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| 1
jAdelfoiv mou, mh; ejn proswpolhmyivai" e[cete th;n pivstin tou' kurivou
hJmw'n !Ihsou' Cristou' th'" dovxh". 2 eja;n ga;r eijsevlqh/ eij" sunagwgh;n
uJmw'n ajnh;r crusodaktuvlio" ejn ejsqh'ti lampra'/, eijsevlqh/ de; kai;
ptwco;" ejn rJupara'/ ejsqh'ti, 3 ejpiblevyhte de; ejpi; to;n forou'nta
th;n ejsqh'ta th;n lampra;n kai; ei[phte, Su; kavqou w|de kalw'", kai;
tw'/ ptwcw'/ ei[phte, Su; sth'qi ejkei' h] kavqou uJpo; to; uJpopovdiovn
mou, 4 ouj diekrivqhte ejn eJautoi'" kai; ejgevnesqe kritai; dialogismw'n
ponhrw'n;
5 jAkouvsate, ajdelfoiv mou ajgaphtoiv. oujc oJ qeo;" ejxelevxato tou;" ptwcou;" tw'/ kovsmw/ plousivou" ejn pivstei kai; klhronovmou" th'" basileiva" h|" ejphggeivlato toi'" ajgapw'sin aujtovn; 6 uJmei'" de; hjtimavsate to;n ptwcovn. oujc oiJ plouvsioi katadunasteuvousin uJmw'n kai; aujtoi; e&lkousin uJma'" eij" krithvria; 7 oujk aujtoi; blasfhmou'sin to; kalo;n o[noma to; ejpiklhqe;n ejf j uJma'"; 8 eij mevntoi novmon telei'te basiliko;n kata; th;n grafhvn, jAgaphvsei" to;n plhsivon sou wJ" seautovn, kalw'" poiei'te. 9 eij de; proswpolhmptei'te aJmartivan ejrgavzesqe ejlegcovmenoi uJpo; tou' novmou wJ" parabavtai. 10 o&sti" ga;r o&lon to;n novmon thrhvsh/ ptaivsh/ de; ejn eJniv, gevgonen pavntwn e[noco". 11 oJ ga;r eijpwvn, Mh; moiceuvsh/", ei\pen kaiv, Mh; foneuvsh/". eij de; ouj moiceuvei" foneuvei" dev, gevgona" parabavth" novmou. 12 ou&tw" lalei'te kai; ou&tw" poiei'te wJ" dia; novmou ejleuqeriva" mevllonte" krivnesqai. 13 hJ ga;r krivsi" ajnevleo" tw'/ mh; poihvsanti e[leo". katakauca'tai e[leo" krivsew". |
| 2.1
My brothers,
(38) stop trying to possess both prejudice and faith in our Lord Jesus Christ the Glory 2.2
For
(41) 2.5 Listen,
(42) Has not God
chosen the poverty-stricken of this world
2.6 But
(44) Do not the
rich exploit you
(46) 2.7 Do not they slander that good
name
2.8 However,
2.9 but
2.10 For
2.11 Now
But
(52)2.12 So speak
2.13 For
(55) mercy triumphs
over judgment.
|
Summary:
The rhetorical structure
of this passage is rather easy to determine -- and becomes the basis not
only for 2:1-13 but also for 2:14-26 as well. The author begins with a
warning against seeking to combine faith and prejudice (core statement
38 in verse 1). Remember the foundational ancient Jewish axiom of true
religion: the vertical (toward God) and the horizontal (toward others)
relationships must work in harmony with one another; contradiction between
these two negates both. This axiom is then illustrated negatively with
the example of economic discrimination in Christian worship practices (core
statements 39 and 40 in verses 2 through 4).
In typical ancient rabbinic
fashion, the author elaborates and defends both his warning and illustration
in core statements 41 through 55 (vv. 5-13).
The development of the defense
begins with a chiastic
pattern followed sequentially at the informal level: rich man (A,
v. 2a, 3a); poverty-stricken man (B, v. 2b, 3b); the charge (C,
verse 4); the poverty-stricken (B', vv. 5-6a); the wealthy (A',
vv. 6b-7). In each segment of the second set (B' and A'), the contrast
is between God's treatment of these individuals, and the initial Christian
readers' treatment of these individuals. This provides the validation for
the accusation of discrimination leveled in segment C, and comes as the
first leg of the defense. This can be charted out as follows:
|
A - B
Actions of discrimination described . . C Charge of discrimination leveled . B' - A' Validation of the charge |
The charge of discrimination rests on the hypocritical nature of the
opposite ways of treating these two visitors at church who came from the
opposite ends of the economic spectrum. The way they treated the rich visitor
wasn't wrong, but in treating the beggar the opposite way, they erred profoundly
from scripture principle. The second set of declarations (B' - A') carry
the idea forward in a manner typical of the ancient step parallelism in
the Jewish wisdom tradition.
