James 2:1
Verse
Context
A Warning against Favoritism
1My brothers, as you hold out your faith in our glorious Lord Jesus Christ, do not show favoritism.
Sermons







Summary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
My brethren, have not - This verse should be read interrogatively: My brethren, do ye not make profession of the faith or religion of our glorious Lord Jesus Christ with acceptance of persons? That is, preferring the rich to the poor merely because of their riches, and not on account of any moral excellence, personal piety, or public usefulness. Πιστις, faith, is put here for religion; and της δοξης, of glory, should, according to some critics, be construed with it as the Syriac and Coptic have done. Some connect it with our Lord Jesus Christ - the religion of our glorious Lord Jesus Christ. Others translate thus, the faith of the glory of our Lord Jesus. There are many various readings in the MSS. and versions on this verse: the meaning is clear enough, though the connection be rather obscure.
John Gill Bible Commentary
My brethren,.... As the apostle is about to dissuade from the evil of having respect to persons, this is a very fit introduction to it, and carries in it an argument why it should not obtain; since the saints are all brethren, they are children of the same Father, belong to the same family, and are all one in Christ Jesus, whether high or low, rich, or poor: have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons: that is, such as have, and hold, and profess the faith of Christ, ought not along with it to use respect of persons, or to make such a distinction among the saints, as to prefer the rich, to the contempt of the poor; and in this exhortation many things are contained, which are so many arguments why such a practice should not be encouraged; for faith, whether as a doctrine or as a grace, is alike precious, and common to all; and is the faith of Christ, which, as a doctrine, is delivered by him to all the saints, and as a grace, he is both the author and object of it; and is the faith of their common Lord and Saviour, and who is the Lord of glory, or the glorious Lord; and the poor as well as the rich are espoused by him, as their Lord and husband; and are redeemed by him, and are equally under his government and protection, and members of his body: the Syriac Version reads, "have not the faith of the glory of our Lord Jesus", &c. meaning either the glory which Christ is possessed of, whether as the Son of God, in the perfections of his nature, or as man and Mediator, being now crowned with glory and honour, and which is seen and known by faith; or else that glory which Christ has in his hands, to bestow upon his people, and to which they are called, and will appear in, when he shall appear, and about which their faith is now employed: and since this glory equally belongs to them all, no difference should be made on account of outward circumstances, so as to treat any believer with neglect and contempt.
Matthew Henry Bible Commentary
The apostle is here reproving a very corrupt practice. He shows how much mischief there is in the sin of prosōpolēpsia - respect of persons, which seemed to be a very growing evil in the churches of Christ even in those early ages, and which, in these after-times, has sadly corrupted and divided Christian nations and societies. Here we have, I. A caution against this sin laid down in general: My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons, Jam 2:1. Observe here, 1. The character of Christians fully implied: they are such as have the faith of our Lord Jesus Christ; they embrace it; they receive it; they govern themselves by it; they entertain the doctrine, and submit to the law and government, of Christ; they have it as a trust; they have it as a treasure. 2. How honorably James speaks of Jesus Christ; he calls him the Lord of glory; for he is the brightness of his Father's glory, and the express image of his person. 3. Christ's being the Lord of glory should teach us not to respect Christians for any thing so much as their relation and conformity to Christ. You who profess to believe the glory of our Lord Jesus Christ, which the poorest Christian shall partake of equally with the rich, and to which all worldly glory is but vanity, you should not make men's outward and worldly advantages the measure of your respect. In professing the faith of our Lord Jesus Christ, we should not show respect to men, so as to cloud or lessen the glory of our glorious Lord: how ever any may think of it, this is certainly a very heinous sin. II. We have this sin described and cautioned against, by an instance or example of it (Jam 2:2, Jam 2:3): For if there come into your assembly a man with a gold ring, etc. Assembly here is meant of those meetings which were appointed for deciding matters of difference among the members of the church, or for determining when censures should be passed upon any, and what those censures should be; therefore the Greek word here used, sunagōgē, signifies such an assembly as that in the Jewish synagogues, when they met to do justice. Maimonides says (as I find the passage quoted by Dr. Manton) "That is was expressly provided by the Jews' constitutions that, when a poor man and a rich plead together, the rich shall not be bidden to sit down and the poor stand, or sit in a worse place, but both sit or both stand alike." To this the phrases used by the apostle have a most plain reference, and therefore the assembly here spoken of must be some such as the synagogue-assemblies of the Jews were, when they met to hear causes and to execute justice: to these the arbitrations and censures of their Christian assemblies are compared. But we must be careful not to apply what is here said to the common assemblies for worship; for in these certainly there may be appointed different places of persons according to their rank and circumstances, without sin. Those do not understand the apostle who fix his severity here upon this practice; they do not consider the word judges (used in Jam 2:4), nor what is said of their being convected as transgressors of the law, if they had such a respect of persons as is here spoken of, according to Jam 2:9. Thus, now put the case: "There comes into your assembly (when of the same nature with some of those at the synagogue) a man that is distinguished by his dress, and who makes a figure, and there comes in also a poor man in vile raiment, and you act partially, and determine wrong, merely because the one makes a better appearance, or is in better circumstances, than the other." Observe hence, 1. God has his remnant among all sorts of people, among those that wear soft and gay clothing, and among those that wear poor and vile raiment. 