This verse starts a new section of the epistle. However, it is not disjointed from the first chapter. James is still insisting on a Christ-like life as proof that our Christianity is real. In the last verse of the first chapter, he tells what pure religion is. In the first part of chapter 2, he gives an example of the violation of this pure religion.

"My brethren ..." Again, James uses the expression, "My brethren." He is about to exhort them not to respect persons, and the very expression "brethren" would have a tendency to put them all on one level. He would remind them of what the Lord Jesus said, "For one is your master, even Christ, and all ye are brethren" (Matt. 23:8). In this glorious brotherhood, it is highly inconsistent to favor one above another, because of mere external differences.

"... the faith of our Lord Jesus Christ ..." "Faith" is a great word in the New Testament. Some have thought of Paul as the teacher of faith, and James as the exhorter to good works. James uses the word "faith" almost as consistently as Paul. He uses it many times in this second chapter. Hebrews 11 is the only chapter in the Bible that uses it more. Yet, this second chapter of James is the one usually thought of as teaching good works in contradiction to faith. At first sight, it would seem that he is belittling faith in contrast to good works. This he does not do, but he does condemn a professed faith that produces no good works. He insists that faith in Christ be more than merely a creed. It must be a producer of a good life. He insists, in these first few verses of this chapter, that faith in our Lord Jesus Christ should not and must not coexist with snobbery. To have respect of persons is practically to deny the faith.

Faith and works in Hebrews 11: Hebrews 11 is a wonderful chapter on faith. Although the word does not appear there, it, like James 2, is a wonderful chapter on works. As you read about the heroes of faith, you will notice, that through faith each one wrought some wonderful work for the Lord. Hebrews 11 shows examples of faith working. James 2 insists that faith must produce works, or it is dead faith, and so, no faith at all. There is a great deal of stress laid today by some great men of God on sound doctrine, while many are sound asleep, resting in a fruitless orthodoxy. Faith only? Works only? No. – Just simple belief in Christ and a willingness to obey His Word and serve Him throughout our life on this earth. Speak only where the Bible speaks. Be silent where it is silent. Love one another.

Faith toward our Lord Jesus Christ: The New Testament everywhere insists that faith must be toward our Lord Jesus Christ. Paul says, in Acts 20:21, "Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ." This faith is most important, as we begin to move toward salvation; then when faith has led us to obey the Lord's commandments and we are born again, it is a principle by which to live day by day. James bases our Christian action on faith in our Lord Jesus Christ. Faith is the bottom line, the foundation; and not just faith, but faith in the Lord Jesus Christ. The kind of faith that causes us to say, "Speak Lord, I'll obey – Lead, and I will follow."

"... our Lord Jesus Christ ..." Consider the possessive pronoun "our" in our verse. He does not say "my brother, Jesus Christ," but he says, "our Lord Jesus Christ." The Lord did not belong to him alone, but to all Christians. Again, he uses the full title, "Lord Jesus Christ" (see 1:1). To own Christ as Lord, is to admit that we owe Him entire obedience. James, brought up in the same home with Him, says, "He is my Lord." We must not only confess Him as Lord, but let Him be the Lord of our whole life.

James and the work of Christ: Some have belittled the book of James, and even questioned its canonicity because he uses the name of Christ only twice and never mentions His death or resurrection. It is well to remember that James is thinking of those just out of Judaism, and perhaps, some still in it. He seems to be emphasizing points of comparison between the Old and the New Testament, rather than the points of difference.

Other references to Christ: While James only mentions the name of Christ twice, he does refer to Him on other occasions. When he says in 2:7, "Do not they blaspheme that worthy name," no doubt, he is referring to the worthy name of the "Lord." Then in 5:7, he speaks of "the coming of the Lord." This can only refer to the coming of Christ. Without doubt, "the judge" in 5:9, and "Lord" in 5:14, and also 15, refer to Christ. Perhaps, this is also true of "lawgiver" in 4:12.

"... of glory ..." In the expression "the Lord of Glory," the two words "the Lord" do not appear in the original. It reads "our Lord Jesus Christ of glory," thus applying "the glory" to His full name, and not only to the title "Lord." This is exalting the Lord Jesus Christ to the pinnacle of glory. It plainly avows the deity of Christ, and sets Him forth as an object of worship. This definitely puts the book of James on Christian ground, although especially written to Christian Jews.

