Teks -- James 2:1-16 (NET)

Prejudice and the Law of Love

2:1 My brothers and sisters, do not show prejudice if you possess faith in our glorious Lord Jesus Christ. 2:2 For if someone comes into your assembly wearing a gold ring and fine clothing, and a poor person enters in filthy clothes, 2:3 do you pay attention to the one who is finely dressed and say, “You sit here in a good place,” and to the poor person, “You stand over there,” or “Sit on the floor”? 2:4 If so, have you not made distinctions among yourselves and become judges with evil motives? 2:5 Listen, my dear brothers and sisters! Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? 2:6 But you have dishonored the poor! Are not the rich oppressing you and dragging you into the courts? 2:7 Do they not blaspheme the good name of the one you belong to? 2:8 But if you fulfill the royal law as expressed in this scripture, “You shall love your neighbor as yourself,” you are doing well. 2:9 But if you show prejudice, you are committing sin and are convicted by the law as violators. 2:10 For the one who obeys the whole law but fails in one point has become guilty of all of it. 2:11 For he who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery but do commit murder, you have become a violator of the law. 2:12 Speak and act as those who will be judged by a law that gives freedom. 2:13 For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment.

Faith and Works Together

2:14 What good is it, my brothers and sisters, if someone claims to have faith but does not have works? Can this kind of faith save him? 2:15 If a brother or sister is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, what good is it?

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Jam 2:1 - My brethren

My brethren ( adelphoi mou ).

Transition to a new topic as in Jam 1:19; Jam 2:5, Jam 2:14; Jam 3:1; Jam 5:7.

Robertson: Jam 2:1 - Hold not

Hold not ( mē echete ).

Present active imperative of echō with negative mē , exhortation to stop holding or not to have the habit of holding in the fashion condemned.

Robertson: Jam 2:1 - The faith of our Lord Jesus Christ

The faith of our Lord Jesus Christ ( tēn pistin tou kuriou hēmōn Iēsou Christou ).

Clearly objective genitive, not subjective (faith of), but "faith in our Lord Jesus Christ,"like echete pistin theou (Mar 11:22), "have faith in God."See the same objective genitive with pistis in Act 3:6; Gal 2:16; Rom 3:22; Rev 14:12. Note also the same combination as in Jam 1:1 "our Lord Jesus Christ"(there on a par with God).

Robertson: Jam 2:1 - The Lord of Glory

The Lord of Glory ( tēs doxēs ).

Simply "the Glory."No word for "Lord"(kuriou ) in the Greek text. Tēs doxēs clearly in apposition with tou kuriou Iēsou Christou . James thus terms "our Lord Jesus Christ"the Shekinah Glory of God. See Heb 9:5 for "the cherubim of Glory."Other New Testament passages where Jesus is pictured as the Glory are Rom 9:4; 2Co 4:6; Eph 1:17; Heb 1:3. Cf. 2Co 8:9; Phi 2:5-11.

Robertson: Jam 2:1 - With respect of persons

With respect of persons ( en prosōpolēmpsiais ).

A Christian word, like prosōpolēmptēs (Act 10:34) and prosōpolēmpteite (Jam 2:9), not in lxx or any previous Greek, but made from prosōpon lambanein (Luk 20:21; Gal 2:6), which is a Hebrew idiom for panim nasa , "to lift up the face on a person,"to be favorable and so partial to him. See prosōpolēmpsia in this sense of partiality (respect of persons) in Rom 2:11; Col 3:25; Eph 6:9 (nowhere else in N.T.). Do not show partiality.

Robertson: Jam 2:2 - For

For ( gar ).

An illustration of the prohibition.

Robertson: Jam 2:2 - If there come in

If there come in ( ean eiselthēi ).

Condition of third class (supposable case) with ean and second (ingressive) aorist active subjunctive of eiserchomai .

Robertson: Jam 2:2 - Into your synagogue

Into your synagogue ( eis sunagōgēn humōn ).

The common word for the gathering of Jews for worship (Luk 12:11) and particularly for the building where they met (Luk 4:15, Luk 4:20, Luk 4:28, etc.). Here the first is the probable meaning as it clearly is in Heb 10:25 (tēn episunagōgēn heautōn ), where the longer compound occurs. It may seem a bit odd for a Christian church (ekklēsia ) to be termed sunagōgē , but James is writing to Jewish Christians and this is another incidental argument for the early date. Epiphanius ( Haer. XXX. 18) states that the Ebionites call their church sunagōgē , not ekklēsia . In the fourth century an inscription has sunagōgē for the meeting-house of certain Christians.

Robertson: Jam 2:2 - A man with a gold ring

A man with a gold ring ( anēr chrusodaktulios ).

"A gold-fingered man,""wearing a gold ring."The word occurs nowhere else, but Lucian has chrusocheir (gold-handed) and Epictetus has chrusous daktulious (golden seal-rings). "Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle"(Vincent).

Robertson: Jam 2:2 - In fine clothing

In fine clothing ( en esthēti lamprāi ).

"In bright (brilliant) clothing"as in Mat 11:8; Luk 23:11; Act 10:30. In contrast with "vile clothing"(en ruparāi esthēti ), "new glossy clothes and old shabby clothes"(Hort). Ruparos (late word from rupos , filth, 1Pe 3:21) means filthy, dirty. In N.T. only here and Rev 22:11 (filthy).

Robertson: Jam 2:2 - Poor man

Poor man ( ptōchos ).

Beggarly mendicant (Mat 19:21), the opposite of plousios (rich).

Robertson: Jam 2:3 - And ye have regard to

And ye have regard to ( epiblepsēte de epi ).

First aorist active subjunctive (still with ean of Jam 2:2) of epiblepō , followed by repeated preposition epi , to gaze upon, old compound, in N.T. only here and Luk 1:48; Luk 9:38.

Robertson: Jam 2:3 - Weareth

Weareth ( phorounta ).

"Wearing,"present active participle of the old frequentative verb phoreō (from pherō ), to bear constantly, to wear (Mat 11:8). Note repeated article tēn (the) with esthēta pointing to Jam 2:2.

Robertson: Jam 2:3 - And say

And say ( kai eipēte ).

Continuing the third-class condition with ean and second aorist active subjunctive of eipon .

Robertson: Jam 2:3 - Sit thou here in a good place

Sit thou here in a good place ( su kathou hōde kalōs ).

Emphatic position of su , "Do thou sit here in a good place."Present middle imperative of kathēmai to sit for the literary kathēso . See Mat 23:6 for the first seats in the synagogue (places of honour).

Robertson: Jam 2:3 - And ye say to the poor man

And ye say to the poor man ( kai tōi ptōchōi eipēte ).

Third class condition with ean continued as before (eipēte ). Note article tōi pointing to Jam 2:2.

Robertson: Jam 2:3 - Stand thou there

Stand thou there ( su stēthi ekei ).

Second aorist (intransitive) active imperative of histēmi , to place. Ingressive aorist, Take a stand. Su emphatic again. The MSS. vary in the position of ekei (there).

Robertson: Jam 2:3 - Or sit under my footstool

Or sit under my footstool ( ē kathou hupo to hupopodion mou ).

For this use of hupo "down against"or "down beside"see Exo 19:17 hupo to oros ("at the foot of the mountain") and hupo se ("at thy feet") (Deu 33:3). Conquerors often placed their feet on the necks of the victims (Luk 20:43).

Robertson: Jam 2:4 - Are ye not divided in your own mind?

Are ye not divided in your own mind? ( ou diekrithēte en heautois̱ ).

First aorist (gnomic) passive indicative of diakrinō , to separate, conclusion of the third-class condition (future) in a rhetorical question in the gnomic aorist (as if past) with ou expecting an affirmative answer. For this idiom (gnomic aorist) in a conclusion of the third-class condition see 1Co 7:28. "Were ye not divided in (among) yourselves?"Cf. Jam 1:6; Mat 21:21.

Robertson: Jam 2:4 - Judges with evil thoughts

Judges with evil thoughts ( kritai dialogismōn ponērōn ).

Descriptive genitive as in Jam 1:25. Dialogismos is an old word for reasoning (Rom 1:21). Reasoning is not necessarily evil, but see Mat 15:19 (ponēroi ) and Mar 7:21 (kakoi ) for evil reasonings, and 1Ti 2:8 without an adjective. See Jam 1:8; Jam 4:8 for dipsuchos . They are guilty of partiality (a divided mind) as between the two strangers.

Robertson: Jam 2:5 - Did not God choose?

Did not God choose? ( ouch ho theos exelexato̱ ).

Affirmative answer expected. First aorist middle (indirect, God chose for himself) indicative of eklegō , the very form used by Paul three times of God’ s choice in 1Co 1:27.

Robertson: Jam 2:5 - As to the world

As to the world ( tōi kosmōi ).

The ethical dative of interest, as the world looks at it as in Act 7:20; 1Co 1:18; 2Co 10:4; Jam 4:4. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Mat 10:23-26; 1Co 1:26-28).

Robertson: Jam 2:5 - Rich in faith

Rich in faith ( plousious en pistei ).

Rich because of their faith. As he has shown in Jam 1:9.

Robertson: Jam 2:5 - Which he promised

Which he promised ( hēs epeggeilato ).

Genitive of the accusative relative hēn attracted to the case of the antecedent basileias (the Messianic kingdom), the same verb and idea already in Jam 1:12 (epēggeilato ). Cf. the beatitude of Jesus in Mat 5:3 for the poor in spirit.

Robertson: Jam 2:6 - But ye have dishonoured the poor man

But ye have dishonoured the poor man ( humeis de ētimasate ton ptōchon ).

First aorist active indicative of atimazō , old verb from atimos , dishonoured (Mat 13:57). In the act of partiality pictured in Jam 2:3.

Robertson: Jam 2:6 - Oppress you

Oppress you ( katadunasteuousin humōn ).

Not very common compound (katadunasteuō , present active indicative, from kata and dunastēs , potentate, Luk 1:52), used of the devil in Act 10:38 (only other N.T. example). Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords.

Robertson: Jam 2:6 - Drag you

Drag you ( helkousin humas ).

Old and vigorous word for violent treatment, as of Paul in Act 16:19; Act 21:30. Cf. such violence in Luk 12:58; Act 8:3.

Robertson: Jam 2:6 - Before the judgment-seats

Before the judgment-seats ( eis kritēria ).

"To courts of justice"as in 1Co 6:2, 1Co 6:4 (only other N.T. examples). Common in the papyri in this sense. From krinō to judge, kritēs (judge), place where judgment is given.

Robertson: Jam 2:7 - Blaspheme

Blaspheme ( blasphēmousin ).

Present active indicative of common verb blasphēmeō (from blasphēmos , speaking evil, blax or blaptō and phēmē ), as in Luk 22:65.

Robertson: Jam 2:7 - The honourable name

The honourable name ( to kalon onoma ).

"The beautiful name."

Robertson: Jam 2:7 - By the which ye were called

By the which ye were called ( to epiklēthen eph' humās ).

"The one called upon you"(first aorist passive articular participle of epikaleō , to put a name upon, to give a surname to, as Act 10:18). What name is that? Almost certainly the name of Christ as we see it in Act 11:26; Act 26:28; 1Pe 4:14, 1Pe 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Act 13:45; Act 18:6; Act 26:11; 1Co 12:3; 1Ti 1:13). Cf. Act 15:17.

Robertson: Jam 2:8 - Howbeit

Howbeit ( mentoi ).

Probably not adversative here, but simply confirmatory, "if now,""if indeed,""if really."Common in Xenophon in this sense. See the contrast (de ) in Jam 2:9.

Robertson: Jam 2:8 - If ye fulfil

If ye fulfil ( ei teleite ).

Condition of first class, assumed as true with ei and present active indicative of teleō , old verb, to bring to completion, occurring in Rom 2:27 also with nomos (law). Jesus used plēroō in Mat 4:17. James has tēreō in Jam 2:10.

Robertson: Jam 2:8 - The royal law

The royal law ( nomon basilikon ).

Old adjective for royal, regal (from basileus king), as of an officer (Joh 4:46). But why applied to nomos ? The Romans had a phrase, lex regia , which came from the king when they had kings. The absence of the article is common with nomos (Jam 4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Mat 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Mat 7:12). This is probably the royal law which is violated by partiality (Jam 2:3). It is in accord with the Scripture quoted here (Lev 19:18) and ratified by Jesus (Luk 10:28).

Robertson: Jam 2:9 - But if ye have respect of persons

But if ye have respect of persons ( ei de prosōpolēmpteite ).

Condition of first class by contrast with that in Jam 2:8. For this verb (present active indicative), formed from prosōpon lambanō , here alone in the N.T., see in Jam 2:1. A direct reference to the partiality there pictured.

Robertson: Jam 2:9 - Ye commit sin

Ye commit sin ( hamartian ergazesthe ).

"Ye work a sin."A serious charge, apparently, for what was regarded as a trifling fault. See Mat 7:23, hoi ergazomenoi tēn anomian (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from Psa 6:8).

Robertson: Jam 2:9 - Being convicted

Being convicted ( elegchomenoi ).

Present passive participle of elegchō , to convict by proof of guilt (Joh 3:20; Joh 8:9, Joh 8:46; 1Co 14:24).

Robertson: Jam 2:9 - As transgressors

As transgressors ( hōs parabatai ).

For this word from parabainō , to step across, to transgress, see Gal 2:18; Rom 2:25, Rom 2:27. See this very sin of partiality condemned in Lev 19:15; Deu 1:17; Deu 16:19. To the law and to the testimony.

Robertson: Jam 2:10 - Whosoever shall keep

Whosoever shall keep ( hostis tērēsēi ).

Indefinite relative clause with hostis and aorist active subjunctive of tēreō , old verb, to guard (from tēros guarding), as in Mat 27:36, without an (though often used, but only one example of modal ean =an in James, viz., Jam 4:4). This modal an (ean ) merely interprets the sentence as either more indefinite or more definite (Robertson, Grammar , p. 957f.).

Robertson: Jam 2:10 - And yet stumble in one point

And yet stumble in one point ( ptaisēi de en heni ).

First aorist active subjunctive also of ptaiō , old verb, to trip, as in Jam 3:2; Rom 11:11. "It is incipient falling"(Hort).

Robertson: Jam 2:10 - He is become

He is become ( gegonen ).

Second perfect indicative of ginomai , "he has become"by that one stumble.

Robertson: Jam 2:10 - Guilty of all

Guilty of all ( pantōn enochos ).

Genitive of the crime with enochos , old adjective from enechō (to hold on or in), held in, as in Mar 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (holon ton nomon ) to be a law-abiding citizen, even laws that one does not like. See Mat 5:18. for this same principle. There is Talmudic parallel: "If a man do all, but omit one, he is guilty for all and each."This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God’ s laws.

Robertson: Jam 2:11 - He that said

He that said ( ho eipōn )

- said also (eipen kai ). The unity of the law lies in the Lawgiver who spoke both prohibitions (mē and the aorist active subjunctive in each one, moicheusēis , phoneusēis ). The order here is that of B in Exod 20 (Luk 18:20; Rom 13:9), but not in Mat 5:21, Mat 5:27 (with ou and future indicative).

Robertson: Jam 2:11 - Now if thou dost not commit adultery, but killest

Now if thou dost not commit adultery, but killest ( ei de ou moicheueis , phoneueis de ).

Condition of first class with ou (not mē ) because of the contrast with de , whereas ei mē would mean "unless,"a different idea. So ou in Jam 1:23.

Robertson: Jam 2:11 - A transgressor of the law

A transgressor of the law ( parabatēs nomou )

as in Jam 2:9. Murder springs out of anger (Mat 5:21-26). People free from fleshly sins have often "made their condemnation of fleshly sins an excuse for indulgence towards spiritual sins"(Hort).

Robertson: Jam 2:12 - So speak ye, and so do

So speak ye, and so do ( houtōs laleite kai houtōs poieite ).

Present active imperatives as a habit. For the combination see Jam 1:19-21 contrasted with Jam 1:22-25, and Jam 1:26 with Jam 1:27.

Robertson: Jam 2:12 - By a law of liberty

By a law of liberty ( dia nomou eleutherias ).

The law pictured in Jam 1:25, but law, after all, not individual caprice of "personal liberty."See Rom 2:12 for this same use of dia with krinō in the sense of accompaniment as in Rom 2:27; Rom 4:11; Rom 14:20. "Under the law of liberty."

Robertson: Jam 2:13 - Without mercy

Without mercy ( aneleos ).

Found here only save a doubtful papyrus example (aneleōs ) for the vernacular anileōs and the Attic anēleēs . For this principle of requital see Mat 5:7; Mat 6:14; Mat 7:1.; Mat 18:33.

Robertson: Jam 2:13 - Glorieth against

Glorieth against ( katakauchātai ).

Present middle indicative of the old compound verb katakauchaomai , to exult over (down), in N.T. only here, Jam 3:14; Rom 11:18. Only mercy can triumph over justice with God and men. "Mercy is clothed with the divine glory and stands by the throne of God"(Chrysostom). See Rom 8:31-39; Mat 9:13; Mat 12:7.

Robertson: Jam 2:14 - What doth it profit?

What doth it profit? ( ti ophelos̱ ).

Rhetorical question, almost of impatience. Old word from ophellō , to increase, in N.T. only here, Jam 2:16; 1Co 15:32. "Ti ophelos was a common expression in the vivacious style of a moral diatribe"(Ropes).

