Is the exaltation of the poor a present reality or something anticipated?
James 2:5 says, “Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him?” Here the poor are presently exalted in two ways.
1. The poor are exaltedthrough by God’s sovereign choice to give them faith. This is so not because the poor are closer to faith than the rich, but that God, in electing the weak, makes His enemies all the more foolish (1 Cor. 1:27) and proves the wonders of His love (Deut. 7:7,8).
2. The poor are exalted in that they are heirs of the kingdom. Paul describes believers as “heirs of God and fellow heirs with Christ (Rom. 8:17).” Although they were once in the family of Satan, God has privileged the poor by making them sons of the most exalted father, and so they are brothers with the most exalted Lord (Ephesians 2).
Heirship is not only membership in a family, but it also looks forward to a future inheritance. Peter describes this inheritance as “imperishable, unfading, and undefiled.” It is an inheritance where thieves do not break in and steal (Matt. 6:21).
The exaltation is therefore present in regards to election and adoption and future in terms of inheritance.
What does the rich boast in?
The rich are compared to the poor in a parallel manner. “Let the lowly brother boast in his exaltation, and the rich in his humiliation.” Keeping that in mind, there are two ways the rich might boast that would create a parallel with the poor.
1. The poor boast in exaltation and the rich boast in humiliation. Because opposite objects of boasting are given for each group, perhaps they are reacting to opposite realities. This would mean that the rich are told (in an ironic fashion) to boast in their non-election and their inheritance of God’s wrath. “Let the lowly brother boast in his [election and inheritance], and [let] the rich brother [boast] in his [non-election and non-inheritance].
If this were true, the poor are the audience and the rich are given as a warning of judgment. James does this very thing in chapter 5, in which he condemns the rich, not asking for their repentance, but for the purpose of encouraging the believers who might find themselves envious of the rich (5:7). The audience of 5:7, however, is not the poor believer because friendship with the world is not a serious struggle for them. Those who have perverted their thinking and become envious of the worldly rich are the rich believers (Ch.2).
The problem with this understanding is that James’s book speaks specifically to the rich believers. Chapter two speaks of how the audience has been treating the poor. Chapter three is in regard to brothers making themselves masters of others. It would be inconsistent for James to begin a book that consistently appeals to the rich by appealing to the poor. [Note: The audience of the book is distinguished from the poor in chapter 2. They may in fact not be rich, but the audience appears to want to associate themselves with the rich. For this reason I use the term “rich” to refer to the audience.]
2. The poor and the rich are both told to boast. Because the same command is given, perhaps they are to react to the same reality. This would mean that the rich are told to boast in their election and their inheritance. If this be true then James is speaking of the same boasting from different perspectives.
How is it that James means to relate humiliation to the exaltation of election and inheritance? The answer is found in 4:10, “Humble yourselves before the Lord, and he will exalt you.” James is saying, “Rich, happily humble yourselves knowing that there is no other way you will be exalted.”
In verse eleven James talks about the destruction of the rich in their pursuits. Verse eleven must then be understood as a warning to the rich believers not to envy the worldly rich. This passage then becomes a microcosm of chapter five, in which the destruction of the worldly rich is announced and the audience (the rich believer) is encouraged to take a very different path.
This understanding of humiliation serves to link verses 9-11 with verse 12. Just as James encourages steadfastness in 5:11 following his demonstration of the destruction of the worldly rich, he also encourages steadfastness in 1:12 following a similar demonstration.
Review
Let the lowly brother boast in his [election, adoption, and inheritance], and the rich in his humiliation [of repentance through which he is adopted and inherited according to election], because like a flower of the grass he will pass away [if he will not stop trying to be a friend of the world]. 11For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the [worldly] rich man fade away in the midst of his pursuits.
Note: The wording of this section is an attempt to open the eyes of the rich brother to the wisdom that is from above (which will allow him to take joy in trials [see v.5-8 commentary]). The wealth of the rich leads him to consider things according to earthly wisdom. Boasting in his heart he thus falls into a variety of sins (as James letter explains). James shocks the rich who feel exalted by using that term for the lowly and calling the rich “humiliated.” He does this knowing that for the rich man to reason rightly about what he [James] is speaking he [the rich man] must not consider wealth to be an indication of his standing before God. To this end he presents the rich as a flower, whose every reason for boasting will be burnt up in the fiery hot wrath of the Lord.
