James 1:9-12 – The Glory of Humiliation

Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like a flower of the grass he will pass away. For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits.

Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.

James 1:9-12

Oh, dear Lord, you made many many poor people. I realize, of course, it’s no shame to be poor; but it’s no great honor either. So what would have been so terrible if I had a small fortune?

With these words, Tevye launches into If I Were a Rich Man, a well-known song from The Fiddler on the Roof. Tevye, for those who do not know the setting for his song, has just brought his horse home because it has pulled up lame; Tevye will now have to continue the rest of his work that day pulling the milk cart himself. As Tevye puts his horse into the barn he fantasizes that the answer to his problems is found in having a small fortune. But, as the larger story of The Fiddler on the Roof plays out, Tevye and the entire Jewish community are about to face some persecution for which even the richest of the Jews in Anatevka are unable to avoid.

Certainly, James was written well before Tevye took the stage, but James understood that we often say in our heart, “If I only had a bit more money my problems would go away!” In the previous passage of study, James 1:2-8, James told the early Jewish believers that the solution to their problems — the very thing that they were lacking — was wisdom. In this week’s passage, James discusses the problem with relying upon the fading power and glory of wealth during life’s trials.

If we read this passage carefully, we will see that he is not talking about wealth and poverty, but he is comparing two sources of boasting and glory. On the one hand, James indicates that anyone in a lowly position should boast in their exaltation while, on the other hand, those who are rich should boast in their humiliation. In describing those in a lowly position, James uses the Greek word tapeinos, which means “of low circumstances.” This term indicates a low status in life, depression, grief, humility, or low self-esteem. The Greek word for a lack of money, or poverty, is another word altogether. As such, we must realize that James isn’t saying that poverty is better than wealth; he isn’t even saying that being rich is bad. But he is warning his audience about their foundation for boasting.

James has already told the persecuted early Jewish believers that if they lack anything God will give them what they need. Furthermore, James told them that of all things they think they might lack, God’s wisdom is the only thing they need in order to persevere through their trials; they needn’t search for wisdom in any other places. I suggested that James was essentially saying that if they hedged their bets and placed one foot on the sand of worldly wisdom AND one foot on the rock of God’s wisdom they were double-minded and unstable; the deluge of their trials will wash them away.

In this week’s passage, James continues his discussion of places we think we can go to find stability. James’s audience, like us, looked at wealth and prestige and thought it would provide for them a safe harbor, but James tells them that wealth’s comfort is a fleeting fantasy. Wealth, as well as the prestige it brings, will wash away at a moment’s notice leaving no place to stand as life’s storms rage around us.

This is what Tevye didn’t understand when he sang If I Were a Rich Man. He thought a small fortune would make his problems go away. He even bartered with God and said that if he was rich enough he would study the Holy Scriptures every day. Wouldn’t that be nice, God? Give me money and I’ll read the Bible every day! I realize we might not have made that same bargain, but I’m sure we have made similar bargains with God regarding an inheritance, a garage sale find, or the lottery. We may have even wondered along with Tevye as he said, “Lord, who made the lion and the lamb, you decreed I should be what I am. Would it spoil some vast, eternal plan if I were a wealthy man?” How much could it really matter in God’s big picture if I had a bunch of money? How would that hurt his big plans?

Perhaps, if we had a small fortune God’s “vast eternal plan” wouldn’t really be hurt, but I’m not so sure that’s the plan about which we should be concerned. God’s “vast eternal plan” is certainly important, but God’s more specific plan for our life should probably be at the front of our minds. If God thought that wealth and prestige were the best things for us — the best way to help us become a follower of God, to strengthen our faith, and to better help the Kingdom of Heaven — then God would give us a small fortune. But small fortunes are not dispensed by God so that his children can rely on them instead of himself.

While this is true, James is also addressing our source of boasting and glory. When Jesus began the Sermon on the Mount he said, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Jesus uses the Greek word for poverty, ptochos, but he qualifies it as being poor in spirit, not poor in financial ways. Jesus blesses the downcast, the cast aside, the castaways, the depressed, the forgotten, the humble, the ragamuffins, and the grief-stricken because those are the ones who will receive the kingdom of heaven, not the proud and self-made man. Jesus did not say “Blessed are the rich in spirit for they are living their best life now.” No. He singles out those who know how poor, lost, depraved, and wanting they really are. They haven’t covered their dung-filled filthy rags with gold; they know that wouldn’t change a thing.

Take a moment to think back to the Old Testament. You should notice that the poor in spirit play heavily in the fall of Israel. The Israelites had forgotten the poor, the widows, the fatherless, and aliens and pushed them aside while they themselves lived lives of gilded pleasures. In doing so they not only made their wealth their god, but they forgot that underneath all of their gilding, they were no different from the ones they had ignored. Their wealth became their glory.

But James reminds the early Jewish believers what their forefathers had forgotten. James writes, “Let the lowly brother boast in his exaltation.” The Greek word James uses for boast is kauchaomai which means “to glory in.” James tells his audience that their glory is found in their exaltation by God. It is only when they recognize that they are the poor in spirit, that they are the lowly, that their glory comes from God and not themselves that they will ever seek God and his wisdom. And it is in God’s wisdom and God’s salvation that James encourages his audience to boast.

But James also addresses the rich. He tells them to boast, (take glory), not in their wealth but in their humiliation. This may sound odd, but if God has chosen to provide you with wealth, position, and prestige, James says they don’t provide lasting support. It is only in your humiliation that you will find glory. You may live with the greatest things that life has to offer, but those things are nothing to boast about. It is only when the rich man realizes that they are the lowly and poor in spirit and in need of God’s wisdom that they will finally have something to boast about. Paul sums up this issue quite well when he writes in II Corinthians 10:17, “Let the one who boasts, boast in the Lord.” It is the Lord who brings us glory, but only after we have been humbled.

Again, as with wisdom, James encourages the early Jewish believers to build their house on the rock, not the sand. I’m sure it was tempting for them, after seeing the rich and powerful in their new towns, to believe that if they only had a small fortune then their problems would go away. But James says that would be a major mistake. The only thing they need while enduring their difficult circumstances is the unfading wisdom of God; they need no worldly wisdom and they need no worldly wealth. And, to conclude his words on remaining steadfast under trials, James says that for those who heed his words — those who listen to and obey the commands of Jesus — the crown of life awaits; quite literally this is eternal life, God’s promise to those who love him.

It should not be difficult to see how James’s words to the early Jewish believers are applicable to us today. We can be tempted to build a foundation on our own wisdom. We can be tempted to build upon our own wisdom a fortress built of wealth and prestige. We often think that such a fortress can bring us glory, but James tells us that fortress will eventually fail. Instead, we must accept our lowly status and, even though life’s circumstances may be difficult, hold onto the wisdom of God alone. For it is only the wisdom of God that will lead to our exaltation; we, as lowly as we are, will become the child of God, a co-heir with Jesus Christ, and a citizen of the Kingdom of Heaven. We must embrace our lowly status because it is only in our humiliation that we find something truly glorious.