James Chapter 1 — Commentary on Verse 10

    Buttheonewhoisrichshouldtakeprideinhislowposition,becausehewillpassawaylikea wild flower.

    Following on from the previous exhortation, James speaks about prosperity.

    Buttheonewhoisrich. This includes the noble, the honorable, those who have outward excellence, and especially those who remain untouched by persecution. Some observe that James does not say “the rich brother,” as before, the brother in humble circumstances, but only generally theonewhoisrich. Few of that rank give their names to Christ. But this may be too fanciful an interpretation.

    Inhislowposition. In the original a verb is lacking to make complete sense. What is to be understood? Oecumenius says, “Let him be ashamed,” considering the uncertainty of his state; others understand it as, “Let him be humbled,” in that he is made low. So it would be a similar manner of speech to 1 Timothy 4:3 or 1 Timothy 2:12, where the opposite word is understood. But this seems somewhat to disturb the order of the words. I rather like the opinion of those who repeat the word used in the previous verse and read it as, “Let him rejoice, the poor man, in that he is spiritually exalted; the rich in that he is spiritually humbled.” So grace makes them both alike to God. The poor who is too low is exalted, and the rich who is too high is humbled, which is a matter for glory or joy to both of them.

    Hislowposition. Some say outwardly and in providence, when his crown is laid in the dust and he is stripped of everything and brought to the state of the brother of low degree. But this is not accurate, for the apostle is speaking about a low position that goes with his being rich—made low while rich and high in rank and esteem. Some more particularly say the low position is because, being a Christian, he is no more esteemed than if he were poor. But this is inconsistent with the reason given at the end of the verse, becausehewillpassawaylikeawildflower. More correctly, then, it is to be understood of the disposition of the heart, a lowly mind; so it denotes either humility that arises from considering our own sinfulness or from considering the uncertainty of all worldly enjoyment. When we live in constant expectation of the cross, we may be said to be made low, however high we may be. This is consistent with the reason given and is parallel with 1 Timothy 6:17.

    Becausehewillpassawaylikeawildflower. James gives a reason why they should have a lowly mind in the midst of their flourishing and plenty. The pomp of their situation is only like that of awildflower. This simile is often used in Scripture: see Psalm 37:2 and Job 14:2 and Isaiah 40:6-7. Notice that the apostle does not say that hisriches will pass away like a flower, but that he will pass away—he as well as his riches. Even if we had security over our possessions, we would not have security over our lives. We pass away and they pass away with a turn of providence as the flower of the field fades.

    Notes on Verse 10

    Note1. Buttheonewhoisrich—that is, the rich brother. Riches are not altogether inconsistent with Christianity. But usually riches are a great snare. It is difficult to enjoy the world without being entangled in its pleasures. The moon is never eclipsed except when it is full, and it is usually in our fullness that we go wrong. That is why our Saviour says, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (Matthew 19:24). This is a Jewish proverb indicating an impossibility. Rich men should often think of this. A camel can go through a needle’s eye just as easily as you can enter into the kingdom of God. It would be a rare miracle of nature for a camel or an elephant to pass through a needle’s eye; and it is as rare a miracle of grace for a rich man to find Christ. They least of all perceive spiritual excellences. The heathen Plato says almost the same as Christ, that it is impossible for someone to be eminently rich and eminently good. The way of grace is usually so narrow that there is no room for those who want to enter with their great burdens of riches and honor.

    But you will say, what do you want Christians to do then? Throw away their estates? I answer, no. There are two passages that qualify our Lord’s saying. One is: “With God all things are possible” (Matthew 19:26). Difficulties on the way to heaven bring us to despair of ourselves, not of God. God can so loosen the heart from the world that riches are no impediment. The other passage is Mark 10:23-24: “Jesus looked around and said to his disciples, ‘How hard it is for the rich to enter the kingdom of God!’ The disciples were amazed at his words. But Jesus said again, ‘Children, how hard it is [for those who trust riches—NIV footnote] to enter the kingdom of God!’” It is not having riches but trusting in them that poses the danger. Riches are not a hindrance to Christianity, but our abuse of them is. To sum up, it is impossible to trust in riches and enter into the kingdom of God; and it is nearly impossible for us to have riches and not to trust in them.

    Note2. A rich person’s humility is his glory. Humility is not only clothing but an ornament (see Colossians 3:12; 1 Peter 5:5). Augustine said, “He is a great man who is not lifted up because of his greatness.” You are not better than others because of your possessions but because of your meekness. The apostles possessed all things though they had nothing. Others have more than you if they have a humble heart.

