Section IV: If Any of You Lack Wisdom

ways and has endured all sorts of temptations, or when he has responded with some degree of patience in every trial he has experienced, even if his trials have not encompassed all possible forms. A person's natural disposition might help him be patient in some matters, while in others his heart fails and he cannot endure. He may say, "Any cross but this one, Lord." Yet it is certain—just as God tested Abraham in Isaac—so too will He test the children of Abraham in whatever is most dear to them. Yet He will also enable them to endure, as promised in 1 Corinthians

10. Therefore, in the epistles, you will find "all" joined to "patience and long-suffering," both when these graces are prayed for, as in Colossians 1, and when they are exhorted unto, as in 2 Timothy 4:2. Though such universality is to be prayed for and aimed at—as that which constitutes perfect patience—it is well if, in the great trials of life, we bear with some degree of fitting patience, and resolve henceforth, with God's help, to endure.

And it may seem a strange thing that many who appear to bear great trials between God and themselves with much submission and calmness may be easily disturbed by lesser matters involving their dealings with men. Reasons for this may be given.

SECTION IV: If Any of You Lack Wisdom Although I have completed the subject I first intended, yet I find myself compelled to go a little further in the exposition of verse 5, in order to address a significant discouragement, which I know has

been, or may yet be, present in many readers' hearts, while I have been speaking of these great matters concerning the perfect work of patience. I also wish to leave behind the most fitting and helpful direction for how to attain this patience in its perfect form. And I shall not depart from my text to do so.

AN EXPOSITION OF THE 5TH VERSE

"If any of you lack wisdom, let him ask of God, who gives to all men liberally, and reproaches not; and it shall be given him."

The discouragement I know is this: "Oh, how far off have our hearts been from this perfect work of patience!" Yet some of the saints have attained it in such a great measure, as the notable examples given from both the Old and New Testaments have shown. What then, says such a soul, shall I think of myself for the present? And for the future, what shall I do?

Why, truly, God has made full provision in the text to answer these concerns and complaints of yours—both to relieve you in your discouragement at your lack of these graces, and also to direct you to the most proper and effectual, if not the only, means by which they may be obtained.

1. As to the present discouragement over your lack, and the great falling short of this spiritual maturity which you now feel so deeply, those opening words in the text, "If any of you lack wisdom," will be found to speak most powerfully to your comfort in this regard.

2. As to a direction for what you should do in the future in order to obtain such wisdom and patience, those following words, "Let him ask of God," point you to the most suitable and effectual remedy, and the way in which supply may be found in this case.

3. With this great encouragement added—first, drawn from the very nature of God: "Ask of God, who gives to all men liberally, and reproaches not;" and then, seconded with the sure promise,

"and it shall be given him."

Of these three points, I will now speak briefly:

I. To the discouragement The unfolding of these words, "If any of you lack wisdom," will serve greatly to ease your heart concerning that trouble. The outcome is this: that the Apostle plainly supposes true believers may both actually, and especially in their own sense and experience, find themselves greatly lacking when it comes to patience in the face of trials. And this fact alone should afford you significant relief from the common discouragements that arise in such moments.

That this is the Apostle's supposition becomes evident by opening four particulars:

1. That by "wisdom" here is clearly meant patience, along with the perfecting of it, of which he has just spoken.

2. That he is addressing those who are true believers—"if any of you."

3. How it may rightly be said that true believers, who possess all grace and the principles thereof, may nevertheless be said to lack this or that grace.

4. The very intimate and immediate reason that prompted the Apostle to express himself in this manner—"if any of you," and so forth.

For the first point: wisdom is sometimes taken broadly to mean all grace and every gracious action; and sometimes it is taken more narrowly to mean a specific grace. To determine which sense is intended in any given place, one must consider the scope of the passage where the term is used. Now, in this place, wisdom is to be taken in the narrower sense: that is, for that particular grace, or kind of spiritual wisdom, by which a person learns how to conduct himself under trials—especially those that are great, severe, and unexpected

—with patience. This happens when the soul, by faith, receives and digests the many principles which the Christian faith abounds in, and which instruct and enable the soul joyfully to welcome such trials and temptations, and to endure and pass through them with a consistent joy.

