James, the author of a New Testament letter ‘to the twelve tribes in the Dispersion’, is sure that the Christian community has no place for favoritism based on wealth or status. His rhetoric is nourished by the Hebraic legacy of a divine Turner of the Tables. YHWH, by these lights, is almost before anything else a liberating God who brings low the mighty and arrogant and lifts up the humble poor:
Let the believer who is lowly boast in being raised up, and the rich in being brought low, because the rich will disappear like a flower in the field. For the sun rises with its scorching heat and withers the field; its flower falls, and its beauty perishes. It is the same way with the rich; in the midst of a busy life, they will wither away.
The novelty of James’ expression lies not so much in his conception of the Lord as social revolutionary—this has a long pedigree—but rather in his instruction to members of the Christian community that they should enthusiastically discover their own identity by this same light. The ‘believer who is lowly’ is urged to boast in being raised up. The rich person, paradoxically, is to find delight and a defining role in the experience of ‘being brought low’.
Surely James intends that the relativization of all rankings which the natural order of things imposes upon human beings should be welcomed by followers of Jesus as an invigorating and delighting redefinition of community. The rich man should not only embrace the poor man with unembarrassed glee. He should find great joy in doing so.
Canter Bridge 
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