Verses 7-11, the second leg of
the defense, attempt to answer an anticipated objection to the first segment
of his elaboration in verses 5-6 regarding treatment of the wealthy. The
author senses that an objection may be raised against his views with a
self-justifying assertion that their treatment of the wealthy was according
to scripture principle. The author first agrees with the treatment of the
wealthy, but reminds his readers of another important scripture principle
regarding the poor, which they ignored. The response argues that selective
obedience to scripture principles won't work. It's comparable to trying
justify murder by saying that no adultery has been committed. That is,
one chooses to "love his neighbor" and disregards the divine mandate not
to treat the poor with contempt. Both principles stand side by side in
God's Torah.
Finally, in verse 12, an
application of his arguments is made in the form of a dual admonition to
speak and act appropriately to what has been set forth. This admonition
is reinforced with a warning about eschatological judgment in verse 13.
Thus the passage divides
itself into two basic units:
Warning with reinforcing illustration: verses 2:1-4, core statements 38-40.Exegetical Issues:
Exposition: verses 5-13, core statements 41-55.
Literary Setting Questions:
1. By reading both 2:1-13 and 1:19-27, describe possible points of connection between these two passages.
2:1-13 (NRSV): 1 My brothers and sisters, do you with your acts of favoritism really believe in our glorious Lord Jesus Christ? 2 For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, 3 and if you take notice of the one wearing the fine clothes and say, "Have a seat here, please," while to the one who is poor you say, "Stand there," or, "Sit at my feet," 4 have you not made distinctions among yourselves, and become judges with evil thoughts?
5 Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him? 6 But you have dishonored the poor. Is it not the rich who oppress you? Is it not they who drag you into court? 7 Is it not they who blaspheme the excellent name that was invoked over you? 8 You do well if you really fulfill the royal law according to the scripture, "You shall love your neighbor as yourself." 9 But if you show partiality, you commit sin and are convicted by the law as transgressors. 10 For whoever keeps the whole law but fails in one point has become accountable for all of it. 11 For the one who said, "You shall not commit adultery," also said, "You shall not murder." Now if you do not commit adultery but if you murder, you have become a transgressor of the law. 12 So speak and so act as those who are to be judged by the law of liberty. 13 For judgment will be without mercy to anyone who has shown no mercy; mercy triumphs over judgment.1:19-27 (NRSV): 19 You must understand this, my beloved: let everyone be quick to listen, slow to speak, slow to anger; 20 for your anger does not produce God's righteousness. 21 Therefore rid yourselves of all sordidness and rank growth of wickedness, and welcome with meekness the implanted word that has the power to save your souls.
22 But be doers of the word, and not merely hearers who deceive themselves. 23 For if any are hearers of the word and not doers, they are like those who look at themselves in a mirror; 24 for they look at themselves and, on going away, immediately forget what they were like. 25 But those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act—they will be blessed in their doing.
26 If any think they are religious, and do not bridle their tongues but deceive their hearts, their religion is worthless. 27 Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.
2. By reading both 2:1-13 and 2:14-26, describe possible points of connection between these two passages.
2:1-13 (NRSV): 1 My brothers and sisters, do you with your acts of favoritism really believe in our glorious Lord Jesus Christ? 2 For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, 3 and if you take notice of the one wearing the fine clothes and say, "Have a seat here, please," while to the one who is poor you say, "Stand there," or, "Sit at my feet," 4 have you not made distinctions among yourselves, and become judges with evil thoughts?
