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I. THE TWO CLASSES OF PERSONS ADDRESSED.

1. Poor Christians. He calls the party addressed a "brother," that is obviously a brother in the faith of the gospel, a member of the same spiritual family. It was thus Christians then spoke of, and to each other. They realised the endearing relationship which subsisted between them — a bond not of a merely figurative or formal nature, but most intimate. He is not simply a brother, but one "of low degree" — that is, in humble circumstances. James had called on them generally, irrespective of any distinctions among them, to count it joy when they fell into divers temptations, and now he specially presses this on the class here addressed. The brother of low degree, without wealth, without rank, without influence, without any of the coveted possessions or advantages of earth, is exhorted to exult.

2. Rich believers. Here he says simply, "the rich," and as the other party was the man poor temporally, so this doubtless, and still more evidently, is the man rich temporally. And the person thus singled out represents not this class of people generally, but those of them who belong to the household of faith. It is still a "brother" whom he addresses. Both had reason to rejoice, notwithstanding the wide separation between them in all outward respects. The lowest and the, highest alike had matter of exultation. The gospel placed them on the same platform of spiritual privilege. In Jesus all classes meet add have a common heritage of blessing.

II. THE TWO GROUNDS OF BOASTING RECOMMENDED.

1. In the case of the poor brother, it is his exaltation. He is to rise above his outward poverty and the depression connected with it, and to glory in the elevation to which he has been raised, the treasures of which he has become possessed, as one of God's people. Taken from the dunghill, he sits among the princes; and, high as he is already, he is advancing towards a height of glory, transcending not only his attainments, but even his conceptions. He is the heir of a portion, in comparison with which all the estates and dignities of earth are not worthy to be named. Well may the poor man lose sight of his low degree, rise far above all its privations, and exult in his being thus spiritually exalted. So far we have viewed the exhortation generally; but doubtless it carries a special reference to the temptations treated of both in the preceding and succeeding verses. The exaltation was closely connected with them; it resulted in no small degree from the suffering they involved. Such dispensations seem fitted only to reduce to a low degree. But they do the very reverse. They cast down, but they also raise up; they empty, but only in order to fill us with something far better. If they abase with one hand, they elevate with the other. For consider how they link us with, and assimilate us to the Lord Jesus. These trials purify and ennoble the character. Even Jesus was thus perfected.

2. In the case of the rich brother, it is his humiliation. "But the rich, in that he is made low." The Christian is net to glory in his worldly elevation. That had been forbidden long before (Jeremiah 9:23). It is not his being lifted high, but his being brought down, which is to constitute his ground of boasting. As the poor believer was to rejoice in his exaltation, the wealthy one is to rejoice in his humiliation. As the former of these terms must be understood spiritually, so must the latter; for it is only thus there can be a proper contrast, as is evidently intended. The natural tendency of wealth is to fill Inert with pride, self-confidence, vainglory. There is no more formidable barrier in the way of that poverty of spirit which is a fundamental characteristic of all Christ's disciples. When, then, the affluent are delivered from this snare; when they are enabled to see the emptiness of all their treasures, and the danger which the possession of them involves; when they are made willing to take their places in the dust as sinners — to abase themselves before God, and walk without high looks and haughty bearing among men — they have good reason to rejoice, exult, glory. In this humiliation lies their defence against evils of terrible power and endless duration. This being made low is, not less than the other, the fruit of temptations and trials. These are often the means of bringing down those whose looks are high, and laying them in the dust of selfabasement. It is thus that many enter the kingdom. God employs painful dispensations of providence to awaken them out of their security, and to prepare them for submission to the doctrines of the gospel. James enforces the exhortation by the consideration that earthly riches are perishable, transitory in their nature, and that all who trust in them, identify themselves with them, are doomed to speedy destruction.

(John Adam.)

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KJV: Let the brother of low degree rejoice in that he is exalted:

WEB: But let the brother in humble circumstances glory in his high position;