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BUT THE BROTHER OF HUMBLE
CIRCUMSTANCES IS TO
GLORY
IN HIS HIGH POSITION: Kauchastho (3SPMM) de o adelphos o tapeinos en
to hupsei autou:
(James 2:5,6; Deut 15:7,9,11; Ps 62:9; Pr 17:5; 19:1; Lk 1:52) (Glory
- Jer 9:23,24; Ro 5:2,3; Phil 3:3) (In high position - James 2:5; 1Sa
2:8; Ps 113:7,8; Lk 9:48; 10:20; Ro 8:17; 2Co 6:10; Php 3:14; 1Pe 2:9;
1Jn 3:1, 2, 3; Re 2:9; 5:9,10; 7:9,10)
But (1161)(de)
is a marker frequently denoting transition or conversion, serving to
introduce something else in this case with the implication of some
contrast. Some commentators do not feel the conjunction de is
adversative in this context. The NIV, KJV, NLT, et al translations do
not translate the "but" for this reason.
The brother of humble
circumstances - More literally this reads "the brother, the lowly
one." One's lowly circumstances has no bearing on once worthiness as a
brother in Christ, for both rich and poor are on the same level at the
foot of the Cross. As an aside, it is notable that many poor believers
were in the early churches (Acts 2:45; 4:35; 1Co 1:26, 27, 28; 2Co
8:1). James well knew how oppressive and disheartening such
circumstances could be. Brother
(80)
(adelphos from collative a = denoting unity + delphús
= womb) is literally one born from same womb and so a male having the
same father and mother as reference person. Figuratively, adelphos
as in this verse refers to a close associate of a group of persons
having well-defined membership, specifically here referring to fellow
believers (including sisters!) in Christ who are united by the bond of
affection. Manton
writes that...
The people of God are called “brothers”
because the truest friendship is among the good and godly. Groups of
wicked men are more of a conspiracy than a brotherhood. Therefore,
when you find in Scripture the words “a brother,” you should
understand “a saint.” In the same way here James does not say “a
Christian” but the brother . See also Paul in 1Co 16:20 and 1Th 5:27-note.
Not a man in humble circumstances,
but a brother . It is not poverty but being poor and a Christian that
brings joy and comfort. Matthew 5:3 says, “Blessed are the poor in
spirit”; note it is “in spirit,” not “in purse.” (Manton, T.
Exposition of James)
Humble (external)
circumstances
(5011)
(tapeinos)
means literally low lying, low (not high) or not rising far from the ground.
The literal use is not found in the NT, all the uses being figurative
and referring either to a material ("low social status") or ethical
aspect. One needs to examine the context to determine which meaning is
favored. In the present passage, the context speaks not so much of the
ethical aspect (a "humble" man) but of one's material and/or social condition as lowly
or of little value.
There are only 8 uses of
tapeinos in the NT - Mt 11:29; Lk. 1:52; Ro 12:16 (refers to
material aspect); 2Co 7:6; 10:1; Jas. 1:9; Jas 4:6; 1Pe 5:5. Notice
that James second use emphasizes the ethical aspect of tapeinos...
James 4:6 But He gives a
greater grace. Therefore it says, "God is opposed to the proud, but
gives grace to the humble."
To be humble or "low lying" in the ethical sense is clearly a "grace"
of great value to sinners, but again in the present context the humility
refers primarily to the individual's "low lying" circumstances. Note how the next
passage contrasts this "low lying" brother's condition with the rich
man's
circumstances. A similar contrast is found in Proverbs 16...
Pr 16:19 It is better to be of a
humble spirit with the lowly (lowly in condition, not in heart), than
to divide the spoil with the proud.
Thomas Manton feels that...
the brother in humble circumstances
is one who is humbled or made low on account of opposition for being
religious.
