James 1:9

Translation
King James Version
Let the brother of low degree rejoice in that he is exalted:
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KJV (with Strong's)
G1161 Let G2744 the brother G80 of low degree G5011 rejoice G2744 in G1722 that he G846 is exalted G5311:
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Complete Jewish Bible
Let the brother in humble circumstances boast about his high position.
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Berean Standard Bible
The brother in humble circumstances should exult in his high position.
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American Standard Version
But let the brother of low degree glory in his high estate:
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World English Bible Messianic
But let the brother in humble circumstances glory in his high position;
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Geneva Bible (1599)
Let the brother of lowe degree reioyce in that he is exalted:
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Young's Literal Translation
And let the brother who is low rejoice in his exaltation,
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See also
Jeremiah 9:23Jeremiah 9:24James 2:5James 2:6Proverbs 19:12 Corinthians 6:10Revelation 2:9
In the KJVVerse 30,276 of 31,102

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SUMMARY

James 1:9 offers profound encouragement to the Christian believer of humble means or low social standing, instructing them to find their deepest joy and worth in their spiritual exaltation through Christ. This verse establishes a counter-cultural principle, asserting that true dignity and status are divinely conferred, transcending the transient values and judgments of the world. It sets the stage for James's broader message on God's reversal of worldly hierarchies and the eternal significance of a believer's identity in God's kingdom.

CONTEXT

  • Literary Context: James 1:9 is situated within the opening exhortations of James's epistle, following his initial greeting to the "twelve tribes which are scattered abroad" and his foundational instruction to "count it all joy" when facing various trials (James 1:1-2). Immediately preceding this verse, James emphasizes the necessity of asking for wisdom in faith and without doubting (James 1:5-8). Verse 9 then introduces a social contrast, setting the "brother of low degree" against the "rich man" in James 1:10. This juxtaposition highlights James's deep concern for the internal dynamics of the Christian community, particularly regarding social equity and the proper valuing of individuals regardless of their earthly status or material wealth.
  • Historical & Cultural Context: The early Christian communities, particularly those composed of Jewish believers scattered across the Roman Empire, often comprised individuals from diverse social and economic backgrounds. Many early converts were from the lower strata of society, including slaves, laborers, and the poor, who found dignity and belonging in the nascent church. In a society rigidly stratified by wealth, status, and family lineage, the concept of a "brother of low degree" being "exalted" was revolutionary. Roman and Hellenistic cultures placed immense value on honor, patronage, and public standing, often marginalizing those without means or influence. James's message directly challenges these societal norms, offering a radical redefinition of status based on divine rather than human metrics.
  • Key Themes: This verse contributes significantly to several overarching themes in James's epistle. Firstly, it underscores the theme of God's Reversal of Worldly Values, a recurring motif throughout Scripture where God often elevates the humble and brings low the proud (Luke 1:52-53). Secondly, it emphasizes True Joy Amidst Trials, extending the principle from James 1:2 to specific social circumstances, suggesting that spiritual status is a greater source of joy than material prosperity. Thirdly, it speaks to the theme of Christian Identity and Worth, asserting that a believer's ultimate identity and value are rooted in their relationship with God and their position within His kingdom, rather than in their earthly possessions or societal standing. This theme is further developed in James 2:1-7, where James condemns showing partiality to the rich.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • brother (Greek, adelphós', G80): This term, meaning "a brother (literally or figuratively) near or remote," is significant here. It emphasizes the familial bond within the Christian community, transcending social distinctions. Regardless of one's earthly status, all believers are united as spiritual siblings in Christ, sharing a common Father.
  • low degree (Greek, tapeinós', G5011): Derived from a root meaning "depressed," this word refers to someone who is humble, lowly, or poor in circumstances. It denotes a state of being humiliated or of little account in the eyes of the world, often associated with lack of wealth, power, or social standing. James uses this term to specifically address those who might feel overlooked or devalued by societal standards.
  • rejoice (Greek, kaucháomai', G2744): This verb means "to vaunt (in a good or a bad sense)," "to boast," "glory," or "joy." In this context, it carries the positive connotation of finding deep, exultant joy or glory. It's not a superficial happiness but a profound, Spirit-given delight that stems from a secure spiritual reality, allowing the humble to genuinely boast in their new, elevated status.
  • exalted (Greek, hýpsos', G5311): Meaning "elevation," "altitude," or "dignity," this word describes a state of being raised to a high position or dignity. Here, it signifies a spiritual and positional elevation, a profound change in one's standing before God. It implies divine recognition, honor, and a secure place within God's eternal purposes, contrasting sharply with the "low degree" of earthly circumstances.

Verse Breakdown

  • "Let the brother of low degree": This clause directly addresses a specific demographic within the Christian community: those who are humble, poor, or marginalized in society. The term "brother" underscores their inclusion and equal standing within the family of God, despite their earthly disadvantages. James's direct address highlights his pastoral concern for the vulnerable and his commitment to a community where all are valued.
  • "rejoice": This is an imperative, a command to experience profound joy. The source of this joy is not external circumstances or material gain, but an internal, spiritual reality. It's a call to find deep satisfaction and even boast in something beyond the world's grasp, a joy that transcends hardship and societal judgment.
  • "in that he is exalted": This phrase reveals the ground for the "brother of low degree's" joy. The exaltation is not a worldly promotion or an increase in material wealth, but a spiritual elevation in God's eyes. It signifies a change in status from being lowly in the world to being highly esteemed by God, recognized as His child, an heir of His kingdom, and a co-heir with Christ. This spiritual dignity is the true and lasting source of joy.

