James Chapter 1 — Commentary on Verse 6

    Butwhenheasks,hemustbelieveandnotdoubt,becausehewhodoubtsislikeawaveofthesea, blown and tossed by the wind.

    Here James suggests caution, in order to avoid mistakes about what he has said. Every request will not be answered; you must ask in faith.

    Butwhenheasks,hemustbelieve. Faith may be understood as follows: (1) As confidence in God, or an act of particular trust, as in Ephesians 3:12. (2) It may include confidence about the lawfulness of the things that we ask for; that is one accepted meaning of “faith” in Scripture (see Romans 14:23). (3) Faith is a state of believing. God only hears his own, those who have an interest in Jesus Christ. Here faith is contrasted with doubting and wavering, and so means a particular act of trust.

    Notdoubt. What is this doubt? The word does not mean disputing a matter but having doubtful thoughts. The same phrase is used in Acts 10:20, “Do not hesitate.” The word is often used in connection with believing, as in Romans 4:20, “he did not waver through unbelief”; in the Greek this is, “he did not dispute,” he did not debate the matter but settled his heart on God’s power and promise. See Matthew 21:21: if they could remove the uncertainty of their thoughts, they would do miracles.

    Hewhodoubtsislikeawaveofthesea,blownandtossedbythewind. This simile is also used by the prophet Isaiah (see 57:20). James says here that the doubter is like a wave of the sea; and the prophet says about all wicked men that they are like “the tossing sea.”

    Notes on Verse 6

    Note1. The test of true prayer is its faith. Cursory requests are made out of habit, not in faith; so examine your prayers. Pray with hope and trust. See Matthew 15:28 and Mark 11:24; note the words “believe … and it will be yours.” Through our trust God’s power is engaged. But you will say, how do we pray in faith? I answer, this is what is required in every prayer:

    (1)      A reliance on the grace and merits of Jesus Christ: see Ephesians 2:18. We cannot have any trust in God except through him. You must realize that such worthless creatures as you are may be accepted in him: see Hebrews 4:16. Through Christ we may freely approach God. I am a sinner, but Jesus Christ, my intercessor, is righteous. Some people do not doubt God, but they doubt themselves. They ask, “I am a wretched sinner; will the Lord hear me?” I answer: this is Satan’s strategy, for in effect it is doubting God and his mercy, as if he were unable to pardon and save. We must come humbly, for we are sinners: but we must come in faith also. Christ is a Saviour; it is folly, under color of humbling ourselves, to have low thoughts of God. We may come humbly yet boldly in Christ.

    (2)      We must not pray except in faith. The apostle’s words are relevant here: “This is the assurance we have in approaching God: that if we ask anything according to his will, he hears us” (1 John 5:14). Everything is to be asked in faith. Let prayer be according to the Word, and the success will be according to the prayer.

    (3)      The soul must magnify God’s attributes in every prayer. To pray in faith, to have right thoughts about God in prayer, as we see in this verse, is enough to combat a particular doubt. See Matthew 9:28-29. Christ asked the two blind men if they had a correct estimate of his power, which he then called faith, and gave them the blessing. People who come to God need to view him correctly.

    You may say, tell us what faith is required in every prayer. I answer: the question has already been answered for the most part.

    Take these rules:

    a.      Where we have a definite promise, we must not doubt God’s will. For the doubt can arise from a suspicion that this is not the word or will of God, which is atheism; or from thinking that God will not make good his word, which is blasphemy; or from fear that he is not able to accomplish his will, which is unbelief. So, where we have a clear view of his will in the promise, we may be confident toward him (1 John 5:14).

    b.      Where we have no certainty about his will, the work of faith is to glorify and apply his power. Difficulties terrify us so that we cannot pray out of faith in God’s power. Search and you will find that God’s power is the first ground for faith. Abraham believed because “God had power” (Romans 4:21). Unbelief shows itself in plain distrust of God’s power: see Psalm 78:19 and 2 Kings 7:2. People deceive themselves when they think they doubt because they do not know God’s will; they are mainly hesitating over God’s power. Therefore the main work of your faith is to give God the glory of his power, leaving his will to himself.

    In these cases, it is not only his power that is to be glorified but also his love. But you will say in an uncertain way, how must we glorify his love? I answer, in two ways. Faith has a double work:

    First, to compose the soul to submit to God’s pleasure. He is so good that you may give yourself to his goodness. He is a wise God and a loving Father and will do what is best; we must never dispute this: see Proverbs 16:3.