The poor have the greatest reason
to be humble. A poor proud man is inexplicable; he has less temptation
to be proud, and he has more reason to be humble. People often live in
a way that is inappropriate to their circumstances, as if they can
supply in pride what is lacking in their circumstances; whereas others
who excel in abilities are most lowly in mind, just as the sun at its
highest casts the least shadows. (Ibid)
Wuest writes that
tapeinos was used in secular writings with the literal meaning
explaining that...
The word is found in an early
secular document where it speaks of the Nile River in its low stage in
the words, “It runs low.” The word means “not rising far from the
ground.” (In the ethical sense tapeinos) describes the Christian who follows in the humble and
lowly steps of his Lord. (Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Studies in
the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)
Larry Richards has some
excellent comments on tapeinos writing that...
In Greek culture, tapeinos
and its derivatives were words of contempt. The Greeks saw man as the
measure of all things. Thus, to be low on the social scale, to know
poverty, or to be socially powerless was seen as shameful. Only seldom
in classical Greek do these words have a positive tone, commending an
unassuming or obedient attitude. Scripture, however, sees the universe
as measurable only against God. Compared to him, human beings are
rightly viewed as humble. Thus in Scripture tapeinos and its
derivatives are nearly always used in a positive sense (exceptions are
in 2Co 10:1; Col 2:18-note,
Col 2:23-note).
Tapeinos represents a person's proper estimate of himself in
relation to God and to others. In this sense, Jesus himself lived a
humble life, depending completely on God and relating appropriately to
all around him (Mt 11:29). It is the humble, Jesus says, whom God will
exalt in his good time (Lk 14:11; 18:14). While the thought of the OT
about humility infuses the NT, we learn more about humility in the
Gospels and the Epistles.
Mt 18:1, 2, 3, 4 helps us see humility
expressed in relationship with God. The disciples asked Jesus who was
greatest in the kingdom of heaven. The text tells us that Jesus
"called a little child and had him stand among them." Jesus then told
them that unless they were to "change and become like little children"
they would be unable to enter heaven's kingdom. He explained, "Whoever
humbles (tapeinoo - from tapeinos) himself like this child is
the greatest in the kingdom of heaven." Just before this, Jesus had
presented himself to Israel as God's Son and their promised Messiah.
Israel refused to respond. But what of the child? When he was called,
he came immediately, responding to Jesus' word. Humility in our
relationship with God is seen when we refuse to stand in judgment on
his Word but instead respond immediately, recognizing God as the
ultimate authority in our life. The dependence and responsiveness
of the child is to mark our attitude in our personal relationship with
the Lord.
The NT often exhorts humility in
relationships with other believers (e.g., Eph 4:2). Paul gives the
example of Jesus' humility (Php 2:5, 6, 7, 8) to encourage compliance
with his exhortation: "In humility consider others better than
yourselves. Each of you should look not only to your own interests,
but also to the interests of others" (Phil 2:3, 4).
This attitude is explored further in Ro 12:3, 4, 5, 6, 7, 8, 9, 10,
11, 12, 13, 14, 15, 16. The introductory instruction goes like this:
"Do not think of yourself more highly than you ought, but rather think
of yourself with sober judgment, in accordance with the measure of
faith God has given you" (Ro 12:3). That faith is to find expression
within the body of Christ, as each member of the body uses his gifts
to serve his fellows. Moved by a sincere love, each is told, "Honor
one another above yourselves" (Ro 12:10), and "Do not be proud, but be
willing to associate with people of low position. Do not be conceited"
(Ro 12:16).
