Jas 2:6 . : Cf. , though in an entirely different connection, Sir 10:23 , ( is absent in the Hebrew); the R.V. “dishonoured” accurately represents the Greek, but the equivalent Hebrew word would be better rendered “despised” which is what the A.V. has. “Dishonouring” would imply the withholding of a right, “despising” would be rather the contempt accorded to the man because he was poor. There can be little doubt that it is the former which is intended here, but the idea of the latter must also have been present. : the rich here probably refer to wealthy Jews, though it does not follow that “there could have been no question of rich Jews if the city and the temple had fallen” (Knowling), for the Epistle was addressed to Jews of the Dispersion, the bulk of whom were not affected, as far as their worldly belongings were concerned, by the Fall of Jerusalem. On the other hand, the possibility of the reference being to rich Jewish-Christians, or Gentile-Christians, cannot be dismissed off-hand, for on the assumption of a late date for the Epistle it is more likely that these would be meant. The writer is taxing his hearers both with bad treatment accorded to the poor, as well as pusillanimity with regard to the rich. The word . only occurs once elsewhere in the N.T., Act 10:38 , ; but fairly frequently in the Septuagint, e.g. , Amo 8:4 ; Wis 2:10 ; Wis 15:14 . The accusative , which is the reading of 1 A, etc., is in accordance with the frequent usage of the Septuagint, where . often takes an accusative instead of the genitive. : “The pronoun is used in the nominative, not only with the meaning ‘self’ when attached to a subject, as in classical Greek, but also when itself standing for the subject, with a less amount of emphasis, which we might render ‘he for his part,’ or ‘it was he who,’ as in the next clause; it is disputed whether it does not in some cases lose its emphatic force altogether, as in Luk 19:2 ; Luk 24:31 ” (Mayor). : See Mat 10:7 ; Mat 10:18 . Cf. Act 16:19 , . : Cf. 1Co 6:2 ; 1Co 6:4 , either Jewish ( cf. the Peshit rendering ) tribunals or Gentile ones.

Fuente: The Expositors Greek Testament by Robertson

have. Omit.

despised = shamed. Greek. atimazo. See Act 5:41.

poor. Singular, as Jam 2:2.

oppress. See Act 10:38.

draw = themselves drag. Greek. helko. See Act 21:30.

before = to. App-104.

judgment seats. App-177.

Fuente: Companion Bible Notes, Appendices and Graphics

6.] Contrast to Gods estimate of the poor. But ye dishonoured the poor man (in the case just now put: with reference also to which the aor. is used. Indignum est dejicere quos Deus extollit, et quos honore dignatur probrose tractare: atqui Deus pauperes honorat: ergo pervertit Dei ordinem quisquis eos rejicit. Calv. This is his first argument. Now, Jam 2:6-7, he brings in another, deduced from the conduct of rich men towards Christians and towards Christ Himself). Do not the rich (opposed as a class, to above. This serves to shew that , when generally spoken of in the Epistle, as e. g. ch. Jam 1:10, is not the Christian rich man, but the rich man as such, in his worldliness and enmity to God) oppress you (see ref. So , Mat 20:25; 1Pe 5:3; , Mat 20:25; all signifying to use power, or lordship, or licence, against any to his hurt), and is it not they that (such is the force of the , again repeated below: not that they themselves …) drag you (so a lictoribus trahi, Livy ii. 27: see reff. The term implies violence) to courts of judgment (see ch. Jam 5:6, , . The words may refer either to persecutions, or to oppressive law-suits; or perhaps to both, as Apollinarius in the Catena, , , .

See on the matter, ref. 1 Cor.)?

Fuente: The Greek Testament

Jam 2:6. , ye have despised) while ye held the poor in too little esteem. A most expressive word.- , do not the rich) Not all the rich, but many of them, and none but they; for the poor have not the power, even if they wished. The apostle mentions this, not to excite the godly to envy, but to show the unworthiness of the rich.-, these) The demonstrative pronoun, as in Jam 2:7. In Hebrew, . These are they who act both with open violence, and yet with the appearance of justice.- , drag you) with unreasonable violence.

