Tiago 2
F.B. Meyer · Citado em PreceptAustin
Tiago 2
Meyer - James 2:1–13. This sin of making distinctions in God’s house is as rife today as ever; and wherever it is practiced the divine Spirit departs. God’s love is impartial, so far as outward appearances might affect it; and in his Church the only real differences must be those of humility, purity and righteousness. “Blessed are the poor in spirit,” whether they be rich in this world’s goods or not. But it is easier for a poor man to be rich in faith and an heir of the Kingdom, because he can give more of his attention to the things of the Spirit. The law of love must be supreme with us; and we must love our fellows, whatever their position or property, as ourselves, for Christ’s sake. If we fail in this, we show that we have never entered into the heart of the Christian faith. A man may observe all the laws of health; but if he inhale one whiff of poison he may die; so we may be outwardly obedient to the entire Decalogue, but delinquency in love will invalidate everything. The Lord Of Glory - Del Wininger Introduction: There is no question about Jesus’ being the Lord of Glory. However, there is a great need for all people to recognize this fact and elevate Jesus to this exalted position. Our hope and prayer is that this study will aid each of us in doing this. I. Jesus has the right to be called “The Lord of Glory.” A. Events leading up to His glorification. 1. He did not glorify Himself, Heb. 5:5. 2. He was not glorified before the Holy Ghost was given, Jn. 7:39. 3. Jesus asked His father to glorify Him, Jn. 17:1. B. Jesus regains His glory. 1. A return to former glory, Jn. 17:5; 2 Cor. 8:9. 2. God glorified His Son, Acts 3:13. 3. His glorification was made possible in His resurrection, 1 Pet. 1:21; Rev. 1:5; Col. 1:18. II. The work of Jesus in His glorified state. A. Among all peoples and authorities. 1. He is the Almighty, Rev. 1:8; Mt. 28:18; Eph. 1:20–22. 2. He possesses the keys of Hades and death, Rev. 1:18. 3. He is the Prince of the kings of the earth, Rev. 1:5. B. For and among His people. 1. He supervises the work of the churches, Rev. 1:13–20; Rev. 2:5. 2. He is our mediator, 1 Tim. 2:5. 3. He is our High Priest, Heb. 4:15; Heb. 2:9, 17–18. III. Various reactions to the “Lord of Glory.” A. Past respect shown. 1. John was absolutely overwhelmed and fell as dead, Rev. 1:17. 2. The angels of God, Heb. 1:6; Lk. 2:8–14; 1 Pet. 3:22. 3. Stephen while being stoned, Acts 7:55–59. 4. Paul on the road to Damascus, Acts 9:4–6. B. Future respect to be shown by all peoples in the last day, Phil. 2:10–11. C. Present honour accorded the Lord of Glory, Rev. 5:8–14; Jn. 14:6. Conclusion: If we overcome as He overcame, we may sit with Him in His throne, Rev. 3:21. If we suffer with Him, we may be glorified together, Rom. 8:17. THE LORD OF GLORY - Ken Hemphill 1 Corinthians 2:8 If they had known it, they would not have crucified the Lord of glory. The Corinthian letter has always been one of my favorites. The church family in Corinth was diverse, to say the least. And sometimes this diversity led to a factious spirit. There were some in Corinth who were impressed by flowery speech and the rhetoric of wisdom. Thus, Paul had determined to focus on preaching Jesus simply, for he knew that those who were “mature” would recognize the wisdom of Christ without all the lofty language (2:6). The wisdom that Paul preached was “hidden in a mystery” (verse 7), unable to be discerned by human wisdom. It is a wisdom that must be revealed by the Spirit of God, who searches “the deep things of God” (verse 10). And the sure evidence that none of the rulers of this age understood God's wisdom was their role in the crucifixion of the “Lord of glory.” What divine irony! The very men who attempted to do away with Jesus unwittingly participated in carrying out God's divine purpose determined before the ages. They thought they were killing a messianic pretender, a blasphemer. But if they had understood the enormity of rejecting him, they would not have done so. The title “Lord of glory” is seen by many to be the most magnificent title given to Christ. James referred to Jesus as our “glorious Lord” (James 2:1). A similar idea surfaces in John's Gospel: “We observed His glory, the glory as the One and Only Son from the Father, full of grace and truth” (John 1:14). In the Old Testament, God's glory was manifest on a smoke-shrouded mountain, the pillar of fire, and the cloud filling the temple. But once Jesus came, God's glory was manifest in him. The Lord of all ages is thus the Lord of final glory, for himself and for all his people. Paul concluded that if the rulers of this age had understood this, they never would have rejected him. But we understand! May we never be guilty of rejecting him through our