It is in seeing others as persons of great worth because they are
loved by God and in seeing ourselves as their servants that we find
the fulfilling lifestyle of humility. (Richards,
L O: Expository Dictionary of Bible Words: Regency)
(Bolding added)
Vincent writes that
tapeinos
The word has a history. In the
classics it is used commonly in a bad and degrading sense, of meanness
of condition, lowness of rank, and cringing abjectness and baseness of
character. Still, even in classical Greek, this is not its universal
usage. It is occasionally employed in a way which foreshadows its
higher sense. Plato, for instance, says, “To that law (of God) he
would be happy who holds fast, and follows it in all humility and
order; but he who is lifted up with pride, or money, or honor, or
beauty, who has a soul hot with folly, and youth, and insolence, and
thinks that he has no need of a guide or ruler, but is able himself to
be the guide of others, he, I say, is left deserted of God” (“Laws,”
716). And Aristotle says: “He who is worthy of small things, and deems
himself so, is wise” (“Nich. Ethics,” iv., 3). At best, however, the
classical conception is only modesty, absence of assumption. It is an
element of wisdom and in no way opposed to self-righteousness (see
Aristotle above). The word for the Christian virtue of humility
(tapeinophrosune), was not used before the Christian era, and is
distinctly an outgrowth of the Gospel. This virtue is based upon a
correct estimate of our actual littleness, and is linked with a sense
of sinfulness. True greatness is holiness. We are little because
sinful. Compare Luke 18:14. It is asked how, in this view of the case,
the word can be applied to himself by the sinless Lord? “The answer
is,” says Archbishop Trench, “that for the sinner humility involves
the confession of sin, inasmuch as it involves the confession of his
true condition; while yet for the unfallen creature the grace itself
as truly exists, involving for such the acknowledgment, not of
sinfulness, which would be untrue, but of creatureliness, of absolute
dependence, of having nothing, but receiving all things of God. And
thus the grace of humility belongs to the highest angel before the
throne, being as he is a creature, yea, even to the Lord of Glory
himself. In his human nature he must be the pattern of all humility,
of all creaturely dependence; and it is only as a man that Christ thus
claims to be lowly; his human life was a constant living on the
fulness of his Father’s love; he evermore, as man, took the place
which beseemed the creature in the presence of its Creator”
(“Synonyms,” p. 145). The Christian virtue regards man not only with
reference to God, but to his fellow-man. In lowliness of mind each
counting other better than himself (Phil 2:3, Rev.). But this is
contrary to the Greek conception of justice or righteousness, which
was simply “his own to each one.” It is noteworthy that neither the
Septuagint, the Apocrypha, nor the New Testament recognize the ignoble
classical sense of the word. (Greek
Word Studies)
Trench writing
about tapeinos says that...
“The work for which Christ’s gospel
came into the world was no less than to put down the mighty from their
seat, and to exalt the humble and meek. It was then only in accordance
with this its mission that it should dethrone the heathen virtue
megalopsuchia (human magnanimity and great souledness), and set up the
despised Christian grace tap., in its room, stripping that of the
honor it had unjustly assumed, delivering this from the dishonor which
as unjustly had clung to it hitherto; and in this direction advancing
so far that a Christian writer has called this last not merely a
grace, but the casket or treasure house in which all other graces are
contained … And indeed not the grace only, but the very word tap., is
itself a fruit of the gospel; no Greek writer employed it before the
Christian era, nor, apart from the influence of Christian writers,
after.” (Trench's
Synonyms of the New Testament)
Glory
(2744)
(kauchaomai
akin to aucheo = boast + euchomai = pray to God <>
auchen = neck which vain persons are apt to carry in proud manner)
means to boast over a privilege or possession. The idea is to take
pride in something (in a bad sense - Ro 2:23-note,
in a good or legitimate sense - Ro 5:2-note,
Ro 5:3-note;
Ro 5:11-note),
in the present context in his high position in the eyes of God.
Glory is placed first in the
Greek sentence for emphasis.
Hiebert writes that
kauchaomai...
...denotes a strong personal
reaction, a feeling of pride or exultation in the condition mentioned.
It encompasses the individual's total reaction, both his inward
feeling and the outward expression of exultation. Zodhiates remarks
that the word means "to profess loudly something that you have a right
to be proud of." The
present imperative
calls upon the believer to adopt this as his characteristic response.
James did not agree that a gloomy downcast attitude is the normal and
expected response of the believer to economic stringencies. "The
pessimist," declares Robertson, "is not a representative of
Christianity."...
