James 2

J.W. Roberts On James 2SECTION THREE THE SIN OF RESPECT OF PERSONSJas_2:1-13 The second chapter of James begins with a warning against the sin of partiality or respect of persons. It grew out of a sin which James seemingly knew to be prevalent among the Jewish churches and was related to his previous discussion by furnishing a further example of inconsistency on the part of those whose practice of pure and undefiled religion was defective. Just as those who were hearers and not doers lacked self-control over their tongues and did not exhibit the love that led to visiting the fatherless and wid­ows, so also they showed that they did not possess the right atti­tude toward the poor people. James rebukes them sharply and calls them “ evil” and “ sinners.” The thought of James l:26f that reli­gion must reflect the great importance of conduct is now enlarged in a specific illustration of something of which many of his readers were guilty.

James 2:1 —My brethren,—That is James’ oft-repeated address and (as Mayor says) seems very appropriate here, where he is to address them on a breach of brotherly love.

James 2:1 —hold not the faith of our Lord Jesus Christ,—“ Have (hold) faith” is a characteristic Greek expression for possessing a trait or inner quality. It occurs in such expressions as “ have love” (John 5:42) and “ have hope” (Acts 24:15). Other occurrences are Acts 14:9; Romans 14:22; 1 Timothy 1:19. It means virtually the same as to “ believe in” something. Thus “ faith” is subjective and does not refer to the teaching or doctrine to be received (as in Galatians 1:23). This indicates also that “ of the Lord Jesus Christ” is ob­jective and means “ have faith in” or “believe in” the Lord Jesus Christ.

For this usage see Romans 3:26; Galatians 2:16; Ephesians 3:12; Philippians 3:9. Having such faith is an essential element of being a Christian. “ To have faith” in such a context is virtually the same as “ to be a Christian.” “ The believers” or simply “ be­lieving” is often a simple way of saying “ Christians.” The text of Westcott-Hort and several commentators (Cf. the margin of the ASV) take this sentence as a question. There is no way except the context to tell for sure. The Greek verb form here is the same for the imperative and the indicative (question), and the particle with which the sentence begins may be the negative with an imperative or an interrogative particle expecting a nega­tive answer. Knowling points out that the conjunction “for” in verse 2 is smoother if read after an imperative than after a question. Too, the question expecting a “no” answer would be quite ironic: “You don’ t hold the faith . . . with respect of persons, do you?” On the whole, the reading of the ASV is best. Taken as an im­perative the construction means “Quit having faith …” James knows that his brethren are guilty.

James 2:1 —the Lord of glory,—Jesus is either described as “Lord of glory” or as “the Lord, the glory” (apposition). The arrangement of the words makes it difficult to decide; both yield good sense. The first expression means either that He is the Lord of the realm of glory or brightness, where God lives, or it is a qualitative (de­scriptive) modifier meaning “the glorious Lord.” If it is to be taken as an appositive with “the Lord Jesus Christ,” it means Jesus “who is the glory.” The thought is that of the identification of Jesus (or the transference to Him) of the Shekinah or “glory” of God by which His presence was signified at the tabernacle in the Old Testament. See Exodus 24:17 Exodus 40:34; Numbers 14:10.

James 2:1 —with respect of persons.—Some things are incompatible with faith in Jesus Christ. John taught that one could not love God and hate his fellow man (1 John 4:20). Faith in Jesus as Lord excludes partiality or respect of persons. To hold Jesus in proper respect as Lord necessitates the right attitude toward men. So James demands that Christians quit combining faith in Jesus with the wrong atti­tude toward the poor.

“Respect of persons” in the Greek originally meant to “lift up the face of someone” or to “receive him with favor.” So in Mala- chi 1:8, “Will he accept thy person?” It then came to mean “show favoritism” (see Leviticus 19:15; Psalms 82:2). The noun itself is not used in the Septuagint, but its meaning is clear. It is found in Romans 2:11; Ephesians 6:9, and Colossians 3:25. One of the laws of the Old Testament was: “Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honor the person of the mighty; but in righteousness shalt thou judge thy neighbor” (Leviticus 19:15). The Pharisees and chief priests flattered Jesus that “he did not receive persons,” i.e., “show not favor” (Goodspeed) or “pay no deference” (NEB). It is distinct­ly noted in the New Testament that there is no respect of persons with God (Acts 10:34).

