James 2:5
Verse
Context
A Warning against Favoritism
4have you not discriminated among yourselves and become judges with evil thoughts?5Listen, my beloved brothers: Has not God chosen the poor of this world to be rich in faith and to inherit the kingdom He promised those who love Him?6But you have dishonored the poor. Is it not the rich who oppress you and drag you into court?
Sermons







Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Hath not God chosen the poor of this world - This seems to refer to Mat 11:5 : And the poor have the Gospel preached to them. These believed on the Lord Jesus, and found his salvation; while the rich despised, neglected, and persecuted him. These had that faith in Christ which put them in possession of the choicest spiritual blessings, and gave them a right to the kingdom of heaven. While, therefore, they were despised of men, they were highly prized of God.
Jamieson-Fausset-Brown Bible Commentary
Hearken--James brings to trial the self-constituted "judges" (Jam 2:4). poor of this world--The best manuscripts read, "those poor in respect to the world." In contrast to "the rich in this world" (Ti1 6:17). Not of course all the poor; but the poor, as a class, furnish more believers than the rich as a class. The rich, if a believer, renounces riches as his portion; the poor, if an unbeliever, neglects that which is the peculiar advantage of poverty (Mat 5:3; Co1 1:26-28). rich in faith--Their riches consist in faith. Luk 12:21, "rich toward God." Ti1 6:18, "rich in good works" (Rev 2:9; compare Co2 8:9). Christ's poverty is the source of the believer's riches. kingdom . . . promised-- (Luk 12:32; Co1 2:9; Ti2 4:8).
John Gill Bible Commentary
Hearken, my beloved brethren,.... As to a matter of importance, and worthy of attention and regard; being an instance of the divine conduct towards the poor, and carries in it a strong argument against respect of persons: hath not God chosen the poor of this world? this interrogative is equal to a strong affirmative; and the sense is, that God has chosen the poor of this world; and which is to be understood, not of the choice of them to an office, either in church or state; though sometimes this has been the case, as the instances of David, and the apostles of Christ, show; nor merely to the Gospel, and the outward means of grace, though the poor have the Gospel preached unto them; nor of the effectual calling, though this is true; but of eternal election, which is the act of God the Father, and passed before the foundation of the world; and is an act of sovereign grace, and is irrespective of faith, holiness, and good works; and is the source of all grace, and remains immutable and irrevocable: now the objects of this are, "the poor of this world"; that is, who are poor with respect to the things of this world, but not with respect to the things of another world; for they are chosen to be heirs of a kingdom, and shall enjoy it; though these are not all chosen by God, nor are they the only persons that are chosen; there are some poor men that are not chosen, and are miserable here and hereafter; and there are some rich men that are chosen; but for the most part, or generally speaking, they are not many mighty, nor noble, but the poorer sort, which God has made choice of to partake both of grace and glory. It may be the apostle has some peculiar respect to the poor among the Gentiles, whom God had chosen; it was usual with the Jews to call the Gentiles the world, and they were Jews the apostle now writes to, and who were scattered abroad among the Gentiles; and therefore he might very aptly call them "this world", among whom they lived; and suggest to them, that God had chosen some of the Gentiles, as well as of the Jews, and even some of the poorer sort of them; and it was usual with the Jews to distinguish between , "the poor of Israel", and , "the poor of the world", or "the poor of the nations of the world" (u): the Alexandrian copy, and some others, leave out the word "this", and so the Syriac and Arabic versions, which makes the phrase more agreeable to the Jewish way of speaking. The Gentiles, in common, were despicable with the Jews, and especially the poor of them; and yet God chose these: rich in faith; not that they were so, or were considered as such, when chosen, and so were chosen because of their faith; for then also they were, or were considered as heirs of the kingdom, which would be monstrously absurd; and yet there is as much reason, from the text, for the one, as for the other; but the sense is, that they were chosen "to be rich in