James 2:1-7

Notes

1. In this chapter James proceeds to speak more particularly of the false distinctions built up among men and by men, and the respect to different ones wrongly manifested on account of these distinctions. This he sets forth by an illustration, in which he takes occasion to state more fully the grand truth that all these barriers are swept away by the gospel, and all men stand alike before God. And none who profess the faith, or religion, of Jesus Christ should countenance any such distinctions, nor manifest any partiality to the different members of the church.

2. The word "assembly" in verse 2 is translated "synagogue" in the margin. In a general sense it is not to be confined to Jewish synagogues but would denote any place of meeting.

3. Verse 4 reads, "Are ye not then partial in yourselves?" or, Do ye not make a difference among yourselves? that is, calling one better than another because one is rich and another is poor, whereas no such distinction should be recognized, but every question should be decided on its merits, and not on the condition or circumstances of the individual. Then, says the apostle, if you act thus are ye not "become judges of evil thoughts," or, in other words, judges having evil thoughts, or judging according to an incorrect or evil principle. This again would be wrong.

4. The reference to the "judgment-seat," in verse 6, would seem to strengthen the idea that James, in the first part of this chapter, has reference to the settlement of difficulties by law. The rich are the very ones who are apt to oppress in this way those whom they dislike on account of their religion, or for other reasons. And they are the ones who, if unbelievers, most generally make light of Christianity and blaspheme the name of Christ. And even if they profess to be believers, they might even then blaspheme his name by going contrary to his instructions in their treatment of the brethren. Matt. 18:15-17. The Christian is the last person in the world to fawn upon a rich man on account of his riches, considering what they are liable to lead him to do. But while there is no sin in riches, in themselves, if properly acquired, and no virtue in poverty, from the same point of view, yet the fact remains that the rich are more apt to be worldly, and the poor in this world's goods more ready generally to look forward to the promised kingdom and acquire by faith an interest in the everlasting riches.