James 2:2

KJV

For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;

KJV (with Strong's)

For {G1063} if {G1437} there come {G1525} unto {G1519} your {G5216} assembly {G4864} a man {G435} with a gold ring {G5554}, in {G1722} goodly {G2986} apparel {G2066}, and {G1161} there come in {G1525} also {G2532} a poor man {G4434} in {G1722} vile {G4508} raiment {G2066};

Complete Jewish Bible

Suppose a man comes into your synagogue wearing gold rings and fancy clothes, and also a poor man comes in dressed in rags.

Berean Standard Bible

Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in.

American Standard Version

For 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;

Commentary

### SUMMARY
James 2:2 presents a vivid hypothetical scenario within an early Christian gathering, illustrating the pervasive problem of partiality. It describes the entry of two individuals: one adorned with symbols of wealth and high status, and another appearing in shabby, humble attire. This stark contrast immediately sets the stage for James's powerful rebuke against discrimination based on socioeconomic standing, serving as a foundational example for his subsequent exhortation against showing favoritism within the community of faith.

### CONTEXT
* **Literary Context:** James 2:2 is the immediate follow-up to the thesis statement presented in [James 2:1](/james/2-1 "James 2:1 - Do Not Show Partiality"), where James explicitly commands believers not to hold the faith of Jesus Christ, their Lord of glory, with partiality. This verse then provides a concrete, illustrative example of the very sin he is condemning. The scenario continues into [James 2:3](/james/2-3 "James 2:3 - Showing Favoritism to the Rich") and [James 2:4](/james/2-4 "James 2:4 - Judging with Evil Thoughts"), where the assembly's preferential treatment of the wealthy man and disdain for the poor man is described, leading to James's direct accusation of "judging with evil thoughts." The entire passage from [James 2:1-13](/james/2-1-13 "James 2:1-13 - The Sin of Partiality and the Royal Law") forms a cohesive unit addressing the sin of favoritism in light of the "royal law" to love one's neighbor.

* **Historical & Cultural Context:** In the Greco-Roman world of the first century, social stratification was deeply ingrained, and outward appearance, particularly clothing and jewelry, was a primary indicator of wealth, status, and honor. People were accustomed to showing deference to the rich and powerful, often seeking their patronage. Early Christian communities, while revolutionary in their theology of equality, were not immune to these societal pressures. The term "assembly" (Greek: _synagōgē_) suggests that early Christian gatherings might have occurred in or resembled Jewish synagogues, where social hierarchies could also be observed. The vivid contrast between a man with a "gold ring" and "goodly apparel" versus a "poor man in vile raiment" would have been immediately recognizable to James's audience as representing the extremes of their social spectrum, highlighting a common temptation to honor the former and disregard the latter.

* **Key Themes:** This verse introduces and powerfully illustrates several key themes central to the Epistle of James and Christian ethics. The most prominent is the **condemnation of partiality and favoritism**, particularly based on wealth. James argues that such discrimination is fundamentally incompatible with genuine faith in Christ, who himself embraced the marginalized. This leads to the theme of **radical equality in Christ**, emphasizing that all believers, regardless of their worldly status, are equally valued and loved by God, and thus should be treated with equal dignity within the church. This principle is echoed in passages like [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile, Slave or Free, Male or Female in Christ") which declares that in Christ "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female." Finally, the scenario underscores the theme of **authentic faith versus mere outward profession**. True faith, according to James, is not just intellectual assent but is demonstrated through ethical action, including impartial love and justice for all, especially the vulnerable, as further elaborated in [James 2:14-26](/james/2-14-26 "James 2:14-26 - Faith Without Works Is Dead").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **assembly (Greek, _synagōgē'_):** This term, commonly translated as "synagogue," refers to an "assemblage of persons," specifically a Jewish meeting place or congregation. Its use here for a Christian gathering highlights the continuity with Jewish practices and possibly suggests that early believers met in or adapted the structure of synagogues. It emphasizes that the sin of partiality is occurring within the very heart of the gathered community of faith.
* **gold ring (Greek, _chrysodaktýlios'_):** Literally meaning "gold-ringed," this compound word denotes someone "wearing a golden finger-ring or similar jewelry." In the ancient world, gold rings were not merely decorative but potent symbols of wealth, social status, and often, official position or authority. The presence of such an item immediately signals the man's high standing and affluence, setting him apart from the common person.
* **vile (Greek, _rhyparós'_):** Derived from a word meaning "dirt," _rhyparós_ describes something as "dirty, i.e. (relatively) cheap or shabby; morally, wicked." When applied to "raiment," it vividly portrays clothing that is squalid, filthy, or utterly worn out, indicating extreme poverty and low social standing. The stark contrast with "goodly apparel" (Greek: _lamprós esthḗs_, "radiant, magnificent clothing") underscores the vast socioeconomic chasm between the two individuals.

#### Verse Breakdown
* **"For if there come unto your assembly a man with a gold ring, in goodly apparel,"**: This clause introduces the first hypothetical visitor, a man whose appearance immediately signals wealth and high social status. The "gold ring" and "goodly apparel" (splendid, bright clothing) are not just fashion choices but powerful non-verbal cues in the ancient world, demanding respect and preferential treatment according to societal norms. James sets up a situation where the community's natural inclination would be to honor such an individual.
* **"and there come in also a poor man in vile raiment;"**: This second clause presents the stark contrast, introducing a second visitor whose appearance marks him as impoverished and of low social standing. "Vile raiment" (shabby, dirty, or worn-out clothing) would immediately identify him as someone typically disregarded or even disdained in society. The conjunction "and" (Greek: _dé_) emphasizes the simultaneous arrival, creating an immediate dilemma for the assembly regarding how to treat these two vastly different individuals.

