James 1:5Meaning & Commentary from the Church Fathers

And he prudently assures us: “who gives to all generously.” He does this so that no one, conscious of his weakness, may doubt the possibility of receiving what he asks.

Rather, he should quickly remember that “the Lord has heard the desire of the poor” (Ps 9:38; cf. Ps 68:34). Elsewhere the same is said: “The Lord has blessed all who fear Him, both small and great” (Ps 113:21).

Truly, many ask much from the Lord. But for those who are not counted worthy to receive what they ask, the Apostle also speaks of how they should ask if they wish to obtain their request.

Therefore Solomon joins wisdom with instruction, saying, “to know wisdom and instruction” (Prov 1:2). By this union he wishes to show that whoever wishes to remain in patience without murmuring, and with thanksgiving, amid the chastisements and temptations that come from God, must have wisdom from above.

Through this wisdom he may know the benefit that comes from temptations, and so endure them to the end.

Basil the Great interprets this saying thus: “It is not possible for every mind to know this instruction. Many, through ignorance, shrink from the hardship of the present and do not await the profitable end of the matter. Grieved by the severity of the care applied to them, they remain in the sickness of ignorance.”

Saint Mitrophan says almost the same. Since the divine James has already proclaimed that Christians must have great and perfect patience in temptations, and attain a life lofty and like that of the angels, no Christian should say, “Ah! What man joined to flesh and blood, and having so many infirmities and weaknesses of human nature, can ascend to such a height? How can he, possessing free choice and thoughts, not only fail to feel the sorrows surrounding him, but even rejoice and leap amid them?”

He answers that much understanding and great wisdom are required here, especially for one who wishes to wage war against temptations and to be above sorrows and calamities, so as even to rejoice amid them.

Mitrophan interprets the phrase “who does not reproach” in this way. God does not judge those who receive gifts from Him because they have conquered the evil one with alien weapons, that is, while possessing their weak nature. Rather, He grants them crowns for this, because with their own weak strength they desired to overcome him, that is, the evil one.

This giving of divine wisdom is tangibly revealed when a believer, in difficult circumstances, finds encouragement, consolation, and as it were guidance in prayer from the all-good and all-wise Providence concerning how to act in a given case.

But he must ask God with firm faith, without any wavering, with childlike simplicity and boldness. He must fear neither refusal nor reproach from God, as commonly happens among men.

God gives the requested blessings to all simply, that is, willingly, and therefore generously (cf. 2 Cor 8:2; 2 Cor 9:11-13). He gives without anger and without reproaching the unworthiness of the one who asks, or his inability to use the benefits shown him (Mt 5:45).

Therefore one must turn to God with firm assurance that He, as Father, will give good things to those who ask Him (Mt 7:11).

But the one who doubts that God will hear his prayer and fulfill his request will receive nothing from the Lord (Jas 1:7), because “the one who doubts is like a wave of the sea” (Jas 1:6).

However great and high a wave may be, a light breath of wind is enough to make it fall and scatter. The doubter resembles this unstable and easily scattered wave. At the slightest misfortune, or even obstacle in life, he loses heart and his thoughts are scattered, finding no support for his convictions.

On the other hand, in the mouths of the apostles and their successors there is no other wisdom, but precisely the wisdom of God. The Apostle Paul expresses this in the words: “we speak the wisdom of God, hidden in a mystery” (1 Cor 2:7).

Therefore let the one who lacks wisdom ask of God. God will instruct him either through a pastor of the Church, or through the reading of Holy Scripture, or through the writings of the holy Fathers.

Let the seeker of wisdom reject none of these paths, nor any like them. The wisdom of God is sent down now through one of them, now through another.

What does it mean that God gives to all simply? In Greek the word here is ἁπλῶς, which literally means simply, sincerely, with sincere goodwill.

Compare the use of ἁπλότης in Rom 12:8; 2 Cor 1:12; 8:2; 9:11, 13; 11:3; Eph 6:5; Col 3:22.

“He calls wisdom the cause of perfect action, for he knows that the testing of faith and patience in temptations is not the lot of all men, but of those who are wise in God. Therefore he urges those who wish to show faith and patience to pray for wisdom” (Theophylact).

In the general sense, wisdom means right knowledge of divine and human things. More particularly, it means rightly determining the goals of action and rightly using the proper means to attain these goals.

Here he does not mean ordinary human rational wisdom, often dry and cold, which is sometimes attained through the ordinary development of man’s faculties. He means wisdom as a special gift of the Holy Spirit (cf. 1 Cor ch. 2).

For this reason the Apostle counsels not to seek it from the wise of this world. They can, if they can at all, teach only imperfect human wisdom. Rather, one should ask it of God in prayer.

“He does not speak of human wisdom, but of spiritual wisdom. In it he shows us the cause of perfect action. This cause is heavenly wisdom, strengthened by which we shall be able to accomplish the good completely” (Theophylact).

God gives such wisdom, the Apostle adds, encouraging believers to pray for it. He gives it to all, that is, to those who ask it of Him, and He gives simply and without reproach.

This is an anthropomorphic representation of God’s loving gift of this, as of every other, gift to man. The manner of expression seems taken from beggars asking alms of the rich.

The latter, especially the proud and hard-hearted among them, often treat beggars with various reproaches, whether they give alms or even refuse to give. They do not give simply, with a pure heart and conscience.

God, rich in mercy, gives to all who ask. He gives simply, out of pure love for mankind, and without reproach for anything, whether for lack of wisdom, poverty, sinfulness, or the like.

And this wisdom will be given him by God, if a man asks it of Him as one ought to ask God in prayer.

Patience is an ascetic labor that cleanses the soul from self-pleasing. It is a necessary condition for following Christ, who commanded us self-denial. It witnesses to devotion to the all-good and all-wise will of God.

It is also a source of consolation in sorrows, through hope in God’s help in bearing trials and in the crown of glory in the kingdom of heaven.

How, then, can one attain such wisdom or discernment? How can one be established in it, so that it always serves us as light and is never darkened, however heavy the temptations may be?

One may partly become acquainted with such wisdom from books and oral instruction. But without inner illumination by the grace of God, this acquaintance is insufficient.

Grace alone can aid success in assimilating spiritual wisdom. In the proper sense, it is a gift of God. God is the source of wisdom and the giver of understanding.

“He gives wisdom, and from His face come knowledge and understanding” (Prov 2:6). Therefore whoever lacks wisdom, and whoever recognizes its lack in himself, should ask the Lord to enlighten him with the light of wisdom in general.

He should especially ask for the wisdom needed for perfection in the struggle of patience. The Lord will not refuse him what he asks.

He gives His gifts to all who ask simply, with the fullest goodwill, and He does not reproach. He does not taunt the one to whom He gives, as men do. “One man gives little, but reproaches much” (Sir 20:15).