Exegetical and Hermeneutical Commentary of James 1:10
But the rich, in that he is made low: because as the flower of the grass he shall pass away.
10. But the rich, in that he is made low ] Better, in his humiliation or lowliness. The context implies that the rich man also is a “brother.” Such an one was tempted to exult in his wealth as that which raised him above his fellow-men. The view which Christ had taught him to take was, that it placed him on a level lower than that of the poor. His true ground for exultation would be to accept that lower position, to glory in it, as it were, as St Paul gloried in his infirmities (2Co 12:9), and to make himself, by the right use of his wealth, a servant of servants unto his brethren. The two other interpretations which have been given of the words, (1) that suggested by the English, that the rich man is to rejoice when he is brought low by adversity, and (2) that the sentence is to be filled up not by an imperative but an indicative, “but the rich man” (on this assumption, not a “brother”) “exults in what is indeed his degradation,” are, it is believed, less satisfying. Possibly, still keeping the imperative, the words may be taken as ironical “let him glory in his shame.” The whole passage, however interpreted, shews, like chap. Jas 4:11; 1Pe 5:6, the impression that had been made on the minds of the disciples by the teaching of their Master in Mat 23:12; Luk 14:11; Luk 18:14.
because as the flower of the grass he shall pass away ] This, so the train of thought runs, is that which is most humbling to the man of wealth. His riches are transient. They vanish often during life. He can carry nothing with him when he dies. For the third time in this chapter we notice a close parallelism of thought and language with St Peter (1Pe 1:24), both drawing from Isa 40:6, as a common source.
Fuente: The Cambridge Bible for Schools and Colleges
But the rich, in that he is made low – That is, because his property is taken away, and he is made poor. Such a transition is often the source of the deepest sorrow; but the apostle says that even in that a Christian may find occasion for thanksgiving. The reasons for rejoicing in this manner, which the apostle seems to have had in view, were these:
(1)Because it furnished a test of the reality of religion, by showing that it is adapted to sustain the soul in this great trial; that it can not only bear prosperity, but that it can bear the rapid transition from that state to one of poverty; and,
(2)Because it would furnish to the mind an impressive and salutary illustration of the fact that all earthly glory is soon to fade away.
I may remark here, that the transition from affluence to poverty is often borne by Christians with the manifestation of a most lovely spirit, and with an entire freedom from murmuring and complaining. Indeed, there are more Christians who could safely bear a transition from affluence to poverty, from prosperity to adversity, than there are who could bear a sudden transition from poverty to affluence. Some of the loveliest exhibitions of piety which I have ever witnessed have been in such transitions; nor have I seen occasion anywhere to love religion more than in the ease, and grace, and cheerfulness, with which it has enabled those accustomed long to more elevated walks, to descend to the comparatively humble lot where God places them. New grace is imparted for this new form of trial, and new traits of Christian character are developed in these rapid transitions, as some of the most beautiful exhibitions of the laws of matter are brought out in the rapid transitions in the laboratory of the chemist.
Because as the flower of the grass he shall pass away – That is, since it is a fact that he will thus pass away, he should rejoice that he is reminded of it. He should, therefore, esteem it a favor that this lesson is brought impressively before his mind. To learn this effectually, though by the loss of property, is of more value to him than all his wealth would be if he were forgetful of it. The comparison of worldly splendor with the fading flower of the field, is one that is common in Scripture. It is probable that James had his eye on the passage in Isa 40:6-8. See the notes at that passage. Compare the notes at 1Pe 1:24-25. See also Psa 103:15; Mat 6:28-30.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. But the rich, in that he is made low] . In his humiliation – in his being brought to the foot of the cross to receive, as a poor and miserable sinner, redemption through the blood of the cross: and especially let him rejoice in this, because all outward glory is only as the flower of the field, and, like that, will wither and perish.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But the rich; viz. broher, he that is in a high, honourable, or plentiful condition in the world.
In that he is made low; supply from the former verse, let him rejoice in that he is made low; not as to his outward state, (for he is supposed to be rich still), but his inward disposition and frame of mind, God having given him a lowly heart in a high condition, and thereby prepared him for the cross, though as yet he be not under it.