faith"; and so the Syriac version supplies in the next clause, "that they might be heirs"; which if it had been placed before this clause also, would have been right; election to grace is signified in the one, and election to glory in the other: men are chosen, not because they do believe, or shall believe, but that they might believe; and which faith they have in consequence of election; and which when they have, they are rich: faith is a rich precious grace itself; it is a part of the riches of grace, and is more worth than thousands of gold and silver; and it is the means of receiving and enjoying much riches, as Christ the pearl of great price himself, and all spiritual blessings along with him; such as the rich robe of his righteousness, full pardon of sin, which is according to the riches of his grace, and adoption, which makes men heirs of God, and joint heirs with Christ, and even the eternal inheritance itself, both the promise of it, and a right unto it; all which are said to be received by faith; and therefore believers, how poor soever they may be, to this world's goods, are truly rich men: and heirs of the kingdom; of glory, which is prepared for all the chosen ones, from the foundation of the world; and is freely given to them by their Father, and to which they are called in the effectual calling; and hence they are made kings and priests unto God, and have crowns and thrones provided for them: the Alexandrian copy reads, "heirs of the promise which he hath promised to them that love him"; that is, which God has promised them, as the Vulgate Latin and Syriac versions read; not that their love to God is the cause of this kingdom, or of their choice to it, or of the promise of it to them; all which flow from the love of God to them; but this is descriptive of the persons who shall enjoy it, and may expect to enjoy it, as in Jam 1:12. (u) T. Bab. Gittin, fol. 30. 1. & Bava Bathra, fol. 10. 2.
Tyndale Open Study Notes
2:5 Listen to me: Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), 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; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • inherit the Kingdom: The Kingdom of God was central to the teaching of Jesus (Matt 12:8; Mark 1:15; Luke 17:21). 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, 34; 1 Cor 15:24-28).
James 2:5
A Warning against Favoritism
4have you not discriminated among yourselves and become judges with evil thoughts?5Listen, my beloved brothers: Has not God chosen the poor of this world to be rich in faith and to inherit the kingdom He promised those who love Him?6But you have dishonored the poor. Is it not the rich who oppress you and drag you into court?
- Scripture
- Sermons
- Commentary
Just Vessels
By Jackie Pullinger3.4K1:46:30PSA 72:12PSA 102:18PRO 19:17ISA 58:10JER 22:16MAT 25:40LUK 4:18GAL 2:10JAS 2:5This sermon emphasizes the importance of ministering to the poor, highlighting how God chooses the weak and needy to shame the strong, and how reaching out to the poor can lead to the transformation of lives and the spread of the gospel. It discusses the unfairness in the world, the need for humility, and the power of God's love to touch and change lives, especially those who are marginalized and forgotten. The sermon encourages a focus on serving the poor and allowing the Holy Spirit to work through individuals to bring about transformation and salvation.
Integrity: Prosperity Gospel by Femi Adeley
By Femi Adeleye2.0K11:31ISA 1:17MAT 13:22LUK 6:38LUK 12:15LUK 16:9JHN 10:101TI 6:10JAS 2:5This sermon addresses the dangers and misconceptions of the prosperity gospel, highlighting how it can lead to materialism, misinterpretation of Scripture, and a focus on personal gain rather than true worship and service. It emphasizes the need to discern false teachings, prioritize the needs of the poor, and return to the simplicity and compassion of Christ in our lives.
(Beginnings) Faith
By Zac Poonen1.8K1:02:34ACT 20:21ROM 1:16ROM 6:14ROM 10:8JAS 2:5In this sermon, the speaker discusses the concept of salvation and its connection to faith. He emphasizes that salvation in the New Testament is not just about being saved from hell, but also about being saved from sin. The speaker encourages believers to testify and confess their faith, declaring that sin will not have dominion over them. He also highlights the need for the power of God to free believers from the strong pull of sinful desires, comparing it to the power of gravity. The sermon is based on Romans 1:16-17 and emphasizes the power of the gospel in bringing salvation to those who believe.
