James 2:3
If you lavish attention on the man in fine clothes and say, "Here is a seat of honor," but say to the poor man, "You must stand" or "Sit at my feet,"
If you lavish attention
The phrase "lavish attention" suggests an excessive or undue focus on someone, often to the detriment of others. In the Greek, the word used here implies a sense of looking upon with favor or respect. Historically, this reflects a common societal tendency to honor those of higher status or wealth, which James challenges. The early Christian community was called to counter cultural norms by valuing each person equally, reflecting the impartial love of God.

on the man in fine clothes
"Fine clothes" refers to garments that are luxurious or expensive, often indicating wealth or high social status. In the ancient world, clothing was a significant marker of one's position in society. The Greek term used here can denote bright or shining garments, symbolizing not just wealth but also the allure of worldly success. James warns against judging people based on external appearances, reminding believers that true worth is found in one's character and faith.

and say, 'Here is a seat of honor,'
The "seat of honor" is a place of distinction and respect, often reserved for those deemed important or worthy. In the context of early Christian gatherings, seating arrangements could reflect societal hierarchies. By offering a seat of honor to the wealthy, believers were inadvertently perpetuating worldly values. James calls for a radical rethinking of honor, where the kingdom of God upends societal norms, and the last are made first.

but say to the poor man, 'You must stand,'
The instruction for the poor man to "stand" highlights a lack of regard and respect. In the cultural context, standing could imply a lower status or lack of belonging. The Greek word for "poor" here denotes not just financial poverty but also a lack of influence or power. James emphasizes that such treatment is contrary to the gospel, which elevates the humble and calls for equality among believers.

or, 'Sit at my feet,'
To "sit at my feet" is a position of subservience or inferiority. In ancient times, sitting at someone's feet was often a posture of learning or submission, but in this context, it underscores a demeaning attitude towards the poor. The phrase challenges the church to examine its attitudes and actions, ensuring they align with the teachings of Christ, who consistently uplifted the marginalized and called for justice and mercy.

Persons / Places / Events
1. James
The author of the epistle, traditionally identified as James, the brother of Jesus and a leader in the early Jerusalem church. He writes to Jewish Christians scattered among the nations.

2. Rich Man
Represents those who are wealthy and often receive preferential treatment in society and, as James warns, in the church.

3. Poor Man
Symbolizes those who are economically disadvantaged and often marginalized or treated with less respect.

4. Early Church
The context in which James writes, addressing issues of partiality and favoritism within the Christian community.

5. Synagogue/Assembly
The setting for the scenario James describes, likely referring to a gathering of believers where such favoritism might occur.
Teaching Points
Avoiding Favoritism
As Christians, we are called to treat all individuals with equal respect and dignity, regardless of their social or economic status. Favoritism contradicts the law of love and the character of God.

Reflecting God's Character
God shows no partiality, and as His followers, we should strive to reflect His impartial nature in our interactions with others.

The Dangers of Materialism
Placing value on material wealth can lead to unjust treatment of others. We must guard our hearts against valuing people based on their possessions.

Community and Equality
The church should be a place where all are welcomed and valued equally, reflecting the unity and equality found in Christ.

Practical Love
Demonstrating love through actions, such as offering a seat of honor to those who are often overlooked, is a practical application of our faith.
Bible Study Questions
1. How does the treatment of the rich and poor in James 2:3 reflect the values of the world, and how should the church's values differ?

2. In what ways can we ensure that our church community is welcoming and inclusive to all, regardless of socioeconomic status?

3. How does the principle of loving your neighbor as yourself challenge us to rethink our attitudes towards wealth and status?

4. What are some practical steps we can take to avoid favoritism in our daily interactions, both within and outside the church?

5. How can reflecting on God's impartiality help us to grow in our understanding and practice of justice and equality?
Connections to Other Scriptures
Leviticus 19:15
This verse warns against showing partiality in judgment, emphasizing fairness and justice, which aligns with James's message against favoritism.

Proverbs 22:2
Highlights the commonality between the rich and poor, as both are made by the Lord, reinforcing the idea of equal treatment.

Matthew 22:39
Jesus's command to love your neighbor as yourself underpins James's teaching on treating others without favoritism.

