James 1:9-11

THE ANTICIPATION OF THE RICH AND LOWLY

Text 1:9-11

9.

But let the brother of low degree glory in his high estate:

10.

and the rich, in that he is made low: because as the flower of the grass he shall pass away.

11.

For the sun ariseth with the scorching wind, and withereth the grass; and the flower thereof falleth, and the grace of the fashion of it perisheth: so shall the rich man fade away in his goings.

Queries

25.

How could a Christian be a brother of low degree? (To find the correct answer in this passage, search these few verses to find with what this brother of low degree is contrasted.)

26.

With whom is the high estate of this brother of low degree associated? (Philippians 3:14)

27.

If this brother is poverty stricken, doing menial work that pays very little; and has met other personal misfortunes in his life, how can it be said he has a high estate? (Give several ways in which this estate is tremendous. You might want to look up estate in the dictionary.)

28.

If the rich man of James 1:10 is a Christian Brother, then in what way is he made low?

29.

If the rich man is not a Christian, how is he made low?

30.

Which seems more likely, that this rich man is a Christian, or not? (Note what is to pass away. Will it be his riches that pass away and the man himself remain forever with Christ, or is it indicated that the man shall pass away with his riches?)

31.

Do you think riches are really a danger to most Christians? (i.e., if they had riches, do you think this might endanger their souls? see James 2:1 ff, James 2:6-8; James 5:1-6; Luke 1:48; Luke 1:51-53; Luke 16:19-31; Luke 18:18; Matthew 6:19-21; Job 24:22-24; Job 27:19 ff.; Psalms 49:16-20.) What of you?

32.

Why do you think flower of the grass is used as an illustration, rather than the passing away of this earth? (Isn-'t it true that this earth shall also pass away?)

33.

See if you can find another expression for the term: Grace of the fashion of it.

34.

Does the phrase in his goings imply anything about when the rich man is likely to fade away? Do you think most people finish all the going they would like to do, or intend to do, before they die?

Paraphrases

A. 9.

But let the Christian brother who is humiliated by the circumstances of this life rejoice in what he has already received of the spirit and in what he is due to inherit from God.

10.

But the rich man (if he thinks he can!), let him rejoice in the fact that he shall have no inheritance because as any green herbage will wither away when scorched by the hot sun and dehydrated by the thirsty wind, he too shall wither away. (He cannot take it with him!).

11.

For when the boiling sun and the hot wind come, they wither the grass; and the flower of the grass wilts and falls, and the majestic beauty of its appearance is completely destroyed: in the same way shall the rich man with his experiences and fortunes perish while still on the move.

B.*9.

A Christian who doesn-'t amount to much in this world should be glad, for he is great in the Lord's sight.

10, 11.

But a rich man should be glad that his riches mean nothing to the Lord, for he will soon be gone, like a flower that has lost its beauty and faded away, witheredkilled by the scorching summer sun. So it is with rich men. They will soon die and leave behind all their busy activities.

Summary

While the Christian can rejoice in heaven to come, the rich man's wealth will buy none of it. Although it may take a few years longer, his riches shall fade just as surely as the grass fades; and then he will have nothing.

Comment

Poverty is often a blessing, for the poor man in this world's goods more easily recognizes his need of spiritual help. The rich man, feeling a sufficiency in material things, will often feel that he can buy his own way in any circumstance, Therefore, he will be reluctant to seek the favor of gifts from any man, and will be unlikely to seek grace from God. He is independent and self-sufficient. He will pay his own way. What he needs, he will buy, or with clever manipulations, take it from others. He does not ask for gifts because none wish to give to the man who already has a superfluous supply of this world's goods. Although dying of spiritual starvation, he does not even know his hunger.
The brother of low degree is, no doubt, the Christian who has little of this world's goods; but such a one is fortunate indeed. Being a Christian, he is saved, redeemed, reconciled, adopted, sanctified; he is a child of God, an heir of God's heavenly fortunes, and a joint-heir with Christ. An innumerable host of heavenly creatures await him at home: Christ has gone ahead to prepare a mansion for him; his happiness will be complete, with no tears, sorrows, heartaches nor death. The riches of this world are nothing when compared with the chain of jewels, inherited by the Christian.
The rich man can go to heaven. It will not be because of his riches, but in spite of his riches. His wealth will be a constant source of temptations, for the love of money is the root of all kinds of evil. He doesn-'t have to love his money, however: he can love Christ first of all. Zachaeus was rich (Luke 19:2). Many of Jesus-' friends seemed to be people of material success. Joseph of Arimathaea, Barnabas, Nicodemus, Mary (sister of Lazarus), and the women of Galilee.