Robertson: Jam 2:14 - If a man say

If a man say ( ean legēi tis ).

Condition of third class with ean and the present active subjunctive of legō , "if one keep on saying."

Robertson: Jam 2:14 - He hath faith

He hath faith ( pistin echein ).

Infinitive in indirect assertion after legēi .

Robertson: Jam 2:14 - But have not works

But have not works ( erga de mē echēi ).

Third-class condition continued, "but keeps on not having (mē and present active subjunctive echēi ) works."It is the spurious claim to faith that James here condemns.

Robertson: Jam 2:14 - Can that faith save him?

Can that faith save him? ( mē dunatai hē pistis sōsai autoṉ ).

Negative answer expected (mē ). Effective aorist active infinitive sōsai (from sōzō ). The article hē here is almost demonstrative in force as it is in origin, referring to the claim of faith without works just made.

Robertson: Jam 2:15 - If a brother or sister be naked

If a brother or sister be naked ( ean adelphos ē adelphē gumnoi huparchōsin ).

Condition again of third class (supposable case) with ean and present active subjunctive of huparchō , to exist, in the plural though ē (or) is used and not kai (and). Hence gumnoi is masculine plural in the predicate nominative. It does not here mean absolutely naked, but without sufficient clothing as in Mat 25:36.; Joh 21:7; Act 19:16.

Robertson: Jam 2:15 - In lack of daily food

In lack of daily food ( leipomenoi tēs ephēmerou trophēs ).

Present passive participle of leipō and ablative case trophēs like leipetai sophias (Jam 1:5). The old adjective ephēmeros (ho epi hēmeran ōn , that which is for a day) occurs here only in the N.T., though ephēmeria (daily routine) is found in Luk 1:5, Luk 1:8. This phrase occurs in Diodorus, but not in lxx.

Robertson: Jam 2:16 - And one of you say unto them

And one of you say unto them ( eipēi de tis autois ex humōn ).

Third-class condition again continued from Jam 2:15 with second aorist active subjunctive eipēi .

Robertson: Jam 2:16 - Go in peace

Go in peace ( hupagete en eirēnēi ).

Present active imperative of hupagō . Common Jewish farewell (Jdg 18:6; 1Sa 1:17; 1Sa 20:42; 2Sa 15:9). Used by Jesus (Mar 5:34; Luk 7:50).

Robertson: Jam 2:16 - Be ye warmed and filled

Be ye warmed and filled ( thermainesthe kai chortazesthe ).

Present imperative either middle (direct) or passive. We have thermainomai as a direct middle in Joh 18:18 (were warming themselves) and that makes good sense here: "Warm yourselves."Chortazō was originally used for pasturing cattle, but came to be used of men also as here. "Feed yourselves"(if middle, as is likely). Instead of warm clothes and satisfying food they get only empty words to look out for themselves.

Robertson: Jam 2:16 - And yet ye give not

And yet ye give not ( mē dōte de ).

Third-class condition with de (and yet) and mē and the second aorist active subjunctive of didōmi , to give, cold deeds with warm words.

Robertson: Jam 2:16 - The things needful to the body

The things needful to the body ( ta epitēdeia tou sōmatos ).

"The necessities of the body"(the necessaries of life). Old adjective from adverb epitēdes (enough), only here in N.T.

Robertson: Jam 2:16 - What doth it profit?

What doth it profit? ( ti ophelos̱ ).

As in Jam 2:14 and here the conclusion (apodosis) of the long condition begun in Jam 2:15.

Vincent: Jam 2:1 - Have

Have ( ἔχετε )

Rev., hold, not in the sense of hold fast, cleave to, but of possessing, occupying, and practising, as a matter of habit. Thus we say that a man holds his property by a certain tenure. A rented estate is a holding. So of an opinion, or set of opinions, with which one is publicly identified. We say that he holds thus and so.

Vincent: Jam 2:1 - With respect of persons

With respect of persons ( ἐν προσωπολημψίαις )

From πρόσωπον , the countenance, and λαμβάνω , to receive. To receive the countenance is a Hebrew phrase. Thus Leviticus 19:15 (Sept.): Οὐ λήψῃ προσωπον πτωχοῦ : Thou shalt not respect the person ( receive the countenance ) of the poor. Compare Luk 20:21; Rom 2:11; and Jud 1:16.

Vincent: Jam 2:1 - The Lord of glory

The Lord of glory

Compare 1Co 2:8; Act 7:2; Eph 1:17.

Vincent: Jam 2:2 - Assembly

Assembly ( συναγωγὴν )

The word synagogue is a transcript of this. From σύν , together, and ἄγω , to bring. Hence, literally, a gathering or congregation, in which sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions: In Act 13:43, it is rendered congregation by the A. V., though Rev. gives synagogue; and in Rev 2:9; Rev 3:9, the unbelieving Jews, as a body, are called synagogue of Satan. As a designation of a distinctively Jewish assembly or place of worship it was more sharply emphasized by the adoption of the word ἐκκλησία , ecclesia , to denote the Christian church. In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the fact that, as Huther observes, " the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God." As such a portion they had their special synagogue. From Act 6:9, we learn that there were numerous synagogues in Jerusalem, representing different bodies, such as the descendants of Jewish freedmen at Rome, and the Alexandrian or Hellenistic Jews. Among these would be the synagogue of the Christians, and such would be the case in all large cities where the dispersed Jews congregated. Alford quotes a phrase from the " Testaments of the Twelve Patriarchs:" the synagogue of the Gentiles. Compare Heb 10:25, " the assembling together (ἐπισυναγωγὴν ) of yourselves."

Vincent: Jam 2:2 - With a gold ring

With a gold ring ( χρυσοδακτύλιος )

Only here in New Testament. Not a man wearing a single gold ring (as A. V. and Rev.), which would not attract attention in an assembly where most persons wore a ring, but a gold-ringed man, having his hands conspicuously loaded with rings and jewels. The ring was regarded as an indispensable article of a Hebrew's attire, since it contained his signet; and the name of the ring, tabbath, was derived from a root signifying to impress a seal. It was a proverbial expression for a most valued object. See Isa 22:24; Hag 2:23. The Greeks and Romans wore them in great profusion. Hannibal, after the battle of Cannae, sent as a trophy to Carthage, three bushels of gold rings from the fingers of the Roman knights slain in battle. To wear rings on the right hand was regarded as a mark of effeminacy; but they were worn profusely on the left. Martial says of one Charinus that he wore six on each finger, and never laid them aside, either at night or when bathing. The fops had rings of different sizes for summer and winter. Aristophanes distinguishes between the populace and those who wear rings, and in his comedy of " The Clouds" uses the formidable word σφραγιδονυχαργοκομῆται , lazy, long-haired fops, with rings and well-trimmed nails. Demosthenes was so conspicuous for this kind of ornament that, at a time of public disaster, it was stigmatized as unbecoming vanity. Frequent mention is made of their enormous cost. They were of gold and silver, sometimes of both; sometimes of iron inlaid with gold. The possible beauty of these latter will be appreciated by those who have seen the elegant gold and iron jewellery made at Toledo, in Spain. Sometimes they were of amber, ivory, or porcelain. The practice of wearing rings was adopted by the early Christians. Many of their rings were adorned with the symbols of the faith - the cross, the anchor, the monogram of Christ, etc. Among the rings found in the catacombs are some with a key, and some with both a key and a seal, for both locking and sealing a casket.

Vincent: Jam 2:2 - Goodly apparel

Goodly apparel ( ἐσθῆτι λαμπρᾷ )

Lit., bright or shining clothes. Rev., fine clothing.

Vincent: Jam 2:2 - Vile

Vile ( ῥυπαρᾷ )

Compare Jam 1:21; and see on 1Pe 3:21.

Vincent: Jam 2:3 - Ye have respect

Ye have respect ( ἐπιβλέψητε )

Lit., ye look upon, with the idea of respectful consideration; ye regard. Compare Luk 1:48; Luk 9:38.

Vincent: Jam 2:3 - In a good place

In a good place ( καλῶς )

Lit., honorably; in a seat of honor.

Vincent: Jam 2:3 - Under

Under

Not literally underneath, but down on the ground beside. Compare Mat 23:6, on the fondness of the Jews for the chief places in the synagogue.

Vincent: Jam 2:4 - Are ye not partial in yourselves?

Are ye not partial in yourselves? ( οὐ διεκρίθητε ἐν ἑαυτοῖς )

Wrong. The constant sense of the verb in the New Testament is doubt, except Act 11:2; Jud 1:9, where it means dispute. Compare Jam 1:6. The meaning here is, therefore, that, in making a distinction between the rich and the poor, they expressed a doubt concerning the faith which they professed, and which abolished such distinctions. Hence, Rev., rightly, Are ye not divided in your own mind?

Vincent: Jam 2:4 - Judges of evil thoughts

Judges of evil thoughts ( κριταὶ διαλογισμῶν πονηρῶν )

Better, as Rev., " judges with evil thoughts." The form of expression is the same as in Luk 18:6, κριτὴς τῆς ἀδικίας , the judge of injustice, i.e., the unjust judge. So Jam 1:25, a hearer of forgetfulness. The word thoughts is, rather, reasonings. See on deceiving yourselves (Jam 1:22). Compare Luk 5:21. Their evil processes of thought lead to these unjust discriminations.

Vincent: Jam 2:5 - Hearken, my beloved brethren

Hearken, my beloved brethren

Alford cites this phrase as one of the very few links which connect this epistle with the speech of James in Act 15:13.

Vincent: Jam 2:5 - The poor of this world

The poor of this world ( τοὺς πτωχοὺς τοῦ κόσμου )

But the correct reading is τῷ κόσμῳ , to the world; and the expression is to be explained in the same way as ἀστεῖος τῷ Θεῷ , fair unto God, Act 7:20, and δυνατὰ τῷ Θεῷ , mighty through (Rev., before ) God, 2Co 10:4. So Rev., poor as to the world, in the world's esteem. Poor, see on Mat 5:3.

Vincent: Jam 2:5 - Rich in faith

Rich in faith

The Rev., properly, inserts to be, since the words are not in apposition with poor, but express the object for which God has chosen them. Faith is not the quality in which they are to be rich, but the sphere or element; rich in their position as believers. " Not the measure of faith, in virtue of which one man is richer than another, is before the writer's mind, but the substance of the faith, by virtue of which every believer is rich" (Wiesinger, cited by Alford).

Vincent: Jam 2:6 - Despised

Despised ( ἠτιμάσατε )

Not strong enough. They had manifested their contempt; had done despite to them. Rev., correctly, dishonored. From the use of the aorist tense, ye dishonored, which the A. V. and Rev. render as a perfect, ye have dishonored, the reference would appear to be to a specific act like that described in Jam 2:2, Jam 2:3.

Vincent: Jam 2:6 - Oppress

Oppress ( καταδυναστεύουσιν )

Only here and Act 10:38. The preposition κατά , against, implies a power exercised for harm. Compare being lords over, 1Pe 5:3, and exercise dominion, Mat 20:25, both compounded with this preposition.

Vincent: Jam 2:6 - Draw

Draw ( ἕλκουσιν )

Not strong enough. The word implies violence. Hence, better, as Rev., drag. Compare Livy's phrase, " a lictoribus trahi, to be dragged by the lictors to judgment;" Act 8:3, of Saul haling or hauling men and women to prison; and Luk 12:58.

Vincent: Jam 2:6 - Judgment-seats

Judgment-seats ( κριτήρια )

Only here and 1Co 6:2, 1Co 6:4.

Vincent: Jam 2:7 - They

They ( αὐτοὶ )

Emphatic. " Is it not they who blaspheme?"

Vincent: Jam 2:7 - Worthy

Worthy ( καλὸν )

Rev., better, because stronger, honorable. By this epithet the disgracefulness of the blasphemy is emphasized.

Vincent: Jam 2:7 - By the which ye are called ( τὸ ἐπικληθὲν ἐφ ' ὑμᾶς )

By the which ye are called ( τὸ ἐπικληθὲν ἐφ ' ὑμᾶς )

Lit., which is called upon you; the name of Christ, invoked in baptism. The phrase is an Old-Testament one. See Deu 28:10, where the Septuagint reads that the name of the Lord has been called upon race. Also, 2Ch 7:14; Isa 4:1. Compare Act 15:17.

Vincent: Jam 2:8 - Fulfil the royal law

Fulfil the royal law ( νόμον τελεῖτε βασιλικὸν )

The phrase occurs only here and Rom 2:27. Τελεῖν , fulfil, is stronger than the more common word τηρεῖν , observe or keep , which appears in Jam 2:10. Compare, also, Mat 19:17; Mat 23:3; Joh 14:15, etc. James here speaks of a single commandment, the proper word for which is ἐντολή , while νόμος is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Rom 13:10; Gal 5:14. It is the royal law; the king of all laws.

The phrase royal law is of Roman origin ( lex regia ) . In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the kings. Gradually the term came to represent less of the popular will, and to include all the rights and powers which the Roman people had formerly possessed, so that the emperor became what formerly the people had been, sovereign. " It was not," says Gibbon, " before the ideas and even the language of the Romans had been corrupted, that a royal law ( lex regia ) and an irrevocable gift of the people were created....The pleasure of the emperor, according to Justinian, has the vigor and effect of law, since the Roman people, by the royal law, have transferred to their prince the full extent of their own power and sovereignty. The will of a single man, of a child, perhaps, was allowed to prevail over the wisdom of ages and the inclinations of millions; and the degenerate Greeks were proud to declare that in his hands alone the arbitrary exercise of legislation could be safely deposited" (" Decline and Fall," ch. xliv.).

Vincent: Jam 2:9 - Ye have respect to persons

Ye have respect to persons ( προσωπολημπτεῖτε )

Only here in New Testament. See on Jam 2:1.

Vincent: Jam 2:9 - Ye commit sin

Ye commit sin ( ἁμαρτίαν ἐργάζεσθε )

Lit., " work sin." Compare Mat 7:23; Act 10:35; Heb 11:33. The phrase is rather stronger than the more common ἁμαρτίαν ποιεῖν , to do sin , Joh 8:34; Jam 5:15; 1Pe 2:22. The position of sin is emphatic: " it is sin that ye are working."

Vincent: Jam 2:9 - And are convinced

And are convinced ( ἐλεγχόμενοι )

Rather, as Rev., convinced . The word, which is variously rendered in A. V. tell a fault, reprove, rebuke, convince, while it carries the idea of rebuke, implies also a rebuke which produces a conviction of the error or sin. See on Joh 8:46. Compare Joh 3:20; Joh 8:9; 1Co 14:24, 1Co 14:25.

Vincent: Jam 2:10 - Keep

Keep ( τηρήσῃ )

See on Jam 2:8.

Vincent: Jam 2:10 - Offend

Offend ( πταίσῃ )

Lit., as Rev., stumble.

Vincent: Jam 2:10 - He is guilty

He is guilty ( γέγονεν ἔνοχος )

Lit., he is become guilty. Ἔνοχος , guilty, is, strictly, holden; within the condemning power of. Compare Mat 26:66; Mar 3:29; 1Co 11:27. Huther cites a Talmudic parallel: " But if he perform all, but omit one, he is guilty of every single one."

Vincent: Jam 2:11 - A transgressor

A transgressor ( παραβάτης )

From παρά , beyond, and βαίνω , to go . A transgressor, therefore, is one who goes beyond the line. So, also, trespass, which is transpass, from the Latin trans, across, and passus, a step. A similar word occurs in Homer, ὑπερβασία , a transgression or trespass, from ὑπέρ , over, and βαίνω , to go.

Vincent: Jam 2:12 - So

So

With reference to what follows, speak and do.

Vincent: Jam 2:13 - He shall have judgment without mercy that hath shewed no mercy

He shall have judgment without mercy that hath shewed no mercy ( ἡ γὰρ κρίσις ἀνίλεως τῷ μὴ ποιήσαντι ἔλεος )

Lit., as Rev., judgment is without mercy to him that hath shewed no mercy. Both A. gr. and Rev. omit the article " the judgment," that, namely, which is coming. Hath shewed, or, lit., shewed (aorist tense). The writer puts himself at the stand-point of the judgment, and looks backward.

Vincent: Jam 2:13 - Rejoiceth

Rejoiceth ( κατακαυχᾶται )

The simple verb καυχάομαι means to speak loud, to be loud-tongued; hence, to boast. Better, therefore, as Rev., glorieth. Judgment and mercy are personified. While judgment threatens condemnation, mercy interposes and prevails over judgment. " Mercy is clothed with the divine glory, and stands by the throne of God. When we are in danger of being condemned, she rises up and pleads for us, and covers us with her defence, and enfolds us with her wings" (Chrysostom, cited by Gloag).

Vincent: Jam 2:14 - What doth it profit?

What doth it profit? ( τί τὸ ὄφελος )

Lit., what is the profit? Ὄφελος , profit, only here, Jam 2:16, and 1Co 15:32.

Vincent: Jam 2:15 - Be

Be ( ὑπάρχωσιν )

The distinction between this word and the simple εἶναι , to be, is very subtle. The verb ὑπάρχω originally means to make a beginning; hence, to begin or to come into being; and, though used substantially as a synonym of εἶναι , of a thing actually existing and at hand, it has a backward look to an antecedent condition which has been protracted into the present. Thus we might paraphrase here, " If a brother or sister, having been in a destitute condition, be found by you in that condition." Εἶναι , on the other hand, would simply state the present fact of destitution. See on 2Pe 1:8.