apathy or unbelief. GOD IS THE MAN OF SORROWS THE LORD OF GLORY - T C Horton Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. (1 Corinthians 2:8) What a title is this! In the background are the eternal years which the mind of man can never penetrate. “The Lord of Glory”—Creator of all things, in whom is wrapped up all wisdom and power. “Had they known!” Oh, the pity of it that eyes are closed and hearts bolted against the revelation of our Lord who descended from the heights of glory and went into the depths of human sorrow and suffering in order to reveal Himself to sinful men. Pity the poor princes of this world who resist His entreaties of the Holy Spirit to receive Him as Saviour and Lord. O gracious Lord, make our meditations of You sweet this day. Your glory is hard to comprehend. Give us grace to comprehend it. Amen. The Lord of Glory Is My Light 1 The Lord of glory is my light, And my salvation too; God is my strength, nor will I fear What all my foes can do. 2 One privilege my heart desires, Oh! grant me an abode, Among the churches of thy saints, The temples of my God. 3 There shall I offer my bequests, And see thy beauty still; Shall hear thy message of love, And there inquire thy will. 4 When troubles rise, and storms appear, There may his children hide; God has a strong pavilion where He makes a soul abide. 5 Now shall my head be lifted high Above my foes around; And songs of joy and victory Within thy temple sound. Lord of Glory, Who Hast Bought Us by Eliza S. Alderson, 1864 (Tr. August Crull, 1845-1923) Ac 20:35 ST. ASAPH—William S. Bambridge 1 Lord of Glory, who hast bought us With Thy life-blood as the price, Never grudging for the lost ones That tremendous sacrifice; And with that hast freely given Blessings countless as the sand To the unthankful and the evil With Thine own unsparing hand; 2 Grant us hearts, dear Lord, to yield Thee Gladly, freely, of Thine own; With the sunshine of Thy goodness Melt our thankless hearts of stone Till our cold and selfish natures, Warmed by Thee, at length believe That more happy and more blessed ’Tis to give than to receive. 3 Wondrous honor hast Thou given To our humblest charity In Thine own mysterious sentence, “Ye have done it unto Me. Can it be, O gracious Master, Thou dost deign for alms to sue, Saying by Thy poor and needy, “Give as I have given to you”? 4 Yes, the sorrow and the sufferings Which on every hand we see Channels are for tithes and offerings Due by solemn right to Thee; Right of which we may not rob Thee, Debt we may not choose but pay, Lest that face of love and pity Turn from us another day. 5 Lord of Glory, who hast bought us With Thy life-blood as the price, Never grudging for the lost ones That tremendous sacrifice, Give us faith to trust Thee boldly, Hope, to stay our souls on Thee; But, oh! best of all Thy graces, Give us Thine own charity. Jon Bloom - It is moving to hear James refer to his brother as “our Lord Jesus Christ, the Lord of glory” (James 2:1). Can you imagine what this phrase meant for James? The Lord of glory had once slept beside him, ate at his dinner table, played with his friends, spoke to him like a brother, endured his unbelief, paid the debt of his sin, and then brought him to faith. It may have taken twenty to thirty years of faithful, prayerful witness by the Son of God, but the miracle occurred: his brothers believed. May the Lord of glory grant the same grace to our beloved unbelievers. (ED: IT TOOK 30 YEARS IN MY CASE!!!) James Smith - THE OPEN FACE "But we all with open face, beholding as in a glass, the glory of the Lord, are changed into the same image" (2 Cor. 3:18). The open face is needed in approaching the mirror of God's Holy Word, if we would see ourselves as we really are, and be transfigured into the image of the Lord of glory. The Word of God will have no transforming power in our hearts if we look into it only with that blinking critical eye that proudly sits in judgment upon the truth. The Lord give us that frank, open, honest face that rejoices in the truth, that our inner man may be changed into His image. If the truth of God transforms not our hearts and lives, we have not the open face. No More Prejudice Read: James 2:1-10 My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality. — James 2:1 A 2010 survey by Newsweek contained some startling statistics: 57 percent of hiring managers believe an unattractive (but qualified) job candidate would have a harder time getting hired; 84 percent of managers said their bosses would hesitate before hiring a qualified older candidate; 64 percent of hiring managers said they believe companies should be allowed to hire people based on appearance. All are clear examples of unacceptable prejudice. Prejudice is not new. It had crept into the early church, and James