But you have dishonored the poor man. Don’t the rich oppress you, and personally drag you before the courts?
Parallel Translations
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But you have dishonored the poor man. Don’t the rich oppress you, and personally drag you before the courts?
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But ye have despised the poore. Are not the rych they which opresse you: and they which drawe you before iudges?
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But ye haue despised the poore. Doe not the riche oppresse you by tyrannie, and doe not they drawe you before the iudgement seates?
Cross-references (36)
Passages linked to James 2:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 17:5 Whoever mocks the poor reproaches his Maker. He who is glad at calamity shall not be unpunished.
- Proverbs 14:31 He who oppresses the poor shows contempt for his Maker, but he who is kind to the needy honors him.
- 1 Corinthians 11:22 What, don’t you have houses to eat and to drink in? Or do you despise God’s assembly and put them to shame who don’t have enough? What shall I tell you? Shall I praise you? In this I don’t praise you.
- Psalms 14:6 You frustrate the plan of the poor, because Yahweh is his refuge.
- Psalms 10:14 But you do see trouble and grief. You consider it to take it into your hand. You help the victim and the fatherless.
- Psalms 12:5 “Because of the oppression of the weak and because of the groaning of the needy, I will now arise,” says Yahweh; “I will set him in safety from those who malign him.”
- Proverbs 22:16 Whoever oppresses the poor for his own increase and whoever gives to the rich, both come to poverty.
- Ecclesiastes 5:8 If you see the oppression of the poor, and the violent taking away of justice and righteousness in a district, don’t marvel at the matter, for one official is eyed by a higher one, and there are officials over them.
- Ecclesiastes 9:15-16 Now a poor wise man was found in it, and he by his wisdom delivered the city; yet no man remembered that same poor man. Then I said, “Wisdom is better than strength.” Nevertheless the poor man’s wisdom is despised, and his words are not heard.
- Isaiah 3:14-15 Yahweh will enter into judgment with the elders of his people and their leaders: “It is you who have eaten up the vineyard. The plunder of the poor is in your houses. What do you mean that you crush my people, and grind the face of the poor?” says the Lord, Yahweh of Armies.
- Amos 2:6-7 Yahweh says: “For three transgressions of Israel, yes, for four, I will not turn away its punishment; because they have sold the righteous for silver, and the needy for a pair of sandals; They trample on the dust of the earth on the head of the poor, and deny justice to the oppressed; and a man and his father use the same maiden, to profane my holy name;
- Amos 5:11 Therefore, because you trample on the poor, and take taxes from him of wheat: You have built houses of cut stone, but you will not dwell in them. You have planted pleasant vineyards, but you shall not drink their wine.
- Amos 8:4-6 Hear this, you who desire to swallow up the needy, and cause the poor of the land to fail, Saying, ‘When will the new moon be gone, that we may sell grain? And the Sabbath, that we may market wheat, making the ephah small, and the shekel large, and dealing falsely with balances of deceit; that we may buy the poor for silver, and the needy for a pair of sandals, and sell the sweepings with the wheat?’ ”
- Micah 6:11-12 Shall I be pure with dishonest scales, and with a bag of deceitful weights? Her rich men are full of violence, her inhabitants speak lies, and their tongue is deceitful in their speech.
- Zechariah 7:10 Don’t oppress the widow, nor the fatherless, the foreigner, nor the poor; and let none of you devise evil against his brother in your heart.’
- Acts 8:3 But Saul ravaged the assembly, entering into every house and dragged both men and women off to prison.
- Acts 13:50 But the Jews stirred up the devout and prominent women and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders.
- Acts 16:19-20 But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. When they had brought them to the magistrates, they said, “These men, being Jews, are agitating our city
- Acts 17:6 When they didn’t find them, they dragged Jason and certain brothers before the rulers of the city, crying, “These who have turned the world upside down have come here also,
- James 2:3 and you pay special attention to him who wears the fine clothing and say, “Sit here in a good place;” and you tell the poor man, “Stand there,” or “Sit by my footstool”
- James 5:4 Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out, and the cries of those who reaped have entered into the ears of the Lord of Armies.
- 1 Kings 21:11-13 The men of his city, even the elders and the nobles who lived in his city, did as Jezebel had instructed them in the letters which she had written and sent to them. They proclaimed a fast, and set Naboth on high among the people. The two men, the wicked fellows, came in and sat before him. The wicked fellows testified against him, even against Naboth, in the presence of the people, saying, “Naboth cursed God and the king!” Then they carried him out of the city and stoned him to death with stones.