Vincent: Jam 2:15 - Destitute

Destitute ( λειπόμενοι )

Lit., left behind; and hence lacking, as Rev. Compare Jam 1:4, Jam 1:5. This usage of the word occurs in James only.

Vincent: Jam 2:15 - Daily

Daily ( ἐφημέρου )

Only here in New Testament.

Vincent: Jam 2:16 - Depart in peace

Depart in peace ( ὑπάγετε ἐν εἰρήνῃ )

Compare ὕπαγε or πορεύου εἰς εἰρηνήν , go into peace, Mar 5:34; Luk 7:50.

Vincent: Jam 2:16 - Be filled

Be filled ( χορτάζεσθε )

See on Mat 5:6.

Vincent: Jam 2:16 - Those things which are needful

Those things which are needful ( τὰ ἐπιτήδεια )

Only here in New Testament.

Wesley: Jam 2:1 - My brethren

The equality of Christians, intimated by this name, is the ground of the admonition.

Wesley: Jam 2:1 - Hold not the faith of our common Lord, the Lord of glory

Of which glory all who believe in him partake.

Wesley: Jam 2:1 - With respect of persons

That is, honour none merely for being rich; despise none merely for being poor.

Wesley: Jam 2:2 - With gold rings

Which were not then so common as now.

Wesley: Jam 2:3 - Ye look upon him

With respect.

Wesley: Jam 2:4 - Ye distinguish not

To which the most respect is due, to the poor or to the rich.

Wesley: Jam 2:4 - But are become evil

reasoning judges - You reason ill, and so judge wrong: for fine apparel is no proof of worth in him that wears it.

Wesley: Jam 2:5 - Hearken

As if he had said, Stay, consider, ye that judge thus.

Wesley: Jam 2:5 - Does not the presumption lie rather in favour of the poor man? Hath not God chosen the poor

That is, are not they whom God hath chosen, generally speaking, poor in this world? who yet are rich in faith, and heirs of the kingdom - Consequently, the most honourable of men: and those whom God so highly honours, ought not ye to honour likewise?

Wesley: Jam 2:6 - Do not the rich often oppress you

By open violence; often drag you - Under colour of law.

Wesley: Jam 2:7 - Do not they blaspheme that worthy name

Of God and of Christ. The apostle speaks chiefly of rich heathens: but are Christians, so called, a whit behind them?

Wesley: Jam 2:8 - If ye fulfil the royal law

The supreme law of the great King which is love; and that to every man, poor as well as rich, ye do well. Lev 19:18.

Wesley: Jam 2:9 - Being convicted

By that very law. Exo 23:3.

Wesley: Jam 2:10 - Whosoever keepeth the whole law, except in one point, he is guilty of all

Is as liable to condemnation as if he had offended in every point.

Wesley: Jam 2:11

For it is the same authority which establishes every commandment.

Wesley: Jam 2:12 - So speak and act

In all things.

Wesley: Jam 2:12 - As they that shall be judged

Without respect of persons.

Wesley: Jam 2:12 - By the law of liberty

The gospel; the law of universal love, which alone is perfect freedom. For their transgressions of this, both in word and deed, the wicked shall be condemned; and according to their works, done in obedience to this, the righteous will be rewarded.

Wesley: Jam 2:13 - Judgment without mercy shall be to him

In that day.

Wesley: Jam 2:13 - Who hath showed no mercy

To his poor brethren. But the mercy of God to believers, answering to that which they have shown, will then glory over judgment.

Wesley: Jam 2:14

From Jam 1:22, the apostle has been enforcing Christian practice. He now applies to those who neglect this, under the pretence of faith. St. Paul had taught that "a man is justified by faith without the works of the law." This some began already to wrest to their own destruction. Wherefore St. James, purposely repeating (Jam 2:21, Jam 2:23, Jam 2:25) the same phrases, testimonies, and examples, which St. Paul had used, Rom 4:3, Heb 11:17, Heb 11:31, refutes not the doctrine of St. Paul, but the error of those who abused it. There is, therefore, no contradiction between the apostles: they both delivered the truth of God, but in a different manner, as having to do with different kinds of men. On another occasion St. James himself pleaded the cause of faith, Act 15:13-21; and St. Paul himself strenuously pleads for works, particularly in his latter epistles. This verse is a summary of what follows. What profiteth it? is enlarged on, Jam 2:15-17; though a man say, Jam 2:18-19 can that faith save him? Jam 2:20.

It is not, though he have faith; but, though he say he have faith. Here, therefore, true, living faith is meant: but in other parts of the argument the apostle speaks of a dead, imaginary faith. He does not, therefore, teach that true faith can, but that it cannot, subsist without works: nor does he oppose faith to works; but that empty name of faith, to real faith working by love. Can that faith "which is without works" save him? No more than it can profit his neighbour.

JFB: Jam 2:1 - brethren

The equality of all Christians as "brethren," forms the groundwork of the admonition.

JFB: Jam 2:1 - the faith of . . . Christ

That is, the Christian faith. James grounds Christian practice on Christian faith.

JFB: Jam 2:1 - the Lord of glory

So 1Co 2:8. As all believers, alike rich and poor, derive all their glory from their union with Him, "the Lord of glory," not from external advantages of worldly fortune, the sin in question is peculiarly inconsistent with His "faith." BENGEL, making no ellipsis of "the Lord," explains "glory" as in apposition with Christ who is THE GLORY (Luk 2:32); the true Shekinah glory of the temple (Rom 9:4). English Version is simpler. The glory of Christ resting on the poor believer should make him be regarded as highly by "brethren" as his richer brother; nay, more so, if the poor believer has more of Christ's spirit than the rich brother.

JFB: Jam 2:1 - with respect of persons

Literally, "in respectings of persons"; "in" the practice of partial preferences of persons in various ways and on various occasions.

JFB: Jam 2:2-3

"If there chance to have come" [ALFORD].

JFB: Jam 2:2-3 - assembly

Literally, "synagogue"; this, the latest honorable use, and the only Christian use of the term in the New Testament, occurs in James's Epistle, the apostle who maintained to the latest possible moment the bonds between the Jewish synagogue and the Christian Church. Soon the continued resistance of the truth by the Jews led Christians to leave the term to them exclusively (Rev 3:9). The "synagogue" implies a mere assembly or congregation not necessarily united by any common tie. "Church," a people bound together by mutual ties and laws, though often it may happen that the members are not assembled [TRENCH and VITRINGA]. Partly from James' Hebrew tendencies, partly from the Jewish Christian churches retaining most of the Jewish forms, this term "synagogue" is used here instead of the Christian term "Church" (ecclesia, derived from a root, "called out," implying the union of its members in spiritual bonds, independent of space, and called out into separation from the world); an undesigned coincidence and mark of truth. The people in the Jewish synagogue sat according to their rank, those of the same trade together. The introduction of this custom into Jewish Christian places of worship is here reprobated by James. Christian churches were built like the synagogues, the holy table in the east end of the former, as the ark was in the latter; the desk and pulpit were the chief articles of furniture in both alike. This shows the error of comparing the Church to the temple, and the ministry to the priesthood; the temple is represented by the whole body of worshippers; the church building was formed on the model of the synagogue. See VITRINGA [Synagogue and Temple].

JFB: Jam 2:2-3 - goodly apparel . . . gay clothing

As the Greek, is the same in both, translate both alike, "gay," or "splendid clothing."

JFB: Jam 2:3 - have respect to him, &c.

Though ye know not who he is, when perhaps he may be a heathen. It was the office of the deacons to direct to a seat the members of the congregation [CLEMENT OF ROME, Apostolical Constitutions, 2.57, 58].

JFB: Jam 2:3 - unto him

Not in the best manuscripts. Thus "thou" becomes more demonstratively emphatic.

JFB: Jam 2:3 - there

At a distance from where the good seats are.

JFB: Jam 2:3 - here

Near the speaker.

JFB: Jam 2:3 - under my footstool

Not literally so; but on the ground, down by my footstool. The poor man must either stand, or if he sits, sit in a degrading position. The speaker has a footstool as well as a good seat.

JFB: Jam 2:4 - Are ye not . . . partial

Literally, "Have ye not made distinctions" or "differences" (so as to prefer one to another)? So in Jud 1:22.

JFB: Jam 2:4 - in yourselves

In your minds, that is, according to your carnal inclination [GROTIUS].

JFB: Jam 2:4 - are become judges of evil thoughts

The Greek words for "judges" and for "partial," are akin in sound and meaning. A similar translation ought therefore to be given to both. Thus, either for "judges," &c. translate, "distinguishers of (that is, according to your) evil thoughts"; or, do ye not partially judge between men, and are become evilly-thinking judges (Mar 7:21)? The "evil thoughts" are in the judges themselves; as in Luk 18:6, the Greek, "judge of injustice," is translated, "unjust judge." ALFORD and WAHL translate, "Did ye not doubt" (respecting your faith, which is inconsistent with the distinctions made by you between rich and poor)? For the Greek constantly means "doubt" in all the New Testament. So in Jam 1:6, "wavering." Mat 21:21; Act 10:20; Rom 4:20, "staggered not." The same play on the same kindred words occurs in the Greek of Rom 14:10, Rom 14:23, "judge . . . doubteth." The same blame of being a judge, when one ought to be an obeyer, of the law is found in Jam 4:11.

JFB: Jam 2:5 - Hearken

James brings to trial the self-constituted "judges" (Jam 2:4).

JFB: Jam 2:5 - poor of this world

The best manuscripts read, "those poor in respect to the world." In contrast to "the rich in this world" (1Ti 6:17). Not of course all the poor; but the poor, as a class, furnish more believers than the rich as a class. The rich, if a believer, renounces riches as his portion; the poor, if an unbeliever, neglects that which is the peculiar advantage of poverty (Mat 5:3; 1Co 1:26-28).

JFB: Jam 2:5 - rich in faith

Their riches consist in faith. Luk 12:21, "rich toward God." 1Ti 6:18, "rich in good works" (Rev 2:9; compare 2Co 8:9). Christ's poverty is the source of the believer's riches.

JFB: Jam 2:5 - kingdom . . . promised

(Luk 12:32; 1Co 2:9; 2Ti 4:8).

JFB: Jam 2:6

The world's judgment of the poor contrasted with God's.

JFB: Jam 2:6 - ye

Christians, from whom better things might have been expected; there is no marvel that men of the world do so.

JFB: Jam 2:6 - despised

Literally, "dishonored." To dishonor the poor is to dishonor those whom God honors, and so to invert the order of God [CALVIN].

JFB: Jam 2:6 - rich

As a class.

JFB: Jam 2:6 - oppress

Literally, "abuse their power against" you.

JFB: Jam 2:6 - draw you

Translate, "is it not they (those very persons whom ye partially prefer, Jam 2:1-4) that drag you (namely, with violence)" [ALFORD].

JFB: Jam 2:6 - before . . . judgment seats

Instituting persecutions for religion, as well as oppressive lawsuits, against you.

JFB: Jam 2:7

"Is it not they that blaspheme?" &c. as in Jam 2:6 [ALFORD]. Rich heathen must here chiefly be meant; for none others would directly blaspheme the name of Christ. Only indirectly rich Christians can be meant, who, by their inconsistency, caused His name to be blasphemed; so Eze 36:21-22; Rom 2:24. Besides, there were few rich Jewish Christians at Jerusalem (Rom 15:26). They who dishonor God's name by wilful and habitual sin, "take (or bear) the Lord's name in vain" (compare Pro 30:9, with Exo 20:7).

JFB: Jam 2:7 - that worthy name

Which is "good before the Lord's saints" (Psa 52:9; Psa 54:6); which ye pray may be "hallowed" (Mat 6:9), and "by which ye are called," literally, "which was invoked" or, "called upon by you" (compare Gen 48:16; Isa 4:1, Margin; Act 15:17), so that at your baptism "into the name" (so the Greek, Mat 28:19) of Christ, ye became Christ's people (1Co 3:23).

JFB: Jam 2:8

The Greek may be translated, "If, however, ye fulfil," &c., that is, as ALFORD, after ESTIUS, explains, "Still I do not say, hate the rich (for their oppressions) and drive them from your assemblies; if you choose to observe the royal law . . . well and good; but respect of persons is a breach of that law." I think the translation is, "If in very deed (or 'indeed on the one hand') ye fulfil the royal law . . . ye do well, but if (on the other hand) ye respect persons, ye practice sin." The Jewish Christians boasted of, and rested in, the "law" (Act 15:1; Act 21:18-24; Rom 2:17; Gal 2:12). To this the "indeed" alludes. "(Ye rest in the law): If indeed (then) ye fulfil it, ye do well; but if," &c.

JFB: Jam 2:8 - royal

The law that is king of all laws, being the sum and essence of the ten commandments. The great King, God, is love; His law is the royal law of love, and that law, like Himself, reigns supreme. He "is no respecter of persons"; therefore to respect persons is at variance with Him and His royal law, which is at once a law of love and of liberty (Jam 2:12). The law is the "whole"; "the (particular) Scripture" (Lev 19:18) quoted is a part. To break a part is to break the whole (Jam 2:10).

JFB: Jam 2:8 - ye do well

Being "blessed in your deed" ("doing," Margin) as a doer, not a forgetful hearer of the law (Jam 1:25).

JFB: Jam 2:9

Respect of persons violates the command to love all alike "as thyself."

JFB: Jam 2:9 - ye commit sin

Literally, "ye work sin," Mat 7:23, to which the reference here is probably, as in Jam 1:22. Your works are sin, whatever boast of the law ye make in words (see on Jam 2:8).

JFB: Jam 2:9 - convinced

Old English for "convicted."

JFB: Jam 2:9 - as transgressors

Not merely of this or that particular command, but of the whole absolutely.

JFB: Jam 2:10

The best manuscripts read, "Whosoever shall have kept the whole law, and yet shall have offended (literally, 'stumbled'; not so strong as 'fall,' Rom 11:11) in one (point; here, the respecting of persons), is (hereby) become guilty of all." The law is one seamless garment which is rent if you but rend a part; or a musical harmony which is spoiled if there be one discordant note [TIRINUS]; or a golden chain whose completeness is broken if you break one link [GATAKER]. You thus break the whole law, though not the whole of the law, because you offend against love, which is the fulfilling of the law. If any part of a man be leprous, the whole man is judged to be a leper. God requires perfect, not partial, obedience. We are not to choose out parts of the law to keep, which suit our whim, while we neglect others.

JFB: Jam 2:11

He is One who gave the whole law; therefore, they who violate His will in one point, violate it all [BENGEL]. The law and its Author alike have a complete unity.

JFB: Jam 2:11 - adultery . . . kill

Selected as being the most glaring cases of violation of duty towards one's neighbor.

JFB: Jam 2:12

Summing up of the previous reasonings.

JFB: Jam 2:12 - speak

Referring back to Jam 1:19, Jam 1:26; the fuller discussion of the topic is given Jam 3:5-12.

JFB: Jam 2:12 - judged by the law of liberty

(Jam 1:25); that is, the Gospel law of love, which is not a law of external constraint, but of internal, free, instinctive inclination. The law of liberty, through God's mercy, frees us from the curse of the law, that henceforth we should be free to love and obey willingly. If we will not in turn practice the law of love to our neighbor, that law of grace condemns us still more heavily than the old law, which spake nothing but wrath to him who offended in the least particular (Jam 2:13). Compare Mat 18:32-35; Joh 12:48; Rev 6:16, "Wrath of the (merciful) Lamb."

JFB: Jam 2:13

The converse of, "Blessed are the merciful, for they shall obtain mercy" (Mat 5:7). Translate, "The judgment (which is coming on all of us) shall be without mercy to him who hath showed no mercy." It shall be such toward every one as every one shall have been [BENGEL]. "Mercy" here corresponds to "love," Jam 2:8.

JFB: Jam 2:13 - mercy rejoiceth against judgment

Mercy, so far from fearing judgment in the case of its followers, actually glorifieth against it, knowing that it cannot condemn them. Not that their mercy is the ground of their acquittal, but the mercy of God in Christ towards them, producing mercy on their part towards their fellow men, makes them to triumph over judgment, which all in themselves otherwise deserve.

JFB: Jam 2:14

James here, passing from the particular case of "mercy" or "love" violated by "respect of persons," notwithstanding profession of the "faith of our Lord Jesus" (Jam 2:1), combats the Jewish tendency (transplanted into their Christianity) to substitute a lifeless, inoperative acquaintance with the letter of the law, for change of heart to practical holiness, as if justification could be thereby attained (Rom 2:3, Rom 2:13, Rom 2:23). It seems hardly likely but that James had seen Paul's Epistles, considering that he uses the same phrases and examples (compare Jam 2:21, Jam 2:23, Jam 2:25, with Rom 4:3; Heb 11:17, Heb 11:31; and Jam 2:14, Jam 2:24, with Rom 3:28; Gal 2:16). Whether James individually designed it or not, the Holy Spirit by him combats not Paul, but those who abuse Paul's doctrine. The teaching of both alike is inspired, and is therefore to be received without wresting of words; but each has a different class to deal with; Paul, self-justiciaries; James, Antinomian advocates of a mere notional faith. Paul urged as strongly as James the need of works as evidences of faith, especially in the later Epistles, when many were abusing the doctrine of faith (Tit 2:14; Tit 3:8). "Believing and doing are blood relatives" [RUTHERFORD].

JFB: Jam 2:14 - What doth it profit

Literally, "What is the profit?"