For this reason, masters must not threaten (Ephesians 6:9); slaves must not do wrong (Colossians 3:25). God does not even favor the “pillars” of the church (Galatians 2:6). He will judge impartially (Romans 2:11; I Peter 1:17). Using another word of the same meaning, Paul tells Timothy that he is to treat elders impartially (I Timothy 5:21). Thus the importance of the principle is seen. In the context the evil judging of people by ap­pearances or partiality is called “evil thinking,” “sin,” and “trans­gression.”

James is dealing with the sin of showing partiality because of wealth. In our age it might be the same, or it might be social standing, occupation, nationality, or color. Whatever sociological grounds we may insist on for distinctions and separations in our communities, schools, etc., James would insist that distinctions of persons in the church are sins.

James 2:2 —For if there come into your synagogue—James dramatizes the sin of partiality by a concrete example: action in the very as­sembly of the church. “Synagogue” was the technical term for a Jewish congregation or group meeting for worship (Matthew 4:23; Acts 17:1). It was also used by metonomy for the place of meeting (Luke 7:5). The literal meaning of the word, however, had no religious connotation. Compare its use in Genesis 1:9 for the gatherings of water. It means literally a “bringing together” or “assemblying” . The use here to describe an assembly of Christians is probably to be seen as a reflection of the situation where the churches (espe­cially the Jewish churches) are still so closely related to the syn­agogues of the Jews that no great distinction is made between them.

Notice how Paul separated the disciples from the synagogue (Acts 19:9). The Jewish Christians would probably continue for some time to call their own assemblies after their Jewish names. It is certain that the synagogue influenced the early churches a great deal. The organization of the local churches with a plurality of elders seems to have been taken over from the synagogue. So it is not surprising that James still uses the term. An inscription of the early fourth century A.D. is mentioned in Arndt-Gingrich (Dit.

Or. 608) bearing the reading “synagogue of the Marcionites” from near Damascus.

James 2:2 —a man with a gold ring, in fine clothing, … a poor man in vile clothing;—One can almost see the picture of the congregation meeting together in some rented hall or some house belonging to a member and the two strangers (certainly outsiders) entering (not necessarily at the same time). It is implied that they are strangers, for the treatment accorded each is based upon looks, not upon previous knowledge of their characters. The first visitor is a rich man, who comes probably out of curiosity. His gold ring (Luke 15:22) and fine clothing indicate that he is rich. The sources show that the wearing of rings was a custom. Often rings were worn on all but the middle finger.

So bad did the ostentation become that some early Christian writers thought that Christians should avoid rings altogether except for sealing documents. “Fine clothing” is literally “bright” or “shining” apparel. Luke uses the same ex­pression for the clothing of the angel who appeared to Peter (Acts 10:30) and for the clothes Herod put on Jesus in mockery (Luke 23:11). The rich man is followed by a poor man in “vile” clothes. James is even more specific; the words literally describe his dress as “dirty” or “filthy” (cf. the figurative use of the word for moral uncleanness in Revelation 22:11).

James 2:3 —and ye have regard to—The verb means “take a look at” (Luke 9:38) or “fix the eyes upon.” Then it means to “gaze fixedly on” or “pay special attention to” (NEB). In Luke 1:48 it has a sense of “care especially for.” Here the verb calls attention to the fixing of the eyes of the people on the visitor, then to the special at­tention paid to him as the impression is created by his dress that he is “somebody.”

James 2:3 —and say, Sit thou here in a good place;—This would be the leader of the congregation, who indicates a place for the visitor, or perhaps the usher. It might even be a member who yields his good place to the rich visitor. There is some discussion as to wheth­er the word rendered “in a good place” really means this or rather “please.” At any rate, the suggestion is that of a cordial reception. Our sources mention the custom of designating seats in assemblies: Luke 11:43; 20:46; Mark 12:39.