confronted it head-on. With prophetic grit and a pastor’s heart, he wrote: “My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality” (James 2:1). James gave an example of this type of prejudice—favoring the rich and ignoring the poor (vv.2-4). This was inconsistent with holding faith in Jesus without partiality (v.1), betrayed the grace of God (vv.5-7), violated the law of love (v.8), and was sinful (v.9). The answer to partiality is following the example of Jesus: loving your neighbor as yourself. We fight the sin of prejudice when we let God’s love for us find full expression in the way we love and treat each other. — Marvin Williams Thinking It Over Who helped you determine what is the right way to treat people? Was it based on external things? What are some ways you can love people as Jesus did? Looking up to Jesus prevents us from looking down on others. WEALTH - The Bible presents a balanced and nuanced view of wealth. Scripture neither condemns wealth itself nor exalts poverty as inherently virtuous. Rather, wealth is viewed through the lens of God's ownership, human stewardship, covenant responsibility, and eternal priorities. From Genesis to Revelation, the fundamental truth is that God owns all things. "The earth is the LORD'S, and all it contains" (Psalm 24:1; cf. 1 Chronicles 29:11; Psalm 50:12; Isaiah 66:2). Therefore, human beings are not ultimate owners but stewards entrusted with resources to be used for God's glory and the good of others (Deuteronomy 8:11-20; Leviticus 19:9-18; Isaiah 58:6-10). Under the Mosaic Covenant, wealth was often associated with covenant blessing and obedience (Leviticus 26; Deuteronomy 28). Material prosperity could be a sign of God's favor upon a faithful nation, while poverty and hardship could reflect covenant discipline. Yet even in the Old Testament, wealth was never an end in itself. God's people were commanded to honor Him with their possessions (Proverbs 3:9), care for the poor and vulnerable (Deuteronomy 14:28-29; 26:12-15), and avoid gaining wealth through oppression or dishonesty (Jeremiah 5:26-29; Micah 6:9-12). The prophets repeatedly condemned those who enriched themselves at the expense of others. Thus, wealth was viewed as a gift from God to be managed responsibly, not as proof of personal superiority or spiritual worth. The book of Proverbs adds an important practical dimension. Proverbs generally teaches that diligence, wisdom, integrity, and hard work tend to lead to prosperity, while laziness and foolishness often lead to poverty (Proverbs 10:4-5; 12:11; 13:11; 21:5). However, Proverbs also warns that riches are uncertain, temporary, and spiritually dangerous when trusted instead of God (Proverbs 11:28; 23:4-5; 27:24). Wisdom is consistently presented as far more valuable than material wealth (Proverbs 3:13-15; 8:10-11). The righteous are exhorted to be generous, compassionate, and willing to share with the poor, recognizing that "He who is gracious to a poor man lends to the LORD" (Proverbs 19:17; cf. Proverbs 11:24-26; 14:31; 22:9). The New Testament shifts the focus from covenant prosperity to kingdom priorities. Jesus repeatedly warned that wealth can become a powerful spiritual obstacle because it tempts people to trust in their resources rather than in God (Matthew 6:24; 13:22; 19:23-24; Luke 12:15-21). He taught His followers to seek first God's kingdom and trust the Father to provide their daily needs (Matthew 6:25-34). Wealth is not condemned, but the love of wealth is. The rich young ruler (Mark 10:17-31) and the church at Laodicea (Revelation 3:17-19) illustrate how material prosperity can foster self-sufficiency and spiritual blindness. At the same time, the New Testament never teaches that poverty is inherently godly or that wealth is inherently sinful. Rather, believers are called to hold possessions loosely, recognizing the temporary nature of earthly riches (1 Corinthians 7:30-31). Paul exhorted Christians to work diligently (Ephesians 4:28; 2 Thessalonians 3:10-12), provide for their families (1 Timothy 5:8), be content with what God has supplied (Philippians 4:11-12; Hebrews 13:5), and use their resources generously for the benefit of others (1 Timothy 6:17-19). Wealth becomes dangerous when it becomes a source of security, identity, pride, or self-reliance rather than a tool for serving God and others. James reflects this same perspective. He condemns favoritism toward the rich (James 2:1-7), warns wealthy oppressors of coming judgment (James 5:1-6), and reminds believers that God has often chosen "the poor of this world to be rich in faith and heirs of the kingdom" (James 2:5). James is not glorifying poverty; rather, he is exposing the folly of judging people by worldly standards. God's kingdom values differ radically from the world's values. Those