JFB: Jam 2:14 - though a man say

James' expression is not, "If a man have faith," but "if a man say he hath faith"; referring to a mere profession of faith, such as was usually made at baptism. Simon Magus so "believed and was baptized," and yet had "neither part nor lot in this matter," for his "heart," as his words and works evinced, was not right in the sight of God. ALFORD wrongly denies that "say" is emphatic. The illustration, Jam 2:16, proves it is: "If one of you say" to a naked brother, "Be ye warmed, notwithstanding ye give not those things needful." The inoperative profession of sympathy answering to the inoperative profession of faith.

JFB: Jam 2:14 - can faith save him

Rather, "can such a faith (literally, 'the faith') save him?"--the faith you pretend to: the empty name of boasted faith, contrasted with true fruit-producing faith. So that which self-deceivers claim is called "wisdom," though not true wisdom, Jam 3:15. The "him" also in the Greek is emphatic; the particular man who professes faith without having the works which evidence its vitality.

JFB: Jam 2:15

The Greek is, "But if," &c.: the "But" taking up the argument against such a one as "said he had faith, and yet had not works," which are its fruits.

JFB: Jam 2:15 - a brother, &c.

A fellow Christian, to whom we are specially bound to give help, independent of our general obligation to help all our fellow creatures.

JFB: Jam 2:15 - be

The Greek implies, "be found, on your access to them."

JFB: Jam 2:16

The habit of receiving passively sentimental impressions from sights of woe without carrying them out into active habits only hardens the heart.

JFB: Jam 2:16 - one of you

James brings home the case to his hearers individually.

JFB: Jam 2:16 - Depart in peace

As if all their wants were satisfied by the mere words addressed to them. The same words in the mouth of Christ, whose faith they said they had, were accompanied by efficient deeds of love.

JFB: Jam 2:16 - be . . . warmed

With clothing, instead of being as heretofore "naked" (Jam 2:15; Job 31:20).

JFB: Jam 2:16 - filled

Instead of being "destitute of food" (Mat 15:37).

JFB: Jam 2:16 - what doth it profit

Concluding with the same question as at the beginning, Jam 2:14. Just retribution: kind professions unaccompanied with corresponding acts, as they are of no "profit" to the needy object of them, so are of no profit to the professor himself. So faith consisting in mere profession is unacceptable to God, the object of faith, and profitless to the possessor.

Clarke: Jam 2:1 - My brethren, have not

My brethren, have not - This verse should be read interrogatively: My brethren, do ye not make profession of the faith or religion of our glorious Lord Jesus Christ with acceptance of persons? That is, preferring the rich to the poor merely because of their riches, and not on account of any moral excellence, personal piety, or public usefulness. Πιστις, faith, is put here for religion; and της δοξης, of glory, should, according to some critics, be construed with it as the Syriac and Coptic have done. Some connect it with our Lord Jesus Christ - the religion of our glorious Lord Jesus Christ. Others translate thus, the faith of the glory of our Lord Jesus. There are many various readings in the MSS. and versions on this verse: the meaning is clear enough, though the connection be rather obscure.

Clarke: Jam 2:2 - If there come unto your assembly

If there come unto your assembly - Εις την συναγωγην· Into the synagogue. It appears from this that the apostle is addressing Jews who frequented their synagogues, and carried on their worship there and judicial proceedings, as the Jews were accustomed to do. Our word assembly does not express the original; and we cannot suppose that these synagogues were at this time occupied with Christian worship, but that the Christian Jews continued to frequent them for the purpose of hearing the law and the prophets read, as they had formerly done, previously to their conversion to the Christian faith. But St. James may refer here to proceedings in a court of justice

Clarke: Jam 2:2 - With a gold ring, in goodly apparel

With a gold ring, in goodly apparel - The ring on the finger and the splendid garb were proofs of the man’ s opulence; and his ring and his coat, not his worth, moral good qualities, or the righteousness of his cause, procured him the respect of which St. James speaks

Clarke: Jam 2:2 - There come in also a poor man

There come in also a poor man - In ancient times petty courts of judicature were held in the synagogues, as Vitringa has sufficiently proved, De Vet. Syn. l. 3, p. 1, c. 11; and it is probable that the case here adduced was one of a judicial kind, where, of the two parties, one was rich and the other poor; and the master or ruler of the synagogue, or he who presided in this court, paid particular deference to the rich man, and neglected the poor man; though, as plaintiff and defendant, they were equal in the eye of justice, and should have been considered so by an impartial judge.

Clarke: Jam 2:3 - Sit here under my footstool

Sit here under my footstool - Thus evidently prejudging the cause, and giving the poor man to see that he was to expect no impartial administration of justice in his cause.

Clarke: Jam 2:4 - Are ye not then partial

Are ye not then partial - Ου διεκριθητε· Do ye not make a distinction, though the case has not been heard, and the law has not decided

Clarke: Jam 2:4 - Judges of evil thoughts?

Judges of evil thoughts? - Κριται διαλογισμων πονηρων· Judges of evil reasonings; that is, judges who reason wickedly; who, in effect, say in your hearts, we will espouse the cause of the rich, because they can befriend us; we will neglect that of the poor, because they cannot help us, nor have they power to hurt us.

Clarke: Jam 2:5 - Hath not God chosen the poor of this world

Hath not God chosen the poor of this world - This seems to refer to Mat 11:5 : And the poor have the Gospel preached to them. These believed on the Lord Jesus, and found his salvation; while the rich despised, neglected, and persecuted him. These had that faith in Christ which put them in possession of the choicest spiritual blessings, and gave them a right to the kingdom of heaven. While, therefore, they were despised of men, they were highly prized of God.

Clarke: Jam 2:6 - Do not rich men oppress you

Do not rich men oppress you - The administration of justice was at this time in a miserable state of corruption among the Jews; but a Christian was one who was to expect no justice any where but from his God. The words καταδυναστευουσιν, exceedingly oppress, and ἑλκουσιν εις κριτηρια, drag you to courts of justice, show how grievously oppressed and maltreated the Christians were by their countrymen the Jews, who made law a pretext to afflict their bodies, and spoil them of their property.

Clarke: Jam 2:7 - Blaspheme that worthy name

Blaspheme that worthy name - They took every occasion to asperse the Christian name and the Christian faith, and have been, from the beginning to the present day, famous for their blasphemies against Christ and his religion. It is evident that these were Jews of whom St. James speaks; no Christians in these early times could have acted the part here mentioned.

Clarke: Jam 2:8 - The royal law

The royal law - Νομον βασιλικον . This epithet, of all the New Testament writers, is peculiar to James; but it is frequent among the Greek writers in the sense in which it appears St. James uses it. Βασιλικος, royal, is used to signify any thing that is of general concern, is suitable to all, and necessary for all, as brotherly love is. This commandment; Thou shalt love thy neighbor as thyself, is a royal law, not only because it is ordained of God, and proceeds from his kingly authority over men, but because it is so useful, suitable, and necessary to the present state of man; and as it was given us particularly by Christ himself, Joh 13:34; Joh 15:12, who is our King, as well as Prophet and Priest, it should ever put us in mind of his authority over us, and our subjection to him. As the regal state is the most excellent for secular dignity and civil utility that exists among men, hence we give the epithet royal to whatever is excellent, noble, grand, or useful.

Clarke: Jam 2:9 - But if ye have respect to persons

But if ye have respect to persons - In judgment, or in any other way; ye commit sin against God, and against your brethren, and are convinced, ελεγχομενοι, and are convicted, by the law; by this royal law, Thou shalt love thy neighbor as thyself; as transgressors, having shown this sinful acceptance of persons, which has led you to refuse justice to the poor man, and uphold the rich in his oppressive conduct.

Clarke: Jam 2:10 - For whosoever shall keep the whole law, etc.

For whosoever shall keep the whole law, etc. - This is a rabbinical form of speech. In the tract Shabbath, fol. 70, where they dispute concerning the thirty-nine works commanded by Moses, Rabbi Yochanan says: But if a man do the whole, with the omission of one, he is guilty of the whole, and of every one. In Bammidar rabba, sec. 9, fol. 200, and in Tanchum, fol. 60, there is a copious example given, how an adulteress, by that one crime, breaks all the ten commandments, and by the same mode of proof any one sin may be shown to be a breach of the whole decalogue. The truth is, any sin is against the Divine authority; and he who has committed one transgression is guilty of death; and by his one deliberate act dissolves, as far as he can, the sacred connection that subsists between all the Divine precepts and the obligation which he is under to obey, and thus casts off in effect his allegiance to God. For, if God should be obeyed in any one instance, he should be obeyed in all, as the authority and reason of obedience are the same in every case; he therefore who breaks one of these laws is, in effect, if not in fact, guilty of the whole. But there is scarcely a more common form of speech among the rabbins than this, for they consider that any one sin has the seeds of all others in it. See a multitude of examples in Schoettgen.

Clarke: Jam 2:11 - For he that said

For he that said - That is, the authority that gave one commandment gave also the rest; and he who breaks one resists this authority; so that the breach of any one commandment may be justly considered a breach of the whole law. It was a maxim also among the Jewish doctors that, if a man kept any one commandment carefully, though he broke all the rest, he might assure himself of the favor of God; for while they taught that "He who transgresses all the precepts of the law has broken the yoke, dissolved the covenant, and exposed the law to contempt, and so has he done who has broken even one precept,"(Mechilta, fol. 5, Yalcut Simeoni, part 1, fol. 59), they also taught, "that he who observed any principal command was equal to him who kept the whole law;"(Kiddushin, fol. 39); and they give for example, "If a man abandon idolatry, it is the same as if he had fulfilled the whole law,"(Ibid., fol. 40.) To correct this false doctrine James lays down that in the 11th verse. Thus they did and undid.

Clarke: Jam 2:12 - So speak ye, and so do

So speak ye, and so do - Have respect to every commandment of God, for this the law of liberty - the Gospel of Jesus Christ, particularly requires; and this is the law by which all mankind, who have had the opportunity of knowing it, shall be judged. But all along St. James particularly refers to the precept, Thou shalt love thy neighbor as thyself.

Clarke: Jam 2:13 - For he shall have judgment

For he shall have judgment - He who shows no mercy to man, or, in other words, he who does not exercise himself in works of charity and mercy to his needy fellow creatures, shall receive no mercy at the hand of God; for he hath said, Blessed are the merciful, for they shall obtain mercy. The unmerciful therefore are cursed, and they shall obtain no mercy

Clarke: Jam 2:13 - Mercy rejoiceth against judgment

Mercy rejoiceth against judgment - These words are variously understood

1.    Mercy, the merciful man, the abstract for the concrete, exults over judgment, that is, he is not afraid of it, having acted according to the law of liberty, Thou shalt love thy neighbor as thyself

2.    Ye shall be exalted by mercy above judgment

3.    For he (God) exalts mercy above judgment

4.    A merciful man rejoices rather in opportunities of showing mercy, than in acting according to strict justice

5.    In the great day, though justice might condemn every man according to the rigour of the law, yet God will cause mercy to triumph over justice in bringing those into his glory who, for his sake, had fed the hungry, clothed the naked, ministered to the sick, and visited the prisoners. See what our Lord says, Matthew 25:31-46

In the MSS. and versions there is a considerable variety of readings on this verse, and some of the senses given above are derived from those readings. The spirit of the saying may be found in another scripture, I will have mercy and not sacrifice - I prefer works of charity and mercy to every thing else, and especially to all acts of worship. The Royal Law, Thou shalt love thy neighbor as thyself, should particularly prevail among men, because of the miserable state to which all are reduced by sin, so that each particularly needs the help of his brother.

Clarke: Jam 2:14 - What doth it profit - though a man say he hath faith

What doth it profit - though a man say he hath faith - We now come to a part of this epistle which has appeared to some eminent men to contradict other portions of the Divine records. In short, it has been thought that James teaches the doctrine of justification by the merit of good works, while Paul asserts this to be insufficient, and that man is justified by faith. Luther, supposing that James did actually teach the doctrine of justification by works, which his good sense showed him to be absolutely insufficient for salvation, was led to condemn the epistle in toto, as a production unauthenticated by the Holy Spirit, and consequently worthy of no regard; he therefore termed it epistola straminea , a chaffy epistle, an epistle of straw, fit only to be burnt. Learned men have spent much time in striving to reconcile these two writers, and to show that St. Paul and St. James perfectly accord; one teaching the pure doctrine, the other guarding men against the abuse of it. Mr. Wesley sums the whole up in the following words, with his usual accuracy and precision: "From Jam 1:22 the apostle has been enforcing Christian practice. He now applies to those who neglect this under the pretense of faith. St. Paul had taught that a man is justified by faith without the works of the law. This some already began to wrest to their own destruction. Wherefore St. James, purposely repeating, Jam 1:21, Jam 1:23, Jam 1:25, the same phrases, testimonies, and examples which St. Paul had used, Rom 4:3; Heb 11:17, Heb 11:31, refutes not the doctrine of St. Paul, but the error of those who abused it. There is therefore no contradiction between the apostles; they both delivered the truth of God, but in a different manner, as having to do with different kinds of men. This verse is a summary of what follows: What profiteth it, is enlarged on, Jam 2:15-17; though a man say, Jam 2:18, Jam 2:19; can that faith save him? Jam 2:20. It is not though he have faith, but though he say, I have faith. Here therefore true living faith is meant. But in other parts of the argument the apostle speaks of a dead imaginary faith. He does not therefore teach that true faith can, but that it cannot, subsist without works. Nor does he oppose faith to works, but that empty name of faith to real faith working by love. Can that faith which is without works save him? No more than it can profit his neighbor."- Explanatory notes

That St James quotes the same scriptures, and uses the same phrases, testimonies, and examples which St. Paul has done, is fully evident; but it does not follow that he wrote after St. Paul. It is possible that one had seen the epistle of the other; but if so, it is strange that neither of them should quote the other. That St. Paul might write to correct the abuses of St. James’ doctrine is as possible as that James wrote to prevent St. Paul’ s doctrine from being abused; for there were Antinomians in the Church in the time of St. James, as there were Pharisaic persons in it at the time of St. Paul. I am inclined to think that James is the elder writer, and rather suppose that neither of them had ever seen the other’ s epistle. Allowing them both to be inspired, God could teach each what was necessary for the benefit of the Church, without their having any knowledge of each other. See the preface to this epistle

As the Jews in general were very strenuous in maintaining the necessity of good works or righteousness in order to justification, wholly neglecting the doctrine of faith, it is not to be wondered at that those who were converted, and saw the absolute necessity of faith in order to their justification, should have gone into the contrary extreme

Clarke: Jam 2:14 - Can faith save him?

Can faith save him? - That is, his profession of faith; for it is not said that he has faith, but that he says, I have faith. St. James probably refers to that faith which simply took in the being and unity of God. See on Jam 2:19, Jam 2:24, Jam 2:25.

Clarke: Jam 2:15 - If a brother or sister be naked

If a brother or sister be naked - That is, ill-clothed; for γυμνος, naked, has this meaning in several parts of the New Testament, signifying bad clothing, or the want of some particular article of dress. See Mat 25:36, Mat 25:38, Mat 25:43, Mat 25:44, and Joh 21:7. It has the same comparative signification in most languages.

Clarke: Jam 2:16 - Be ye warmed and filled

Be ye warmed and filled - Your saying so to them, while you give them nothing, will just profit them as much as your professed faith, without those works which are the genuine fruits of true faith, will profit you in the day when God comes to sit in judgment upon your soul.

Calvin: Jam 2:1 - Have not the faith

This reproof seems at first sight to be hard and unreasonable; for it is one of the duties of courtesy, not to be neglected, to honor those who are elevated in the world. Further, if respect of persons be vicious, servants are to be freed from all subjection; for freedom and servitude are deemed by Paul as conditions of life. The same must be thought of magistrates. But the solution of these questions is not difficult, if what James writes is not separated. For he does not simply disapprove of honor being paid to the rich, but that this should not be done in a way so as to despise or reproach the poor; and this will appear more clearly, when he proceeds to speak of the rule of love.

Let us therefore remember that the respect of persons here condemned is that by which the rich is so extolled, wrong is done to the poor, which also he shews clearly by the context and surely ambitions is that honor, and full of vanity, which is shewn to the rich to the contempt of the poor. Nor is there a doubt but that ambition reigns and vanity also, when the masks of this world are alone in high esteem. We must remember this truth, that he is to be counted among the heirs of God’s kingdom, who disregards the reprobate and honors those who fear God. (Psa 15:4.)

Here then is the contrary vice condemned, that is, when from respect alone to riches, anyone honors the wicked, and as it has been said, dishonors the good. If then thou shouldest read thus, “He sins who respects the rich,” the sentence would be absurd; but if as follows, “He sins who honors the rich alone and despises the poor, and treats him with contempt,” it would be a pious and true doctrine.

1.Have not the faith, etc. , with respect of persons. He means that the respect of persons is inconsistent with the faith of Christ, so that they cannot be united together, and rightly so; for we are by faith united into one body, in which Christ holds the primacy. When therefore the pomps of the world become preeminent so as to cover over what Christ is, it is evident that faith hath but little vigor.

In rendering τὢς δόξης, “on account of esteem,” ( ex opinione ,) I have followed Erasmus; though the old interpreter cannot be blamed, who has rendered it “glory,” for the word means both; and it may be fitly applied to Christ, and that according to the drift of the passage. For so great is the brightness of Christ, that it easily extinguishes all the glories of the world, if indeed it irradiates our eyes. It hence follows, that Christ is little esteemed by us, when the admiration of worldly glory lays hold on us. But the other exposition is also very suitable, for when the esteem or value of riches or of honors dazzles our eyes, the truth is suppressed, which ought alone to prevail. To sit becomingly means to sit honorably.