- Job 20:19 For he has oppressed and forsaken the poor. He has violently taken away a house, and he will not build it up.
- Psalms 10:2 In arrogance, the wicked hunt down the weak. They are caught in the schemes that they devise.
- Psalms 10:8 He lies in wait near the villages. From ambushes, he murders the innocent. His eyes are secretly set against the helpless.
- Psalms 10:10 The helpless are crushed. They collapse. They fall under his strength.
- Isaiah 53:3 He was despised and rejected by men, a man of suffering and acquainted with disease. He was despised as one from whom men hide their face; and we didn’t respect him.
- Amos 4:1 Listen to this word, you cows of Bashan, who are on the mountain of Samaria, who oppress the poor, who crush the needy, who tell their husbands, “Bring us drinks!”
- Habakkuk 3:14 You pierced the heads of his warriors with their own spears. They came as a whirlwind to scatter me, gloating as if to devour the wretched in secret.
- Acts 4:1-3 As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them, being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. They laid hands on them, and put them in custody until the next day, for it was now evening.
- Acts 4:26-28 The kings of the earth take a stand, and the rulers take council together, against the Lord, and against his Christ.’ “For truly, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together against your holy servant, Jesus, whom you anointed, to do whatever your hand and your council foreordained to happen.
- Acts 5:17-18 But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy and laid hands on the apostles, then put them in public custody.
- Acts 5:26-27 Then the captain went with the officers, and brought them without violence, for they were afraid that the people might stone them. When they had brought them, they set them before the council. The high priest questioned them,
- Acts 18:12 But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat,
- James 5:6 You have condemned and you have murdered the righteous one. He doesn’t resist you.
- John 8:49 Jesus answered, “I don’t have a demon, but I honor my Father and you dishonor me.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Calvin 1540 · Public Domain 6 Do not the rich. He seems to instigate…
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Secondly, he proveth them to be mad men: for…
Secondly, he proveth them to be mad men: for that the rich men are rather to be holden execrable and cursed, considering that they persecute the Church, and blaspheme Christ: for he speaketh of wicked and profane rich men, such as the most part of them have been always, against whom he setteth the poor and abject.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 6 But ye have despised the poor. Do not…
6 But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
Ver. 6. Ye have despised the poor] Pauper ubique iacet. Zep 3:12, afflicted and poor are joined together; because poverty is an affliction, and makes a man trodden upon. Men go over the hedge where it is lowest. Therefore St Paul joins them together, "I have learned to want, and to be abased;" they that want shall be abased; Luk 15:30; "This thy son." He saith not, This my brother, because in poverty; which is therefore to be deprecated and prayed against, as Pro 30:8; Pro 1:1-33. Propter inediam, on account of starvation, as Gen 37:25; Gen 2:1-25. Propter iniuriam, On account of wrongs, Psa 10:9; Psa 3:1-8. Propter infamiam, On account of disgrace, as here. Our Saviour calls that good beggar Lazarus, that is, God help me, Luk 16:29; as proper a name for a beggar as could be given.
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Oppress you] καταδυναστευουσιν, subjugate you, and bring your heads under their belts; trample upon you with the feet of pride and cruelty; yea, devour you, as the greater fish do the lesser. Ferae parcunt, aves pascunt, homines saeviunt, saith Cyprian. The wild beasts spare Daniel, the ravenous ravens feed Elias; only men rage and ravage, they tyranically oppress God’s poor people (as the word here imports), acting therein the devil’s part. See Act 10:38; (where the same word is used); there is neither equity nor mercy to be had at their hands. Hence they are called men eaters, cannibals, Psa 14:4, and charged with beating God’s people to pieces, and grinding the faces of the poor, Isa 3:15; with eating their very flesh and flaying their skins from off them, and breaking off their bones, and chopping them in pieces as for the pot, and as flesh within the caldron, Mic 3:3. This is a sin against race, grace, and place.
Draw you before the judgment seats] Vex you with lawsuits, and by might rob you of your right. Cedit viribus aequum.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain But ye have despised the poor; God’s poor, viz.…
But ye have despised the poor; God’s poor, viz. by your respecting persons.
Do not rich men? Either those that were unbelieving Jews or heathen; or such as made a profession of Christianity, but were not cordial friends to it; or, both may be included.
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Oppress you; insolently abuse you, and unrighteously, either usurping a power over you which belongs not to them, or abusing the power they have.