In this context, the verb (kauchaomai)
denotes "not the arrogant boasting of the self-important, but the
joyous pride possessed by the person who values what God values." Such
an attitude is the best safeguard against succumbing to despondency
when assailed by trials.
NIDNTT adds that...
In classical Greek the verb
kauchaomai is found from Sappho onwards. Homer uses instead
euchomai, pray, ask, wish. The tragedians and orators use aucheo,
boast, plume oneself. Intrans. kauchaomai means to boast, vaunt
oneself, be proud. With the prepositions en, epi, peri, huper, eis, or
kata, it means to boast of a person or thing. The trans. form also
occurs. The compound vb. enkauchaomai has the same meaning.
katakauchaomai is used particularly with reference to the situation of
an object, and may be translated to vaunt oneself against someone, to
treat someone in a derogatory or contemptuous manner. Kauchema
(Pindar) refers to the subject of boasting, to the words used by the
boaster, and occasionally also to the act of boasting, although for
the latter (especially in the NT) the noun kauchesis is more
frequently found. Kauchesis (Epicurus) can likewise on occasion
be used to denote the subject of boasting. Although the ancient
Greeks recognize legitimate pride in oneself (e.g. Homer, Il., 6,
208), there is a clear appreciation of the distinction between this
and unwarranted bragging, which was pilloried by the satirists and
others. Plutarch also attacked ostentation in an essay on Self-praise
without Envy.
High
position
(5311)
(hupsos/hypsos
from húpsi = high,
aloft) means elevation, altitude, the sky. As used figuratively in
James (see below) it speaks of dignity or being exalted (as having a
"high" position). Lowly circumstances and yet a lofty
position is a paradox, but how so? In his low estate the brother of
humble circumstance is in fact in high position in the eyes of
Jehovah. The Bible teaches believers to think "other worldly" and
"right side up" for the world's way of thinking is "upside down".
Those things the world values aren't necessarily (usually) the things
that God values.
The brother of lowly circumstances does not need to become
disheartened by his present material poverty, for he is the possessor
of spiritual riches that more than counter his material poverty.
Hiebert writes that...
A vivid example of this power of
Christianity to transform one's evaluation of life may be seen in the
story of the Cornish miner-preacher Billy Bray (1794-1868) (click
brief biography;
alternate site).
Although often hungry and ill-clad, he was a forceful and colorful who
constantly exulted in his high position as a son of the King.
The Disciple's Study Bible
rightly observes that...
People pursue material goods as
ends in themselves, but these things have nothing of the eternally
permanent about them. Humility is the only attitude proper for the
rich (Jas 1:10)
The Amplified Version adds a phrase which serves as a
mini-commentary...
As a Christian, called to the true
riches and to be an heir of God
Manton adds...
That is, in his sublimity. This may
be understood in two ways: (1) More generally, that he is a brother or
a member of Christ, and the honor of the spiritual state is often
contrasted with the misery and obscurity of afflictions. Thus
Revelation 2:9 says, “I know your afflictions and your poverty—yet you
are rich!”—poor outwardly, but rich spiritually. (2) More
particularly, it may refer to the honor of afflictions, that we are
thought worthy to suffer for anything where |
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James
1:10 and
the
rich
man
is to
glory
in his
humiliation,
because
like
flowering
grass he will
pass
away.
(NASB:
Lockman) |
|
Greek:
o
de
plousios
en
te
tapeinosei
autou,
hoti
os
anthos
chortou
pareleusetai.
Amplified: And the rich [person ought to glory] in
being humbled [by being shown his human frailty], because like the
flower of the grass he will pass away.
(Amplified
Bible - Lockman)
KJV: But the rich, in that he is made low: because as the
flower of the grass he shall pass away.