Because as the flower of the grass he shall pass away: the reason why the rich brother should be humble in his greatest abundance, viz. because of the uncertainty of his enjoying what at present he possesseth; he is neither secure of his life, nor his wealth; he and his enjoyments pass away, and his pomp vanisheth as easily as the flower of the grass, which fades as soon as it flourisheth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. So far as one is merely”rich” in worldly goods, “he shall pass away”; inso far as his predominant character is that of a “brother,”he “abideth for ever” (1Jo2:17). This view meets all ALFORD’Sobjections to regarding “the rich” here as a “brother”at all. To avoid making the rich a brother, he translates, “Butthe rich glories in his humiliation,” namely, in that which isreally his debasement (his rich state, Php3:19), just as the low is told to rejoice in what is really hisexaltation (his lowly state).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But the rich, in that he is made low,…. That is, the rich brother; for there were rich men in the churches in those times, and which James often takes notice of in this epistle. Such an one should rejoice or glory in his lowness, or low estate; in the consideration of the low estate, out of which he was raised, by the good providence of God, and was not owing to any merit of his; and in the low estate into which he may be at present reduced, through the violence of persecution being stripped of all his riches for Christ’s sake, of which he might make his boast, and count it his greatest glory; or in that low estate he may quickly expect he shall be brought into, either in the above manner, or by some calamity or another, and at least by death, which will put him upon a level with others: or this may have respect to the temper of his mind, which he has, through the grace of God, and the station he is in, in the church of God, being a brother, and no more than a brother, and upon an equal foot with the meanest member in it; and which yet is matter of rejoicing, that he is one, and that he is so blessed with the grace of humility, as not to lift up himself above others, not to mind high things, but to condescend to men of low estate; and such a deportment the apostle exhorts rich saints unto, from the consideration of the instability and inconstancy of worldly riches.
Because, as the flower of the grass he shall pass away; shortly, and suddenly; either he himself by death, or his riches at death, or before, and therefore are not to be gloried in; nor should the possessors of them be proud and haughty and elate themselves with them, but should behave humbly and modestly to their fellow creatures and Christians, as knowing that in a short time they will all be upon a par, or in an equal state; See Job 14:2. The metaphor here used is enlarged upon in the following verse, for the further illustration of the fickleness, perishing, and transitory nature of earthly enjoyments.
Fuente: John Gill’s Exposition of the Entire Bible
In that he is made low ( ). “In his low estate.” Play on (from , Php 3:7), like of verse 9, old word in various senses, in N.T. only here, Luke 1:48; Acts 8:33; Phil 3:21. The Cross of Christ lifts up the poor and brings down the high. It is the great leveller of men.
As the flower of the grass ( ). From the LXX (Isa 40:6). means pasture, then grass (Mr 6:39) or fodder. is old word, in N.T. only here, verse Jas 1:11; 1Pet 1:24 (same quotation). This warning is here applied to “the rich brother,” but it is true of all.
He shall pass away (). Future middle indicative (effective aoristic future, shall pass completely away from earth).
Fuente: Robertson’s Word Pictures in the New Testament
In that he is made low [ ] . A form of expression similar to the preceding. Lit., in his humiliation. Both the A. V. and Rev. preserve the kinship between tapeinov and tapeinwsei, by the word low.
Flower [] . Only here, ver. 11, and 1Pe 1:24.
Fuente: Vincent’s Word Studies in the New Testament
The rich (Gr. plousios) are to rejoice and glory as children of God – not because of their earthly riches (plutocracy) but because, though as a flower of “fodder,” he withereth and shall pass away – he too, may ask in faith nothing wavering and find God’s will and place for him thereby.