    Note3. The way to be humble is to ignore the world’s advantages. The poor man must glory in that he is exalted, but the rich in that he is made low. Honors and riches put us beneath other men rather than above them. Riches will be your downfall if you do not watch out for them.

    Note 4. If we want to be made low in the middle of worldly enjoyments, we should think how uncertain they are. We are worldly if we forget the world’s vanity and our own transitoriness: see Psalm 49:11. Either we think that we shall live forever or we leave our riches to those who will continue our memory forever—that is, to our children, who are but the parents multiplied and continued. But this is all in vain, for we will perish, as do our possessions. It is mad to be proud about what may perish before we perish, just as it is the worst of miseries to outlive our own happiness. The apostle says, “Commend those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain” (1 Timothy 6:17). Riches are far from being the best things. Rather, they are not anything at all. Solomon calls them “that which is not” (Proverbs 23:5 , KJV); and who ever loved nothing and would be proud of “that which is not”?

    Note5. The uncertainty of worldly enjoyment resembles a flower—beautiful but fading. This simile is used elsewhere: see Psalm 103:15-16 and 1 Peter 1:24. From this you may learn two things:

    (1)      The things of the world should not allure us, because they are fading. Flowers attract the eye, but their beauty is soon burned up; the soul lasts for eternity. An immortal soul cannot have total contentment in anything that fades. When you are tempted, say, here is a flower—glorious but fading; glass that is bright but brittle.

    (2)      The fairest things fade most. When plants flower, they begin to wither; compare Psalm 39:5. Be suspicious of outward things when you have them most. It is good to think of famine and want in the midst of plenty. The Lord knows how quickly your situation may change; when it seems to flourish most, it may be near to withering.

    Forthesunriseswithscorchingheatandwitherstheplant;itsblossomfallsanditsbeautyis destroyed. In the same way, the rich man will fade away even while he goes about his business.

    James continues the simile and at the end of the verse applies it. Nothing needs explaining except the latter clause.

    Willfade. That is, may fade, for the passage is not absolutely definite about what always will be, but simply declares what may be; and therefore the future tense is used. We see many times that “the wicked live on, growing old” (see Job 21:7-10). So the apostle does not say what always happens but what may be, what usually happens, and what will eventually happen.

    Therichman. This may either be taken generally to mean the rich, whether godly or ungodly, or more specifically for the ungodly person who trusts in riches.

    Fade away. The word is used of plants when they lose their beauty.

    Whilehegoesabouthisbusiness. Some read, as do Erasmus and Gagneus, “with his abundance,” which Calvin also approves as fitting the context: “So shall the rich and all his abundance fade away.” However, we follow the general and more commonly received meaning, “in his ways or journeys.” The word is emphatic and refers to that earnest industry by which people travel on sea and land, running here and there in pursuit of wealth; and yet, when all is done, it fades like the flower of the field.

    Notes on Verse 11

    Note1. From the continuation of the simile, note that the vanity of flowers should make us think about the vanity of our own comforts. We delight in pictures, for through them the soul, with the help of the imagination, has a double view of the object—a picture of it, and then the thing itself. This was God’s former way of teaching his people through types; he still teaches us through similes taken from ordinary objects. When we think of them, spiritual thoughts may awake; every ordinary object is, as it were, hallowed and consecrated for a heavenly purpose. So let this be your field or garden meditation: when you see the plants full of splendor, remember that all this disappears in an instant when the sun rises. The text says, thesunriseswithscorchingheat. The Greek word used here is usually translated “scorching wind,” which in the hot eastern countries came with the rising sun; see Jonah 4:8. It was a hot, piercing wind that blasted all things and was the usual symbol of God’s judgments. When you walk in a garden or field to meditate, as Isaac did (see Genesis 24:63), think, “What a picture! But alas, these things last only for a season; they would fade away of their own accord, but more, the east wind will soon dry them up.” In the same way, all worldly comforts are like spring flowers, good in their season but perishable.

    Note 2. Our comforts fade away, especially when the hand of providence is stretched out against them. The flower fades by itself, but especially when it is scorched by the burning east wind. Our hearts should be detached from outward things. Do not make providence your enemy, for your comforts will perish more quickly. You cannot then expect a comfortable warmth from God but a burning heat. There are three sins in which you make providence your enemy:

    (1)      When you use your comforts to serve your lusts. Where there is pride and wantonness, you may expect a burning; certainly your flowers will be scorched and dried up. Salvian has said, “God will rain hell out of heaven rather than not visit for such sins.”

