Jam 2:1-4 | JFB | STEP | 1. brethren —The equality of all Christians as "brethren," forms the groundwork of the admonition. the faith of . . . Christ —that is, the Christian faith. James grounds Christian practice on Christian faith. the Lord of glory —So . 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 ( ); the true Shekinah glory of the temple ( ). 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. with respect of persons —literally, " in respectings of persons"; "in" the practice of partial preferences of persons in various ways and on various occasions.

James 2:1-4

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

the faith of . . . Christ—that is, the Christian faith. James grounds Christian practice on Christian faith.

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 (Lu 2:32); the true Shekinah glory of the temple (Ro 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.

with respect of persons—literally, "in respectings of persons"; "in" the practice of partial preferences of persons in various ways and on various occasions.

2, 3. "If there chance to have come" [ALFORD].

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 (Re 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].

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

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].

unto him—not in the best manuscripts. Thus "thou" becomes more demonstratively emphatic.

there—at a distance from where the good seats are.

here—near the speaker.

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.

4. Are ye not . . . partial—literally, "Have ye not made distinctions" or "differences" (so as to prefer one to another)? So in Jude 22.

in yourselves—in your minds, that is, according to your carnal inclination [GROTIUS].

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 (Mr 7:21)? The "evil thoughts" are in the judges themselves; as in Lu 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 Jas 1:6, "wavering." Mt 21:21; Ac 10:20; Ro 4:20, "staggered not." The same play on the same kindred words occurs in the Greek of Ro 14:10, 23, "judge . . . doubteth." The same blame of being a judge, when one ought to be an obeyer, of the law is found in Jas 4:11.