Galatians 3:28
Paul speaks of the equality of all believers in Christ, which supports James's call to avoid partiality.
A Comprehensive AdmonitionW. Jay.James 2:1-7
A Gold-Ringed ManDean Pumptre.James 2:1-7
A Rogue in the HeartM. Luther.James 2:1-7
A Threefold SinJ. Trapp.James 2:1-7
Bowing to an Old CoatH. O. Mackey.James 2:1-7
Degrees of Honour in the ChurchR. Turnbull.James 2:1-7
Despising the PoorAnon.James 2:1-7
Dishonouring Whom God HonoursA. Plummer, D. D.James 2:1-7
Evil ThoughtsJames 2:1-7
God Honouring, Men DespisingDean Plumptre.James 2:1-7
Grateful for PovertyK. Arvine.James 2:1-7
Little Happiness with Rich MenH. W. Beecher.James 2:1-7
Men Who Despise the PoorE. West.James 2:1-7
OppressionJ. Trapp.James 2:1-7
Our Judgments of OthersA. L. Moore, M. A.James 2:1-7
Penury not the Deepest PovertyJ. O. Dykes, D. D.James 2:1-7
Poor Yet GoodJ. Trapp.James 2:1-7
Poverty Gives Opportunity for Manifold VirtuesJeremy Taylor, D. D.James 2:1-7
Professors, Yet PersecutorsDean Plumptre.James 2:1-7
Respect of PersonsJohn Adam.James 2:1-7
Respect of PersonsR. Turnbull.James 2:1-7
Respect of PersonsC. Jerdan James 2:1-7
Respect of Persons in ChurchAutobiography of Bp. Gobat.James 2:1-7
Respect of Persons in Religious MattersT. Manton.James 2:1-7
Showing Off Dress in ChurchC. F. Deems, D. D.James 2:1-7
Sins of the Rich Against the PoorR. Turnbull.James 2:1-7
Taking Undue Advantage of PovertyJ. Trapp.James 2:1-7
The Poor Chosen by GodT. Manton.James 2:1-7
The Poor to be Treated EquitablyJeremy Taylor, D. D.James 2:1-7
The Rich and the PoorA. Plummer, D. D.James 2:1-7
The Sin of Neglecting the PoorW. Cadman, M. A.James 2:1-7
To the PoorG. Brooks.James 2:1-7
Tyranny of MoneyJ. Ruskin.James 2:1-7
Virtue the Way to HonourT. Watson.James 2:1-7
Without Respect of PersonsJames 2:1-7
Wrong Social DistinctionsB. Jacobi.James 2:1-7
Your SynagogueF. T. Bassett, M. A.James 2:1-7
Respect of PersonsT.F. Lockyer James 2:1-13
People
Isaac, James, Rahab
Places
Dispersion
Topics
Apparel, Attention, Bearing, Clothes, Clothing, Court, Fair, Fine, Floor, Footstool, Gay, Here's, Honour, Pay, Please, Poor, Position, Raiment, Regard, Respect, Seat, Seated, Sit, Special, Splendid, Stand, Weareth, Wearing, Wears
Dictionary of Bible Themes
James 2:3

     9125   footstool

James 2:1-4

     5145   clothing
     5897   judging others
     7925   fellowship, among believers
     8753   favouritism

James 2:1-7

     5004   human race, and sin
     5882   impartiality

James 2:1-9

     8471   respect, for human beings

James 2:2-4

     5448   poverty, attitudes to
     5946   sensitivity
     8446   hospitality, duty of

James 2:2-5

     8780   materialism, and sin

James 2:3-4

     8243   ethics, social
     8800   prejudice

Library
Fruitless Faith
"Even so faith, if it hath not works, is dead, being alone."--James 2:17. WHATEVER the statement of James may be, it could never have been his intention to contradict the gospel. It could never be possible that the Holy Spirit would say one thing in one place, and another in another. Statements of Paul and of James must be reconciled, and if they were not, I would be prepared sooner to throw overboard the statement of James than that of Paul. Luther did so, I think, most unjustifiably. If you ask
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