Fuente: Garner-Howes Baptist Commentary
10 But the rich, in that he is made low, or, in his lowness. He has mentioned the particular for the general; for this admonition pertains to all those who excel in honor; or in dignity, or in any other external thing. He bids them to glory in their lowness or littleness, in order to repress the haughtiness of those who are usually inflated with prosperity. But he calls it lowness, because the manifested kingdom of God ought to lead us to despise the world, as we know that all the things we previously greatly admired, are either nothing or very little things. For Christ, who is not a teacher except of babes, checks by his doctrine all the haughtiness of the flesh. Lest, then, the vain joy of the world should captivate the rich, they ought to habituate themselves to glory in the casting down of their carnal excellency. (103)
As the flower of the grass. Were any one to say that James alludes to the words of Isaiah, I would not much object; but I cannot allow that he quotes the testimony of the Prophet, who speaks not only of the things of this life and the fading character of the world, but of the whole man, both body and soul; [Isa 40:6;] but here what is spoken of is the pomp of wealth or of riches. And the meaning is, that glorying in riches is foolish and preposterous, because they pass away in a moment. The philosophers teach the same thing; but the song is sung to the deaf, until the ears are opened by the Lord to hear the truth concerning the eternity of the celestial kingdom. Hence he mentions brother; intimating that there is no place for this truth, until we are admitted into the order of God’s children.
(103) The opinion of Macknight and some others, that the reference is to the lowness to which the rich were reduced by persecution, does not comport with the passage, for the Apostle afterwards speaks of the shortness of man’s life and its uncertainty, and not of the fading nature of riches, which would have been most suitable, had he in view to comfort the rich at the loss of property. The Christian state was “lowness” according to the estimation of the world.
Fuente: Calvin’s Complete Commentary
(10) But the rich, in that he is made low (or, better, in his humiliation).And, on the other hand, let a change of state be a cause of joy to the rich man, hard though the effort thereto must confessedly be.
There is an antithesis between his humiliation and the humility of the brother of low degree: God putteth down one, and setteth up another (Psa. 75:7). Such seems to be the primary meaning of this passage, though, doubtless, there is a more spiritual significance underlying, which would teach the poorest that he may be rich toward God, and win from the most wealthy the acknowledgment of his deep poverty beside the Lord of all good treasure (Deu. 28:12). I know thy poverty, said the Spirit unto the Church in Smyrna, but thou art rich (Rev. 2:9); and to the Laodiceans, Thou sayest, I am rich . . ., but thou art poor (Rev. 3:17).
Because as the flower of the grass he shall pass away.No more simple and striking simile of human instability and vanity can be found than the grass of the field, which to-day is, and to-morrow is cast into the oven (Mat. 6:30); and the thought suggests a picture to the mind of the writer, which he draws with strong and yet most tender lines. Our English version misses the setting of his graceful idyl, the exquisite beauty of which can hardly be transferred from the Greek; but the following attempt is at least nearer the original:
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10 But the rich, in that he is made low: because as the flower of the grass he shall pass away.
Ver. 10. In that he is made low ] Drawn from that high esteem of outward excellencies. He is now made a greater man, because he seems too big for them; or low, that is, lowly.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10 .] but the rich (not , nor is the to be understood any otherwise than in the rest of the Epistle, cf. ch. Jas 2:6 f.; Jas 5:1 ff. There are difficulties either way; but on mature consideration I find those on the usual hypothesis, of the being also a brother , insuperable. For in that case, 1. a most unnatural change in the sense is necessary at : ‘Let the rich brother glory in his humiliation, for, or because, considered merely as a rich man ,’ &c.: so that is a Christian brother at first, and then a mere rich man in the next clause: 2. such a meaning will not suit , which is simply predicated of , the subject enunciated in above, and cannot with any probability be supposed to be said of him merely quoad his riches. Whereas on the other view the difficulties are no more than arise from a confessedly elliptical parallelism. After we must supply, not necessarily , but rather : ‘Let the glory in his exaltation, whereas the rich man glories in his debasement,’ cf. Phi 3:19 , . The above view, as far as is concerned, is adopted by the author of the Comm. on the Lamentations in Jerome’s works (“Quod autem dicit, filiam Edom gaudere et ltari quod pervenerit ad eam calix Domini, per ironiam legendum est, et est illud in epistola Jacobi apostoli. ‘dives autem in humilitate sua,’ subauditur a superiore glorietur, quod non tamen ad gloriam, sed ad humilitatem ejus et damnationem pertinet”), Bed [3] , Lyra, Thomas Aq., Beza, Wetst., Pott, Hottinger, Huther, al.: but impugned by De Wette, Wiesinger, Stier, al.) glories (see above) in his humiliation (cf. ref. Phil.: in that which is in reality his debasement, just as in the other case the lowly Christian is called on to boast in what is in reality his exaltation. Thus, and thus only, the parallelism coheres. On the ordinary view, the of the brother is, that which is really but not apparently his exaltation, whereas the of the brother is that which is apparently but not really his debasement); because as a flower of the grass (reff.) he shall pass away .
