James 2:7

Translation
King James Version
Do not they blaspheme that worthy name by the which ye are called?
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KJV (with Strong's)
Do G987 not G3756 they G846 blaspheme G987 that worthy G2570 name G3686 by G1909 the which ye G5209 are called G1941?
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Complete Jewish Bible
Aren’t they the ones who insult the good name of Him to whom you belong?
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Berean Standard Bible
Are they not the ones who blaspheme the noble name by which you have been called?
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American Standard Version
Do not they blaspheme the honorable name by which ye are called?
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World English Bible Messianic
Don’t they blaspheme the honorable name by which you are called?
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Geneva Bible (1599)
Doe nor they blaspheme the worthie Name after which yee be named?
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Young's Literal Translation
do they not themselves speak evil of the good name that was called upon you?
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See also
Philippians 2:9Philippians 2:11Psalms 111:9Acts 11:26Revelation 13:5Revelation 13:61 Timothy 1:13
In the KJVVerse 30,301 of 31,102

Study This Verse

SUMMARY

James 2:7 poses a poignant rhetorical question that underscores the profound hypocrisy of those within the early Christian community who, by showing partiality to the wealthy and oppressing the poor, effectively blaspheme the sacred name by which they are identified. This verse serves as a climactic indictment, revealing the spiritual inconsistency of honoring those who actively dishonor Christ, and challenging believers to align their actions with the divine character of the One whose name they bear.

CONTEXT

  • Literary Context: James 2:7 is deeply embedded within James's forceful exhortation against favoritism and partiality, which begins in James 2:1. The preceding verses (James 2:1-4) vividly illustrate the scenario of a wealthy, well-dressed person being given preferential treatment over a poor, shabbily dressed one in the assembly. James then highlights the divine reversal of this human prejudice, reminding his readers that God has chosen the poor to be rich in faith and heirs of the kingdom (James 2:5). The immediate verse before our text, James 2:6, directly accuses the rich of oppressing believers, dragging them into court, and exploiting them. Thus, James 2:7 acts as the rhetorical culmination of this argument, exposing the ultimate irony and spiritual offense of showing deference to the very individuals who are hostile to Christ and His followers.

  • Historical & Cultural Context: First-century society, particularly in the Greco-Roman world, was highly stratified. Wealth and social status dictated one's standing, influence, and treatment. Patrons and clients formed a pervasive social structure, where the wealthy offered protection and resources in exchange for loyalty and deference. Early Christian communities, though often composed of a significant number of the poor and marginalized, were not immune to these societal pressures. There was a temptation to curry favor with the rich, perhaps for financial support or social acceptance, even if these wealthy individuals were exploitative or antagonistic towards Christian values. The "courts" mentioned in James 2:6 likely refer to local legal proceedings where the poor were often disadvantaged, and the rich could use their influence to oppress others, including Christians. The concept of a "name" in this culture carried immense weight, representing one's reputation, character, and authority. To "blaspheme" a name was not merely to speak ill of it but to actively dishonor or defame the person or entity it represented.

