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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers James 2:1–7. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Six Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
There is no difference between rich and poor in Christ. Pay no attention to the outward appearance, but look for the inner faith instead.
For if there comes into your assembly a man with a gold ring, in fine clothing, and there also comes in a poor man in shabby clothing, and you pay attention to the one who wears the fine clothing and say, "You sit here in a good place," while you say to the poor man, "You stand over there," or "Sit down at my feet." In this exposition of the sentence let us use the words of blessed Augustine. "If," he says, "we refer this difference of sitting and standing to ecclesiastical honors, it must not be thought a small sin to have the faith of our Lord Jesus Christ of glory with partiality. For who can tolerate that a rich man should be chosen to the seat of honor in the Church, disregarding a poorer but more learned and holier man? But if he speaks of everyday seating arrangements, who sins here (if indeed he sins) except when he judges internally within himself that the other seems better to him to the degree that he is richer?"
My brothers, do not hold the faith of our Lord Jesus Christ with bias to individuals. For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, and you pay attention to the one wearing the fine clothes and say to him, "You sit here in a good place," and say to the poor man, "You stand there," or "Sit here at my footstool," have you not shown partiality among yourselves and become judges with evil thoughts?
"with bias to individuals." For he who does something with respect to individuals fills himself with many blemishes and much reproach, afflicting his neighbor with disgrace, and also himself before him: for the treatment of a companion transmits what is done even to oneself.
"have you not shown partiality." The conjunction, “And”, abounds, that is, you have corrupted the power of judging which was in you, making no inquiry as to whether he is to be honored, the poor man who is upright and industrious, or the rich man who is lazy: but without judgment and with respect to persons, you honored the one indeed because of his riches, but you held the other in contempt because of his poverty.
“among yourselves and become judges with evil thoughts?” That is, unjust judges, affected by jealousy out of respect for persons. In this place, the conjunction καὶ abounds, that is, “and”, as has been said, from the use of the former phrase. For since this discourse is a response to what has gone before, the conjunction is unnecessary. For the sentence should be arranged thus: For if a man wearing a gold ring, dressed in splendid clothing, enters your assembly, while a poor man in filthy clothing also enters, etc., you have not judged among yourselves and have become judges of evil thoughts: that is, corrupting the power of judging, you have chosen evil thoughts, honoring the one indeed, but holding the other in contempt: although yet the nature was the same in both.
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Summary
James 2:3 vividly illustrates the destructive nature of partiality within the early Christian community, exposing a scenario where individuals entering a gathering are judged and treated based on their outward appearance and perceived wealth rather than their inherent dignity as image-bearers of God. This verse serves as a stark example of how worldly distinctions can corrupt the communal life of believers, directly contradicting the impartial love and unity central to the Gospel message.
Context
Literary Context
James 2:3 is a pivotal component of James's broader argument against "respect of persons" (partiality), which he introduces in James 2:1. Having established the principle that faith in Christ, the Lord of glory, is incompatible with showing favoritism, James immediately provides a concrete, hypothetical scenario to demonstrate this sin in action. The verses that follow, James 2:4-7, further elaborate on the spiritual and logical inconsistencies of such behavior, highlighting how it dishonors the poor, blasphemes the name of Christ, and aligns with the oppressive practices of the rich. This example sets the stage for James's famous declaration that "faith without works is dead" (James 2:17), as partiality is a clear instance of faith failing to produce righteous action.
Historical & Cultural Context
In the Greco-Roman world and within Jewish society of the first century, social stratification was deeply ingrained. Wealth and status dictated one's position, influence, and treatment in public and private spheres. Synagogues, and subsequently early Christian gatherings, often had designated seating arrangements that reflected social hierarchy, with prominent places reserved for the wealthy and influential. The "gay clothing" (sumptuous attire) mentioned in the verse would immediately signal a person of high status, while "poor" (ptōchos, a beggar or pauper) would denote the lowest rung of society. James is confronting the infiltration of these worldly, class-based distinctions into the nascent Christian assemblies, which were meant to embody a new social order founded on the equality and love found in Christ. The practice of relegating the poor to a "footstool" position was a profound act of public humiliation and dehumanization, directly antithetical to the values of the Kingdom of God.
Key Themes
This verse powerfully contributes to several key themes woven throughout the Epistle of James. Primarily, it underscores the theme of Impartiality and Justice, asserting that true faith demands treating all people with equal dignity and respect, regardless of their socio-economic standing. It highlights the Nature of True Faith, arguing that genuine belief in Christ is not merely intellectual assent but is evidenced by righteous actions, particularly in how one treats the marginalized. The passage also touches on Love for Neighbor, reinforcing the "royal law" to "love your neighbor as yourself" (James 2:8), which is violated by partiality. Furthermore, it speaks to the Reversal of Worldly Values within the Christian community, where the poor are often chosen by God to be "rich in faith" (James 2:5), challenging the church to reflect divine priorities rather than societal ones.
Exposition and Analysis
Key Word Analysis
Meaning "to gaze at (with favor, pity or partiality)." This word highlights the deliberate and intentional act of showing favoritism. It's not a passive observation but an active decision to grant preferential treatment based on external factors. James uses it to expose the conscious choice to honor one person while dishonoring another.
Meaning "radiant; by analogy, limpid; figuratively, magnificent or sumptuous (in appearance)." In KJV English, "gay" here refers to clothing that is bright, splendid, and showy, indicative of wealth and high social status. It emphasizes the outward, superficial criterion by which the partiality is exercised, focusing on the dazzling appearance of the rich individual.
