James 1:10

Translation
King James Version
But the rich, in that he is made low: because as the flower of the grass he shall pass away.
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KJV (with Strong's)
But G1161 the rich G4145, in G1722 that he G846 is made low G5014: because G3754 as G5613 the flower G438 of the grass G5528 he shall pass away G3928.
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Complete Jewish Bible
But let the rich brother boast about his being humbled; since, like a wildflower, he will pass away.
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Berean Standard Bible
But the one who is rich should exult in his low position, because he will pass away like a flower of the field.
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American Standard Version
and the rich, in that he is made low: because as the flower of the grass he shall pass away.
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World English Bible Messianic
and the rich, in that he is made humble, because like the flower in the grass, he will pass away.
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Geneva Bible (1599)
Againe hee that is rich, in that hee is made lowe: for as the flower of the grasse, shall he vanish away.
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Young's Literal Translation
and the rich in his becoming low, because as a flower of grass he shall pass away;
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See also
1 Peter 1:241 John 2:17Job 14:21 Timothy 6:17Matthew 5:3Psalms 103:151 Corinthians 7:31
In the KJVVerse 30,277 of 31,102

Study This Verse

SUMMARY

James 1:10 serves as a profound and sobering counterpoint to the preceding verse, offering a stark reminder to the wealthy concerning the ephemeral nature of their earthly status and possessions. While the poor believer is encouraged to exult in their spiritual elevation before God, the rich are called to acknowledge their inherent lowliness and mortality, understanding that their material abundance offers no lasting security or ultimate standing in the eternal economy of God. This verse powerfully underscores the transience of human life and worldly achievements, redirecting focus from temporal pride to eternal humility.

CONTEXT

  • Literary Context: James 1:10 is strategically placed in a section (James 1:9-11) that immediately follows James's instruction on enduring trials with joy and seeking wisdom from God (James 1:2-8). This verse creates a sharp contrast with the "brother of low degree" who is exhorted to "rejoice in that he is exalted" (James 1:9). By juxtaposing the spiritual exaltation of the humble with the inevitable humiliation of the rich, James highlights that true value and lasting security are found not in worldly status or possessions, but in one's relationship with God and the eternal perspective that faith provides. The passage then concludes in James 1:11 by further elaborating on the swift decay of the rich man, reinforcing the transient nature of all earthly glory.
  • Historical & Cultural Context: In the Greco-Roman world and even within Jewish society of the first century, wealth often conferred significant social status, power, and influence. Rich individuals were typically admired and held in high esteem, often seen as blessed by the gods or by God. Poverty, conversely, was frequently associated with misfortune or even divine disfavor. James's audience, likely a mix of Jewish Christians, faced internal social stratification and external pressures. His epistle challenges the prevailing cultural assumptions by asserting a radical, counter-cultural perspective rooted in the Kingdom of God. He confronts the pride and self-sufficiency that wealth can foster, reminding the rich that their perceived advantages are ultimately meaningless in the face of mortality and divine judgment. This message would have been particularly challenging for those who equated material prosperity with spiritual blessing.
  • Key Themes: This verse powerfully contributes to several overarching themes in James's epistle and broader biblical theology. Firstly, it emphasizes Humility and Mortality, directly challenging the human tendency to derive pride or security from wealth. It asserts that the rich person, despite their material abundance, is ultimately "made low" by the reality of their mortality, highlighting that wealth cannot save them from death or secure their eternal standing. Secondly, the vivid metaphor of "the flower of the grass" underscores the Transience of Earthly Life and Riches. Just as a beautiful flower quickly withers, so too will the rich person's life and influence fade away. This theme resonates deeply with Old Testament wisdom, as seen in Psalm 103:15-16 and Isaiah 40:6-8, which famously declares, "All flesh is grass, and all its beauty is like the flower of the field." Finally, James encourages believers to adopt a Divine and Eternal Perspective, where worldly distinctions like wealth and poverty hold little ultimate significance. True value is found not in what one possesses, but in one's spiritual state and relationship with God.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • rich (Greek, ploúsios', G4145): From ploútos, meaning "wealthy" or "abounding with." In this context, it refers to a person possessing significant material possessions and financial resources. James uses this term to denote not merely economic status but also the spiritual dangers and temptations that often accompany it, particularly the temptation to trust in wealth rather than God.
  • made low (Greek, tapeínōsis', G5014): From tapeinóō, signifying "depression (in rank or feeling)," "humiliation," "abasement," or "low estate." Here, it speaks to the inevitable humbling of the rich, not necessarily through a loss of wealth, but through the universal experience of mortality and the recognition of their ultimate insignificance before God, regardless of their earthly standing. It contrasts sharply with the "exaltation" of the poor in the preceding verse.
  • pass away (Greek, parérchomai', G3928): From pará (near/aside) and érchomai (to come), meaning "to come near or aside," "to go by (or away)," "perish," or "transgress." In this verse, it vividly conveys the idea of transient existence, the swift and irreversible departure from life, emphasizing the fleeting nature of the rich person's life and all their worldly accomplishments. It underscores the certainty of death and the impermanence of all things earthly.