  • Key Themes: This verse powerfully contributes to several overarching themes in the book of James. Primarily, it underscores the theme of genuine faith expressed through righteous actions, contrasting true faith with a superficial or "dead" faith that lacks practical outworking (James 2:17). The sin of partiality directly violates the "royal law" of love (James 2:8), which commands believers to love their neighbor as themselves, a principle that applies universally and without discrimination. Furthermore, the verse highlights the theme of the honor of Christ's name, emphasizing that the identity of believers is inextricably linked to Jesus. To act in a way that tolerates or even encourages the dishonor of Christ's name, whether through personal conduct or through deference to His enemies, is a profound spiritual failure. James consistently calls believers to practical wisdom and ethical living, demonstrating that their profession of faith must be matched by their conduct in all areas of life, especially in their treatment of the vulnerable.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • blaspheme (Greek, blasphēméō', G987): To vilify; specifically, to speak impiously. This term encompasses both verbal abuse (slander, reviling) and actions that bring discredit, dishonor, or contempt upon someone or something sacred. In this context, the actions of the rich (oppression, exploitation) are seen as a practical form of blasphemy against the name of Christ, and the partiality of the believers implicitly condones or enables this dishonor.
  • worthy (Greek, kalós', G2570): Properly, beautiful, but chiefly (figuratively) good (literally or morally), i.e., valuable or virtuous (for appearance or use). When applied to the "name," it emphasizes the inherent goodness, honor, and sanctity of Christ's character and authority. The name is intrinsically good and honorable, standing in stark contrast to the contemptible actions of those who blaspheme it.
  • name (Greek, ónoma', G3686): A "name" (literally or figuratively), signifying authority or character. In a biblical context, a name often represents the very essence, reputation, and power of the person. Here, "that worthy name" unequivocally refers to the name of Jesus Christ, representing His divine authority, His redemptive work, and the very identity of His followers.
  • called (Greek, epikaléomai', G1941): To entitle; by implication, to invoke (for aid, worship, testimony, decision, etc.). To be "called by" a name means to be identified with it, to bear it, and to belong to the one whose name it is. Christians are called by the name of Christ, signifying their adoption into His family, their allegiance to Him, and their new identity as His disciples.

Verse Breakdown

  • "Do not they blaspheme": This is a powerful rhetorical question, expecting an affirmative answer. James is not asking for information but making an emphatic statement. The "they" refers to the wealthy oppressors described in the preceding verse (James 2:6), who are characterized by their exploitation and legal harassment of believers. Their actions, not just their words, constitute blasphemy.
  • "that worthy name": This phrase directly refers to the name of Jesus Christ. It is "worthy" because it embodies ultimate goodness, honor, and divine authority. This name is the foundation of Christian identity and hope. The actions of the rich, by oppressing Christ's followers, are an assault on the very character and reputation of Christ Himself.
  • "by the which ye are called?": This clause highlights the intimate connection between the believers and the name of Christ. They are identified with Jesus; they bear His name. Therefore, when the rich oppress them, they are, in effect, attacking Christ's own people and, by extension, dishonoring Christ's name. The rhetorical question forces the readers to confront the stark inconsistency of showing deference to those who are actively defaming the very name that defines their spiritual identity.

Literary Devices

James 2:7 is a masterclass in rhetorical persuasion, primarily employing a Rhetorical Question. By asking "Do not they blaspheme that worthy name by the which ye are called?", James doesn't seek an answer but rather compels his audience to acknowledge the undeniable truth and profound hypocrisy of their actions. This device is highly effective in challenging assumptions and exposing inconsistencies, forcing the readers to self-reflect and agree with the implied condemnation. The verse also utilizes Juxtaposition by contrasting the "worthy name" of Christ with the blasphemous actions of the oppressors, highlighting the stark moral and spiritual divide. Furthermore, there is a strong element of Irony at play: the very people whom some believers are favoring are the ones who are actively dishonoring the name that defines these believers. This ironic situation serves to underscore the absurdity and spiritual danger of partiality.

THEOLOGICAL AND THEMATIC CONNECTIONS

James 2:7 profoundly articulates the theological truth that our treatment of others, particularly the vulnerable, is intrinsically linked to our reverence for God's name and character. To show partiality or to tolerate the oppression of the poor by the rich, especially when those rich are hostile to Christ, is to participate in the dishonoring of the very name by which Christians are identified. This principle extends beyond mere verbal blasphemy to encompass actions that contradict the nature of God, who is just and compassionate towards the marginalized. The "worthy name" of Jesus Christ is not merely a label but represents His divine authority, His redemptive work, and His character, which believers are called to embody. Therefore, any action that undermines justice, love, or compassion among God's people ultimately brings disrepute upon Christ Himself.