2. In matters of religion, rich and poor stand upon a level; no man's riches set him in the least nearer to God, nor does any man's poverty set him at a distance from God. With the Most High there is no respect of persons, and therefore in matters of conscience there should be none with us. 3. All undue honouring of worldly greatness and riches should especially be watched against in Christian societies. James does not here encourage rudeness or disorder. Civil respect must be paid, and some difference may be allowed in our carriage towards persons of different ranks; but this respect must never be such as to influence the proceedings of Christian societies in disposing of the offices of the church, or in passing the censures of the church, or in any thing that is purely a matter of religion; here we are to know no man after the flesh. It is the character of a citizen of Zion that in his eyes a vile person is contemned, but he honoureth those that fear the Lord. If a poor man be a good man, we must not value him a whit the less for his poverty; and, if a rich man be a bad man (though he may have both gay clothing and a gay profession), we must not value him any whit the more for his riches. 4. Of what importance it is to take care what rule we go by in judging of men; if we allow ourselves commonly to judge by outward appearance, this will too much influence our spirits and our conduct in religious assemblies. There is many a man, whose wickedness renders him vile and despicable, who yet makes a figure in the world; and, on the other hand, there is many a humble, heavenly, good Christian, who is clothed meanly; but neither should he nor his Christianity be thought the worse of on this account. III. We have the greatness of this sin set forth, Jam 2:4, Jam 2:5. It is great partiality, it is injustice, and it is to set ourselves against God, who has chosen the poor, and will honour and advance them (if good), let who will despise them. 1. In this sin there is shameful partiality: Are you not then partial in yourselves? The question is here put, as what could not fail of being answered by every man's conscience that would put it seriously to himself. According to the strict rendering of the original, the question is, "Have you not made a difference? And, in that difference, do you not judge by a false rule, and go upon false measures? And does not the charge of a partiality condemned by the law lie fully against you? Does not your own conscience tell you that you are guilty?" Appeals to conscience are of great advantage, when we have to do with such as make a profession, even though they may have fallen into a very corrupt state. 2. This respect of persons is owing to the evil and injustice of the thoughts. As the temper, conduct, and proceedings, are partial, so the heart and thoughts, from which all flows, are evil: "You have become judges of evil thoughts; that is, you are judges according to those unjust estimations and corrupt opinions which you have formed to yourselves. Trace your partiality till you come to those hidden thoughts which accompany and support it, and you will find those to be exceedingly evil. You secretly prefer outward pomp before inward grace, and the things that are seen before those which are not seen." The deformity of sin is never truly and fully discerned till the evil of our thoughts be disclosed: and it is this which highly aggravates the faults of our tempers and lives - that the imagination of the thoughts of the heart is evil, Gen 6:5. 3. This respect of persons is a heinous sin, because it is to show ourselves most directly contrary to God (Jam 2:5): "Hath not God chosen the poor of this world, rich in faith? etc. But you have despised them, Jam 2:6. God has made those heirs of a kingdom whom you make of no reputation, and has given very great and glorious promises to those to whom you can hardly give a good word or a respectful look. And is not this a monstrous iniquity in you who pretend to be the children of God and conformed to him? Hearken, my beloved brethren; by all the love I have for you, and all the regards you have to me, I beg you would consider these things. Take notice that many of the poor of this world are the chosen of God. Their being God's chosen does not prevent their being poor; their being poor does not at all prejudice the evidences of their being chosen. Mat 11:5, The poor are evangelized." God designed to recommend his holy religion to men's esteem and affection, not by the external advantages of gaiety and pomp, but by its intrinsic worth and excellency; and therefore chose the poor of this world. Again, take notice that many poor of the world are rich in faith; thus the poorest may become rich; and this is what they ought to be especially ambitious of. It is expected from those who have wealth and estates that they be rich in good works, because the more they have the more they have to do good with; but it is expected from the poor in the world that they be rich in faith, for the less they have here the more they may, and should, live in the believing expectation of better things in a better world. Take notice further, Believing Christians are rich in title, and in being heirs of a kingdom, though they may be very poor as to present possessions. What is laid out upon them is but little; what is laid up for them is unspeakably rich and great. Note again, Where any are rich in faith, there will be also divine love; faith working by love will be in all the heirs of glory. Note once more, under this head, Heaven is a kingdom, and a kingdom promised to those that love God. We read of the crown promised to those that love God, in the former chapter (Jam 2:12); we here find there is a kingdom too. And, as the crown is a crown of life, so the kingdom will be an everlasting kingdom. All these things, laid together, show how highly the poor in this world, if rich in faith, are now honoured, and shall hereafter be advanced by God; and consequently how very sinful a thing it was for them to despise the poor. After such considerations as these, the charge is cutting indeed: But you have despised the poor, Jam 2:6. 4. Respecting persons, in the sense of this place, on account of their riches or outward figure, is shown to be a very great sin, because of the mischiefs which are owing to worldly wealth and greatness, and the folly which there is in Christians' paying undue regards to those who had so little regard either to their God or them: "Do not rich men oppress you, and draw you before the judgment-seat? Do not they blaspheme that worthy name by which you are called? Jam 2:7. Consider how commonly riches are the incentives of vice and mischief, of blasphemy and persecution: consider how many calamities you yourselves sustain, and how great reproaches are thrown upon your religion and your God by men of wealth, and power, and worldly greatness; and this will make your sin appear exceedingly sinful and foolish, in setting up that which tends to pull you down, and to destroy all that you are building up, and to dishonour that worthy name by which you are called." The name of Christ is a worthy name; it reflects honour, and gives worth to those who wear it.