For just as the word "grace" may be taken either comprehensively for all grace, or distinctly for each particular grace (as when it is said,

"As you abound in every grace, so you abound in this grace also"), in like manner, all grace is called wisdom in a general sense—as is often seen throughout the book of Proverbs. Yet, at the same time, a particular grace may also be called wisdom, as James 3:13 shows: the grace of meekness expressed in speech and behavior is styled "the meekness of wisdom," or a "wise meekness," meaning a meekness that arises from and is guided by wisdom.

Thus Calvin and most interpreters understand wisdom here in this text to mean this special grace, which is consistent with the context and flow of the Apostle's argument. For true patience arises from such wisdom as enables the soul to skillfully endure trials, so that patience may reach its perfect work in the believer. It is this particular grace he had been discussing, and still is.

There is also a specific reason why this patient endurance should be called wisdom in an especially elevated sense. For what he had previously spoken of—rejoicing in afflictions and exhorting believers that patience should have its perfect work—these are the most difficult lessons in Christianity. Therefore, they require the most advanced principles of divine wisdom, both doctrinal and practical, to be deeply impressed upon the heart in such a way that they bend and shape the soul into real obedience and willing conformity to these divine commands. For only then does knowledge deserve the name wisdom. This is why our entire faith is often called wisdom— not because it ends in bare knowledge (which differs from wisdom), but because it makes people wise in the actual practice of the things it teaches.

And this ability to endure temptations, as it has been described, most especially deserves the title of wisdom, because it far surpasses and lies above the reach of all philosophical or worldly principles—even of those who professed themselves wise in the virtue of patience. For theirs, in truth, was but a sullen endurance; and while they professed wisdom, they became fools. Christianity, however, infinitely surpasses them in that very thing they boasted of most.

Secondly, that he addresses this to those he considers true believers —and to them as such—is evident. Though at first glance these words might seem directed to unregenerate people who altogether lack true wisdom and grace (and so might appear as an encouragement to such to seek saving grace from God in prayer), yet the surrounding context clearly shows that he speaks to those already in the faith.

For in the very next words he exhorts the same people to "ask in faith," thereby presuming that they already possess true faith.

Otherwise, it would have been more fitting, and indeed necessary, to

have first exhorted them to seek faith itself—and then, from within that faith, to seek this wisdom or grace of endurance. Moreover, he addresses them as "brethren"—and says, "if any of you," speaking to those who profess the Christian faith and are thereby exposed to various temptations, especially persecutions. These are the same people whom he exhorts to "count it all joy," and here to ask God for the wisdom to suffer well in their profession.

Furthermore, this wisdom—being the maturity of patience— presupposes that there is already some measure of patience and other graces begun in them. To have exhorted unregenerate persons, who are entirely void of grace and thus removed from any danger of suffering for the gospel, and to have directed them to make this their first request to God—that they might be able to endure temptations, and that patience might have its perfect work—would have been utterly inappropriate. It would have been like setting before them the most advanced lesson in Christianity, before they had learned even its alphabet.

Thus far, then, concerning the persons addressed: he speaks to those already born again and assumed to be in the faith.

The third matter we proposed was this: How can it be said that believers, who must be supposed to have all true grace within them, nevertheless lack this grace of wisdom? Why does he say of them, "If any of you lack," and so forth?

Answer—This expression, to say that such and such a Christian "lacks" such or such a grace, is neither strange nor unusual in Scripture, when it refers to their failure to exercise that grace. For although Christians have received the principles of all graces, as in 2

Peter 1:3, yet they may fail to stir up those graces, or may fall out of the habitual practice of some. Why else, and to what end, does the

Apostle in that very same chapter exhort them to add grace to grace, as in verse 5? And in such cases a Christian may truly be said, and indeed is charged, to lack that grace or those graces whose exercise is absent.

