James 1:5

There is no thought-connection between this verse and what has preceded, it is only by supplying something artificially that any connection can be made to exist, and for this there is no warrant in the text as it stands (see Introduction III.). In James 1:4 ὑπομονή has as its full result the making perfect of men, so that they are lacking in nothing; when, therefore, the next verse goes on to contemplate a lacking of wisdom, there is clearly the commencement of a new subject, not a continuation of the same one. The occurrence of λειπόμενοι and λείπεται, which is regarded by some as a proof of connection between the two verses, denotes nothing in view of the fact that the subject-matter is so different; moreover, there is a distinct difference in the sense in which this word is used in these two verses; coming behindhand in what one ought to attain to is quite different from not being in possession of the great gift of wisdom; this difference is well brought out by the Vulgate rendering: “… in nullo deficientes. Si quis autem vestrum indiget sapientia …” εἰ δέ τις ὑμῶν λείπεται σοφίας Cf. James 3:13-17; the position assigned to Wisdom by the Jews, and especially by Hellenistic Jews, was so exalted that a short consideration of the subject seems called for, the more so by reason of the prominence it assumes in this Epistle. It is probable that the more advanced ideas of Wisdom came originally from Babylon; for, according to the Babylonian cosmology, Wisdom existed in primeval ages before the creation of the world; it dwelt with Ea, the god of Wisdom, in the depths of the sea (cf. Proverbs 8:22-30); Ea the creator was therefore guided by Wisdom in his creative work (see Jeremias, Das alte Testament im Lichte des alten Orients, pp. 29, 80); in Biblical literature Wisdom became the all-discerning intelligence of God in His work of Creation; as it was needed by God Himself, how much more by men! Hence the constant insistence on its need which is so characteristic of the book of Proverbs. This laid the foundation for the extensive Ḥokmah (or Wisdom) literature of the Hellenistic Jews, which exercised also a great influence upon the Jews of later times. Under the influence of Greek philosophy Wisdom became not only a divine agency, but also assumed a personal character (Wis 7:22-30). According to the Jerusalem Targum to Gen. i. 1 Wisdom was the principle whereby God created the world. Generally speaking, in the later Jewish literature Wisdom refers to worldly knowledge as distinct from religious knowledge which is all comprised under the term Torah (“Law”); and therefore Wisdom, unlike the Torah, was not regarded as the exclusive possession of the Jews, though these had it in more abundant measure, e.g., it is said in Kiddushin, 49 b : “Ten measures of wisdom came down from heaven, and nine of them tell to the lot of the Holy Land”. On the other hand, Wisdom and the Torah are often identified. αἰτείτω : for the prayer for Wisdom, cf. Proverbs 2:3 f.; Wis 7:7; Wis 9:4; Sir 1:10; Sir 51:13; in the Epistle of Barnabas xxi. 5, it says: ὁ Θεὸς δῴη ὑμῖν σοφίαν … ὑπομονήν παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς : there is an interesting parallel to this thought in the opening treatise of the Talmud, Berachoth, 58 b : “Blessed art Thou, O Lord our God, King of the universe, Who hast imparted of Thy wisdom to flesh and blood”; the point of the words “flesh and blood” is that the reference is to Gentiles as well as Jews, corresponding thus to the πᾶσιν in the words before us. The force of ἁπλῶς lies in its sense of “singleness of aim,” the aim being the imparting of benefit without requiring anything in return; the thought is the same as that which underlies Isaiah 55:1, Ho, every one that thirsteth … come, buy wine and milk without money and without price, i.e., it is to be had for the asking. μὴ ὀνειδίζοντος : the addition of this is very striking; it is intended to encourage boldness in making petition to God; many might be deterred, owing to a sense of unworthiness, from approaching God, fearing lest He should resent presumption. The three words which express the method of Divine giving πᾶσιν, ἁπλῶς, μὴ ὀνειδίζοντος must take away all scruple and fear; cf. Hebrews 4:16, Let us therefore draw near with boldness unto the throne of grace.… καὶ δοθήσεται αὐτῷ : Cf. Matthew 7:7.