John Calvin Commentary James 2:1

"My brethren, hold not the faith of our Lord Jesus Christ, [the Lord] of glory, with respect of persons." — James 2:1 (ASV)

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.