    Second, to lift the soul to hope for the mercy prayed for. Hope is the fountain of endeavors, and we should neither pray nor wait on God unless we look up to him in hope.

    Some people who have come close to God may have faith in some particular occurrence. By some special understanding in prayer from the Spirit of God they have said with David, “I will be confident” (Psalm 27:3). I do not say this is normal, but it sometimes happens. But remember, privileges do not make rules.

    I have given you my thoughts about praying in faith.

    Note2. Notdoubt or “dispute,” as it is in the original. Man is given to doubting God’s grace.

    Pride will not stoop to revelation. Ungodly reason is faith’s worst enemy.

    Note 3. Not doubt. The less we doubt, the more we show true faith. Grace settles the heart on God. So set aside your doubts, especially in prayer; strong belief in God’s attributes, as revealed in Christ, removes all perplexities of spirit. So have a clear understanding of God’s attributes. Ignorance perplexes us, but faith settles the soul and gives it a greater constancy.

    Note4. Likeawaveofthesea,blownandtossedbythewind. Doubts are perplexing and torment the mind. An unbeliever is like the waves of the sea, always rolling; but a believer is like a tree, shaken but firm in its roots. We are in slavery so long as we are tossed by the waves of our own affections. There is no rest and peace in the soul until faith is strong: see Psalm 116:7. Go to God, and have your spirit settled.

    That man should not think he will receive anything from the Lord.

    Thatmanshouldnotthink. James does not say, “He shall receive nothing,” but Thatman shouldnotthinkhewillreceive. Whatever God’s overflowing bounty may give them, they can expect nothing. Or else, That man should not think, in order to check his vain hopes. Man deceives himself and seduces his soul with ungodly hope. Therefore, the apostle says, Thatmanshould not think—that is, deceive himself with a vain hope.

    Hewillreceiveanything. This kind of doubting does not spring from faith and only frustrates praying. God’s people do have doubts but are victorious over them. Therefore, it should not be thought that any doubt makes us incapable of receiving any blessing. This only happens when doubt is allowed to persist.

    FromtheLord. That is, from Christ. In the New Testament, Lord most often applies to Christ, the mediator; and Christ the mediator commends our prayers to God and conveys all blessings from God. Therefore, the apostle says, “Yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live” (1 Corinthians 8:6). The heathen had many gods, many intermediate powers who were agents between the gods and men. “Yet for us,” says the apostle, “there is but one God,” one sovereign God, “the Father,” the first spring and fountain of blessings, and “one Lord”—that is, one mediator, “Jesus Christ, through whom all things came.”

    Notes on Verse 7

    Note1. Although unbelievers may receive something, they can expect nothing from God. That manshouldnotthink. They are under a double misery:

    (1) They can have no thoughts of hope and comfort, as they have no assurance of a promise. Oh, how miserable this is, to toil and still to be left in uncertainty—to pray, and to have no sure hope! When the task is over, they cannot look for acceptance or a blessing. The children of God have a more certain hope: see 1 Corinthians 9:26. So Solomon says, “The truly righteous man attains life” (Proverbs 11:19). The righteous have God’s infallible promise and may expect a blessing. But the wicked, whether they run or sit, have no hope. Whether they run or sit still, they are in the same condition; if they run, they run uncertainly; if they pray, they pray uncertainly. They are like a slave who does his work not knowing whether he will give satisfaction; so, when they have done everything, they are still left in uncertainty. They pray and do not look for success in prayer; they perform duties but do not see the blessing of duties.

    (2) If they receive anything, they cannot expect it to come as a promise or as a return for prayers. When the children are fed, the dogs may have the crumbs: all their comforts are just the crumbs of God’s bounty. It is a great misery when blessings are given to us by chance rather than covenant. A person may be ashamed to ask of God, who is so slow to honor him.

    Note2. Thatmanshouldnotthink. Men usually deceive themselves with vain hopes and thoughts: see Matthew 3:9. Ungodly confidence is rooted in some vain principle and thought; so men think God is not just, hell is not so hot, the devil is not so evil, nor the Scriptures so strict. The apostles meet with these ungodly thoughts everywhere: see 1 Corinthians 6:9-11. Men are persuaded that if they can offer any excuse, all will be well. But God is not deceived. So consider your private thoughts. All corrupt actions are based on some vain thought, and this vain thought is strengthened with some vain word. Therefore the apostle says, “Let no one deceive you with empty words” (Ephesians 5:6). In spiritual things we are happy when we have seduced our souls with a vain hope.