For so, in that same chapter, verse 9, when speaking of a sluggish and negligent professor—though a true believer—the Apostle uses this very expression: "He that lacks these things." As I have elsewhere explained that passage, it is all one, in such cases, for a thing not to be, and not to be used—idem est non esse et non uti— especially when the very being of a thing is intended for use and operation. Such is the nature of grace: if it is not employed, it is as though it were not present at all. And the contrast between adding grace to grace in verse 5—that is, exercising one grace upon another

—and lacking grace in verse 9, clearly shows that the phrase must be understood not of the complete absence of grace, but of its nonexercise.

The fourth matter to be considered is the underlying reason or occasion upon which the Apostle speaks in this way: "If any of you lack."

This will be evident by reflecting upon three points:

First, he had just exhorted them to a task that is exceedingly difficult —to "count it all joy" when they fall into various trials. This calls for deep and high principles of spiritual understanding concerning the benefit and blessing that lies in trials, especially in their outcome.

Such principles must be deeply ingested, as it were, and thoroughly digested in the heart before any soul can reach this frame.

Second, among those to whom he wrote, there were doubtless many poor and weak souls—new converts, for example—who, though

sincere-hearted, being aware of their own weakness, would feel themselves so far removed from such spiritual maturity that they would be at risk of utter discouragement. When they heard this exhortation, they would think, "What! Count it all joy? Is this what you call us to?" They would say, "Alas! our hearts tremble even at the thought of entering such sudden and severe trials as you speak of.

And of all graces, this grace of a patient and enduring spirit is precisely what we lack. We do not know how to conduct ourselves wisely under such afflictions so as to glorify God—and not rather to bring dishonor upon His name. Indeed, if we were to fall into such trials, it is far likelier that we would faint and fall away entirely, rather than rejoice in them."

Third, there may also have been many mature Christians—strong in the more active parts of the Christian life—who yet were inexperienced in this passive grace of patient endurance. Like newly enlisted soldiers at the outset of battle, they might falter when faced with sudden and heavy affliction, especially when trials come, as it were, by a fall or unexpected collapse, overwhelming the soul with terror. Such Christians, even though strong, may be stunned for a time, just as a man is staggered by a sudden blow and cannot immediately stand upright or find his footing. Until they recollect themselves through prayer and faith, they may find themselves without the confidence of spirit needed to bear up under the trial.

But once they do recollect themselves, they may then recover and obtain again this spiritual wisdom and composure.

Now to such as these, whether newly converted or surprised by affliction, the Apostle in these words, "If any of you lack," applies himself, and in doing so he speaks directly to their very hearts— especially to the first sort, the weaker Christians. Indeed, he gives voice to their very fears and inward thoughts and self-apprehensions;

he articulates the very misgivings of their hearts in the very language they would use. "Oh, I lack these things," says the soul. "If any of you lack," says the Apostle. And it is no small consolation for such a soul to hear an Apostle, inspired by the Holy Spirit, declare that even true and sincere Christians may be in such a condition—lacking, and caught unprepared.

Thus much concerning the removal of their principal discouragement, which was the first thing proposed.

II.—The Direction "Let him ask of God." Having thus spoken to their fears and apprehensions concerning their shortcomings in regard to this high duty of joy and patience, he now points them to the most appropriate and sovereign means by which this grace may be obtained—namely, faithful and persistent prayer: "Let him ask of God."

Here again, he speaks to the heart of every true Christian, even the weakest; for the refuge of all believers in their need is to cry out to God for the supply of what they lack—especially when they are conscious of that lack, and sense the pressing need of some grace that is necessary for them in a time of trial. Whatever the Apostle's exhortations and arguments might not be able to accomplish alone in stirring them up to this grace, prayer—flowing forth from faith and persevering in earnest supplication—will assuredly bring down and obtain. By this means, their hearts shall at last be lifted up and shaped unto this grace, so that they shall be able to abound in it also.

For even weak faith, when it cannot yet find the strength to suffer or even to venture into trials, can still pray. And thus it cries out with unutterable groanings to be made able to suffer and to endure trials in the joyful manner to which the Apostle calls us. And the soul that

perseveres in this kind of pleading—faint though it may be, and broken—shall in the end obtain what it seeks; for so it is here promised: "It shall be given him."

I shall not expand further upon this point. For when an Apostle singles out one specific means—one only—for obtaining such an eminent grace as one stands in need of, then that means ought to be earnestly pursued and diligently employed, and no further urging is needed.