Meaning "something under the feet, i.e. a foot-rest (figuratively)." This term denotes a position of extreme lowliness, subservience, and even humiliation. To be told to sit "under my footstool" is not merely to be given a less comfortable seat, but to be relegated to a place of utter insignificance, symbolizing a complete lack of respect and dignity.
Verse Breakdown
"And ye have respect to him that weareth the gay clothing"
This clause describes the active, preferential treatment shown to the wealthy individual. The phrase "have respect to him" (epiblepō) signifies a deliberate act of looking upon with favor or partiality. The "gay clothing" (lamprós esthēs) immediately identifies the person as affluent, highlighting that the judgment is based purely on outward appearance and presumed social standing. This sets up the initial discriminatory action.
"and say unto him, Sit thou here in a good place;"
This continues the description of preferential treatment. The wealthy person is not only acknowledged but is explicitly invited to a place of honor, a "good place" (kalōs), signifying a prominent and esteemed position within the assembly. This invitation underscores the deference and honor extended solely due to their wealth.
"and say to the poor, Stand thou there, or sit here under my footstool:"
This clause presents the stark contrast and the heart of the partiality. The poor person (ptōchos), identified by their lack of "gay clothing," is given two options, both of which are demeaning. To "Stand thou there" implies being relegated to a back or peripheral area, denied a proper seat. To "sit here under my footstool" is an even greater insult, symbolizing a position of abject inferiority, humiliation, and insignificance, literally being beneath the feet of others. This demonstrates a complete disregard for the poor person's dignity.
Literary Devices
James employs several powerful literary devices in James 2:3 to underscore his message. The most prominent is Antithesis, creating a sharp contrast between the treatment of the rich and the poor. The "gay clothing" is juxtaposed with the "poor" person, and the "good place" is set against "under my footstool," vividly highlighting the discriminatory behavior. This Vivid Illustration serves as a concrete, relatable example that makes James's abstract condemnation of partiality tangible and impactful for his audience. The scenario itself functions as a Hypothetical Scenario, allowing James to explore the implications of such behavior without directly accusing anyone, yet making the point undeniable. There is also an element of Irony in the situation: those who claim to follow Christ, who himself identified with the poor and marginalized, are seen replicating the very societal hierarchies that Christ challenged.
Theological and Thematic Connections
James 2:3 stands as a powerful indictment of any form of partiality within the community of faith, directly challenging the notion that outward appearances or material wealth should dictate one's standing or treatment among believers. This verse underscores the biblical truth that God Himself shows no partiality (Deuteronomy 10:17; Romans 2:11), and therefore, His followers are called to reflect His character. To favor the rich and disdain the poor is not merely a social faux pas; it is a direct violation of the "royal law" of love (James 2:8) and a profound misrepresentation of the Gospel, which proclaims good news to the poor and liberation to the oppressed. Such discrimination reveals a faith that is superficial and self-serving, rather than transformative and Christ-like.
Reflection and Application
James 2:3 serves as a timeless mirror for the church, challenging us to critically examine our own hearts and the practices of our communities. It compels us to ask whether we, consciously or unconsciously, extend preferential treatment based on superficial metrics like wealth, social status, education, race, or even perceived spiritual maturity. The call is to cultivate a radical inclusivity that mirrors the impartial love of God, ensuring that every individual, regardless of their background or outward circumstances, is welcomed, honored, and valued equally within the body of Christ. This means actively dismantling barriers, challenging biases, and intentionally seeking out and elevating those whom society often marginalizes, recognizing their inherent worth as image-bearers of God and co-heirs with Christ. Our actions must consistently demonstrate that the church is a place where the last are first, and where dignity is bestowed not earned.
Questions for Reflection
FAQ
What does "gay clothing" mean in this verse?
In James 2:3, the King James Version's phrase "gay clothing" refers to apparel that is bright, showy, splendid, or richly adorned. The Greek word used, lamprós (G2986), means "radiant" or "magnificent in appearance." It signifies expensive, fashionable attire that would immediately indicate wealth, high social status, and a luxurious lifestyle in the first century. It has no connection to modern connotations of the word "gay" related to sexual orientation. James uses this term to highlight the outward display of riches that was being favored by those showing partiality.
Is James condemning wealth itself, or the wealthy?
James is not condemning wealth itself, nor is he condemning wealthy individuals simply for being rich. Instead, he is condemning the sin of partiality and the love of money that leads to discrimination. His concern in James 2:3 is with the attitude and actions of those within the church who show favoritism based on material possessions, dishonoring the poor and violating the royal law of love. While James does issue strong warnings to the rich who oppress the poor elsewhere in his letter (e.g., James 5:1-6), his primary focus here is on the destructive impact of class distinctions within the Christian community, regardless of who possesses the wealth.
Christ-Centered Fulfillment
James 2:3, with its stark portrayal of partiality, finds its ultimate fulfillment and antithesis in the person and work of Jesus Christ. Jesus consistently demonstrated a radical impartiality, welcoming and dignifying those whom society marginalized—the poor, the sick, the outcasts, and sinners. He did not seek out the "good place" among the elite, but rather "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). His ministry was characterized by compassion for the "poor in spirit" (Matthew 5:3) and a deliberate identification with the least of these, declaring that "whatever you did for one of the least of these brothers and sisters of mine, you did for me" (Matthew 25:40). The cross itself is the ultimate demonstration of God's impartial love, where Christ died for all humanity, breaking down every dividing wall of hostility—whether based on wealth, ethnicity, or social status—to create one new humanity in Himself (Ephesians 2:14-16). In Christ, there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28), fulfilling the very impartiality James calls for.