James 2:6

KJV

But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?

KJV (with Strong's)

But {G1161} ye {G5210} have despised {G818} the poor {G4434}. Do {G2616} not {G3756} rich men {G4145} oppress {G2616} you {G5216}, and {G2532} draw {G846}{G1670} you {G5209} before {G1519} the judgment seats {G2922}?

Complete Jewish Bible

But you despise the poor! Aren’t the rich the ones who oppress you and drag you into court?

Berean Standard Bible

But you have dishonored the poor. Is it not the rich who oppress you and drag you into court?

American Standard Version

But ye have dishonored the poor man. Do not the rich oppress you, and themselves drag you before the judgment-seats?

Commentary

### SUMMARY
James 2:6 delivers a sharp and incisive rebuke to early believers who were demonstrating blatant partiality, specifically by honoring the wealthy while simultaneously despising and marginalizing the poor within their community. This verse employs a powerful rhetorical question to expose the profound hypocrisy of their actions, highlighting the ironic reality that the very rich individuals they were deferring to were often the ones oppressing them and dragging them into hostile legal proceedings.

### CONTEXT
* **Literary Context:** James 2:6 is an integral part of James's sustained argument against favoritism, which he initiates in [James 2:1-5](/james/2-1-5 "James 2:1-5 - Warning Against Favoritism"). In the preceding verses, James vividly illustrates the scenario: a wealthy, well-dressed individual receives preferential seating and honor, while a poor person in humble attire is told to stand or sit at the feet of others. This blatant discrimination is immediately condemned as an act of judging with evil thoughts. Verse 6 directly follows this indictment, moving from a descriptive scenario to a direct accusation, "But ye have despised the poor." The rhetorical question that follows serves to underscore the moral absurdity of their behavior, linking their internal prejudice to the external realities of oppression faced by the community, thereby intensifying the force of his ethical challenge.
* **Historical & Cultural Context:** First-century society, both Jewish and Roman, was highly stratified, with wealth and social status conferring immense power and privilege. The rich often held positions of authority, owned land, and controlled legal and economic systems. The poor, conversely, were largely powerless, vulnerable to exploitation, and frequently lacked legal recourse. "Judgment seats" (Greek: _kritērion_) refer to formal legal tribunals or courts where disputes were settled. In this context, it implies that the wealthy often used their influence and resources to initiate lawsuits against the less fortunate, or even against fellow believers, to seize property, collect debts, or exert control. The early Christian communities, often comprised of many from the lower economic strata, would have been acutely aware of this social dynamic, making their deference to the wealthy, who were often their oppressors, particularly egregious and ironic.
* **Key Themes:** James 2:6 powerfully contributes to several key themes within the Epistle of James. Firstly, it highlights the theme of **Hypocrisy and Inconsistency**, exposing the profound contradiction between professing faith in Christ and practicing social discrimination. The believers' actions are inconsistent with the character of God, who shows no partiality ([Deuteronomy 10:17](/deuteronomy/10-17 "Deuteronomy 10:17 - God Shows No Partiality")). Secondly, the verse underscores the theme of **Despising the Poor**, revealing a deep moral failure where the vulnerable are actively dishonored and marginalized within the community, directly contradicting God's repeated commands to care for the needy throughout the Old Testament (e.g., [Proverbs 14:31](/proverbs/14-31 "Proverbs 14:31 - Oppressing the Poor Slanders God")). Thirdly, it brings to the forefront the reality of **Justice and Oppression**, challenging believers to align with God's heart for justice rather than worldly power structures. The rich "oppress" (Greek: _katadynasteúō_) and "draw... before the judgment seats," demonstrating their misuse of power. Finally, this passage implicitly reinforces the importance of the [“royal law”](/james/2-8 "James 2:8 - The Royal Law") mentioned in [James 2:8](/james/2-8 "James 2:8 - Love Your Neighbor as Yourself"), which is "Thou shalt love thy neighbour as thyself." Showing partiality, especially against the poor, is a direct violation of this fundamental command, which James identifies as the fulfillment of the entire law.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **despised (Greek, _atimázō'_):** From the root meaning "without honor," this verb signifies to render infamous, to treat with contempt, or to dishonor. It indicates not merely a lack of respect but an active act of devaluing and shaming the poor. This is a strong accusation, implying a deliberate and morally reprehensible attitude.
* **poor (Greek, _ptōchós'_):** This term describes a beggar or pauper, strictly denoting absolute or public mendicancy. It refers to someone in abject poverty, often dependent on others for survival. James uses this word to emphasize the extreme vulnerability and material destitution of those being dishonored, contrasting sharply with the "rich men" (_ploúsios_) who are wealthy and abounding.
* **oppress (Greek, _katadynasteúō'_):** This compound verb, combining "down" (kata) and "to be powerful" (dynastēs), means to exercise dominion against, to exert power over, or to subjugate. It denotes a forceful, often abusive, use of authority or influence to exploit or bring others under one's control, highlighting the coercive power wielded by the wealthy.

