“If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you” (James 1:5).

It’s a verse we all know and love. It seems to promise unbounded wisdom and that if we just ask for it, God will generously give it to us. But is that what this verse means?

Certainly, it is in God’s power to grant unbounded and universal wisdom to anyone he wishes, but does God really work that way?  Put the question in human terms. If you walk into your local bank branch and tell the manager “I want a big loan, just give me money” – is the banker likely to help or will he or she ask “How much do you need and for what purpose?”

What we often miss in James’ words on asking for wisdom is their context. If we look carefully at the immediately preceding verses, we see James is writing about a very specific situation. He says:  “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything” (James 1:2-4).

James’ context is one of persecution.  He tells believers that trials can bring about spiritual maturity in which we do not lack anything needed to deal with such problems (vs. 4). But if we do lack wisdom – implying wisdom in dealing with matters of persecution and patience – we can ask God and he will help us.

Take another example – that of the archetypal story of God granting wisdom to King Solomon.  When God appeared to Solomon and offered him anything he wanted, Solomon did not simply ask for wisdom. Notice his request to God: “give your servant a discerning heart to govern your people and to distinguish between right and wrong. For who is able to govern this great people of yours?” (1 Kings 7:9). Because Solomon asked for wisdom in a specific context – to do the work of ruling Israel – God was well pleased and granted him great wisdom (1 Kings 7:12, 29-34) as well as other blessings.
 
But we should remember that Solomon asked for the wisdom he needed in a specific situation. It is perhaps not surprising, then, that in the compositions believed to be written by Solomon, he often ties wisdom to particular contexts. Notice the wording of just one example: “Whoever obeys his command will come to no harm, and the wise heart will know the proper time and procedure” (Ecclesiastes 8:5).    Here, we see wisdom relating to “proper times” and “procedures,” and in many of the proverbs of Solomon, wisdom is tied to other specific needs and circumstances. 

So when we consider the wider biblical context, the words of James regarding wisdom become clear.  God rarely, if ever, gives unneeded gifts.  If we desire wisdom, his word indicates we should not ask to be funnel fed wisdom without specific purpose.  But we can humbly take our needs to God and ask for wisdom in the areas of life where we need it in order to best fulfill his will and our calling – and then, as James affirms, God will gladly give it to us. ​

 
Scriptures in Question:  Isaiah 61:1-2 and Luke 4:18-19
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“The Spirit of the Sovereign Lord is on me, because the Lord has anointed me to proclaim good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, to proclaim the year of the Lord’s favor and the day of vengeance of our God...” (Isaiah 61:1-2).
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“The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor” (Luke 4:18-19).
 
Did Jesus misquote an important prophecy in the book of Isaiah, as is sometimes claimed?  Luke’s Gospel tells us that early in his ministry Jesus went back to his hometown of Nazareth and on the Sabbath day he went into the synagogue and began to read from Isaiah.   Luke records the words that Jesus read out, and it is clear that they were the opening verses of Isaiah Chapter 61.  But when we compare the words of Isaiah in our Bibles with Jesus’ words recorded in Luke, we see some important differences. Jesus apparently:

1) Omitted the words “He has sent me to bind up the brokenhearted” in Isaiah.
2) Omitted the words “to set the oppressed free” in Isaiah.
3) Appears to have changed the words “release from darkness for the prisoners” in Isaiah to “recovery of sight for the blind.”
4) Stopped reading halfway through Isaiah’s sentence and omitted the words “and the day of vengeance of our God.”

The first of these points is the simplest to explain.  The words “He has sent me to bind up the brokenhearted” may not have appeared in the manuscript from which Christ read. It is known that versions of the Hebrew Bible existed that were slightly different from the Masoretic text that our modern translations are usually based on.  As there is no apparent reason why Jesus would omit these words, we can presume they were not present in the text from which he read.

Everything we have said about the first point of difference also applies to the second point.

The third point of difference is an interesting one.  What we said about the first point could also apply to the small difference between “release from darkness for the prisoners” in Isaiah and “recovery of sight for the blind” in Luke.  This is especially true as the ancient Septuagint translation of the Hebrew Bible into Greek has the same words found in Luke  –  indicating that Jesus could have used a Hebrew text similar to that used by the Septuagint, or that Luke could possibly have quoted the verse from the Septuagint as he himself was writing in Greek.  
Yet another possibility also exists for this difference.  It is known that the ancient rabbis often gave interpretive commentary on the scriptures when they recited or read them out and Jesus, as a visiting rabbi, could have done the same here.    The words “to open eyes that are blind” do occur elsewhere in Isaiah (42:7) in the context of the release of prisoners, so Jesus may have brought the two scriptures together –  especially in tying Isaiah’s words to the healing of the  blind that would occur in his own ministry (Luke 18:35-43, etc.). 