The general tendency, however, is that explained in Mark 10:25. It is so difficult for a rich man to overcome the temptations of his riches that he is unable to see beyond the love of his riches. except for the help of God. Yet with God, all things are possible. The will of man is so involved in God's using the rich man, that much of Jesus-' teaching seems to be directed here. (See Matthew 6:19-34; Matthew 19:16-30; Luke 12:15-21; Luke 16:9-31; Mark 10:24. Compare with I.

40.

If God cannot be tempted with evil, then how was Jesus tempted?

41.

Since God Himself tempts no man, harmonize this with the fact that Jesus was driven of the spirit into the wilderness to be tempted. (Mark 1:12)

42.

Explain how the warning in James 1:13 has a real vital purpose with most of us.

43.

What does God promise the Christian regarding the extent of his temptations? (see 1 Corinthians 10:12-13)

44.

Does the source of temptation here contradict the general New Testament teaching that the devil tempts man to sin? How do you harmonize the two ideas? (Consider who we must really blame for our falling into sin.)

45.

For harmonious relationship of this teaching with the rest of the New Testament, compare James 1:13-14 with Romans 7:8; Romans 7:10; Romans 7:13; Romans 7:17; Hebrews 11:17, and 1 Corinthians 10:9. Make a note of the common teachings in these passages.

46.

What is the contrast between James 1:13; James 1:15? (This has to do with responsibility for man's failure.)

47.

When two factors are united, they often cause particular results. there are three sets of double factors, with the results of each given. In James 1:14-15. What are these three sets and the results of each?

Paraphrases

A. 12.

Happy is the man that remains faithful to God through temptations to sin, for in the end he shall receive that which the Lord has promised to such a one: the crown of life.

13.

No man should blame God when he is tempted to do wrong. God cannot be tempted to do wrong Himself, nor does He tempt any man.

14.

Rather every man should blame himself for his temptation, for such temptation is possible only through the lustful desires that are within him.

15.

When a man gives in to these desires to do wrong, sin results: and sin leads to death.

B.* 12.

Happy is the man who doesn-'t give in and do wrong when he is tempted, for afterwards he will get as his reward the crown of life that God has promised those who love Him.

13.

And remember, when someone wants to do wrong, it is never God who is tempting him, for God never wants to do wrong and never tempts anyone else to do it.

14.

But temptation is the pull of man's own evil thoughts and wishes.

15.

Then the evil thoughts lead to evil actions and afterwards to the death penalty from God.

16.

So don-'t be misled, dear brothers.

Summary

The devil, not God, tempts us to sin, and he does so only through our own desires to do evil. Thus, we should never blame God for the temptation to sin. God doesn-'t want us to sin, for He punishes sin with death.

Comment

Two destinies of man are set forth in this section: the blessed happy state of those who love God, and the state of death which is inherited by those who bear the penalty for sin. This happy (blessed) state is evidently a result of anticipation of the crown to be received, with this crown being symbolic of the high estate of James 1:9 (see comments on this verse). Note, however, that this crown is a gift that is conditioned. It has been promised to those who love God, with this love evidently being demonstrated by endurance of temptation. If one is not willing to so demonstrate his love for God, then, he should not expect God to approve his workless faith.