    Note3. Hewillreceive. The reason we do not receive what we ask for lies in ourselves, not in God. He givesgenerously, but we doubt as we pray. He wants to give, but we cannot receive. Men are discouraged when they are distrusted; and certainly when we distrust God it is not reasonable we should expect anything from him. Christ said to Martha, “… if you believed, you would see the glory of God” (John 11:40)—that is, power, love, truth in their glory. Omnipotence knows no restraint but is discouraged by man’s unbelief. Therefore Mark 6:5-6 says, “he could not do any miracles … he was amazed at their lack of faith”; he could not because he would not, not because of any lack of power in him, but because of the disposition of the people. When the father comes for a possessed child and says, “Teacher … if you can do anything … help us,” Christ answers, “If you can? Everything is possible for him who believes” (Mark 9:17-23). The distressed father says, “If you can do anything”; our holy Lord says, “If you can?” as if he had said, do not doubt my power, but look to your own faith; I can if you can. If we were prepared to receive what God wants to give, we would not be long without an answer. God can do all things for the comfort of believers; faith is his immutable ordinance. So if we receive not, it is not because of any lack of God’s power, but because we lack faith ourselves.

    Note4. Anything. God thinks the least mercy too good for unbelievers. In the days of Christ’s life on earth he offered everything you could wish for: “You have great faith! Your request is granted” (Matthew 15:28). Ask what you will, and he will give it. But mercy shrinks at the sight of unbelief!

    Note5. FromtheLord. The fruit of our prayers is given to us from the hands of Christ. He is the person through whom God blesses us: “I will do whatever you ask in my name, so that the Son may bring glory to the Father” (John 14:13). Note, “I will do it.” Christ receives the power to convey the blessing; we must ask the Father, but it comes to us through Christ. We are unworthy to converse with the Father; therefore, Christ is the true mediator. God is glorified when we come to him through Christ. You must come to the Father in the Son’s name and look for everything through the Spirit; and as the Spirit works as Christ’s Spirit, to glorify the Son (John 16:14), so the Son gives glory to the Father. What an excellent ground of hope we have when we reflect on these three things in prayer—the Father’s love, the Son’s merit, and the Spirit’s power! No one comes to the Son but by the Father (John 6:65); no one comes to the Father but by the Son (John 14:6); no one is united to the Son but by the Holy Spirit: therefore we read of “the unity of the Spirit” (Ephesians 4:3).

    He is a double-minded man, unstable in all he does.

    James goes on to consider the unhappiness of unbelievers, and he says two things about them—that they are double-minded and unstable.

    Heisadouble-mindedman. The word signifies a person who has two souls, and so it may imply:

    (1)      A hypocrite, since the same word is used with that meaning in 4:8: “Purify your hearts, you double-minded.” As he speaks to open sinners to cleanse their hands, so he speaks to secret hypocrites (whom he calls double-minded since they pretend one thing but mean another) to purify their hearts—that is, to grow more inwardly sincere. This word is similar to the Hebrew word for “deceive.” “Their flattering lips speak with deception” (Psalm 12:2); in the Hebrew this is “with a heart and a heart,” which is their way of expressing something that is double or deceitful (deceitful weights are “a weight and a weight” in the Hebrew of Proverbs 20:23). As Theophrastus says of the partridges of Paphlagonia that they had two hearts, so every hypocrite has two hearts or two souls.

    (2)      It implies a person who is distracted and divided in his thoughts, floating between two different opinions, as if he had two minds or two souls. In the apostle’s time there were some Judaizing brethren who sometimes sided with the Jews, sometimes with the Christians. They were not settled in the truth. See also 2 Kings 17:33, “They worshiped the LORD, but they also served their own gods”; they were divided between God and idols. The prophet says this shows a double or divided heart: “Their heart is deceitful, and now they must bear their guilt” (Hosea 10:2). Thus Athanasius applied this description to the Eusebians, who sometimes held one thing and then another.

    (3)      In the context of James this may refer to those whose minds were tossed to and fro with various ideas: now lifted up with a wave of presumption, then cast down in a gulf of despair, being torn between hopes and fears concerning their acceptance with God. I prefer this latter sense, as it conveys the apostle’s purpose best.

    Unstable. An unstable man has no constancy of soul. He is sometimes ready to depart from God and sometimes to be close to him; he is not settled in his religious profession.