Calvin: Jam 2:4 - Are ye not then partial in yourselves

4.Are ye not then partial in yourselves ? or, are ye not condemned in yourselves. This may be read affirmatively as well as interrogatively, but the sense would be the same, for he amplifies the fault by this, that they took delight and indulged themselves in so great a wickedness. If it be read interrogatively, the meaning is, “Does not your own conscience hold you convicted, so that you need no other judge?” If the affirmative be preferred, it is the same as though he had said, “This evil also happens, that ye think not that ye sin, nor know that your thoughts are so wicked as they are.” ¹¹²

Calvin: Jam 2:5 - Hearken, my beloved brethren // Hath not God chosen the poor of this world? // The rich in faith

5.Hearken, my beloved brethren. He proves now by a two-fold argument, that they acted preposterously, when for the sake of the rich they despised the poor: The first is, that it is unbecoming and disgraceful to cast down those whom God exalts, and to treat reproachfully those whom he honors. As God honors the poor, then every one who repudiates them, reverses the order of God. The other argument is taken from common experience; for since the rich are for the most part vexatious to the good and innocent, it is very unreasonable to render such a reward for the wrongs they do, so that they should be more approved by us than the poor, who aid us more than they wrong us. We shall now see how he proceeds with these two points.

Hath not God chosen the poor of this world? Not indeed alone, but he wished to begin with them, that he might beat down the pride of the rich. This is also what Paul says, that God hath chosen, not many noble, not many mighty in the world, but those who are weak, that he might make ashamed such as are strong (1Co 1:25.) In short, though God pours forth his grace on the rich in common with the poor, yet his will is to prefer these to those, that the mighty might learn not to flatter themselves, and that the ignoble and the obscure might ascribe in what they are to the mercy of God, and that both might be trained up to meekness and humility.

The rich in faith are not those who abound in the greatness of faith, but such as God has enriched with the various gifts of his Spirit, which we receive by faith. For, doubtless, since the Lord deals bountifully with all, every one becomes partaker of his gifts according to the measure of his own faith. If, then, we are empty or needy, that proves the deficiency of our faith; for if we only enlarge the bosom of faith, God is always ready to fill it.

He says, that a kingdom is promised to those who love God: not that the promise depends on love; but he reminds us that we are called by God unto the hope of eternal life, on this condition and to this end, that we may love him. Then the end, and not the beginning, is here pointed out.

Calvin: Jam 2:6 - Do not the rich

6.Do not the rich. He seems to instigate them to vengeance by bringing forward the unjust rule of the rich, in order that they who were unjustly treated, might render like for like: and yet we are everywhere bid to do good to those who injure us. But the object of James was another; for he only wished to shew that they were without reason or judgment who through ambition honored their executioners, and in the meantime injured their own friends, at least those from whom they never suffered any wrong. For hence appeared more fully their vanity, that they were induced by no acts of kindness: they only admired the rich, because they were rich; nay, they servilely flattered those whom they found, to their own loss, to be unjust and cruel.

There are, indeed, some of the rich who are just, and meek, and hate all unrighteousness; but few of such men are to be found. James, then, mentions what for the most part usually happens, and what daily experience proves true. For as men commonly exercise their power in doing what is wrong, it hence happens, that the more power any one has, the worse he is, and the more unjust towards his neighbors. The more careful then ought the rich to be, lest they should contract any of the contagion which everywhere prevails among those of their own rank.

Calvin: Jam 2:7 - Worthy,

7.Worthy, or good name. I doubt not but that he refers here to the name of God and of Christ. And he says, by, or, on, the which ye are called; not in prayer, as Scripture is wont sometimes to speak, but by profession; as the name of a father, in Gen 48:16, is said to be called on his offspring, and in Isa 4:1, the name of a husband is called on the wife. It is, then, the same as though he had said, “The good name in which ye glory, or which ye deem it an honor to be called by; but if they proudly calumniate the glory of God, how unworthy are they of being honored by Christians!”

Calvin: Jam 2:8 - If ye fulfill the royal law

Now follows a plainer declaration; for he expressly points out the cause of the last reproof, for they were officiously attentive to the rich, not from love, but on the contrary, from a vain desire of attaining their favor: And it is in anticipation, by which he obviated an excuse on the other side; for they might have objected and said, that he ought not to be blamed, who humbly submiteth himself to the unworthy. James, indeed, concedes that this is true, but he shews that it was falsely pretended by them, because they shewed this submission of homage, not from love to their neighbors, but from respect of persons.

In the first clause, then, he acknowledges as right and praiseworthy, as the duties of love which we perform towards our neighbors. In the second, he denies that the ambitious respect of persons ought to be deemed as of this kind, for it widely differs from what the law prescribes. And the hinge of this answer turns on the words “neighbor” and “respect of persons,” as though he had said, “If you pretend that there is a sort of love in what you do, this may be easily disproved; for God bids us to love our neighbors, and not to shew respect of persons.” Besides, this word “neighbor” includes all mankind: he, then, who says, that a very few, according to his own fancy, ought to be honored, and others passed by, does not keep the law of God, but yields to the depraved desires of his own heart. God expressly commends to us strangers and enemies, and all, even the most contemptible. To this doctrine the respect of persons is wholly contrary. Hence, rightly does James assert, that respect of persons is inconsistent with love.

8.If ye fulfill the royal law. The law here I take simply as the rule of life; and to fulfill, or perform it, is to keep it with real integrity of heart, and as they say, roundly, ( rotunde ;) and he sets such a keeping in opposition to a partial observance of it. It is said, indeed, to be a royal law, as it is the royal way, or road; that is, plain, straight, and level, which, by implication, is set in opposition to sinuous by-paths and windings.

Allusion however is made, as I think, to servile obedience which they rendered to the rich, when they might, by serving in sincerity their neighbors, be not only free men, but live as kings.

Calvin: Jam 2:9 - NO PHRASE

When, in the second place, he says, that those who had respect of persons were convinced, or reproved by the law, the law is taken according to its proper meaning. For since we are bidden by God’s command to embrace all mortals, every one who, with a few exceptions, rejects all the rest, breaks the bond of God, and inverts also his order, and is, therefore, rightly called a transgressor of the law.

Calvin: Jam 2:10 - For whosoever shall keep the whole law

10.For whosoever shall keep the whole law. What alone he means is, that God will not be honored with exceptions, nor will he allow us to cut off from his law what is less pleasing to us. At the first view, this sentence seems hard to some, as though the apostle countenanced the paradox of the Stoics, which makes all sins equal, and as though he asserted that he who offends in one thing ought to be punished equally with him whose whole life has been sinful and wicked. But it is evident from the context that no such thing entered into his mind.

For we must always observe the reason anything is said. He denies that our neighbors are loved when a part only of them is through ambition chosen, and the rest neglected. This he proves, because it is no obedience to God, when it is not rendered equally according to his command. Then as the rule of God is plain and complete or perfect, so we ought to regard completeness; so that none of us should presumptuously separate what he has joined together. Let there be, therefore, a uniformity, if we desire rightly to obey God. As, for instance, were a judge to punish ten thefts, and leave one man unpunished, he would betray the obliquity of his mind, for he would thus shew himself indignant against men rather than against crimes; because what he condemns in one he absolves in another.

We now, then, understand the design of James, that is, that if we cut off from God’s law what is less agreeable to us, though in other parts we may be obedient, yet we be come guilty of all, because in one particular thing we violate the whole law. And though he accommodates what is said to the subject in hand, it is yet taken from a general principle, — that God has prescribed to us a rule of life, which it is not lawful for us to mutilate. For it is not said of a part of the law, “This is the way, walk ye in it;” nor does the law promise a reward except to universal obedience.

Foolish, then, are the schoolmen, who deem partial righteousness, as they call it, to be meritorious; for this passage and many others, clearly shew that there is no righteousness except in a perfect obedience to the law.

Calvin: Jam 2:11 - For he that said

11.For he that said, or he who hath said. This is a proof of the former verse; because the Lawgiver is to be considered rather than each particular precept apart. The righteousness of God, as an indivisible body, is contained in the law. Whosoever, then, transgresses one article of the Law, destroys, as far as he can, the righteousness of God. Besides, as in one part, so in every part, God’s will is to try our obedience. Hence a transgressor of the law is every one who offends as to any one of its commandments according to this saying,

“Cursed is he who fulfills not all things.”
(Deu 27:26.)

We further see, that the transgressor of the law, and the guilty of all, mean the same according to James.

Calvin: Jam 2:12 - So speak ye

12.So speak ye. Some give this explanation, that as they flattered themselves too much, they are summoned to the right tribunal; for men absolve themselves according to their own notions, because they withdraw themselves from the judgment of the divine law. He then reminds them that all deeds and words are there to be accounted for, because God will judge the world according to his law. As, however, such a declaration might have smitten them with immoderate terror, to correct or mitigate what they might have thought severe, he adds, the law of liberty. For we know what Paul says,

“Whosoever are under the law are under a curse.”
(Gal 3:10.)

Hence the judgment of the law in itself is condemnation to eternal death; but he means by the word liberty, that we are freed from the rigor of the law.

This meaning is not altogether unsuitable, though if one examines more minutely what immediately follows, he will see that James meant another thing; the sense is as though he had said, “Except ye wish to undergo the rigor of the law, ye must be less rigid towards your neighbors; for the law of liberty is the same as the mercy of God, which delivers us from the curse of the law” And so this verse ought to be read with what follows, where he speaks of the duty of bearing with infirmities. And doubtless the whole passage thus reads well: “Since none of us can stand before God, except we be delivered and freed from the strict rigor of the law, we ought so to act, that we may not through too much severity exclude the indulgence or mercy of God, of which we all have need to the last.”

Calvin: Jam 2:13 - For he shall have judgment // And mercy rejoiceth

13.For he shall have judgment This is an application of the last verse to the subject in hand, which confirms altogether the second explanation which I have mentioned: for he shews, that since we stand through God’s mercy alone, we ought to shew that to those whom the Lord himself commends to us. It is, indeed, a singular commendation of kindness and benevolence, that God promises that he will be merciful to us, if we be so to our brethren: not that our mercy, how ever great it may be, shewn towards men, merits the mercy of God; but that God would have those whom he has adopted, as he is to them a kind and an indulgent Father, to bear and exhibit his image on the earth, according to the saying of Christ,

“Be ye merciful, as your heavenly Father is merciful.”
(Mat 5:7.)

We must notice, on the other hand, that he could denounce nothing on them more severe or more dreadful than the judgment of God. It hence follows, that all they are miserable and lost who flee not to the asylum of pardon.

And mercy rejoiceth. As though he had said, “God’s mercy alone is that which delivers us from the dread and terror of judgment.” he takes rejoicing or glorying in the sense of being victorious or triumphant; for the judgment of condemnation is suspended over the whole world, and nothing but mercy can bring relief.

Hard and forced is the explanation of those who regard mercy as put here for the person, for men cannot properly be said to rejoice or glory against the judgment of God; but mercy itself in a manner triumphs, and alone reigns when the severity of judgment gives way; though I do not deny but that hence arises confidence in rejoicing, that is, when the faithful know that the wrath of God in a manner yields to mercy, so that being relieved by the latter, they are not overwhelmed by the former.

Calvin: Jam 2:14 - What doth it profit // Can faith save him?

14.What doth it profit. He proceeds to commend mercy. And as he had threatened that God would be a severe Judge to us, and at the same time very dreadful, except we be kind and merciful towards our neighbors, and as on the other hand hypocrites objected and said, that faith is sufficient to us, in which the salvation of men consists, he now condemns this vain boasting. The sum, then, of what is said is, that faith without love avails nothing, and that it is therefore wholly dead.

But here a question arises, Can faith be separated from love? It is indeed true that the exposition of this passage has produced that common distinction of the Sophists, between unformed and formed faith; but of such a thing James knew nothing, for it appears from the first words, that he speaks of false profession of faith: for he does not begin thus, “If any one has faith;” but, “If any says that he has faith;” by which he certainly intimates that hypocrites boast of the empty name of faith, which really does not belong to them.

That he calls it then faith, is a concession, as the Rhetoricians say; for when we discuss a point, it does no harm, nay, it is sometimes expedient, to concede to an adversary what he demands, for as soon as the thing itself is known, what is conceded may be easily taken away from him. James then, as he was satisfied that it was a false pretext by which hypocrites covered themselves, was not disposed to raise a dispute about a word or an expression. Let us, however, remember that he does not speak according to the impression of his own mind when he mentions faith, but that on the contrary he disputes against those who made a false pretense as to faith, of which they were wholly destitute.

Can faith save him? This is the same as though he had said, that we do not attain salvation by a frigid and bare knowledge of God, which all confess to be most true; for salvation comes to us by faith for this reason, because it joins us to God. And this comes not in any other way than by being united to the body of Christ, so that, living through his Spirit, we are also governed by him. There is no such thing as this in the dead image of faith. There is then no wonder that James denies that salvation is connected with it. ¹¹³

Calvin: Jam 2:15 - If a brother

15.If a brother, or, For if a brother. He takes an example from what was connected with his subject; for he had been exhorting them to exercise the duties of love. If any one, on the contrary, boasted that he was satisfied with faith without works, he compares this shadowy faith to the saying of one who bids a famished man to be filled without supplying him with the food of which he is destitute. As, then, he who sends away a poor man with words, and offers him no help, treats him with mockery, so they who devise for themselves faith without works, and without any of the duties of religion, trifle with God. ¹¹⁴

Defender: Jam 2:2 - assembly

This is the same word translated (in fact, transliterated from the Greek) as "synagogue." It is further indication of the very early date of James' epistle. Jewish Christians continued to call their assemblies by the same name they had known before, even though now they were Christian "synagogues." Eventually, with increasing hostility by non-Christian Jews, along with more Gentiles coming into the assemblies, the name "church" became adopted everywhere."

Defender: Jam 2:8 - according to the scripture

This law was first set forth in Scripture in Lev 19:18. It was cited by Christ as a parallel law to that of loving God (Mat 22:39; Mar 12:31; Luk 10:27). It is also quoted in Mat 5:43; Mat 19:19; and Gal 5:14 (where Paul says it sums up the whole body of the Mosaic laws as they deal with human behavior and relationships). Thus, the Bible cites it specifically eight times. No wonder it is called the royal law."

Defender: Jam 2:10 - offend in one point

James, no doubt, realized that his Jewish readers, accustomed as they had been to trusting in the law for salvation, needed to realize fully that they could never be justified before God by keeping the law, since no one could ever keep it perfectly. Not only Jews but all men need to realize that they can never be saved by their good works (Eph 2:8, Eph 2:9; Rom 4:5; Gal 2:16). One unforgiven sin is enough for condemnation."

Defender: Jam 2:14 - can faith save him

Everyone has faith of some kind - even atheists. However, the object of faith and the results of that faith measure its validity."