#### Verse Breakdown
* **"But ye have despised the poor":** James directly accuses his audience, using a strong adversative particle ("But," _dé_) to contrast their behavior with the divine standard or perhaps with what might be expected of believers. The perfect tense of "have despised" (_atimázō_) indicates a settled attitude and ongoing practice of dishonoring and treating with contempt those who are economically disadvantaged. This is the core indictment of their partiality.
* **"Do not rich men oppress you":** This is the first part of James's rhetorical question, designed to expose the profound irony and inconsistency of their actions. He points out that the very class of people they are honoring – the wealthy (_ploúsios_) – are the ones who are actively "oppressing" (_katadynasteúō_) them. This oppression would have manifested in various forms, such as economic exploitation, unfair labor practices, or social intimidation. The question implies an obvious "yes," forcing the audience to confront the reality of their own experience.
* **"and draw you before the judgment seats":** This is the second part of the rhetorical question, further illustrating the oppressive actions of the rich. The verb "draw" (_helkýō_) suggests a forceful, perhaps unwilling, dragging of individuals into legal proceedings. "Judgment seats" (_kritḗrion_) refers to courts of law. This highlights the legal vulnerability of the poor and the power of the rich to initiate lawsuits, often for their own gain or to assert dominance, thereby adding a layer of legal persecution to the economic and social oppression.

#### Literary Devices
James employs several potent **Literary Devices** in this verse to deliver his powerful message. The most prominent is the **Rhetorical Question** ("Do not rich men oppress you, and draw you before the judgment seats?"). This is not a question seeking information, but one designed to provoke self-reflection and expose a self-evident truth that the audience is ignoring. It forces them to acknowledge the glaring **Irony** of their situation: they are honoring the very people who are actively harming them. This irony is heightened by the **Contrast** between the "despised poor" and the "oppressive rich," mirroring the earlier scene in [James 2:2-3](/james/2-2-3 "James 2:2-3 - Favoring the Rich"). The direct accusation, "But ye have despised the poor," serves as a stark **Rebuke**, employing strong, condemnatory language to highlight the moral gravity of their actions.

### THEOLOGICAL AND THEMATIC CONNECTIONS
James 2:6 profoundly connects to the biblical understanding of God's character and His unwavering concern for justice, especially for the vulnerable. Throughout Scripture, God is consistently portrayed as the defender of the poor, the widow, and the orphan, and He condemns those who exploit or disregard them. The partiality shown by the believers in James's community directly contradicts the divine impartiality and the covenantal call to care for the marginalized. This verse underscores that true faith is not merely intellectual assent but is demonstrated through actions that reflect God's own justice and compassion, particularly in how one treats those on the fringes of society. To despise the poor is, in essence, to despise the very heart of God and to violate the core principles of the "royal law" of love.

* [Proverbs 14:31](/proverbs/14-31 "Proverbs 14:31 - He who oppresses the poor shows contempt for their Maker")
* [Leviticus 19:15](/leviticus/19-15 "Leviticus 19:15 - Do not show partiality in judgment")
* [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Whatever you did for one of the least of these brothers and sisters of mine, you did for me")