    Inallhedoes. Some apply this chiefly to prayer because those who are doubtful about its success often practice it intermittently; but I think it is a general maxim, and that prayer is only intended as a consequence, for the apostle says inallhedoes. Note the Hebraism (inallhisways, KJV), standing for any counsel, action, thought, or purpose.

    Notes on Verse 8

    Note 1. Unbelieving hypocrites have a double mind. They lack the Spirit and are led by their own affections and therefore cannot be settled; fear, love for the world, and ungodly hopes draw them here and there, for they have no certain guide and rule. It is said of the godly man that “He will have no fear of bad news; his heart is steadfast, trusting in the LORD” (Psalm 112:7). Such people walk by a sure rule and look to sure promises; and therefore, though their circumstances change, their hearts do not change, for the ground of their hopes is still the same. Ungodly men’s hearts rise and fall with their news; and when affairs are doubtful, their hopes are uncertain, for they are fixed on uncertain objects.

    (1)      In their hopes they are distracted between expectation and jealousy, doubts and fears. One moment they are full of confidence in their prayers, and then later have nothing but sorrow and despair. Possibly this may be one reason why the psalmist compares the wicked to chaff (Psalm 1:4), because they are driven here and there, leading their lives by guesswork rather than any sure aim.

    (2)      In their opinions hypocrites usually waver, being distracted between conscience and ungodly desires. Their desires lead them to Baal, their consciences to God. As the prophet Elijah says about such people, “How long will you waver between two opinions?” (1 Kings 18:21). They are usually guilty of a promiscuous compliance that, though used by them in ungodly policy, yet often tends to their hurt; for this indifference is hateful to God and men. God hates this: “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm … I am about to spit you out of my mouth” (Revelation 3:15-16). Lukewarmness causes vomiting; so lukewarm Christians are spat out of God’s mouth. His ways are not honored except by zealous earnestness.

    Note2. A doubting mind causes uncertainty in our lives and conversations. Their minds are double, and therefore their ways are unstable. A definite expectation of the hopes of the Gospel produces obedience, and a definite belief in the doctrines of the Gospel produces perseverance.

    (1)      Nobody walks so closely with God as those who are assured of the love of God. Faith is the mother of obedience. When people are apart from Christ, they are slack over their duties. We do not cheerfully engage in anything we have doubts over; therefore, when we do not know whether God will accept us or not, we serve God in fits and starts. It is the slander of the world to think assurance is an unimportant doctrine. Never is the soul so quickened as it is by “the joy of the Lord” (Nehemiah 8:10). Faith, filling the heart with spiritual joy, gives a strength for all our duties and labors.

    (2)      No one is so constant in any truth as he who is convinced of its grounds. When we are only half convinced, we are usually unstable: see 2 Peter 3:17. Every believer should have some solid, rational grounds to support him. Believers are told to give “the reason for the hope that you have” (1 Peter 3:15)—that is, those inner motives that make them assent to the truth. See also 1 Thessalonians 5:21. So, work to understand the grounds of your religion. If you love a truth in ignorance, you cannot love it constantly.

    The brother in humble circumstances ought to take pride in his high position.

    The apostle, having finished the digression about prayer, returns to the main matter in hand, which is bearing afflictions with joy. He gives another reason in this verse, because to be depressed by the world for righteousness’ sake is to be exalted toward God. Let us look at the force of the words.

    Thebrother. That is, a Christian. The people of God are called “brothers” because the truest friendship is among the good and godly. Groups of wicked men are more of a conspiracy than a brotherhood. Therefore, when you find in Scripture the words “a brother,” you should understand “a saint.” In the same way here James does not say “a Christian” but thebrother. See also Paul in 1 Corinthians 16:20 and 1 Thessalonians 5:27.

    Inhumblecircumstances. The Greek word used here for humble signifies the condition, not the grace, and therefore we correctly translate it in humblecircumstances, for it is contrasted with rich in the next verse. It is the same in Proverbs 16:19, “Better to be lowly in spirit and among the oppressed than to share plunder with the proud.” “Lowly” refers to the lowly in condition, not in heart, for it is contrasted with “share plunder.” So also in Luke 1:48, “He has been mindful of the humble state of his servant.” The grace and the condition are expressed by the same word, because a humble state appeals to a humble heart. But remember, inhumblecircumstances does not just mean “poor,” but being poor for Christ, as persecutions and afflictions are often expressed by the words “humility” and “humiliation.” Thus in Psalm 9:12 we read, “He does not ignore the cry of the afflicted”; and in verse 13, “O Lord, see how my enemies persecute me!” The original has, “my humiliation.” So here thebrotherinhumblecircumstances is one who is humbled or made low on account of opposition for being religious.