Verse Breakdown

  • "But the rich, in that he is made low": This initial clause introduces a strong adversative "But," setting up a direct contrast with the "brother of low degree" in James 1:9. The rich person, despite their worldly status, is inherently "made low" or humbled. This lowliness is not necessarily a result of losing wealth, but an intrinsic reality of their human condition and mortality. It is a spiritual and existential humbling, recognizing that their material possessions do not elevate them in God's eyes or grant them immunity from the universal human fate.
  • "because as the flower of the grass": This clause introduces the reason for the rich man's lowliness and serves as a powerful simile. The "flower of the grass" is a common biblical metaphor for extreme fragility, beauty that quickly fades, and the brevity of life. Grass is abundant but easily withered by heat or drought, and its flowers are even more delicate and short-lived. This imagery immediately conjures a sense of impermanence and vulnerability, applicable to all human life, regardless of status.
  • "he shall pass away": This final clause explicitly states the inevitable outcome for the rich person, drawing the conclusion from the preceding metaphor. Just as the flower of the grass withers and disappears, so too will the rich person's life, influence, and possessions "pass away." This is a direct declaration of mortality, emphasizing that wealth offers no exemption from death or the ultimate cessation of earthly existence. It highlights the futility of placing ultimate trust in temporary things.

Literary Devices

James employs several potent literary devices in this concise verse. The primary device is Simile, specifically comparing the rich person's transient existence to "the flower of the grass." This vivid Imagery is a powerful and common biblical motif (e.g., Psalm 103:15, Isaiah 40:6-8) that immediately conveys fragility, beauty, and ultimate impermanence. The Contrast established with the "brother of low degree" in the preceding verse (James 1:9) is also crucial, as it highlights the paradoxical nature of God's economy where the humble are exalted and the proud are brought low. This contrast serves to underscore James's broader theme of true wisdom and values being antithetical to worldly ones. The verse also contains an element of Irony, as the rich, who are often seen as elevated and secure in society, are precisely the ones who are "made low" by the reality of their mortality.

THEOLOGICAL AND THEMATIC CONNECTIONS

James 1:10 profoundly challenges worldly values by asserting God's eternal perspective on wealth and human life. It underscores the universal truth of human mortality, reminding us that all earthly distinctions, including riches, are ultimately fleeting and hold no sway in the face of eternity. This verse calls for a radical reorientation of priorities, urging believers to recognize that true security and lasting significance are found not in material accumulation but in a humble relationship with God. It aligns with the broader biblical teaching that God often exalts the humble and brings low the proud, demonstrating that His kingdom values are diametrically opposed to those of the world. The transient nature of life, likened to grass and its flower, serves as a powerful memento mori, prompting reflection on where one's ultimate hope and trust truly lie.

REFLECTION AND APPLICATION

James 1:10 serves as a vital spiritual compass for believers in every generation, particularly in cultures that often equate success with material wealth. It compels us to critically examine our hearts and ask where our ultimate security and identity truly reside. For those with material abundance, it is a call to profound humility, recognizing that wealth is a temporary stewardship, not a source of lasting worth or an escape from mortality. For all believers, it is an urgent reminder to invest in eternal riches—spiritual growth, acts of charity, and building God's kingdom—rather than chasing after perishable earthly treasures. This verse challenges us to live with an eternal perspective, understanding that our true value is found in Christ and our spiritual standing before God, not in the fleeting accolades or possessions of this world. It encourages a detachment from materialism and a deeper attachment to the One who is eternal.