    (2)      When you trust in those comforts. God can brook no rivals. If you make idols of creatures, God will destroy them. When you trust in your wealth, as if it will supply your family’s needs, God will show that riches are useless when they are preferred to the living God (see 1 Timothy 6:17).

    (3)      When you obtain comforts in wrong ways. James 5:3 says, Yourgoldandsilverare corroded.Theircorrosionwilltestifyagainstyouandeatyourfleshlikefire. The fire of God’s wrath falls on your family.

    Note3. Whilehegoesabouthisbusiness. Worldly men pursue wealth with great care and industry. The rich have several ways of accomplishing their ends. What pains people take for things that perish! Observe their incessant care, earnest labor, and unwearied industry, and see how appropriate this would be for heavenly treasure! Secondly, observe such persons’ work and care, and ask, shall an evil desire have more power over them than God’s love does over me? I have loftier motives and a more certain reward (Proverbs 11:18); they are more earnest for an earthly purchase and to heap up treasure for themselves than I am to enrich my soul with spiritual and heavenly excellences. Pambus, in ecclesiastical history, wept when he saw a harlot dressed with great care and expense, partly because she took such pains for her own undoing, and partly because he had not been so keen to please God as she had been to please a wanton lover. We should be ashamed that we do so little for Christ while others do so much for wealth.

    Note4. Whilehegoesabouthisbusiness. All our endeavors will be fruitless if God’s hand is against us. As the flower is to burning heat, so is the rich man in his ways; that is, despite all his industry and care, God may quickly destroy him. “You earn wages, only to put them in a purse with holes in it” (Haggai 1:6); that is, they did not benefit from their gains. Peter “worked hard all night” but caught nothing until he took Christ into the boat (see Luke 5:5). So you will catch nothing until you take God along with you (see Psalm 127:1). So, acknowledge providence in order to come under its blessing. Labor withoutGod cannot prosper; laboragainstGod, and against his will, will end in disaster.

    Blessedisthemanwhoperseveresundertrial,becausewhenhehasstoodthetest,hewillreceive the crown of life that God has promised to those who love him.

    Here the apostle concludes the previous teaching with a general sentence. I will deal with it very briefly.

    Blessed. That is, already blessed. They are not miserable, as the world views them. It is in contrast with the world’s judgment that the apostle says Blessed.

    Is the man. The word used here usually only applies to males. Some people, including Aquinas, have misinterpreted this Scripture. Throughout the letter we will observe that our apostle delights to use this word for both sexes. In verse 23, Amanwholooksathisface… means a man or a woman, for it corresponds to the Hebrew word, which includes women as well as men.

    Whoperseveresundertrial. That is, a person who patiently and constantly endures. The wicked suffer but do not endure; they suffer unwillingly, with complaints and blasphemies. But the godly man perseveres; that is, he bears the affliction with patience and constancy—without complaining, fainting, or blaspheming. Enduring is meant in a good sense—as in Hebrews 12:7, “Endure hardship as discipline; God is treating you as sons.”

    Trial. Affliction is called a trial, as before. In itself it is a punishment for sin, but to the godly it is but a trial—just as death, the king of terrors, is in itself the payment for sin, but for those who endure it death is the gate to eternal life.

    Whenhehasstoodthetest. This word is often translated “approved”: “approved by men” (Romans 14:18); “to show which of you have God’s approval” (1 Corinthians 11:19). So here, he is made or found approved—that is, sound in the faith; this is a metaphor taken from the proving of metals by fire.

    He will receive. That is, freely, for though no one is crowned without striving (see 2 Timothy 2:5), yet we are not crowned asaresultof striving. In many places Scripture says that God will give every man according to his work, yet not asarewardfor this work; for such passages only imply that as evil works will not remain unpunished, so neither will good works be unrewarded.

    Thecrownoflife. Often in Scripture the gifts of God are pictured as crowns, sometimes to show the honor that God puts on creatures (e.g., “You … crowned him with glory and honor,” Psalm 8:5) and sometimes to show the all-sufficiency of God’s love. His love is like a crown; so Psalm 103:4 says, “He … crowns me with love and compassion.” However, usually this applies to the heavenly state.