Only note how, in this exhortation, he does not direct them to pray primarily for the removal or avoidance of trials and temptations, nor even to ask for deliverance from them, though such petitions are lawful and proper in their place. Not a word of these appears here.

Instead, he turns the chief focus and intention of their souls toward prayer for grace—how to be patient, how to rejoice under affliction, and how to glorify God in all—this, above all, is the direction he gives.

III.—His Encouragements to Pray His encouragements—whereby he assures the believer that he shall obtain what he seeks—are drawn first from the gracious nature and disposition of God, who "gives to all men liberally, and upbraids not."

1. First, he is described as a God "who gives to all men." This, however, must be rightly understood. It is to be limited to all those men who have applied, do apply, or shall apply themselves to God by faithful and earnest prayer. For the Apostle had already said, "Let him ask of God," and therefore God's giving here must be understood as a giving to him that asks. Though it is true that faith works patience, it is prayer that draws down the

power of God into the soul—power that works both faith and patience, and every other grace. Prayer is the midwife by which faith, the mother, brings forth patience within the heart.

2. This gracious disposition in God's giving is further described:

(1) That He gives liberally. The word aplos signifies both a freehearted giving, with pure simplicity of purpose—giving that arises not from any worthiness in us, but purely from His own heart, from the divine motives which arise out of His gracious nature. He gives freely. We commonly say, "out of His free grace," which expresses the same meaning as the word used by the Apostle here. Therefore, let this grace be your plea before Him when you pray—whether for this wisdom or for anything else.

(2) The word also means abundantly, richly, and generously, as it is used in 2 Corinthians 8:2, and so translated there. You find both senses in that passage from David, 2 Samuel 7:21: "According to thine own heart"—there is His simplicity and freeness—"hast thou done all these great things"—there is His abundance and liberality.

"And upbraideth not." This is a second attribute of God's manner of giving. It means, first, that no matter how often or how much He has given before, He does not upbraid the one who returns to Him again in need. Men often do. The most generous man, if the same person comes again and again to ask, will in time excuse himself or say something like, "Why do you keep coming back?"—a subtle way of reproaching the one who asks, by alluding to past benefits. But God never does this.

Calvin, and Estius following him, rightly explain this clause as showing that no one should be afraid or ashamed to come to God repeatedly. One should not hesitate to return again and again, nor be

discouraged by the length of time before the answer comes. God is not wearied by our prayers. He is so free, so simple-hearted and generous in giving, that the more often you come, the more welcome you are—especially when your request is for grace. He thereby invites us, from the abundance of His own heart, to come continually—to ask, to pray, and to keep praying without ceasing. This is the very point of that parable in Luke 18:1, which was spoken "to this end, that men ought always to pray, and not to faint." Thus, by this declaration, we are urged to continue in frequent, constant, and importunate prayer, until we receive.

There is a second intent in adding this clause. Though God does indeed upbraid the impenitent for their sins—as Christ did the unrepentant cities—yet He never does so to those sinners who come to Him in humility for more grace. He does not reproach them even when they come seeking help against the very corruption that has caused their previous sins. And how much more gracious He is when the request is not simply for deliverance from affliction, but for grace itself! In such a case, He will not remind them of past ingratitude or unworthiness. He will pass by their former sins and will not upbraid them. This is a profound encouragement, for it is the guilt of sin and the remembrance of past unfaithfulness that most often keep men from coming to God. They fear He will cast their sins in their teeth.

But here the promise stands: He will not.

"And it shall be given him." He confirms this hope of obtaining what is asked with this firm and certain promise: "It shall be given him." When the soul is made thoroughly aware of its need, and is stirred to seek grace itself—seeking the gift of some holy disposition, rather than merely deliverance from the trial—then God, who is the God of all grace, is never more ready to give. Indeed, there is no request more pleasing to Him, or more in accord with His divine

nature, than this: to give grace when it is sought sincerely for His glory. The soul that makes this request—making grace its highest and most earnest plea—does so because it desires above all else that God should be glorified. And this is what most moves God to answer.

