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THE WAY TO OBTAIN TRUE WISDOM
WISDOM is necessary for the due discharge of every office of life: but it is more particularly necessary for a Christian, on account of the many difficulties to which he is subjected by his Christian profession. For no sooner does he give himself up to the service of his God, than his friends and relatives exert themselves to draw him back again to the world. Every species of temptation they lay in his way, if by any means they may effect their purpose, and divert him from the path which he has chosen. They fail not to represent to him, the injury that will arise to his reputation and worldly interests, and the pain which his new course occasions to those whose happiness he is bound to consult. Not unfrequently too parental authority is interposed to arrest his progress, and to interdict the use of such means as he has found conducive to his spiritual welfare. Those books which would best inform his mind, that society which would most strengthen his heart, and those ordinances which would most edify his soul, are all prohibited; and no alternative is left him, but to relinquish his pursuit of heavenly things, or incur the contempt and hatred of his dearest friends. What now must be done? He wishes to keep a conscience void of offence: but how can it be effected? If he is faithful to his God, he offends man: and, if he pleases man, he violates his duty to God. The principle which he adopts is in itself plain and simple; namely, that he must obey God, and not man. But how to apply this principle is a difficulty which frequently involves him in the greatest embarrassment. If he relax in nothing, he appears absurd in the extreme: if his compliances be carried too far, he endangers his peace of mind, and the welfare of his soul. Again, in the manner of executing what his conscience dictates, he is also at a loss. He may be too bold, or too timid; too faithful, or too obsequious. The different dispositions of all with whom he has to do must be consulted, and his conduct be adapted to them in all the diversified situations in which he is called to act. But “who is sufficient for these things?” Often does he wish for an experienced counsellor to advise him; and almost sit down in despair of ever attaining such a measure of wisdom as is necessary for him. It is to persons so circumstanced that St. James addresses the directions in our text. He supposes them to have “fallen into divers temptations,” and to be labouring so to “possess their souls in patience,” that “patience may have its perfect work, and that they may be perfect and entire, wanting nothing.” But how is all this to be effected? Any mariner may steer a vessel in a calm: but how shall one so inexperienced regulate it in a storm; and so regulate it, that it shall in no respect be driven out of its course? To these anxious questions the Apostle gives an answer: wherein he directs us,
I. How to seek wisdom—
True wisdom is the gift of God—
[Even earthly wisdom must in reality be traced to God as its author. The persons who formed the tabernacle and all its vessels derived all their skill from God [Note: Exo_36:1-2.]: and even those who move in a sphere which may be supposed to be suited to the meanest capacity, and spend their lives in the common pursuits of agriculture, can no farther approve themselves skilful in their work, than they are instructed by God himself [Note: Isa_28:23-29.]. But spiritual wisdom is still farther out of the reach of unassisted reason, because it is conversant about things “which no human eye has seen, or ear heard, or heart conceived, and which can only be revealed by the Spirit of God [Note: 1Co_2:9-12.].” It is emphatically “a wisdom which is from above [Note: Jam_3:17.],” and which can “come only from the Father of lights, with whom is no variableness, neither shadow of turning [Note: ver. 17. with Mat_16:17.].” The Spirit of God, whose office it is to impart it unto men, is called “the Spirit of wisdom and understanding, the Spirit of counsel and of might, the Spirit of knowledge and of the fear of the Lord [Note: Isa_11:2.];” and to him are we directed “to open the eyes of our understanding [Note: Eph_1:18.],” and to “guide us into all truth [Note: Joh_16:13.]:” since it is only by the unction derived from him, that we can possibly attain a spiritual discernment [Note: 1Jn_2:20; 1Jn_2:27; 1Jn_5:20. with 1Co_2:14.].]
To him must we look for it in earnest prayer—
[Study, doubtless, even a study of the Holy Scriptures, is necessary; because it is only by the written word that we are to regulate our course. But to study we must add humble and fervent supplication; according to that direction of Solomon, “If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God: for the Lord giveth wisdom; out of his mouth cometh knowledge and understanding [Note: Pro_2:2-6.].” Accordingly we find the Apostle Paul crying to God in behalf of the Ephesian Church, that “God the Father would give unto them the Spirit of wisdom and revelation in the knowledge of Christ [Note: Eph_1:16-17.];” and, for the Colossians he prayed, that they also might by the same Spirit “be filled with the knowledge of God’s will, in all wisdom and spiritual understanding [Note: Col_1:9.].”
And to seek it in this way we are all encouraged, both from a general view of God’s goodness, and from a particular and express promise.
“God giveth to all men liberally, and upbraideth not:” “he opens his hand, and filleth all things living with plenteousness;” he “gives alike to the evil and the good, to the just and to the unjust.” If then he give so abundantly to those who seek him not, “will he refuse his Holy Spirit unto them that ask him?” True, they are unworthy of so rich a blessing: and, as Jephthah upbraided those who requested his assistance against the Ammonites, saying to them, “Did not ye hate me, and expel me out of my father’s house? and why are ye come unto me, now ye are in distress?” so might God reply to them; “Ye have resisted my Spirit, and rebelled against the light, times without number; and how can you expect that I should aid you any more?” But he will not so treat the weeping suppliant; but will surely impart unto him the blessing he desires. Of this he assures us by an express promise: “Let him ask of God; and it shall be given him.” This promise may be relied on, as may many others which he has given us to the same effect [Note: Joh_14:13-14; Joh_15:7; Joh_16:23-24.] — — — The time, and the manner, and the measure in which it shall be fulfilled, must be left to God: but fulfilled it shall be to all who rest upon it. Not that a man shall be rendered infallible, or have such wisdom imparted to him as shall keep him from every degree of error; but so much as his necessities require, God will assuredly vouchsafe to all who seek it of him in sincerity and truth.]
