James 2:1-13
James Chapter 2 provides an interesting example of how scriptural
meaning is changed if we read too small a piece at one time. It
is possible to see James 2:1-7 as a message about partiality, and
then to read verses 8-13 as a separate theme: keeping the law is
important. But if verses 1-13 are understood as a single message
we see that James finds the partial treatment in his story/example
as a serious breech of the law. Verse 9 becomes critical in creating
the link; it is clear that offering the poor man a seat on the floor
is as grievous a sin as adultery and murder. For James oppression
of the poor is not simply impolite, partiality breaks the law to
love your neighbor as yourselves.
Scholars debate where this story of partiality takes place. Traditionally
it was understood that the person with fine clothes and the person
with rags were entering a place of worship. In this interpretation
the phrase Judges with evil thoughts in verse 4 is not
a literal image, but rather a metaphor for each of us sitting in
judgment of visitors. More recent scholarship has proposed that
the space may be a judicial session, with judges present, perhaps
for settling a dispute between two members of the community (Moo
99). This would increase the irony of verses 6 and 7, for they are
giving extra respect to the very person who is bringing them to
court.
Whether coming to court or to worship, the poor person in dirty
clothes uses the Greek word for filth; the implication
is of absolute poverty. James 2:15 mentions a naked brother
or sister; James may mean for these two verses to be linked.
For Tamez this is further evidence that the poor are members of
James’ community. The rich either are not part of the community,
or possibly, the community is changing to include more wealthy people,
and James is opposed to this change (Tamez 26).
Another interpretation is that James is referring not only to the
materially poor, but to anyone who is humble or meek, to those who
are poor by the judgment of the world (Moo 107). In the first century
those who lack honor and prestige would be considered poor by the
leaders of the society. James 2:5-7 echoes the blessing of the poor
in the beatitudes—Luke uses blessed are you who are poor,
but Mathew 5:3 uses poor in spirit. Perhaps James 2:5 is
still another interpretation of Jesus’ original preaching:
has not God chosen the poor in the world to be rich in faith.
In all three examples the reward for the poor is the kingdom.
The Greek basileia in verse 5 means kingdom and
is closely linked to basilikos in verse 8. The Royal
Law is most certainly the law of the Kingdom of God (Johnson
194). The scripture quoted is Leviticus 19:18. However it is unlikely
that James means to limit the Royal Law to the love commandment.
The term law typically would refer to the whole of law, rather than
to a specific detail. If by royal James means supreme
it is possible that he is elevating this law above others (Moo 111).
James continues by mentioning adultery and murder; these are from
the Ten Commandments (Exodus 20:13-14). Note also that Matthew has
Jesus make a similar argument in Matthew 5:21-26. We also find the
law summarized by Jesus in Matthew 22:37-40 as love of God (as in
James 1:12 and 2:5) and love of neighbor (as in James 2:8).
What is certain is that love of neighbor, for James, is
a command to treat the poor with integrity. God has promised the
poor the kingdom and the church can offer them no less.
- In your church today, who are the people with gold rings and
the people with dirty clothes?
- How do we show that we love our neighbor as we love ourselves?
- Does your congregation and/or the church in general do this
well?
- What do we mean today when we talk about the law?
Douglas J. Moo, The Letter of James in The Pillar
New Testament Commentary, DA Carson, general editor. (Grand
Rapids, Michigan: William B. Eerdmans Publishing Company, 2000).
Elsa Tamez, The Scandalous Message of James: Faith Without
Works Is Dead. John Eagleson, translator. With Study Guide
by Pamela Sparr. (New York: Crossroad Publishing Company, 2002).
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