The King James version when he is tried of James 1:12 is not quite the correct meaning of the original. The idea is more than a trial. it concerns a person who, when tried, has been proved genuine. To take the test is not enough, the course must be passed! The idea of enduring temptation is that one bears the temptation and remains faithful. This does not necessarily mean that if one is overcome while he is fighting, he is lost. The basic question is: Whose side are you on? The Christian who errs hates his error, for he loves God's ways. Even though he may have done wrong, he is still on God's side, and he continues to fight sin. He desires to repent and seeks help from God. If he does not feed and support these spiritual desires, then he may be completely overcome by sin. Since errors must be overcome through repentance and a seeking of forgiveness from God, some who backslide never recover. The Christian who delays repentance and continues in sin, is walking with one foot (and possibly both) in hell, and there is no hope for him while he continues in such a state. (Hebrews 6:6)

There are three or four basic reasons why the Christian must overcome his trials and temptations. (1) He loves God, and to sin violates this basic desire to please God. (2) He realizes that remaining faithful during temptation leaves one stronger than he was, and this may be a means of growing in spirituality and tenacity (patience). (3) He wants to avoid above all else the hopeless condemnation that awaits those who willfully continue in sin. (4) He looks forward with joyful anticipation to the crown of life to be received by those who do endure.

The hope for the crown of life expressed in James 1:12 culminates a process described in James 1:2-4. Note the progress: James 1:2-4, temptation resisted leads to proving of faith; proving of faith leads to patience; and patience leads to hope for the crown of life (James 1:12). Notice how this parallels the declaration of Paul.

James has in James 1:12

Paul has in Romans 5:3-5

1.

Temptation

1.

Tribulation

2.

Endurance (Proving of faith)

2.

Steadfastness

3.

Approved

3.

Approvedness

4.

Hope (for a crown of life)

4.

Hope

This explains one end of temptation, but in the remaining verses of this section, we see that temptation can go a second way. Thus, temptation, (1) when endured goes to approvedness and hope; and (2) when surrendered to it goes to sin and death. The difference is in the will of man. This section of Scripture is arguing the individual responsibility of man for sin. Man must not blame God. Nor can he lay the full blame on the tempter, for his temptation is only possible through the lust that is within him. The deadly character of sin, emphasized by both Paul and James, is all the more reason why man must know and face his responsibility in sin. Sin is not something of such little consequence that it can be ignored. Sin not only makes all the difference in the world, but all the difference out of the world! To deliberately close our eyes to our responsibility for our guilt, is to ignore the fact that Jesus died for us, Notice how both Paul and James emphasize this responsibility, by comparing James 1:13-15 with Romans 7:8; Romans 7:10; Romans 7:13; Hebrews 11:17; 1 Corinthians 10:9.

Since God tried Abraham in the offering up of his son (Hebrews 11:17) some might argue that this contradicts the case that God tempts no man. Also, the fact that the Israelites made trial of the Lord (1 Corinthians 10:9) seems to contradict the case that God cannot be tempted. These contradictions are not real, however. The Israelites did not tempt God to do evil, but rather to bring a just punishment upon them. Although Abraham was tried by God (i.e., his meeting the situation was a testing and proving of his faith), yet, if he had any temptation to do evil and not obey God, this did not come from God. This part, if any, came from within Abraham's own doubt, Thus, if Abraham walked in full assurance of faith, his faith was tried, but he was not tempted to sin. Any temptation to sin would spring from his own weaknesses, and not from any weaknesses in God's character. Every choice laid before us is a testing of our faith. Every temptation to take the wrong course in such a choice comes from our own desires.

Temptation (peirasmos) is apparently a very inclusive term in this case. Paul speaks of that which was a temptation to you in my flesh, Galatians 4:14, with seemingly a morally neutral value, with a good significance, especially since the Galatians did not despise nor reject Paul because of feelings of natural repugnance that may have been aroused. Then again, Jesus asked us to pray not to be led into temptation; i.e., trials beyond our willful control, Matthew 6:13. Our own carelessness and disobedience can also be a source of temptation when we give in to the weakness of the flesh. Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak, Matthew 26:41. This temptation covers also the definite devil-produced trials designed to lead us into sin. But they that are rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition, 1 Timothy 6:9. (cf. Luke 4:13; Luke 8:13). The word can even be descriptive of our temptation to try or challenge God. Harden not your hearts, as in the provocation, like as in the day of the trial in the wilderness, where your fathers tried me by proving me, and saw my works forty years, Hebrews 3:8-9.