Useful for the Master - Part 4
By Jackie Pullinger1.7K09:10PSA 41:1PRO 19:17PRO 22:9ISA 58:10MAT 25:40LUK 6:20LUK 14:131CO 1:26GAL 2:10JAS 2:5This sermon emphasizes the importance of ministering to the poor as a fundamental requirement for all Christians, highlighting God's heart for the marginalized and the need to reach out to them in various capacities. It challenges believers to consider their role in uplifting others and bringing about the Kingdom of God, stressing that ministry to the poor is not optional but a core aspect of following Jesus.
Little Foxes & Dead Flies
By Bill McLeod1.4K24:09Sin1CO 10:24PHP 2:3PHP 2:21JAS 2:51PE 2:2In this sermon, Bill McLeod shares a personal experience of a man named George Bell who was a successful witness and soul winner. Despite his initial envy towards George, God challenged Bill to examine his own heart and live out the biblical principle of esteeming others better than himself. This encounter led Bill to a profound spiritual transformation as he knelt at the altar and experienced the touch of Jesus, reducing him to absolute humility. The sermon also emphasizes the importance of approaching the Word of God with sincerity and a hunger for growth, while laying aside malice, guile, hypocrisy, envy, and evil speaking.
Judgment Could It Be?
By Bill McLeod1.4K46:20JudgmentZEP 2:3MAT 6:33JHN 7:53ACT 3:6ROM 2:5JAS 2:5In this sermon, the preacher discusses the importance of recognizing and repenting for our sins. He references Romans 2:5, which asks if we despise the riches of God's goodness and forbearance, not realizing that it is His goodness that leads us to repentance. The preacher also speaks about the hardness of people's hearts and the consequences of treasuring up wrath against the day of judgment. He shares a personal story of a tragic accident involving a young man from his church, highlighting the need for prioritizing time with God. The sermon emphasizes the need to watch and pray always, in order to escape the trials and tribulations of life and stand before the Son of Man. The preacher also discusses God's anger towards the world for rejecting the gospel and the increase in diseases as a result of sin.
Who Can Stand Against Us (Tamil)
By Zac Poonen1.2K1:01:18GEN 2:18LEV 19:32MAT 16:18EPH 2:20JAS 2:51PE 2:17This sermon emphasizes the importance of building God's church, drawing parallels between Noah building the ark and believers building the church today. It encourages believers to be like Noah and his wife, wholeheartedly committed to serving God by actively participating in building the church and supporting fellow believers. The sermon highlights the need to honor all individuals, cooperate with Jesus in His work, and avoid destructive criticism within the church.
Are You Following Jesus or Admiring Him?
By Zac Poonen1.0K49:35MRK 7:6JHN 6:53JHN 14:61CO 10:132TI 3:12HEB 4:15HEB 6:20JAS 2:5This sermon emphasizes the importance of not just admiring Jesus, but also following Him. It discusses the need for balance in our Christian life, transitioning from admiration and praise to actively walking in His footsteps. The sermon highlights the challenges of following Jesus, including persecution, standing against unrighteousness, and choosing the narrow path of the cross. It encourages believers to live a life of gratitude, service, and godliness, even if it leads to being unpopular or facing opposition.
James 2
By Peter Maiden96041:12JamesJAS 1:26JAS 2:5JAS 2:8JAS 2:14JAS 2:17In this sermon, the preacher focuses on the issue of making distinctions and judging others with evil motives. He emphasizes the sin of inconsistency and how it can bring Christians down. The preacher gives a powerful illustration of two men entering a church, one rich and well-dressed, and the other a poor vagrant. He highlights the hypocrisy of treating the rich well and the poor poorly. The sermon also mentions how the rich were mistreating the poor Christians, yet the Christians were still favoring the rich. The preacher concludes by emphasizing the importance of genuine faith, which includes a real concern for those in need.
This Heart Is Too Small - Part 4
By Joshua Daniel94409:21MAT 6:19JAS 2:5REV 3:17This sermon emphasizes the importance of recognizing and addressing spiritual poverty, highlighting how material wealth and status do not equate to strong faith. It challenges individuals to evaluate their spiritual state and collective faith within families and communities, pointing out the need to prioritize spiritual growth over worldly possessions and achievements.
