James Chapter 2 Part 1

 

James Chapter 2 Part 1

The Sin of Partiality

My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. Jas 2:1

have not the... Do not have the faith of Christ with partiality. Do not prefer the rich merely because of riches, and not for their moral, spiritual, and public usefulness (Jas. 2:1-4).

faith of our... This refers not to the act of believing, but to the entire Christian faith (Jude 3), which has as its central focus Jesus Christ.

Lord Jesus Christ... Christ is the one who reveals the glory of God (John 1:14; 2 Cor. 4:4-6; Heb. 1:1-3). In His incarnation, He showed only impartiality (Mat. 22:16). For example, consider the non-elite people included in His genealogy, His choice of the humble village of Nazareth as His residence for 30 years, and His willingness to minister in Galilee and Samaria, both regions held in contempt by Israel’s leaders.

with respect of... Originally, this word referred to raising someone’s face or elevating the person, but it came to refer to exalting someone strictly on a superficial, external basis, such as appearance, race, wealth, rank or social status (Lev. 19:15; Job 34:19; Deut. 10:17; 15:7-10; 2 Chr. 19:7; Prov. 24:23; 28:21; Mat. 22:8-10; Acts 10:34-35; Rom. 2:11; Eph. 6:9; Col. 3:25; 4:1; 1 Pet. 1:17).

I believe what James is trying to say here, is that being a respecter of a person because of his station in life is not consistent with Christianity. Jesus taught that we are not to be a respecter of persons, if we are Christians.

Luke 20:21 “And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person [of any], but teachest the way of God truly:”

We see the same teaching from Peter in the following Scripture.

Acts 10:34 “Then Peter opened [his] mouth, and said, Of a truth I perceive that God is no respecter of persons:”

Serve with Compassion

One who is properly related to the Bible is also properly related to the body of Christ. He who stands with confidence serves with compassion. James just made it clear that true religion finds an outlet in service, a service which demands that a believer learn to accept others without prejudice and to assist others without presumption.

Accept others

James became increasingly specific and direct in his admonitions and instructions. He was obviously displeased with the inconsistencies among the brethren. He attacked the attitudes these believers displayed toward others and then complained of their failures to act as they should. He first condemned the attitude of favoritism and gave suggestions on how to combat this obstacle to spiritual maturity. One must learn to accept others, whatever their status or class. He must show courtesy to all, compassion for all, and consistency to all. Equity, love, and fidelity are the vital ingredients.

Courtesy To All

A transition to a new consideration is evident by James’ use of my brothers. By “brothers” he meant fellow believers in our glorious Lord Jesus Christ. The NIV has done well in showing that it is the faith in Christ, not the faith of Christ, that is here considered, and in taking the word “glorious” (doxēs) in apposition to, and therefore descriptive of, Christ. The key command is likewise clear: don’t show favoritism. God shows no favoritism (Rom. 2:11; Eph. 6:9; Col. 3:25); therefore neither should Christians. James condemned prejudice and preferential treatment.

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; Jas 2:2

unto your assembly... Greek: sunagoge. Translated assembly (Jas. 2:2); congregation (Acts 13:43); and synagogue 55 times (see, Mar. 1:21). Literally “a gathering together” or “synagogue”: Since James was writing early in the church’s history to Jewish believers (1:1), he used both this general word and the normal Greek work for “church” (5:14), to describe the church’s corporate meetings during that period of transition.

a gold ring... Greek: chrusodaktulios, gold-ringed. Only appears here. The ring is not condemned; it was customary for men and women to wear rings and other ornaments. While Jews commonly wore rings (Luke 15:22), few could afford gold ones. However, there are some reports that in the ancient world the most ostentatious people wore rings on every finger but the middle one to show off their economic status (some ancient sources indicate that there were even ring rental businesses).

in goodly apparel... Greek: lampros, bright; brilliant; radiant; shining. Translated goodly (Jas. 2:2; Rev. 18:14); bright (Acts 10:30; Rev. 22:16); white (Rev. 15:6; 19:8); clear (Rev. 22:1); gay (Jas. 2:3); and gorgeous (Luke 23:11), so that we have clothing of angels, men in heaven, and men on earth described. Neither the gold ring nor the bright clothing is condemned; only partiality toward those who wear them. This word refers to bright shining garments and is used of the gorgeous garment Herod’s soldiers put on Jesus to mock Him (Luke 23:11), and of the apparel of an angel (Acts 10:30). It can also refer to bright, flashy color and to brilliant, glittering, sparkling ornamentation. James is not condemning this unbeliever for his distracting dress, but the church’s flattering reaction to it.

