RICH AND POOR IN THE CHURCH OF JESUS CHRIST (concluded).
James 2:1-17.
James 2:1. The Greek of this section of the letter of James begins somewhat abruptly: “My brethren, not with partialities!” The impact of the whole sentence is: “Do not hold the faith of our Lord Jesus Christ with respect of persons.” This is an allusion to Leviticus 19:15, which is echoed in James 2:9 and sets the tone for the whole argument.
James 2:2. James furnishes us with an “if” clause which will be met with a “then” clause in James 2:4. The illustration the writer uses is that of two men coming into the Christian assembly (literally, “synagogue”): a man sporting a gold ring and wearing a bright toga - perhaps a newly married senatorial candidate; and a raggedly tramp in smelly clothes. We are not told whether either of these visitors, both or none, are professing to be Christian believers - because that is not the point here.
James 2:3. It is as if we were suddenly confronted with the real-life characters out of Jesus’ parable of the rich man and Lazarus (Luke 16:19-31). The usher in the meeting place led the well-dressed man into a good seat. The “vilely dressed” poor man was reduced to a ‘standing room only’ place near the door - or perhaps into a grovelling position under the usher’s own feet like a dog!
James 2:4. The “then” clause suggests that such behaviour reflects “a wavering inconsistency in your hearts.” It is a hypocritical ‘facing both ways’: professing faith towards Jesus, but outwardly fawning to worldly wealth. It is an “exercising of judgement with wrong reasoning,” which leads to partiality.
James 2:5. James continues his rebuke by addressing his readers as “beloved” brethren. The writer mentions God’s choice of “the poor of this world.” It is the “rich in faith” who enter the kingdom.
God sometimes chooses ‘untouchables’ like the tramp in James’ illustration. The children of Israel were slaves when the LORD laid His love upon them (Deuteronomy 7:7-8). He is no “respecter of persons” (Deuteronomy 10:17-19): God is not partial.
Our experience teaches us that it is the poor who are most likely to be open to the gospel. James speaks of “the poor of this world” as “heirs of the kingdom” - people like the tramp in his own illustration, or Lazarus in Jesus’ parable (Luke 16:25). Of course, that is a generalisation, as there are several rich believers mentioned by name in the Bible - and at least some ‘noble’ are called and chosen by God, rather than none at all.
Yet our God is a God of surprises, as He takes that which is nought and elevates it into a lofty position (1 Corinthians 1:26-29). His agape love enables people who are scorned as the off-scouring of the world to “love” Him right back (1 John 4:19). It is those who love Him who own the “promise” of His kingdom.
James 2:6. Partiality “dishonours” the poor man. Despising the poor man dishonours God. How can anyone know that the rich man is not a member of the secret police?
James 2:7. James reminds his readers that it was usually (although not exclusively) the rich who persecuted and blasphemed the “lovely Name.” This Name was named over us when God received us into His family (cf. Genesis 48:16). To show partiality is to deny that Name!
James 2:8. There is a “however” here, lost in some translations: “However, if indeed you fulfil the royal law according to the Scripture…” The quotation is from Leviticus 19:18: “You shall love your neighbour as yourself.” It is evident that our neighbours are the poor as well as the rich - and if indeed we do keep this, we “do well.”
James 2:9. To show partiality is to sin (Leviticus 19:15), and the law convicts us as transgressors.
James 2:10-11. The law can be viewed as a chain of several links. If one link in the chain is broken, the whole chain is broken. Or a string of lights in a Christmas tree (should we ever have such a thing): if one light blows, the whole string of lights goes out. If we break the law in any one point, we have broken the whole law. James aptly suggests "murder" since an uncaring attitude to our poorer brother is effectively murderous.
James 2:12. James exhorts us to speak and act as those who shall be judged by the law of liberty.
James 2:13. Those who show no mercy will receive no mercy, but mercy triumphs over judgement (cf. Matthew 5:7).
A FAILURE TO FEED THE HUNGRY (James 2:14-17).
A person is making what seems to be a credible claim to “faith” - but (as yet) there is no evidence in their lives of their allegiance to Jesus Christ. They seem to have all the right words, but (so far) “works” are lacking.
James 2:14. What is the profit in the faith of such a person, asks James, if it is not backed up by works? Surely such a faith cannot save them? The second question expects the answer “no”!
As both Paul and James would agree, good deeds do not make us Christians: but Christians will do good deeds (Titus 3:8). James, Peter and John encouraged Paul and Barnabas to remember the poor - which, says Paul, was the very thing that they were forward to do (Galatians 2:10). James indicates that our attitude to the poor is a benchmark for the truth of our “religion” (James 1:27), and the impartiality of our “faith” (James 2:1-4).
James 2:15. Yet here we have someone in obvious dire need: a brother or sister, no less, who lacks food and clothing.
James 2:16. It perpetuates inequality when we send such a person away with platitudes, whilst we have the means to help them (2 Corinthians 8:12-14). What does it profit? The Lord Jesus will condemn those who lack practical works of mercy in such situations (Matthew 25:42-43).
James 2:17. Faith alone, without the evidence of works, is dead, as James will go on to elucidate in the rest of the chapter.