James 2:3 —and ye say to the poor man, Stand … or sit under my footstool. — Letting a visitor stand rather than providing a seat (even if some member has to stand) is a mark of discourtesy among most people. To have to sit on the floor at someone’s feet is equally a slight, unless it is that of voluntary submission of the student to his teacher, as in Luke 8:35 Luke 10:39 (of Martha at Jesus’ feet); and Acts 22:3. The incident which James has recreated is probably just a typical way in which the respect of persons was shown. There may have been other ways (Cf. 1 Corinthians 11:22).

James 2:4 —do ye not make distinctions among yourselves,—The verb here has the double sense of making distinctions and of doubting or wavering. This accounts for the margin of the ASV “Are ye not divided in your own mind?” Oesterley takes the verb in the latter sense as indicating a spirit of class distinctions among them which would divide the church, a meaning which is in Josephus \

James 2:1

James 2:1. Have is from ECHO which requires two full pages in Thayer’s lexicon for definitions. The specific meaning of it in any given passage must therefore be determined by the way it is used. In this verse the writer discusses the subject of proper treatment for others and hence it means they are not to hold or exercise the faith as stated. Respect of persons comes from one Greek word that means “partiality.” The faith is used as a term for the whole system of religious practice under Christ. Therefore the verse means they should not show partiality in the exercises that pertain to the public assembly. (See verse 4.)

James 2:2

James 2:2. This verse merely describes two men in different classes as to their possessions and personal appearance. Nothing is said of character or anything that pertains to actual merit.

James 2:3

James 2:3. This verse indicates they had the services of ushers, and they would seat the audience as they were coming in, showing a preference for the “well-dressed” ones by giving them the most desirable places.

James 2:4

James 2:4. Here the writer uses the very word of our definition by saying they are partial. Judges of is rendered “judges having” by The Englishman’s Greek New Testament. The passage means those people had evil thoughts when they were judging or deciding on who should sit where.

James 2:5

James 2:5. A man will not be given any special credit in the kingdom of heaven by virtue of his being poor. The conditions of salvation are such that the poor have the same chance as the rich. Moreover, since the conditions require a great deal of humility and sacrifice, the poor generally are the more ready to accept it. In that sense the poor are chosen to be rich in faith. Such richness in faith is what makes them heirs or entitles them to the advantage of the kingdom. This is also according to the promise that has been made by Christ and the apostles.

James 2:6

James 2:6. To despise means to belittle or look down upon, and some of the disciples had been guilty of such an attitude toward people who were poor. It is usually the rich people who resort to the courts in suits of oppression in order to squeeze a little more money out of unfortunate debtors.

James 2:7

James 2:7. Thayer defines the original for blaspheme as follows: “To speak reproachfully, rail at, calumniate [accuse falsely].” The worthy name is Christ whom oppressors would be inclined to belittle because His teaching condemns their practices.

James 2:8

James 2:8. Royal means kingly and the greatest laws ever given to men have come from the King of heaven. Among those laws is the one which commands to “love thy neighbor as thyself.” James says if we obey this we will do well.

James 2:9

James 2:9. No man who loves his neighbor as himself will mistreat him because he is poor. Hence he will not show respect to persons which we have seen is defined as “partiality.” Convinced of the law denotes that the one who shows partiality is guilty under the law of being a transgressor of that law.

James 2:10

James 2:10. Whole law as James is using it refers to the ten commandments. Not that the decalogue is still the law of God as it once was, for it has been replaced by the law of Christ. But it is used to illustrate the point which the writer has under consideration, because it is formed into a certain number of separate commandments each of which is a complete unit of law. Thus if a man rejects a single one of these ten commands he is guilty of all because they all were given by one authority.