apparel, and there... Greek: esthes. Translated apparel (Jas. 2:2; Acts 1:10; 12:21); raiment (Jas. 2:2); clothing (Jas. 2:3; Acts 10:30); and robe (Luke 23:11).

come in also... Jewish petty courts were held in local synagogues (see, Mar. 1:21). The case here is no doubt of a judicial kind, not a Christian or Jewish religious service. Where there are two men, one rich and one poor, the master of the synagogue, or the judge, is not to pay particular attention to the rich man and neglect the poor one. As plaintiff and defendant, they are equal in the eye of justice and should be considered so by an impartial judge. Although there were people of means in the early church, the church consisted mostly of common, poor people. Throughout Scripture the poor are objects of God’s special concern.

We can easily see from this, that the church is not for just one class of people. This also, shows that just because a man was rich, did not mean that he could not be saved. The fact that a person was very poor, did not keep him from joining the church either.

The issue addressed is then illustrated. The illustration’s hypothetical nature, evident in the Greek “if clause,” is shown with the word suppose. The specific situation is then presented. A gold-fingered and brilliantly clothed man comes into the meeting place, here designated as a synagogue which emphasizes the Jewish character of both the epistle and this scene. A poor man in dirty clothes also enters. The word shabby (rypara, “dirty” or “vile”) is found only here and in Rev. 22:11. (Cf. the word ryparian, “moral filth,” which James used in Jas. 1:21.)

And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: Jas 2:3

Sit thou here... A more comfortable, prominent place of honor. The synagogues and assembly halls of the first century sometimes had benches around the outside wall and a couple of benches in front. Most of the congregation either sat cross-legged on the floor or stood. There were a limited number of good seats; they were the ones the Pharisees always wanted (Mar. 12:38-39).

James is showing them in this, that they had been showing preference to the rich. In God’s sight, the rich should be given no more privileges than the poor. There are many churches today that would turn away the poor man in this instance.

Vile raiment might be just enough to keep them not only at the back, but completely out of the church. The outward appearance of a man does not reveal what is in his heart. The heart determines whether you are a Christian, or not.

Special attention (lit., “to gaze upon”) and preferential seating is given to the rich man, and standing room only or an inferior seat on the floor (lit., “under my footstool”) is afforded the poor man.

Are ye not then partial in yourselves, and are become judges of evil thoughts? Jas 2:4

Are ye not... Questions 1-4. Next, Jas. 2:14. These questions confirm the facts that:

1. The judge was partial (Jas. 2:4)

2. The judge had evil thoughts (Jas. 2:4)

3. God hath chosen the poor who are rich in faith and heirs of the kingdom in preference to the rich of this world who do not have faith (Jas. 2:5)

4. The judge despised the poor (Jas. 2:6)

5. Wicked rich men oppress the poor (Jas. 2:6)

6. They force the poor to trials before judges that are partial to themselves

7. They blaspheme God’s name (Jas. 2:7)

then partial in... The true nature of the sin in this passage, not the lavish apparel or rings of the rich man or that he was given a good seat.

judges of evil... This is better translated “judges with vicious intentions”. James feared that his readers would behave just like the sinful world by catering to the rich and prominent while shunning the poor and common.

Church is not for the privileged few, but for all who seek God. We are not to judge man at all, but if we did, we would not judge fairly. We would be thinking of the flesh of man, and God looks at the heart of man.

The illustration is followed by a penetrating inquiry: Have you not discriminated among yourselves? The question in Greek assumes an affirmative answer. James’ brethren must plead guilty not only to discriminatory divisions but also to assuming the role of judges with evil thoughts of partiality.

Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? Jas 2:5

Hath not God... Here James intends the kingdom in its present sense of the sphere of salvation, those over whom Christ rules, as well as its future millennial and eternal glory.

In the following Scripture Jesus says that it is hard for a rich man to enter heaven. He did not say it was impossible, just difficult. The reason for that is because the rich man has a hard time putting anything ahead of his riches. God will not take second place.

Mat. 19:23 “Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.”

Mat. 19:24 “And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”

For a person to come to Christ, he must humble himself before God. The humbling is much easier for the poor, because they are already in practice of being humble.

Compassion For All

With the plea, Listen, my dear brothers, James went on to explain why their preferential judgment was wrong. He made his point through four questions, each of which anticipated an affirmative answer. First, Has not God chosen those who appear poor materially, but are rich spiritually, to inherit His promised kingdom? (cf. Jas. 1:9)

But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? Jas 2:6

rich men oppress... Literally “to tyrannize.”

draw you before... A reference to civil court.