Questions for Reflection

  • In what ways might I be tempted to find my security or identity in my possessions or worldly status, rather than in Christ?
  • How does the "flower of the grass" metaphor challenge my daily priorities and long-term goals?
  • What practical steps can I take to cultivate greater humility and an eternal perspective in my life, regardless of my financial situation?

FAQ

Does James condemn all wealth or being rich?

Answer: James 1:10 does not inherently condemn wealth itself, but rather the pride, trust, and false security that often accompany it. The verse highlights the danger of riches, particularly their transient nature and their inability to provide lasting significance or escape from mortality. James's concern is with the rich person's perspective and attitude: if they find their identity or hope in their wealth, they are deluding themselves, for their earthly status is fleeting, just like the "flower of the grass." The issue is not the possession of wealth, but the attachment to it and the pride it can foster, which blinds one to the ultimate reality of human mortality and God's sovereignty. Other scriptures, like 1 Timothy 6:17-19, instruct the rich to be generous and to put their hope in God, not in uncertain riches.

CHRIST-CENTERED FULFILLMENT

James 1:10, with its stark declaration of the rich man's inevitable humbling and passing away like a fading flower, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. While the verse highlights the transient nature of earthly glory and the universal reality of human mortality, Christ embodies the ultimate answer to both. Jesus, though "rich" in divine glory and eternal majesty, "made himself poor" for our sakes (2 Corinthians 8:9), humbling himself and taking on the form of a servant, even to the point of death on a cross (Philippians 2:6-8). He willingly "passed away" through death, entering the grave, yet He did so not as a victim of mortality but as its conqueror. His resurrection demonstrates that true life and lasting glory are found not in earthly possessions that wither, but in the eternal life that He offers to all who believe. In Christ, the "made low" find true exaltation, and those who would otherwise "pass away" find an enduring, imperishable inheritance (1 Peter 1:3-4). He is the ultimate "flower" that never fades, the source of eternal life that transcends the brevity of human existence and the futility of earthly riches.

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Commentary on James 1 verses 2–12

I. II. Main points1. 2. Sub-points

We now come to consider the matter of this epistle. In this paragraph we have the following things to be observed: -

I. The suffering state of Christians in this world is represented, and that in a very instructive manner, if we attend to what is plainly and necessarily implied, together with what is fully expressed. 1. It is implied that troubles and afflictions may be the lot of the best Christians, even of those who have the most reason to think and hope well of themselves. Such as have a title to the greatest joy may yet endure very grievous afflictions. As good people are liable to be scattered, they must not think it strange if they meet with troubles. 2. These outward afflictions and troubles are temptations to them. The devil endeavours by sufferings and crosses to draw men to sin and to deter them from duty, or unfit them for it; but, as our afflictions are in God's hand, they are intended for the trial and improvement of our graces. The gold is put into the furnace, that it may be purified. 3. These temptations may be numerous and various: Divers temptations, as the apostle speaks. Our trials may be of many and different kinds, and therefore we have need to put on the whole armour of God. We must be armed on every side, because temptations lie on all sides. 4. The trials of a good man are such as he does not create to himself, nor sinfully pull upon himself; but they are such as he is said to fall into. And for this reason they are the better borne by him.

II. The graces and duties of a state of trial and affliction are here pointed out to us. Could we attend to these things, and grow in them as we should do, how good would it be for us to be afflicted!

1.One Christian grace to be exercised is joy: Count it all joy, Jam 1:2. We must not sink into a sad and disconsolate frame of mind, which would make us faint under our trials; but must endeavour to keep our spirits dilated and enlarged, the better to take in a true sense of our case, and with greater advantage to set ourselves to make the best of it. Philosophy may instruct men to be calm under their troubles; but Christianity teaches them to be joyful, because such exercises proceed from love and not fury in God. In them we are conformable to Christ our head, and they become marks of our adoption. By suffering in the ways of righteousness, we are serving the interests of our Lord's kingdom among men, and edifying the body of Christ; and our trials will brighten our graces now and our crown at last. Therefore there is reason to count it all joy when trials and difficulties become our lot in the way of our duty. And this is not purely a New Testament paradox, but even in Job's time it was said, Behold, happy is the man whom God correcteth. There is the more reason for joy in afflictions if we consider the other graces that are promoted by them.