Dr. Beardsley's Address.
The Rev. E. E. Beardsley, D.D., LL.D., rector of St. Thomas's Church, New Haven, historian of the diocese and biographer of Bishop Seabury, then made the following address: So much has been written and spoken about the consecration of Bishop Seabury, that it must be well understood by all intelligent Connecticut churchmen, if not by all American churchmen. It is quite unnecessary to take you over the familiar ground; but I have been sometimes asked; "What was the Scottish Episcopal Church, that her
Various—The Sermons And Addresses At The Seabury Centenary

Application
1. Is Jesus Christ altogether lovely? Then I beseech you set your souls upon this lovely Jesus. I am sure such an object as has been here represented, would compel love from the coldest breast and hardest heart. Away with those empty nothings, away with this vain deceitful world, which deserves not the thousandth part of the love you give it. Let all stand aside and give way to Christ. O if only you knew his worth and excellency, what he is in himself, what he has done for you, and deserved from
John Flavel—Christ Altogether Lovely

The Middle Colonies: the Jerseys, Delaware, and Pennsylvania --The Quaker Colonization --Georgia.
THE bargainings and conveyancings, the confirmations and reclamations, the setting up and overturning, which, after the conquest of the New Netherlands, had the effect to detach the peninsula of New Jersey from the jurisdiction of New York, and to divide it for a time into two governments, belong to political history; but they had, of course, an important influence on the planting of the church in that territory. One result of them was a wide diversity of materials in the early growth of the church.
Leonard Woolsey Bacon—A History of American Christianity

The American Church on the Eve of the Great Awakening --A General view.
BY the end of one hundred years from the settlement of Massachusetts important changes had come upon the chain of colonies along the Atlantic seaboard in America. In the older colonies the people had been born on the soil at two or three generations' remove from the original colonists, or belonged to a later stratum of migration superimposed upon the first. The exhausting toil and privations of the pioneer had been succeeded by a good measure of thrift and comfort. There were yet bloody campaigns
Leonard Woolsey Bacon—A History of American Christianity

Progress of Calvinism
(a) In Switzerland. /Calvini Joannis, Opera quae supersunt/ in the /Corp. Reformatorum/, vols. xxix.-lxxxvii. Doumergue, /Jean Calvin, les hommes et les choses de son temps/, 1900-5. Kampschulte, /Johann Calvin, seine Kirche und sein staat in Genf/, 1899. Fleury, /Histoire de l'Eglise de Geneve/, 3 vols., 1880. Mignet, /Etablissement de la reforme religieuse et constition du calvinisme a Geneve/, 1877. Choisy, /La theocratie a Geneve au temps de Calvin/, 1897. /Cambridge Mod. History/, ii., chap.
Rev. James MacCaffrey—History of the Catholic Church, Renaissance to French Revolution

James the Brother of the Lord.
He pistis choris ergon nekra estin.--James 2:26 Sources. I. Genuine sources: Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12. Comp. James "the brother of the Lord," Matt. 13:55; Mark 6:3; Gal. 1:19. The Epistle of James. II. Post-apostolic: Josephus: Ant. XX. 9, 1.--Hegesippus in Euseb. Hist. Ecc. II. ch. 23.--Jerome: Catal. vir. ill. c. 2, under "Jacobus." Epiphanius, Haer. XXIX. 4; XXX. 16; LXXVIII. 13 sq. III. Apocryphal: Protevangelium Jacobi, ed. in Greek by Tischendorf, in "Evangelia
Philip Schaff—History of the Christian Church, Volume I

The Jewish Christian Theology --I. James and the Gospel of Law.
(Comp. § 27, and the Lit. given there.) The Jewish Christian type embraces the Epistles of James, Peter, and Jude, the Gospels of Matthew and Mark, and to some extent the Revelation of John; for John is placed by Paul among the "pillars" of the church of the circumcision, though in his later writings he took an independent position above the distinction of Jew and Gentile. In these books, originally designed mainly, though not exclusively, for Jewish Christian readers, Christianity is exhibited
Philip Schaff—History of the Christian Church, Volume I

Comenius and the Hidden Seed, 1627-1672.
But the cause of the Brethren's Church was not yet lost. As the Brethren fled before the blast, it befell, in the wonderful providence of God, that all their best and noblest qualities--their broadness of view, their care for the young, their patience in suffering, their undaunted faith--shone forth in undying splendour in the life and character of one great man; and that man was the famous John Amos Comenius, the pioneer of modern education and the last Bishop of the Bohemian Brethren. He was
J. E. Hutton—History of the Moravian Church