Without Christ We Can Do Nothing
By Zac Poonen53257:41JHN 15:5ACT 7:32ROM 12:21CO 1:26JAS 2:5This sermon emphasizes the importance of understanding God's ways and the need for believers to be humble and dependent on God. It highlights the significance of abiding in Christ, recognizing our helplessness without Him, and seeking to know God more deeply to fulfill His eternal plan for our lives.
The Unsatisfying Nature of Earthly Things
By Thomas Reade0PSA 63:1ECC 2:11JER 9:23MAT 6:241CO 1:272CO 5:17PHP 4:11HEB 12:6HEB 12:11JAS 2:5Thomas Reade preaches about the unsatisfying nature of earthly things, emphasizing the emptiness and fleetingness of worldly pursuits, contrasting it with the benefit of sanctified affliction that leads to a harvest of right living. He highlights the importance of choosing to serve God over the world, as earthly greatness and pleasures ultimately leave a void that only God can fill, offering true happiness and satisfaction through Jesus Christ. Reade encourages believers to find rest and peace in Christ, who offers everlasting righteousness and grace, transforming hearts and bringing peace with God. He reminds listeners that afflictions, though challenging, are used by God to humble, purify, and strengthen faith, ultimately yielding the fruit of righteousness.
A Prophet Among Profits
By David Servant0DEU 8:18PSA 112:1MAT 6:19LUK 3:11LUK 16:11ACT 4:32EPH 4:281TI 6:17JAS 2:5REV 3:17David Servant critiques a popular prosperity preacher's claim that Jesus was the greatest prosperity preacher, highlighting the difference between Jesus' selfless giving and the preacher's lavish lifestyle. The preacher's article twists Scripture to support his view on prosperity, ignoring Jesus' teachings on self-denial and caring for the poor. Servant emphasizes that biblical prosperity involves establishing God's covenant, giving to those in need, and following Jesus' example of generosity. He warns against false prophets who exploit others for personal gain and encourages discernment in supporting ministers who prioritize kingdom advancement over personal wealth.
A Trustworthy Name
By C.H. Spurgeon0Trust in GodSpiritual PovertyPSA 9:10PSA 34:18PRO 18:10ISA 61:1ZEP 3:12MAT 5:3LUK 4:182CO 12:9JAS 2:51PE 5:7C.H. Spurgeon emphasizes that true faith often flourishes among the afflicted and poor, who learn to trust in the name of the Lord when worldly wealth fails them. He highlights that those who recognize their spiritual poverty and affliction are the ones who can truly rely on God's name, which serves as a source of strength and blessing in a corrupt world. Spurgeon challenges listeners to reflect on their own faith and trust in God, asking if they identify with the faithful remnant that God preserves. He reminds us that our purpose in this world is tied to our trust in Jesus, who reveals God's character and name. Ultimately, Spurgeon calls for a deeper commitment to fulfill the divine purpose in our lives through trust in the Lord.
Homily 2 on the Statues
By St. John Chrysostom0JOB 2:8PRO 27:7ECC 5:12MAT 6:19MAT 19:21LUK 12:151TH 2:91TI 6:17JAS 2:5John Chrysostom preaches about the calamity that has befallen the city due to the tumult over the overthrow of the Emperor Theodosius' statues, emphasizing the need for tears, lamentation, prayer, and unity in mourning. He addresses the dangers of pride, covetousness, and the unpredictability of wealth, urging the rich to be humble, generous, and not to trust in uncertain riches. Chrysostom highlights the value of poverty when embraced with spiritual wisdom, citing examples of how the poor can find pleasure, health, and security in simplicity, while the rich often struggle with insatiable desires, envy, and vulnerability to various evils. He encourages the congregation to focus on heavenly treasures, the fear of God, and acts of charity, reminding them that true wealth lies in virtue, humility, and trust in God's providence.