[3] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
Fuente: Henry Alford’s Greek Testament
Jas 1:10 . : equally a “brother”; cf. the whole section Jas 2:1-13 below. : these words, together with , etc., in the next verse, are adapted from the Sept. of Isa 40:5-8 , ; , , , which differs somewhat from the Hebrew. It is an interesting instance of the loose way in which scriptural texts were made use of without regard to their original meaning; the prophet refers to , whereas in the verse before us the writer makes the words refer exclusively to the rich, cf. the words at the end of the next verse, . To the precise Western mind this rather free use of Scripture (many examples of it occur in the Gospels) is sometimes apt to cause surprise; but it is well to remember that this inexactness is characteristic of the oriental, and does not strike him as inexact; what he wants in these cases is a verbal point of attachment which will illustration the subject under discussion; what the words originally refer to is, to him, immaterial, as that does not come into consideration. in its original sense means “an enclosure” in which cattle feed, then it came to mean the grass, etc., contained in the enclosure, cf. Mat 6:31 . : equally true of rich and poor, cf. Mar 13:31 for the transient character of all things, see also Jas 4:14 of this Epistle.
Fuente: The Expositors Greek Testament by Robertson
that he is made low = his humbling (Greek. tapeinosis. See Act 8:33).
flower. Greek. anthos. Only here; Jam 1:11. 1Pe 1:24.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] but the rich (not , nor is the to be understood any otherwise than in the rest of the Epistle, cf. ch. Jam 2:6 f.; Jam 5:1 ff. There are difficulties either way; but on mature consideration I find those on the usual hypothesis, of the being also a brother, insuperable. For in that case, 1. a most unnatural change in the sense is necessary at : Let the rich brother glory in his humiliation, for, or because, considered merely as a rich man, &c.: so that is a Christian brother at first, and then a mere rich man in the next clause: 2. such a meaning will not suit , which is simply predicated of , the subject enunciated in above, and cannot with any probability be supposed to be said of him merely quoad his riches. Whereas on the other view the difficulties are no more than arise from a confessedly elliptical parallelism. After we must supply, not necessarily , but rather : Let the glory in his exaltation, whereas the rich man glories in his debasement, cf. Php 3:19, . The above view, as far as is concerned, is adopted by the author of the Comm. on the Lamentations in Jeromes works (Quod autem dicit, filiam Edom gaudere et ltari quod pervenerit ad eam calix Domini, per ironiam legendum est, et est illud in epistola Jacobi apostoli. dives autem in humilitate sua, subauditur a superiore glorietur, quod non tamen ad gloriam, sed ad humilitatem ejus et damnationem pertinet), Bed[3], Lyra, Thomas Aq., Beza, Wetst., Pott, Hottinger, Huther, al.: but impugned by De Wette, Wiesinger, Stier, al.) glories (see above) in his humiliation (cf. ref. Phil.: in that which is in reality his debasement, just as in the other case the lowly Christian is called on to boast in what is in reality his exaltation. Thus, and thus only, the parallelism coheres. On the ordinary view, the of the brother is, that which is really but not apparently his exaltation, whereas the of the brother is that which is apparently but not really his debasement); because as a flower of the grass (reff.) he shall pass away.
[3] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
Fuente: The Greek Testament
Jam 1:10. , the rich) A Synecdoche for every one that is flourishing and gay.- , in that he is brought low) This is strictly construed with , let the rich man rejoice. Compare 2Co 12:9; 2Sa 6:22. does not denote the fading away of the rich man, but the lowliness of mind which arises from the sight of that fading away.- , because as) As the flower of the field-the fashion of it perisheth; the Protasis: so shall the rich man fade away, Jam 1:11; the Apodosis.- , the flower of the grass) That part of the grass which is most pleasant to the sight, the flower, 1Pe 1:24.