Tyndale Open Study Notes
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.
James 2:1
A Warning against Favoritism
1My brothers, as you hold out your faith in our glorious Lord Jesus Christ, do not show favoritism.
- Scripture
- Sermons
- Commentary
Is It Wrong to Be Like Oprah?
By Francis Chan4.7K46:50OprahMAT 6:33ACT 20:35ROM 2:11EPH 3:201TI 5:3JAS 2:11PE 1:16In the video, the speaker shares about their experience in Mexico where they went to serve and give to those in need. They describe how the church was alive and worshiped differently because they were focused on giving rather than receiving. The speaker expresses their desire to maintain this attitude even when they return to their home church. They also share an example of testing the friendliness of their church by observing how they interact with someone who looks different, highlighting the importance of not showing favoritism.
The Glory of God - Part 3
By T. Austin-Sparks2.4K33:13Glory Of GodPSA 121:4ACT 12:7EPH 1:15PHP 2:13JAS 2:11PE 4:12In this sermon, the speaker reflects on the story of Peter's imprisonment and miraculous escape. He emphasizes the contradiction and confusion that arose when Peter found himself in the dungeon, bound and bleeding. The speaker suggests that it would have been impossible for any human effort to free Peter that night, as the forces of the world were determined to keep him captive. However, the Lord of glory intervened and sent an angel to release Peter from his chains and lead him to freedom. The speaker connects this story to the concept of glory, defining it as God's expression of satisfaction and delight, and encourages believers to rejoice in their participation in Christ's sufferings. The sermon concludes by highlighting the significance of Peter's letters, which were written years after his miraculous escape.
The Sins of the Prophets
By Keith Daniel2.1K40:34SinMAT 5:7MAT 6:12MAT 6:14MAT 7:1JAS 2:1JAS 2:12In this sermon, the preacher emphasizes the importance of recognizing our sinfulness and acknowledging that we are in the presence of God. He highlights the story of a man who suddenly becomes conscious of his sin and cries out for war with himself. The preacher warns that if we do not forgive others from our hearts, we will face judgment without mercy from God. He also references Jesus' teaching on being merciful and obtaining mercy. The sermon concludes with a call to repentance and turning away from violence.
Favouritism - Part 2
By Alistair Begg1.6K39:57FavouritismLEV 19:11LEV 19:14JAS 1:1JAS 2:1In this sermon, the preacher focuses on James chapter 2 and the instruction to believers not to show favoritism. He begins by emphasizing the importance of understanding the description of the readers as believers in the glorious Lord Jesus Christ. The preacher then highlights the clear and concise instruction given by James, which is to not show favoritism. He explains that James provides a practical illustration of this instruction by discussing the treatment of strangers in the church. The preacher concludes by emphasizing that James' instruction is rooted in the example and pattern of Jesus, and that our attitude and actions should reflect this.
The Use and Abuse of Money
By Keith Daniel1.6K1:14:13MoneyJOB 21:13JOB 21:15PSA 73:3PSA 73:17MRK 10:171TI 6:17JAS 2:1In this sermon, the preacher emphasizes the importance of obeying God's commandments and warns of the repercussions for ignoring them. He specifically focuses on the message in James 2:1, urging believers not to show favoritism based on wealth or appearance. The preacher also highlights the need for those who are rich to not trust in their wealth, but rather in the living God. He encourages believers to do good, be rich in good works, and be ready to share with others. The sermon emphasizes the importance of living out the teachings of the Bible and warns against merely having a testimony without a commitment to following God's word.