And draw you before the judgment-seats; especially before unbelieving judges, 1Co 6:1,6; they would colour their oppression with a pretence of law, and therefore drew the poor saints before the judgment-seat.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Our apostle here charges them downright with that sin…
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?
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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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain But ye have despised the poor,.... Or dishonoured, and…
But ye have despised the poor,.... Or dishonoured, and reproached them, by showing respect of persons, in preferring the rich to them, and in distinguishing them in such a manner as was to their contempt and injury; which is a reproaching not only of them, but their Maker; and is in effect saying, that God has done either a weak or a wrong thing, in choosing them to be rich in faith, and heirs of a kingdom, it being directly contrary to his conduct:
do not rich men oppress you, and draw you before the judgment seats? which may be understood either of rich men that were unbelievers; and these either the Heathen magistrates, who ruled over them in a tyrannical way, and with rigour, and often summoned them before them, and persecuted them with violence; or their own countrymen, the Jews, who stirred up the chief men of the Gentiles against them, and drew them to their judgment seats, as they drew Paul to the judgment seat of Gallio, Act 13:50 or else of rich professors of religion, who assumed a despotic power over the poor brethren of the church, and loved to have the pre-eminence over them, as Diotrephes did, and set up tribunals in the churches, and tried and condemned them in an arbitrary way; or else upon civil accounts had them before heathen magistrates, and went to law with them in their courts, before unbelievers, which is a practice condemned in Co1 6:1, and seeing now rich men used them so ill, the apostle mentions this as an argument to dissuade them from respect of persons; seeing they had but little reason to show so much regard unto them, who had treated them in so evil a manner: this is not to be understood of all rich men; nor is the apostle's design to destroy that natural and civil order there is among men, by reason of their different stations, offices, and circumstances; it being highly proper that honour should he given to whom honour is due, but not to the dishonour of another.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Do not the rich often oppress you - By…
Do not the rich often oppress you - By open violence; often drag you - Under colour of law.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. Do not rich men oppress you] The…
Verse 6. Do not rich men oppress you] The administration of justice was at this time in a miserable state of corruption among the Jews; but a Christian was one who was to expect no justice any where but from his God. The words καταδυναστευουσιν, exceedingly oppress, and ελκουσινειςκριτηρια, drag you to courts of justice, show how grievously oppressed and maltreated the Christians were by their countrymen the Jews, who made law a pretext to afflict their bodies, and spoil them of their property.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain But ye have despised the poor - Koppe reads…
But ye have despised the poor - Koppe reads this as an interrogation: “Do ye despise the poor?” Perhaps it might be understood somewhat ironically: “You despise the poor, do you, and are disposed to honor the rich! Look then, and see how the rich treat you, and see whether you have so much occasion to regard them with any peculiar respect.” The object of the apostle is to fix the attention on the impropriety of that partiality which many were disposed to show to the rich, by reminding them that the rich had never evinced towards them any such treatment as to lay the foundation of a claim to the honor which they were disposed to render them.
Do not rich men oppress you? - Referring probably to something in their conduct which existed particularly then. The meaning is not that they oppressed the poor as such, but that they oppressed those whom James addressed. It is probable that then, as since, a considerable portion of those who were Christians were in fact poor, and that this would have all the force of a personal appeal; but still the particular thought is, that it was a characteristic of the rich and the great, whom they were disposed peculiarly to honor, to oppress and crush the poor. The Greek here is very expressive: “Do they not imperiously lord it over you?” The statement here will apply with too much force to the rich in every age.
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And draw you before the judgment-seats - That is, they are your persecutors rather than your friends. It was undoubtedly the case that many of the rich were engaged in persecuting Christians, and that on various pretences they dragged them before the judicial tribunals.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain The world's judgment of the poor contrasted with God's.
The world's judgment of the poor contrasted with God's.
ye--Christians, from whom better things might have been expected; there is no marvel that men of the world do so.
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despised--literally, "dishonored." To dishonor the poor is to dishonor those whom God honors, and so to invert the order of God [CALVIN].
rich--as a class.
oppress--literally, "abuse their power against" you.
draw you--Translate, "is it not they (those very persons whom ye partially prefer, Jam 2:1-4) that drag you (namely, with violence)" [ALFORD].
before . . . judgment seats--instituting persecutions for religion, as well as oppressive lawsuits, against you.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. Ye—Unlike God.
6. Ye—Unlike God.
Despised—Same (aorist) tense as chosen=chose. While God chose, ye despised. Both refer to the same objects and point of time.
