SEV Biblia, Chapter 1:5
Y si alguno de vosotros tiene falta de sabiduría, pídala a Dios, (el cual da a todos abundantemente, y sin reproche) y le ser dada.
Clarke's Bible Commentary - James 1:5
Verse 5. If any of you lack wisdom] Wisdom signifies in general knowledge of the best end, and the best means of attaining it; but in Scripture it signifies the same as true religion, the thorough practical knowledge of God, of one's self, and of a saviour. Let him ask of God] Because God is the only teacher of this wisdom.
That giveth to all men liberally] Who has all good, and gives all necessary good to every one that asks fervently. He who does not ask thus does not feel his need of Divine teaching. The ancient Greek maxim appears at first view strange, but it is literally true:-arch gnwsewv thv agnoiav h gnwsiv.
"The knowledge of ignorance is the beginning of knowledge." In knowledge we may distinguish these four things:- 1. INTELLIGENCE, the object of which is intuitive truths.
2. WISDOM, which is employed in finding out the best end.
3. PRUDENCE, which regulates the whole conduct through life.
4. ART, which provides infallible rules to reason by.
John Gill's Bible Commentary
Ver. 5. If any of you lack wisdom , etc.] This shows that the perfection before spoken of is not to be understood as in this life, since the apostle immediately supposes lack of wisdom in them; for this is not said in a form of doubting, whether they wanted it or not, but rather as supposing, and taking it for granted that they did; and in the first, and primary sense of the words, it intends wisdom to behave aright under temptations or afflictions.
Saints often want wisdom to consider God as the author of them, and not look upon them as matters of chance, or impute them merely to second causes; but to regard them as coming from the hand of God, and as his hand upon them, as Job did; who does not ascribe his calamities to the thieving Chaldeans and Sabeans, to the boisterous wind, and to the malice of Satan, but to God: they want wisdom to observe the sovereignty of God in them, and bow unto it, and be still, and know that he is God, who does all things well and wisely; and likewise to see and know that all are in love, and in very faithfulness, and for good; as well as to see his name, to hear his rod, and him that has appointed it, his voice in it, his mind and meaning, and what he designs by it; as likewise to learn the useful lessons under it, and particularly to take the cross well, to bear it patiently, and even to count it all joy, and reckon it to be right, necessary, and useful: it requires much wisdom to learn all this, and act up to it. Moreover, this may be applied to all other cases, in which wisdom is wanted; men want wisdom to conduct them in the common affairs of life, and especially the people of God; for the children of the world are wiser in their generation, for themselves and posterity, and in the management of worldly affairs, than the children of light; and also to observe the providences of God, and the footsteps of Providence, and to follow them; and likewise to make a right use of providences, and behave suitably under them, and not be lifted up too much in prosperity, nor be cast down, and too much distressed in adversity; but to consider, that the one is set against the other, and both work together for good. Saints have need of wisdom in things spiritual; they want more grace, which is the truest wisdom, and a larger knowledge of the Gospel, which is the wisdom of God, the hidden wisdom of God; and they lack wisdom to know how to walk towards them that are without, and towards them that are within, so as becomes the Gospel of Christ: and as this is more or less the case of everyone let him ask of God wisdom; of God the Father, who is the only wise God, who has abounded in creation, in providence, and, above all, in redemption and grace, in all wisdom and prudence; and of his Son Jesus Christ, who is the wisdom of God, and has all the treasures of wisdom and knowledge in him; and of the Spirit of God, who is a Spirit of wisdom and revelation in the knowledge of Christ, and all divine things: that giveth to all men liberally ; God is the giver of all good things, in nature, providence, and grace; every good and perfect gift comes from him, and therefore he, and he only, should be applied unto: and he gives to all men the bounties of his providence; and to all that ask, and call upon him in sincerity, the riches of his grace; even to Jews and Gentiles, high and low, rich and poor, greater or lesser sinners; all which he gives liberally, readily, and at once, freely and cheerfully, and largely and abundantly; not grudgingly, sparingly, and with a strait hand, but with an open one, and in a very extensive manner. And upbraideth not ; with former sins and transgressions, with former miscarriages and misconduct; or with former kindnesses, suggesting that he had given largely already, and his favours had been despised or abused; or he had been treated with ingratitude and neglect; in which manner sometimes men put off those that apply unto them, but so does not God; wherefore every word here used is encouraging to go to God for wisdom: yea, it follows, and it shall be given him ; God has said it, Christ has promised it, and the apostle might, with certainty, say it after them, and all experience confirms the truths of it; (see Matthew 7:7,8 John 14:13,14,16,23).
Matthew Henry Commentary
Verses 1-11 - Christianity teaches men to be joyful under troubles: such exercise are sent from God's love; and trials in the way of duty will brighte our graces now, and our crown at last. Let us take care, in times of trial, that patience, and not passion, is set to work in us: whateve is said or done, let patience have the saying and doing of it. When the work of patience is complete, it will furnish all that is necessary for our Christian race and warfare. We should not pray so much for the removal of affliction, as for wisdom to make a right use of it. And wh does not want wisdom to guide him under trials, both in regulating his own spirit, and in managing his affairs? Here is something in answer to every discouraging turn of the mind, when we go to God under a sense of our own weakness and folly. If, after all, any should say, This may be the case with some, but I fear I shall not succeed, the promise is, To any that asketh, it shall be given. A mind that has single an prevailing regard to its spiritual and eternal interest, and that keep steady in its purposes for God, will grow wise by afflictions, wil continue fervent in devotion, and rise above trials and oppositions When our faith and spirits rise and fall with second causes, there wil be unsteadiness in our words and actions. This may not always expos men to contempt in the world, but such ways cannot please God. N condition of life is such as to hinder rejoicing in God. Those of lo degree may rejoice, if they are exalted to be rich in faith and heir of the kingdom of God; and the rich may rejoice in humblin providences, that lead to a humble and lowly disposition of mind Worldly wealth is a withering thing. Then, let him that is rich rejoic in the grace of God, which makes and keeps him humble; and in the trials and exercises which teach him to seek happiness in and from God not from perishing enjoyments.
Greek Textus Receptus
ει 1487 δε 1161 τις 5100 υμων 5216 λειπεται 3007 5743 σοφιας 4678 αιτειτω 154 5720 παρα 3844 του 3588 διδοντος 1325 5723 θεου 2316 πασιν 3956 απλως 574 και 2532 μη 3361 ονειδιζοντος 3679 5723 και 2532 δοθησεται 1325 5701 αυτω 846
Vincent's NT Word Studies
5. But. Omitted in A.V. In pursuing this perfection you will find yourselves lacking in wisdom. One may say, "I know not how to become perfect;" but, if any man, etc.
Lack. Note the repetition.
Of God that giveth (tou didontov Qeou). The Greek puts it so that giving is emphasized as an attribute of God. Lit., " Ask of the giving God," or of "God the giver."
Liberally (aplwv). Only here in New Testament. Literally the word means simply, and this accords with the following negative clause, upbraiding not. It is pure, simple giving of good, without admixture of evil or bitterness. Compare Rom. xii. 8, where a kindred noun is used: "He that giveth let him do it with simplicity (en aplothti) Compare, also, Prov. x. 22. Men often complicate and mar their giving with reproach, or by an assumption of superiority.