NLT: And those who are rich should be glad, for God has
humbled them. They will fade away like a flower in the field. (NLT
- Tyndale House)
Phillips: The rich may be glad that God has shown him his
spiritual poverty. For the rich man, as such, will wither away as
surely as summer flowers. (Phillips:
Touchstone)
Wuest: But the one who is wealthy, let him be glorying in his
humiliation, because as the flower of the grass he shall come to an
end (Erdmans)
Young's Literal: and the rich in his becoming low,
because as a flower of grass he shall pass away;
|
|
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AND THE RICH MAN IS TO
GLORY IN HIS HUMILIATION, BECAUSE LIKE FLOWERING GRASS HE WILL PASS
AWAY: o de plousios en te tapeinosei autou, hoti os anthos chortou
pareleusetai. (3SFMI): (Is 57:15; 66:2; Mt 5:3;
Php 3:8; 1Ti 6:17) (Jas 4:14; Job 14:2; Ps
37:2,35,36; 90:5,6; 102:11; 103:15; Is 40:6; Mt 6:30;
1Co 7:31; 1Pe 1:24; 1Jn 2:17)
Note the four verbs applying to
the comparison to flowers - pass away, withers, falls off,
destroyed.
Given the fact that James did
not repeat the word "brother" has led some to conclude this rich man
is not Christian, while other hold that both the rich and poor are
Christians, a view held by the able commentator D Edmond Hiebert
Rich (4145)
(plousios from ploutos = wealth, abundance, riches)
defines that which exists in a large amount with implication of its
being valuable. This is the description of one who does not need to
work for a living.
Augustine said
He is a great man who is
not lifted up because of his greatness.
Manton comments that the rich man...
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.
Manton writes that the rich man...
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 the one who is rich . Few of that rank give their
names to Christ. But this may be too fanciful an interpretation...
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” (Mt 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” (Mt 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.
Humiliation
(5014)(tapeinosis is
the noun derived from adjective
tapeinos;
cp the related derivative
tapeinophrosune) means low,
not high, not rising far from the ground. James says the rich man is
to boast about his condition as lowly or of low degree. He is to have
proper opinion of passing, temporal wealth as that which is base,
common, and of little value. The idea of this self abasement is to
assume an unpretentious state or recognition of one's low estate. To
paraphrase Thayer, the rich man is to boast in spiritual abasement,
which leads him to perceive and even "to lament his (moral) littleness
and guilt".
Spurgeon
pithily phrased it this way...
Humility is to make a right
assessment of oneself....Do not be proud of race, face, or grace.
Hiebert sums up this section writing that...
It would seem that here to be "made low" is to find something of
incomparably greater value than his wealth, something that by its
greatness makes him feel small, so that disillusioned in his old
ground of glorying, he attains a basis for a better glory.'
The attitude of both the poor and the rich brother is the result of
the spiritual wisdom each has attained. The results look in opposite
directions. As the poor brother forgets all his earthly poverty, so
the rich brother forgets all his earthly riches. By faith in Christ
the two are equals. The rich brother has come to realize that at the
cross he stands on a level with the poor brother. Both have been given
a new status in Christ, and it is their true ground for glorying. The
command to the poor brother is tersely stated, but the command to the
rich brother receives strong amplification. James states a reason for
the command to the rich brother (v. l0b), illustrates it from the fate
of the field flower (v. 11a), and applies it to the end of the rich
(v. lib).
Because
(3754)
(hoti) has a number of meanings in the NT but in this context
is used by James as a marker of causality. James explains the reason
why the rich man should have a lowly mind in the midst of flourishing
and plenty. And note that James does not say his riches pass away like
a flower, but that the rich man himself will pass away.
Manton adds...
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.
Like flowering grass - This
clearly speaks of the brevity and uncertainty of life (cp Job 14:2; Ps
90:5, 6; 102:11; 103:15; Is 51:12, 1Pe 1:24). Obviously this statement
would apply to the life of the poor man but here his focus is to
awaken the conscience of the rich man, who because he has "plenty"
of earth's riches, is prone to forget that these are passing riches
and can never be the basis for one's eternal security. Isaiah records
a passage that speaks to the transitory nature of life in general,
whereas James applies it specifically to the rich...
Isa 40:6 A voice says, "Call out."
