A.T. Robertson Commentary James 2

My brethren (αδελφο μου). Transition to a new topic as in 1:19; 2:5,14; 3:1; 5:7.

Hold not (μη εχετε). Present active imperative of εχω with negative μη, exhortation to stop holding or not to have the habit of holding in the fashion condemned.

The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου). Clearly objective genitive, not subjective (faith of), but "faith in our Lord Jesus Christ," like εχετε πιστιν θεου , "have faith in God." See the same objective genitive with πιστις in Ac 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in 1:1 "our Lord Jesus Christ" (there on a par with God).

The Lord of Glory (της δοξης). Simply "the Glory." No word for "Lord" (κυριου) in the Greek text. Της δοξης clearly in apposition with του κυριου Ιησου Χριστου. James thus terms "our Lord Jesus Christ" the Shekinah Glory of God. See Heb 9:5 for "the cherubim of Glory." Other New Testament passages where Jesus is pictured as the Glory are Ro 9:4; 2 Corinthians 4:6; Ephesians 1:17; Hebrews 1:3. Cf. 2 Corinthians 8:9; Php 2:5-11.

With respect of persons (εν προσωπολημψιαις). A Christian word, like προσωπολημπτης (Acts 10:34) and προσωπολημπτειτε (James 2:9), not in LXX or any previous Greek, but made from προσωπον λαμβανειν (Luke 20:21; Galatians 2:6), which is α Hebrew idiom for panim nasa, "to lift up the face on a person," to be favorable and so partial to him. See προσωπολημψια in this sense of partiality (respect of persons) in Ro 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality.

For (γαρ). An illustration of the prohibition.

If there come in (εαν εισελθη). Condition of third class (supposable case) with εαν and second (ingressive) aorist active subjunctive of εισερχομα.

Into your synagogue (εις συναγωγην υμων). The common word for the gathering of Jews for worship (Luke 12:11) and particularly for the building where they met (Luke 4:15,20, 28, etc.). Here the first is the probable meaning as it clearly is in Heb 10:25 (την επισυναγωγην εαυτων), where the longer compound occurs. It may seem a bit odd for a Christian church (εκκλησια) to be termed συναγωγη, but James is writing to Jewish Christians and this is another incidental argument for the early date. Epiphanius (Haer. XXX. 18) states that the Ebionites call their church συναγωγη, not εκκλησια. In the fourth century an inscription has συναγωγη for the meeting-house of certain Christians.

A man with a gold ring (ανηρ χρυσοδακτυλιος). "A gold-fingered man," "wearing a gold ring." The word occurs nowhere else, but Lucian has χρυσοχειρ (gold-handed) and Epictetus has χρυσους δακτυλιους (golden seal-rings). "Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle" (Vincent).

In fine clothing (εν εσθητ λαμπρα). "In bright (brilliant) clothing" as in Lu 23:11; Acts 10:30;Revelation 18:41. In contrast with "vile clothing" (εν ρυπαρα εσθητ), "new glossy clothes and old shabby clothes" (Hort). Ρυπαρος (late word from ρυπος, filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Re 22:11 (filthy).

Poor man (πτωχος). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος (rich).

And ye have regard to (επιβλεψητε δε επ). First aorist active subjunctive (still with εαν of verse 2) of επιβλεπω, followed by repeated preposition επ, to gaze upon, old compound, in N.T. only here and Lu 1:48; 9:38.

Weareth (φορουντα). "Wearing," present active participle of the old frequentative verb φορεω (from φερω), to bear constantly, to wear (Matthew 11:8). Note repeated article την (the) with εσθητα pointing to verse 2.

And say (κα ειπητε). Continuing the third-class condition with εαν and second aorist active subjunctive of ειπον.

Sit thou here in a good place (συ καθου ωδε καλως). Emphatic position of συ, "Do thou sit here in a good place." Present middle imperative of καθημα to sit for the literary καθησο. See Mt 23:6 for the first seats in the synagogue (places of honour).

And ye say to the poor man (κα τω πτωχω ειπητε). Third class condition with εαν continued as before (ειπητε). Note article τω pointing to verse 2.

Stand thou there (συ στηθ εκε). Second aorist (intransitive) active imperative of ιστημ, to place. Ingressive aorist, Take a stand. Συ emphatic again. The MSS. vary in the position of εκε (there).

Or sit under my footstool (η καθου υπο το υποποδιον μου). For this use of υπο "down against" or "down beside" see Ex 19:17 υπο το ορος ("at the foot of the mountain") and υπο σε ("at thy feet") (Deuteronomy 33:3). Conquerors often placed their feet on the necks of the victims (Luke 20:43).

Are ye not divided in your own mind? (ου διεκριθητε εν εαυτοισ; ). First aorist (gnomic) passive indicative of διακρινω, to separate, conclusion of the third-class condition (future) in a rhetorical question in the gnomic aorist (as if past) with ou expecting an affirmative answer. For this idiom (gnomic aorist) in a conclusion of the third-class condition see 1 Corinthians 7:28. "Were ye not divided in (among) yourselves?" Cf. 1:6; Matthew 21:21.

Judges with evil thoughts (κριτα διαλογισμων πονηρων). Descriptive genitive as in 1:25. Διαλογισμος is an old word for reasoning (Romans 1:21). Reasoning is not necessarily evil, but see Mt 15:19 (πονηρο) and Mr 7:21 (κακο) for evil reasonings, and 1 Timothy 2:8 without an adjective. See James 1:8; 4:8 for διψυχος. They are guilty of partiality (a divided mind) as between the two strangers.

Did not God choose? (ουχ ο θεος εξελεξατο; ). Affirmative answer expected. First aorist middle (indirect, God chose for himself) indicative of εκλεγω, the very form used by Paul three times of God's choice in 1 Corinthians 1:27f.

As to the world (τω κοσμω). The ethical dative of interest, as the world looks at it as in Ac 7:20; 1 Corinthians 1:18; 2 Corinthians 10:4; James 4:4. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew 10:23–26; 1 Corinthians 1:26–28).

Rich in faith (πλουσιους εν πιστε). Rich because of their faith. As he has shown in 1:9f.

Which he promised (ης επεγγειλατο). Genitive of the accusative relative ην attracted to the case of the antecedent βασιλειας (the Messianic kingdom), the same verb and idea already in 1:12 (επηγγειλατο). Cf. the beatitude of Jesus in Mt 5:3 for the poor in spirit.