Fuente: Gnomon of the New Testament

Jas 2:6-7

OPPRESSION BY THE RICH

Jas 2:6-7

6 But ye have dishonored the poor man.—These to whom James wrote had done this by giving preferential consideration to the rich, and by treating the poor with contempt. Notwithstanding the fact that the poor were far more likely to obey the Lord than the rich, there were those among James’ readers who exhibited favoritism for the rich because they were rich, and showed disdain for the poor because they were poor. In so doing, they “dishonored” the poor man. The word translated “dishonored,” (etimasate, aorist active indicative of alimazo, to degrade), means much more than merely to ignore, disregard; as here used, it signifies to put the poor in a state of degradation and to withhold from them the respect which they deserved. The attitude was more than a passive one; these thus rebuked showed contempt for the poor, and this involved active disrespect. This was to reverse God’s attitude in such matters. “Thou, 0 God, did prepare of thy goodness for the poor.” (Psa 68:10.) “For Jehovah heareth the needy.” (Psa 69:33.) “I know that Jehovah will maintain the cause of the afflicted, and justice for the needy.” (Psa 140:12.) See, also, Job 5:15-16; Job 36:15; Psalm, 9:18; 72:12, 13; 109:31; Jer 10:13.

The statement, “But ye have dishonored the poor man,” is an exceedingly vivid and impressive one in the original text. “But,” (in contrast with the way God feels about such matters,) “You,” (emphatic), “on your part, far from exhibiting the same high regard for the poor that God does, have treated him with the grossest disrespect and contempt.” Their actions, in the matter, were wicked, because they were at variance with God’s will and way; and, as the next verse indicates, were lacking in good judgment. To dishonor the poor is a grevious sin, because it is an officious intermeddling with the plan of God. If God assigns to the poor a position of honor, how dare mere man to disregard it, and to set up a standard of his own ? Solomon said, “He that despiseth his neighbor sinneth ; but he that hath pity on the poor, happy is he.” (Pro 14:21.) Distinctions among men, of whatever nature other than on Christian character, were especially obnoxious to James, and by him frequently condemned in the Epistle.

Do not the rich oppress you,— In addition to the lack of Christian charity evidenced in the fawning favoritism some were manifesting toward the rich, the attitude was one of absurdity, and wanting in good sense ! The rich, whom they were favoring over the poor, were the very ones who had added to their misery through much persecution and oppression. The word for “oppress” in the text is a significant one, being katadunasteuousi11, compounded from kata, down; and dunastes, ruler, potentate; and reveals that already the early Christians were suffering tyranny from the hands of rich Jews in positio~s of authority and influence. The Greek, freely rendered, is, “Do not the rich lord it over you ?” Among the Sadducees of that period were many powerful Jews who were privileged by the Roman government to exercise considerable authority in the local courts of the Jews. There are numerous instances of such persecution from this source in Luke’s inspired history of the early church. (Act 4:13; Act 13:50; Act 19:19.)

and themselves drag you before the judgment-seats?—Not only did these wealthy Jews oppress (bear down hard upon) the poor of the period, they frequently “dragged” (a vivid expression which continues in use to this day of individuals brought into court against their wills), where, under the pretense of legality, there was exacted from them what little they possessed. The “judgment seats,” before which they were “dragged” were probably synagogue courts. Though the Jewish people were under the subjection of the Roman government (which maintained an army of occupation in Palestine at the time), they were permitted the privilege of conducting both civil and religious courts in which were heard matters of litigation involving the religion and business affairs of the Jewish people. Into these courts rich Jews often had the poor brought and by their power and influence had actions decided in their favor and against the poor, however just the cause of the latter might be. It should be noted that these were not Christian rich men, but unbelieving Jews who oppressed and evilly treated the Christian Jews among the early disciples. This situation is cited by James to show the absurdity of the practice which prevailed among some Christians of the time to show undue regard for the rich because they were rich, and to despise the poor because they were poor.

It is worthy of note that the only other instance in which the word translated “oppress” in the text occurs, is in Act 10:38, where it is said that Christ healed all that “were oppressed” of the devil. The actions of the heartless rich people of the period were comparable to that of the devil himself. How lacking in good sense it was to show servility to such characters solely on the ground that they were rich.

7 Do not they blaspheme the honorable name by which ye are called?—The antecedent of “they” is the rich. (Verse 5.) In addition to the oppression and exactions characteristic of those people they blasphemed the good name by which the early disciples were called. “Blaspheme,” is from blasphemousin, present active indicative of blasphemeo, derived from blasphemos, evil speaking. They slandered the name which the disciples wore; and this evil speaking was not momentary or occasional, they did it over and over so the tense of the verb indicates. They habitually blasphemed the name. This name is described as “honorable,” from kalos, good, noble, excellent. The phrase, “by which ye are called,” is, to epiklethen eph’ humas, literally, which is called upon you, and such is the marginal rendering in the American Standard Version. The verb called is from epikaleo, aorist passive participle, and signifies to assign a name to, to place a name upon. This name was most surely that of Clirist, pronounced upon us in baptism. (Mat 28:19-20; Act 2:38), and which Christians gladly wear because given by divine authority. (Act 11:26; Act 26:28; 1Pe 4:14; 1Pe 4:16.) It is a further indication of the fact that James, who was prominent in the Jerusalem church, is the author of the book which bears his name, that an expression similar to the words to epiklethen eph’ hmnas, “which is called upon you,” occurs from his mouth in Act 15:17, it being a quotation from the Septuagint (the translation of the Old Testament from Hebrew into Greek) in Amo 9:12.

