Exegetical and Hermeneutical Commentary of James 2:3
And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
3. And ye have respect to ] Better, look with respect upon. The same word is used in Luk 1:48; Luk 9:38. The English version weakens the dramatic vividness of the Greek.
the gay clothing ] The English presents a needless variation from the Greek, which has the same words as in the preceding verse. The translators would seem to have acted on their principle of bringing in as many English words as they could by way of fairness. See Preface to the Authorised Version.
Sit thou here in a good place ] The English paraphrases the Greek, which runs literally, as in the margin, Sit here honourably. In practice the seats most coveted among the Jews were those near the end of the synagogue which looked towards Jerusalem, and at which stood the ark that contained the sacred roll of the Law. We do not know whether the first meeting-places of the Christian society followed the same arrangements, or whether then, as at a later period, the Table of the Lord took the place which had been occupied by the ark, and led them to covet the places that were near it, and therefore well placed for seeing and hearing the officiating elder.
Stand thou there ] The Christian, probably the elder or deacon, is supposed to point the poor man to his place at the other end of the synagogue, far from sight and hearing, giving him, it may be, the alternative of a seat on the ground, just below what we should call the “stall,” in which the rich man was invited to take his place, with a stool for his feet to rest on.
Fuente: The Cambridge Bible for Schools and Colleges
And ye have respect to him that weareth the gay clothing – If you show him superior attention on account of his rich and gay apparel, giving him a seat by himself, and treating others with neglect or contempt. Religion does not forbid proper respect to rank, to office, to age, or to distinguished talents and services, though even in such cases it does not require that we should feel that such persons have any peculiar claims to salvation, or that they are not on a level with all others, as sinners before God; it does not forbid that a man who has the means of procuring for himself an eligible pew in a church should be permitted to do so; but it requires that men shall be regarded and treated according to their moral worth, and not according to their external adorning; that all shall be considered as in fact on a level before God, and entitled to the privileges which grow out of the worship of the Creator. A stranger coming into any place of worship, no matter what his rank, dress, or complexion, should be treated with respect, and everything should be done that can be to win his heart to the service of God.
And say unto him, Sit thou here in a good place – Margin, as in Greek, well or seemly; that is, in an honorable place near the pulpit; or in some elevated place where he would be conspicuous. The meaning is, you treat him with distinguished marks of respect on the first appearance, merely from the indications that he is a rich man, without knowing any thing about his character.
And say to the poor, Stand thou there – Without even the civility of offering him a seat at all. This may be presumed not often to occur in a Christian church; yet it practically does sometimes, when no disposition is evinced to furnish a stranger with a seat.
Or sit here under my footstool – Perhaps some seats in the places of worship were raised, so that even the footstool would be elevated above a lower seat. The meaning is, that he would be treated as if he were not worth the least attention.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. Sit here under my footstool] Thus evidently prejudging the cause, and giving the poor man to see that he was to expect no impartial administration of justice in his cause.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And ye have respect to him; Greek, look upon, viz. with respect and veneration, or a care and concern to please him.
Sit thou here in a good place; an honourable place, either contrary to the usual orders of the churches, according to which, (as some say) the elder sat in chairs, the next to them on benches; and the novices on the pavement at their feet; the apostle taxing their carnal partiality in disposing these places to the people as rich, not as Christians; or it may note their disposing church offices to them that were rich, or favouring them in their causes rather than the poor.
Stand thou there, or sit here under my footstool; the meanest places, and belonging to the youngest disciples: both are expressions of contempt.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. have respect to him,c.though ye know not who he is, when perhaps he may be a heathen.It was the office of the deacons to direct to a seat the members ofthe congregation [CLEMENT OFROME, ApostolicalConstitutions, 2.57, 58].
unto himnot in thebest manuscripts. Thus “thou” becomes more demonstrativelyemphatic.
thereat a distancefrom where the good seats are.
herenear the speaker.
under my footstoolnotliterally so but on the ground, down by my footstool. The poor manmust either stand, or if he sits, sit in a degradingposition. The speaker has a footstool as well as a good seat.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And ye have respect to him that wears the gay clothing,…. Take notice of him, and show favour to him, to the neglect and contempt of the other. This is an instance of respect of persons condemned and dissuaded from:
and say unto him, sit thou here in a good place; the best place; whether it be in a religious assembly, or in a civil court of judicature:
and say to the poor, stand thou there; or in a lower and meaner place:
or sit thou here under my footstool; this also was contrary to the Jewish canons t, that one should sit, and another stand, while their cause was trying; the law runs thus:
“one shall not sit, and another stand, but both shall stand; but if the sanhedrim, or court, please to let them sit, they sit; but one does not sit above, and the other below; but one by the side of the other.”
t Maimon. ib. sect. 3. vid. T. Bab. Shebuot, fol. 30. 1.