Fuente: Gnomon of the New Testament
in: Isa 57:15, Isa 66:2, Mat 5:3, Phi 3:8, 1Ti 6:17
because: Jam 4:14, Job 14:2, Psa 37:2, Psa 37:35, Psa 37:36, Psa 90:5, Psa 90:6, Psa 102:11, Psa 103:15, Isa 40:6, Mat 6:30, 1Co 7:31, 1Pe 1:24, 1Jo 2:17
Reciprocal: Exo 2:21 – content 1Sa 2:7 – bringeth 2Ki 19:26 – they were Job 8:12 – General Psa 49:12 – in honour Psa 58:8 – pass Psa 86:1 – for I am Psa 92:7 – wicked Pro 27:24 – riches Isa 28:4 – shall be Isa 37:27 – as the grass of Isa 51:12 – man which Isa 64:6 – we all Jon 3:6 – and he arose Hab 3:18 – I will rejoice Mat 21:20 – How Luk 1:52 – put Luk 6:20 – Blessed Luk 12:27 – the lilies Luk 19:8 – Behold Act 8:31 – How Act 8:39 – and he Act 17:12 – honourable 2Co 10:17 – General 1Pe 5:6 – that
Fuente: The Treasury of Scripture Knowledge
Jas 1:10. The rich man who trusts in his wealth (Mar 10:24) has no Just cause for rejoicing unless he become low or humble. The uncertainty of the wealth of this world is likened to the flowers that are flourishing so briefly.
Fuente: Combined Bible Commentary
Jas 1:10. But the rich. Some suppose that by the rich here is meant the unbeliever; not the rich brother, but the rich man; and accordingly they understand the words either as ironical, Let the rich man rejoice inlet him glory inwhat is in reality his shame, his humiliation; or as a statement of fact, The rich man rejoices in his humiliation, in his riches, which shall perish. But such a meaning appears to be forced and unnatural. The most natural meaning is to take the word brother as a general term, which is specified by the lowly and the rich. The rich man, then, is here the Christian brother. Although most of the early Christians were poor, yet there were several among them who were rich; and to them there were addressed special exhortations; as when St. Paul says: Charge them that are rich not to trust in uncertain riches (1Ti 6:17). The word rejoice or glory has to be supplied: Let the rich brother glory in that he is made low: literally, in his humiliation. There is here also the same diversity of meaning as in the former verse. It is usually understood of humility of spirit: Let the wealthy brother rejoice in that lowliness of spirit which the Gospel has conferred upon him: that by being made conscious of the vanity of earthly riches, he has been induced to seek after the true riches; to cultivate that spiritual abasement which is the prelude of true exaltation. Although rich in this world, yet as a Christian he is poor in spirit, and clothed with humility. Others refer it to a rich man being stripped of his possessions by persecution for the sake of the Gospel: Let him glory in being thus deprived of his worldly wealth. Perhaps the words may also be taken in their most literal meaning: Let the rich brother rejoice when he becomes poor, when he is reduced from affluence to poverty, because he is then freed from the snares and temptations of riches. This is indeed a high attainment in piety, but it is one which has been made by many of the children of God. Riches are too frequently an obstacle to salvation; and when taken away, believers may have abundant reason to thank God that that obstacle has been removed.
because as the flower of the grass he shall pass away. A common figure in the O. T., expressive of the instability of earthly blessings. All flesh is grass, and all the goodliness thereof is as the flower of the field: the grass withereth, and the flower fadeth (Isa 40:6-7).
Fuente: A Popular Commentary on the New Testament
Here the apostle exhorts suffering Christians to patience, by the example of the Old-Testament saints, who were exceeding dear to God, employed in special services for God, yet exercised with long and sharp affliction for him. Now, their nature was as tender and as frail as ours, and we have the same blessed Spirit to comfort and assist us with them.