But why did Jesus stop reading halfway through what we now call the second verse in Isaiah 61 –   a sentence which all the ancient versions seem to have had?  Luke tells us that after Jesus stopped reading: “The eyes of everyone in the synagogue were fastened on him” (Luke 4:20).  It was no wonder that Jesus had captured the attention of everyone in the synagogue that day, not just for what he said, but because of what he did not say. 

The passage in Isaiah ends with the words: “and the day of vengeance of our God.” When we compare these words with the ones that come before them – that Jesus did read out – we see a stark contrast between God’s mercy and his justice.  These two aspects of God’s dealing with us are juxtaposed throughout the whole book of Isaiah, but perhaps nowhere more noticeably than in these verses. 

We know that during the time of Jesus, the Jews were expecting and longing for a messianic figure who would free them from Roman occupation and restore their national independence. All those of his hometown who had heard the rumors of the miraculous signs accompanying Jesus would have been listening to him intently to see if he would proclaim himself the agent of God’s vengeance on their enemies.   When Jesus did not read out Isaiah’s words “to proclaim …  the day of vengeance of our God,” he made it clear that such was not his purpose at that time.

The people of Jesus’ day did not understand, of course, that Isaiah seems to telescope time in this and many other passages by juxtaposing events that would occur separately –  the great manifestation of God’s mercy at the Messiah’s first coming, and the expression of God’s judgment at his second coming.  Sadly, many in Jesus’ day were more interested in the possibility of judgment on their enemies than mercy for all, though that is what Jesus offered in his sermon to all who would accept it.

So there is no reason to believe that Jesus “misquoted” Scripture in his reading from Isaiah 61.  It is probable that he quoted a version of the prophet’s writings extant at that time – which would account for the small differences we see between his words and those of Isaiah in modern Bibles.  The reason Jesus stopped reading where he did is equally clear.

MannaBooks –  the free mobile phone application that offers the ability to both read and publish Christian books and devotionals.
 
Launched in 2018, MannaBooks is a relatively new ministry based in Abuja, Nigeria. Founded by Anthony Joseph and Gideon Oyediran, it is a non-denominational Christian ministry aiming to serve the whole Christian community.  

What makes MannaBooks different, and the reason you need to know about them, is the unique approach they have taken to publishing the gospel.  As their website explains, “Our mission is to make great Christian books available to the world.”  This goal is being accomplished in both established and novel ways.  First, MannaBooks produces a free app that works on any recent android smartphone (4.4 and up). The app not only allows searching their catalog for Christian books and downloading and reading them, but also provides access to tools and help for Christian writers to publish their work through the MannaBooks platform.

Looking at these aspects individually,  the MannaBooks app functions smoothly and with most of the “bells and whistles” that can be found on the best e-book readers.  It is a cleanly designed program and very straightforward to use.  Rather than just being lumped together in a jumbled “catalog,” titles can be selected from a number of useful categories.  The reader uses the ePub e-book format and displays books flexibly for comfortable reading, so font size, layout, and background color can all be customized.

Although selection is not yet extensive on this new platform, there are a number of good books already available (including all of our LivingBelief and TacticalBelief e-books) and more titles are being added all the time. Current titles include classics like The Pilgrim's Progress as well as works by  selected modern Christian writers.  All the books in the current selection are free, and although selected titles will be added for purchase as time goes on, free Christian books will always be featured. Audiobooks are also planned, as is an iOS application for iPhones. 

The second aspect of the MannaBooks app is equally impressive, and perhaps unique. The free services available through the app and website help Christian authors to prepare and publish their works. In an area of publishing already crowded with established authors, MannaBooks publication services can be a tremendous help for new authors trying to get their work out who may find it difficult to meet the costs associated with self-publication. 

Once written and prepared for publication, the app also gives authors a platform to share their books with a focused audience that will be interested in them.  Basic publishing services are offered free, and premium services like book distribution and editing, ePub conversion, cover designs, and ISBN registration are also offered to authors.  A book publishing arm of MannaBooks, where new titles that do exceptionally well on the app can be published physically, is also planned. 

For those not involved in Christian writing themselves, the MannaBooks app is still worthwhile in giving readers access to a growing array of Christian books and devotionals on the go. The app is great for use during commutes or at any time and is an excellent way to be able to have a Christian library with you without having to carry a bulky laptop or e-book reader. There is no cost for the application or for downloading any of its free books, which may be a blessing for many people around the world.