Then he answered, "What shall I call out?" All flesh is grass, and all
its loveliness is like the flower of the field. 7 The grass withers,
the flower fades, When the breath of the LORD blows upon it; Surely
the people are grass. 8 The grass withers, the flower fades, But the
word of our God stands forever.
Like (5613)
(os) is a term of comparison meaning even as, in the same
manner as, etc. A proper understanding of terms of comparison is
important for accurate interpretation of Scripture. While the Spirit
clearly inspires these comparisons, one has to remember that He does
not give us license to devise a plethora of imaginative
interpretations. For more discussion see the topic
terms of comparison - simile.
Flowering (438)
(anthos - English "anthology" is literally "flower gathering"
from anthos = flower + logia = collecting) refers specifically to the
flower of a grape blossom and is a picture of something that does not
last.
There are 23 uses of anthos
in the Scripture, 3 in the NT (Jas 1:10, 1; 1 Pet 1:24) and 20 in the
Septuagint (Ex 28:14; 30:23; Nu 17:8; Job 14:2; 15:30, 33; Ps 103:15;
Song 2:1, 12; Isa 5:24; 11:1; 18:5; 28:1, 4; 40:6, 7; 61:11; Ezek
19:10; Da 11:7; Zeph 2:2)
Grass (5528)
(chortos) refers to small green plants and in the NT contexts
primarily signifies green grass as one would find in a field or
meadow.
He will pass away (3928)
(parerchomai from pará = near ~ proximity + érchomai
= come, go) means literally to pass by as of persons (Mt 8:28), of
things (Mt 26:39, 42) or of time, to be no longer available for use
(Mt 14:15, Mk 14:35, Acts 27:9, 1Pe 4:3). James uses parerchomai
metaphorically to mean to pass away and so to perish (cp similar
uses in Mt. 5:18; 24:34, 35; Mk 13:30, 31; Lk 16:17; 21:32, 33; 2Co
5:17; Jas 1:10; 2Pe 3:10)
David uses a similar
simile describing the fate of evil men...
Ps 37:1 (A Psalm of David.) Do not
fret because of evildoers, be not envious toward wrongdoers. 2 For
they will wither quickly like the grass, and fade like the green
herb...35 I have seen a violent, wicked man Spreading himself like a
luxuriant tree in its native soil. 36 Then he passed away, and lo, he
was no more; I sought for him, but he could not be found.
Spurgeon writes: The scythe
of death is sharpening. Green grows the grass, but quick comes the
scythe. The destruction of the ungodly will be speedy, sudden, sure,
overwhelming, irretrievable. The grass cannot resist or escape the
mower. And wither as the green herb. The beauty of the herb dries up
at once in the heat of the sun, and so all the glory of the wicked
shall disappear at the hour of death. Death kills the ungodly man like
grass, and wrath withers him like hay; he dies, and his name rots. How
complete an end is made of the man whose boasts had no end! Is it
worth while to waste ourselves in fretting about the insect of an
hour, an ephemeral which in the same day is born and dies? Within
believers there is a living and incorruptible seed which liveth and
abideth for ever; why should they envy mere flesh, and the glory of
it, which are but as grass, and the flower thereof?
Ps 90:5 Thou hast swept them away
like a flood, they fall asleep; In the morning they are like grass
which sprouts anew. 6 In the morning it flourishes, and sprouts anew;
Toward evening it fades, and withers away.
Spurgeon writes: In the
morning they are like grass which groweth up. As grass is green in the
morning and hay at night, so men are changed from health to corruption
in a few hours. We are not cedars, or oaks, but only poor grass, which
is vigorous in the spring, but lasts not a summer through. What is
there upon earth more frail than we!
Ps 102:11 My days are like a
lengthened shadow; and I wither away like grass.
