TRV
Translation
King James Version
But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
Complete Jewish Bible
But if you show favoritism, your actions constitute sin, since you are convicted under the Torah as transgressors.
Berean Standard Bible
But if you show favoritism, you sin and are convicted by the law as transgressors.
American Standard Version
but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors.
World English Bible Messianic
But if you show partiality, you commit sin, being convicted by the law as transgressors.
Geneva Bible (1599)
But if yee regarde the persons, yee commit sinne, and are rebuked of the Lawe, as transgressours.
Young's Literal Translation
and if ye accept persons, sin ye do work, being convicted by the law as transgressors;
In the KJVVerse 30,303 of 31,102
Study This Verse
Commentary on James 2 verses 8–13
8 ¶ If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
9 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
12 So speak ye, and so do, as they that shall be judged by the law of liberty.
13 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
The apostle, having condemned the sin of those who had an undue respect of persons, and having urged what was sufficient to convict them of the greatness of this evil, now proceeds to show how the matter may be mended; it is the work of a gospel ministry, not only to reprove and warn, but to teach and direct. Col 1:28, Warning every man, and teaching every man. And here,
I. We have the law that is to guide us in all our regards to men set down in general. If you fulfil the royal law, according to the scripture, Thou shalt love thy neighbour as thyself, you do well, Jam 2:8. Lest any should think James had been pleading for the poor so as to throw contempt on the rich, he now lets them know that he did not design to encourage improper conduct towards any; they must not hate nor be rude to the rich, any more than despise the poor; but as the scripture teaches us to love all our neighbours, be they rich or poor, as ourselves, so, in our having a steady regard to this rule, we shall do well. Observe hence, 1. The rule for Christians to walk by is settled in the scriptures: If according to the scriptures, etc. It is not great men, nor worldly wealth, nor corrupt practices among professors themselves, that must guide us, but the scriptures of truth. 2. The scripture gives us this as a law, to love our neighbour as ourselves; it is what still remains in full force, and is rather carried higher and further by Christ than made less important to us. 3. This law is a royal law, it comes from the King of kings. Its own worth and dignity deserve it should be thus honoured; and the state in which all Christians now are, as it is a state of liberty, and not of bondage or oppression, makes this law, by which they are to regulate all their actions to one another, a royal law. 4. A pretence of observing this royal law, when it is interpreted with partiality, will not excuse men in any unjust proceedings. In is implied here that some were ready to flatter rich men, and be partial to them, because, if they were in the like circumstances, they should expect such regards to themselves; or they might plead that to show a distinguished respect to those whom God in his providence had distinguished by their rank and degree in the world was but doing right; therefore the apostle allows that, so far as they were concerned to observe the duties of the second table, they did well in giving honour to whom honour was due; but this fair pretence would not cover their sin in that undue respect of persons which they stood chargeable with; for,
II. This general law is to be considered together with a particular law: "If you have respect to persons, you commit sin, and are convinced of the law as transgressors, Jam 2:9. Notwithstanding the law of laws, to love your neighbour as yourselves, and to show that respect to them which you would be apt to look for yourselves if in their circumstances, yet this will not excuse your distributing either the favours or the censures of the church according to men's outward condition; but here you must look to a particular law, which God, who gave the other, has given you together with it, and by this you will stand fully convicted of the sin I have charged you with." This law is in Lev 19:15, Thou shalt do no unrighteousness in judgment; thou shalt not respect the person of the poor nor the person of the mighty; but in righteousness shalt though judge thy neighbour. Yea, the very royal law itself, rightly explained, would serve to convict them, because it teaches them to put themselves as much in the places of the poor as in those of the rich, and so to act equitably towards one as well as the other. Hence he proceeds,
III. To show the extent of the law, and how far obedience must be paid to it. They must fulfil the royal law, have a regard to one part as well as another, otherwise it would not stand them in stead, when they pretended to urge it as a reason for any particular actions: For whosoever shall keep the whole law, and yet offend in one point, is guilty of all, Jam 2:10. This may be considered, 1. With reference to the case James has been upon: Do you plead for your respect to the rich, because you are to love your neighbour as yourselves? Why then show also an equitable and due regard to the poor, because you are to love your neighbour as yourself: or else your offending in one point will spoil your pretence of observing that law at all. Whosoever shall keep the whole law, if he offend in one point, wilfully, avowedly, and with continuance, and so as to think he shall be excused in some matters because of his obedience in others, he is guilty of all; that is, he incurs the same penalty, and is liable to the same punishment, by the sentence of the law, as if he had broken it in other points as well as that he stands chargeable with. Not that all sins are equal, but that all carry the same contempt of the authority of the Lawgiver, and so bind over to such punishment as is threatened on the breach of that law. This shows us what a vanity it is to think that our good deeds will atone for our bad deeds, and plainly puts us upon looking for some other atonement. 2. This is further illustrated by putting a case different from that before mentioned (Jam 2:11): For he that said, Do not commit adultery, said also, Do not kill. Now, if thou commit no adultery, yet, if thou kill, thou art become a transgressor of the law. One, perhaps, is very severe in the case of adultery, or what tends to such pollutions of the flesh; but less ready to condemn murder, or what tends to ruin the health, break the hearts, and destroy the lives, of others: another has a prodigious dread of murder, but has more easy thoughts of adultery; whereas one who looks at the authority of the Lawgiver more than the matter of the command will see the same reason for condemning the one as the other. Obedience is then acceptable when all is done with an eye to the will of God; and disobedience is to be condemned, in whatever instance it be, as it is a contempt of the authority of God; and, for that reason, if we offend in one point, we contemn the authority of him who gave the whole law, and so far are guilty of all. Thus, if you look to the law of the old, you stand condemned; for cursed is every that continueth not in all things that are written in the book of the law to do them, Gal 3:10.