TSK: Jam 2:1 - the faith // the Lord // with

the faith : Act 20:21, Act 24:24; Col 1:4; 1Ti 1:19; Tit 1:1; 2Pe 1:1; Rev 14:12

the Lord : Psa 24:7-10; 1Co 2:8; Tit 2:13; Heb 1:3

with : Jam 2:3, Jam 2:9, Jam 3:17; Lev 19:15; Deu 1:17, Deu 16:19; 2Ch 19:7; Pro 24:23, Pro 28:21; Mat 22:16; Rom 1:11; 1Ti 5:21; Jud 1:16

TSK: Jam 2:2 - assembly // gold // goodly // in vile

assembly : Gr. synagogue

gold : Est 3:10, Est 8:2; Luk 15:22

goodly : Gen 27:15; Mat 11:8, Mat 11:9

in vile : Isa 64:6; Zec 3:3, Zec 3:4

TSK: Jam 2:3 - ye // in a good place // to the

ye : Jud 1:16

in a good place : or well, or, seemly

to the : Jam 2:6; Isa 65:5; Luk 7:44-46; 2Co 8:9

TSK: Jam 2:4 - partial // judges

partial : James 1:1-27; Job 34:19; Mal 2:9

judges : Jam 4:11; Job 21:27; Psa 58:1, Psa 82:2, Psa 109:31; Mat 7:1-5; Joh 7:24

TSK: Jam 2:5 - Hearken // Hath not // rich // heirs // the

Hearken : Jdg 9:7; 1Ki 22:28; Job 34:10, Job 38:14; Pro 7:24, Pro 8:32; Mar 7:14; Act 7:2

Hath not : Jam 1:9; Isa 14:32, Isa 29:19; Zep 3:12; Zec 11:7, Zec 11:11; Mat 11:5; Luk 6:20; Luk 9:57, Luk 9:58, Luk 16:22, Luk 16:25; Joh 7:48; 1Co 1:26-28; 2Co 8:9

rich : Pro 8:17-21; Luk 12:21; 1Co 3:21-23; 2Co 4:15, 2Co 6:10; Eph 1:18, Eph 3:8; 1Ti 6:18; Heb 11:26; Rev 2:9, Rev 3:18, Rev 21:7

heirs : Mat 5:3, Mat 25:34; Luk 12:32, Luk 22:29; Rom 8:17; 1Th 2:12; 2Th 1:5; 2Ti 4:8, 2Ti 4:18; 1Pe 1:4; 2Pe 1:11

the : or, that which, Jam 1:12; Exo 20:6; 1Sa 2:30; Pro 8:17; Mat 5:3; Luk 6:20, Luk 12:32; 1Co 2:9; 2Ti 4:8

TSK: Jam 2:6 - ye // Do // and

ye : Jam 2:3; Psa 14:6; Pro 14:31, Pro 17:5; Ecc 9:15, Ecc 9:16; Isa 53:3; Joh 8:49; 1Co 11:22

Do : Jam 5:4; Job 20:19; Psa 10:2, Psa 10:8, Psa 10:10,Psa 10:14, Psa 12:5; Pro 22:16; Ecc 5:8; Isa 3:14, Isa 3:15; Amo 2:6, Amo 2:7, Amo 4:1, Amo 5:11, Amo 8:4-6; Mic 6:11, Mic 6:12; Hab 3:14; Zec 7:10

and : Jam 5:6; 1Ki 21:11-13; Act 4:1-3, Act 4:26-28, Act 5:17, Act 5:18, Act 5:26, Act 5:27, Act 13:50, Act 16:19, Act 16:20; Act 17:6, Act 18:12

TSK: Jam 2:7 - blaspheme // worthy // by

blaspheme : Psa 73:7-9; Mat 12:24, Mat 27:63; Luk 22:64, Luk 22:65; Act 26:11; 1Ti 1:13; Rev 13:5, Rev 13:6

worthy : Psa 111:9; Son 1:3; Isa 7:14, Isa 9:6, Isa 9:7; Jer 23:6; Mat 1:23; Act 4:12; Phi 2:9-11; Rev 19:13, Rev 19:16

by : Isa 65:15; Act 11:26; Eph 3:15

TSK: Jam 2:8 - the royal // Thou // ye do

the royal : Jam 2:12, Jam 1:25; 1Pe 2:9

Thou : Lev 19:18, Lev 19:34; Mat 22:39; Mar 12:31-33; Luk 10:27-37; Rom 13:8, Rom 13:9; Gal 5:14; Gal 6:2; 1Th 4:9

ye do : Jam 2:19; 1Ki 8:18; 2Ki 7:9; Jon 4:4, Jon 4:9; Mat 25:21, Mat 25:23; Phi 4:14

TSK: Jam 2:9 - if // are // transgressors

if : Jam 2:1-4; Lev 19:15

are : Joh 8:9, Joh 8:46, Joh 16:8 *marg. 1Co 14:24; Jud 1:15

transgressors : Rom 3:20, Rom 7:7-13; Gal 2:19; 1Jo 3:4

TSK: Jam 2:10 - For // whosoever

For : While the Jews taught that ""he who transgresses all the precepts of the law has broken the yoke, dissolved the covenant, and exposed the law to contempt; and so has he done who has only broken one precept;""they also taught, ""that he who observed any principal command was equal to him who kept the whole law,""and gave for an example the forsaking of idolatry. To correct this false doctrine was the object James had in view.

whosoever : Deu 27:26; Mat 5:18, Mat 5:19; Gal 3:10

TSK: Jam 2:11 - Do not commit // Now

he said that, or, that law, which said

Do not commit : Exo 20:13, Exo 20:14; Deu 5:17, Deu 5:18; Mat 5:21-28, Mat 19:18; Mar 10:19; Luk 18:20; Rom 13:9

Now : Lev 4:2, Lev 4:13, Lev 4:22; Psa 130:3, Psa 130:4

TSK: Jam 2:12 - speak // the

speak : Phi 4:8; Col 3:17; 2Pe 1:4-8

the : Jam 2:8, Jam 1:25

TSK: Jam 2:13 - he // and // rejoiceth

he : Jam 5:4; Gen 42:21; Jdg 1:7; Job 22:6-10; Pro 21:13; Isa 27:11; Mat 5:7; Mat 6:15, Mat 7:1, Mat 7:2, Mat 18:28-35, Mat 25:41-46; Luk 16:25

and : Psa 85:10; Jer 9:24; Eze 33:11; Mic 7:18; Eph 1:6, Eph 1:7, Eph 2:4-7; 1Jo 4:8-16, 1Jo 4:18, 1Jo 4:19

rejoiceth : or, glorieth

TSK: Jam 2:14 - What // though // can

What : Jam 2:16; Jer 7:8; Rom 2:25; 1Co 13:3; 1Ti 4:8; Heb 13:9

though : Jam 2:18, Jam 2:26, Jam 1:22-25; Mat 5:20, Mat 7:21-23, Mat 7:26, Mat 7:27; Luk 6:49; Act 8:13, Act 8:21, Act 15:9; 1Co 13:2, 1Co 16:22; Gal 5:6, Gal 5:13; 1Th 1:3; 1Ti 1:5; Tit 1:16, Tit 3:8; Heb 11:7, Heb 11:8, Heb 11:17; 2Pe 1:5; 1Jo 5:4, 1Jo 5:5

can : 1Co 15:2; Eph 2:8-10

TSK: Jam 2:15

Jam 2:5; Job 31:16-21; Isa 58:7, Isa 58:10; Eze 18:7; Mat 25:35-40; Mar 14:7; Luk 3:11; Act 9:29; Heb 11:37

TSK: Jam 2:16 - one // what

one : Job 22:7-9; Pro 3:27, Pro 3:28; Mat 14:15, Mat 14:16, Mat 15:32, Mat 25:42-45; Rom 12:9; 2Co 8:8; 1Jo 3:16-18

what : Jam 2:14

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jam 2:1 - Have not // The faith of our Lord Jesus Christ // The Lord of glory // With respect of persons

Jam 2:1-9 It is not agreeable to the Christian profession to

regard the rich, and despise the poor.

Jam 2:10-12 The guilt of any one breach of the law.

Jam 2:13 The obligation to mercy.

Jam 2:14-19 Faith without works is dead.

Jam 2:20-26 We are justified, as Abraham and Rahab were, by

works, and not by faith only.

Have not profess not yourselves, and regard not, or esteem not in others.

The faith of our Lord Jesus Christ i.e. faith in our Lord Jesus Christ; not the author but the object of faith is meant, as Gal 2:20 Gal 3:22 Phi 3:9 .

The Lord of glory ; Lord not being in the Greek, glory may be joined with faith, ( admitting only a trajection in the words, so frequent in the sacred writers), and then the words will run thus, the faith of the glory of our Lord Jesus Christ, i.e. the faith of his being glorified, which by a synecdoche may be put for the whole work of redemption wrought by him, which was completed by his glorification, as the last part of it; or, by a Hebraism, the faith of the glory, may be for the glorious faith. But the plainest way of reading the words is (as our translators do) by supplying the word Lord just before mentioned; Lord of glory, ( Christ being elsewhere so called, 1Co 2:8 ), i.e. the glorious Lord; as the Father is called the Father of glory, Eph 1:17 , i.e. the glorious Father: and then it may be an argument to second what the apostle is speaking of; Christ being the Lord of glory, a relation to him by faith puts an honour upon believers, though poor and despicable in the world; and therefore they are not to be contemned.

With respect of persons the word rendered persons signifies the face or countenance, and synecdochically the whole person; and, by consequence, all those parts or qualities we take notice of in the person. To respect a person is sometimes taken in a good sense, Gen 19:21 1Sa 25:35 . Mostly in an evil, when either the person is opposed to the cause, we give more or less to a man upon the account of something we see in him which is altogether foreign to his cause, Lev 19:15 , or when we accept one with injury to or contempt of another. To have, then, the faith of Christ with respect of persons, is to esteem the professors of religion, not for their faith, or relation to Christ, but according to their worldly condition, their being great or mean, rich or poor; this the apostle taxeth in the Hebrews to whom he wrote, that whereas in the things of God all believers are equal, they respected the greater and richer sort of professors, because great or rich; so as to despise those that were poor or low. The Greek hath the word plurally, respects, which may intimate the several ways of respecting persons, in judgment or out, of judgment. This doth not exclude the civil respect we owe to magistrates and superiors upon the account of their places or gifts; but only a respecting men in the things of religion upon such accounts as are extrinsical to religion; or, with prejudice to others as considerable in religion as themselves, though inferior to them in the world.

Poole: Jam 2:2 - For if there come unto your assembly // A man with a gold ring, in goodly apparel // And there come in also a poor man // In vile raiment

For if there come unto your assembly either church assemblies for worship, Heb 10:25 ; and in these we find some respect of men’ s persons, which may here be blamed: see 1Co 11:20-22 . Or their assemblies for disposing church offices, and deciding church controversies, &c.; for he speaks of such respecting men’ s persons as is condemned by the law, Jam 2:9 , which was especially in judgment.

A man with a gold ring, in goodly apparel the usual ensigns of honourable or rich persons, Gen 38:18,25 41:42 Luk 15:22 16:19 .

And there come in also a poor man the word signifies one very poor, even to beggarliness.

In vile raiment filthy and sordid, Zec 3:3,4 , the sign of extreme poverty.

Poole: Jam 2:3 - And ye have respect to him // Sit thou here in a good place // Stand thou there, or sit here under my footstool

And ye have respect to him Greek, look upon, viz. with respect and veneration, or a care and concern to please him.

Sit thou here in a good place an honourable place, either contrary to the usual orders of the churches, according to which, (as some say) the elder sat in chairs, the next to them on benches; and the novices on the pavement at their feet; the apostle taxing their carnal partiality in disposing these places to the people as rich, not as Christians; or it may note their disposing church offices to them that were rich, or favouring them in their causes rather than the poor.

Stand thou there, or sit here under my footstool the meanest places, and belonging to the youngest disciples: both are expressions of contempt.

Poole: Jam 2:4 - Are ye not then partial in yourselves? // And are become judges of evil thoughts

Are ye not then partial in yourselves? Either, are ye not judged in yourselves, convicted by your own consciences of partiality, and accepting men’ s persons? Or, have ye not made a difference? viz. out of a corrupt affection rather than a right judgment; and then it falls in with our translation; Are ye not partial? The Greek word is used in this sense, Act 15:9 Jud 1:22 .

And are become judges of evil thoughts i.e. judges that have evil thoughts, or are evil affected: q.d. You evidence the corruptness of your affections by your thus perversely judging.

Poole: Jam 2:5 - Hath not God chosen the poor? // Rich // In faith // And heirs of the kingdom // Which he hath promised to them that love him

Hath not God chosen the poor? Not that God hath chosen all the poor in the world, but his choice is chiefly of them, 1Co 1:26,28 . Poor he means in the things of this world, and in the esteem of worldly men; they are opposed to those that Paul calls rich in this world, 1Ti 6:17,18 .

Rich: some insert the verb substantive to be between this and the former clause, and read: Hath not God chosen the poor of this world to be rich, &c. So Rom 8:29 , predestinate to be conformed: the like defective speeches we find, Joh 12:46 2Co 3:6 . And the verb understood here is expressed, Eph 1:4 , after the same word we have in this text. And yet if we read the words as they stand in our translation, they do not prove that foresight of faith is previous to election, any more than that being heirs of the kingdom is so too.

In faith either in the greatness and abundance of their faith, Mat 15:28 Rom 4:20 ; or rather, rich in those privileges and hopes to which by faith they have a title.

And heirs of the kingdom an instance of their being rich, in that they are to inherit a kingdom.

Which he hath promised to them that love him: see Jam 1:12 , where the same words occur, only that which is here a kingdom, is there a crown.

Poole: Jam 2:6 - But ye have despised the poor // Do not rich men? // Oppress you // And draw you before the judgment-seats

But ye have despised the poor God’ s poor, viz. by your respecting persons.

Do not rich men? Either those that were unbelieving Jews or heathen; or such as made a profession of Christianity, but were not cordial friends to it; or, both may be included.

Oppress you insolently abuse you, and unrighteously, either usurping a power over you which belongs not to them, or abusing the power they have.

And draw you before the judgment-seats especially before unbelieving judges, 1Co 6:1,6 : they would colour their oppression with a pretence of law, and therefore drew the poor saints before the judgment-seat.

Poole: Jam 2:7 - Do not they blaspheme? // That worthy name // By the which ye are called

Do not they blaspheme? If the rich here spoken of were Christians, then they may be said to blaspheme Christ’ s name, when by their wicked carriage they caused it to be blasphemed by others, unbelievers, among whom they were, Rom 2:24 Tit 2:5 , &c.; 1Ti 6:1 : but if rich unbelievers be here meant, the rich men of those times being generally great enemies to Christianity; he would from thence show how mean a consideration riches were, to incline the professors of religion to such partiality as he taxeth them for.

That worthy name or, good or honourable (as good place, Jam 2:3 , for honourable) name of Christ; they blaspheme what they should adore.

By the which ye are called or, which is called upon you, either, which was called upon over you, when you were baptized into it; or rather it is a Hebrew phrase, and, implies no more than (as we read it) their being called by it, as children are after their fathers, and wives after their husbands, Gen 48:16 Isa 4:1 ; for so God’ s people are called by his name, Deu 28:10 Eph 3:15 .

Poole: Jam 2:8 - If ye fulfil // The royal law // According to the Scripture // Ye do well

If ye fulfil or, perfect; the word signifnies to accomplish perfectly, but no more is meant by it than sincerity in observing the duties of the law in an indifferent respect to one as well as another, which he seems to oppose to their partiality in the law, by respecting some and neglecting others.

The royal law either the law of God the great King, or Christ the King of saints; or rather, the royal law is the king’ s law, i.e. the great law which is the same to all, rich and poor, the common rule by which all are to act, as, the king’ s way, Num 21:22 , i.e. the great plain way in which all are to travel. Here may likewise be a tacit reflection on the servile disposition of these accepters of men’ s persons, evil becoming them that pretended to be governed by the royal law, which was to be observed with a more free and king-like spirit.

According to the Scripture: see Mat 22:39 Gal 5:14 .

Ye do well ye are not to be blamed, but commended. The apostle seems here to answer an objection they might make in their own defence; that in the respect they gave to rich men, they did but act according to the law which commands us to love our neighbour as ourselves: to this he replies partly in this verse by way of concession, or on supposition; that if the respect they gave to rich men were indeed in obedience to the law of charity, which commands us to love our neighbour as ourselves, then they did well, and he found no fault with them; but the contrary he shows in the next verse.

Poole: Jam 2:9 - But if ye have respect to persons, ye commit sin // And are convinced of the law // As transgressors

But if ye have respect to persons, ye commit sin the second part of the apostle’ s answer, in which he sets persons in opposition to neighbour: q.d. If you, instead of loving your neighbour, which excludes no sort of men, poor no more than rich, choose and single out (as ye do) only some few (viz. rich men) to whom ye give respect, despising others, ye are so far from fulfilling the royal law, that ye sin against it.

And are convinced of the law either by the particular law against respecting persons, Lev 19:15 , or rather, by that very law you urge; your thus partially respecting the rich to the excluding of the poor, being so contrary to the command of loving your neighbour, which excludes none.

As transgressors i.e. to be transgressors, viz. of the whole law, as fellows.

Poole: Jam 2:10 - For whosoever shall keep // The whole law // And yet offend in one point // He is guilty of all

For whosoever shall keep: this is not an assertion, that any man doth keep the whole law so as to offend but in one point, but a supposition that if, or admitting, such a one were.

The whole law all the rest of the law, that one point only of the whole being excepted.

And yet offend in one point slip, or trip, or stumble at; it seems to signify the least failing in any point of the law.

He is guilty of all guilty of the breach, and obnoxious to the punishment, of all; not distributively, or separately, as if he transgressed every precept distinctly; but:

1. Conjunctively or copulatively; he is guilty of not keeping the whole law, though not of breaking each particular command; he breaks the whole law, though not the whole of the law: as he that wounds a man’ s arm wounds the whole man, though not the whole of the man; he that breaks one link breaks the whole chain, and he that fails in one musical note spoils the whole harmony.

2. He sins against charity, which is the sum of the law, and upon which all the commands depend; and so though he keep most of them, as to the substance, yet he keeps none of them in a right manner, because none out of love, which should be the principle out of which he observes all of them.

3. He sins against the authority of the whole law, which is the same in every command.

4. He is liable to the same punishment, though not the same degree of it, as if he had broken all the commandments, Gal 3:1 ; and his keeping most, cannot exempt him from the punishment due for the breach of that one. This he speaks either in opposition to the Pharisees among the Jews, who thought themselves righteous if they kept most of the law, though in some things they came short; or rather, against hypocrites among Christians, who would pick and choose duties, obey some commands and neglect others; whereas no obedience to God is right, but that which is impartial, and respects all the commands, Psa 119:6 Mat 5:19 .

Poole: Jam 2:11 - Thou art become a transgressor of the law

All proof of what he laid down in the former verse, by instancing in these two commands, there being the same reason of all the rest, the same sovereignty and righteousness of God appearing in them, and it being the will of God to try our obedience in one as well as another.

Thou art become a transgressor of the law viz. by contemning the authority and holiness of God, which appears in the whole law, and every command of it.

Poole: Jam 2:12 - So speak ye, and so do // As they that shall be judged // By the law of liberty

So speak ye, and so do: the apostle concluding his discourse about respecting persons, which consisted both in their words and actions, be directs them how to govern themselves in both.

As they that shall be judged viz. for both your words and actions, and that, not only in your own consciences at present, but at God’ s tribunal hereafter.