James is explaining that poor men seldom oppress anyone, but it is generally the rich who oppress the poor, not the other way around. The rich sometimes hold important offices in government, and have more opportunity to oppress.

Secondly, Are not the rich the ones who are consistently guilty of oppression, extortion, and slander (blasphēmousin, Jas. 2:7, lit., “blasphemy”).

Thirdly, Are they not the ones who are dragging you into court?

Do not they blaspheme that worthy name by the which ye are called? Jas 2:7

blaspheme that worthy... Probably a reference to religious courts. Wealthy Jewish opponents of Christ were harassing these poor Christians (John 16:2-4).

Notice in the following Scripture, the holiness of the LORD.

Jer. 23:6 “In his days Judah shall be saved, and Israel shall dwell safely: and this [is] his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.”

The name that we are called is Christian, which means we are followers of and believers in Christ.

Eph. 3:15 “Of whom the whole family in heaven and earth is named,”

The family is made up of the sons of God. Those who choose to believe in the Lord Jesus Christ are the sons of God.

John 1:12 “But as many as received him, to them gave he power to become the sons of God, [even] to them that believe on his name:”

Fourthly, Are they not the ones who slander Jesus’ noble name? Believers belong to Him, not to the rich exploiters. James’ readers would have to agree with these contentions, and to recognize that insulting the poor and favoring the rich was wrong and totally unreasonable.

If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: Jas 2:8

the royal law... The law of both the old and new covenants demanded that men love their neighbors as themselves (Lev. 19:18; Mat. 22:39; Rom. 13:8-9; Gal. 5:14; Eph. 5:2). The new covenant—the perfect law of liberty—is referred to here, for James is writing to Christians (see, Jas. 1:25). It was customary among Greek writers to use the word royal of anything that was of general concern, noble, grand, or useful. James uses it of the law of love, which came from God and was emphasized by Christ as being suitable and necessary to all men (John 13:34; 15:12). This is better translated “sovereign law.” The idea is that this law is supreme or binding.

love they neighbor... This sovereign law (quoted from Lev. 19:18), when combined with the command to love God (Deut. 6:4-5), summarizes all the Law and the Prophets (Mat. 22:36-40; Rom. 13:8-10). James is not advocating some kind of emotional affection for oneself, self-love is clearly a sin (2Tim. 3:2).

Rather, the command is to pursue meeting the physical health and spiritual well being of one’s neighbors, all within the sphere of our influence (Luke 10:30-37). With the same intensity and concern as one does naturally for one’s self (Phil. 2:3-4).

Jesus explained that loving God and loving your neighbor fulfilled all your obligations, if you were a Christian. Look with me at the following Scriptures on this.

Mat. 22:37-40 “Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” “This is the first and great commandment.” “And the second [is] like unto it, Thou shalt love thy neighbor as thyself.” “On these two commandments hang all the law and the prophets.”

The alternatives are clear. Love is right. Favoritism is sin. James was optimistic; the “if-clause,” if you really keep the royal law, was written in Greek in such a way that an obedient response was anticipated. The “royal law” was given in Lev. 19:18 and affirmed by Christ (Mat. 22:39): Love your neighbor as yourself. The law is royal or regal (basilikon, from basileus, “king”) because it is decreed by the King of kings, is fit for a king, and is considered the king of laws.

But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. Jas 2:9

if ye have... If you show any degree of partiality and injustice you break God’s law. You are a transgressor (1Jhn. 3:4). (if) better translated as “since,” the Greek construction of this conditional statement indicates that this practice was in fact happening among James’ readers.

have respect to... The form of the Greek verb indicates that their behavior was not an occasional slip but a continual practice.

and are convinced... Specifically by the commands (in Deut. 1:17 and 16:19).

law as transgressors... This refers to one who goes beyond the law of God. Respect of persons makes one a violator of God’s law.

If you respect someone because of their wealth or position in society, you have not kept the two laws Jesus said covered all the laws.

The phrase reflects the Latin lex regia known throughout the Roman Empire. Obedience to this law, non preferential love, is the answer to the evident disobedience to God’s Law, prejudicial favoritism.