IV. James directs Christians to govern and conduct themselves more especially by the law of Christ. So speak and so do as those that shall be judged by the law of liberty, Jam 2:12. This will teach us, not only to be just and impartial, but very compassionate and merciful to the poor; and it will set us perfectly free from all sordid and undue regards to the rich. Observe here, 1. The gospel is called a law. It has all the requisites of a law: precepts with rewards and punishments annexed; it prescribes duty, as well as administers comfort; and Christ is a king to rule us as well as a prophet to teach us, and a priest to sacrifice and intercede for us. We are under the law to Christ. 2. It is a law of liberty, and one that we have no reason to complain of as a yoke or burden; for the service of God, according to the gospel, is perfect freedom; it sets us at liberty from all slavish regards, either to the persons or the things of this world. 3. We must all be judged by this law of liberty. Men's eternal condition will be determined according to the gospel; this is the book that will be opened, when we shall stand before the judgment-seat; there will be no relief to those whom the gospel condemns, nor will any accusation lie against those whom the gospel justifies. 4. It concerns us therefore so to speak and act now as become those who must shortly be judged by this law of liberty; that is, that we come up to gospel terms, that we make conscience of gospel duties, that e be of a gospel temper, and that our conversation be a gospel conversation, because by this rule we must be judged. 5. The consideration of our being judged by the gospel should engage us more especially to be merciful in our regards to the poor (Jam 2:13): For he shall have judgment without mercy that hath shown no mercy; and mercy rejoiceth against judgment. Take notice here, (1.) The doom which will be passed upon impenitent sinners at last will be judgment without mercy; there will be no mixtures or allays in the cup of wrath and of trembling, the dregs of which they must drink. (2.) Such as show no mercy now shall find no mercy in the great day. But we may note, on the other hand, (3.) That there will be such as shall become instances of the triumph of mercy, in whom mercy rejoices against judgment: all the children of men, in the last day, will be either vessels of wrath or vessels of mercy. It concerns all to consider among which they shall be found; and let us remember that blessed are the merciful, for they shall obtain mercy.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–13. Public domain.
Copy as
Hilary of ArlesAD 449
INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
It is a sin to show any class distinction among persons, for the law says: “You shall not be partial in judgment, you shall hear the small and the great alike.” Jesus confirmed this when he said: “Do not judge by appearances, but judge with right judgment.”
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.
Copy as
Continue studying James 2:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
James 2:9 delivers a forceful condemnation of partiality, declaring that showing favoritism based on external distinctions is not merely a social misstep but a direct transgression against God's moral law. It asserts that such discriminatory behavior constitutes sin, revealing those who practice it to be violators of the divine standard, particularly the "royal law" of loving one's neighbor as oneself.
CONTEXT
Literary Context: James 2:9 stands as the climactic declaration within James's sustained argument against showing partiality, which begins in James 2:1. The apostle vividly illustrates the problem by contrasting the preferential treatment given to a wealthy individual over a poor one within a worship assembly (James 2:2-4). He then challenges the spiritual integrity of such judgment, reminding his readers of God's preferential choice for the poor in the kingdom (James 2:5) and exposing the hypocrisy of honoring the rich who often exploit believers (James 2:6-7). The immediate preceding verse, James 2:8, introduces the "royal law" of loving one's neighbor as oneself, establishing the foundational principle against which favoritism is measured and found wanting. Thus, James 2:9 serves as the direct theological conclusion: if you violate this royal law through partiality, you commit sin.