who appear insignificant in the eyes of society may be highly esteemed by God, while those who appear powerful and successful may be spiritually bankrupt. The Bible's overarching message is clear: wealth is a gift from God, not a god to be worshiped. It is a stewardship, not an entitlement. It may be enjoyed with gratitude, but never trusted as a source of ultimate security. Material possessions are temporary, but righteousness, generosity, faithfulness, and devotion to God have eternal value. Therefore, believers must continually evaluate their attitudes toward wealth in light of Scripture, ensuring that their trust rests not in uncertain riches but in "God, who richly supplies us with all things to enjoy" (1 Timothy 6:17). ILLUSTRATION - Bishop Potter was sailing for Europe on one of the great transatlantic ocean liners. When he went on board, he found that another passenger was to share the cabin with him. After going to see the accommodations, he came up to the purser’s desk and inquired if he could leave his gold watch and other valuables in the ship’s safe. He explained that ordinarily he never availed himself of that privilege, but he had been to his cabin and had met the man who was to occupy the other berth. Judging from his appearance, he was afraid that he might not be a very trustworthy person. The purser accepted the responsibility for the valuables and remarked, “It’s all right, bishop, I’ll be very glad to take care of them for you. The other man has been up here and left his for the same reason!" ILLUSTRATION - Racism in the church today is not as bad as it used to be. Forty years ago Jan and I were members of a Bible Church in Arlington, Texas, pastored by a graduate of Dallas Seminary, where blacks were unwelcome and the whites in the church made no bones about it. They would literally get up and move if an African American sat down next to them. Needless to say, there weren’t many who visited, and none who stayed. Thankfully that would be almost unheard of today. But few of us would say there is no vestige of racial discrimination remaining in American society, or even in the Church. Nor is racism a new problem. In OT days the Jewish people were notorious for using their unique position as God’s chosen people to justify discrimination against non‑Jews in areas that had nothing to do with their relationship with God. And the Christian Church had hardly been established before racism began to rear its ugly head. We read in Acts 6 that “In those days when the number of disciples was increasing, the Grecian Jews among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food.” And Paul had to hammer the Galatians with the truth that “In Christ there is neither Jew nor Greek” (Galatians 3:28).... The book of James, written just 15 years after the death and resurrection of Jesus, demonstrates that in the earliest years of church life there was already need for a position paper on what to do “when favoritism and prejudice come to church.” I want us to read that position paper as found in James 2:1‑13. - Michael Andrus DOES YOUR CHURCH SHOW FAVORITISM? Ask these questions: How closely does our congregation reflect the socioeconomic and racial neighborhood in which we gather? In our church, people may not be ushered to good or bad seats, but in what other ways might we be favoring the rich or discriminating against the poor? Would a poor person feel welcome in our church? Would a rich person feel welcome in our church? In what ways do we consciously or unconsciously favor some people over others in our church? Why do we do this? How can our ministry reach out to all people without any hint of discrimination? What can we do to be completely free from being impressed by the wealth or power of others? (Life Application Bible Commentary – James) The wealth of an individual is no measure of the worth of that individual. The real measure of a person’s wealth is how much he would be worth if he lost all his money. Dana Gould - When a Christian shows favoritism, he is being double-minded. A Christian has identified with Jesus and His interests and concerns. Jesus, God’s unique Son, chose to identify with the poor and helpless during His ministry on earth. His attitude is the model for every believer. So when a Christian plays favorites, he’s at odds with his Lord. (Shepherd's Notes: James) King Oscar - I remember reading a story about a plainly dressed man who entered a church in the Netherlands and took a seat near the front. A few minutes later a woman walked down the aisle, saw the stranger in the place she always sat, and curtly asked him to leave. He quietly got up and moved to a section reserved for the poor. John
Tiago 2
