James 2:2 kjv

For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;

James 2:2 nkjv

For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes,

James 2:2 niv

Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in filthy old clothes also comes in.

James 2:2 esv

For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in,

James 2:2 nlt

For example, suppose someone comes into your meeting dressed in fancy clothes and expensive jewelry, and another comes in who is poor and dressed in dirty clothes.

James 2 verses

James 2 2 Meaning

James 2:2 presents a vivid illustration of favoritism and partiality within the early Christian assembly. It describes a scenario where two individuals, one wealthy and adorned with symbols of status like a gold ring and fine apparel, and another poor in tattered clothes, enter the gathering. This verse sets the stage for James's strong condemnation of discrimination based on socio-economic standing, arguing that such behavior is contradictory to the core tenets of faith in Jesus Christ. The contrast highlights the immediate visual cues that would trigger judgment and preferential treatment among congregants, which James aims to expose and correct.

James 2 2 Context

James chapter 2 begins by directly admonishing believers not to "show favoritism" as they hold "the faith in our Lord Jesus Christ, the Lord of glory" (Jas 2:1). Verse 2 then immediately illustrates this warning with a common social scenario within their gatherings. The "assembly" (Greek: synagōgē) referenced is a gathering of believers. While Christians in James's time increasingly met in homes and eventually built specific structures, the term synagōgē carries a strong Jewish connotation, suggesting that James's audience likely consisted largely of Jewish Christians, or at least a community deeply rooted in Jewish customs and structures.

In the 1st-century Roman and Jewish worlds, social status, often visibly indicated by clothing and accessories, was extremely significant. Wealthy individuals held considerable sway and respect, while the poor were often marginalized and looked down upon. James challenges this societal norm directly within the sacred space of the Christian community. The passage (Jas 2:1-13) forms a unified argument against such discriminatory practices, linking impartial love to the fulfillment of the "royal law" (Jas 2:8) and ultimately to salvation by faith, which must be accompanied by works (Jas 2:14-26). The detailed description in verse 2 emphasizes the stark visual contrast that would typically trigger discriminatory treatment.

James 2 2 Word analysis

• For if (Ἐὰν γὰρ): Introduces a hypothetical yet very probable real-life scenario, serving as a direct illustration of the previous verse's command against partiality. The "For" connects the example directly to the principle.
• a man (ἄνθρωπος - anthrōpos): A generic term for a human being, emphasizing that the individual's inherent humanity should be the primary consideration, not external status.
• wearing a gold ring (χρυσοδακτύλιος - chrysodaktylios): Lit. "gold-fingered" or "wearing a gold ring." A conspicuous sign of wealth and social status in the ancient world. Many wealthy people wore multiple gold rings, sometimes on every finger. These were not mere ornaments but could be signet rings signifying authority or business dealings. It highlights the display of wealth.
• and fine clothing (ἐσθὴς λαμπρά - esthēs lamprā): "Bright, splendid, or luxurious apparel." This refers to high-quality, expensive garments, possibly dyed with costly colors (like purple), made of fine linen or silk. It implies not just new but exceptionally well-made and showy attire, immediately conveying affluence.
• comes into (εἰσέλθῃ - eiselthē): Denotes a direct action of entering the designated place of assembly.
• your assembly (εἰς συναγωγὴν ὑμῶν - eis synagōgēn hymōn): Crucially, synagōgē (synagogue) is the term used. This strongly suggests James's audience was largely Jewish Christian, accustomed to meeting in such gatherings. While not necessarily a formal Jewish synagogue building, it was the specific meeting place of their Christian community, inheriting a spiritual and organizational identity familiar to them. The word emphasizes it's a dedicated gathering for spiritual purposes, not a general public space.
• and a poor man (καὶ πτωχὸς - kai ptōchos): Ptōchos signifies someone utterly destitute, impoverished, one who crouches or cringes in destitution, contrasting with penēs (the working poor). This individual is without resources and relies on begging or charity.
• in shabby clothing (ἐν ῥυπαρᾷ ἐσθῆτι - en rypārā esthēti): "Filthy, squalid, ragged, dirty clothing." This directly contrasts with the "fine clothing" of the rich man, signifying extreme poverty, lack of means for proper hygiene, and societal marginalization. The condition of the clothes points to the depth of his poverty.
• also comes in: Parallel action to the rich man, setting up a direct comparison between the two individuals entering the same sacred space.

Words-group by words-group analysis:

• "a man wearing a gold ring and fine clothing": This phrase paints a complete picture of worldly prosperity and elevated social status through outward appearance. It's a visual shorthand for a person of means and influence, designed to elicit immediate respect and preferential treatment in that cultural context.
• "comes into your assembly": This signifies the setting for the favoritism. It highlights that such worldly discrimination is happening within the sacred gathering of believers, making it particularly egregious given the spiritual nature of the fellowship.
• "and a poor man in shabby clothing also comes in": This second descriptive phrase sets up the direct counterpoint to the first, creating a vivid dichotomy. The parallel entrance highlights the moral test: how will the assembly respond to these two vastly different social appearances? It emphasizes that true faith must transcend outward status.

James 2 2 Bonus section

The concept of synagōgē being used for a Christian gathering, rather than ekklēsia (assembly/church), is a significant point for understanding James's immediate context. While ekklēsia became the standard term for the Christian assembly, James's choice reflects either the very early stages of the church, where believers (especially Jewish ones) still met in structures or adopted practices similar to the Jewish synagogue, or it's a specific instruction to those groups who did retain such identifiers. It underscores the Jewish-Christian context and indicates that the problems of social stratification common in wider society had unfortunately seeped into the spiritual fellowship, mirroring divisions that often existed in literal synagogues as well as the broader culture. This demonstrates the constant spiritual battle against succumbing to worldly values, even within a group committed to Christ.

James 2 2 Commentary

James 2:2 serves as a pivotal illustration in James's argument against partiality within the Christian community. It exposes the insidious nature of worldly values infiltrating the assembly of believers. The detailed descriptions of the rich man (gold ring, fine clothing) and the poor man (shabby clothing) are not mere casual observations but are deliberate portrayals designed to reveal how quickly external appearances can lead to internal prejudice and preferential treatment. This favoritism, often rooted in seeking worldly advantage or honoring those perceived as important, directly contradicts the impartial love that defines the Lord Jesus Christ, "the Lord of glory." The specific use of "synagogue" highlights the Jewish roots of early Christianity and points to the shocking nature of such discrimination within a place meant for prayer, instruction, and communal equality before God. The core message is that true faith manifests in treating all people with equal honor and dignity, regardless of their social or economic standing, mirroring God's own impartiality. Any deviation from this is an act of sin and a failure to live out the "royal law" of love (Jas 2:8).

Examples:

• Preferential Seating: Offering the prominent or comfortable seats to wealthy donors while relegating less affluent members to less desirable spots.
• Honoring the 'Influential': Seeking counsel or giving greater deference to a wealthy or powerful member's opinions over a more humble but equally wise brother or sister.
• Exclusion: Ignoring or looking down upon someone struggling financially in social gatherings after church, compared to eagerly engaging with prosperous members.