2.Faith is a grace that one expression supposes and another expressly requires: Knowing this, that the trial of your faith, Jam 1:3; and then in Jam 1:6, Let him ask in faith. There must be a sound believing of the great truths of Christianity, and a resolute cleaving to them, in times of trial. That faith which is spoken of here as tried by afflictions consists in a belief of the power, and word, and promise of God, and in fidelity and constancy to the Lord Jesus.

3.There must be patience: The trial of faith worketh patience. The trying of one grace produces another; and the more the suffering graces of a Christian are exercised the stronger they grow. Tribulation worketh patience, Rom 5:3. Now, to exercise Christian patience aright, we must, (1.) Let it work. It is not a stupid, but an active thing. Stoical apathy and Christian patience are very different: by the one men become, in some measure, insensible of their afflictions; but by the other they become triumphant in and over them. Let us take care, in times of trial, that patience and not passion, be set at work in us; whatever is said or done, let patience have the saying and doing of it: let us not allow the indulging of our passions to hinder the operation and noble effects of patience; let us give it leave to work, and it will work wonders in a time of trouble. (2.) We must let it have its perfect work. Do nothing to limit it nor to weaken it; but let it have its full scope: if one affliction come upon the heels of another, and a train of them are drawn upon us, yet let patience go on till its work is perfected. When we bear all that God appoints, and as long as he appoints, and with a humble obedient eye to him, and when we not only bear troubles, but rejoice in them, then patience hath its perfect work. (3.) When the work of patience is complete, then the Christian is entire, and nothing will be wanting: it will furnish us with all that is necessary for our Christian race and warfare, and will enable us to persevere to the end, and then its work will be ended, and crowned with glory. After we have abounded in other graces, we have need of patience, Heb 10:36. But let patience have its perfect work, and we shall be perfect and entire, wanting nothing.

4.Prayer is a duty recommended also to suffering Christians; and here the apostle shows, (1.) What we ought more especially to pray for - wisdom: If any lack wisdom, let him ask of God. We should not pray so much for the removal of an affliction as for wisdom to make a right use of it. And who is there that does not want wisdom under any great trials or exercises to guide him in his judging of things, in the government of his own spirit and temper, and in the management of his affairs? To be wise in trying times is a special gift of God, and to him we must seek for it. (2.) In what way this is to be obtained - upon our petitioning or asking for it. Let the foolish become beggars at the throne of grace, and they are in a fair way to be wise. It is not said, "Let such ask of man," no, not of any man, but, "Let him ask of God," who made him, and gave him his understanding and reasonable powers at first, of him in whom are all the treasures of wisdom and knowledge. Let us confess our want of wisdom to God and daily ask it of him. (3.) We have the greatest encouragement to do this: he giveth to all men liberally, and upbraideth not. Yea, it is expressly promised that it shall be given, Jam 1:5. Here is something in answer to every discouraging turn of the mind, when we go to God, under a sense of our own weakness and folly, to ask for wisdom. He to whom we are sent, we are sure, has it to give: and he is of a giving disposition, inclined to bestow this upon those who ask. Nor is there any fear of his favours being limited to some in this case, so as to exclude others, or any humble petitioning soul; for he gives to all men. If you should say you want a great deal of wisdom, a small portion will not serve your turn, the apostle affirms, he gives liberally; and lest you should be afraid of going to him unseasonably, or being put to shame for your folly, it is added, he upbraideth not. Ask when you will, and as often as you will, you will meet with no upbraidings. And if, after all, any should say, "This may be the case with some, but I fear I shall not succeed so well in my seeking for wisdom as some others may," let such consider how particular and express the promise is: It shall be given him. Justly then must fools perish in their foolishness, if wisdom may be had for asking, and they will not pray to God for it. But, (4.) There is one thing necessary to be observed in our asking, namely, that we do it with a believing, steady mind: Let him ask in faith, nothing wavering, Jam 1:6. The promise above is very sure, taking this proviso along with us; wisdom shall be given to those who ask it of God, provided they believe that God is able to make the simple wise, and is faithful to make good his word to those who apply to him. This was the condition Christ insisted on, in treating with those who came to him for healing: Believest thou that I am able to do this? There must be no wavering, no staggering at the promise of God through unbelief, or through a sense of any disadvantages that lie on our own part. Here therefore we see,