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The poor—Singular number; the poor man in the above picture.
Rich men oppress you—It is clear from this that it is not Christian rich men the apostle condemns.
Rich here is an epithet for men of persecuting power, whether Jews or pagans. Not their wealth but their oppressiveness that made them guilty. See note on Jas_5:6.
Draw—Greek, drag, a term of violence.
Judgment seats—To rob them by unjust lawsuits, or to punish them for being deserters from Judaism.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. But ye have despised the poor] Better, ye…
6. But ye have despised the poor] Better, ye have dishonoured, or done dishonour to, the word implying the outward act that expressed contempt. The Greek tense may point to the special instance just given as a supposed fact, “Ye dishonoured.…” The pronoun is emphatic, “God chose the poor, ye put them to shame.”
Do not rich men oppress you] Better, lord it over you. The word is like, though not identical with, those used in Mat_20:25; 1Pe_5:3, and means literally, to act the potentate over others. As a rule the wealthier class in Judæa tended to Sadduceeism (Joseph. Ant. xiii. 10. § 6), and St James’s reference to their treatment of the disciples agrees with the part that sect took, including, as it did, the aristocracy of the priesthood, in the persecutions of the earlier chapters of the Acts (Jas_4:1; Jas_4:6, Jas_5:17).
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and draw you before the judgment seats?] Better, drag you to courts of Justice. The same noun appears in 1Co_6:2; 1Co_6:4. The Greek verb implies violence, as in Act_21:30. The words may point either to direct persecutions, such as that of Act_9:1-2, or to the indirect vexation of oppressive lawsuits. In the Greek the verb is preceded by an emphatic pronoun, “Is it not they that drag you.” There seems, at first, a want of logical coherence. The rich man first appears as gaining undue prominence in the assembly of Christians, and then as one of a class of persecutors and blasphemers. This, however, is just the point on which St James lays stress. Men honoured the rich Christian, not because he was a Christian, but because he was rich, i. e. because he was connected with a class, which, as such, had shewn itself bitterly hostile to them.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) But ye have despised the poor.—Better, ye dishonoured…
(6) But ye have despised the poor.—Better, ye dishonoured the poor man—i.e., when, as already mentioned (Jas_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. Mat_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 (Jas_2:5), and next, judge their adversaries by their own behaviour.
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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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain You have dishonored by your treatment the poor man,…
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
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(2) blaspheme God and Christ.
Poor rich. In the Old Testament we occasionally find the term "poor" parallel to "righteous"; (Amo_2:6 Amo_5:12) and rich" to "wicked". (Isa_53:9) St. James"s use here is somewhat similar. (see on Jam_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 (elkousin uJmav eijv krithria). So Saul, "haling (surwn) men and women, committed them to prison". (Act_8:3)
(2) They blasphemed the honorable Name by which Christians were called. So Saul thought that he ought to do many things contrary to the Name of Jesus of Nazareth, and strove to make them blaspheme. (Act_26:9-11)
(3) All this they did in person (aujtoi); "themselves," just as Saul did. No difficulty need be felt about the presence of these rich men in the synagogues of the Christians (see Introduction, p. 8.). It will be noticed that St. James never calls them brethren. " Further, it must be remembered that, at this early date, the Church had not yet learnt by bitter experience the need for that secrecy with which in later days she shrouded her worship. At this time the Christian assemblies were open to any who chose to find their way in. All were welcome, as we see from 1Co_14:23, etc., where the chance entry of men unlearned or unbelieving" is contemplated as likely to happen. Hence there is no sort of difficulty in the presence of the "rich man" here, who might be eagerly welcomed, and repay his welcome by dragging them to the judgment-seat. Draw you before the judgment-seats. The account given by Josephus of the death of St, James himself affords a good illustration of the manner in which Christians were liable to this (see Introduction, p. 6.). But the tribunals need not be confined to Jewish ones. Other instances of similar treatment, illustrating the thoughts and language of the passage before us, may be found in Act_16:19 Act_17:6 Act_18:12. Litigation of an entirely different character between Christians themselves is alluded to and condemned by St. Paul in 1Co 6.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 6. But ye have despised the poor. Those whom…
6. But ye have despised the poor. Those whom God accepts you reject. Do not rich men oppress you? The oppressors of the poor are usually the rich. They are the money lenders, those who bring suit for debt, and hence draw the poor before the judgment seats. Perhaps also there is an allusion to the fact that they were the persecutors.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.