Sunday, September 18, 2005
Friday, September 16, 2005
James 1:5-8
How does v.5-8 fit between the preceding and following verses, both of which are related to trials?
A. James means to say, “One of the things you might lack (v.4) is wisdom, and if you do then you should ask God.” In which case by “wisdom” he means, “a general application of knowledge to life.” He would then be classifying it as one among many qualities which one needs in order to be “perfect and complete” (v.4).
B. James means to say, “What I have just said about rejoicing in trials is hard to understand. If God hasn’t given you wisdom from above then you aren’t going to be able to think this way about trials (see 3:13-18). If this wisdom isn’t yours then you need to ask Him continually.” In which case by “wisdom” he means, “an understanding that earthly troubles are a joy because through them God works perseverance, and without that perseverance none will ever walk into glory.”
Two reasons why A is not the correct meaning.
1. If A is true then this section doesn’t fit as well into the surrounding context. James says that through steadfastness a person will be perfect and complete. How can he then go on to say that the acquisition of that which we lack depends on a prayer devoid of any doubt? A does not provide a natural flow of thought into verse 9 either..
2. Although we all doubt in various ways, James demands absolutely no doubting. Firstly, James characterizes anyone who doubts as “waves of the sea.” Elsewhere in the scriptures this illustration is used for the unregenerate (Isaiah 57:20), those unstable in their faith (Ephesians 4:14), or false teachers (Jude 13). The context of James makes it closer to Ephesians 4:14, “children [who are] tossed to and fro by the waves and carried about by every wind of doctrine.” James says that anyone who doubts does not have a stable faith. For some reason the context in which James speaks of doubting is more serious than normal. Also that person can expect that the Lord will give him no benefit in regards to what he asks. God is gracious even when His people doubt, but James speaks of a doubting in which God resists us. Thirdly, they are double minded. Later as James is addressing adultery with the world he says (4:8), “Purify your hearts, you double-minded.” The double minded have impure hearts that desire the world. The double-minded have not firmly established their allegiance with the world or with Christ. Those who doubt are unstable in their faith, hold onto a commitment to the world, and are resisted by God. This is a doubting that is not common in the life of every believer. Therefore, James must not be speaking in general of wisdom. There is no believer alive yet free from doubts. It is incomprehensible that James means to characterize every one of them as unstable and double-minded.
Two reasons why B is the correct meaning.
1. If wisdom is specifically in regard to joy in trials then it follows naturally from verse 4. Verse 9-12 then explains the content of such wisdom. B requires no break in James’s line of thought.
2. If the wisdom is specifically in regard to understanding how we can have joy in trials then doubting has a much more serious meaning. If B is true then “doubting” does not refer to the doubts that we all face so frequently. “Doubting” would then refer to doubts about whether or not the reader wants to understand and thus to submit to the command of verse 2 and 3. When one considers the three harsh statements James makes about those who doubt it is clear that this understanding fits very well. Why would someone not desire to understand? One reason might be that they are double-minded. They are trying to make friendship with the world and friendship with God compatible. Their worldly desires, which slip from their grasps as trials occur, make them unsure of whether they want to joyfully face trials or not. They are not sure if perseverance is worth their earthly passions. As they refuse to settle their hearts on one lover they have no anchor within the storms of life. Therefore they are like waves. It is difficult to tell if they will persevere or if they will make shipwreck of their faith. If pleasure too enticing, trials too hard, or false teaching too ear-tickling comes along they might easily slip into destruction. Because of their fickle affections they have not allowed the kind of testing that would prove their faith to be solid. They will not humble themselves to God and thus abandon their affections for the world. In regard to these things James writes, “God opposes the proud, but gives grace to the humble (James 4:6).” And so he can say that they will receive nothing from the Lord.
Review
If any of you lacks wisdom [in regard to joy in trials], let him [continually] ask God [since there is nothing more important then being grounded obediently in Christ], who gives generously to all without reproach, and it will be given him. But let him ask in faith [that he wants to be grounded obediently in Christ], with no doubting [as to whether or not he wants joy in trials or wants the comforts of this world], for the one who doubts [being unsure about where he wants to place his affections] is like a wave of the sea [not holding steadily to the world or Christ] that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord [as long as he refuses to be humble]; he is a double-minded man [trying to love two lovers], unstable in all his ways.