5.That oneness, and sincerity of intention, and a steadiness of mind, constitute another duty required under affliction: He that wavereth is like a wave of the sea, driven with the wind, and tossed. To be sometimes lifted up by faith, and then thrown down again by distrust - to mount sometimes towards the heavens, with an intention to secure glory, and honour, and immortality, and then to sink again in seeking the ease of the body, or the enjoyments of this world - this is very fitly and elegantly compared to a wave of the sea, that rises and falls, swells and sinks, just as the wind tosses it higher or lower, that way or this. A mind that has but one single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in its devotions, and will be superior to all trials and oppositions. Now, for the cure of a wavering spirit and a weak faith, the apostle shows the ill effects of these, (1.) In that the success of prayer is spoiled hereby: Let not that man think that he shall receive any thing of the Lord, Jam 1:7. Such a distrustful, shifting, unsettled person is not likely to value a favour from God as he should do, and therefore cannot expect to receive it. In asking for divine and heavenly wisdom we are never likely to prevail if we have not a heart to prize it above rubies, and the greatest things in this world. (2.) A wavering faith and spirit has a bad influence upon our conversations. A double-minded man is unstable in all his ways, Jam 1:8. When our faith and spirits rise and fall with second causes, there will be great unsteadiness in all our conversation and actions. This may sometimes expose men to contempt in the world; but it is certain that such ways cannot please God nor procure any good for us in the end. While we have but one God to trust to, we have but one God to be governed by, and this should keep us even and steady. He that is unstable as water shall not excel. Hereupon,

III. The holy humble temper of a Christian, both in advancement and debasement, is described: and both poor and rich are directed on what grounds to build their joy and comfort, Jam 1:9-11. Here we may observe, 1. Those of low degree are to be looked upon as brethren: Let the brother of low degree, etc. Poverty does not destroy the relation among Christians. 2. Good Christians may be rich in the world, Jam 1:10. Grace and wealth are not wholly inconsistent. Abraham, the father of the faithful, was rich in silver and gold. 3. Both these are allowed to rejoice. No condition of lie puts us out of a capacity of rejoicing in God. If we do not rejoice in him always, it is our own fault. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God (as Dr. Whitby explains this place); and the rich may rejoice in humbling providences, as they produce a lowly and humble disposition of mind, which is highly valuable in the sight of God. Where any are made poor for righteousness' sake, their very poverty is their exaltation. It is an honour to be dishonoured for the sake of Christ. To you it is given to suffer, Phi 1:29. All who are brought low, and made lowly by grace, may rejoice in the prospect of their exaltation at the last in heaven. 4. Observe what reason rich people have, notwithstanding their riches, to be humble and low in their own eyes, because both they and their riches are passing away: As the flower of the grass he shall pass away. He, and his wealth with him, Jam 1:11. For the sun has no sooner risen with a burning heat than it withereth the grass. Note hence, Worldly wealth is a withering thing. Riches are too uncertain (says Mr. Baxter on this place), too inconsiderable things to make any great or just alteration in our minds. As a flower fades before the heat of the scorching sun, so shall the rich man fade away in his ways. His projects, counsels, and managements for this world, are called his ways; in these he shall fade away. For this reason let him that is rich rejoice, not so much in the providence of God, that makes him rich, as in the grace of God, that makes and keeps him humble; and in those trials and exercises that teach him to seek his felicity in and from God, and not from these perishing enjoyments.