Luke 12:13-21. the Rich Fool Who Was Suddenly Cut Off.
By Favell Lee Mortimer0PSA 16:11LUK 12:15LUK 12:20JAS 2:5REV 3:18REV 4:1Favell Lee Mortimer preaches about Jesus warning against the sin of covetousness, using the story of a rich man who focused on earthly possessions and neglected his soul. The rich man's folly in seeking happiness through material wealth is contrasted with the true source of fulfillment, which is communion with God. Mortimer emphasizes the importance of being rich towards God through faith in the Lord Jesus, highlighting that true riches come from a relationship with God that transcends worldly treasures and ensures eternal happiness.
Epistle 213
By George Fox0Identity in ChristPower Of GodGEN 3:15JOB 37:11PSA 82:6ISA 28:16ISA 61:3MAT 16:18JHN 8:36ROM 8:34ROM 14:171CO 1:241CO 3:111CO 4:8EPH 6:162TI 1:10JAS 2:5George Fox emphasizes the importance of dwelling in the life and power of God, which serves as a firm foundation for believers. He encourages the faithful to recognize Christ as their salvation and wisdom, assuring them that they are preserved in sincerity and integrity through God's power. Fox highlights that true freedom is found in Christ, who has triumphed over darkness and offers life and immortality to His followers. He reassures believers of their identity as children of God and heirs to His everlasting kingdom, filled with joy and peace. Ultimately, he calls for a life of praise and glory to God, who is eternal.
Electing Love
By Robert Murray M'Cheyne0Divine ElectionGod's MercyMAL 1:2MAT 11:25LUK 7:47JHN 15:16ROM 8:30ROM 9:151CO 1:26EPH 1:42TH 2:13JAS 2:5Robert Murray M'Cheyne emphasizes the humbling yet comforting truth that it is God who chooses us, not the other way around. He explains that our natural inclination is to reject Christ due to our hardened hearts and blindness, but it is through God's grace that we are awakened to choose Him. M'Cheyne highlights that Christ's choice of us is rooted in His love and mercy, which existed before the foundation of the world, and that this divine selection is not based on our merit but solely on His will. He encourages believers to recognize their election as a call to holiness and fruitfulness in their lives, reminding them that true discipleship involves a response to God's choosing. Ultimately, M'Cheyne reassures that God's mercy is available to all, regardless of their past, and urges listeners to embrace this profound truth.
"God Chose Who?"
By Mark D. Partin01SA 16:7PSA 138:6MAT 18:201CO 1:27JAS 2:5Mark D. Partin delivers a sermon at Indiana Avenue Baptist Church, emphasizing how the world may view the church as lowly and insignificant due to its size and location in a rural, poverty-stricken area. Despite these worldly perceptions, the church remains steadfast in its conservative theology, rooted in the Truth of God's Word, and dedicated to worship, community outreach, and missions. Pastor Partin shares the church's journey from a struggling congregation to a vibrant body of diverse believers, illustrating how God chooses the lowly and insignificant to do mighty works.
The Inner Life
By Francois Fenelon0MAT 19:23LUK 6:242CO 8:9JAS 2:5REV 3:17Rich, defined as having an abundance of valuable possessions, is a frequent topic addressed by the Lord Jesus in the New Testament. While it often refers to material wealth, it is also used figuratively in James to describe those who are rich in faith. God is described as rich in mercy, overflowing with love and compassion towards us, as seen in Ephesians 2:4.
Perplexed Without Context
By David Servant0PSA 14:1MAT 24:421TH 5:1JAS 2:5David Servant emphasizes the importance of reading Bible verses within their context to avoid misrepresenting God's Word. Using the example of misinterpretations around Jesus' return, he highlights the significance of understanding the wider context of Scripture to grasp the true meaning of passages. Servant cautions against extracting verses to fit personal beliefs and urges listeners to consider the entirety of the Bible for a consistent understanding of God's message.
God’s Ways Above Men’s.