That no man shall seek wisdom in vain, St. James adds a caution, from which we learn,
II. How to secure the attainment of it—
“We must ask in faith, nothing wavering.” Here it will be proper for me to shew,
1. What is that faith which we are called to exercise—
[It has not respect to that individual thing which we may chance to ask; for we may possibly be asking for something which God sees would be injurious to us, or, if not injurious, yet inconsistent with the ends which he has determined to accomplish. When our blessed Lord prayed for the removal of the bitter cup, and Paul for the removal of the thorn in his flesh, neither the one prayer nor the other was granted literally; though both were answered in the way most satisfactory to the suppliants, and most conducive to God’s honour. So the specific thing which we ask, may be withheld: but we shall be sure of receiving something better in its stead: and it is with this latitude only that our faith must be exercised, except where there is an express promise for us to plead: and then we may assuredly expect that very thing to be granted to us.
Now respecting such a measure of wisdom as shall ultimately guide us through all our difficulties, we may ask with the fullest possible assurance: and in asking it, we should have no more doubt of its being given to us, than of our own existence: we should “ask in faith, nothing wavering.” If we doubt at all, our doubt must arise, either from not being fully persuaded of the power of God to help us, or from some suspicion of his willingness. But to limit his power is sinful in the extreme: and to doubt his willingness is, as St. John expresses it, “to make God a liar:” for the promise in the text is to every creature under heaven who asks in faith. I well know that persons pretend to found their doubts on their own unworthiness: but this is a mere fallacy: for every man is unworthy: and, if unworthiness be such a disqualification as deprives a man of all right to expect the blessing in answer to his prayers, then no man living has any right to expect the blessing; and the promise of God is a mere nullity. Our need of wisdom is supposed in the very petition that is offered for it: and the more deeply we feel our need of it, the more willingly and more largely will God confer it upon us. In praying for it therefore, we are to ask, not on the ground of any fancied worthiness in us, but on the sole ground of its having been freely promised to us: and, in that view, we must lift up our hands, “as without wrath, so also without doubting [Note: 1Ti_2:8.].”]
2. Its certain efficiency to the desired end—
[In some circumstances, the fulfilment of the promise seems to exceed all reasonable hope, if not the limits of possibility itself. But in proportion as it seems to exceed hope, we are to “believe in hope,” just as Abraham did, when the promise was given to him of a posterity as numerous as the stars of heaven [Note: Rom_4:18-20.]. Our blessed Lord has taught us this in a very striking manner. To his disciples, who expressed their surprise that the fig-tree, which he had cursed, should wither away in one single night, he said, “Have faith in God: for verily I say unto you, that whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. Therefore I say unto, “What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them [Note: Mar_11:22-24.].” The truth is, that God, if I may so say, feels his own honour implicated in fulfilling his own word: and therefore, if not for our sakes, yet for his own name’s sake, “he will accomplish the thing which hath gone out of his mouth.” Yet not for his own sake only will he do it, but for our sakes also: for, “them that honour him he will honour.”]
Address—
1. Those who are unconscious of their need of wisdom—
[Though men are sensible enough of their ignorance in relation to human sciences, they almost universally fancy themselves competent to decide every thing relating to their faith or practice. But very pointed is that declaration of Solomon, “He that trusteth in his own heart is a fool [Note: Pro_28:26.].” Respecting spiritual things we are all by nature blind, and need, the learned as well as the unlearned, to have our understandings opened to understand them [Note: Rev_3:17-18. Luk_24:45.]. We all “lack wisdom” exceedingly: and to all equally would I address those words of Solomon, “Trust in the Lord with all thine heart; and lean not to thine own understanding: in all thy ways acknowledge him; and he shall direct thy paths [Note: Pro_3:5-6.]” — — —]
2. Those who are discouraged by their want of wisdom—
[If you look either to the greatness of your difficulties, or your own insufficiency to meet them, you may well faint and fail: but if you look to God, there is no ground for discouragement at all. For, can he not “ordain strength in the mouths of babes and sucklings [Note: Psa_8:2.]?” And “does he not put his treasure into earthen vessels on purpose that the excellency of the power may be seen to be of Him [Note: 2Co_4:7.]?” See how he reproved Jeremiah, for his desponding thoughts [Note: Jer_1:6-7.]: and be content to be “weak, that his strength may be perfected in your weakness [Note: 2Co_12:9.]” — — — See how he reproved Peter also [Note: Mat_14:30-31.]; and be careful how you admit a doubt. If you are doubting, he warns you plainly, that “you must not expect to receive any thing of the Lord [Note: ver. 7.]:” but, if you will believe, according to your faith it shall be unto you [Note: Mat_9:29.] — — —]