RESPECT of persons is the instinct of self, and the reflex of the world; but it denies Christ in practice, and the reality of that intimate relationship which grace has formed between all that are His. The inspired writer singles out a particular case which he had probably witnessed, though put here hypothetically.
“For if there come into your meeting (lit. synagogue) a man gold-ringed in splendid clothing, and there come in also a poor one in vile clothing; and ye look upon him that weareth the splendid clothing, and say, Sit thou here well (or, in a good place); and ye say to the poor one, Stand thou there, or sit under my footstool, did you not make a difference among yourselves and become judges of evil thoughts” (ver. 2-4)?
One can easily understand “synagogue” used by the writer to those addressed, not literally, but as applied by a ready transition to a Christian company. It is therefore here rendered “meeting” as perhaps the nearest analogue. No one could be surprised at so worldly a spirit in a literal synagogue; it was a grief if it passed to a Christian congregation. What was less congruous with Christ than a gold-ringed man in splendid clothing? Never was He bedizened save in the bitter mockery of those about to crucify Him. Yet could He have called in a moment all the wealth and grandeur of the world around Him, had it been seasonable either for Himself or for those that represent Him here below. On high He is crowned with glory and honor, as they will be at His coming. But faith recognizes the grace of our Lord Jesus Christ that, though He was rich, for our sakes He became poor, that we through His poverty might be rich. Now, however, is the time to follow Him on earth, indifferent to all that flesh counts desirable, and counting all things loss for the excellency of the knowledge of Christ Jesus our Lord.
Suffering for righteousness' sake, yet more for Christ's sake, ought to be precious in our eyes as Christians; and we might appropriately honor such as have won a good degree in any spiritual way. But to slight one for the garb that bespeaks his penury, and to honor another because of his gorgeous raiment attesting his wealth, is a two-fold contradiction of Christ. Even the law taught far higher principles than those that the Jews had fallen into, and that govern the Gentiles who know not God. For in the days of law it was touching to read the solicitude of God for the poor and afflicted, and the earnestness with which He urges on His people to consider them. But how much more deeply His compassion was shown in Him Who was His image! And forgetfulness of His example was serious in the eyes of James for those who owe all to His grace, Himself the Lord of glory.
Not that the scripture warrants the spirit of disrespect to the noble or the exalted. Render, says the apostle Paul, to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom fear; honor to whom honor; even as every soul is called to be subject to the higher authorities, being set up by God in His providence, a terror not to a good work but to an evil one. Thus is the Christian relation to the powers that be in the outside world. But love is due to one another among all who bear the Lord's name, and tender compassion to such as are in danger of snare through their trials and poverty. Contempt to the poor Christian is as far from the mind that was in Christ as can be conceived.
Hence we see, before this uncomely offense is touched, how this Epistle in the very first chapter exhorted brethren to count it all joy when they fell into varied temptations; which to unbelievers are nothing but sorrow and disappointment to be got rid of by all means possible. Hence the brother of low degree was to glory in his elevation, and the rich in his humiliation, because as the flower of grass he was to pass away. More than this he who endures temptation (he declares from God) is blessed; for it is not only that grace works moral profit now, but, having here been proved, he shall receive the crown of life promised of the Lord to those that love Him. If we endure, we shall also reign with Him, as assuredly as if we died with Him, we shall also live with Him. The cross of Christ is correlative to heavenly glory; and so here His glory precedes this rebuke to the worldly spirit that despised the poor and cringed to the rich, unworthy anywhere, most of all where those showed it who professed the faith of our Lord Jesus Christ, [the Lord] of glory.
Dr. Whitby and others labor to explain this of judicial assemblies which the Jews held in their synagogues; and they infer the probability that this was transferred by the converted Israelites to their meetings. This of course reduces the rebuke to partiality in case of trials between a poor man and a rich, instead of seeing that we have here a great principle universally applicable, and all the more necessary when ease and wealth and luxury began to flow in among professing Christians. So too Doddridge follows Beza in his lowering of ver. 4 (“judices male ratiocinantes”), as he also makes the opening words to mean, “and distinguish not in yourselves” according to the different characters of these two men, but only regard their outward appearance, “you even become judges who reason ill.” What is really intended is an evil moral state, out of all sympathy with our Lord, in making a difference among themselves, and becoming judges of evil thoughts, i.e., characterized by having evil thoughts, instead of weighing and feeling as in the light of God and His love by faith. It was a worldly mind.