#### Literary Devices
James employs several effective literary devices in this verse. The primary device is the **Hypothetical Scenario**, which allows him to present a common, relatable situation without directly accusing his audience, thereby inviting them to self-reflection. This is immediately followed by a powerful **Juxtaposition** or **Antithesis**, sharply contrasting the "man with a gold ring, in goodly apparel" with the "poor man in vile raiment." This creates a vivid mental image of extreme social disparity. Furthermore, **Symbolism** is at play, where the "gold ring" and "goodly apparel" symbolize wealth, status, and worldly honor, while "vile raiment" symbolizes poverty, low esteem, and marginalization. These symbols are not merely descriptive but serve to highlight the external markers by which people are often judged, setting the stage for James's critique of such superficial evaluation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
James 2:2 serves as a foundational illustration for the profound theological truth that God shows no partiality, and therefore, His people must reflect His character. The sin of favoritism, particularly towards the wealthy, directly contradicts the very nature of God, who is just and righteous, and who consistently demonstrates a special concern for the poor and oppressed throughout Scripture. To discriminate based on external markers like wealth is to deny the inherent dignity of every person, created in God's image, and to undermine the radical equality established by Christ's redemptive work. It also betrays the "royal law" of love, which demands that believers love their neighbor as themselves, irrespective of social standing.

* [Deuteronomy 10:17](/deuteronomy/10-17 "Deuteronomy 10:17 - God Shows No Partiality")
* [Proverbs 28:21](/proverbs/28-21 "Proverbs 28:21 - It Is Not Good to Show Partiality")
* [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")

### REFLECTION AND APPLICATION
James 2:2 offers a timeless and piercing challenge to believers and the church today. It compels us to critically examine our own hearts and the practices of our communities: Do we, consciously or unconsciously, give preference to those who appear successful, affluent, or influential, while overlooking or marginalizing the humble, the struggling, or the outwardly unimpressive? The "gold ring" and "vile raiment" may manifest differently in contemporary society—perhaps in designer clothes versus worn-out attire, or in professional titles versus lack of employment—but the underlying temptation to judge based on external appearance or socioeconomic status remains. True Christian love and hospitality demand that we extend genuine warmth, honor, and equal respect to every person, recognizing their intrinsic worth as image-bearers of God and fellow heirs in Christ, regardless of their worldly standing. Our assemblies should be places where all are welcomed and valued, reflecting the inclusive love of Christ himself.

#### Questions for Reflection
* **In what subtle or overt ways might partiality manifest in my own life or within my church community today?**
* **How does my personal interaction with people of different socioeconomic backgrounds reflect or contradict the principles taught in James 2:2?**
* **What practical steps can I, and my church, take to ensure that all individuals, especially the marginalized, feel equally welcomed and valued in our gatherings?**

### FAQ
**What does "assembly" (synagōgē) signify in this context, and why is it important?**

Answer: The term "assembly" here is the Greek word _synagōgē_, which literally means "a gathering" or "a coming together." In the New Testament, it most commonly refers to a Jewish synagogue, a place of worship and community gathering. James's use of this term for a Christian gathering suggests that early Christian communities often met in settings similar to or directly influenced by Jewish synagogues. This is important because it highlights that the sin of partiality was occurring within the sacred space of communal worship and fellowship. It underscores that the church, as God's gathered people, is called to embody a different set of values than the world, where social status often dictates treatment. The issue isn't just about personal bias, but about how the community's actions reflect its understanding of [the faith of Jesus Christ](/james/2-1 "James 2:1 - The Faith of Our Lord Jesus Christ").

### CHRIST-CENTERED FULFILLMENT
James 2:2, by exposing the sin of partiality, powerfully anticipates and reflects the very heart of Christ's ministry and the nature of His Kingdom. Jesus consistently defied societal norms by associating with and elevating the marginalized, the poor, and the outcast. He taught that true greatness in His Kingdom is found in humble service, not in worldly status or wealth (e.g., [Matthew 20:26-28](/matthew/20-26-28 "Matthew 20:26-28 - Greatness Through Service")). His inaugural sermon in [Luke 4:18-19](/luke/4-18-19 "Luke 4:18-19 - Jesus' Mission to the Poor") explicitly declared His mission to preach good news to the poor and set the oppressed free. Ultimately, Christ's death and resurrection broke down all dividing walls (as described in [Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Broke Down the Wall of Hostility")), creating a new humanity where distinctions of race, social status, or gender are transcended by unity in Him (as articulated in [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - All One in Christ Jesus")). Therefore, the call to impartiality in James 2:2 is not merely an ethical command but a direct outworking of the gospel, reflecting the inclusive, self-giving love of the Lamb of God who embraced all humanity, regardless of their "raiment" or "rings."

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 15:22

But the father said to his servants, Bring forth the best robe, and put [it] on him; and put a ring on his hand, and shoes on [his] feet:

Esther 8:2

And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman.

Esther 3:10

And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews' enemy.

Matthew 11:8

But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft [clothing] are in kings' houses.

Matthew 11:9

But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.

Zechariah 3:3

Now Joshua was clothed with filthy garments, and stood before the angel.

Zechariah 3:4

And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.