.” Likewise, Bengel interprets it by simpliciter. Either idea makes good sense, for surely God gives to us all with singleness of purpose and also without bargaining on God’s part, for there is no idea of reciprocity. “Without question” (Moffatt) suggests an understanding with God, which is true. It is the normal, natural thing for a child of God to come to God and ask of him, for he “upbraideth not.” A fool upbraids, the Son of Sirach says (Ecclus. 20:15). Instead of upbraiding us for asking, rather we are made to wonder why we did not ask sooner.
God does not chide us for our folly but gives us good measure of wisdom to take its place. This is the literal truth, as many self-confessed fools of the world are glad to testify. They have left the folly of a worldly, selfish, sinful life for the rich joy of the service of God in Christ. The change may come in a moment, for after all, this new view of life and the power to live it may be had for the asking. “And it shall be given him.” It will be given on request, with no other identification than the plea of the sinner who comes in the name of Jesus, the “open sesame” to the treasures of heaven, himself the wisdom of God (1 Cor. 1:30) in whom are all the treasures of wisdom and knowledge hidden (Col. 2:3). God does ask of us that we use this wisdom for his glory and for the blessing of other lives, the enrichment of other hearts.