Ken
Ken, Thomas, a bishop of the Church of England, one of the gentlest, truest, and grandest men of his age, was born in Berkhampstead, England, in July, 1637; was educated at Winchester School and Oxford University, graduating B.A. in 1661. He held several livings in different parts of England. In 1680 he returned to Winchester. In 1685 he was appointed by Charles H. Bishop of Bath and Wells. In connection with six other bishops, he refused to publish the "Declaration of Indulgence" issued by James
Charles S. Nutter—Hymn Writers of the Church

Whether one who Disbelieves one Faith Can have Unformed Faith in the Other Articles
Whether One Who Disbelieves One Article of Faith can Have Unformed Faith in the Other Articles We proceed to the third article thus: 1. It seems that a heretic who disbelieves one article of faith can have unformed faith in the other articles. For the natural intellect of a heretic is no better than that of a catholic, and the intellect of a catholic needs the help of the gift of faith in order to believe in any of the articles. It seems, then, that neither can heretics believe in any articles of
Aquinas—Nature and Grace

Whether Justice and Mercy are Present in all God's Works
Whether Justice and Mercy are Present in all God's Works We proceed to the fourth article thus: 1. Justice and mercy do not appear to be present in every work of God. For some of God's works are attributed to his mercy, as for example the justification of the ungodly, while other works are attributed to his justice, as for example the condemnation of the ungodly. Thus it is said in James 2:13: "he shall have judgment without mercy that hath showed no mercy." Hence justice and mercy are not present
Aquinas—Nature and Grace

Whether Fear is an Effect of Faith
Whether Fear is an Effect of Faith We proceed to the first article thus: 1. It seems that fear is not an effect of faith. For an effect does not precede its cause. But fear precedes faith, since it is said in Ecclesiasticus 2:8: "Ye that fear God, believe in him." Hence fear is not an effect of faith. 2. Again, the same thing is not the cause of contrary effects. Now it was said in 12ae, Q. 23, Art. 2, that fear and hope are contraries, and the gloss on Matt. 1:2, "Abraham begat Isaac," says that
Aquinas—Nature and Grace

Whether Fear is Appropriately Divided into Filial, Initial, Servile, and Worldly Fear
Whether Fear is appropriately Divided into Filial, Initial, Servile, and Worldly Fear We proceed to the second article thus: 1. It seems that fear is not appropriately divided into filial, initial, servile, and worldly fear. For in 2 De Fid. Orth. 15 the Damascene names six kinds of fear, including laziness and shame, which were discussed in 12ae, Q. 41, Art. 4. But these are not mentioned in this division, which therefore seems inappropriate. 2. Again, each of these fears is either good or evil.
Aquinas—Nature and Grace

Whether Unformed Faith Can Become Formed, or vice Versa
Whether Unformed Faith can become Formed, or Vice Versa We proceed to the fourth article thus: 1. It seems that unformed faith cannot become formed, nor formed faith unformed. It is said in I Cor. 13:10: "when that which is perfect is come, then that which is in part shall be done away." Now in comparison with formed faith, unformed faith is imperfect. It will therefore be done away when formed faith is come. It follows that it cannot be numerically one habit with formed faith. 2. Again, the dead
Aquinas—Nature and Grace

The King James Version --Its Influence on English and American History
THE King James version of the Bible is only a book. What can a book do in history? Well, whatever the reason, books have played a large part in the movements of men, specially of modern men. They have markedly influenced the opinion of men about the past. It is commonly said that Hume's History of England, defective as it is, has yet "by its method revolutionized the writing of history," and that is true. Nearer our own time, Carlyle's Life of Cromwell reversed the judgment of history on Cromwell,
McAfee—Study of the King James Bible

