TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers James 1:2–12. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For the sun rises with scorching heat and withers the grass; its flower falls. The scorching heat of the sun is taken to mean the stern sentence of the judge, by which the temporal glory of the reproved comes to an end. However, the elect also flourish, but not like the grass. For the righteous will flourish like a palm tree (Ps. XCI). The unrighteous flourish temporarily, who will quickly wither like grass, and like the herbs of the field will soon fall. The righteous flourish like trees, because their flower, that is, their most certain hope, awaits everlasting fruit. And their root, that is, charity, remains firm and immovable. Hence, the wise man says: I have flourished like a vine with the sweetness of fragrance (Eccl. XXIV). Finally, Naboth, a just man, preferred to die rather than transfer the vineyard of his fathers into a garden of herbs. For to transfer the vineyard of the fathers into a garden of herbs is to change the strong works of virtues, which we have received from the teaching of the fathers, into the fragile pleasure of vices. But the righteous prefer to lay down their soul rather than choose earthly goods over heavenly ones. Hence, it is almost sung about them that they will be like a tree planted by the streams of water, which bears its fruit in its season (Ps. I), and so forth. But what of the unrighteous? And his face's beauty perishes. So too, the rich man withers away in his ways. He does not mean every rich man, but the one who trusts in uncertain riches. For he has set the rich man in opposition to the lowly brother, showing that he speaks of that rich man who is not humble. For even Abraham, though he was rich in the world, after death received the poor man in his bosom, leaving the rich man in torment. But he did not leave the rich man because he was rich, for he himself had been rich, but because he was not merciful and humble, which he himself had been. And conversely, he received the beggar Lazarus, not because he was poor in possessions, which he himself had been, but because he was humble and innocent, which he himself had been. Therefore such a rich man, that is, proud and impious, preferring earthly joys over heavenly ones, will wither away in his ways, that is, will perish in his wicked acts, because he neglected to enter the straight path of the Lord. But while he, like grass before the sun's heat, falls, the righteous, on the contrary, like a fruitful tree, endure the same sun's heat, that is, the severity of the judge, and further bring forth the fruits of good works for which they are eternally rewarded. Hence it is rightly added:
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.
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Summary
James 1:11 powerfully employs a natural metaphor to illustrate the fleeting and ultimately worthless nature of earthly wealth and human glory. Just as the intense heat of the sun swiftly causes grass and flowers to wither and lose their beauty, so too will the rich man and all his worldly endeavors and achievements perish and fade away, underscoring the impermanence of all that is not rooted in God.
Context
Literary Context
This verse serves as a stark expansion and vivid illustration of the warning issued in James 1:9-10. James has just contrasted the "brother of low degree" who is to "rejoice in that he is exalted" (a spiritual exaltation in Christ) with the "rich" who is to "rejoice in that he is made low" because he "shall pass away, even as the flower of the grass." Verse 11 provides the concrete, observable phenomenon from nature that undergirds this assertion. It moves from a general statement of transience to a specific, relatable image of rapid decay, reinforcing the urgency and certainty of the rich man's ephemeral existence and possessions. The entire passage (James 1:9-11) is part of James's broader discussion on enduring trials and the source of true wisdom, subtly guiding his readers' focus away from worldly status and towards an eternal perspective.
Historical & Cultural Context
The imagery used by James would have been immediately understood by his Jewish-Christian audience living in a Mediterranean climate. The "burning heat" (Greek: kausōn) refers to the scorching east or southeast wind, often originating from the desert regions, which could bring intense, dry heat that rapidly desiccated vegetation. This phenomenon was a common and destructive force in ancient Israel and the broader Middle East, capable of turning lush fields into barren landscapes in a matter of hours or days. Wealth in this society, as in many others, often conferred status, power, and a sense of security. James directly challenges this societal perception, reminding his readers that such security is an illusion when viewed through an eternal lens. The agricultural metaphor of fading grass and flowers was a well-established biblical trope for human frailty and the transience of life, found in various Old Testament texts.
Key Themes
This verse significantly contributes to several overarching themes within James and the broader biblical narrative. Firstly, it powerfully underscores The Transience of Earthly Riches and Human Glory. The primary message is that material wealth, social status, and even physical beauty are temporal and ultimately without lasting value in the face of eternity. Just as the grass withers and the flower falls, so too do the rich man's life and all his worldly endeavors perish. Secondly, it highlights Divine Perspective on Wealth and Value. God's perspective consistently elevates spiritual and eternal values over fleeting material possessions. The verse serves as a sober reminder that what human society often values most highly—riches, prestige, physical appearance—is fragile and subject to decay, urging believers to seek enduring treasures that align with God's kingdom, as taught by Jesus in Matthew 6:19-21. Lastly, it implicitly calls for Humility and Dependence on God. Recognizing the fleeting nature of wealth and human achievements should foster a spirit of humility, dependence on God's provision, and a focus on eternal matters rather than pride in one's possessions or self-reliance.
Exposition and Analysis
Key Word Analysis
This term refers to a scorching, parching wind, often associated with the hot desert winds that sweep across the land. It implies an intense, destructive heat that rapidly dries up vegetation. In this context, it symbolizes the trials, adversities, or even the inevitable judgment that reveals the fragility of worldly security and human glory, quickly bringing about their decay.
This word denotes good suitableness, gracefulness, or comeliness. It speaks to the outward beauty, splendor, and attractive appearance of the flower. James emphasizes that not only the life of the flower perishes, but also its very aesthetic appeal and charm vanish, paralleling the complete decay and loss of the rich man's earthly glory, prestige, and all that made his life seem desirable in the eyes of the world.