By the law of liberty the gospel, of the liberty of which it is one branch, that these differences among men, of Jew and Gentile, bond and free, circumcised and uncircumcised, &c., are taken away, Act 10:28 Gal 3:28 Col 3:11 ; against this law of liberty you sin if you respect persons, and then may well fear to be judged by it; as it takes away differences of persons now, so it will make none at last, but will be as impartial in its judgment as it is in its commands.

Poole: Jam 2:13 - For he shall have judgment without mercy // That hath showed no mercy // And mercy rejoiceth against judgment // Objection // Answer

For he shall have judgment without mercy shall be judged according to the rigour of the law, by pure justice without any mixture of mercy.

That hath showed no mercy that hath been cruel and unmerciful to his neighbour here.

And mercy rejoiceth against judgment either,

1. The mercy of God rejoiceth and glorieth over judgment, being as it were superior and victorious in relation to those that show mercy, to whom the promise of obtaining. mercy is made, Mat 5:7 . Or rather:

2. The mercy of men, i.e. of those that deal mercifully with others; their mercy having the mercy and promise of God on its side, need not fear, but rather may rejoice, and as it were glory against judgment, as not being like to go against them.

Objection. Is not this to make some ground of glorying to be in men themselves, contrary to Psa 143:2 Rom 4:2 ?

Answer. Mercy in believers is an evidence of their interest in God’ s mercy, which prevails on their belief against his justice; and so its rejoicing against judgment, is not against it as overcome by itself, but by God’ s mercy. Thus both senses are included.

Poole: Jam 2:14 - What doth it profit // Though a man say // He hath faith // And have not works // Can faith save him?

What doth it profit viz. as to his eternal salvation? Wherein are the ends of religion promoted by it? The apostle had just before declared, that they who are unmerciful to men shall find God severe to themselves, and have judgment without mercy: but hypocritical professors boasted of their faith as sufficient to secure them against that judgment, though they neglected the practice of holiness and righteousness. Hence he seems to take occasion for the following discourse, to beat down their vain boasting of an empty, unfruitful faith, and possibly, lest they should abuse or misunderstand what he had said about the law of liberty, as if that inferred a licence of sinning, and living as they pleased.

Though a man say whether boastingly with his mouth to others, or flatteringly in his heart to himself. The apostle doth not say, that a man’ s having faith simply is unprofitable, but either that faith he pretends to without works, or his boasting he hath faith, when the contrary is evident by his not having works.

He hath faith such as he pretends to be good, and sound, and saving, but is really empty and dead, Jam 2:26 , and unfruitful.

And have not works i.e. good works, such as are not only acts of charity, to which the papists would restrain it, but all the fruits of righteousness and holiness proceeding from faith, and appearing both in heart and life.

Can faith save him? The interrogation is a vehement negation; q.d. It cannot save him, viz. such a faith as a man may have (as well as boast he hath) without works. This James calls faith only by way of concession for the present, though it be but equivocally called faith, and no more really so, than the carcass of a man is a man.

Poole: Jam 2:15 - If a brother or sister // Be naked // And destitute of daily food

If a brother or sister a Christian man or woman, who are frequently thus called: see 1Co 7:12,15 .

Be naked badly clothed, or destitute of such clothing as is fit for them, Job 22:6 1Co 4:11 .

And destitute of daily food: see Mat 6:11 ; that which is necessary for the sustaining of life a day to an end. Under these two of nakedness and hunger, he comprehends all the calamities of human life, which may be relieved by the help of others; as food and raiment contain all the ordinary supports and comforts of life, Gen 28:20 Mat 6:25 1Ti 6:8 .

Poole: Jam 2:16 - Depart in peace // Be ye warmed // And be ye filled // Notwithstanding ye give them not those things which are needful to the body // What doth it profit?

Depart in peace a usual form of salutation, wherein, under the name of peace, they wished all prosperity and happiness to them they greeted, Mar 5:34 Luk 7:50 8:48 .

Be ye warmed i.e. be ye clothed; the warmth here mentioned being such as is procured by clothes, Job 31:20 .

And be ye filled or, satisfied with food; a metaphor from the fatting of cattle with grass or hay. The same word is used, Mat 14:20 Mar 6:42 Phi 4:12 . These two good wishes answer the two former great wants.

Notwithstanding ye give them not those things which are needful to the body understand, when yet ye are able to relieve them; for he speaks to the rich, or such as were in a capacity of being helpful to others.

What doth it profit? Either, what do your good words and charitable wishes profit them, without charitable deeds? Or, what do they profit yourselves? Or both may be included: as your fair speeches convey no real good to them, so they bring in no reward to you from God.

Haydock: Jam 2:1 - With respect of persons // Respect

With respect of persons. This partial respect of persons is several times condemned both in the Old and New Testament. St. James here speaks of it as it was committed in the assemblies, by which many understand the meetings of Christians, in[1] synagogues and places where they celebrated the divine service, or met to keep the charitable feast, called Agape. Others expound it of meetings where causes were judged. If it be meant of Church meetings, the apostle might have even greater reason to condemn such a partiality at that time than at present; for when the poorer sort of people, of which was the greatest number of converts, saw themselves so neglected and despised, and any rich man when he came thither so caressed and honoured, this might prove a discouragement to the meaner sort of people, and an obstacle to their conversion. But if we expound it of meetings where causes were judged betwixt the rich and others of a lower condition, (which exposition the text seems to favour) the fault might be still greater, when the judges gave sentence in favour of great and rich men, biassed thereunto by the unjust regard they had for men rich and powerful. This was a transgression of the law: (Leviticus xix. 15.) Respect not the person of the poor, nor honour the countenance of the mighty. But judge thy neighbour according to justice. See also Deuteronomy i. 17. (Witham) ---

Respect, &c. The meaning is, that in matters relating to faith, the administering of the sacraments and other spiritual functions in God's Church, there should be no respect of persons: but that the souls of the poor should be as much regarded as those of the rich. ([Deuteronomy?] Chap. i. 17) (Challoner)

Haydock: Jam 2:2

[BIBLIOGRAPHY]

In conventum vestrum, Greek: eis ten sunagogen umon. Synagogue is also taken for a meeting of kings, judges, &c. See Matthew x. 17.

Haydock: Jam 2:4 - Are become judges of

Are become judges of (or with ) unjust thoughts, [2] when against justice you favour the rich. Or, if in Church assemblies you discover a wrong and partial judgment in you minds and thoughts, by the high value and esteem you shew to the rich on account of their riches, and the contempt you have of poverty and of the poor, when they are perhaps more deserving in the sight of God, who hath chosen them who are rich in faith, whom he hath made his adoptive children, and heirs of his kingdom. These are much the greater riches: this is a dignity far surpassing that of the greatest king or emperor. And you have less reason to shew such distinguishing marks of honour and esteem for the rich of this world, since it is they who by might and violence oppress you, draw you to judgment-seats: and they are less worthy of your honour and esteem, when by their scandalous behaviour they blaspheme, or cause to be blasphemed and ill-spoken of, the good and holy name of God, which is invoked upon you. (Witham)

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[BIBLIOGRAPHY]

Judices cogitationum iniquarum: it is the same in the Greek, Greek: kritai dialogismon poneron: the sense is, Judices inique cogitantes.

Haydock: Jam 2:8 - If then you fulfil the royal law,...thou shalt love

If then you fulfil the royal law,...thou shalt love, &c. you do well. By these words, the apostle explains what he had said before of the particular respect paid to rich and powerful men, that if these were no more than some exterior marks paid them without any injustice or interior contempt of such as were poor, so that they took care to comply with that royal precept given to every one by Almighty God, the King of kings, thou shalt love thy neighbour, that is, every one without exception, as thyself; in this you do well; and the respect of persons was less blameable. (Witham)

Haydock: Jam 2:10 - Is become guilty of all // Guilty

Is become guilty of all. It is certain these words are not to be taken merely according to the letter, nor in the sense which at first they seem to represent, as if a man by transgressing one precept of the law transgressed and broke all the rest: this appears by the very next verse, that a man may commit murder by killing another, and not commit adultery. And it is certain, as St. Augustine observes, that all sins are not equal, as the Stoic philosophers pretended. See St. Augustine, Epist. clxvii, (nov. ed. tom. 2, p. 595) where he consults St. Jerome on this very place out of St. James, and tells us that such a man may be said to be guilty of all, because by one deadly sin he acts against charity,[3] (which is the love of God and of our neighbour) upon which depends the whole law and all its precepts; so that by breaking one precept, he loseth the habit of charity, and maketh the keeping, or not breaking of all the rest, unprofitable to him. Secondly, it may be added, that all the precepts of the law are to be considered as one total and entire law, and as it were a chain of precepts, where by breaking one link of this chain the whole chain is broken, or the integrity of the law, consisting of a collection of precepts. Thirdly, it may be said, that he who breaks any one precept, contemns the authority of the lawgiver, who enjoined them all, and under pain of being for ever excluded from his sight and enjoyment. A sinner, therefore, by a grievous offence against any one precept, forfeits his heavenly inheritance, becomes liable to eternal punishments, as if he had transgressed all the rest: not but that the punishments in hell shall be greater against those who have been greater sinners, as greater shall be the reward in heaven for those who have lived with greater sanctity and perfection. (Witham) ---

Guilty, &c. That is, he becomes a transgressor of the law in such a manner, that the observing of all other points will not avail him to salvation; for he despises the lawgiver, and breaks through the great and general commandment of charity, even by one mortal sin. (Challoner)

Haydock: Jam 2:10-11

[BIBLIOGRAPHY]

St. Augustine, Ep. lxvii. num. 16. p. 600. An forte quia plenitudo legis charitas est, qua Deus, proximusque diligitur, in quibus præceptis charitatis tota lex pendet et prophetæ, merito fit reus omnium, qui contra illam facit ex qua pendent omnia.

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Haydock: Jam 2:12 - By the law of liberty

By the law of liberty; i.e. by the new law and doctrine of Christ. (Witham)

Haydock: Jam 2:13 - For judgment without mercy // And mercy exalteth

For judgment without mercy, &c. It is an admonition to them to fulfil, as he said before, the royal precept of the love of God and of our neighbour, which cannot be without being merciful to others. Blessed are the merciful, for they shall obtain mercy. (Matthew v. 7.) ---

And mercy exalteth itself above judgment. Some understand this as a confirmation of God's infinite mercies, out of Psalm cxliv. 9. where it is said that his "mercies are over all his works;" that is, though all his perfections be equally infinite, yet he is pleased to deal with sinners rather according to the multitude of his mercies than according to the rigour of his justice. Others expound these words of the mercy which men shew to one another, and that he exhorts them to mercy, as a most powerful means to find mercy; and the merciful works done to others will be beneficial to them, and make them escape when they come to judgment. (Witham) ---

Similar to this are the words of old Tobias to his son: "Alms deliver from all sin, and from death, and will not suffer the soul to go into darkness. Alms shall be a great confidence before the most high God, to all them that give it." (Tobias iv. 11, 12.) "Blessed are the merciful," says our divine Judge, "for they shall obtain mercy." (Matthew v. 7.) (Calmet) ---

And the definitive sentence of Christians, at the day of judgment will be favourable or not, as they have complied in life with the calls of charity. [Matthew xxv. 31-46.]

Haydock: Jam 2:14 - Shall faith be able to save him?

Shall faith be able to save him? He now comes to one of the chief points of this epistle, to shew against the disciple of Simon , the magician, that faith alone will not save any one. We may take notice in the first place, that St. James in this very verse, supposes that a man may have faith, a true faith without good works. This also follows from ver. 19. where he says: Thou believest that there is one God: thou dost well. And the same is evident by the words John xii. 42. where it is said, that many of the chief men also believed in him, (Christ).... but did not confess it, that they might not be cast out of the synagogue. Now that faith alone is not sufficient to save a man, St. James declares by this example: If any one say to the poor and naked, go in peace, be you warmed and filled, and give them nothing, what shall it profit? Even so faith, if it have not works is dead, &c. i.e. such a faith, though it be not lost and destroyed, yet it remains in a soul that is spiritually dead, when it is not accompanied with charity and grace, which is the life of the soul, and without which faith can never bring us to eternal life. In this sense is to be understood the 20th and 26th verses of this chapter, when faith is again said to be dead without good works. This is also the doctrine of St. Paul, when he tells us that a saving faith is a faith that worketh by charity, Galatians v. 6. When he says, that although faith were strong enough to remove mountains, a man is nothing without charity. (1 Corinthians xiii. 2.) When he teacheth us again, that not the hearers of the law are just before God, but the doers of the law shall be justified. [Romans ii. 13.] St. John teacheth the same (1 John iii. 14.) He that loveth not, remaineth in death. But of this elsewhere. (Witham) ---

Grotius in this place makes a very candid and remarkable profession of his faith, very different from that of his associates in the pretended reformation, called Solifideans [who pretend one is justified by faith alone]: "There are some who say, 'My works indeed are not as they ought to be,' but my faith is firm, my salvation is therefore out of danger. This opinion, which has sprung up in this our unhappy age, and recommends itself under the name of reformed doctrine, ought to be opposed by every lover of piety, and all who wish well to their neighbour's salvation....no faith has ever availed any man, unless it were accompanied by such works as he had time and opportunity to perform." His words are: "Opera quidem mea non recta sunt, sed fides recta est, ac propterea de salute non periclitor....Renata est hoc infelici sæculo ea sententia et quidem sub nomine repurgatæ doctrinæ, cui omnes qui pietatem et salutem proximi amant, se debent opponere....cœterum nulla cuiquam fides profuit, sine tali opere, quale tempus permittebat," &c. In vain do we glory in our faith, unless our lives and works bear testimony of the same. Faith without charity is dead, and charity cannot exist without good works. He who bears the fruits of Christian piety, shews that he has the root, which is faith what the soul is to the body. See the remainder of this chapter.

Gill: Jam 2:1 - My brethren // have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons

My brethren,.... As the apostle is about to dissuade from the evil of having respect to persons, this is a very fit introduction to it, and carries in it an argument why it should not obtain; since the saints are all brethren, they are children of the same Father, belong to the same family, and are all one in Christ Jesus, whether high or low, rich, or poor:

have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons: that is, such as have, and hold, and profess the faith of Christ, ought not along with it to use respect of persons, or to make such a distinction among the saints, as to prefer the rich, to the contempt of the poor; and in this exhortation many things are contained, which are so many arguments why such a practice should not be encouraged; for faith, whether as a doctrine or as a grace, is alike precious, and common to all; and is the faith of Christ, which, as a doctrine, is delivered by him to all the saints, and as a grace, he is both the author and object of it; and is the faith of their common Lord and Saviour, and who is the Lord of glory, or the glorious Lord; and the poor as well as the rich are espoused by him, as their Lord and husband; and are redeemed by him, and are equally under his government and protection, and members of his body: the Syriac Version reads, "have not the faith of the glory of our Lord Jesus", &c. meaning either the glory which Christ is possessed of, whether as the Son of God, in the perfections of his nature, or as man and Mediator, being now crowned with glory and honour, and which is seen and known by faith; or else that glory which Christ has in his hands, to bestow upon his people, and to which they are called, and will appear in, when he shall appear, and about which their faith is now employed: and since this glory equally belongs to them all, no difference should be made on account of outward circumstances, so as to treat any believer with neglect and contempt.

Gill: Jam 2:2 - For if there come unto your assembly // a man with a gold ring // in goodly apparel // and there come in also a poor man in vile raiment

For if there come unto your assembly,.... The place of religious worship where saints are assembled together for that purpose; though some think a civil court of judicature is intended, and to which the context seems to incline; see Jam 2:6

a man with a gold ring; on his finger, which shows him to be a man of dignity and wealth; so those of the senatorian and equestrian orders among the Romans were distinguished from the common people by wearing gold rings; though in time the use of them became promiscuous ^q; the ancients used to wear but one ^r, as here but one is mentioned; and only freemen, not servants, might wear it: however, by this circumstance, the apostle describes a rich man, adding,

in goodly apparel; gay clothing, bright shining garments, glistering with gold and silver, very rich and costly, as well as whole, neat, and clean:

and there come in also a poor man in vile raiment; mean and despicable, filthy and ragged: in the courts of judicature with the Jews, two men, who were at law with one another, might not have different apparel on while they were in court, and their cause was trying: their law runs thus ^s;

"two adversaries (at law with each other), if one of them is clothed "with precious garments", (Myrqy Mydgb, "goodly apparel",) and the other is clothed with בגדים בזויין, "vile raiment", (the judge) says to the honourable person, either clothe him as thou art, while thou contendest with him, or be clothed as he is, that ye may be alike, or on an equal foot.''

Gill: Jam 2:3 - And ye have respect to him that wears the gay clothing // and say unto him, sit thou here in a good place // and say to the poor, stand thou there // or sit thou here under my footstool

And ye have respect to him that wears the gay clothing,.... Take notice of him, and show favour to him, to the neglect and contempt of the other. This is an instance of respect of persons condemned and dissuaded from:

and say unto him, sit thou here in a good place; the best place; whether it be in a religious assembly, or in a civil court of judicature:

and say to the poor, stand thou there; or in a lower and meaner place:

or sit thou here under my footstool; this also was contrary to the Jewish canons ^t, that one should sit, and another stand, while their cause was trying; the law runs thus:

"one shall not sit, and another stand, but both shall stand; but if the sanhedrim, or court, please to let them sit, they sit; but one does not sit above, and the other below; but one by the side of the other.''