The Double-Minded Man - James
By Anton Bosch1.3K47:51Double MindednessMAT 6:33JAS 1:1JAS 2:1JAS 2:14JAS 3:8In this sermon, the speaker focuses on the importance of drawing near to God and purifying our hearts. He emphasizes the need to cleanse ourselves from double-mindedness and to have a single-minded devotion to God. The speaker also addresses the issue of partiality in the church, highlighting the need to treat all people equally, regardless of their social status or appearance. He encourages believers to be doers of the word and not just hearers, emphasizing the practicality of the book of James in our daily lives.
The Perils of Prejudice
By Steve Mays73131:42PrejudiceACT 10:34ROM 2:11ROM 3:23GAL 2:6JAS 2:1JAS 2:4In this sermon, Pastor Steve Mays discusses the perils of prejudice and the importance of looking past cultural differences and seeing people as valuable treasures. He emphasizes that as Christians, we are called to love and accept all people, regardless of their appearance or background. Pastor Mays shares a story about Mahatma Gandhi's experience with prejudice in a church, highlighting the missed opportunity for the church to share the love of Christ. He then turns to the book of James, where James encourages believers to treat all people equally and not show favoritism based on outward appearances. The sermon concludes with a reminder that as Christians, we are called to build, share, and be witnesses of the love of Christ, and that prejudice has no place in the church.
Finding Unity in the Midst of Uncertainty
By Shane Idleman1138:25RacismUnityPRO 10:12MAT 5:9ROM 12:182CO 5:17GAL 3:28EPH 4:3COL 3:11JAS 2:11PE 2:91JN 4:20Shane Idleman, alongside Pastor Abram Thomas, addresses the pressing issues of racism and unity in America, particularly in light of recent events surrounding George Floyd's death. They emphasize the importance of understanding different perspectives and the need for believers to come together in love and truth, rather than allowing division to take root. The discussion highlights the reality of racism as a sin issue rather than a skin issue, urging Christians to reflect on their hearts and actions. They call for repentance and a commitment to fostering unity within the church and society, recognizing that true change comes through the gospel of Jesus Christ.
Letters on Revival--No. 18.*
By Charles Finney0Revival of ReligionPrejudice in the ChurchMAT 7:1JAS 2:1Charles Finney addresses the detrimental effects of prejudice within the church that hinder the revival of religion. He emphasizes that such biases, often fostered by ministers, prevent true communion with God and obstruct the grace necessary for spiritual growth. Finney warns that these prejudices can arise against various subjects, including moral reforms and theological differences, leading to a lack of candidness and charity in judgment. He calls for ministers to avoid inciting prejudices among their congregations to promote genuine revivals of faith. Ultimately, he stresses the importance of thorough and charitable examination in all matters of faith.
1 Peter 1:17
By John Gill0Reverent Fear of GodHolinessPSA 119:19MAT 7:1ROM 14:102CO 5:10PHP 3:20HEB 12:28JAS 2:11PE 1:171PE 2:111JN 3:1John Gill emphasizes the call to holiness in 1 Peter 1:17, urging believers to honor God as their Father and to live in a manner that reflects their relationship with Him. He highlights that God judges impartially, regardless of one's background or status, and that all will stand before Christ's judgment seat. As sojourners in this world, Christians are reminded to live in reverent fear of God, which fosters humility and a genuine worshipful life. Gill encourages believers to recognize their temporary status on earth and to focus on their eternal home in heaven. This fear is not one of dread but a reverent acknowledgment of God's holiness and authority.
Thou Shalt Love Thy Neighbour
By C.H. Spurgeon0EqualityLoveMAT 22:39GAL 5:14JAS 2:1C.H. Spurgeon emphasizes the command to 'Love thy neighbour,' urging both the rich and the poor to embrace this principle without envy or scorn. He challenges the wealthy to recognize their obligation to love those less fortunate, asserting that all are equal in God's eyes. Spurgeon encourages believers to persist in love, even in the face of ingratitude, highlighting that true love is heroic and reflects the character of Christ. He reminds us that our love, regardless of how it is received, is ultimately pleasing to God.
World and Kingdom Status
By A.W. Tozer0Unity in ChristClass ConsciousnessJAS 2:1A.W. Tozer addresses the issue of class consciousness in American society and the church, highlighting the disconnect between the ideals of democracy and the reality of social stratification. He points out that while leaders advocate for equality, they often remain distant from the common people, creating an aristocracy of fame and wealth. Tozer emphasizes that this class division is also reflected within the church, which contradicts the spirit of Christ and influences Christian behavior negatively. He reminds us that all individuals, regardless of status, were in the heart of Jesus at the cross, underscoring the need for unity and humility among believers.