By Edward Payson0PRO 3:5ISA 55:81CO 1:25EPH 2:8JAS 2:5Edward Payson preaches about the incomprehensible ways and thoughts of God, emphasizing that His ways are far above human understanding due to His exalted position, infinite wisdom, knowledge, power, and perfect nature. Payson highlights various instances where God's ways differ from human expectations, such as in permitting evil, providing salvation through grace, and choosing unlikely instruments for His work. He urges believers to have faith and trust in God's wisdom and goodness, even when His ways seem mysterious or contrary to human reasoning, as it is essential for true happiness and peace.
Epistle 297
By George Fox0SalvationPower Of GodGEN 3:15ISA 26:1JHN 3:2ROM 14:17ROM 16:11CO 4:202TI 1:10TIT 2:11JAS 2:5George Fox emphasizes the necessity of remaining in the power of the Lord, as losing this power equates to losing the kingdom characterized by peace, righteousness, and joy. He encourages believers to maintain their connection to the grace of God, which is essential for salvation and comfort. Fox highlights that Christ is the foundation of their gatherings, who overcomes falsehood and brings forth the true gospel, empowering both men and women to fulfill their duties in faith. He reassures that through Christ, believers have dominion and stability, urging them to encourage one another in their spiritual journey.
God's Ways Above Man's
By Edward Payson0JOB 38:4PRO 3:5ISA 55:8ROM 3:28ROM 11:331CO 1:251CO 1:27EPH 2:8HEB 12:6JAS 2:5Edward Payson preaches about the incomprehensible ways and thoughts of God, emphasizing that His ways are higher than ours as the heavens are above the earth. Payson delves into the reasons why God's thoughts and ways surpass ours, highlighting God's exalted position, nature, wisdom, knowledge, power, eternity, holiness, and benevolence. He explores various instances where God's ways differ from human expectations, such as in permitting evil, providing salvation through Christ, choosing instruments for spreading the Gospel, and dealing with His people's sanctification. Payson concludes by urging faith in God's wisdom and submission to His will, acknowledging that our understanding is limited compared to the infinite wisdom of God.
Luke 16:19-24. the Rich Man's Petition for His Own Relief.
By Favell Lee Mortimer0PRO 21:13MAT 25:31LUK 16:19JAS 2:51JN 3:17Favell Lee Mortimer preaches about the parable of the rich man and Lazarus, where the curtain is lifted to reveal the eternal world by Jesus, who sees all sinking into hell or soaring to heaven. The rich man's indifference to Lazarus's suffering leads to his torment in hell, while Lazarus finds comfort in the presence of God. The parable serves as a reminder of God's sovereignty in choosing His elect and the consequences of neglecting those in need. It highlights the importance of faith, humility, and compassion in this life to avoid eternal separation from God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Hath not God chosen the poor of this world - This seems to refer to Mat 11:5 : And the poor have the Gospel preached to them. These believed on the Lord Jesus, and found his salvation; while the rich despised, neglected, and persecuted him. These had that faith in Christ which put them in possession of the choicest spiritual blessings, and gave them a right to the kingdom of heaven. While, therefore, they were despised of men, they were highly prized of God.
Jamieson-Fausset-Brown Bible Commentary
Hearken--James brings to trial the self-constituted "judges" (Jam 2:4). poor of this world--The best manuscripts read, "those poor in respect to the world." In contrast to "the rich in this world" (Ti1 6:17). Not of course all the poor; but the poor, as a class, furnish more believers than the rich as a class. The rich, if a believer, renounces riches as his portion; the poor, if an unbeliever, neglects that which is the peculiar advantage of poverty (Mat 5:3; Co1 1:26-28). rich in faith--Their riches consist in faith. Luk 12:21, "rich toward God." Ti1 6:18, "rich in good works" (Rev 2:9; compare Co2 8:9). Christ's poverty is the source of the believer's riches. kingdom . . . promised-- (Luk 12:32; Co1 2:9; Ti2 4:8).
