Jam 2:1-13 | TNotes | STEP | Summary for Jas 2:1-4: 2:1-4 James gives a realistic illustration to enforce his prohibition against favoring the wealthy. 2:1 dear brothers and sisters (Greek adelphoi ): The Greek word used here means members of the same family —in this case, fellow Christians —of either sex. James frequently begins a new section with this affectionate greeting (1:2 , 16 ; 2:14 ; 3:1 ; 5:7 , 19 ), soliciting their loyal response. • James contrasts our glorious Lord Jesus Christ with the glory of a well-dressed man (2:2 ). Christ’s glory includes his resurrection, exaltation, and second coming.

Summary for Jas 2:1-4: 2:1-4 ^a James gives a realistic illustration to enforce his prohibition against favoring the wealthy. 2:1 ^b dear brothers and sisters (Greek adelphoi): The Greek word used here means members of the same family—in this case, fellow Christians—of either sex. James frequently begins a new section with this affectionate greeting (1:2 ^c, 16 ^d; 2:14 ^e; 3:1 ^f; 5:7 ^g, 19 ^h), soliciting their loyal response.

• James contrasts our glorious Lord Jesus Christ with the glory of a well-dressed man (2:2 ⁱ). Christ’s glory includes his resurrection, exaltation, and second coming.
2:2 ^j your meeting (literally your synagogue): This word refers to the gathering of people rather than the building in which they met.

• The fancy clothes and expensive jewelry of the rich, in contrast to the dirty clothes of the poor, symbolize the contrast in socioeconomic status.
Summary for Jas 2:3-4: 2:3-4 ^k It is natural to give special attention to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that this discrimination reflects evil motives, a division between loyalty to God (1:6 ^l) and a desire for the benefits of worldly wealth (4:4 ^m).
2:5 ⁿ Listen to me: Employing this rhetorical device for emphasis (see Deut 6:3 ^o; Amos 3:1 ^p; Matt 13:18 ^q; Acts 15:13 ^r), James presents his argument against favoring the rich.

• Hasn’t God chosen the poor? God’s special concern for the poor is reflected in the Old Testament (Exod 23:11 ^s; 1 Sam 2:8 ^t; Ps 12:5 ^u) and in the ministries of Jesus and Paul (Luke 4:18 ^v; 6:20 ^w; 1 Cor 1:26-28 ^x). This concern was emphasized by the Jerusalem church (Gal 2:9-10 ^y), of which James was the leader.

• inherit the Kingdom: The Kingdom of God was central to the teaching of Jesus (Matt 12:8 ^z; Mark 1:15 ^aa; Luke 17:21 ^ab). Christ already rules from his place at the right hand of the Father, yet his Kingdom will be fully realized only when the Son of Man comes (Matt 25:31 ^ac, 34 ^ad; 1 Cor 15:24-28 ^ae).
2:7 ^af name you bear (literally name spoken over you): The name is Jesus Christ (2:1 ^ag). It is a sign of ownership, pronounced at the time of conversion and baptism.
Summary for Jas 2:8-13: 2:8-13 ^ah James applies biblical evidence to counter the common practice of favoring rich and powerful people. 2:8 ^ai Christians are to obey (literally fulfill) the royal law, just as Jesus fulfilled the law by his coming (Matt 5:17 ^aj) and his teaching (Matt 22:34-40 ^ak).

• The law is called royal because it belongs to the Kingdom (Jas 2:5 ^al) and was articulated by our glorious Lord (King).

• as found in the Scriptures: James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19 ^am). It specifies how our love for God is to be expressed in relationships with other people (see Lev 19:18 ^an; Deut 6:5 ^ao).

• “Love your neighbor as yourself”: This quotation from Lev 19:18 ^ap requires identifying with the neighbor as though the neighbor were yourself.
2:9 ^aq Favoritism violates the command to love one’s neighbor (2:8 ^ar).
2:12 ^as The law . . . sets you free from the controlling power of sin (see 1:25 ^at and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4 ^au).
2:13 ^av James concludes this section (2:1-13 ^aw) by correlating divine mercy with human mercy (see also Matt 6:14-15 ^ax; Eph 4:32 ^ay).