Proof of Divine equality: In Eph. 1:17, Paul says, "the God of our Lord Jesus Christ, the Father of glory." Then in 1 Peter 4:14, Peter calls the Spirit, "The Spirit of glory." Paul also calls Christ, "the Lord of glory" (1 Cor. 2:8). This proves that Christ is coequal with the Father and the Spirit and has equal glory.

His glory eternal: The glory of our Lord Jesus Christ is from everlasting to everlasting. According to John 17:5, He had glory before the world began. John said he had glimpses of that glory when He was here (John 1:14). He is coming again with great power and glory (Matt. 24:30). "The glory of God did lighten it, and the Lamb is the light thereof" (Rev. 21:23). This tells us there never will be an end to His glory.

We will share His glory: In His prayer in John 17:22, the Lord Jesus says, "And the glory which thou gavest me I have given them." So we shall share His glory; in some measure we already do. Who can fathom what this will mean to us. Ira North said, "I once made a visit to the capitol of our nation and saw some of the glory of our great land. I was impressed with our colossal capitol building, and the dozens of other buildings and monuments. After a few hours, I had to leave it all behind. The glory in Washington is as nothing compared to the glory of our Lord Jesus Christ, and His heavenly capitol. When we arrive, we will be there much longer than just a few hours; we will make it our eternal home. We will do more than just view His glory; we will share it forever. I did not see the president, nor get into the White House, but someday I will be at home with our Lord Jesus Christ." One more thing, we will be made like unto Him, and so be worthy of being His bride forevermore (1 John 3:2 and Rev. 19:7, 8).

Glory in man: The following verses (2-4) tell us that some of these early Christians were glorying in man rather than in the Lord. They were honoring the rich, and despising the poor. Knowing the glory which we have in the Lord, should keep us from glorying in man. "Therefore let no man glory in men" (1 Cor. 3:21). "He that glorieth, let him glory in the Lord" (1 Cor. 1:31). When man is lifted up, make sure that in that measure the Lord is not.

"... with respect of persons." To show respect of persons was a great fault among the Jews. A rich man was always highly honored; a learned man, too. The Pharisees especially loved the praise of men. They made broad their phylacteries, and enlarged the borders of their garments, sought the chief seats at the feasts and in the synagogues, and loved to be called of men, "Rabbi, Rabbi" (Matt. 23:5-7). James says this must all stop in the worship services of Christians. They were not to favor a man because of wealth, education, or social standing. The only thing that should lift a man in their eyes was spiritual worth.

Keep our eyes on Him: If we keep our eyes fixed on the Lord of glory, we will not be in much danger of showing respect of persons. He favored the poor and the lowly rather than the high and mighty. Even today, He seems to delight in taking the poor and unknown, using them to confound those who are high in this world. Those who do show respect of persons, have their eye on something else besides the Lord of glory. In Jude 16, we read of some who had "men's persons in admiration because of advantage."

Condemned everywhere in the Word: In the Old Testament, we often read that God is no respecter of persons, and that his people should not be either (Deut. 10:17-19; 2 Chron. 19:17; Deut. 1:17). Christ was no respecter of persons (Luke 20:21). The apostles likewise condemned it (Acts 10:34; Rom. 2:11). This does not in any way change the fact that we are to show "honor to whom honor" is due (Rom. 13:7). In the assembly of Christians, honor is to be paid to spiritual worth rather than worldly standing.

Scripture Reading: James 2:2 (KJV)

In this verse, along with the next, James gives a very graphic example of showing respect of persons. Without doubt, someone, some place, had shown great respect for a rich man, and great disrespect to a poor one. Perhaps, this had happened often, and James may have actually seen it happen.

"... if there come unto your assembly ..." Evidently, at times, rich men would come into the assemblies of Christians. The word "if" in our verse would indicate that such occasions were rare. The fact that they made such a fuss over him also indicates that such visits were not common. As a general rule, the rich are not much concerned about the things of the Lord. Not many are willing to humble themselves, repent and obey the Lord Jesus Christ. Thank God for any who are ready to so humble themselves. Christians are not likely to have much trouble with such asserting themselves beyond their spiritual abilities. But there is a danger of some Christians making a fuss over them beyond what they deserve. The story is told of one preacher who made a big ado about the great work done by physicians – every time a certain doctor made his appearance in the audience.