Spurgeon writes: And I am
withered like grass. He was like grass, blasted by a parching wind, or
cut down with a scythe, and then left to be dried up by the burning
heat of the sun. There are times when through depression of spirit a
man feels as if all life were gone from him, and existence had become
merely a breathing death. Heart-break has a marvelously withering
influence over our entire system; our flesh at its best is but as
grass, and when it is wounded with sharp sorrows, its beauty fades,
and it becomes a shriveled, dried, uncomely thing.
Ps 103:15 As for man, his days are
like grass; as a flower of the field, so he flourishes. 16 When the
wind has passed over it, it is no more; and its place acknowledges it
no longer.
Spurgeon writes: As for man,
his days are as grass. He lives on the grass, and lives like the
grass. Corn is but educated grass, and man, who feeds on it, partakes
of its nature. The grass lives, grows, flowers, falls beneath the
scythe, dries up, and is removed from the field: read this sentence
over again, and you will find it the history of man. If he lives out
his little day, he is cut down at last, and it is far more likely that
he will wither before he comes to maturity, or be plucked away on a
sudden, long before he has fulfilled his time.
As a flower of the field, so he flourisheth. He has a beauty and a
comeliness even as the meadows have when they are yellow with the
king-cups, but, alas, how short-lived! No sooner come than gone, a
flash of loveliness and no more! Man is not even like a flower in the
conservatory or in the sheltered garden border, he grows best
according to nature, as the field-flower does, and like the
unprotected beautifier of the pasture, he runs a thousand risks of
coming to a speedy end. A large congregation, in many-coloured attire,
always reminds us of a meadow bright with many hues; and the
comparison becomes sadly true when we reflect, that as the grass and
its goodliness soon pass away, even so will those we gaze upon, and
all their visible beauty. Thus, too, must it be with all that comes of
the flesh, even its greatest excellencies and natural virtues, for
"that which is born of the flesh is flesh," and therefore is but as
grass which withers if but a breath of wind assails it. Happy are they
who, born from above, have in them an incorruptible seed which liveth
and abideth for ever.
James later speaks of our
life as a vapor...
James 4:14 Yet you do not know what
your life will be like tomorrow. You are just a vapor that appears for
a little while and then vanishes away.
Torrey's Topic
Riches The true riches
-Ephesians 3:8; 1 Corinthians 1:30; Colossians 2:3; 1 Peter 2:7
God gives -1 Samuel 2:7; Ecclesiastes 5:19
To God belongs this world’s riches -Haggai 2:8
God gives power to obtain -Deuteronomy 8:18
The blessing of the Lord brings -Proverbs 10:22
Give worldly power -Proverbs 22:7
DESCRIBED AS
Temporary -Proverbs 27:24
Uncertain -1 Timothy 6:17
Unsatisfying -Ecclesiastes 4:8; 5:10
Corruptible -James 5:2; 1 Peter 1:18
Fleeting -Proverbs 23:5; Revelation 18:16,17
Deceitful -Matthew 13:22
Liable to be stolen -Matthew 6:19
Perishable -Jeremiah 48:36
Thick clay -Habakkuk 2:6
Often an obstruction to the reception of the gospel -Mark 10:23-25
Deceitfulness of, chokes the word -Matthew 13:22
The love of, the root of all evil -1 Timothy 6:10
OFTEN LEAD TO
Pride -Ezekiel 28:5; Hosea 12:8
Forgetting God -Deuteronomy 8:13,14