This verb signifies to extinguish (as fire) or, figuratively and passively, to pass away. It conveys the idea of withering, decaying, and ultimately ceasing to exist or becoming insignificant. Its use here powerfully underscores the certainty and completeness of the rich man's demise, not just physically but also in terms of his worldly influence, achievements, and all that he prided himself on.
Verse Breakdown
"For the sun is no sooner risen with a burning heat,"
This clause sets the scene, introducing the destructive agent. The rising sun, typically a source of life, is here accompanied by a "burning heat" (a scorching wind), transforming it into an agent of desiccation and death for vegetation. This immediate onset of destructive power highlights the suddenness and inevitability of the process.
"but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth:"
This part describes the rapid and complete destruction of the vegetation. The grass "withereth" (dries up), the flower "falleth" (drops off, loses its hold), and even the "grace of the fashion of it" (its beauty, its attractive appearance) "perisheth" (is utterly destroyed or lost). This tripartite description emphasizes the total loss—not just life, but also form, beauty, and appeal.
"so also shall the rich man fade away in his ways."
This is the direct application of the simile. The "so also" (Greek: hoútō) creates a direct parallel between the perishing vegetation and the rich man. He too "shall fade away" (wither, pass away, become insignificant). The phrase "in his ways" refers to his pursuits, his course of life, his activities, and all the endeavors that define his earthly existence and identity. It implies that not only his life but also his worldly achievements, his influence, and the very things he built his life upon will come to nothing.
Literary Devices
James 1:11 is rich in Simile, directly comparing the ephemeral nature of the rich man's life and pursuits to the rapid decay of grass and flowers under a scorching sun. This comparison is explicitly drawn with the phrase "so also," making the connection undeniable. The verse also employs vivid Imagery, painting a clear picture of the sun rising with "burning heat," the grass "wither[ing]," the flower "fall[ing]," and its "grace...perish[ing]." This sensory language allows the reader to visualize the destructive process, making the theological point more impactful. Furthermore, there is profound Symbolism at play: the "grass" and "flower" symbolize human life, beauty, and glory, particularly those aspects that are temporary and earthly. The "burning heat" or "scorching sun" symbolizes the trials, adversities, or even the ultimate judgment that reveals the true, fragile nature of worldly security. The rich man himself symbolizes anyone who places their trust and identity in transient material possessions and worldly status rather than in God.
Theological and Thematic Connections
James 1:11 profoundly reinforces the biblical theme of the transience of human life and earthly possessions, contrasting it sharply with the enduring nature of God and His word. It serves as a powerful call to reorient one's values from the temporal to the eternal. The fleeting beauty of the flower and the withering grass are universal symbols of human frailty and the vanity of life apart from God, a truth consistently proclaimed throughout Scripture. This passage challenges the common human tendency to find security and identity in wealth, status, or physical appearance, reminding us that all such things are ultimately subject to decay and loss. True security and lasting value are found only in Christ and the eternal kingdom He offers.
Reflection and Application
James 1:11 serves as a profound mirror, inviting us to examine where our true security and identity lie. In a world that often measures success by wealth, status, and outward appearance, this verse offers a sobering counter-perspective. It challenges us to consider what we are truly building our lives upon. Are we investing our time, energy, and resources into things that will ultimately wither and perish, or into eternal realities? This passage calls us to cultivate a heart that is not tethered to the fleeting pleasures and possessions of this world, but rather anchored in the unchanging character of God and the enduring promises of His kingdom. It encourages humility, generosity, and a spiritual discernment that prioritizes heavenly treasures over earthly ones, reminding us that true richness is found not in what we accumulate, but in our relationship with God and our eternal inheritance in Christ.
Questions for Reflection
FAQ
What does "the grace of the fashion of it perisheth" mean in this context?
The phrase "the grace of the fashion of it perisheth" refers to the loss of the flower's inherent beauty, elegance, and attractive appearance. "Grace" (Greek: euprépeia) denotes comeliness or good suitableness, while "fashion" (Greek: prósōpon) refers to its outward appearance or visage. So, when the sun's burning heat causes the flower to wither, it doesn't just die; it also loses its aesthetic appeal, its vibrant color, its delicate form—all that made it beautiful and desirable. James uses this to emphasize the completeness of the rich man's loss: not only his life but also all the superficial glory, prestige, and perceived value associated with his wealth and worldly status will utterly vanish. It highlights that the very things that make earthly life seem appealing and desirable will ultimately decay.
Christ-Centered Fulfillment
James 1:11, with its vivid imagery of fading earthly glory, finds its ultimate fulfillment and counterpoint in the person and work of Jesus Christ. While the rich man's "ways" and all his worldly achievements "fade away," Christ offers an eternal kingdom and an enduring righteousness that never perishes. Jesus Himself taught extensively about the transience of earthly treasures and the wisdom of investing in heavenly ones, declaring that moth and rust destroy, and thieves break in and steal. He is the Lamb of God who takes away the sin of the world, offering eternal life that stands in stark contrast to the fading life of the grass. Our true "exaltation" (as mentioned in James 1:9) is found not in earthly status, but in our union with Christ, who is the resurrection and the life. He is the same yesterday, today, and forever, and His kingdom is an unshakeable kingdom. Thus, the fading glory of the rich man serves as a poignant backdrop, highlighting the eternal, unfading glory and security found only in Christ, the enduring foundation upon which believers can build their lives without fear of perishing.