    Takepride. The original is “boast” or “glory.” It refers to the highest act of joy, even when joy begins to pass the limits of reason. I say it is the first step in the degeneration of joy and suggests that the soul is taken by surprise with excessive affection, for the next step beyond this is truly wicked. Joy begins to exceed when it exults over other people; but when it comes to insult them, it is nothing. Therefore, how should we boast or glory? I answer:

    (1)      It may be understood as a concession of the lesser evil. Rather than grumble under afflictions or faint under them or try to escape them through evil ways, you may boast about them. This is the lesser evil. Such concessions are frequent in Scripture, just as Proverbs 5:19 (“May you ever be captivated by her love”) certainly implies excessive ecstasies. How then is this to be understood? Does Scripture allow any excess of affection? No; it is only the idea of the lesser evil. Rather than lose yourself in the embraces of a harlot, “May her breasts satisfy you.”

    (2)      This may only imply our Christian privileges: let this brother view his privileges as something to boast about. However lowly your condition seems to the world, suffering for Christ is a thing you may boast in rather than be ashamed of.

    (3)      It may be that the word should be softened and be translated, “let him boast.” But this is unnecessary, for the apostle Paul speaks in the same way in Romans 5:3: “We also rejoice in our sufferings.”

    In his high position. That is, in his sublimity. This may be understood in two ways: (1) More generally, that he is a brother or a member of Christ, and the honor of the spiritual state is often contrasted with the misery and obscurity of afflictions. Thus Revelation 2:9 says, “I know your afflictions and your poverty—yet you are rich!”—poor outwardly, but rich spiritually. (2) More particularly, it may refer to the honor of afflictions, that we are thought worthy to suffer for anything where Christ is concerned, which is certainly a privilege.

    Notes on Verse 9

    Note1. The people of God are brothers. They are born by the same Spirit, by the same immortal seed of the Word. So, consider your relationship to each other. You are brothers, a relationship of the greatest endearment because it is natural—not founded on choice, as with friendship, but on nature [the natural working of God— Ed.note], and because it is between equals. So live and love as brothers.

    Note2. Thebrotherinhumblecircumstances. He says inhumblecircumstances and yet still says brother. Despising the poor is called despising the church of God: see 1 Corinthians 11:22, “Don’t you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing?” At their love-feasts they slighted the poor, and it is as if the apostle had said, “In your houses you have liberty to invite whom you please, but when you meet in a public assembly you must not exclude a considerable part of the church, which the poor are.”

    Note3. Thebrother. Not a man in humble circumstances, but a brother. It is not poverty but being poor and a Christian that brings joy and comfort. Matthew 5:3 says, “Blessed are the poor in spirit”; note it is “in spirit,” not “in purse.”

    Note4. Inhumblecircumstances. The poor have the greatest reason to be humble. A poor proud man is inexplicable; he has less temptation to be proud, and he has more reason to be humble. People often live in a way that is inappropriate to their circumstances, as if they can supply in pride what is lacking in their circumstances; whereas others who excel in abilities are most lowly in mind, just as the sun at its highest casts the least shadows.

    Note5. God may place his people among the lowest in society. A brother may be inhumble circumstances in regard to his outward condition. The Captain of salvation, the Son of God himself, was “despised and rejected by men” (Isaiah 53:3); that is, he appeared in such a form and rank that he could hardly be said to be a man. So, in your greatest misery say, “I am not yet beneath the condition of a saint—a brother may be in very humble circumstances.”

    Note 6. The brother in humble circumstances ought to take pride. The most abject condition does not justify grumbling; you may yet rejoice and glory in the Lord. A man cannot sink so low as to be beyond the help of spiritual comforts. Do not blame your condition when you should blame yourself. It is not your misery but your passions that cause sin; wormwood is not poison. But, alas, the old Adam is found in us: “The woman you put here with me—she gave me … and I ate it” (Genesis 3:12). We blame providence when we should blame ourselves. Remember, humble circumstances have their comforts.