5 Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him? 6 But you have dishonored the poor. Is it not the rich who oppress you? Is it not they who drag you into court? 7 Is it not they who blaspheme the excellent name that was invoked over you? 8 You do well if you really fulfill the royal law according to the scripture, "You shall love your neighbor as yourself." 9 But if you show partiality, you commit sin and are convicted by the law as transgressors. 10 For whoever keeps the whole law but fails in one point has become accountable for all of it. 11 For the one who said, "You shall not commit adultery," also said, "You shall not murder." Now if you do not commit adultery but if you murder, you have become a transgressor of the law. 12 So speak and so act as those who are to be judged by the law of liberty. 13 For judgment will be without mercy to anyone who has shown no mercy; mercy triumphs over judgment.2:14-26 (NRSV): 14 What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? 15 If a brother or sister is naked and lacks daily food, 16 and one of you says to them, "Go in peace; keep warm and eat your fill," and yet you do not supply their bodily needs, what is the good of that? 17 So faith by itself, if it has no works, is dead. 18 But someone will say, "You have faith and I have works." Show me your faith apart from your works, and I by my works will show you my faith. 19 You believe that God is one; you do well. Even the demons believe—and shudder. 20 Do you want to be shown, you senseless person, that faith apart from works is barren? 21 Was not our ancestor Abraham justified by works when he offered his son Isaac on the altar? 22 You see that faith was active along with his works, and faith was brought to completion by the works. 23 Thus the scripture was fulfilled that says, "Abraham believed God, and it was reckoned to him as righteousness," and he was called the friend of God. 24 You see that a person is justified by works and not by faith alone. 25 Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road? 26 For just as the body without the spirit is dead, so faith without works is also dead.
Study of 2:1-4
3. Compare the above translations of verse one.
Note especially the expressions "prejudice" and "the Glory." Describe similarities
and differences.
4. Describe what is prohibited by the warning in verse one.
5. What is the status of the rich man in verses two through four? Church
member? Christian visitor? Non-Christian visitor?
For clues, compare the mention of the wealthy in the Letter of James.
1:9-11 (NRSV). 9 Let the believer who is lowly boast in being raised up, 10 and the rich in being brought low, because the rich will disappear like a flower in the field. 11 For the sun rises with its scorching heat and withers the field; its flower falls, and its beauty perishes. It is the same way with the rich; in the midst of a busy life, they will wither away.Which understanding do these passages support?2:1-4 (NRSV). 1 My brothers and sisters, do you with your acts of favoritism really believe in our glorious Lord Jesus Christ? 2 For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, 3 and if you take notice of the one wearing the fine clothes and say, "Have a seat here, please," while to the one who is poor you say, "Stand there," or, "Sit at my feet," 4 have you not made distinctions among yourselves, and become judges with evil thoughts?
2:5-7 (NRSV). 5 Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him? 6 But you have dishonored the poor. Is it not the rich who oppress you? Is it not they who drag you into court? 7 Is it not they who blaspheme the excellent name that was invoked over you?
5:1-6 (NRSV). 1 Come now, you rich people, weep and wail for the miseries that are coming to you. 2 Your riches have rotted, and your clothes are moth-eaten. 3 Your gold and silver have rusted, and their rust will be evidence against you, and it will eat your flesh like fire. You have laid up treasure for the last days. 4 Listen! The wages of the laborers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts. 5 You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. 6 You have condemned and murdered the righteous one, who does not resist you.
6. For an early Christian interpretation of 2:2-4, compare the views set forth in the Ethiopic Statues of the Apostles.
And if any other man or woman comes in lay dress [i.e., in fine clothes], either a man of the district or from other districts, being brethren, thou, presbyter, while thou speakest the word which is concerning God, or while thou hearest or readest, thou shalt not respect persons, nor leave thy ministering to command places for them, but remain quiet, for the brethren shall receive them, and if they have no place (for them) the lover of brothers of of sisters, having risen, will leave place for them.
...And if a poor man or woman either of the district or of the (other) districts should come in and there is no place for them, thou, presbyter, make place for such with all thy heart, even if thou wilt sit on the ground, that there should not be respecting of the person of man but of God.
7. Compare in the above translations the instructions
to the poor man in verse three. What variations exist in the translations?
8. Compare in the above translations the renderings of verse four. What variations exist in the translations in the two core statements below?
(39) 2.4 are you not discriminating
among yourselves
and
(40) have
become critics
with evil reasoning?
Study of 2:5-13
9. Describe the nature of the contrast between the statements in 2:5b-6a. Use the above translations for insight.
(42) Has
not God chosen the poverty-stricken of this world
to be rich
by means of faith
and
-- -- inheritors
of the Kingdom
which He promised to those loving Him?