REFLECTION AND APPLICATION

James 2:7 serves as a timeless and convicting mirror for the church in every age. It challenges us to examine whether our actions, particularly in how we treat those of differing social or economic status, truly honor the name of Jesus by which we are called. In a world still deeply stratified by wealth and power, the temptation to favor the influential or to ignore the plight of the marginalized remains potent. This verse calls us to a radical commitment to Christ's values, where love, justice, and compassion transcend worldly distinctions. Our conduct, individually and corporately, becomes a living testimony to the character of God. If we truly bear the "worthy name" of Christ, then our lives must reflect His worthiness, manifesting His love and justice to all, especially to those whom society often overlooks or exploits.

Questions for Reflection

  • In what ways might I, or my community, be showing subtle forms of partiality or deference to worldly status that could inadvertently dishonor Christ's name?
  • How does my treatment of the poor and marginalized reflect my understanding of the "worthy name" by which I am called?
  • What practical steps can I take to ensure my actions consistently align with the character of Christ and bring honor to His name?
  • How can the church better embody the principle of impartiality and champion justice for the oppressed, thereby upholding the integrity of Christ's name?

FAQ

What does "that worthy name by the which ye are called" specifically refer to?

Answer: "That worthy name by the which ye are called" unequivocally refers to the name of Jesus Christ. In the ancient world, a name represented the very essence, character, and authority of a person. For believers, being "called by" the name of Jesus signifies their identity as His followers, their belonging to Him, and their new life in Him. It means they are Christians, disciples of Christ, and are identified with His divine authority and saving work. To blaspheme this name, as the verse suggests the oppressors do, is to bring dishonor and contempt upon Christ Himself, either through direct verbal abuse or, more pertinently in this context, through actions of injustice and oppression against His people. This concept is foundational to Christian identity, as seen in passages like Acts 11:26, where believers were first called "Christians" in Antioch, signifying their allegiance to Christ.

CHRIST-CENTERED FULFILLMENT

James 2:7 finds its ultimate fulfillment in the person and work of Jesus Christ, who perfectly embodied the "worthy name" and consistently challenged the very partiality and oppression that James condemns. Jesus, though God, "made himself nothing, taking the very nature of a servant" (Philippians 2:7), identifying with the poor and marginalized. He did not show favoritism based on wealth or status, but rather ministered to the outcast, the sick, and the sinner, demonstrating the true character of God's impartial love (Luke 4:18-19). The "worthy name" is ultimately the name above all names, given to Jesus because of His obedient sacrifice and resurrection (Philippians 2:9-11), a name that brings salvation to all who call upon it (Romans 10:13). When believers show partiality or tolerate injustice, they not only contradict the character of the One whose name they bear but also diminish the power and testimony of that "worthy name" in the world. Conversely, living out the royal law of love and championing justice, especially for the vulnerable, is the truest way to honor and magnify the name of Jesus Christ, who is the righteous Judge and the compassionate Savior (John 5:27; Matthew 25:31-46).

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Commentary on James 2 verses 1–7

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Apollinaris of LaodiceaAD 382
CATENA
This refers to the rulers of the Jews, who enriched themselves on tithes, and also to the leaders of the Romans, who were idolaters at that time.
Hilary of ArlesAD 449
INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
This is the name of the God of Israel, which was invoked on your behalf in Egypt, as well as in your baptism.
OecumeniusAD 990
Commentary on James
Listen, my beloved brothers: has not God chosen the poor of this world to be rich in faith and heirs of the kingdom which He has promised to those who love Him? But you have despised the poor. Do not the rich oppress you and drag you into the courts? Do they not blaspheme that good name by which you are called? If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," you do well. But if you show partiality, you commit sin and are convicted by the law as transgressors.
Since poverty is a serious matter for many, when James said, "the poor of this world," he immediately added, "rich." But in what way are they rich? In faith and concerning faith. For so it is. Indeed, when the poor are not distracted by worldly things, once they come to faith, they become more diligent and more devoted to labor than the rich. Therefore, the Lord also chose such disciples, whom he declared to be heirs of the kingdom.
"They blaspheme the good name." A good name is a new name according to the prophet saying: "To those who serve me, a new name will be called, which will be blessed over all the face of the earth." (Isa. 62:2) “According to Scripture." Deuteronomy says.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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