Gill: Jam 2:4 - Are ye not then partial in yourselves // and are become judges of evil thoughts

Are ye not then partial in yourselves,.... That is, guilty of such partiality as must appear to yourselves, and your own consciences must accuse you of; or do not ye distinguish, or make a difference among yourselves, by such a conduct, towards the rich and the poor:

and are become judges of evil thoughts; or "are distinguishers by evil thoughts"; that is, make a distinction between the rich and the poor, by an evil way of thinking, that one is better than the other, and to be preferred before him.

Gill: Jam 2:5 - Hearken, my beloved brethren // hath not God chosen the poor of this world // rich in faith // and heirs of the kingdom

Hearken, my beloved brethren,.... As to a matter of importance, and worthy of attention and regard; being an instance of the divine conduct towards the poor, and carries in it a strong argument against respect of persons:

hath not God chosen the poor of this world? this interrogative is equal to a strong affirmative; and the sense is, that God has chosen the poor of this world; and which is to be understood, not of the choice of them to an office, either in church or state; though sometimes this has been the case, as the instances of David, and the apostles of Christ, show; nor merely to the Gospel, and the outward means of grace, though the poor have the Gospel preached unto them; nor of the effectual calling, though this is true; but of eternal election, which is the act of God the Father, and passed before the foundation of the world; and is an act of sovereign grace, and is irrespective of faith, holiness, and good works; and is the source of all grace, and remains immutable and irrevocable: now the objects of this are, "the poor of this world"; that is, who are poor with respect to the things of this world, but not with respect to the things of another world; for they are chosen to be heirs of a kingdom, and shall enjoy it; though these are not all chosen by God, nor are they the only persons that are chosen; there are some poor men that are not chosen, and are miserable here and hereafter; and there are some rich men that are chosen; but for the most part, or generally speaking, they are not many mighty, nor noble, but the poorer sort, which God has made choice of to partake both of grace and glory. It may be the apostle has some peculiar respect to the poor among the Gentiles, whom God had chosen; it was usual with the Jews to call the Gentiles the world, and they were Jews the apostle now writes to, and who were scattered abroad among the Gentiles; and therefore he might very aptly call them "this world", among whom they lived; and suggest to them, that God had chosen some of the Gentiles, as well as of the Jews, and even some of the poorer sort of them; and it was usual with the Jews to distinguish between עניי ישראל, "the poor of Israel", and עניי עולם, "the poor of the world", or עניי אומות העולם "the poor of the nations of the world" ^u: the Alexandrian copy, and some others, leave out the word "this", and so the Syriac and Arabic versions, which makes the phrase more agreeable to the Jewish way of speaking. The Gentiles, in common, were despicable with the Jews, and especially the poor of them; and yet God chose these:

rich in faith; not that they were so, or were considered as such, when chosen, and so were chosen because of their faith; for then also they were, or were considered as heirs of the kingdom, which would be monstrously absurd; and yet there is as much reason, from the text, for the one, as for the other; but the sense is, that they were chosen "to be rich in faith"; and so the Syriac version supplies in the next clause, "that they might be heirs"; which if it had been placed before this clause also, would have been right; election to grace is signified in the one, and election to glory in the other: men are chosen, not because they do believe, or shall believe, but that they might believe; and which faith they have in consequence of election; and which when they have, they are rich: faith is a rich precious grace itself; it is a part of the riches of grace, and is more worth than thousands of gold and silver; and it is the means of receiving and enjoying much riches, as Christ the pearl of great price himself, and all spiritual blessings along with him; such as the rich robe of his righteousness, full pardon of sin, which is according to the riches of his grace, and adoption, which makes men heirs of God, and joint heirs with Christ, and even the eternal inheritance itself, both the promise of it, and a right unto it; all which are said to be received by faith; and therefore believers, how poor soever they may be, to this world's goods, are truly rich men:

and heirs of the kingdom; of glory, which is prepared for all the chosen ones, from the foundation of the world; and is freely given to them by their Father, and to which they are called in the effectual calling; and hence they are made kings and priests unto God, and have crowns and thrones provided for them: the Alexandrian copy reads, "heirs of the promise which he hath promised to them that love him"; that is, which God has promised them, as the Vulgate Latin and Syriac versions read; not that their love to God is the cause of this kingdom, or of their choice to it, or of the promise of it to them; all which flow from the love of God to them; but this is descriptive of the persons who shall enjoy it, and may expect to enjoy it, as in Jam 1:12.

Gill: Jam 2:6 - But ye have despised the poor // do not rich men oppress you, and draw you before the judgment seats

But ye have despised the poor,.... Or dishonoured, and reproached them, by showing respect of persons, in preferring the rich to them, and in distinguishing them in such a manner as was to their contempt and injury; which is a reproaching not only of them, but their Maker; and is in effect saying, that God has done either a weak or a wrong thing, in choosing them to be rich in faith, and heirs of a kingdom, it being directly contrary to his conduct:

do not rich men oppress you, and draw you before the judgment seats? which may be understood either of rich men that were unbelievers; and these either the Heathen magistrates, who ruled over them in a tyrannical way, and with rigour, and often summoned them before them, and persecuted them with violence; or their own countrymen, the Jews, who stirred up the chief men of the Gentiles against them, and drew them to their judgment seats, as they drew Paul to the judgment seat of Gallio, Act 13:50 or else of rich professors of religion, who assumed a despotic power over the poor brethren of the church, and loved to have the pre-eminence over them, as Diotrephes did, and set up tribunals in the churches, and tried and condemned them in an arbitrary way; or else upon civil accounts had them before heathen magistrates, and went to law with them in their courts, before unbelievers, which is a practice condemned in 1Co 6:1, and seeing now rich men used them so ill, the apostle mentions this as an argument to dissuade them from respect of persons; seeing they had but little reason to show so much regard unto them, who had treated them in so evil a manner: this is not to be understood of all rich men; nor is the apostle's design to destroy that natural and civil order there is among men, by reason of their different stations, offices, and circumstances; it being highly proper that honour should he given to whom honour is due, but not to the dishonour of another.

Gill: Jam 2:7 - by the which ye are called

Of Christ, or Christians;

by the which ye are called? and which, as before, may design either unbelieving rich men, whether among Jews, or Gentiles, who blasphemed and cursed the name of Christ, and compelled others to do so likewise; or such who professed the Christian religion, who by their supercilious and disdainful treatment of their poor brethren, and by their dragging of them to the tribunals of the Heathens, and distressing them with vexatious law suits there, caused the name of Christ, after which they were called Christians, to be blasphemed and evil spoken of, among the Gentiles.

Gill: Jam 2:8 - If ye fulfil the royal law // according to the Scripture // thou shall love thy neighbour as thyself // ye do well

If ye fulfil the royal law,.... Which is the law of love to men, without distinction of rich and poor, high and low, bond and free; and is so called, because it is the law of the King of kings; hence the Syriac version renders it, "the law of God", it is the law of Christ, who is King of saints; and because it is a principal law, the chief of laws; as love to God is the sum of the first and great commandment in the law, and may be called the king of laws; so love to the neighbour is the second and next unto it, and may very well bear the name of the queen of laws, and so has royalty in it; and indeed this last is said to be the fulfilling of the law, Rom 13:8 and it is also submitted to, and obeyed by such who are made kings and priests to God; and that in a royal manner, with a princely spirit, willingly, and with all readiness: the same word, in the Hebrew language, נדיבים, signifies "princes", and to be willing. The Jews frequently ascribe royalty to the law, and often speak of כתר תורה, "the crown of the law" ^w; and they suppose the Israelites had crowns upon their heads, when the law was given them on Mount Sinai, in which were engraven the name of God, and which they were stripped of when they made the golden calf ^x: now this royal law is fulfilled, when it is regarded without respect of persons,

according to the Scripture, in Lev 19:18

thou shall love thy neighbour as thyself; and which is to be understood of every nation, without distinction of Jews and Gentiles, and of persons of every state and condition, rich and poor, without any difference: and when this law is so observed, it is commendable:

ye do well: that which is right, and which is a man's duty to do; this, when done from right principles, and to a right end, is a good work, and is doing a good work well.

Gill: Jam 2:9 - But if ye have respect to persons, ye commit sin // and are convinced of the law as transgressors

But if ye have respect to persons, ye commit sin, &c. This is not doing well, but is a transgression of the law, as every sin is; hence it follows,

and are convinced of the law as transgressors; which carries on a formal process against such persons; it accuses them of sin, and charges them with it; it proves it upon them, and convicts them of it; it pronounces them guilty, and curses them for it; and passes the sentence of condemnation and death upon them; wherefore care should be taken not to commit this sin, and so fall under the convictions and reproofs of the law.

Gill: Jam 2:10 - For whosoever shall keep the whole law // and yet offend in one point // he is guilty of all

For whosoever shall keep the whole law,.... Or the greatest part of it, excepting only in one point, as follows: Adam, in a state of innocence, was able to keep the whole law, but by sin he lost that power, nor can any of his posterity now keep it perfectly: they are all transgressors of it, and liable to its penalty; unregenerate men are not obedient to it, and have an aversion to it, and despise it, and cast it behind their backs; regenerate persons, who love it, and delight in it, after the inner man, do not keep it perfectly; the several parts of the law may be indeed kept by a believer, and that sincerely, but not to a perfect degree, for in many things they all offend; Christ only has perfectly kept it, and is the fulfilling end of it for righteousness; men of a pharisaical disposition may fancy they have kept it wholly, as the young man in the Gospel, and Saul, before his conversion; but this is but a fancy, and a sad mistake: the case in the text is only a supposed one, and, as it is here put, implies perfection; for it follows,

and yet offend in one point; sin, which is a transgression of the law, is an offense to God the Father, who is of purer eyes than to behold it; to Jesus Christ, who loves righteousness, and hates iniquity; and to the blessed Spirit who is grieved and vexed by it; and to the justice of God, which being injured by it, demands satisfaction; and to the law of God, which accuses, convinces, reproves, and condemns for it. The word used signifies to "fall", and designs more than stumbling, even an open breach and violation of the law; and which being made, by any, in a single instance,

he is guilty of all: this seems to agree with some common sayings of the Jews, that he that is suspected in one thing, is suspected in the whole law ^y; and he that keeps this or the other command, keeps the whole law; and he that breaks this, or the other command, breaks the whole law; as whether it respects the sabbath, or adultery, or that command. Thou shall not covet, or any other ^z: and this must be understood, not of every particular command in the law, as if he that is guilty of murder is in that instance also guilty of adultery; or he that is guilty of adultery is in that instance guilty of murder; but the sense is, that he is guilty of the breach of the whole law, though not of the whole of the law; as he that breaks anyone condition of a covenant, which may consist of many, though he does not violate every condition, yet breaks the whole covenant; so he that transgresses in anyone point of the law, breaks the whole, commits sin, and is deserving of death, and is treated by the law as a transgressor of it, let it be in what instance it will. But it does not follow from hence, that all sins are equal, as the Stoics say ^a, for there are greater and lesser sins, Joh 19:11 though not some venial, and others mortal, for the wages of every sin is death; nor that the punishment of sin will be alike, as all sins were punishable alike by Draco's laws, but not by the law of God, Mat 11:22 but this may be fairly concluded from hence, that there can be no justification in the sight of God, by an imperfect obedience to, the law, or by a partial righteousness: the law requires perfect obedience, and in failure of that, though but in one point, curses and condemns; and likewise it may be inferred from hence, that a man is not at liberty to obey and neglect what commandments of the law he pleases, but should have respect to them all; which seems greatly the design of the apostle, as appears by what follows.

Gill: Jam 2:11 - For he that said, Do not commit adultery // said also, Do not kill // Now if thou commit no adultery // yet if thou kill // thou art become a transgressor of the law

For he that said, Do not commit adultery,.... That same lawgiver, who is but one, and is God, that gave out the seventh command, and forbids adultery,

said also, Do not kill; delivered the sixth command, which forbids murder.

Now if thou commit no adultery; do not break the seventh command;

yet if thou kill, break the sixth command,

thou art become a transgressor of the law; not of that particular precept of the law, the seventh command, for the contrary is supposed before, but of the sixth only; and yet by so doing, a man becomes a violator of the whole law; for the law is but one, though it consists of various precepts; and the breach of one precept, as well as of another, is the breach of the law: and besides, there is but one lawgiver, who has enjoined one command, as well as another, and whose legislative power and authority is despised and trampled upon by the violation of one command, as of another. This is the apostle's argument, and way of reasoning, proving the above assertion, that he that breaks the law in one particular instance, is guilty of the breach of the whole law.

Gill: Jam 2:12 - So speak ye, and so do // as they that shall be judged by the law of liberty

So speak ye, and so do,.... Both words and actions should be taken care of; it becomes men to observe what they say, and what they do; for both sinful words and works are transgressions of the law, and will be brought to judgment; every idle word, as well as every evil work, both open and secret, men must give an account of in the day of judgment: wherefore it is incumbent on them so to behave,

as they that shall be judged by the law of liberty: See Gill on Jam 1:25 with which compare Rom 2:12. Heathens will be judged by the law of nature, Jews by the law of Moses, and those who live under the Gospel dispensation, according to the Gospel of Christ.

Gill: Jam 2:13 - For he shall have judgment without mercy // that hath showed no mercy // and mercy rejoiceth against judgment

For he shall have judgment without mercy,.... Strict justice, and no mercy shown him:

that hath showed no mercy; to the poor brethren, and distressed members of Christ, but has shown respect of persons to the hurt of the poor, and has despised and oppressed them, instead of relieving and comforting them; so the rich man, that neglected Lazarus at his gates, is refused a drop of water to cool his tongue; and the servant that cruelly insisted on his fellow servant's paying him all he owed, justly incurred the displeasure of his Lord, and was by him delivered to the tormentors; and that servant that beats his fellow servants will be cut asunder, and, have his portion with hypocrites; and such who have seen any of the brethren of Christ hungry, thirsty, naked, sick, and in prison, and have showed no regard for them, will hear, "Go, ye cursed, into everlasting fire":

and mercy rejoiceth against judgment; that is merciful men, who have shown mercy to the poor saints, will not be afraid of the awful judgment, but rather rejoice or glory, as the word signifies, in the view of it, since they will obtain mercy at that day, and hear, Come, ye blessed of my Father, &c. Mat 25:34 so the Ethiopic version renders it, he only shall glory in the day of judgment, who hath showed mercy; the Alexandrian copy reads in the imperative, "let mercy glory", &c. and the Syriac version, "be ye exalted by mercy over judgment".

Gill: Jam 2:14 - What doth it profit, my brethren // though a man say he hath faith, and have not works // Can faith save him

What doth it profit, my brethren,.... The apostle having finished his discourse on respect of persons, and the arguments he used to dissuade from it, by an easy transition passes to treat upon faith and works, showing that faith without works, particularly without works of mercy, is of no profit and advantage:

though a man say he hath faith, and have not works? it is clear that the apostle is not speaking of true faith, for that, in persons capable of performing them, is not without works; it is an operative grace; it works by love and kindness, both to Christ, and to his members; but of a profession of faith, a mere historical one, by which a man, at most, assents to the truth of things, as even devils do, Jam 2:19 and only says he has faith, but has it not; as Simon Magus, who said he believed, but did not.

Can faith save him? such a faith as this, a faith without works, an historical one, a mere profession of faith, which lies only in words, and has no deeds, to show the truth and genuineness of it. True faith indeed has no causal influence on salvation, or has any virtue and efficacy in itself to save; Christ, object of faith, is the only cause and author of salvation; faith is only that grace which receives a justifying righteousness, the pardon of sin, adoption, and a right to the heavenly inheritance; but it does not justify, nor pardon, nor adopt, nor give the right to the inheritance, but lays hold on, and claims these, by virtue of the gift of grace; and it has spiritual and eternal salvation inseparably connected with it; but as for the other faith, a man may have it, and be in the gall of bitterness, and bond of iniquity; he may have all faith in that sense, and be nothing; it is no other than the devils themselves have; and so he may have it, and be damned.

Gill: Jam 2:15 - If a brother or sister // be naked // and destitute of daily food

If a brother or sister,.... A Christian man or woman, a fellow member of a church of Christ; for this relation is to be understood in a spiritual sense, though it does not exclude such who are in this relation in a natural sense:

be naked; or clothed in rags, or in very mean and sordid apparel, such as will neither keep them warm, nor clean and decent; for they must not be supposed to be entirely naked, but to be in a very uncomfortable and indecent garb:

and destitute of daily food; have not food sufficient for the day; or aught to support nature with, and yield them proper refreshment and nourishment.

Gill: Jam 2:16 - And one of you say unto them // Depart in peace // be ye warmed and filled // notwithstanding ye give them not those things which are needful for the body // what doth it profit

And one of you say unto them,.... That is, one of the same faith, and in the same communion and church fellowship.

Depart in peace; wishing them all prosperity and happiness, inward and outward:

be ye warmed and filled; clothed and fed; signifying, that they wished them all the accommodations of life:

notwithstanding ye give them not those things which are needful for the body; neither clothes to wear, nor food to eat; nothing to warm their bodies, or fill their bellies:

what doth it profit? the Ethiopic version reads, "what doth it profit them?" either the poor brother, or sister, to whom these good words are given, and nothing else; for these will neither warm them, nor fill them; or the persons themselves, that say these tidings to them: and the apostle, by this instance, shows, that as that charity which lies only in words, and in tongue, and not in deed, and in truth, is unprofitable, and good for nothing, even to them that profess it; so that faith, which a man says he has, and yet is without works, is alike unprofitable unto him.