Meyer has an interesting analysis - “The rich man may trust Him; but the poor man must. . . . the poor man has no fortress in which to hide, except the two strong arms of God.” Zodhiates on poor - Thus the adjectival noun ptōchós or “poor,” refers to the man who is conscious of his abjectness and needs in this world and crouches in the presence of his superiors. He is one for whom the burden of life is so great that he cannot but beg. He is mistreated even in the house of God, as we saw in the illustration which James gave us. A peculiar blessedness that pertains to the poor elect of God is found in their full dependence on God. The rich and prosperous depend on their possessions, but the poor depend on the Possessor and Creator of all things. (Borrow James Commentary) "God must love the common people because He made so many of them." --Abraham Lincoln So here the promise to the poor is that they will be rich in faith, they would receive the divine gift of faith to believe in the Gospel and then faith to persevere to the end of their life when they step off into eternal life. Paul described some of the present riches of "poor" believers including the fact that He has been blessed "with every spiritual blessing in the heavenly places in Christ" (Eph. 1:3+). Peter adds that "His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him Who called us by His own glory and excellence. For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust." (2 Peter 1:3-4+) HEIRS OF THE KINGDOM And heirs (kleronomos) of the kingdom (basileia) which He promised (epaggello) - So the poor in addition to being rich in faith, are also heirs of the kingdom which describes both a present legal standing with a guarantee of a future (eschatological) inheritance. The first emphasizes spiritual character while the second emphasizes spiritual privilege and future glory. This truth should serve as a strong deterrent to believers to showing favoritism to the rich at the expense of the poor, because it reminds us that God's evaluation of people differs radically from that of the world. Zodhiates on kleronomos - It indicates to us that each of us who has been born into the family of God through the cleansing blood of the Lord Jesus has acquired the status of sonship; we have become His sons and daughters. We have a rich God and, therefore, there is something to inherit from Him; each one of us will have a lot which we shall take hold of one day. Every one of us will have a different lot, but, praise God, He will have enough for every one of us. We are heirs of the kingdom. Once we acknowledge God as our King, His kingdom automatically becomes ours. Who, therefore, can dispute our riches in Him? According to the world we may be considered poor, but in Christ we are the richest of all people. (Borrow James Commentary) Paul alludes to the believer's status now as an heirs writing " if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him." (Ro 8:17+). To those who love (agapao) Him - Answer? Yes! Who are those who love Him? Those who have been born again and received His Spirit, "because the love of God has been poured out within our hearts through the Holy Spirit Who was given to us." (Ro 5:5+) Now the Holy Spirit bears as part of His spiritual fruit this supernatural love (Gal 5:22+) in believers who are filled with the Spirit (Eph 5:18+), walk by the Spirit (Gal 5:16+) and are led by the Spirit (Gal 5:18+). Hiebert in fact feels "the crown of life and the coming kingdom are practically synonymous expressions, both relating to the eschatological future." (Commentary on James) The more we love the Lord, the more real His promises become to us. -- Spiros Zodhiates (cf Jn 14:21+) Gilbrant - God chose those whom the world classified as poor in order that He might make them rich—not as the world considers riches, but rich in faith. See Luke 12:21; 16:11; 2 Corinthians 8:9. The richness included future blessing as "heirs of the kingdom." There are present (Romans 14:17) and future (Matthew 26:29) blessings of the Kingdom. (Complete Biblical Library) It has been well said that the only kingdom that will prevail and persist in this world is the kingdom which is not of this world! Amen! John
Tiago 2