Historical & Cultural Context: First-century society, particularly within the Roman Empire, was highly stratified. Social status, wealth, and patronage were paramount, and it was common practice to show deference to the rich and powerful while disregarding the poor. Early Christian communities, however, were revolutionary in their embrace of all people, regardless of social standing, as brothers and sisters in Christ. This radical inclusivity often challenged prevailing societal norms. James's epistle was likely written to Jewish Christians dispersed throughout the Roman world, who would have been intimately familiar with the social hierarchies of their time. His strong rebuke against favoritism indicates that these deeply ingrained societal practices were infiltrating the church, threatening its core identity as a community defined by impartial love and unity in Christ, rather than by worldly distinctions.
Key Themes: This verse contributes significantly to several key themes in James and the broader New Testament. Foremost is the theme of impartiality, directly contrasting worldly standards of judgment with God's own character, who shows no partiality. It also reinforces the theme of faith and works, demonstrating that true faith is not merely intellectual assent but is evidenced by righteous actions, particularly in how believers treat one another. Favoritism is presented as a direct violation of the "royal law" (James 2:8), emphasizing that love for neighbor is the supreme ethical demand for believers, echoing the teachings of Jesus (Matthew 22:39) and Paul (Romans 13:9-10). Finally, it underscores the nature of sin as a transgression of God's revealed will, showing that even seemingly "minor" social biases are serious in God's eyes.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
James employs several potent literary devices in James 2:9 to underscore his message. The most prominent is Direct Statement, where he unequivocally declares that showing partiality is sin, leaving no room for ambiguity or misinterpretation. This directness serves to confront the reader with the gravity of the issue. He also uses Legal Language, employing terms like "convinced" (or "convicted") and "transgressors," which evoke a courtroom setting. This framing highlights that God's law acts as the prosecuting attorney, exposing the guilt of those who practice favoritism. Furthermore, there is an element of Contrast implied: the contrast between the "royal law" of love (introduced in James 2:8) and the sin of partiality. This contrast emphasizes that favoritism is a direct antithesis to the very essence of God's kingdom and His character.
THEOLOGICAL AND THEMATIC CONNECTIONS
James 2:9 profoundly connects the practical outworking of faith to the core of God's moral law. It establishes that impartial love is not merely an ideal but a divine command, the violation of which is sin. This verse underscores the unity and indivisibility of God's law, implying that to break one part (the command to love your neighbor impartially) is to be guilty of breaking the whole, as James later argues in James 2:10. The theological implication is that genuine faith must manifest in actions that reflect God's own impartial character, challenging believers to live out a radical love that transcends worldly distinctions and embraces all people as equally valuable in His sight.
REFLECTION AND APPLICATION
James 2:9 serves as a powerful mirror, inviting believers to honestly examine their hearts and actions. It challenges us to confront any subtle or overt biases we might harbor, whether based on wealth, social status, race, gender, nationality, or any other external characteristic. The call is to embody the impartial love of God, recognizing that every individual is created in His image and is worthy of dignity, respect, and equal treatment within the community of faith and beyond. This means actively working against systems and attitudes that perpetuate discrimination, ensuring that our churches are places where all are genuinely welcomed and valued, and that our personal interactions reflect the boundless, unconditional love of Christ. It compels us to move beyond mere tolerance to active, empathetic embrace, fostering communities where genuine love and acceptance flourish, demonstrating the transformative power of the Gospel.
Questions for Reflection
FAQ
What does "respect to persons" mean in this context?
Answer: "Respect to persons" translates the Greek term prosōpolēptéō (G4380), which literally means "to receive a face" or "to take a face." In this context, it refers to showing partiality, favoritism, or discrimination based on outward appearances, social status, wealth, or other superficial characteristics, rather than treating everyone with equal dignity and justice. James uses the example of giving preferential treatment to a rich person over a poor person in James 2:2-4 to illustrate this concept. It's the opposite of God's character, who shows no partiality (Deuteronomy 10:17).
CHRIST-CENTERED FULFILLMENT
James 2:9, in its condemnation of favoritism and its affirmation of the "royal law" of love, finds its ultimate fulfillment and embodiment in Jesus Christ. Jesus consistently demonstrated radical impartiality throughout His ministry, welcoming the outcast, dining with sinners, healing the marginalized, and elevating the humble. He did not show partiality to the rich or powerful, nor did He despise the poor or the despised. Instead, His life perfectly exemplified the love of neighbor as oneself, which James identifies as the "royal law" (James 2:8). Christ's death on the cross, moreover, broke down all dividing walls of hostility, whether between Jew and Gentile (Ephesians 2:14-16) or any other social distinction, creating one new humanity in Himself. Through His Spirit, believers are empowered to live out this impartial love, reflecting His character and fulfilling the law not by human effort, but by the divine love poured into their hearts (Romans 5:5). Thus, to commit sin by showing partiality is to act contrary to the very nature and mission of the One who perfectly fulfilled the law through His life of self-giving, impartial love.