Rich Man, Poor Man

Many of us in life are focused on Truth for Life. Today on Truth for Life, we take a step back in order to look at our circumstances biblically.

Here's Alistair Begg 8, 9, 10, and 11. The brother, in humble circumstances, ought to take pride in his high position. But the one who is rich should take pride in his low position, because he will pass away like a wild flower. For the sun rises with scorching heat and withers the plant, its blossom falls, and its beauty is destroyed.

In the same way, the rich man will fade away even while he goes about his business. Now, James has begun this particular letter by urging his readers to recognize that when they face trials of various kinds, it will make a huge difference if they view them from a proper perspective. And the way in which we address ourselves in terms of attitude and viewpoint to a subject will largely determine the behavior that follows the approach that we take. And I'm increasingly convinced that in verses 9, 10, and 11, James is not introducing a new theme. There is a paragraph shift in the NIV, and there is a sense in which that's accurate insofar as it helps us in the advance of his discussion. But I think we would do wrong by the text if we were to isolate verses 9, 10, and 11 from all that has gone before, particularly in this issue of wisdom and the need for wisdom. Because it would appear that what he's doing is giving an illustration of the way in which wisdom will change the response that we have to the circumstances of our lives. If we have heavenly wisdom, then we will think about our status in life, our material circumstances in life, in a way that is different from that which is the perspective of those who do not know the wisdom of God. Now, in James' day, poverty was an issue. There was no middle class in the time of James. People tended either to be very rich or to be very poor. The circumstances of wealth and money are obviously important in this very practical letter of James, and he is going to come back to them on a number of occasions.

And we don't really need to be concerned about that tonight. All I want you to see is that he is, if you like, introducing a subject here in 9, 10, and 11 of chapter 1 to which he is going to come back, and he gives to his readers a vital perspective and principle in addressing their circumstances. He is pointing out that heavenly wisdom will enable both those who are poor and those who are rich to view their circumstances from a perspective that is both right and radical. In essence, what he's saying is that both those who are poor and rich need to look at their circumstances in light of God's big picture. They need to stand back from their status in life, we need to stand back from our status in life, and we need to adopt heavenly wisdom in assessing how things really are—so, for example, viewing time and the passage of time in the light of eternity. In the same way, to view success, however we may assess it, in terms of human frailty, no matter how successful we might be. Eventually, all of our successes will crumble and disintegrate, and somebody will transcend whatever else we have done. And thirdly, to view poverty in light of the eternal riches that are made available in the gospel.

Or we might put it this way. Instead of his readers thinking about their circumstances economically or socially, he is urging us to think about our circumstances theologically or, if you like, biblically. And it's going to take the wisdom of heaven in order to do that—not least of all, because the prevailing cultural ethos of both James's day and our own day is vastly, if not totally, different from what he writes.

The paradoxical nature of his statements here challenges most of our Western worldview in relationship to success, financial security, the future, and everything besides. In fact, as I read this—and I wonder, did you find it when I was reading it in public here—I found myself hearing an echo of James's brother's words in Matthew chapter 6? How amazing it must have been, after James was converted, to go back through in his mind many of the things that his brother Jesus had said, which he thought was really a bunch of bunk, because he didn't believe in his brother. He didn't really believe in him at all.

But now he sounds so much like his brother, doesn't he? It's hard to imagine that he didn't have Jesus' words in Matthew 6, 19 and following in his mind. "'Do not store up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal.'"

What? I thought that's what you're supposed to do. I thought that's what the whole of life was about. "'Do not store up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal.'"

Well, what should we do? "'Store up for yourselves treasures in heaven, where moth and rust do not destroy and where thieves do not break in and steal. For where your treasure is, there will your heart be also.'" It's hard for me to go back, then, to verse 9 and not hear the echo of Jesus' words when James says, the brother in humble circumstances, or the poor brother, ought to take pride in his high position. Well, let's just look at it as it calls for us to do, first of all, in the word that he brings to the poor brother. The brother in humble circumstances, or your translation may say, in low circumstances, because the word for humble here actually means to be placed low. Humble yourselves under God's mighty hand. Get down low.

That's the word that is used. So there's a wonderful sort of juxtaposition of verbiage here, where he says, The fellow who's low should rejoice that he's high. The fellow who's high should rejoice that he's really low. In other words, he says, verse 9, the man—or the woman, for that matter—he's using brother here in a generic way—the individual who is on the lowest rung of the social and economic ladder should take pride and be glad in their high position.

What? What high position? Well, if you view it simply from the perspective of time and economics and status, everybody says, I don't have a high position. But when you view it in light of the glorious riches that Jesus provides, then the person on the lowest rung of the ladder has a very high position—actually has a more significant position than the unconverted wealthy. For all they have is kept in a bag with a hole in it, and it is draining through the hole as they continue their journey through life. The high position is found in the fact that this individual is the object of God's care—that God looks out for him. There is no question that in the history of the church, the church has grown most significantly amongst the poor, not amongst the rich. Why? Because it's easier for a camel to go through the eye of a needle than it is for a rich man to enter the kingdom of heaven.