Meyer - Hath not God chosen the poor of this world? There is nothing that men dread more than poverty. They will break every commandment in the Decalogue rather than be poor. But it is God’s chosen lot. He had one opportunity only of living our life, and He chose to be born of parents too poor to present more than two doves at his presentation in the temple. All his life was spent among the poor. His chosen apostles and friends were, with few exceptions, poor. He lived on charity, rode in triumph on a borrowed steed, ate his last meal in a borrowed room, and lay in a borrowed grave. “Hath not God chosen the poor of this world?” Why is poverty so dear to God? It is in harmony with the spirit of the Gospel. — The world-spirit aggrandises itself with the abundance of its possessions. Its children vie with each other in luxury and display. The spirit of Christ, on the other hand, chooses obscurity, lowliness, humility; and with these poverty is close akin. It compels to simpler faith in God. — The rich man may trust Him; but the poor man must. There is so much temptation to the well-to-do classes to interpose their wealth between themselves and the pressure of daily need; but the poor man has no fortress in which to hide, except the two strong arms of God. He waits on Him for his daily bread, and gathers the manna falling straight from the sky. It gives more opportunities of service. — The rich are waited on, and pay for servants to wait on those they love. The poor, on the contrary, are called to minister to one another, at every meal, and in all the daily round of life. Herein they become like Him who was, and is, as one that serveth, and who became poor, that through his poverty we might be rich. A blind girl, whose eyes had been opened by a surgical operation, delighted in the sight of her father, who had a noble appearance and presence. His every look and motion were watched by his daughter with the keenest delight. For the first time his constant tenderness and care seemed real to her. If he caressed her or even looked upon her kindly, it brought tears of gladness to her eyes. “To think,” she said, holding his hand closely in her own, “that I have had this father for these many, many years, and never knew him!” Many of us are poor in this world’s goods, but we are so blind that we fail to see how rich our heavenly Father is, and that His riches are ours when we become His children and love Him with all our hearts. -- Spiros Zodhiates (Borrow James Commentary) Queen Elizabeth once sent an ambassador far away on important and difficult business. He objected, saying to the queen, “But what will become of my business and my family?” The queen replied, “You take care of my business, and I will take care of yours.” Is it not wonderful to know that we belong to a King who will take care of all our business as long as we keep loving Him? Michael Andrus - While man looks on the outward appearance, God looks on the heart. Wealth, power, and status are not high on His list of criteria for usefulness. As a matter of fact, God specializes in the poor, the weak, the foolish, the downtrodden, and the rejected. Why? Well, I think there are several reasons. One is that He is making a statement, teaching us a very important theological truth through the kind of people he chooses. Listen to Paul’s description of the early Christians as found in 1 Cor. 1:26-28ff: “Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things–and the things that are not–to nullify the things that are, so that no one may boast before him.” That last phrase is the key. God avoids favoritism of the wealthy and powerful to prevent them from becoming proud in their external assets and thinking that their wealth and power give them an inside track with God. But that’s not the only reason God does not practice favoritism toward the rich, the mighty and the intelligent. It is also because to a great degree those who have been downtrodden socially are much more readily able to recognize their downtrodden position spiritually. Just ask yourself, where are you more likely to find people willing to admit they are sinners in need of a Savior? At a meeting of the Wichita Chamber of Commerce or in a chapel service at Union Rescue Mission? At a faculty meeting at WSU or at a Manna Meal at Hilltop Community Church? I think it’s worthwhile to notice, while we’re speaking of God’s example, that Jesus surely followed it. He never favored the rich, the powerful, and the influential. In fact, He spent a relatively large part of his time with the down‑and‑out and the rejected. He recruited a despised tax collector to be one of His twelve apostles (none of whom were from the upper class) and made a special effort to reach out to another tax collector named Zacchaeus. He ministered to and identified socially with a Samaritan woman, a prostitute at that. He healed the daughter of a Syro‑Phoenician woman, whom the Jews treated like a dog. He healed a Roman centurion’s servant. He indicated that the poor widow who gave her mite was greater in His eyes than the rich Pharisee who boastfully gave his large donation. In fact, He so identified Himself with those who were racially and socially rejected that the Pharisees liked to call Him “a Samaritan,” which was a nasty racial epithet in that day. And yet He was the Glorious Lord, as verse one tells us. When we see that glory for what it really is, we cannot be much impressed by external human status symbols, or