Pharisees Do Missionary Work and Make People Twofold Children of Hell
By Zac Poonen0Discernment in MinistryTrue RepentanceMAT 23:15JAS 2:1Zac Poonen warns against the dangers of Pharisaical practices in missionary work, emphasizing that while they may appear dedicated, their converts often remain unrepentant and are misled into believing they are saved. He highlights that true conversion requires genuine repentance and a change in attitude towards sin, rather than mere verbal affirmations or superficial religious acts. Poonen also critiques the partiality shown by some church leaders towards the poor, arguing that this can lead to further deception and spiritual blindness. He stresses that both rich and poor can be ungodly, and that true discernment is necessary to avoid making people 'twofold children of hell.' The sermon calls for a return to authentic faith that prioritizes true repentance over empty religious rituals.
The Father of glory... the Lord of glory... the Spirit of Glory
By T. Austin-Sparks0MAT 3:17ACT 10:36ROM 8:292CO 12:7EPH 1:151TI 1:11HEB 12:4JAS 2:11PE 4:12T. Austin-Sparks preaches on the pursuit of God's glory as the ultimate purpose of all His works, emphasizing that glory is the expression of God's satisfaction and delight, which believers can partake in. He delves into the roles of the Father of glory, the Lord of glory (Jesus Christ), and the Spirit of glory (Holy Spirit) in manifesting God's glory in the world. Through various biblical examples, he illustrates how God's sovereignty and mastery work towards bringing about glory even in the midst of trials and sufferings, ultimately leading believers to experience God's pleasure and satisfaction.
The Cleansing Baptism
By Aaron Hills01SA 16:7PSA 51:10ACT 1:8ACT 10:34ACT 15:8ROM 3:22EPH 2:81TH 5:23HEB 10:14JAS 2:1Aaron Hills preaches about the dangers of prejudice, highlighting how it separates individuals, families, churches, nations, and races. He emphasizes the need to lay aside prejudice, especially against truth, as it hinders acceptance of new revelations and growth in doctrine. Hills urges the congregation to seek sanctification by faith, emphasizing that God makes no distinction among individuals and knows the true condition of every heart.
The Catholic Church
By J.H. Newman0ISA 54:17JHN 18:36EPH 6:12JAS 2:11PE 5:8J.H. Newman preaches about the importance of defending the rights of the Church against political interference, emphasizing the duty of clergy to speak out against injustices and threats to spiritual matters. He highlights the significance of the One Catholic and Apostolic Church as an existing society appointed by Christ, and the necessity of believing in its continuity for salvation. Newman urges the congregation to protest against infringements on ecclesiastical rights, to keep a vigilant eye on governmental actions, and to boldly defend the Church's position to prevent its potential destruction.
God's Royal Law
By Theodore Epp0God's LawEquality in ChristJAS 2:1Theodore Epp emphasizes the significance of fulfilling God's 'royal law' as outlined in James 2:1-13, which calls for love and equality among all people, regardless of their social status. He warns against the sin of showing favoritism, highlighting that such behavior contradicts the spirit of Christ's teachings and devalues the worth of every human soul. Epp points out that both the rich and the poor must approach God humbly, recognizing that true wealth is found in Christ, and that the rich must let go of their pride to receive salvation. He concludes by reminding us that honoring the poor reflects our respect for God, while oppression of the poor is a reproach to Him.
The Wise Sayings of George Mã¼ller - Part 2
By George Mueller0Faith and Dependence on GodStewardship and GivingJAS 2:1George Müller emphasizes the critical role of pastoral visitation in maintaining a healthy church, warning that neglect can lead to spiritual decline. He discusses the dangers of pew-rents, which can create inequality among congregants, and stresses the importance of cheerful giving as an expression of faith. Müller also highlights the necessity of dependence on God, especially during trials, asserting that true faith flourishes when human prospects fail. He encourages systematic giving and stewardship, illustrating how believers should manage their resources for God's glory, and shares inspiring examples of faithful givers who trusted in God's provision.
Christ in You
By A.B. Simpson0MAT 11:20ACT 10:34ROM 2:12GAL 2:6EPH 6:9COL 3:25JAS 2:11PE 1:17REV 3:15The preacher delves into the concept of partiality, which involves judging based on appearances and showing favoritism without considering a person's true merits or character. This partiality is condemned in the Bible, emphasizing that God is impartial and does not show favoritism based on external factors. The sermon highlights verses like Ephesians 6:9, Colossians 3:25, and James 2:1, which warn against holding faith with an attitude of personal favoritism and assure that God judges without partiality. The preacher emphasizes that God's justice is unwavering, and He sees through external appearances to the heart of the matter, judging all by the same measure.
Let Her Make No Distinction of Persons in the Monastery
By St. Benedict of Nursia0ROM 2:11GAL 3:28COL 3:25JAS 2:11PE 1:17St. Benedict of Nursia emphasizes the importance of not showing favoritism or making distinctions based on worldly status within the monastery. He encourages equal treatment and love for all, regardless of background or social standing, unless there are valid reasons for differentiation. St. Benedict reminds the community that in Christ, there is unity and equality, and that God does not show partiality. The focus should be on good works, obedience, and humility as criteria for any preferential treatment, with the Abbess tasked to maintain fairness and discipline for all.
