John Calvin Commentary James 2

This reproof seems at first sight to be harsh and unreasonable, for it is one of the duties of courtesy, not to be neglected, to honor those who are elevated in the world. Furthermore, if respect of persons is wrong, servants should be freed from all subjection, for Paul considers freedom and servitude as conditions of life. The same must be thought concerning magistrates.

But the solution to these questions is not difficult if what James writes is not separated from its context. For he does not simply disapprove of honor being paid to the rich, but rather that this should not be done in a way that despises or reproaches the poor. This will appear more clearly when he proceeds to speak of the rule of love.

Let us therefore remember that the respect of persons condemned here is that by which the rich are so extolled that wrong is done to the poor, which he also shows clearly by the context. Surely, ambitious and full of vanity is that honor shown to the rich to the contempt of the poor. Nor is there any doubt that ambition and vanity also reign when the outward appearances of this world alone are held in high esteem. We must remember this truth: he who disregards the reprobate and honors those who fear God is to be counted among the heirs of God’s kingdom (Psalms 15:4).

Here then the contrary vice is condemned: that is, when, solely out of respect for riches, anyone honors the wicked and, as has been said, dishonors the good. If then you should read thus, “He sins who respects the rich,” the sentence would be absurd. But if as follows, “He sins who honors the rich alone and despises the poor, and treats him with contempt,” it would be a pious and true doctrine.

Have not the faith, etc., with respect of persons. He means that respect of persons is so inconsistent with the faith of Christ that they cannot be united, and rightly so, for we are by faith united into one body, in which Christ holds the primacy. When, therefore, the pomps of the world become so preeminent as to obscure what Christ is, it is evident that faith has but little vigor.

In rendering τῆς δόξης as “on account of esteem” (ex opinione), I have followed Erasmus, though the old interpreter, who rendered it as “glory,” cannot be blamed, for the word means both. It may also be fittingly applied to Christ, according to the main point of the passage.

For so great is the brightness of Christ that it easily extinguishes all the glories of the world, if indeed it irradiates our eyes. It follows from this that Christ is little esteemed by us when the admiration of worldly glory takes hold of us.

But the other interpretation is also very suitable, for when the esteem or value of riches or honors dazzles our eyes, the truth, which alone ought to prevail, is suppressed.

To sit becomingly means to sit honorably.

Are you not then partial in yourselves? Or, are you not condemned in yourselves? This may be read affirmatively as well as interrogatively, but the sense would be the same, for he amplifies the fault in that they took delight and indulged themselves in so great a wickedness. If it is read interrogatively, the meaning is, “Does not your own conscience hold you convicted, so that you need no other judge?” If the affirmative is preferred, it is the same as if he had said, “This evil also happens, that you do not think that you sin, nor know that your thoughts are so wicked as they are.”

Listen, my beloved brothers. He now proves by a twofold argument that they acted absurdly when they despised the poor for the sake of the rich.

The first argument is that it is unfitting and shameful to put down those whom God lifts up, and to treat with contempt those whom He honors. Since God honors the poor, everyone who rejects them reverses God's order.

The other argument is taken from common experience. Since the rich are usually troublesome to the good and innocent, it is very unreasonable to give them such a reward for the wrongs they commit, causing them to be more highly regarded by us than the poor, who help us more than they harm us.

We will now see how he proceeds with these two points.

Has not God chosen the poor of this world? Not them alone, indeed, but He wished to begin with them, so that He might humble the pride of the rich.

This is also what Paul says: that God has chosen not many noble, not many mighty in the world, but those who are weak, that He might make ashamed those who are strong (1 Corinthians 1:25).

In short, although God pours out His grace on the rich as well as the poor, His will is to prefer the poor to the rich. This is so that the mighty might learn not to flatter themselves, and that the ignoble and obscure might ascribe what they are to the mercy of God, and that both might be trained in meekness and humility.

Those who are rich in faith are not those who abound in great faith, but those whom God has enriched with the various gifts of His Spirit, which we receive by faith. For, undoubtedly, since the Lord deals generously with all, everyone partakes of His gifts according to the measure of his own faith. If, then, we are empty or needy, that proves our faith is lacking; for if we only expand the capacity of our faith, God is always ready to fill it.

He says that a kingdom is promised to those who love God. This is not because the promise depends on love; rather, he reminds us that we are called by God to the hope of eternal life on this condition and for this purpose: that we may love Him. Therefore, the goal, and not the basis for the promise, is what is indicated here.

Do not the rich. He seems to instigate them to vengeance by highlighting the unjust rule of the rich, so that those who were unjustly treated might retaliate in kind. Yet we are everywhere instructed to do good to those who injure us.

But James’s objective was different, for he only wished to show that those who, through ambition, honored their executioners—and at the same time harmed their own friends, or at least those from whom they had never suffered any wrong—were without reason or judgment.

For from this their vanity appeared more fully: they were not motivated by any acts of kindness. They only admired the rich because they were rich; indeed, they slavishly flattered those whom they found, to their own detriment, to be unjust and cruel.

Indeed, there are some rich people who are just, meek, and hate all unrighteousness; but few such individuals are to be found. James, then, mentions what generally happens, and what daily experience proves true. For as people commonly use their power to do wrong, it therefore happens that the more power anyone has, the worse they become, and the more unjust towards their neighbors. Therefore, the rich ought to be more careful, lest they contract any of the contagion that is prevalent among those of their own rank.

Worthy, or good name. I doubt not but that he refers here to the name of God and of Christ. And he says, by, or, on, the which ye are called; not in prayer, as Scripture is wont sometimes to speak, but by profession; as the name of a father, in Genesis 48:16, is said to be called on his offspring, and in Isaiah 4:1, the name of a husband is called on the wife. It is, then, the same as though he had said, “The good name in which ye glory, or which ye deem it an honor to be called by; but if they proudly calumniate the glory of God, how unworthy are they of being honored by Christians!”