Sermon Tone Analysis

Introduction

The nature of trials makes it very difficult to know which way is up.

Jesus promised that men would have tribulation in this world.

It is not limited to just any disciple, but ALL disciples.

v.5

The Epistle of James (b.

Wisdom Comes through Prayer 1:5–8)

Verses 5–8 form the second subsection of the opening.

They revolve around two concepts which will appear again later in the text, wisdom (cf.

3:13–18) and double-mindedness (cf.

4:8).

Neither idea is unimportant for James.

James argues that the gift of wisdom is granted to those who trust God, who are not double-minded.

In asserting this, he is arguing that those who compromise their faith, who look to both God and the world for their norms and security, are in reality lacking the essence of any faith at all.

If they had faith they could have wisdom, which, the context implies, would make them perfect (probably by helping them to discern the situation of testing and react to it properly).

“But if any of you lacks wisdom...”

The idea is that of not having the wisdom that you need at that moment.

Wisdom in the middle of a trial in order to see the will of God there.

To discern the tree of life vs the tree of the knowledge of good and evil.

Wisdom is what the worshiper needs in order to decide properly how to pray.

Is it wisdom in order to avoid trials, or wisdom during the trial?

To avoid trials - no.

James talks about “falling into various trials.”

He does not condemn a person for having trials.

To have during a trial - yes.

A saint will have trials.

Wisdom to make sure that one is following Christ in that test, in order to pass, is vital.

Notice that the condition for prayer for wisdom is that you lack it in the middle of the trial.

If you don’t lack it, should you pray?

Yes!

Prayer is natural to a mature believer’s life.

“…let him ask of God...”

“…who gives to all generously and without reproach, and it will be given to him...”

The one asking for wisdom must ask consistent with faith.

Therefore, the emphasis in prayer is not the request, but the faith of approaching God.

Faith is not double-minded or vacillating.

Notice the emphasis on prayer in James.

v.6

“But he must ask in faith without any doubting...”

Explained by μηδὲν διακρινόμενος as meaning “in constancy (ὑπομονή) of faith.”

“Faith” is the fundamental religious attitude, not an incidental grace of character, and the words mean here more than “in confidence that he will receive his request.”

ὁ διακρινόμενος is a man whose allegiance wavers, not one tormented by speculative intellectual questionings, which do not fall within James’s horizon.

This is indicated by v. 7, which shows (as Beyschlag well remarks) that the kind of waverer whom James has in mind fully expects to receive some benefit from God.

“…doubt...” = διακρινόμενος

δια-κρίνω, [in LXX for שׁפט, דִּין, etc.;] 1. to separate, hence, to distinguish, discriminate, discern: μηδὲν δ., Ac 11:12; οὐδὲν δ. μεταξύ, Ac 15:9; σε, 1 Co 4:7; τὸ σῶμα, 1 Co 11:29.

2. to settle, decide, judge, arbitrate: Mt 16:3, 1 Co 6:5; 11:29 (ICC, in l.), ib.

31; 14:29.

Mid. and pass.; 1. to get a decision, contend, dispute: seq.

πρός, Ac 11:2; c. dat.

(but v. ICC, in l.), Ju 9; absol., Ju 22 (R, mg.) 2. Hellenistic (NT and Eccl., but not LXX), to be divided in one’s mind, to hesitate, doubt: Mt 21:21, Ro 14:23, Ja 1:6; ἐν ἑαυτῷ, Ja 2:4; ἐν τ. καρδίᾳ, Mk 11:23; μηδὲν δ., Ac 10:20; δ. τ. ἀπιστίᾳ, Ro 4:20, Ju 22 (R. txt.).†

“…for the one who doubts is like the surf of the sea, driven and tossed by the wind...”

The instability of the doubter is reinforced by the use of a vivid metaphor of “the restless swaying to and fro of the surface of the water” in the sea (Hort).

v.7

“For...”

Explanation.

“…that man...”

= the man who doubts God.

“…he should not expect…”

The doubter in prayer should not believe that he will receive anything from God.

God will not answer doubt.