2.6
But
(43) you
have insulted these in poverty.
10. What is the situation described in 2:6b-7? Compare 5:1-6 for insight.
(44) Do
not the rich exploit you
and
(45) --
--- --- ---- themselves drag you
into court?
(46) 2.7 Do not they slander
that good name
by which you are called?
11. Describe the nature of the anticipated objection to James' views and how he responded to it in verses eight through eleven.
2.8 However,
if you keep the royal law from scripture,
"You will love your neighbor as yourself,"
(47) you do well;
2.9 but
if you show prejudice,
(48) you commit
sin,
being convicted by the Law as transgressors.
2.10 For
whoever
would keep the whole law
but
stumble in one point
(49)
stands guilty of all.
2.11 Now
He
who said,
"Do not commit adultery,"
(50)
also said,
"Do not commit murder."
But
if you do not commit adultery,
but
--- -- commit murder,
(51) you stand
as a transgressor of Law.
12. Describe the importance of the 'Royal Law' in the Bible.
Lev. 19:18 (NRSV). You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the Lord.Matt. 19:19 (NRSV). Honor your father and mother; also, You shall love your neighbor as yourself."
Matt. 22:39 (NRSV). And a second is like it: "You shall love your neighbor as yourself.'
Mark 12:31 (NRSV). The second is this, "You shall love your neighbor as yourself.' There is no other commandment greater than these.
Luke 10:27 (NRSV). He answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself."
Rom. 13:9 (NRSV). The commandments, "You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet"; and any other commandment, are summed up in this word, "Love your neighbor as yourself."
Gal. 5:14 (NRSV). For the whole law is summed up in a single commandment, "You shall love your neighbor as yourself."
13. Compare the above translations of verse thirteen, especially of statement 55. What is this verse saying?
2.13 For
(54) judgment
without mercy will be given
to him
who did not show mercy;
(55) mercy triumphs
over judgment.
14. What insights does Matt. 6:12, 14-15 provide in understanding statement 54?
Matt. 6:12, 14-15 (NRSV). 12 And forgive us our debts, as we also have forgiven our debtors....14 For if you forgive others their trespasses, your heavenly Father will also forgive you; 15 but if you do not forgive others, neither will your Father forgive your trespasses.
15. What insights do the passages below provide in understanding the idea of final judgment for believers?
Matt. 7:15-23 (NRSV). 15 "Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. 16 You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? 17 In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus you will know them by their fruits.
21 "Not everyone who says to me, "Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. 22 On that day many will say to me, "Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?' 23 Then I will declare to them, "I never knew you; go away from me, you evildoers.'Matt. 12:33-37 (NRSV). 33 "Either make the tree good, and its fruit good; or make the tree bad, and its fruit bad; for the tree is known by its fruit. 34 You brood of vipers! How can you speak good things, when you are evil? For out of the abundance of the heart the mouth speaks. 35 The good person brings good things out of a good treasure, and the evil person brings evil things out of an evil treasure. 36 I tell you, on the day of judgment you will have to give an account for every careless word you utter; 37 for by your words you will be justified, and by your words you will be condemned."
1 Cor. 3:11-15 (NRSV). 11 For no one can lay any foundation other than the one that has been laid; that foundation is Jesus Christ. 12 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— 13 the work of each builder will become visible, for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each has done. 14 If what has been built on the foundation survives, the builder will receive a reward. 15 If the work is burned up, the builder will suffer loss; the builder will be saved, but only as through fire.
2 Cor. 5:9-10 (NRSV). 9 So whether we are at home or away, we make it our aim to please him. 10 For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil.
1. Describe various forms of discrimination that occur in our society.
2. How do you relate to other people? Especially, those who may be noticeably
different from you?
3. How does your church treat various kinds of people? Especially, when
they visit the worship services?
4. What is a typical attitude of very poor people toward Christianity
today?
5. What is a typical attitude of very rich people toward Christianity
today?
6. What parts of the Bible do you consciously ignore?
7. What scriptural principles do you least enjoy trying to follow?
8. How often do you reach out to others in concrete expressions of mercy
and compassion?
9. Do you think very often about facing God in final judgment and being
held accountable for everything that you've said and did in this life?
See the Bibliography listing for James under Bibliography, especially Individual Volumes and Articles.
Lorin L. Cranford, "What About Your Faith? An Exposition of James 2," Southwestern Journal of Theology, fall 1986.
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