Because those of us who are affluent are used to buying our way into every place. There's not a ticket we can't get. There's not a concert we can't see.

There's not a ride we can't take. And so we assume. Well, I'm sure God must operate on the same basis.

Mm-mm. That's why when you read 1 Corinthians 1, it's striking, isn't it? Paul says, Think about yourselves.

He's talking about weakness. He says, Think about yourselves when you were called. Not many of you were mighty.

Not many of you were peculiarly influential. He didn't say, Not any. He just says, Not many.

And he's right. And what is the message that James is conveying here? The poor, he says, those who are in humble circumstances ought to take pride in their high position.

That's very important. The message is not, If you will apply this wisdom, you will become rich. Look at the verse. Doesn't say that. That's what's said on television, largely tonight, all across the airwaves, when people in positions like myself telling people, If you will do this, then you will get this. You will become rich as a result of doing this.

I can guarantee you this. If you do this, then this, and so on. Actually, what James says is not, If you will do this, you will become rich. But rather, if you think about life from this perspective, you will realize that you are rich. Oh, but look where I live. Yes, you're rich. But have you seen my tax return? Yes, but you're rich.

That's what he's saying. It really is too bad that somehow or another, in the last fifty years in Western Christianity, we have not only wrapped flags around the cross, but we have wrapped dollar bills around the cross. And James cries out from the first century, No.

No. Secondly, he gives a word to the rich brother. If the brother in humble circumstances ought to take pride in his high position, what about the one who's in a high position, the rich one?

Well, he should take pride in his low position. Okay. What are you saying here, James? Well, let's be clear about what he's not saying. He's not suggesting here that there's any problem. He doesn't actually say there's a problem with being poor.

You've noted that, right? He doesn't say, I feel dreadfully sorry for you. We're going to try and get you sorted out.

We'll get you out of your predicament. No, he says, the person who's in humble circumstances should rejoice in their high position. Again, you hear the echo of the words of Jesus, The poorer you will always have with you. That's not to say we don't do anything for the sake of the poor. Jesus did much for the sake of the poor.

But it is an acknowledgment of the fact of human existence. Nor does he then suggest that there is anything wrong in possessing wealth. He doesn't say, We got a problem with the poor, therefore we're going to make you rich. We got a problem with the rich, therefore we're going to make you poor. It's not some form of egalitarianism, not some kind of first-century Jerusalem-orientated Marxism.

No! He acknowledges the place of the poor and says, Perspective is the way to deal with your status, and he acknowledges the location and significance of the rich, and he says, Perspective is the exact same way for you to deal with it. If there's anything wrong in wealth, it has to do with the misuse of wealth or of our propensity to depend upon wealth, as if somehow or another that's where our security lies. That's what Jesus is saying about laying up treasures in heaven.

Make sure, he says, that you're investing in the one bank that guarantees you a significant return. Now, you see, this little word to the affluent in verse 10 and 11 is striking in its impact. The affluent, when applying this godly wisdom, will come to see what? Well, they'll come to see, actually, that riches are fleeting, that the sun rises with scorching heat and withers the plant. There's probably a picture there of these winds that came down—what were they called?—the shirocco winds.

And with the vegetation and the right kind of rainfall, there would be little green shoots that would spring up, and people would see them, and they would look out on them in their garden, and they would say, This is a wonderful thing, and it looks as though they're going to be here for a while. And then one afternoon, just a hot blast, as if somebody had opened an oven door, and that which had been there in the early hours of the day was obliterated by the time they went to bed. And James says that the rich person better remember that. It's not that the poor shouldn't remember it, but he gives a particular word to those who are rich, reminding his readers that we are frail as a summer flower, the wind blows, and it's gone. But wealthy believers, says James, are to cultivate a correct attitude to material possessions if they're going to use them wisely, if we're going to use them generously, if we're going to use them for kingdom business.

James is not alone in this. Paul addresses it, doesn't he? Remember, when he urges upon Timothy the importance of speaking with directness to those under his care, he says to him, towards the end of his first letter, Command those who are rich in this present world, not to be arrogant, nor to put their hope in wealth, which is so uncertain but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life. See, true riches can never be in earthly banks or vaults or portfolios. Real wealth doesn't consist in the abundance of our possessions. When we grasp this, then the poor man is able to look at his less-than-super circumstances and continue in the journey of faith because his eyes have been opened to all that is awaiting him in heaven. The rich man, by contrast, goes on with God despite all the temptations and all the snares that are directly related to the fact of his affluence, because in his case God has opened his eyes to the hollowness of earthly stuff.