James 2:11

James 2:11. The command at the end of verse 8 is not in that exact form in the first account of the decalogue but it is so worded in Leviticus 19:18. It is also virtually included in the last six of the ten, for if a man loves his neighbor as himself he will observe all those six. In our verse the writer mentions two of the original ten commandments. The point he is making is that since the same God who gave one of them gave the other also, therefore no matter which a person rejects he is rejecting God. So the verse has no application to the mistakes that all people are liable to make through forgetfulness or other weaknesses of the flesh. In other words, the whole matter that James is considering pertains to the question of the Lord’s authority.

James 2:12

James 2:12. Law of liberty is the one named in chapter 1:25 and refers to the New Testament. So speak ye and so do. Since that law is the one by which we will be judged, our lives should be regulated by it now.

James 2:13

James 2:13. Matthew 5:7 says the merciful shall obtain merey, which is the affirmative side. The present verse deals with the negative and teaches that if a man shows no mercy to others, he likewise shall have no mercy given him at the day of judgment. Mercy rejoices against judgment. If a man is merciful to others he will not have any fears of the judgment day as far as this subject is concerned.

James 2:14

James 2:14. The writer is still treating the subject introduced in the early verses of the chapter which concerns the proper conduct toward the poor. This verse states a principle that has general application in the Christian life, but it will be used for a specific purpose at present with reference to those in need.

James 2:15

James 2:15. The conditions mentioned designate needs that are actual and not merely some imaginary ones, so that the persons deserve assistance of their brethren.

James 2:16

James 2:16. It is well to have sympathy for those in need if the expressed wishes are supplemented with actions. But the most touching sentiments that can be spoken will not put any clothing upon a naked body.

James 2:17

James 2:17. Faith is a grand principle and no man can be a Christian without it. Neither will he be regarded by the Lord as one unless he makes his faith a living one by good works, such as supplying the comforts of life to those in need and worthy.

James 2:18

James 2:18. The first sentence represents a man who seems to think that faith and works are two distinct virtues of equal worth, and that a person is at liberty to make his own choice of them and the reward from the Lord will be the same in either case. James replies with a remark that shows he will not endorse either without the other. Show me thy faith without thy works only states what the pretender claims to show, not that James is admitting that the claim is true. He does not ask anyone to take his word but proposes to prove his faith by actions.

James 2:19

James 2:19. It is well to believe there is one God if a man does not stop there; if he does he is no better than the devils (or demons). Matthew 8:29 gives one account of the trembling of these beings. But while they trembled their expressions of terror did not bring them any benefit, which shows that trembling or belief is not enough.

James 2:20

James 2:20. Vain means empty or useless, and James so considers a man who makes a profession of faith but does not back it up with something helpful.

James 2:21

James 2:21. Hebrews 11:17 says Abraham’s faith was tried by the event. about his son. The present verse says it was works that did it or that justified him. There is no disagreement between the passages. It was his faith that caused him to offer up his son; his works put his faith into a practical proof.

James 2:22

James 2:22. The word perfect means complete, and thus the works of Abraham completed or rounded out the character which was founded upon his faith.

James 2:23

James 2:23. Scripture was fulfilled or made good. This refers to Genesis 15:6 where God had just assured Abraham that he would have a great many descendants. He knew that Abraham would finally prove his faith by his works, and hence he was regarded as a righteous man. Abraham is called the friend of God in 2 Chronicles 20:7 and it is repeated by James. This is on the same principle that Jesus uses the word “friend” in John 15:14. He says they are His friends “if ye do whatsoever I command you.” There are people today who glory in calling themselves “friends,” yet they stoutly disobey and even resist many of the commands of Christ. According to Jesus they are not His friends; if not friends then they must be considered enemies.

James 2:24

James 2:24. The works that James means consist of doing what the Lord commands. He is not considering the works of the law of Moses, for at the time of this epistle those were termed “dead works” (Hebrews 6:1 Hebrews 9:14).

James 2:25

James 2:25. Rahab was justified by works in the same sense as that of Abraham. (See the comments at verse 21.)

James 2:26

James 2:26. The spirit or soul of a man does not operate in this world separate from his body. Neither can the body act without the spirit and hence when alone the body is dead. The circumstance is used to illustrate the difference between faith and works.