"... unto your assembly ..." The word translated "assembly" is the same used for a Jewish synagogue. The Revised Version translates it so. Some have thought from this, that the early Jewish Christians still met in the Jewish synagogues. This is unlikely. He is definitely writing to Christians, and he says, "your synagogue." The word "synagogue" is an un-translated word meaning "assemblage of persons," and could be applied to the people as well as to the place. It could refer to any place where any company of people gathered. If James was writing of the Jewish synagogue, he could not rightly condemn Christians regarding affairs over which they had no control. The master of the synagogue would be the one to blame for this respect of persons. In the synagogues of the Jews, the rabbis and the rich were highly esteemed and favored with seats up front facing the audience. This is what James did not want to happen in the Christian assemblies.

"... a man with a gold ring ..." To wear a gold ring was a special mark of wealth in those days. Only the very rich could afford to wear one. Now one is not considered rich unless he has a ring with a large flashing diamond in it. Some have argued from this verse that it is wrong for a man to wear a ring. While not advocating a Christian sport a lot of fine jewelry, this verse does not teach it is wrong for a man to wear a gold ring. It does teach it is wrong to especially favor the man who does.

"... in godly apparel ..." This first man to come into the assembly room wears not only a ring, but is dressed in very fine clothes. The word "goodly" in our verse and "gay" in verse 3 are exactly the same in the original. "Fine" or "excellent" would be a good translation for both. Also exactly the same are "apparel" in verse 2, and "clothing" in verse 3. This fine clothing was also a mark of wealth. The Lord Jesus says in Matthew 11:8, "They that wear soft clothing are in kings' houses."

Clothes make the man?: Clothes are capitalizing on the motto, "Clothes make the man." Some also say, "You can judge the man by the clothes he wears." Clothes may be an index to some things, but one cannot judge character by them. Sometimes a dark and evil soul is covered by a beautiful body. Glad rags may cover a body, while filthy rags cover the soul (Is. 64:6). Clothing does in any way indicate that the one so bedecked is honorable. The way wealth is obtained is often not honorable. Of course, not all the rich are bad, any more then all the poor are good. Fine clothes do not make a man better, nor do they make him worse. Being rich does not help one draw near to God, but may be a hindrance.

"... come in also a poor man ..." Now the second man comes in, and he is a poor man. This man should have been especially favored if the Christians were to be at all Christ-like. He always sought out the poor and needy, and helped them. These Christians should have thought, "A poor man is coming into the meeting. He has a tough time out in the world; let us be extra kind to him." This is always the way we should think of the poor. Let us not be like the Pharisees. Their very name means "separated," and they did indeed, separate themselves, especially from the poor and the unlearned.

"... vile raiment;" "Vile raiment" does not necessarily mean dirty or filthy. This poor man had on humble and plain clothing. Like the rich man with his fine clothing, this poor man's clothing makes him none the better or none the worse. A man who can afford only overalls may appear as noble as the man dressed in an expensive suit. In fact, the man with lowly clothing may have on a beautiful "robe of righteousness" (Is. 61:10). The rich man may have the better of him outwardly, but inwardly, the poor man may be way ahead. It behooves us to make sure we are "clothed with humility" (1 Pet. 5:5). "And above all these things [like an overcoat] put on love" (Col. 3:14 R.V.).

Scripture Reading: James 2:3 (KJV)

The rich man enters: Let us try to picture this vivid scene that James brings before us. We have a room filled with Christians. The door opens, and immediately there is quite a commotion in the room. Everyone looks, and whispers to his neighbor, "Look who just came in. He is one of the richest men in the city. Look, he has a gold ring, and what excellent clothing." One of the leading men quickly rises from his seat, greets him at the door, and welcomes him most heartily. "Come, you are doing us such a favor, sit right up here in this fine seat;" then he leads him up to the front, seating him in one of the seats facing the audience.

Then the poor man: The door opens the second time, and another stranger enters. This time it is one of the common people. He is not dressed too well. No excitement, no stir, no one arises to greet him cordially. A man in the back says to him, "Stand over a bit out of the aisle; if you are tired you can sit on the floor over here in front of my foot stool." So, the rich man is highly honored; the poor man despised, and in it all, the Lord is greatly displeased.

