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Read fairly the words of St. James cannot fail to carry this plain sense to our minds: that the Christian brother who is poor in this world's goods is to be glad when he gets rich in this world's goods; and that the Christian brother who is rich in these goods is to be glad when God takes them away from him, since God will only take them away when it is for his good. And if we sincerely believe, as we profess to believe, spiritual good to be better than temporal good, and spiritual wealth to be far more precious than temporal wealth, I am persuaded that we should never think of taking these words in any other sense. For St. James is the most prosaic, the least mystical, of the New Testament writers. It is almost impossible to misunderstand him except by thrusting meanings into his words which never entered into his mind. But the verses do not stand alone. They are intimately connected both with the verses which go before and the verses which follow them. Directly he has uttered his opening salutation, the apostle strikes his key-note. In the salutation he had wished the Christians of the Hebrew dispersion joy — "Joy to you." But what a wish was that for men whom their heathen neighbours hated because they were Jews, and their Jewish neighbour hated because they were Christians! How could men so miserable hope for joy? St. James teaches them: "Count it all joy," &c. But what was this strange art of extracting joy from sorrow, honour from shame, gain from loss? St. James teaches them this also. Trials beget that patient and constant temper which makes a man mature, complete in character, so that he lacks nothing. If, then, they made perfection of Christian character their first aim, preferring it before all happy outward conditions, they would rejoice in any change of condition which put their character to the test and helped to make it perfect. So that these verses, taken quite literally, fall in with the whole scope of the apostle's argument. With that argument in view it becomes impossible to take them in any other than this plain sense. The poor man is to be glad when he is tried by riches, remembering, however, that for him they are a trial; and the rich man is to be glad when he is tried by poverty, and to take comfort in the conviction that it is a trial by which God is seeking to make a man of him, rounded and complete in character, lacking nothing that he ought to have. The ruling thought of these verses is, then, that great reverses of fortune are a test of Christian character, and a means of Christian perfection; and that we ought not simply to bear them patiently, but to rejoice in them because they so test our character as to mature and perfect it. Yet no one will deny that the reverses by which such a character is formed are very searching trials, very hard to meet in a manly, still harder to meet in a Christian, spirit. When you see a poor good man suddenly made rich, are you not a little afraid for him, though, perhaps, in the same circumstances, you would have no fear for yourself? Do you not fear that he may lose in humility, in sobriety, in spirituality; that he will pamper his senses with unaccustomed luxuries; that his devotion to Christ and the Church may grow weaker? On the other hand, when you see a "rich brother," who has been successful in business, and for many years has lived in luxury and ease, suddenly reduced to comparative penury: if he has to "begin life again" when the strength and sanguine hopefulness of youth are past, do you not fear for him? Do you not fear that his piety may prove to have been a mere adjunct of his prosperity; that his patience may fail him; that he may grow sour. irritable, suspicious; that he may fail to get any good from the evil which has befallen him; that he may confound misfortune with disgrace, lose his self-respect, and conclude that he has forfeited the respect of men because it has pleased God to bring him low? The shoe does not always pinch where our neighbours think it does. The most searching test in these great reverses is often, not in their direct, but in their indirect, consequences. A man, without being a hero, may have so much of goodness and of good sense as that a sudden access of fortune would make little difference to him, none in him, if he stood alone in the world: and yet it may pierce him and try him to the heart because others share it with him. He may have a vulgar wife, fond of show, or children who will give themselves airs, or friends who flatter him, or servants whose solemn, formal deference gives him a sense of importance; and by all these indirect influences his own standard of thought and duty may be insensibly changed and lowered. And the other man, the rich man who has been smitten with poverty, may be affected in a similar manner. To a sensible good man outward changes are of little moment save as they affect character and usefulness. How many a good fellow have we all known to whom the hard work and comparative penury of a reduced income has been a positive relief, and who would have snapped his fingers at "Fortune and her wheel" had he had no one to care for but himself, or had those for whom he was bound to care been likeminded with himself! But if he has a wife who frets or storms, or children who sulk or wrangle; if those immediately dependent upon him are too "stuck up" to work for their bread, and yet cannot eat their bread without a good deal of the best butter — then his trial may become very penetrating and severe. Are we to rejoice in such trials as these? Yes, even in these; for these, too, test our character and may help to make us perfect. St. James, indeed, speaks only of poverty and riches; but of course he includes under these terms whatever other changes or reverses they involve. And if a man finds his kind, pleasant wife changed into a "fine lady" by prosperity, or into a shrew by adversity; if a woman finds her once kind and manly husband turned into a fretful poltroon by misfortune, or into a lazy sensualist by wealth, these sorrowful changes are part of the reverses which have come upon them; they are among the consequences of having been "lifted up" or "brought low"; and in these also the apostle bids us rejoice. Before we can honestly give, or take, the apostle's comfort, we must occupy his position, we must hold his convictions, we must rise to the full stature of men in Christ Jesus. St. James held that this world would soon pass away, and that we should still sooner pass out of it; but that there is another world in which we shall live for ever, and in which our conditions will be shaped by our character. In his view, therefore, the chief aim of every man was, or should be, to form in himself a character which would best fit him both for the life that now is, and for that which is to come. It mattered very little whether he was rich or poor in things which he must soon leave behind him: what did matter was that by the enjoyment or by the loss of these things he should be qualifying himself for, should be laying hold of, the life which is eternal. Whatever changes, whatever reverses, contributed to elevate, purify, complete the power and quality of his life, and stamp on it the characters of immortality, should therefore be welcome to him.

(S. Cox, D. D.)

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

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