(Practical Discipleship) 4. Discipleship and Church Matters
By Zac Poonen0Church UnityDiscipleshipPRO 9:10MAT 18:18LUK 11:13JHN 13:351CO 3:111CO 12:8GAL 2:20HEB 3:13JAS 2:11PE 4:11Zac Poonen emphasizes that true discipleship cannot exist in isolation; it thrives in community within a local church where love and unity among believers are paramount. He highlights that the fear of the Lord is foundational for wisdom and church building, warning against the dangers of partiality and the need for spiritual gifts to edify the Body of Christ. Poonen illustrates the importance of self-judgment and the necessity of leaders who wield the 'sword' of God's Word to maintain purity and integrity in the church. He calls for a church that prioritizes fellowship over mere evangelism, ensuring that it is a safe haven for all believers. Ultimately, he urges disciples to seek spiritual gifts not for personal gain but to serve and bless others, reflecting the true nature of Christ's Body.
Remembering the Forgotten
By A.W. Tozer0Humility in ServiceCompassion for the PoorJAS 2:1A.W. Tozer emphasizes the danger of churches that, after starting with humble beginnings, become ensnared by wealth and social status, leading to a neglect of the poor and marginalized. He warns that as congregations grow, they may become complacent and hardened, focusing on their own class while ignoring the cries of the less fortunate. Tozer calls for humility and a return to serving those who are often forgotten, urging believers to emulate Jesus in their compassion for the needy. He challenges the church to resist the temptation of elitism and to remember the heart-hunger of the impoverished. Ultimately, he encourages a commitment to serve God's poor, reflecting Christ's love and humility.
The Message of James
By G. Campbell Morgan0Faith in ActionThe Power of FaithMAT 5:20MAT 5:48GAL 2:20HEB 10:38JAS 1:2JAS 1:12JAS 2:1JAS 3:17JAS 4:7G. Campbell Morgan emphasizes in 'The Message of James' that true faith in God manifests itself through a life aligned with His will, producing patience in trials, steadfastness against temptation, and love in religious practice. He contrasts this with a life that denies faith, characterized by strife, respect of persons, and unbridled speech. Morgan calls believers to prove their faith through action and to perfect their patience, highlighting that the life of faith is both perilous and powerful, challenging worldly norms and overcoming spiritual opposition. He concludes that faith fosters unity and love within the church, eliminating class distinctions and strife.
Favoritism
By A.W. Tozer0FavoritismEquality in ChristJAS 2:1A.W. Tozer addresses the pervasive issue of favoritism within Christian communities, highlighting the danger of preferential treatment towards the well-known and affluent while neglecting the less fortunate and obscure. He emphasizes that this behavior often occurs without malicious intent, yet it perpetuates inequality and injustice. Tozer calls for self-reflection and humility, acknowledging that many, including himself, have participated in this sin. He warns that such favoritism is an iniquity that will face judgment, urging believers to extend love and hospitality to all, regardless of status.
Revival Tornadoes -- No Respecter of Persons
By Martin Knapp0ISA 55:10MAT 28:192TI 4:2HEB 10:24JAS 2:1Martin Knapp preaches about the powerful impact of revival truth, likening it to tornadoes that do God's bidding by condemning sin and promoting righteousness without regard for social status or human influence. He emphasizes the importance of fearlessly presenting God's truth, regardless of the audience, as illustrated by the story of Peter Cartwright and General Jackson. Knapp highlights how revival tornadoes, like actual tornadoes, seek to destroy spiritual 'germs' that lead to eternal death, urging believers to passionately warn and save souls. He challenges critics who oppose revival efforts, emphasizing that true revival may provoke unfriendly criticism but ultimately brings about spiritual transformation and blessings.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
My brethren, have not - This verse should be read interrogatively: My brethren, do ye not make profession of the faith or religion of our glorious Lord Jesus Christ with acceptance of persons? That is, preferring the rich to the poor merely because of their riches, and not on account of any moral excellence, personal piety, or public usefulness. Πιστις, faith, is put here for religion; and της δοξης, of glory, should, according to some critics, be construed with it as the Syriac and Coptic have done. Some connect it with our Lord Jesus Christ - the religion of our glorious Lord Jesus Christ. Others translate thus, the faith of the glory of our Lord Jesus. There are many various readings in the MSS. and versions on this verse: the meaning is clear enough, though the connection be rather obscure.