Note thence, 1. That the examples of excellent persons who have gone in the thorny path of affliction before us, and beaten it for us, are for excellent use to suppress our fears, to support our spirits under all our conflicts, and to rouse our courage in all our encounters.
Note, 2. That it is our great duty to eye the encourging examples of those that have trod the path of sufferings before us, and strive to imitate and follow such worthy patterns. The first sufferers had the hardest task; strange and untried torments are most terrible; they knew not the strength of their enemy which they were to engage, but we fight with an enemy which has been often beaten and triumphed over by our brethren that went before us; certainly we that live in these last times have the best helps ever any had to subdue our fears; Take we then the prophets, and primitive saints, for an example both of grievous sufferings and of great patience.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 10
Made low; made penitent and lowly in mind by divine grace.
Fuente: Abbott’s Illustrated New Testament
But the rich, in that he is made low: because as the flower of the grass he shall pass away. When someone died and someone spoke of them as having passed away, you now know where the Biblical basis for that terminology comes from.
This is very clear that death is in view, that the rich man will die, just as the flower. Now, if you are a flower at my house you have a very short life. I kill just about everything I work with. We used to buy live Christmas trees, the very small ones, because we lived in small apartments. At times we would buy a small regular Christmas tree, but one year I called the family together and asked them if they wanted to get a dead tree or get a live Christmas tree and kill it. We ended up with death on our patio every single year we attempted to be environmentally conscious.
Not only does the rich man have death coming, there is also a leveling of sorts, in that he will be made low. I assume that this leveling is in death – the loss of all that one has achieved. Faith’s grandfather always told people that he was taking it all with him because he had purchased an asbestos coffin – might take it with him but he was most likely going to get lung cancer as well.
On one of the last of our twenty-four moves we had loaded it all up into the truck and the car was on the dolly behind. As we pulled out of Cheyenne, WY I turned to my wife and said, “You know one of the great joys of death just has to be that you don’t have to take it all with you!” The rich often are tied tightly to their belongings, and this great leveling of the rich to the level of the poor will be quick and sure.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
1:10 {8} But the {i} rich, in that he is made low: {9} because as the flower of the grass he shall pass away.
(8) Before he concludes, he gives a doctrine contrasted to the former: that is, how we ought to use prosperity, that is, the abundance of all things: that is, so that no man pleases himself, but rather be humble.
(i) Who has all things at his will.
(9) An argument taken from the very nature of the things themselves, for that they are empty and unreliable.
Fuente: Geneva Bible Notes
Likewise the materially wealthy should remember that riches are temporary and that one’s real condition before God is a very humble one.
"The Cross of Christ lifts up the poor and brings down the high. It is the great leveller [sic] of men." [Note: Robertson, 6:15.]
Grass in many places is not very hardy, but in some parts of Palestine it only stays green a few weeks. The term "flowering grass" evidently goes back to Isa 40:6-8. It is a combination of two thoughts, namely, that the grass withers and the flower fades. In Hebrew, mixing metaphors was a way of enriching the thought. [Note: Derek Kidner, Psalms 1-72, p. 151.]
The commentators differ in their understanding of who the rich people were to whom James referred. Many concluded they were believers in view of James’ parallel statement in Jas 1:9. They take the verb kauchaomai ("glory" or "take pride in") in Jas 1:9 as the verb for Jas 1:10 also. Likewise the subject "brother" in Jas 1:9 seems to be the subject of Jas 1:10. [Note: E.g., Mayor, pp. 45-46; Adamson, p. 62; Hiebert, James, p. 78; C. Leslie Mitton, The Epistle of James, p. 33; and Blue, p. 82.] Other interpreters believe the context points to the rich being unsaved. [Note: E.g., Davids, pp. 76-77; Stulac, pp. 195, 199; and Martin, pp. 25-26.] I think the evidence favors the view that they were Christians, probably Jewish Christians (cf. Jas 5:1-6). But the fact that James did not make this clear suggests that he intended to state a general truth that applies to both kinds of people: riches are worthless in the face of death and judgment (cf. 1Ti 6:9-10; 1Ti 6:17-19).
"There is no higher honor than to be the object of God’s gracious and loving concern." [Note: Hodges, p. 23.]