Fuente: John Gill’s Exposition of the Entire Bible
And ye have regard to ( ). First aorist active subjunctive (still with of verse 2) of , followed by repeated preposition , to gaze upon, old compound, in N.T. only here and Luke 1:48; Luke 9:38.
Weareth (). “Wearing,” present active participle of the old frequentative verb (from ), to bear constantly, to wear (Mt 11:8). Note repeated article (the) with pointing to verse 2.
And say ( ). Continuing the third-class condition with and second aorist active subjunctive of .
Sit thou here in a good place ( ). Emphatic position of , “Do thou sit here in a good place.” Present middle imperative of to sit for the literary . See Mt 23:6 for the first seats in the synagogue (places of honour).
And ye say to the poor man ( ). Third class condition with continued as before (). Note article pointing to verse 2.
Stand thou there ( ). Second aorist (intransitive) active imperative of , to place. Ingressive aorist, Take a stand. emphatic again. The MSS. vary in the position of (there).
Or sit under my footstool ( ). For this use of “down against” or “down beside” see Ex 19:17 (“at the foot of the mountain”) and (“at thy feet”) (De 33:3). Conquerors often placed their feet on the necks of the victims (Lu 20:43).
Fuente: Robertson’s Word Pictures in the New Testament
Ye have respect [] . Lit., ye look upon, with the idea of respectful consideration; ye regard. Compare Luk 1:48; Luk 9:38.
In a good place [] . Lit., honorably; in a seat of honor.
Under. Not literally underneath, but down on the ground beside. Compare Mt 23:6, on the fondness of the Jews for the chief places in the synagogue.
Fuente: Vincent’s Word Studies in the New Testament
1) Christians are admonished to exert precautions against seeking preferential treatment and high place in leadership or giving it to the bright, decorated, brilliant “ring-fingered” visitor or new member, while ignoring or seating the person poorly dressed in an inconspicuous, unnoticeable place at one’s feet, Exo 19:17; Deu 33:3; Luk 20:43.
2) Rhetorically, James asks are you not split personalities yourselves, when you sit as a critic or judge with such wicked reasonings, showing partiality toward the “flashy” stranger who might appear for worship, while demeaning or speaking or assigning lightly concern for the more poorly dressed person? Wisdom from above is declared to be “without partiality.” Jas 3:17.
3) This is a serious reprimand toward worldliness of the Christian Hebrews of the dispersion. Outward apparel and dress should not determine a Christian’s sole interest in or willingness to help any person. 1Co 3:9.
Fuente: Garner-Howes Baptist Commentary
(3) And ye have respect to him that weareth the gay clothing (or, bright apparel).Look on him, that is, because of his fine appearance, with undue respect and consideration.
And say unto him, Sit thou here in a good place (or, as margin, well); and say to the poor, Stand thou there, or sit here under my footstool.The sidesman or elder in charge of the church finds a stall for the person of substantial presence, while anything does for the poor one; butmost considerate offerhe can stand; or, if he prefer it, sit under the great mans footstool, lower down, that is, on the floor beneath. We know Christs words for those who loved of old the chief seats in the synagogues (Mat. 23:6), nor can there be doubt as to their full application now. What is to be urged in excuse for the special pews in churches and chapels, hired and appropriated, furnished luxuriously, and secured by bolt and lock? If in the high places sit the men and women in goodly raiment still, while the poorly clad are crowded into side benches and corners, or beneficently told to stand and wait till room be found somewhere beneath the daintier feet,how can there be escape from condemnation on the charge which follows?namely this
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3, 4. Say Huther well contrasts the opposite speeches: Thou thou sit stand here there in a good place under (rather, at) my footstool. The dignified speaker has a footstool, and seems to be an official of the synagogue. It seems to be a regularly officered Church, with an edifice, and a furnishing; all indicating a mature period. The two clauses beginning with sit, stand, with an or between them, form not two, but one directive speech.
Partial in yourselves A much debated interpretation. Huther gives a large number of explications, all of which he justly rejects because they do not give the exact meaning of the Greek verb here used, which usually signifies to doubt, to hesitate, or, as used by St. James in Jas 1:6, to waver. But Alford, following Huther and others, adopts the first of these two definitions, and interprets it of a doubt of their own Christianity! He gives the following far-fetched paraphrase: “Did you not, in making such distinction between rich and poor, become of the number of those who doubt respecting their faith?” But certainly this discrimination was no doubt of the Christian faith! If, however, our English version had translated it as in Jas 1:6, waver, they would have furnished the true thought. If ye so discriminated, did you not waver (from the straight course)? The writer charges, that, under the fascinations of the gorgeous attire, they were induced to veer and vibrate from Christian integrity. Judges (possessed) of evil thoughts The evil thoughts were the inward quality of the judges. They became evil-thoughted judges. The word judges is used, not in a judicial, but in an opinionative or discriminative sense, and might be rendered discriminators. Translate the whole, then, If ye have done all this, have ye not wavered ( as Christians) and become evil-thoughted discriminators?