IV. A blessing is pronounced on those who endure their exercises and trials, as here directed: Blessed is the man that endureth temptation, Jam 1:12. Observe, 1. It is not the man who suffers only that is blessed, but he who endures, who with patience and constancy goes through all difficulties in the way of his duty. 2. Afflictions cannot make us miserable, if it be not our own fault. A blessing may arise from them, and we may be blessed in them. They are so far from taking away a good man's felicity that they really increase it. 3. Sufferings and temptations are the way to eternal blessedness: When he is tried, he shall receive the crown of life, dokimos genomenos - when he is approved, when his graces are found to be true and of the highest worth (so metals are tried as to their excellency by the fire), and when his integrity is manifested, and all is approved of the great Judge. Note hence, To be approved of God is the great aim of a Christian in all his trials; and it will be his blessedness at last, when he shall receive the crown of life. The tried Christian shall be a crowned one: and the crown he shall wear will be a crown of life. It will be life and bliss to him, and will last for ever. We only bear the cross for a while, but we shall wear the crown to eternity. 4. This blessedness, involved in a crown of life, is a promised thing to the righteous sufferer. It is therefore what we may most surely depend upon: for, when heaven and earth shall pass away, this word of God shall not fail of being fulfilled. But withal let us take notice that our future reward comes, not as a debt, but by a gracious promise. 5. Our enduring temptations must be from a principle of love to God and to our Lord Jesus Christ, otherwise we are not interested in this promise: The Lord hath promised to those that love him. Paul supposes that a man may for some point of religion even give his body to be burnt, and yet not be pleasing to God, nor regarded by him, because of his want of charity, or a prevailing sincere love to God and man, Co1 13:3. 6. The crown of life is promised not only to great and eminent saints, but to all those who have the love of God reigning in their hearts. Every soul that truly loves God shall have its trials in this world fully recompensed in that world above where love is made perfect.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 2–12. Public domain.
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Hilary of ArlesAD 449
INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
Scripture says that “whoever exalts himself will be humbled.“ Wealth is a rich man’s flower, but the elements of the universe are out to snatch it away from him. James says very little about the humble man, but it is enough, for he will receive his glory from God. But the rich are condemned at great length, so that no one will be tempted to follow their example.
BedeAD 735
Commentary on the Catholic Epistles
For like the flower of the grass, he will pass away. The flower of the grass delights both the sense of smell and sight, but swiftly loses the grace of its charm and sweetness. Therefore, the present happiness of the wicked is most rightly compared to this, which can in no way be lasting.
BedeAD 735
Commentary on the Catholic Epistles
But the rich man in his humility. It is understood from the previous verse to boast. It is clear that this is said with sarcasm, which in Greek is called irony. Thus, he says, the rich man must remember that his glory, in which he boasts of his wealth and despises or even oppresses the poor, is to end, so that humbled, he may perish forever, like that rich man in purple who despised the poor Lazarus.
OecumeniusAD 990
Commentary on James
Let the brother who is humble glory, in his exaltation: But the rich, in that he is made humble: because as the flower of the grass he shall pass away. For the sun is no sooner risen with a burning heat, but it withers the grass, and the flower thereof falls, and the beauty of its appearance perishes: so also shall the rich man fade away in his ways.
Because James likens the wavering, to a wave driven by the wind, who, being inflated, is exalted together with the winds of the sea, but before he is raised, he prostrates himself and gives himself up: but this very thing happens to the wavering one, who, in spite of his pride, does not confirm his petitions in any of the things that are necessary;
therefore, James adds: “Let the brother who is humble glory.” As if he were saying: Whoever wishes to ask for something, let him first ask for what is right, and He will not refuse those who ask. For of these is the kingdom of God and righteousness. (Matt. 6:33) Then let him be tolerant in the petition of such, and let him not depart immediately when he has prayed a little, for that is arrogant; but let him wait until he receives, by enduring with humility.
"Who is humble, in his exaltation." From humility according to God, all good is bestowed upon us. James calls the rich arrogant and proud, whom he also calls humble, because by the very act of being elevated, he is brought low.
"But the rich, in that he is made humble." It would have been more fitting for James to say, "But let the rich man be ashamed in his humility," but avoiding saying it in an offensive manner, he added this instead: “and the beauty of its appearance.” Appearance, that is, face or countenance, He spoke in a critical manner: for this is said of man alone and not of other animals; however, among the quadrupeds, the snout is not called a face. but on birds it is a beak.
“in his ways.” James speaks of ways or paths of the rich, in prosperous success, or business, among which he unexpectedly receives a change to unhappiness and misfortune.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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