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This reproof seems at first sight to be hard and unreasonable; for it is one of the duties of courtesy, not to be neglected, to honor those who are elevated in the world. Further, if respect of persons be vicious, servants are to be freed from all subjection; for freedom and servitude are deemed by Paul as conditions of life. The same must be thought of magistrates. But the solution of these questions is not difficult, if what James writes is not separated. For he does not simply disapprove of honor being paid to the rich, but that this should not be done in a way so as to despise or reproach the poor; and this will appear more clearly, when he proceeds to speak of the rule of love.

Let us therefore remember that the respect of persons here condemned is that by which the rich is so extolled, wrong is done to the poor, which also he shews clearly by the context and surely ambitions is that honor, and full of vanity, which is shewn to the rich to the contempt of the poor. Nor is there a doubt but that ambition reigns and vanity also, when the masks of this world are alone in high esteem. We must remember this truth, that he is to be counted among the heirs of God’s kingdom, who disregards the reprobate and honors those who fear God. (Psalm 15:4.)

Here then is the contrary vice condemned, that is, when from respect alone to riches, anyone honors the wicked, and as it has been said, dishonors the good. If then thou shouldest read thus, “He sins who respects the rich,” the sentence would be absurd; but if as follows, “He sins who honors the rich alone and despises the poor, and treats him with contempt,” it would be a pious and true doctrine.

1 Have not the faith, etc., with respect of persons. He means that the respect of persons is inconsistent with the faith of Christ, so that they cannot be united together, and rightly so; for we are by faith united into one body, in which Christ holds the primacy. When therefore the pomps of the world become preeminent so as to cover over what Christ is, it is evident that faith hath but little vigor.

In rendering τὢς δόξης, “on account of esteem,” (ex opinione,) I have followed Erasmus; though the old interpreter cannot be blamed, who has rendered it “glory,” for the word means both; and it may be fitly applied to Christ, and that according to the drift of the passage. For so great is the brightness of Christ, that it easily extinguishes all the glories of the world, if indeed it irradiates our eyes. It hence follows, that Christ is little esteemed by us, when the admiration of worldly glory lays hold on us. But the other exposition is also very suitable, for when the esteem or value of riches or of honors dazzles our eyes, the truth is suppressed, which ought alone to prevail. To sit becomingly means to sit honorably.

4 Are ye not then partial in yourselves? or, are ye not condemned in yourselves. This may be read affirmatively as well as interrogatively, but the sense would be the same, for he amplifies the fault by this, that they took delight and indulged themselves in so great a wickedness. If it be read interrogatively, the meaning is, “Does not your own conscience hold you convicted, so that you need no other judge?” If the affirmative be preferred, it is the same as though he had said, “This evil also happens, that ye think not that ye sin, nor know that your thoughts are so wicked as they are.” ¹¹²¹¹²     It is commonly admitted to be an interrogatory sentence: “And do ye not make a difference among (or, in) yourselves, and become judges, having evil thoughts?” literally, “judges of evil thoughts,” it being, as they say, the genitive case of possession. Or the words may be rendered, “and become judges of evil (or, false) reasonings?” or as Beza renders the sentence, “and become judges, reasoning falsely,” concluding that the rich man was good and the poor man bad.
   It is said by Beza and others, that διακρίνομαι never means to be judged or condemned, but to distinguish, to discriminate, to make a difference, and also to contend and to doubt. The difference made here was the respect of persons that was shewn, and they made this difference in themselves, in their own minds, through the perverse or false thoughts or reasonings which they entertained. But it appears that these preferences were shewn, not to the members of the Church, but to such strangers as might happen to come to their assemblies.

5 Hearken, my beloved brethren. He proves now by a two-fold argument, that they acted preposterously, when for the sake of the rich they despised the poor: The first is, that it is unbecoming and disgraceful to cast down those whom God exalts, and to treat reproachfully those whom he honors. As God honors the poor, then every one who repudiates them, reverses the order of God. The other argument is taken from common experience; for since the rich are for the most part vexatious to the good and innocent, it is very unreasonable to render such a reward for the wrongs they do, so that they should be more approved by us than the poor, who aid us more than they wrong us. We shall now see how he proceeds with these two points.

Hath not God chosen the poor of this world? Not indeed alone, but he wished to begin with them, that he might beat down the pride of the rich. This is also what Paul says, that God hath chosen, not many noble, not many mighty in the world, but those who are weak, that he might make ashamed such as are strong (1 Corinthians 1:25.) In short, though God pours forth his grace on the rich in common with the poor, yet his will is to prefer these to those, that the mighty might learn not to flatter themselves, and that the ignoble and the obscure might ascribe in what they are to the mercy of God, and that both might be trained up to meekness and humility.

The rich in faith are not those who abound in the greatness of faith, but such as God has enriched with the various gifts of his Spirit, which we receive by faith. For, doubtless, since the Lord deals bountifully with all, every one becomes partaker of his gifts according to the measure of his own faith. If, then, we are empty or needy, that proves the deficiency of our faith; for if we only enlarge the bosom of faith, God is always ready to fill it.

He says, that a kingdom is promised to those who love God: not that the promise depends on love; but he reminds us that we are called by God unto the hope of eternal life, on this condition and to this end, that we may love him. Then the end, and not the beginning, is here pointed out.

6 Do not the rich. He seems to instigate them to vengeance by bringing forward the unjust rule of the rich, in order that they who were unjustly treated, might render like for like: and yet we are everywhere bid to do good to those who injure us. But the object of James was another; for he only wished to shew that they were without reason or judgment who through ambition honored their executioners, and in the meantime injured their own friends, at least those from whom they never suffered any wrong. For hence appeared more fully their vanity, that they were induced by no acts of kindness: they only admired the rich, because they were rich; nay, they servilely flattered those whom they found, to their own loss, to be unjust and cruel.

There are, indeed, some of the rich who are just, and meek, and hate all unrighteousness; but few of such men are to be found. James, then, mentions what for the most part usually happens, and what daily experience proves true. For as men commonly exercise their power in doing what is wrong, it hence happens, that the more power any one has, the worse he is, and the more unjust towards his neighbors. The more careful then ought the rich to be, lest they should contract any of the contagion which everywhere prevails among those of their own rank.

7 Worthy, or good name. I doubt not but that he refers here to the name of God and of Christ. And he says, by, or, on, the which ye are called; not in prayer, as Scripture is wont sometimes to speak, but by profession; as the name of a father, in Genesis 48:16, is said to be called on his offspring, and in Isaiah 4:1, the name of a husband is called on the wife. It is, then, the same as though he had said, “The good name in which ye glory, or which ye deem it an honor to be called by; but if they proudly calumniate the glory of God, how unworthy are they of being honored by Christians!”