John Gill Bible Commentary
My brethren,.... As the apostle is about to dissuade from the evil of having respect to persons, this is a very fit introduction to it, and carries in it an argument why it should not obtain; since the saints are all brethren, they are children of the same Father, belong to the same family, and are all one in Christ Jesus, whether high or low, rich, or poor: have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons: that is, such as have, and hold, and profess the faith of Christ, ought not along with it to use respect of persons, or to make such a distinction among the saints, as to prefer the rich, to the contempt of the poor; and in this exhortation many things are contained, which are so many arguments why such a practice should not be encouraged; for faith, whether as a doctrine or as a grace, is alike precious, and common to all; and is the faith of Christ, which, as a doctrine, is delivered by him to all the saints, and as a grace, he is both the author and object of it; and is the faith of their common Lord and Saviour, and who is the Lord of glory, or the glorious Lord; and the poor as well as the rich are espoused by him, as their Lord and husband; and are redeemed by him, and are equally under his government and protection, and members of his body: the Syriac Version reads, "have not the faith of the glory of our Lord Jesus", &c. meaning either the glory which Christ is possessed of, whether as the Son of God, in the perfections of his nature, or as man and Mediator, being now crowned with glory and honour, and which is seen and known by faith; or else that glory which Christ has in his hands, to bestow upon his people, and to which they are called, and will appear in, when he shall appear, and about which their faith is now employed: and since this glory equally belongs to them all, no difference should be made on account of outward circumstances, so as to treat any believer with neglect and contempt.
Matthew Henry Bible Commentary
The apostle is here reproving a very corrupt practice. He shows how much mischief there is in the sin of prosōpolēpsia - respect of persons, which seemed to be a very growing evil in the churches of Christ even in those early ages, and which, in these after-times, has sadly corrupted and divided Christian nations and societies. Here we have, I. A caution against this sin laid down in general: My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons, Jam 2:1. Observe here, 1. The character of Christians fully implied: they are such as have the faith of our Lord Jesus Christ; they embrace it; they receive it; they govern themselves by it; they entertain the doctrine, and submit to the law and government, of Christ; they have it as a trust; they have it as a treasure. 2. How honorably James speaks of Jesus Christ; he calls him the Lord of glory; for he is the brightness of his Father's glory, and the express image of his person. 3. Christ's being the Lord of glory should teach us not to respect Christians for any thing so much as their relation and conformity to Christ. You who profess to believe the glory of our Lord Jesus Christ, which the poorest Christian shall partake of equally with the rich, and to which all worldly glory is but vanity, you should not make men's outward and worldly advantages the measure of your respect. In professing the faith of our Lord Jesus Christ, we should not show respect to men, so as to cloud or lessen the glory of our glorious Lord: how ever any may think of it, this is certainly a very heinous sin. II. We have this sin described and cautioned against, by an instance or example of it (Jam 2:2, Jam 2:3): For if there come into your assembly a man with a gold ring, etc. Assembly here is meant of those meetings which were appointed for deciding matters of difference among the members of the church, or for determining when censures should be passed upon any, and what those censures should be; therefore the Greek word here used, sunagōgē, signifies such an assembly as that in the Jewish synagogues, when they met to do justice. Maimonides says (as I find the passage quoted by Dr. Manton) "That is was expressly provided by the Jews' constitutions that, when a poor man and a rich plead together, the rich shall not be bidden to sit down and the poor stand, or sit in a worse place, but both sit or both stand alike." To this the phrases used by the apostle have a most plain reference, and therefore the assembly here spoken of must be some such as the synagogue-assemblies of the Jews were, when they met to hear causes and to execute justice: to these the arbitrations and censures of their Christian assemblies are compared. But we must be careful not to apply what is here said to the common assemblies for worship; for in these certainly there may be appointed different places of persons according to their rank and circumstances, without sin. Those do not understand the apostle who fix his severity here upon this practice; they do not consider the word judges (used in Jam 2:4), nor what is said of their being convected as transgressors of the law, if they had such a respect of persons as is here spoken of, according to Jam 2:9. Thus, now put the case: "There comes into your assembly (when of the same nature with some of those at the synagogue) a man that is distinguished by his dress, and who makes a figure, and there comes in also a poor man in vile raiment, and you act partially, and determine wrong, merely because the one makes a better appearance, or is in better circumstances, than the other." Observe hence, 1. God has his remnant among all sorts of people, among those that wear soft and gay clothing, and among those that wear poor and vile raiment. 2. In matters of religion, rich and poor stand upon a level; no man's riches set him in the least nearer to God, nor does any man's poverty set him at a distance from God. With the Most High there is no respect of persons, and therefore in matters of conscience there should be none with us. 3. All undue honouring of worldly greatness and riches should especially be watched against in Christian societies. James does not here encourage rudeness or disorder. Civil respect must be paid, and some difference may be allowed in our carriage towards persons of different ranks; but this respect must never be such as to influence the proceedings of Christian societies in disposing of the offices of the church, or in passing the censures of the church, or in any thing that is purely a matter of religion; here we are to know no man after the flesh. It is the character of a citizen of Zion that in his eyes a vile person is contemned, but he honoureth those that fear the Lord. If a poor man be a good man, we must not value him a whit the less for his poverty; and, if a rich man be a bad man (though he may have both gay clothing and a gay profession), we must not value him any whit the more for his riches. 