John Gill Bible Commentary
Hearken, my beloved brethren,.... As to a matter of importance, and worthy of attention and regard; being an instance of the divine conduct towards the poor, and carries in it a strong argument against respect of persons: hath not God chosen the poor of this world? this interrogative is equal to a strong affirmative; and the sense is, that God has chosen the poor of this world; and which is to be understood, not of the choice of them to an office, either in church or state; though sometimes this has been the case, as the instances of David, and the apostles of Christ, show; nor merely to the Gospel, and the outward means of grace, though the poor have the Gospel preached unto them; nor of the effectual calling, though this is true; but of eternal election, which is the act of God the Father, and passed before the foundation of the world; and is an act of sovereign grace, and is irrespective of faith, holiness, and good works; and is the source of all grace, and remains immutable and irrevocable: now the objects of this are, "the poor of this world"; that is, who are poor with respect to the things of this world, but not with respect to the things of another world; for they are chosen to be heirs of a kingdom, and shall enjoy it; though these are not all chosen by God, nor are they the only persons that are chosen; there are some poor men that are not chosen, and are miserable here and hereafter; and there are some rich men that are chosen; but for the most part, or generally speaking, they are not many mighty, nor noble, but the poorer sort, which God has made choice of to partake both of grace and glory. It may be the apostle has some peculiar respect to the poor among the Gentiles, whom God had chosen; it was usual with the Jews to call the Gentiles the world, and they were Jews the apostle now writes to, and who were scattered abroad among the Gentiles; and therefore he might very aptly call them "this world", among whom they lived; and suggest to them, that God had chosen some of the Gentiles, as well as of the Jews, and even some of the poorer sort of them; and it was usual with the Jews to distinguish between , "the poor of Israel", and , "the poor of the world", or "the poor of the nations of the world" (u): the Alexandrian copy, and some others, leave out the word "this", and so the Syriac and Arabic versions, which makes the phrase more agreeable to the Jewish way of speaking. The Gentiles, in common, were despicable with the Jews, and especially the poor of them; and yet God chose these: rich in faith; not that they were so, or were considered as such, when chosen, and so were chosen because of their faith; for then also they were, or were considered as heirs of the kingdom, which would be monstrously absurd; and yet there is as much reason, from the text, for the one, as for the other; but the sense is, that they were chosen "to be rich in faith"; and so the Syriac version supplies in the next clause, "that they might be heirs"; which if it had been placed before this clause also, would have been right; election to grace is signified in the one, and election to glory in the other: men are chosen, not because they do believe, or shall believe, but that they might believe; and which faith they have in consequence of election; and which when they have, they are rich: faith is a rich precious grace itself; it is a part of the riches of grace, and is more worth than thousands of gold and silver; and it is the means of receiving and enjoying much riches, as Christ the pearl of great price himself, and all spiritual blessings along with him; such as the rich robe of his righteousness, full pardon of sin, which is according to the riches of his grace, and adoption, which makes men heirs of God, and joint heirs with Christ, and even the eternal inheritance itself, both the promise of it, and a right unto it; all which are said to be received by faith; and therefore believers, how poor soever they may be, to this world's goods, are truly rich men: and heirs of the kingdom; of glory, which is prepared for all the chosen ones, from the foundation of the world; and is freely given to them by their Father, and to which they are called in the effectual calling; and hence they are made kings and priests unto God, and have crowns and thrones provided for them: the Alexandrian copy reads, "heirs of the promise which he hath promised to them that love him"; that is, which God has promised them, as the Vulgate Latin and Syriac versions read; not that their love to God is the cause of this kingdom, or of their choice to it, or of the promise of it to them; all which flow from the love of God to them; but this is descriptive of the persons who shall enjoy it, and may expect to enjoy it, as in Jam 1:12. (u) T. Bab. Gittin, fol. 30. 1. & Bava Bathra, fol. 10. 2.
Tyndale Open Study Notes
2:5 Listen to me: Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), 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; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • inherit the Kingdom: The Kingdom of God was central to the teaching of Jesus (Matt 12:8; Mark 1:15; Luke 17:21). 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, 34; 1 Cor 15:24-28).