So this is an app that deserves to succeed in its goal of making Christian books available to people everywhere, and we might think about ways in which we can help bring that success about. MannaBooks staff members are working as volunteers to make the project possible, so consider contributing to MannaBooks to aid its development. Even by simply downloading and using the free app you can help support this worthwhile ministry.  By doing so you will have a dedicated Christian e-book reader on your phone with access to many free titles, and you will also be helping to provide an audience for Christian writers everywhere. 

You can download the free MannaBooks e-book app directly to your phone from the Google Play Store, here, and from the Apple App store soon.

The Bible clearly teaches that sin causes suffering (Deuteronomy 11:26-28; etc.), but does that mean all suffering is caused by sin –  as some claim? Even sincere people who are committed to doing what is right can sometimes wonder if they are at fault when things do not go well for them – or  even judge others who are experiencing ongoing problems.

There is no question that we do often bring suffering upon ourselves. We all recognize that if we break certain health principles, for example, we will probably suffer as a result. First Peter 4:15 also tells us, “If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as a meddler” – showing that wrongful behavior of many types can lead to self-induced suffering.

However, that’s not the whole picture. It was the limited understanding of Job's friends in this regard that caused them to presume he must have done something wrong to be experiencing such pain and misery.  But the conclusion of the book of Job shows God’s displeasure with those friends and that Job’s suffering was not really caused by wrongdoing at all (Job 42:7-9).

There is, in fact, a great deal of biblical evidence to show that individuals can and often do suffer as a result of circumstances beyond their control that have nothing to do with their righteousness or lack thereof.  Sometimes we suffer as a result of sheer chance.  Jesus himself confirmed this in what he told his disciples when they asked about people who had suffered because of political upheaval or physical accidents:

“Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? I tell you, no! … Or those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? I tell you, no!” (Luke 13:2-4).

Jesus continued to explain that such extreme cases should remind us of the uncertain nature of life and the need to repent, if we have not already done so; but he was adamant in stressing that such suffering may be the result of chance rather than sin.  

In other cases, the Bible makes it clear that illnesses and other difficulties come upon us and are used by God to ultimately help us –  as in the case of the apostle Paul’s “thorn in the flesh” (2 Corinthians 12:7-9) –  so this suffering can hardly be seen as being the result of failure on the part of others or ourselves.

There is another section of Scripture, not so well known, that can also encourage us that suffering need not be equated with God’s displeasure.  The prophet Jeremiah was given a vision by God regarding the people of Judah –  both those who had been carried into captivity in Babylon, and those who had not. In this vision, the people in captivity were symbolized as a basket of good figs, and those who were not taken captive as a basket of bad figs.  God then told Jeremiah:

This is what the LORD, the God of Israel, says: ‘Like these good figs, I regard as good the exiles from Judah, whom I sent away from this place to the land of the Babylonians. My eyes will watch over them for their good, and I will bring them back to this land. I will build them up and not tear them down; I will plant them and not uproot them. I will give them a heart to know me, that I am the LORD. They will be my people, and I will be their God, for they will return to me with all their heart.

‘But like the bad figs, which are so bad they cannot be eaten,’ says the LORD, ‘so will I deal with Zedekiah king of Judah, his officials and the survivors from Jerusalem, whether they remain in this land or live in Egypt. I will make them abhorrent and an offense to all the kingdoms of the earth, a reproach and a byword, a curse and an object of ridicule, wherever I banish them. I will send the sword, famine and plague against them until they are destroyed from the land I gave to them and their ancestors.’ (Jeremiah 24:5-10)

From the perspective of those who had escaped captivity, it may have been natural to think that those who had been deported and were now suffering captivity were still the objects of God’s displeasure.  In actuality, the opposite was true.  Those who had suffered deportation were spared a later, more thorough, destruction and – despite their present suffering – were now closer to God and his favor than those who had not suffered, but who would eventually be punished.

We find scriptures such as these throughout the Bible – showing time and again that suffering is not a sure sign of God’s displeasure.  Suffering that comes upon us may happen as a result of time, chance, the actions of others, or simply genetics.  The Scriptures warn us to be sure, whenever possible, that we do not suffer as a result of our own foolishness (Psalm 107:17, etc.), and if we find ourselves experiencing ongoing problems, it is always a good idea to reflect on our lives to see if some of those problems are self-induced (Ecclesiastes 7:14). But we should never simply presume that suffering experienced by us or by others is self-caused. 

If suffering does come, we should strive, like Job, to trust that God has a purpose in what he allows us to experience.  As the apostle Peter assures us: “the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast” (1 Peter 5:10).