Denying God -Proverbs 30:8,9
Forsaking God -Deuteronomy 32:15
Rebelling against God -Nehemiah 9:25,26
Rejecting Christ -Matthew 19:22; 10:22
Self-sufficiency -Proverbs 28:11
Anxiety -Ecclesiastes 5:12
An overbearing spirit -Proverbs 18:23
Violence -Micah 6:12
Oppression -James 2:6
Fraud -James 5:4
Sensual indulgence -Luke 16:19; James 5:5
Life consists not in abundance of -Luke 12:15
Be not over-anxious for -Proverbs 30:8
Labour not for -Proverbs 23:4
THEY WHO COVET
Fall into temptation and a snare -1 Timothy 6:9
Fall into hurtful lusts -1 Timothy 6:9
Err from the faith -1 Timothy 6:10
Use unlawful means to acquire -Proverbs 28:20
Bring trouble on themselves -1 Timothy 6:10
Bring trouble on their families -Proverbs 15:27
Profit not in the day of wrath -Proverbs 11:4
Cannot secure prosperity -James 1:11
Cannot redeem the soul -Psalms 49:6-9; 1 Peter 1:18
Cannot deliver in the day of God’s wrath -Zephaniah 1:18; Revelation
6:15-17
THEY WHO POSSESS, SHOULD
Ascribe them to God -1 Chronicles 29:12
Not trust in them -Job 31:24; 1 Timothy 6:17
Not set the heart on them -Psalms 62:10
Not boast of obtaining them -Deuteronomy 8:17
Not glory in them -Jeremiah 9:23
Not hoard them up -Matthew 6:19
Devote them to God’s service -1 Chronicles 29:3; Mark 12:42-44
Give of them to the poor -Matthew 19:21; 1 John 3:17
Use them in promoting the salvation of others -Luke 16:9
Be liberal in all things -1 Timothy 6:18
Esteem it a privilege to be allowed to give -1 Chronicles 29:14
Not to be high-minded -1 Timothy 6:17
When converted, rejoice in being humbled -James 1:9,10
Heavenly treasures superior to -Matthew 6:19,20
Of the wicked laid up for the just -Proverbs 13:22
THE WICKED
Often increase in -Psalms 73:12
Often spend their day in -Job 21:13
Swallow down -Job 20:15
Trust in the abundance of -Psalms 52:7
Heap up -Job 27:16; Psalms 39:6; Ecclesiastes 2:26
Keep, to their hurt -Ecclesiastes 5:13
Boast themselves in -Psalms 49:6; 52:7
Profit not by -Proverbs 11:4; 13:7; Ecclesiastes 5:11
Have trouble with -Proverbs 15:6; 1 Timothy 6:9,10
Must leave, to others -Psalms 49:10
Vanity of heaping up -Psalms 39:6; Ecclesiastes 5:10,11
Guilt of trusting in -Job 31:24,28; Ezekiel 28:4,5,8
Guilt of rejoicing in -Job 31:25,28
DENUNCIATIONS AGAINST THOSE WHO
Get, by vanity -Proverbs 13:11; 21:6
Get, unlawfully -Jeremiah 17:11
Increase, by oppression -Proverbs 22:16; Habakkuk 2:6-8; Micah 2:2,3
Hoard up -Ecclesiastes 5:13,14; James 5:3
Trust in -Proverbs 11:28
Receive their consolation -Luke 6:24
Abuse -James 5:1,5
Spend, upon their appetite -Job 20:15-17
Folly and danger of trusting to-Illustrated -Luke 12:16-21
Danger of misusing-Illustrated -Luke 16:19-25
Examples of saints possessing
Abram -Genesis 13:2
Lot -Genesis 13:5,6
Isaac -Genesis 26:13,14
Jacob -Genesis 32:5,10
Joseph -Genesis 45:8,13
Boaz -Ruth 2:1
Barzillai -2 Samuel 19:32
Shunammite -2 Kings 4:8
David -1 Chronicles 29:28
Jehoshaphat -2 Chronicles 17:5
Hezekiah -2 Chronicles 32:27-29
Job -Job 1:3
Joseph of Arimathea -Matthew 27:57
Zacchaeus -Luke 19:2
Dorcas -Acts 9:36
Examples of those truly rich
Mt 5:8; 8:10; 13:45,46; Lk 10:42; Jn 1:45; Php 3:8; James 2:5; 1Pe
2:7; Re 3:18
Examples of wicked men possessing
Laban -Genesis 30:30
Esau -Genesis 36:7
Nabal -1 Samuel 25:2
Haman -Esther 5:11
Ammonites -Jeremiah 49:4
People of Tyre -Ezekiel 28:5
Young man -Matthew 19:22 |
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