So the wisdom of God comes to the poor man to show him the vastness of what he has in Christ, and the wisdom of God comes to the rich man to show him the hollowness of everything that he might be tempted to use as a basis for significance. This is actually a very daunting area, isn't it? It's not easy to address, speak about. It's actually relatively easy to pontificate on.

It's much harder to live. There's no question that James comes down heavily on the side of the issue of the rich man. It's almost as if the brother of low esteem gets off quite lightly. And we noted one man who got it wrong on the high end, the rich fool, and I want to end with one man who got it wrong on the low end, a chap by the name of Gehazi.

Now just draw your attention to this, and we're through. Where Gehazi comes into the scene is as the servant of Elisha, the man of God. Naaman was a prosperous man, you remember, who had leprosy, and he went to see the servant of God, and as a result of his being cured, offered him a bunch of stuff. And Elisha says, No, I don't need a bunch of stuff.

I won't accept a thing. And even though Naaman urged him, he refused. And Gehazi's with him. And when this little scenario is concluded and Elisha says, Go in peace. And Naaman had traveled some distance. Gehazi, the servant of Elisha, the man of God, said to himself, My master was too easy on Naaman this Aramaic, and by not accepting from him what he brought, as surely as the LORD lives, I will run after him and get something from him. So Gehazi hurried after Naaman.

When Naaman saw him running towards him, he got down from the chariot to meet him. Is everything all right? he asked. Oh, everything's all right, Gehazi answered. My master—flat-out lie—my master sent me to say, Two young men from the company of the prophets have just come to me from the hill country of Ephraim. Could you please give them a talent of silver and two sets of clothing?

Well, of course. Why don't you take two talents, said Naaman. And he urged Gehazi to accept them. You could see Gehazi go, Oh, no, no, and I think one would be enough. And so he's going, Give me three, give me three.

No, I think I will be fine with it. And Naaman urged him, Go ahead, Gehazi, you'll take two talents of silver, two bags, and two sets of clothing, and give them to your two servants. And then he passed them on, and the two servants walked ahead of him.

And Gehazi came to the hill, and he took the things from the servants, and he put them away in his house, and he sent the men away, and they left. And then he went in and stood before his master Elisha. It's a great moment. It's a sort of pregnant moment.

You just see him coming in. Where have you been, Gehazi? Elisha asked. Oh, your servant didn't go anywhere? Gehazi answered. But Elisha said to him, Was not my spirit with you when the man got down from his chariot to meet you? Is this the time to take money, accept clothes, olive groves, vineyards, flocks, herds, or men's servants and maid servants? What's up, Gehazi? Don't you like your position as a servant? Don't you believe that God can look after you?

Do you really need to go chasing this guy down, squirreling money out of him? Naaman's leprosy will cling to you and to your descendants forever. And Gehazi went from Elisha's presence, and he was leprous, as white as snow. So, paradoxically, not only can the weak say they're strong, but the poor can say they're rich in light of God's wisdom. Without Jesus and without the Bible and without the Holy Spirit, there is no way we can ever get to terms with this. And even when we've studied it, we still have to live it. So, let's just pray that God will help us to live it. If our goal as Christians is to live out the truth we find in God's Word, it will be essential for us to rely on the wisdom from above. You've been listening to Alistair Begg today on Truth for Life.

Alistair will be right back to close today's program with prayer. Our series in the book of James reminds us that the Bible is our source of illumination. In fact, the Bible says it's a lamp to our feet and a light to our path. We never outgrow our need for learning the truth found in God's Word.

We're also never too young to start learning what God's Word says. So, if you are a parent or a grandparent or someone who works with young children, you're gonna want to get a copy of a book called Bible Stories Every Child Should Know. This is a colorful book that retells the stories from Scripture. In fact, there are more than 120 stories in this collection, so you will have new stories to be reading month after month. Request your copy of the book Bible Stories Every Child Should Know when you give today.

Just click the image you see in the app, or you can call us at 888-588-7884. Now here is Alistair to close with prayer. Father, I think the big temptation in this is for us to try and apply it to the other person. So if we find ourselves on the low end of the ladder, we want immediately to tell the people a few rungs up, that this is what you're supposed to be doing. But in actual fact, we're supposed to look at ourselves and our lives in light of the amazing provision you've made for us in Jesus.

And for those of us who've been entrusted with the responsibility of that which is significant in financial terms, and when we think that probably a billion people in the world are making less than a dollar a day, we ought to be real clear about which side we fall down in this equation. So God, since you've given us so much, help us to not misuse it or to depend upon it, but to use it in such a way that will be invested for the kingdom of God and for lasting treasure, the kind of treasure that none but your children will ever know. We humbly pray in Jesus' name. Amen.

I'm Bob Lapine. Hope you enjoy your weekend. Hope you're able to worship together with your local church family. You'll definitely want to join us again Monday as we continue our study in the book of James and find out how we can know if our own faith is genuine. The Bible teaching of Alistair Begg is furnished by Truth for Life, where the Learning is for Living.