‘And you have regard to him who wears the fine clothing, and say, “You sit here in a good place”, and you say to the poor man, “You stand there, or sit under my footstool.” ’
But those whose eyes are not on the Lord of Glory, pay great regard to the rich man in his fine clothing, and lead him to a place of honour, while to the poor man they say, ‘you stand over there’ or ‘come and sit here by my footstool’. He is an ‘also ran’. He is not even given a seat. They cannot see in him what God can see. What a contrast with God’s dealings. He ‘brings down the mighty from their seats, and exalts those of low standing’ (Luk 1:52). That is God’s way, for He knows the heart.
The story is told of when the great English general, the Duke of Wellington, went to partake of Holy Communion (the Lord’s Supper). A private soldier was awaiting his turn, and as he began to move forward he saw the Duke coming and immediately stepped back. But the Duke said to him, ‘No, you go first. We are all equal here.’ And that is how it should be in the assembly of God’s people.
Jas 2:3 describes the conduct of the church toward the two incomers. Many ancient expositors understand this as a figurative representation of the preference which was generally given in the congregation to the rich; this is arbitrary. The whole description points rather to something which James has actually in view; but in reprimanding this, he condemns partiality generally, which certainly showed itself in many other ways. By the descriptive words , which precede (in reference to the poor there is only ), is indicated in a lively manner the admiring look at the external glitter; , emphatice sumendum est (Pott); the rich man is characteristically described as . . ; the splendid garment is that which attracts the eye, the character of the man is entirely overlooked; , a secondary form of , is also in Mat 11:8 used of garments; by the article before this idea is strengthened as the chief idea.
The contrast is sharply expressed in the different address to the one and to the other; already they are distinguished from one another by , and then and , and , and , are opposed. The form (instead of ) is foreign to classical Greek; see Winer, p. 75 [E. T. 98].
refers to comfort (Wiesinger); it is not = honorifice (Wahl); and still less is it to be resolved into “Be so good as” (Storr). A place is pointed out to the rich man, where he can be comfortably seated, whilst to the poor man it is said stand there. The second clause, separated from the first by , is not a special address, but the two clauses form one saying, whilst after a thought is to be supplied, as “If thou wilt rather sit;” by the addition of these words the depreciation of the poor is yet more strongly marked.
] means not under , but below my footstool (Wiesinger), by which the floor is pointed out as the fitting place for the poor to sit (Bouman). “The expression involves contempt: as it were under one’s feet. Not on the footstool” (Lange). The word (not unicum , as Wiesinger asserts) belongs only to the later classics. Often in N. T., and also in LXX.
3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
Ver. 3. That weareth the gay cloth ] As Hospinian tells us of the dogs that kept Vulcan’s temple, and as others say of the Bohemian curs, that they will fawn upon a good suit, but fly upon one that is in ragged apparel. So is it with many; Vestis virum.
3 .] and (the just expresses the change of subject, from the persons entering in, to the congregation) ye look upon (with respect, see reff.: so as to take into consideration) the man wearing a splendid garment (thus designated, because it is this which wins for him the respect which attracts your notice) and say, Sit thou ( for , occurring Mat 22:44 ; Luk 20:42 ; Act 2:34 ; 1Ki 1:23 ; 1Ki 22:5 ; 1Ki 4 Kings Jam 2:6 al., is not found in pure Greek. See Winer, 14. 4) here (pointing out a spot to him: and that, as the contrast between and (shews, in the midst, near (for the words must be supposed to be spoken by those who would be the mouthpiece of the assembly) those in honour) in a good place (not, “ honorifice ,” as Wahl, still less must be supposed to mean “be so good as to” &c., as Storr), and ye say to the poor man, Stand thou there, or sit under (i. e. not literally underneath ; but ‘on the ground beside,’ ‘down by’) my footstool (Wiesinger calls an : but see reff. Thus it is implied that the speaker is in a good place and furnished with a footstool.