Literary Devices

James employs several powerful literary devices in this concise verse. The primary device is Contrast, setting the "low degree" of the brother against his spiritual "exaltation." This creates a striking paradox that challenges conventional wisdom and highlights God's upside-down kingdom values. The use of Imperative Mood ("Let... rejoice") makes the statement a direct command, urging believers to actively embrace this counter-cultural perspective. Furthermore, there is an element of Irony, as the very condition that the world despises (lowliness) becomes the ground for divine honor and true joy. This irony underscores the radical nature of the Gospel.

THEOLOGICAL AND THEMATIC CONNECTIONS

James 1:9 encapsulates a profound theological truth about God's nature and His economy of grace: He consistently elevates the humble and opposes the proud. This principle is deeply rooted in the Old Testament, where God chose the least and the unlikely to accomplish His purposes, and it finds its ultimate expression in the New Testament through the person and work of Jesus Christ. The "exaltation" spoken of here is not merely a future hope but a present reality for the believer, a new identity and status conferred by divine grace, making them heirs of a kingdom that is not of this world. This spiritual dignity provides an unshakable foundation for joy, regardless of one's earthly circumstances, and serves as a powerful testament to the transformative power of the Gospel.

REFLECTION AND APPLICATION

For believers today, James 1:9 offers a vital anchor for identity and perspective in a world obsessed with status, wealth, and achievement. It challenges us to re-evaluate where we derive our sense of worth and joy. If our identity is rooted in our job, income, social circle, or material possessions, we are vulnerable to the shifting sands of worldly success and failure. However, if our identity is firmly grounded in our spiritual exaltation as beloved children of God, co-heirs with Christ, and citizens of His eternal kingdom, then our joy becomes unshakeable. This perspective empowers those who feel overlooked or insignificant by worldly standards to recognize their immense value in God's eyes, fostering contentment, gratitude, and a profound sense of purpose that transcends earthly struggles. It also serves as a sobering reminder for those with earthly advantages that true wealth and lasting honor are found not in what we possess, but in our humble submission to God and our spiritual standing before Him.

Questions for Reflection

  • Where do I primarily seek my sense of worth and identity? Is it in my earthly achievements, possessions, or social standing, or in my spiritual position in Christ?
  • How does the concept of being "exalted" by God, despite "low degree" in the world, challenge my understanding of success and significance?
  • In what ways can I practically demonstrate joy in my spiritual exaltation, especially when facing circumstances that might tempt me to feel devalued or insignificant?

FAQ

What does "low degree" mean in this context?

Answer: In James 1:9, "low degree" refers to an individual's humble or disadvantaged social and economic status. The Greek word tapeinós (G5011) signifies someone who is depressed, humiliated, or of little account in the eyes of the world, often due to poverty, lack of influence, or a marginalized position in society. It contrasts sharply with the worldly understanding of power and prestige.

How is a person of "low degree" "exalted"? Is this a promise of earthly prosperity?

Answer: The "exaltation" spoken of in James 1:9 is primarily spiritual and positional, not necessarily a promise of earthly prosperity or social climbing. It refers to the profound dignity and high standing a believer receives in God's eyes through their relationship with Christ. This includes being adopted as a child of God (Galatians 4:4-7), becoming an heir of eternal life (Romans 8:17), and being seated with Christ in heavenly places (Ephesians 2:6). This divine recognition and spiritual status are far more valuable and lasting than any earthly gain.

CHRIST-CENTERED FULFILLMENT

James 1:9 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Himself, who perfectly embodies the principle of divine exaltation through humility. Though He was "in the form of God," Christ "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). He chose a humble birth, lived a life of service, and ultimately suffered the ultimate humiliation of the cross (Philippians 2:8). Yet, it was precisely through this profound self-abasement that God "highly exalted him and bestowed on him the name that is above every name" (Philippians 2:9). Thus, Jesus, the "brother of low degree" in His earthly manifestation, became the exalted Lord to whom "every knee should bow" (Philippians 2:10). Believers, by identifying with Christ through faith, participate in this divine reversal. Our spiritual "exaltation" is a direct result of being "in Christ," sharing in His death to sin and His resurrection to new life (Romans 6:3-5), thereby becoming co-heirs with Him in glory (Romans 8:17). Our joy in this exaltation is a reflection of the joy found in the Gospel, where God lifts the humble through the ultimate act of humility and exaltation in His Son.

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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
This verse applies to Hebrew slaves who were great and proud and high in their own eyes but in their slavery had become the lowest of the low. It is as if he were saying that life was harder for the rich people with whom they were living than it was for them as their servants. The boasting referred to here is not vain glory but joy in times of temptation.
BedeAD 735
Commentary on the Catholic Epistles
Let the humble brother boast in his exaltation. Therefore, he says, you must consider it all joy when you fall into various trials, because everyone who humbly endures adversities for the Lord receives lofty rewards of the kingdom from Him.
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.
Theophylact of OhridAD 1107
COMMENTARY ON JAMES
Humility is the distributor of all good things, and apart from it there is nothing which is good.
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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