    (1)      This shows partly its honor, as a crown is an emblem of majesty; and so it shows that regal dignity which we have in Christ: “I confer on you a kingdom, just as my Father conferred one on me” (Luke 22:29). Christ, who left us the cross, also left us his crown. One of Christ’s legacies to the church is his own cross; therefore Luther says, “The church is heir of the cross.” So Christ says here, “I confer on you a kingdom.” This is one reason why heavenly glory is expressed as a crown.

    (2)      This shows its complete fullness. A circular crown is an emblem of plenty and infinity. There is something on every side, and it has no end. So, Psalm 16:11 says, “You will fill me with joy in your presence, with eternal pleasures at your right hand.”

    (3)      This shows that it is given after striving. It was a reward for conquest. There was a crown given to those who ran a race. The apostle alludes to this in 1 Corinthians 9:24-25, “Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize.… They do it to get a crown that will not last; but we do it to get a crown that will last forever.” In the races and games near Corinth, the reward was only a wreath made of flowers and plants that soon faded; but we run for a crown of glory that lasts. Or as another apostle states it, “the crown of glory that will never fade away” (1 Peter 5:4).

    Now you see why heaven is pictured as a crown; sometimes it is called “a crown of glory,” to show its splendor, and sometimes “the crown of righteousness” (2 Timothy 4:8); sometimes it is called “the crown of life,” as in Revelation 2:10 (“Be faithful, even to the point of death, and I will give you the crown of life”), because it is a living crown that will flourish for all eternity.

    ThatGodhaspromised. This is added partly to show its certainty—we have the assurance of a promise—and partly to show the reasons for the expectation—not by virtue of our own merits, but God’s promise. There is no particular promise mentioned, because it is the general drift of the whole Word of God. Even in the law, mercy is promised: see Exodus 20:6.

    Tothosewholovehim. This is a usual description of the people of God. But why those who love him rather than those who serve or obey him or some other description?

    (1)      Because love is the sum of the whole law and the hinge on which all the commandments turn. The Decalogue is abridged into this one word. Therefore Paul says that “love is the fulfillment of the law” (Romans 13:10).

    (2)      Because love is the basis for our interest in Christ. Faith gives us a right to possess the promises, and love demonstrates this. Therefore love is often specified as the condition for the promises, as in 2:5—thekingdomhepromisedthosewholovehim. He does not say, “fear him” or “trust in him,” though these graces also are implied, but chiefly to those who love him. Similarly, Romans 8:28 says, “In all thing God works for the good of those who love him, who have been called according to his purpose.” Here the love of God is made the consequence both of the effectual calling and of election.

    (3)      Because patience is the fruit of love. He who loves much will suffer much. Therefore, when the apostle speaks about enduring temptations, he encourages them with the crown of life, promised to those who love God; a man would not suffer for him unless he loved him.

    Notes on Verse 12

    Note1. Afflictions do not make the people of God miserable. There is a great deal of difference between a Christian and a man of the world. The latter’s best state is vanity (see Psalm 39:5); and a Christian’s worst state is happiness. He who loves God is like a die; throw him high or low, he still lands on a solid square. Sometimes he may be afflicted, but he is always happy. There is a double reason for this:

    (1)      Outward misery cannot diminish his happiness. A man is never miserable until he has lost his happiness. Our comfort lies to a great extent in the choice of our main happiness. Those who say in effect, “Happy are the people who are in such a case” (see Psalm 144:12-15)—that is, where there is no complaining in their streets, sheep bringing forth thousands, barns full, oxen strong for labor, etc.—may soon be miserable. All these things may disappear at a change of providence, just as Job lost everything in an instant. But those who say, “Blessed [happy] is the people whose God is the Lord”—that is, who count enjoying God as their happiness—when they lose everything, they can still be happy because they have not lost God. Our afflictions reveal our state of mind; when we see outward crosses as the greatest evil, God is not our main happiness. There are great evils that are soon felt by an ungodly heart; yet the prophet, like all believers, says, “I will rejoice in the Lord, I will be joyful in God my Savior” (Habakkuk 3:18). In the greatest lack of earthly things there is happiness, and comfort enough in God’s covenant.