The universality of the possibility of temptation should humble every man of us. Each man is tempted when., there are conditions under which any man has the possibility of temptation. This is true of a Christian, a long-time Christian, and a Christian who walks very close to God, even one after God's own heart. Those who teach that a second work of grace so conditions us that we are beyond the possibility of temptation need to take a second look. a look at both the Scriptures and at their own lives! If we say that we have no sin, we deceive ourselves and the truth is not in us, 1 John 1:8. Even Jesus was tempted in all points as we are, Hebrews 4:15. Paul said he had to buffet his body to bring it into subjection, 1 Corinthians 9:27. Under no circumstances must we lower our guard against the possibility of temptation. With the help of God, we shall be overcomers: not because we have not sinned, but because we have no sin!

The grace of God through the blood of Christ so covers my sin that I can appear in God's presence without sin, wearing the cloak of Jesus-' righteousness. That which I have overcome (sin) by Jesus-' blood, the new creature that I am must not love and seek for; but rather I must flee from it, heeding the warning concerning my own lustful desires, praying for strength and God's leading, buffeting my body when necessary.

If I refuse to accept the warnings, it is not only possible, but likely, that I will be dragged off by my own lust, taken in tow by my own desires. Then, I will have no one to blame but myself. Satan, who tempts me, has no power over me that I have not given him, for I am able to endure it (1 Corinthians 10:13) if I will to so resist.

There are certain things, or certain amounts, that I should not eat. This is true, not because God has so stated, but because I know it will harm the temple of my body, thus hindering my useful service for God. Yet, when I have overdone it, or have eaten that which would hinder my service for God; whom shall I blame? I do not like to eat boiled cow's feet. Even though the cook has prepared a large pot of boiled cow's feet, cooked and flavored to perfection, I would not be tempted to eat from the dish! However, if the dish were banana cream pie, topped with a huge scoop of ice cream covered over with whipped cream, I would have a desire to eat.. even if the dish followed a huge meal from which I had already overeaten! The devil has no power to tempt me, except there is the desire within me to partake. The desire to do wrong is my own. I cannot blame God for it, nor can I blame Adam for it. The natural forces about me may furnish the circumstances, the devil may cook the meal, God has created man, I received my body from my parents; but, the willful choice is of my own doing! I know my transgression, and my sin is ever before me, Psalms 51:3. I fall and sin, not because of external conditions, but because I choose to yield to that which is within. Wretched man that I am! who shall deliver me out of the body of this death? I thank God through Jesus Christ our Lord. (Romans 7:24-25 a)

The figure of birth in James 1:14-15 is very descriptive of the processes of sin. Two factors unite and give birth to a third. This whole process, if not stopped, results in the death-child. Notice the three unions: (1) grandfather lust within and grandmother evil without give birth to enticement, (James 1:14); (2) father lust within and mother enticement give birth to sin, (James 1:15 a); sin matures and being married to the law of God (The wages of sin is death, Romans 6:23) gives birth to death, James 1:15 b. Repentance and confession may avoid and break the process of sin (1 John 1:7-9; Acts 8:22), but if this sin process is not stopped, the child will be born!

Whether or not James 1:16 is to go with that which went before, or with that which follows, might evoke some discussion. There is no reason, however, why this verse cannot be a bridge connecting both sides. Do not be deceived about the source of temptation on the one side, and Do not be deceived about the source of every good gift on the other. The expression thus serves to emphasize and repeat the warning that to be blind to the source of temptation would be to carelessly cultivate the process of death within us. How very important it is to know of a certainty that I am a sinner, personally and emphatically responsible before God, and as such, I am in desperate need of the gift of salvation. Thus, my heart is prepared for the verses to follow regarding the source of all good things.