Whether all Sins are Connected with one Another?
Objection 1: It would seem that all sins are connected. For it is written (James 2:10): "Whosoever shall keep the whole Law, but offend in one point, is become guilty of all." Now to be guilty of transgressing all the precepts of Law, is the same as to commit all sins, because, as Ambrose says (De Parad. viii), "sin is a transgression of the Divine law, and disobedience of the heavenly commandments." Therefore whoever commits one sin is guilty of all. Objection 2: Further, each sin banishes its opposite
Saint Thomas Aquinas—Summa Theologica

Whether a Man who Disbelieves one Article of Faith, Can have Lifeless Faith in the Other Articles?
Objection 1: It would seem that a heretic who disbelieves one article of faith, can have lifeless faith in the other articles. For the natural intellect of a heretic is not more able than that of a catholic. Now a catholic's intellect needs the aid of the gift of faith in order to believe any article whatever of faith. Therefore it seems that heretics cannot believe any articles of faith without the gift of lifeless faith. Objection 2: Further, just as faith contains many articles, so does one science,
Saint Thomas Aquinas—Summa Theologica

Whether Sins once Forgiven Return through a Subsequent Sin?
Objection 1: It would seem that sins once forgiven return through a subsequent sin. For Augustine says (De Bapt. contra Donat. i, 12): "Our Lord teaches most explicitly in the Gospel that sins which have been forgiven return, when fraternal charity ceases, in the example of the servant from whom his master exacted the payment of the debt already forgiven, because he had refused to forgive the debt of his fellow-servant." Now fraternal charity is destroyed through each mortal sin. Therefore sins already
Saint Thomas Aquinas—Summa Theologica

Whether Mercy Can be Attributed to God?
Objection 1: It seems that mercy cannot be attributed to God. For mercy is a kind of sorrow, as Damascene says (De Fide Orth. ii, 14). But there is no sorrow in God; and therefore there is no mercy in Him. Objection 2: Further, mercy is a relaxation of justice. But God cannot remit what appertains to His justice. For it is said (2 Tim. 2:13): "If we believe not, He continueth faithful: He cannot deny Himself." But He would deny Himself, as a gloss says, if He should deny His words. Therefore mercy
Saint Thomas Aquinas—Summa Theologica

Whether in Every Work of God There are Mercy and Justice?
Objection 1: It seems that not in every work of God are mercy and justice. For some works of God are attributed to mercy, as the justification of the ungodly; and others to justice, as the damnation of the wicked. Hence it is said: "Judgment without mercy to him that hath not done mercy" (James 2:13). Therefore not in every work of God do mercy and justice appear. Objection 2: Further, the Apostle attributes the conversion of the Jews to justice and truth, but that of the Gentiles to mercy (Rom.
Saint Thomas Aquinas—Summa Theologica

Whether the Judge Can Lawfully Remit the Punishment?
Objection 1: It would seem that the judge can lawfully remit the punishment. For it is written (James 2:13): "Judgment without mercy" shall be done "to him that hath not done mercy." Now no man is punished for not doing what he cannot do lawfully. Therefore any judge can lawfully do mercy by remitting the punishment. Objection 2: Further, human judgment should imitate the Divine judgment. Now God remits the punishment to sinners, because He desires not the death of the sinner, according to Ezech.
Saint Thomas Aquinas—Summa Theologica

Whether all those who Perform Works of Mercy Will be Punished Eternally?
Objection 1: It would seem that all who perform works of mercy will not be punished eternally, but only those who neglect those works. For it is written (James 2:13): "Judgment without mercy to him that hath not done mercy"; and (Mat. 5:7): "Blessed are the merciful for they shall obtain mercy." Objection 2: Further, (Mat. 25:35-46) we find a description of our Lord's discussion with the damned and the elect. But this discussion is only about works of mercy. Therefore eternal punishment will be awarded
Saint Thomas Aquinas—Summa Theologica

Whether in the Demons There is Faith?
Objection 1: It would seem that the demons have no faith. For Augustine says (De Praedest. Sanct. v) that "faith depends on the believer's will": and this is a good will, since by it man wishes to believe in God. Since then no deliberate will of the demons is good, as stated above ([2335]FP, Q[64], A[2], ad 5), it seems that in the demons there is no faith. Objection 2: Further, faith is a gift of Divine grace, according to Eph. 2:8: "By grace you are saved through faith . . . for it is the gift
Saint Thomas Aquinas—Summa Theologica

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