The question, argued at considerable length by Wiesinger and Huther, who these incomers are supposed to be, whether Christians, or Jews who have looked in as strangers, is perhaps hardly worth the trouble spent upon it. The illustration merely requires that they should be strangers, not having a regular place in the congregation. Certainly so far I agree with Huther, that there appears nothing in the text which compels us to assume them to be Christians. They are taken merely as samples of a class, the rich and the poor: and these two are dealt with again in Jas 2:5 ff., as classes of persons, out of one of which God hath chosen His people for the most part, and out of the other of which the oppressors of His people arise. So that it is better to leave the examples in their general reference),
Jas 2:3 . : “look upon with admiration,” the exact force of the word is conditioned by the context; it quite expresses the Hebrew , the meaning of which varies according to the context, e.g. , in Psa 25:16 (Sept. Psa 24:16) it is “to look graciously,” in Deu 9:27 , “to look sternly”. : the reference is to the kind of seat rather than to its position; chairs, or something corresponding to these, were provided for the elders and scribes ( cf. Mat 23:6 ; Mar 12:39 ; Luk 11:43 ), and would no doubt have been offered to persons of rank who might enter, while the poorer men would sit on the floor, which is indeed clearly implied by the words . The official who directed people to their seats was called the ( Chazzan ) i.e. , the man who “had charge”; we read of the existence of this official in the Synagogue within the Temple precints in Jerusalem ( Yoma , vii. 1).
have respect. App-133.
unto = to.
in a good place. Literally well. Greek. kalos.
under. App-104.
3.] and (the just expresses the change of subject, from the persons entering in, to the congregation) ye look upon (with respect, see reff.: so as to take into consideration) the man wearing a splendid garment (thus designated, because it is this which wins for him the respect-which attracts your notice) and say, Sit thou ( for , occurring Mat 22:44; Luk 20:42; Act 2:34; 1Ki 1:23; 1Ki 22:5; 4 Kings Jam 2:6 al., is not found in pure Greek. See Winer, 14. 4) here (pointing out a spot to him: and that, as the contrast between and (shews, in the midst, near (for the words must be supposed to be spoken by those who would be the mouthpiece of the assembly) those in honour) in a good place (not, honorifice, as Wahl, still less must be supposed to mean be so good as to &c., as Storr), and ye say to the poor man, Stand thou there, or sit under (i. e. not literally underneath; but on the ground beside, down by) my footstool (Wiesinger calls an : but see reff. Thus it is implied that the speaker is in a good place and furnished with a footstool.
The question, argued at considerable length by Wiesinger and Huther, who these incomers are supposed to be, whether Christians, or Jews who have looked in as strangers, is perhaps hardly worth the trouble spent upon it. The illustration merely requires that they should be strangers, not having a regular place in the congregation. Certainly so far I agree with Huther, that there appears nothing in the text which compels us to assume them to be Christians. They are taken merely as samples of a class, the rich and the poor: and these two are dealt with again in Jam 2:5 ff., as classes of persons, out of one of which God hath chosen His people for the most part, and out of the other of which the oppressors of His people arise. So that it is better to leave the examples in their general reference),
Jam 2:3. , ye look upon) with admiration.- , him that weareth) although you are ignorant who he is; when perhaps he may be a heathen.–, thou-thou) This has here the force of a proper name.- , sit here) The antithesis is, stand there.-) ; Septuagint, , honourably.-, there) at a distance from us.
ye: Jud 1:16
in a good place: or well, or, seemly
to the: Jam 2:6, Isa 65:5, Luk 7:44-46, 2Co 8:9
Reciprocal: Deu 1:17 – shall not Deu 25:3 – vile unto thee Psa 84:10 – I had Pro 18:23 – rich Ecc 10:6 – the rich Mar 12:39 – General Jam 2:1 – with
Jas 2:3. This verse indicates they had the services of ushers, and they would seat the audience as they were coming in, showing a preference for the “well-dressed” ones by giving them the most desirable places.
Jas 2:3. And ye have respect: literally, ye look upon, ye have regard to him that weareth the gay clothing. The two who came in are very differently treated; the rich man is conducted with all honour to a comfortable seat, whilst the poor man is left to shift for himself. In these verses there is in our English version a needless variation in the renderings of the same Greek word; the words apparel, raiment, and clothing are all in the original expressed by the same term.
and say unto him, Sit thou here in a good place; a place of consequence and comfort: literally, Be well seated. As in the Jewish synagogues, so in the Christian, there would be a diversity of seats. Thus we read of the scribes and Pharisees who loved the chief seats in the synagogues (Mat 23:6).
and say to the poor, Stand thou there, or sit here under my footstool. The other man in vile raiment is told to stand where he is, or is allowed to sit where he can, provided he does not select a good seat. Observe the contrast between here and there; here, the goodly seatthe place of honour; there, the seat under the footstoolthe place of dishonour. We are not informed whether those who came in were believers or unbelievers. Some suppose that both parties were Christian strangers, others that they were Gentiles or unbelieving Jews, and others that the poor were believers and the rich unbelievers. But it is best to leave it, as in the Epistle, undetermined; they are taken merely as samples of each classthe rich and the poor. It is well known that those who were not Christians might and did come into the Christian assemblies (1Co 14:23).
2:3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a {b} good place; and say to the poor, Stand thou there, or sit here under my footstool:
(b) In a worshipful and honourable place.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Geneva Bible Notes