The God of grace is most generous in giving grace. Thus Christ says, "If ye then, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to them that ask Him?" And the Apostle James, in another place, tells us that although the spirit that dwells in us lusts to envy, "yet He giveth more grace"—that is, grace sufficient to counteract that lust— to all who humbly seek it. As in James 4:5–7: "Do ye think that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

But He giveth more grace. He resisteth the proud, but giveth grace unto the humble."

I shall now step outside the text only to bring in one additional point.

I observe that when the Apostle, in his particular prayer for the Colossians, comes to that part where he desires they might be filled

"with all patience and longsuffering with joyfulness"—which exactly corresponds to the very matter exhorted in this text—he appeals to the glorious power of God, saying, Colossians 1:11, "that you may be strengthened with all might, according to His glorious power, unto all patience and longsuffering with joyfulness." And it is to fix your hearts upon this glorious power of God, and to direct your prayers to it, that I now speak.

Indeed, the consideration of this one point bears broadly upon all three parts treated in the preceding fourth section.

First, it should be no great surprise if many of us have been so deficient in this grace, for it is not the ordinary power of God—that which assists us in the usual exercises of holy walking—that will

suffice. A glorious power is required to bring this grace to its perfection. This proves how difficult the exercise is, how far removed from our nature, which we, failing to recognize, have perhaps not earnestly sought with appropriate fervency the aid of such great power.

Second, this explains why prayer, above all other means, should be the particular direction given by the Apostle, and be earnestly pursued by us as the most effectual—indeed, the only—means to obtain it. Since the power lies outside ourselves, in God, it must be drawn down through prayer. Faith and prayer are the graces by which the soul, sensing its utter insufficiency, reaches out to God, imploring Him to exercise His gracious will. Through them, this divine power is drawn into the heart.

Third, this offers the strongest encouragement that we may indeed attain this perfect work of patience, no matter how distant our current spiritual frame seems from it. For if even the strongest

Christians require so glorious a power for it to be accomplished in them, then certainly that same power is sufficient to work it in the weakest.

Let us therefore pray with all fervency for ourselves, as the Apostle did for the Colossians, that this glorious power may strengthen our inward man, as it is said elsewhere, Ephesians 3:16. The might in us is the result of that glorious power in God working within us.

For just as this patience must be an all-patience, or else it does not have its perfect work, so also the strength must be all might—a full supply of divine strength sufficient to support such a patience. The strength you had in one trial will not suffice for the next. A new, particular strength is required for each new trial. Your dependence on God is great for this perfect work of patience—but so too are your

encouragements. For if it is necessary that God exert His glorious power to uphold you in trials, then know this: He has promised to give it, and to give it freely and abundantly to those who earnestly and consistently ask for it. His grace, when sought, obliges His power.

This should be a great support to the weak-hearted soul that sees itself so far from such a patient spirit, and feels itself void of any inward strength. Yet such a soul has reason to believe that this glorious power of God is freely engaged to act mightily when it is diligently and constantly sought. "This," says the weak heart, "this glorious power will do it." And indeed, even by past trials, the soul has learned that the strong God, joined with a weak heart, can prevail over anything—even over the whole world.

Therefore, when you feel your trials to be more than you can bear, remember the glorious power of God that is present to help you. "His glorious power"—what a weighty and mighty expression! No greater attribute could be mentioned to bring comfort. It is a word of strength and virtue, able to uphold the heart against any trial.

True, your present affliction may indeed surpass the strength you have previously experienced in walking sincerely and uprightly with God. A child may have strength enough to walk about a room with the help of furniture, but to go up a staircase requires more—it must be carried and supported by the strong arms of another. So it is with us. The active part of the Christian life—walking fruitfully with God— requires power, yes, but the Apostle says we are kept by the power of God through faith. Yet when it comes to patience, longsuffering, and all patience—when a trial comes that will exhaust every part of patience in you—then he names "His glorious power," and not before. For nothing less will suffice.

And so the promise, in such a case, is that "the Spirit of glory shall rest upon you," not merely the Spirit of grace (1 Peter 4:14). Take heart, then, and find comfort especially in this: as your trials abound, so this glorious power of God shall abound also toward you, to sustain you. Amen.

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