### REFLECTION AND APPLICATION
James 2:6 serves as a timeless mirror, compelling believers today to critically examine their own attitudes and actions regarding social standing, wealth, and power dynamics within the church and broader society. It challenges us to dismantle any lingering classism or materialism that might subtly influence our interactions and decisions. The church, as a community meant to embody God's kingdom, must be a radical counter-cultural space where all individuals are valued equally, regardless of their economic status, social influence, or perceived worth in the eyes of the world. This means actively resisting the cultural temptation to equate human dignity with material possessions or professional success. Furthermore, James's rebuke calls us to move beyond mere non-discrimination to active advocacy for the marginalized. Just as the rich oppressed the poor in James's day, various forms of systemic injustice and exploitation persist globally. Christians are called to stand in solidarity with the vulnerable, to speak out against oppression, and to work for justice, reflecting God's unwavering heart for the poor and oppressed as revealed throughout the biblical narrative. Our actions must align with our profession of faith, demonstrating a love that truly "does no wrong to a neighbor" and seeks the good of all, especially those often overlooked or exploited by society.

#### Questions for Reflection
* **In what subtle ways might I, or my church community, be showing favoritism based on wealth, status, or appearance?**
* **How does my understanding of God's character challenge me to reconsider my attitudes towards the poor and marginalized?**
* **What practical steps can I take to actively advocate for justice and dignity for those who are oppressed in my community or globally?**
* **Does my "love for neighbor" extend equally to those who are economically disadvantaged or socially overlooked?**

### FAQ
**Why does James use a rhetorical question in James 2:6?**

Answer: James uses the rhetorical question, "Do not rich men oppress you, and draw you before the judgment seats?" to powerfully expose the hypocrisy and moral inconsistency of the believers. He is not asking for information but is rather forcing his audience to confront a truth they already know and experience: the very wealthy people they are honoring are often their oppressors. This device serves to highlight the profound irony of their partiality, making his rebuke more impactful and convicting. It draws attention to the fact that their actions are not only ungodly but also self-defeating, as they are showing deference to those who exploit them.

**What does "despised the poor" mean in this context?**

Answer: To "despise the poor" (Greek: _atimázō_) means to dishonor them, treat them with contempt, or render them infamous. In the context of [James 2:1-5](/james/2-1-5 "James 2:1-5 - Warning Against Favoritism"), it refers to actively devaluing and marginalizing the poor within the Christian assembly. This was not merely a passive oversight but an active demonstration of disrespect, such as denying them proper seating or treating them as inferior. James views this as a profound moral failing and a direct contradiction of the "royal law" of love found in [James 2:8](/james/2-8 "James 2:8 - The Royal Law").

### CHRIST-CENTERED FULFILLMENT
While James 2:6 is a direct and pointed rebuke of a specific sin within the early church, it finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. Jesus consistently identified with the poor and marginalized, not just in His teachings but in His very life. He came not to be served but to serve ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")), and He deliberately chose a humble, poor existence ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Though He was Rich, Yet for Your Sakes He Became Poor")). His ministry was characterized by compassion for the sick, the outcast, and the economically disadvantaged, declaring blessings upon the poor ([Luke 6:20](/luke/6-20 "Luke 6:20 - Blessed are You Who Are Poor")). Furthermore, Jesus Himself was "despised and rejected by mankind" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - He Was Despised and Rejected")), experiencing the ultimate form of contempt and oppression from the powerful, culminating in His unjust trial before the "judgment seat" of Pilate. Through His life, death, and resurrection, Christ broke down the barriers of social distinction and class, demonstrating that true worth is found not in worldly status but in Him ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile, Slave or Free, Male or Female")). He invites all, especially the poor in spirit, into His kingdom, where justice and righteousness prevail, and where His followers are called to mirror His love and impartiality, anticipating the day when He will right all wrongs and establish His perfect kingdom of justice ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - He Will Wipe Away Every Tear")).

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

Proverbs 17:5

¶ Whoso mocketh the poor reproacheth his Maker: [and] he that is glad at calamities shall not be unpunished.

1 Corinthians 11:22

What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise [you] not.

Proverbs 14:31

¶ He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.

Psalms 14:6

Ye have shamed the counsel of the poor, because the LORD [is] his refuge.

Amos 8:4

¶ Hear this, O ye that swallow up the needy, even to make the poor of the land to fail,

Amos 8:6

That we may buy the poor for silver, and the needy for a pair of shoes; [yea], and sell the refuse of the wheat?

James 5:4

Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.