lack thereof, in those to whom we minister, and with whom we worship. To claim to be worshiping Jesus Christ who came to earth to minister to all sorts of people, and yet at the same time to discriminate between individuals on the basis of externals, is a perversion of the Gospel and is completely inconsistent with the example that both God and His Son have set for us. F B Meyer - Hath not God chosen the poor of this world? There is nothing that men dread more than poverty. They will break every commandment in the Decalogue rather than be poor. But it is God’s chosen lot. He had one opportunity only of living our life, and He chose to be born of parents too poor to present more than two doves at his presentation in the temple. All his life was spent among the poor. His chosen apostles and friends were, with few exceptions, poor. He lived on charity, rode in triumph on a borrowed steed, ate his last meal in a borrowed room, and lay in a borrowed grave. “Hath not God chosen the poor of this world?” Why is poverty so dear to God? It is in harmony with the spirit of the Gospel. — The world-spirit aggrandises itself with the abundance of its possessions. Its children vie with each other in luxury and display. The spirit of Christ, on the other hand, chooses obscurity, lowliness, humility; and with these poverty is close akin. It compels to simpler faith in God. — The rich man may trust Him; but the poor man must. There is so much temptation to the well-to-do classes to interpose their wealth between themselves and the pressure of daily need; but the poor man has no fortress in which to hide, except the two strong arms of God. He waits on Him for his daily bread, and gathers the manna falling straight from the sky. It gives more opportunities of service. — The rich are waited on, and pay for servants to wait on those they love. The poor, on the contrary, are called to minister to one another, at every meal, and in all the daily round of life. Herein they become like Him who was, and is, as one that serveth, and who became poor, that through his poverty we might be rich. CHILDREN OF THE KING Hath not God chosen the poor of this world to be rich in faith and heirs of the kingdom? James 2: 5 At prayer meeting last night during "testimony time," one of the ladies related an experience she had in a supermarket. She noticed that the woman at the cash register seemed excited and elated. When she arrived at her station, this clerk blurted out, "Wouldn't you like to touch me? I just shook hands with a movie star!" Mentioning his name she continued, "He passed through this very line a few minutes ago. Wouldn't you like to touch my hand?" "No, thank you," the other replied, "but wouldn't you like to touch me? I'm better than a movie star. I'm a child of the King!" She went on to explain that she was one of the "heirs of the kingdom of God" through faith in the Lord Jesus Christ. The world doesn't pay much attention to Christians. In fact, those who really believe the Bible and talk about being "born-again" are often snubbed. Yet, our relationship with God through Christ sets us apart from all others. By faith in Him, we have been born into the family of God. We are "heirs of God, and joint heirs with Christ" (Rom. 8:17). Heaven is our real home. We are just passing through this world while our mansions are being prepared for our eternal habitation. "The cattle upon a thousand hills" belong to our Father. United to Him, the Ruler of the universe, we become true royalty. A tent or a cottage, why should I care? They're building a palace for me over There; Though exiled from Home, yet still I may sing: All glory to God, I'm a child of the King. —H. E. Buell No man is poor who is heir to all the riches of God! James 2:6 But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? Amplified But you [in contrast] have insulted (humiliated, dishonored, and shown your contempt for) the poor. Is it not the rich who domineer over you? Is it not they who drag you into the law courts? Phillips And if you behave as I have suggested, it is the poor man that you are insulting. Look around you. Isn't it the rich who are always trying to "boss" you, isn't it the rich who drag you into litigation? Wuest But as for you, you dishonored the poor man. Do not those who are wealthy exploit, oppress, and dominate you, and they themselves drag you into law-courts? NET But you have dishonored the poor! Are not the rich oppressing you and dragging you into the courts? GNT ὑμεῖς δὲ ἠτιμάσατε τὸν πτωχόν. οὐχ οἱ πλούσιοι καταδυναστεύουσιν ὑμῶν καὶ αὐτοὶ ἕλκουσιν ὑμᾶς εἰς κριτήρια; NLT But you dishonor the poor! Isn't it the rich who oppress you and drag you into court? KJV But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? ESV But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? ASV