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a Bible passage
2. Favoritism Forbidden
1My brethren, hold not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. 2For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing; 3and ye have regard to him that weareth the fine clothing, and say, Sit thou here in a good place; and ye say to the poor man, Stand thou there, or sit under my footstool; 4Do ye not make distinctions among yourselves, and become judges with evil thoughts? 5Hearken, my beloved brethren; did not God choose them that are poor as to the world to be rich in faith, and heirs of the kingdom which he promised to them that love him? 6But ye have dishonored the poor man. Do not the rich oppress you, and themselves drag you before the judgment-seats? 7Do not they blaspheme the honorable name by which ye are called? 8Howbeit if ye fulfil the royal law, according to the scripture, Thou shalt love thy neighbor as thyself, ye do well: 9but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors. 10For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all. 11For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law. 12So speak ye, and so do, as men that are to be judged by a law of liberty. 13For judgment is without mercy to him that hath showed no mercy: mercy glorieth against judgment. 14What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him? 15If a brother or sister be naked and in lack of daily food, 16and one of you say unto them, Go in peace, be ye warmed and filled; and yet ye give them not the things needful to the body; what doth it profit? 17Even so faith, if it have not works, is dead in itself. 18Yea, a man will say, Thou hast faith, and I have works: show me thy faith apart from thy works, and I by my works will show thee my faith. 19Thou believest that God is one; thou doest well: the demons also believe, and shudder. 20But wilt thou know, O vain man, that faith apart from works is barren? 21Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? 22Thou seest that faith wrought with his works, and by works was faith made perfect; 23and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God. 24Ye see that by works a man is justified, and not only by faith. 25And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way? 26For as the body apart from the spirit is dead, even so faith apart from works is dead.
This reproof seems at first sight to be hard and unreasonable; for it is one of the duties of courtesy, not to be neglected, to honor those who are elevated in the world. Further, if respect of persons be vicious, servants are to be freed from all subjection; for freedom and servitude are deemed by Paul as conditions of life. The same must be thought of magistrates. But the solution of these questions is not difficult, if what James writes is not separated. For he does not simply disapprove of honor being paid to the rich, but that this should not be done in a way so as to despise or reproach the poor; and this will appear more clearly, when he proceeds to speak of the rule of love.
Let us therefore remember that the respect of persons here condemned is that by which the rich is so extolled, wrong is done to the poor, which also he shews clearly by the context and surely ambitions is that honor, and full of vanity, which is shewn to the rich to the contempt of the poor. Nor is there a doubt but that ambition reigns and vanity also, when the masks of this world are alone in high esteem. We must remember this truth, that he is to be counted among the heirs of God’s kingdom, who disregards the reprobate and honors those who fear God. (Psalm 15:4.)
Here then is the contrary vice condemned, that is, when from respect alone to riches, anyone honors the wicked, and as it has been said, dishonors the good. If then thou shouldest read thus, “He sins who respects the rich,” the sentence would be absurd; but if as follows, “He sins who honors the rich alone and despises the poor, and treats him with contempt,” it would be a pious and true doctrine.
1 Have not the faith, etc., with respect of persons. He means that the respect of persons is inconsistent with the faith of Christ, so that they cannot be united together, and rightly so; for we are by faith united into one body, in which Christ holds the primacy. When therefore the pomps of the world become preeminent so as to cover over what Christ is, it is evident that faith hath but little vigor.
In rendering τὢς δόξης, “on account of esteem,” (ex opinione,) I have followed Erasmus; though the old interpreter cannot be blamed, who has rendered it “glory,” for the word means both; and it may be fitly applied to Christ, and that according to the drift of the passage. For so great is the brightness of Christ, that it easily extinguishes all the glories of the world, if indeed it irradiates our eyes. It hence follows, that Christ is little esteemed by us, when the admiration of worldly glory lays hold on us. But the other exposition is also very suitable, for when the esteem or value of riches or of honors dazzles our eyes, the truth is suppressed, which ought alone to prevail. To sit becomingly means to sit honorably.
4 Are ye not then partial in yourselves? or, are ye not condemned in yourselves. This may be read affirmatively as well as interrogatively, but the sense would be the same, for he amplifies the fault by this, that they took delight and indulged themselves
in so great a wickedness. If it be read interrogatively, the meaning is, “Does not your own conscience hold you convicted, so that you need no other judge?” If the affirmative be preferred, it is the same as though he had said, “This evil also happens, that ye think not that ye sin, nor know that your thoughts are so wicked as they are.”
It is commonly admitted to be an interrogatory sentence: “And do ye not make a difference among (or, in) yourselves, and become judges, having evil thoughts?” literally, “judges of evil thoughts,” it being, as they say, the genitive case of possession. Or the words may be rendered, “and become judges of evil (or, false) reasonings?” or as Beza renders the sentence, “and become judges, reasoning falsely,” concluding that the rich man
was good and the poor man bad.
It is said by Beza and others, that διακρίνομαι never means to be judged or condemned, but to distinguish, to discriminate, to make a difference, and also to contend and to doubt. The difference made here was the respect of persons that was shewn, and they made this difference in themselves, in their own minds, through the perverse or false thoughts or reasonings which they entertained. But it appears that these preferences were shewn, not to the members of the Church, but to such strangers as might happen to come to their assemblies.