Fuente: Old and New Testaments Restoration Commentary

ye: Jam 2:3, Psa 14:6, Pro 14:31, Pro 17:5, Ecc 9:15, Ecc 9:16, Isa 53:3, Joh 8:49, 1Co 11:22

Do: Jam 5:4, Job 20:19, Psa 10:2, Psa 10:8, Psa 10:10, Psa 10:14, Psa 12:5, Pro 22:16, Ecc 5:8, Isa 3:14, Isa 3:15, Amo 2:6, Amo 2:7, Amo 4:1, Amo 5:11, Amo 8:4-6, Mic 6:11, Mic 6:12, Hab 3:14, Zec 7:10

and: Jam 5:6, 1Ki 21:11-13, Act 4:1-3, Act 4:26-28, Act 5:17, Act 5:18, Act 5:26, Act 5:27, Act 13:50, Act 16:19, Act 16:20, Act 17:6, Act 18:12

Reciprocal: Exo 23:6 – General Lev 5:7 – he be not able to bring a lamb Lev 14:21 – poor Lev 19:15 – General Lev 25:35 – thy brother Deu 23:16 – thou shalt not Deu 24:17 – pervert Neh 5:5 – our flesh Job 32:9 – Great Psa 72:13 – shall save Psa 74:19 – forget Psa 103:6 – executeth Pro 14:21 – that despiseth Pro 19:1 – Better Pro 19:7 – the brethren Pro 22:7 – rich Ecc 3:16 – General Isa 3:5 – the people Jer 20:13 – for Eze 18:12 – oppressed Eze 22:27 – princes Eze 45:8 – and my princes Hab 1:4 – for Zec 11:11 – so Mat 19:23 – That Luk 1:48 – regarded Luk 1:53 – and Luk 6:24 – woe Luk 7:44 – thou Joh 12:6 – not Act 18:6 – they Act 25:6 – sitting Rom 12:16 – condescend to men of low estate Rom 15:26 – the poor 1Th 4:6 – defraud 2Ti 3:3 – despisers Jam 1:9 – the brother Jam 5:1 – ye Rev 2:9 – poverty

Fuente: The Treasury of Scripture Knowledge

Jas 2:6. To despise means to belittle or look down upon, and some of the disciples had been guilty of such an attitude toward people who were poor. It is usually the rich people who resort to the courts in suits of oppression in order to squeeze a little more money out of unfortunate debtors.

Fuente: Combined Bible Commentary

Jas 2:6. But ye, in contrast to Gods estimate of the poor. God has chosen the poor of this world to be rich in faith, whereas ye, on the contrary, have despised the poor: not so much the poor generally, as the poor among Christians. Now follows a second consideration; that by showing respect to the rich, they give a preference to those who were the enemies both of themselves and of Christ.

Do not rich men: it is unnatural to suppose that Christian rich men are meant, but rich men as such, who in their worldliness and pride manifest a hatred to Christianity.

oppress you, and draw you before the judgment-seat? The rich unbelieving Jews were the bitterest enemies to their believing countrymen: they fined and imprisoned them, as apostates from Judaism. Thus we read that Saul made havoc of the Church, entering into every house, and haling men and women committed them to prison (Act 8:3). Those who suppose that by the rich here mentioned Christians are intended, think that the reference is not to persecution, but to litigation, similar to the abuses which occurred in the Corinthian Church (1Co 6:6).

Fuente: A Popular Commentary on the New Testament

Our apostle here charges them downright with that sin which he had been before condemning, namely, an undue respect of persons, despising the poor whom God himself had chosen and honoured: But ye have despised the poor. Despising the poor is a sin not only against the word, but against the works of God; it is against his word and express command, backed with a severe threatening, enter not into the vineyard of the poor; that is, oppress them not, for his avenger is mighty, and God will plead his cause for him. It is also against his works and his end in creation: for God never made any creature for contempt; he then that despiseth the poor reproacheth his Maker, that is, condemneth the wisdom of God; which is as much seen in making poor, as in making rich; in making valleys, as in making hills.

