James 2:6 - A Warning against Favoritism

But you have dishonored the poor.
This phrase highlights a recurring biblical theme of God's concern for the poor and marginalized. In the cultural context of the early church, the poor were often overlooked and undervalued. The dishonoring of the poor contradicts the teachings of Jesus, who emphasized love and equality (Matthew 25:40). The early Christian community was called to reflect God's impartiality (Acts 10:34-35) and to care for the needy (Galatians 2:10). This rebuke serves as a reminder of the biblical principle that true religion involves caring for the less fortunate (James 1:27).

Is it not the rich who oppress you
In the historical context of James' audience, the rich often held significant power and influence, which they sometimes used to exploit others. This oppression could include economic exploitation, social injustice, and legal manipulation. The Old Testament frequently condemns the oppression of the poor by the wealthy (Isaiah 3:14-15, Amos 4:1). The New Testament continues this theme, warning against the dangers of wealth and the love of money (1 Timothy 6:10). This phrase challenges believers to recognize the potential for injustice inherent in wealth and power.

and drag you into court?
Legal disputes were common in the ancient world, and the wealthy often had the means to manipulate the legal system to their advantage. This phrase suggests that the rich were using their influence to exploit the legal system against the less fortunate. The courts in the Roman world were often biased in favor of the wealthy, reflecting a broader societal injustice. This echoes Jesus' teachings on the dangers of favoritism and the need for justice (Luke 18:1-8). The call here is for believers to seek justice and fairness, aligning with the biblical call to defend the rights of the poor and needy (Proverbs 31:8-9).

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 with authority and pastoral concern for the believers.

2. The Poor
Individuals within the Christian community who lack material wealth and social status. James highlights their mistreatment by others in the community.

3. The Rich
Those with wealth and influence, often depicted in this context as oppressors who exploit their power to the detriment of the poor.

4. The Early Church
The community of believers to whom James writes, facing internal and external challenges, including issues of partiality and social justice.

5. Courts
Legal settings where the rich are accused of dragging the poor, symbolizing the misuse of power and influence to exploit others.

Teaching Points

The Sin of Partiality
James condemns favoritism, especially when it leads to the mistreatment of the poor. Believers are called to treat all people with dignity and respect, reflecting God's impartial love.

The Danger of Wealth
Wealth can lead to pride and oppression. Christians should be wary of allowing material wealth to corrupt their values and relationships.

Justice and Advocacy
The church is called to stand against injustice and advocate for the marginalized. This includes speaking out against systems and practices that exploit the poor.

True Riches in Christ
Believers are reminded that true wealth is found in Christ, not in material possessions. Our identity and worth are rooted in our relationship with Him.

Community Accountability
The church must hold each other accountable to live out the values of the kingdom, ensuring that actions align with the teachings of Christ.

(6) But ye have despised the poor.--Better, ye dishonoured the poor man--i.e., when, as already mentioned (James 2:2-3), you exalted the rich unto the "good place" of your synagogue. Thus whom God had called and chosen, you refused. "It is unworthy," observes Calvin on this passage, "to cast down those whom God lifts up, and to treat them shamefully whom He vouchsafes to honour. But God honoureth the poor; therefore whoever he is that rejects them perverts the ordinance of God."

Do not rich men oppress you?--Or, lord it over you as a class; not assuredly that this can be said of each wealthy individual. It is the rich man, of the earth earthy, trusting in his riches (comp. Matthew 10:24), who makes them a power for evil and not for good. Here is presented the other side of the argument, used on behalf of the poor, viz., observe first how God regards them (James 2:5), and next, judge their adversaries by their own behaviour.

Draw you before the judgment seats?--Better, Do they not drag you into courts of justice? "Hale" you, as the old English word has it. Summum jus summa injuria--extreme of right is extreme of wrong--a legal maxim oft exemplified. The purse-proud litigious man is the hardest to deal with, and the one who specially will grind the faces of the poor. No body of laws could on the whole be more equitable than the Roman, but their administration in the provinces was frequently in venal hands; and besides, the large fees demanded by the juris-consulti--"the learned in the law"--quite barred the way of the poorer suitors, such as, for the most part, were the Christians to whom this Letter was written.

Verse 6. - You have dishonored by your treatment the poor man, whom God chose; while those rich men to whom ye pay such honor are just the very persons who

(1) oppress you and

(2) blaspheme God and Christ. Poor... rich. In the Old Testament we occasionally find the term "poor" parallel to "righteous" (Amos 2:6; Amos 5:12); and "rich" to "wicked" (Isaiah 53:9). St. James's use here is somewhat similar (see on James 1:9, etc.). "Christiani multi ex pauperibus erant: pauci ex divitibus" (Bengel). The "rich men" here alluded to are evidently such as was the Apostle Paul before his conversion.

(1) They dragged the poor Christians before the judgment-seat (ἕλκουσιν ὑμᾶς εἰς κριτήρια). So Saul, "haling (σύρων) men and women, committed them to prison" (Acts 8:3). . . . Parallel Commentaries ...

Greek

But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

you
ὑμεῖς (hymeis)
Personal / Possessive Pronoun - Nominative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

have dishonored
ἠτιμάσατε (ētimasate)
Verb - Aorist Indicative Active - 2nd Person Plural
Strong's 818: To disgrace, treat disgracefully, dishonor, insult; I despise. From atimos; to render infamous, i.e. contemn or maltreat.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

poor.
πτωχόν (ptōchon)
Adjective - Accusative Masculine Singular
Strong's 4434: Poor, destitute, spiritually poor, either in a good sense (humble devout persons) or bad.

[Is it] not
οὐχ (ouch)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

rich
πλούσιοι (plousioi)
Adjective - Nominative Masculine Plural
Strong's 4145: Rich, abounding in, wealthy; subst: a rich man. From ploutos; wealthy; figuratively, abounding with.

who oppress
καταδυναστεύουσιν (katadynasteuousin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 2616: To overpower, quell, treat harshly. From kata and a derivative of dunastes; to exercise dominion against, i.e. Oppress.

you
ὑμῶν (hymōn)
Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

drag
ἕλκουσιν (helkousin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 1670: To drag, draw, pull, persuade, unsheathe. Or helko hel'-ko; probably akin to haireomai; to drag.

you
ὑμᾶς (hymas)
Personal / Possessive Pronoun - Accusative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

court?
κριτήρια (kritēria)
Noun - Accusative Neuter Plural
Strong's 2922: Neuter of a presumed derivative of krites; a rule of judging, i.e. a tribunal.

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James 2:6 Catholic BibleNT Letters: James 2:6 But you have dishonored the poor man (Ja Jas. Jam)