    (2)      Sometimes afflictions increase as they bring more comfort and a further experience of grace. God seldom afflicts for no reason. Such dispensations leave us either better or worse. The children of God profit from them, for God recompenses outward losses with inner enjoyments: “For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows” (2 Corinthians 1:5). That is, inner comforts can increase with outward sufferings. Learn, then, that people may be happy whom men count miserable. The world judges according to outward appearances and therefore is often mistaken. Salvian says, “A godly man’s happiness, or misery, is not to be judged by the world’s sense, but by his own; his happiness and yours differ.” The apostle Paul says, “If only for this life we have hope in Christ, we are to be pitied more than all men” (1 Corinthians 15:19).

    Note2. The sweetest afflictions are those that we endure for Christ’s sake. James says, Blessed isthemanwhoperseveresundertrial—that is, persecution for religion’s sake. There is comfort in corrections: “Blessed is the man you discipline, O Lord, the man you teach from your law” (Psalm 94:12). Note that when the discipline is from the Lord, there is comfort in it. Corrections aim at the mortifying of sin, and so are more humbling; but trials aim at the discovery of grace, and so are more comfortable. Corrections imply guilt; either we have sinned or are likely to sin, and then God takes up the rod. But trials come to us so that the world may know our willingness to choose the greatest affliction instead of the least sin; and so they bring us more joy. So then, when you are called to suffer for Christ, take comfort; it is a blessed thing to endure evil for that cause. Only be sure that your hearts are upright—that your suffering really is for Christ and that your hearts are right with Christ.

    (1)      That it is for Christ. It is not the blood and suffering that makes the martyr, but the cause. The glory of our sufferings is marred when there is evil in them (see 1 Peter 4:15).

    (2)      That your heart is right with Christ. There is no blessedness in sufferings that are born when our hearts are far from Christ. But you may suffer cheerfully when you appeal to God’s omniscience for your uprightness, as in the Psalms: “God … knows the secrets of the heart.… Yet for your sake we face death all day long” (44:21-22). Can you appeal to God who knows our secrets and say, “For your sake we are exposed to such hazards in the world”?

    Note3. Whenhehasstoodthetest. Note that before a crowning, there must be a trial. We derive no profit at all from the affliction—neither grace nor glory—until there is wrestling and exercise. For the sake of grace, the apostle teaches clearly, “discipline … produces a harvest of righteousness and peace for those who have been trained by it” (Hebrews 12:11). Trials do not earn us heaven, but they always precede it. Before we are brought to glory, God will first wean us from sin and the world: see Colossians 1:12.

    Note4. It is good to contrast the glory of our hopes with our sufferings. Here we have trials, but we look for a crown of glory. Paul says the inner man is strengthened when “we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:18). A straight comparison of our hopes with our sufferings makes them seem light and easy. So our Saviour tells us, “Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven” (Matthew 5:10). So then, make use of this heavenly wisdom; consider your hopes—the glory of them, the truth of them.

    (1)      Their glory. Two things trouble men in their sufferings—disgrace and death. See what provision God has made against these fears: he has promised a crown against the ignominy of your sufferings, and against temporal death a crownoflife. A man can lose nothing for God that is not abundantly recompensed; the crown of thorns is turned into a crown of glory, and losing a life is the way to save it (Matthew 10:39). Thus, it is good to contrast our hopes with our sorrows, and not to look only to the present dangers and sufferings, but to the crown—thecrownoflife that is laid up for us.

    (2)      Their truth. It is not only a crown of glory that you expect but “the crown of righteousness” (2 Timothy 4:8), which the righteous God will definitely bestow upon you. Although God makes the promise in grace, his truth, which is often called his righteousness in Scripture, makes him carry it out. Every promise is built upon four pillars: God’s justice or holiness, which will not let him deceive; his grace or goodness, which will not let him forget; his truth, which will not let him change; his power, which makes him able to accomplish.

    Note5. Lastly, no enduring is acceptable to God that does not arise from love. The crown that God has promised, he does not say is “for those who suffer” but for thosewholovehim. A man may suffer for Christ—that is, in his cause—without any love for him, but it is worth nothing (1 Corinthians 13:3). Vicious people who die in a good cause are like a dog’s head cut off for sacrifice. So then, do not think that suffering will excuse a wicked life. Note that Christ says last of all, “Blessed are those who are persecuted because of righteousness” (Matthew 5:10), intimating that a martyr must have all the preceding graces. First, “Blessed are the poor in spirit,” “blessed are the pure in heart,” etc. and then “Blessed are those who are persecuted.” First, grace is required, and then martyrdom. See also the notes on James 2:5.