But ye have dishonored the poor man. Do not the rich oppress you, and themselves drag you before the judgment-seats? CSB Yet you dishonored that poor man. Don't the rich oppress you and drag you into the courts? NIV But you have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? NKJ But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts? NRS But you have dishonored the poor. Is it not the rich who oppress you? Is it not they who drag you into court? YLT and ye did dishonour the poor one; do not the rich oppress you and themselves draw you to judgment-seats; NAB But you dishonored the poor person. Are not the rich oppressing you? And do they themselves not haul you off to court? NJB You, on the other hand, have dishonoured the poor. Is it not the rich who lord it over you? GWN Yet, you show no respect to poor people. Don't rich people oppress you and drag you into court? BBE But you have put the poor man to shame. Are not the men of wealth rulers over you? do they not take you by force before their judges? But you have dishonored the poor man: Jas 2:3 Ps 14:6 Pr 14:31 Pr 17:5 Ec 9:15,16 Isa 53:3 Joh 8:49 1Co 11:22 Is it not the rich who oppress you: Jas 5:4 Job 20:19 Ps 10:2,8,10,14 12:5 Pr 22:16 Ec 5:8 Isa 3:14,15 Am 2:6,7 4:1 5:11 8:4-6 Mic 6:11,12 Hab 3:14 Zec 7:10 personally drag you into court: Jas 5:6 1Ki 21:11-13 Ac 4:1-3,26-28 5:17,18,26,27 13:50 16:19,20 Ac 17:6 18:12 James 2 Resources - Multiple Sermons and Commentaries Related Passages: Proverbs 14:31 He who oppresses the poor taunts his Maker, But he who is gracious to the needy honors Him. Proverbs 17:5 He who mocks the poor taunts his Maker; He who rejoices at calamity will not go unpunished. Proverbs 22:7 The rich rules over the poor, And the borrower becomes the lender’s slave. James 5:4 Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of Sabaoth. JAMES INDICTS HIS READERS But you - In contrast (term of contrast) to the way God treats the poor! But contrary to God’s practice and direction. You is emphatic which sharpens the contrast. So the contrast is God chose the poor BUT you dishonored the poor! The point is clear that when a believer dishonors the poor, he is treating them essentially exactly the opposite of the way God treats them! Have dishonored (atimazo - aorist active) the poor (ptochos) man - But telling the poor man to stand out of the way or to sit on the floor, either of which would signify their degrading, contemptuous treatment of the poor man. The force of James's logic clear for God looked at the poor man and said "heir of the kingdom." You looked at the same man and said "sit on the floor." You have rendered a verdict on that man that directly contradicts God's verdict. You have, in effect, overruled God. "To dishonor the poor is to dishonor those whom God honors, and so to invert the order of God." (Calvin) The dignity of man does not depend on the things that he possesses, but on what he is in the sight of God. -- Spiros Zodhiates In this section the fascinating irony which they should have grasped (if their spiritual eyes had been opened and they were not relying on their fleshly logic) is that the rich man was much less likely to become a believer in Jesus Christ than the poor man. JAMES ASKS THREE RHETORICAL QUESTIONS A rhetorical question is asked primarily for effect and not expecting an answer. James proceeds to evaluate the absurdity of their favoritism of the rich man by asking three rhetorical questions (Jas 2:6-7). The expected though unexpressed answer to each of these questions is yes. Is it not the rich (plousios) who (present tense - continually) oppress (katadunasteuo) you? Answer? Yes! The NIV renders it "Is it not the rich who are exploiting you?" Amplified has "Is it not the rich who domineer over you?" Wuest has "Do not those who are wealthy exploit, oppress, and dominate you." Phillips has "Isn't it the rich who are always trying to "boss" you." Oppress is in the present tense picturing this as the continual practice of the rich to whom they are showing favoritism! The Greek word (katadunasteuo) gives us the picture of a potentate exercising his sovereign power over those under his control in a way that is hurtful, exploitative and oppressive! The only other use of this verb describes those "who were oppressed by the devil" (Acts 10:38+) giving us some idea of the origin of the oppression James attributes to the rich man! Bruce Barton - The rich exploiting the poor was not a new development; there are references to this throughout the Old Testament (Jeremiah 7:6; 22:3; Ezekiel 18:7; Amos 4:1; 8:4; Malachi 3:5)...In first-century Palestine, landowners and merchants often accumulated wealth and power, forcing the poor people from the land and causing them to become even poorer. (James - Page 50) William