4. Of what importance it is to take care what rule we go by in judging of men; if we allow ourselves commonly to judge by outward appearance, this will too much influence our spirits and our conduct in religious assemblies. There is many a man, whose wickedness renders him vile and despicable, who yet makes a figure in the world; and, on the other hand, there is many a humble, heavenly, good Christian, who is clothed meanly; but neither should he nor his Christianity be thought the worse of on this account. III. We have the greatness of this sin set forth, Jam 2:4, Jam 2:5. It is great partiality, it is injustice, and it is to set ourselves against God, who has chosen the poor, and will honour and advance them (if good), let who will despise them. 1. In this sin there is shameful partiality: Are you not then partial in yourselves? The question is here put, as what could not fail of being answered by every man's conscience that would put it seriously to himself. According to the strict rendering of the original, the question is, "Have you not made a difference? And, in that difference, do you not judge by a false rule, and go upon false measures? And does not the charge of a partiality condemned by the law lie fully against you? Does not your own conscience tell you that you are guilty?" Appeals to conscience are of great advantage, when we have to do with such as make a profession, even though they may have fallen into a very corrupt state. 2. This respect of persons is owing to the evil and injustice of the thoughts. As the temper, conduct, and proceedings, are partial, so the heart and thoughts, from which all flows, are evil: "You have become judges of evil thoughts; that is, you are judges according to those unjust estimations and corrupt opinions which you have formed to yourselves. Trace your partiality till you come to those hidden thoughts which accompany and support it, and you will find those to be exceedingly evil. You secretly prefer outward pomp before inward grace, and the things that are seen before those which are not seen." The deformity of sin is never truly and fully discerned till the evil of our thoughts be disclosed: and it is this which highly aggravates the faults of our tempers and lives - that the imagination of the thoughts of the heart is evil, Gen 6:5. 3. This respect of persons is a heinous sin, because it is to show ourselves most directly contrary to God (Jam 2:5): "Hath not God chosen the poor of this world, rich in faith? etc. But you have despised them, Jam 2:6. God has made those heirs of a kingdom whom you make of no reputation, and has given very great and glorious promises to those to whom you can hardly give a good word or a respectful look. And is not this a monstrous iniquity in you who pretend to be the children of God and conformed to him? Hearken, my beloved brethren; by all the love I have for you, and all the regards you have to me, I beg you would consider these things. Take notice that many of the poor of this world are the chosen of God. Their being God's chosen does not prevent their being poor; their being poor does not at all prejudice the evidences of their being chosen. Mat 11:5, The poor are evangelized." God designed to recommend his holy religion to men's esteem and affection, not by the external advantages of gaiety and pomp, but by its intrinsic worth and excellency; and therefore chose the poor of this world. Again, take notice that many poor of the world are rich in faith; thus the poorest may become rich; and this is what they ought to be especially ambitious of. It is expected from those who have wealth and estates that they be rich in good works, because the more they have the more they have to do good with; but it is expected from the poor in the world that they be rich in faith, for the less they have here the more they may, and should, live in the believing expectation of better things in a better world. Take notice further, Believing Christians are rich in title, and in being heirs of a kingdom, though they may be very poor as to present possessions. What is laid out upon them is but little; what is laid up for them is unspeakably rich and great. Note again, Where any are rich in faith, there will be also divine love; faith working by love will be in all the heirs of glory. Note once more, under this head, Heaven is a kingdom, and a kingdom promised to those that love God. We read of the crown promised to those that love God, in the former chapter (Jam 2:12); we here find there is a kingdom too. And, as the crown is a crown of life, so the kingdom will be an everlasting kingdom. All these things, laid together, show how highly the poor in this world, if rich in faith, are now honoured, and shall hereafter be advanced by God; and consequently how very sinful a thing it was for them to despise the poor. After such considerations as these, the charge is cutting indeed: But you have despised the poor, Jam 2:6. 4. Respecting persons, in the sense of this place, on account of their riches or outward figure, is shown to be a very great sin, because of the mischiefs which are owing to worldly wealth and greatness, and the folly which there is in Christians' paying undue regards to those who had so little regard either to their God or them: "Do not rich men oppress you, and draw you before the judgment-seat? Do not they blaspheme that worthy name by which you are called? Jam 2:7. Consider how commonly riches are the incentives of vice and mischief, of blasphemy and persecution: consider how many calamities you yourselves sustain, and how great reproaches are thrown upon your religion and your God by men of wealth, and power, and worldly greatness; and this will make your sin appear exceedingly sinful and foolish, in setting up that which tends to pull you down, and to destroy all that you are building up, and to dishonour that worthy name by which you are called." The name of Christ is a worthy name; it reflects honour, and gives worth to those who wear it.
Tyndale Open Study Notes
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.