Rich still favored: And do such things still happen? Maybe not in the same way as mentioned above, but still in various ways it happens today. One church had a sign in the foyer that read, “Pay pew rent here.” Could it be that those who could afford to pay were given the best seats? Perhaps they wanted separate seating. They may be like those of whom we read in Isaiah 65:5, “Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day.” How the Lord detests those who think they are above others.

Rich favored in other ways: The rich may be favored in other ways besides in the matter of seating. Sometimes, they are given too big a place in handling the business affairs of the church. They may give heavily toward the support of a work, and so feel they should have the most to say about how it is run. There are cases where this has ruined a work for God. Just because a man supports a work heavily, does not mean that he is qualified to function as an elder. To favor the rich above the poor may seem like a small matter to some of us, but remember, it is of great importance to the Lord.

Afraid of offending the rich: Too many a preacher's messages, especially in America, are affected from fear of offending some rich or prominent person. Such are not servants of the Lord, but servants of men. A real servant of the Lord allows the Word of God to tell it as it is, no matter who is in the audience. He does not spare the unsaved sinner, nor does he spare the Christian who sins. He is like Elijah, who was not afraid to tell King Ahab of the drought that was coming (1 Kin. 17:1). Then again, he dared to face him after the king had sought him to slay him during those three years (1 Kin. 18:17, 18). He fearlessly told Ahab that it was his sin which brought this trouble upon Israel. A true servant of the Lord is like John the Baptist, who dared say to King Herod, "It is not lawful for thee to have thy brother's wife." Such a servant will not worry about the collection; he knows the Lord will take care of him. To favor the rich above the poor manifests a selfish heart. It is bad to see this spirit in an unbeliever, but absolutely without excuse in a Christian.

Honor to whom honor is due: Let us not swing to the other extreme – despising the rich. This may be done by some out of envy, or for other reasons. It is not a sin to be rich. There are some rich who are very honorable men. Some may be suited to having a high position among God's people. There are also some among unbelievers who deserve to be honored for one reason or another. Our verse does not condemn honoring such. What it does condemn, is honoring one because of outward material greatness.

Despise the poor: Their treatment of the poor man in our portion was even worse than their treatment of the rich. True Christian love surely would not despise the poor. The earliest converts in Jerusalem did not – those who had possessions sold them and laid the price of them at the apostles' feet. They then distributed to every man as he had need (Acts 4:32-37). This demonstrated true love for the poor. How soon pure gold is dimmed. James writes only about thirty years after that time in Acts 4.

Despise no man: We need to be careful that we let nothing cause us to despise any of the Lord's creatures; surely none that are truly His children. Let us never think less of a man because of his: intellect, education, nationality, or color. Some of the Lord's people may not be too bright intellectually. Let us not despise such, but rather love and help them.

Clannishness: Sometimes, we find the Lord's people clannish. An old Scottish evangelist wrote: "I'm of Scottish descent. While living in Ireland I met those of similar ancestry. Often, they would make an extra ado over me, because I was of the same background in my family history." Ties in Christ should be so strong that other connections pale into insignificance. Let not even the color of a man's skin affect our feelings toward him. The caste system of India is a great curse to that country. Caste in the church of our Lord has been and will always be a great hindrance to the spread of the Gospel of Christ.

True riches: In Mark 10:31 the Lord Jesus says, "But many that are first shall be last; and the last first." We have this strikingly illustrated in the story of the rich man and Lazarus in Luke 16:19- 31. The rich man had everything lovely while here. He had fine clothes, good food, servants, and no doubt, many friends. Poor Lazarus, at his gate, was dressed in rags, covered with sores, and hungry. He had no friends, no sympathizers; how hard was his lot. But look, death strikes each one. Now how are they situated? While they are having a pompous funeral, and the preacher is extolling his virtues, the rich man is suffering in hell. So poor is he now that we hear him begging for the commonest mercy, a drop of water. But regarding the man who was so poor and despised on earth, is he poor now after death? Oh no; he is carried by the angels into Abraham's bosom. He now is comforted and in bliss, and will taste poverty no more forever. Let us learn to view things in the light of true riches, not in the light of earthly wealth.

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