A. James means to say, “One of the things you might lack (v.4) is wisdom, and if you do then you should ask God.” In which case by “wisdom” he means, “a general application of knowledge to life.” He would then be classifying it as one among many qualities which one needs in order to be “perfect and complete” (v.4).
B. James means to say, “What I have just said about rejoicing in trials is hard to understand. If God hasn’t given you wisdom from above then you aren’t going to be able to think this way about trials (see 3:13-18). If this wisdom isn’t yours then you need to ask Him continually.” In which case by “wisdom” he means, “an understanding that earthly troubles are a joy because through them God works perseverance, and without that perseverance none will ever walk into glory.”
Two reasons why A is not the correct meaning.
1. If A is true then this section doesn’t fit as well into the surrounding context. James says that through steadfastness a person will be perfect and complete. How can he then go on to say that the acquisition of that which we lack depends on a prayer devoid of any doubt? A does not provide a natural flow of thought into verse 9 either..
2. Although we all doubt in various ways, James demands absolutely no doubting. Firstly, James characterizes anyone who doubts as “waves of the sea.” Elsewhere in the scriptures this illustration is used for the unregenerate (Isaiah 57:20), those unstable in their faith (Ephesians 4:14), or false teachers (Jude 13). The context of James makes it closer to Ephesians 4:14, “children [who are] tossed to and fro by the waves and carried about by every wind of doctrine.” James says that anyone who doubts does not have a stable faith. For some reason the context in which James speaks of doubting is more serious than normal. Also that person can expect that the Lord will give him no benefit in regards to what he asks. God is gracious even when His people doubt, but James speaks of a doubting in which God resists us. Thirdly, they are double minded. Later as James is addressing adultery with the world he says (4:8), “Purify your hearts, you double-minded.” The double minded have impure hearts that desire the world. The double-minded have not firmly established their allegiance with the world or with Christ. Those who doubt are unstable in their faith, hold onto a commitment to the world, and are resisted by God. This is a doubting that is not common in the life of every believer. Therefore, James must not be speaking in general of wisdom. There is no believer alive yet free from doubts. It is incomprehensible that James means to characterize every one of them as unstable and double-minded.
Two reasons why B is the correct meaning.
1. If wisdom is specifically in regard to joy in trials then it follows naturally from verse 4. Verse 9-12 then explains the content of such wisdom. B requires no break in James’s line of thought.
2. If the wisdom is specifically in regard to understanding how we can have joy in trials then doubting has a much more serious meaning. If B is true then “doubting” does not refer to the doubts that we all face so frequently. “Doubting” would then refer to doubts about whether or not the reader wants to understand and thus to submit to the command of verse 2 and 3. When one considers the three harsh statements James makes about those who doubt it is clear that this understanding fits very well. Why would someone not desire to understand? One reason might be that they are double-minded. They are trying to make friendship with the world and friendship with God compatible. Their worldly desires, which slip from their grasps as trials occur, make them unsure of whether they want to joyfully face trials or not. They are not sure if perseverance is worth their earthly passions. As they refuse to settle their hearts on one lover they have no anchor within the storms of life. Therefore they are like waves. It is difficult to tell if they will persevere or if they will make shipwreck of their faith. If pleasure too enticing, trials too hard, or false teaching too ear-tickling comes along they might easily slip into destruction. Because of their fickle affections they have not allowed the kind of testing that would prove their faith to be solid. They will not humble themselves to God and thus abandon their affections for the world. In regard to these things James writes, “God opposes the proud, but gives grace to the humble (James 4:6).” And so he can say that they will receive nothing from the Lord.
Review
If any of you lacks wisdom [in regard to joy in trials], let him [continually] ask God [since there is nothing more important then being grounded obediently in Christ], who gives generously to all without reproach, and it will be given him. But let him ask in faith [that he wants to be grounded obediently in Christ], with no doubting [as to whether or not he wants joy in trials or wants the comforts of this world], for the one who doubts [being unsure about where he wants to place his affections] is like a wave of the sea [not holding steadily to the world or Christ] that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord [as long as he refuses to be humble]; he is a double-minded man [trying to love two lovers], unstable in all his ways.
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