    Note7. Takepride. A Christian may glory in his privileges. To illustrate this, I shall show you:

    (1)      How he should not boast.

    a.      Do not boast about self, self-worth, self-merits. The apostle’s reproof is justified: “And if you did receive it, why do you boast [the same word that is used here] as though you did not?” (1 Corinthians 4:7). That is a wrong way to boast—to glory in ourselves, as if our gifts and graces are bought by us. All such boasting is opposed to grace, as the apostle says in Romans 3:27, “Where, then, is boasting? It is excluded.”

    b.      Do not boast over others; the Scripture never allows you to feel pride. It is the language of hypocrites to say, “Keep away; don’t come near me, for I am too sacred for you” (Isaiah 65:5). To despise others, as men of the world, is a sign that we have forgotten who made the difference. The apostle rebukes such people: “Why do you judge your brother?” (Romans 14:10). Tertullian translates this as, “Why do you nothing him?” He who makes others nothing forgets that God is all in all to himself. Grace is totally different: “Show true humility toward all men. At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures” (Titus 3:2-3). Think of what you are in such a way that you do not forget what you were before grace made the difference.

    (2)      How he may boast.

    a.      If it is for the glory of God, to exalt God, not yourselves. “My soul will boast in the Lord” (Psalm 34:2)—of his goodness, mercy, power. It is good when we see we have nothing to boast of but our God—not wealth or riches or wisdom, but the Lord alone: see Jeremiah 9:23-24, “Let not the wise man boast of his wisdom or the strong man boast of his strength … but let him who boasts boast about this: that he understands and knows me.”

    b.      Recall the value of your privileges. The world thinks you have a bad deal to have a crucified Christ; glory in it. Remember Romans 5:3, “We also rejoice in our sufferings.” The apostle does not say, “We must glory or boast of our sufferings,” but glory in sufferings. This glorying lets the world know the honor we give to Christ, so that they may know we are not ashamed of our profession when we are persecuted. The apostle Paul is explained by the apostle Peter: “if you suffer as a Christian, do not be ashamed, but praise God that you bear that name” (1 Peter 4:16). They think it is a disgrace, and you think it glorious to suffer for Christ. Look forward to the reward. Christ scorned the shame in comparison with “the joy set before him” (Hebrews 12:2). For Moses, the treasures of Egypt were nothing in comparison with his reward (Hebrews 11:26). So here you may glory, counterbalancing the shame of the world with the dignity of your hopes. So then, you see how you may take pride in God and his ways.

    Note8. Inhishighposition. Grace exalts a person; even people in humble circumstances may be exalted by it. All the comforts of Christianity are like riddles to a worldly outlook: poverty is promotion; servants are freedmen, the Lord’s freedmen (1 Corinthians 7:22). The privileges of Christianity exceed all the ignominy of the world. Christian slaves are delivered from the tyranny of Satan and the slavery of sin; therefore they are “the Lord’s freedmen.” So James says, Hasnot Godchosenthosewhoarepoorintheeyesoftheworldtoberichinfaith? (2:5). Spiritual treasure and inward riches are the best. A Christian’s life is full of mysteries: poor and yet rich; humbled and yet exalted; shut out of the world and yet admitted into the company of saints and angels; slighted, yet dear to God; the world’s dirt but God’s jewels. In one place it says, “We have become the scum of the earth” (1 Corinthians 4:13), and in another we are called God’s “treasured possession” (Malachi 3:17). So then:

    (1)      Never quarrel with providence. Though you have nothing else, rejoice in this, that you have the best things. Never envy the world’s pleasures. To complain like this is only disguised envy. Remember, God has called you to other privileges. You sin against the bounty of God if you do not value them above all the pomp and glory of the world. First Timothy 6:6 says, “Godliness with contentment is great gain”; or it may be read, “Godliness is great gain with contentment,” in contrast with worldly gain. Men may gain much, but they are not satisfied; but godliness brings contentment with it. The apostle is saying the same as Solomon: “The blessing of the Lord brings wealth, and he adds no trouble to it” (Proverbs 10:22).

    (2)      Refresh your hearts with the sense of your privileges. As the people of God you are exalted in your greatest sufferings. Are you naked? You will be dressed in “fine linen,” which is “the righteous acts of the saints” (Revelation 19:8).

    Note9. Observe more particularly that the greatest sufferings for Christ are an honor for us: see Acts 5:41. It was an act of God’s grace to put this honor on them. So then, do not view as a judgment what is a favor. Reproaches for Christ are a matter for thanksgiving, not complaint. Oh, how happy are the people of God who can suffer nothing from God or men that does not bring comfort!