Observe farther, the apostle shews them what little reason and cause they had as to vilify the poor, so to idolize and adore the rich; do not rich men oppress you by tyranny, and draw you before the judgment seat, like the vilest malefactors? Do not they blaspheme the name of Christ? that worthy name from which you are called Christians, and spit in the very face of your holy religion?

Learn, 1. That wicked rich men are oft-times oppressors, sometimes persecutors; they have frequently both will and power, both disposition and occasion to do both.

2. That oppressors and persecutors are generally blasphemers; they blaspheme the name of Christ, that worthy name which whosoever nameth ought to depart from all iniquity, 2Ti 2:19.

Fuente: Expository Notes with Practical Observations on the New Testament

But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?

“Ye have” indicates James knew the specifics of what he was talking about. There was a definite problem among the recipients, and it would seem that it was widespread since he didn’t single out a specific group, but rather seems to address all of them.

How do the rich oppress us today?

a. They make their fortunes from the poor. It has been reported that Oil companies have made tremendous profits off of the latest round of gas price raises, and will continue to do so, since the prices are still high. Profit is the name of the game, but gouging is not.

b. They control politics.

c. They control our thinking to a point through advertising and products they produce.

d. Since they are what they are, and we the poor of the world look up to them in our warped world view they cause us to stumble into covetousness and dissatisfaction with whom and what we are in Christ.

I don’t say this to shift the blame from the individual, but it is rather a fact of life, if you live in America today you are probably covetous to one degree or another. If you are on top of your spiritual game then this is not true, but many in our country pass off mediocre spiritual living as the norm and it is far from the Biblical requirement.

Colossians mentions that covetousness is idolatry. I recently saw a very heated debate on an inter-net forum as to whether Paul meant that covetousness was literally idolatry. My view is that he said it was thus he must have literally meant that it was. Many and varied were the spin doctors that attempted to make it say other than what it said. Why? Why were the spin doctors working so hard? The only reason I can think of is that they don’t want to give up coveting.

“Despised” is the verb – they have put action to their thoughts. They have thought evil things and given action to the detriment of others. Outward sin might be the more blunt way to put it. This is the dishonoring, the insulting, and the contemptuous actions of a believer toward a poor believer. Neat church to have to attend as a poor person isn’t it. Today we can roam from church to church till we find one we can feel comfortable in, but back then there was probably only one or two to go to and that is what you were stuck with.

They despised the poor. How does that translate into our own generation? No American is poor in comparison to some in the third world countries, but how would you class a poor person today – how would you describe them?

Receiving food stamps.

Receiving welfare income.

Receiving house rent subsidies.

Receiving two free meals a day for the children at school.

Receiving free phone service if needed for some reason, be it business or personal.

Receiving kickbacks/refunds from the state and federal government on their income taxes.

Receiving free to low cost medical care.

Receiving free to low cost dental care.

Receiving help with their power bills.

Receiving help with their water and sewer bills.

Receiving free food at the food banks.

Now compare that with some in the third world countries – receiving nothing and starving to death.

Some comparison! We really don’t have “poor” in our country today, but relative to the rich we class them as poor.

How do we despise the poor today? Some of us are disgusted with their taking, taking, taking from the system that is financed on our backs. Some of us think they are lazy and ought to go to work. After all, that is a Biblical principle.

These thoughts might even be correct, but for us to take action on these thoughts would be wrong. We ought not to allow their condition to change how we treat them in the church situation. Indeed, maybe we should try to get involved in their lives and see if we can assist them into self reliance. On top of that, they are lost and don’t know any better, thus why would we feel we should act against them. On the contrary, we should act for them by bringing them to the Lord.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

2:6 But ye have despised the poor. {3} Do not rich men oppress you, and draw you before the judgment seats?

(3) Secondly, he proves them to be fools: since the rich men are rather to be held detestable and cursed, considering that they persecute the church, and blaspheme Christ: for he speaks of wicked and profane rich men, as most of them have always been, beside whom he contrasts the poor and degraded.

Fuente: Geneva Bible Notes

When a Christian dishonors the poor, he or she treats them exactly opposite to the way God treats them (cf. 1Co 11:22; 1Pe 2:17). Instead of favoring Christians, James reminded his readers that the characteristic response of the rich to them had been to oppress them (cf. Mar 13:9; Act 4:1-3; Act 13:50; Act 16:19; Act 19:23-41). How inconsistent it is to despise one’s friends and honor one’s foes! The oppression in view could have been physical and or legal.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)