For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. Jas 2:10

the whole law… The law of God is not a series of detached injunctions but a basic unity that requires perfect love of Him and our neighbors (Mat. 22:36-40). Although all sins are not equally damaging or heinous, they all shatter that unity and render men transgressors, much like hitting a window with a hammer at only one point will shatter and destroy the whole window.

guilty of all ...The reason for this is that one sin is enough to damn the soul (Gen. 2:17; Rom. 5:12-21). The obligation to law is total (Deut. 27:26; Gal. 3:10). This applies to all laws that have the death penalty (Jas. 2:11; Rom. 1:32; 1Cor. 6:9-11; Gal. 5:19-21). One is guilty of law breaking whether he breaks one or many laws (Jas. 2:11). The authority which gave one commandment gave all of them and the one who resists Him by breaking one law is guilty of the whole. Not in the sense of having violated every command, but in the sense of having violated the law’s unity. One transgression makes fulfilling the law’s most basic commands, to love God perfectly and to love one’s neighbor as oneself, impossible.

This is speaking to those specifically who have not accepted the sacrifice that Jesus made as being sufficient for all sin, and are trying to keep the Mosaic law. The keeping of the law saves no one, because they cannot keep it in its entirety. The forgiveness through the blood of the Lord Jesus Christ saves you.

Consistency In All

James was aware there would be some who would tend to dismiss their offense of prejudice as a trivial fault. They would hardly consider themselves as lawbreakers. James went on to make it clear that this was no small offense. Whoever keeps the whole Law and yet stumbles at just one point is guilty of breaking all of it.

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. Jas 2:11

Do not commit... These commandments are in both covenants, the old and the new (Exo. 20:13-14; Mat. 5:21-32; Rom. 13:9). We are not now under obligation to obey them because they are part of the old covenant which is abolished, but because they are part of the new (see, Acts 15:24).

James is trying to show, in this, that by the keeping of the law, no man is saved. The penalty for sin is death. Jesus took our sin upon His body on the cross, if we are believers; we are not guilty of sin. We have been pardoned by His great act of mercy.

The keepers of the law are not Christians, because they have not accepted the full pardon through the shed blood of Jesus for their sins.

These quotations are taken from (Exo. 20:13-14 and Deut. 5:17-18).

Consistency In All

There are no special indulgences. Utilizing the extreme instances of adultery and murder, James showed the absurdity of inconsistent obedience.

So speak ye, and so do, as they that shall be judged by the law of liberty. Jas 2:12

the law of... This refers to the new covenant, not the old (see, Jas. 1:25). It is by the gospel, men of this age will be judged (Rom. 2:16). In both the Old Testament and New Testament, God’s revealed, inerrant, sufficient and comprehensive Word is called “law” (Psalm 19:7). The presence of His grace does not mean there is no moral law or code of conduct for believers to obey. Believers are enabled by the Spirit to keep it.

law of liberty... Genuine freedom from sin. As the Holy Spirit applies the principles of Scripture to believer’s hearts, they are freed from sin’s bondage and enabled to obey God (John 8:34-36).

The law of liberty in Jesus Christ is what Christians are under. We are not perfect, just forgiven. We are righteous in the sight of the Father, because we have been washed in the precious blood of Jesus Christ and made righteous. We have taken on His righteousness in exchange for our sin.

Total obedience is the key. One must both habitually speak and act (Gr. pres. tense imper.) as those to be judged by the Law. God’s Law, because of its wise constraints, brings true freedom (cf. Jas. 1:25).

For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment. Jas 2:13

For he shall... Three laws:

1. The law of mercy (Mat. 5:7)

2. Law of forgiveness (Mat. 6:14-15)

3. Law of sowing and reaping (Gal. 6:7-8)

mercy rejoiceth against... The ones who receive mercy and show mercy rejoice in the fact that they will not face judgment because of obeying the law. They will be exalted by mercy above judgment. There is no mercy in law. The meaning is that mercy through grace will triumph over law because the demands of the law have been met by grace and the lawbreakers are justified by it through faith to escape the judgment of the law (John 3:36; 5:24).

The person whose life is characterized by mercy is ready for the Day of Judgment, and will escape all the charges that strict justice might bring against him because by showing mercy to others, he gives genuine evidence of having received God’s mercy.

This is so similar to what the Lord Jesus taught. Forgive, and you shall be forgiven. If you will not forgive, then you shall not be forgiven.

Mat. 5:7 “Blessed [are] the merciful: for they shall obtain mercy.”

Mat. 6:15 “But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.”

1 John 4:8-12 “He that loveth not knoweth not God; for God is love.” “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.” “Herein is love, not that we loved God, but that he loved us, and sent his Son [to be] the propitiation for our sins.” “Beloved, if God so loved us, we ought also to love one another.” “No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.”

A person who shows no mercy and compassion for people in need demonstrates that he has never responded to the great mercy of God, and as an unredeemed person will receive only strict, unrelieved judgment in eternal hell.