James 2:6 kjv

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

James 2:6 nkjv

But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts?

James 2:6 niv

But you have dishonored the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court?

James 2:6 esv

But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court?

James 2:6 nlt

But you dishonor the poor! Isn't it the rich who oppress you and drag you into court?

James 2 verses

James 2 6 Meaning

James 2:6 confronts believers with their contradictory behavior, exposing the profound irony and injustice of favoring the wealthy while despising the poor. It highlights that instead of recognizing the spiritual worth God places on the poor, they disgrace them. Moreover, the verse forcefully reminds them that it is often these very same rich individuals who exploit them, taking them to court and oppressing them, further demonstrating the illogical and ungodly nature of their favoritism. This action reveals a profound misalignment with God’s kingdom values and justice.

James 2 6 Context

James chapter 2 focuses intensely on the dangers of partiality, particularly the favoritism shown towards the wealthy at the expense of the poor within the early Christian community. James opens the chapter by commanding believers not to hold the faith with "personal favoritism" (v. 1). He then illustrates this with a common scenario in early church gatherings: a richly dressed person enters and is given a preferential seat, while a poorly dressed person is relegated to a lesser spot or told to stand (vv. 2-3). This preferential treatment is condemned as discrimination and the forming of evil judgments (v. 4). James counters this worldly behavior by reminding his audience of God's perspective: God "chose the poor of this world to be rich in faith and heirs of the kingdom" (v. 5). Verse 6 directly follows this powerful theological statement, revealing the stark contradiction and hypocrisy in their actions. It indicts them for dishonoring the very people God honors and for acting against their own interests by embracing the rich, who are often their oppressors. The verse thus sets the stage for James’s deeper arguments about the "royal law" (love your neighbor as yourself) and the essential link between genuine faith and righteous deeds, arguing that faith without works is dead. Historically, Jewish Christians often faced oppression from both wealthy Jewish and Roman authorities, making the irony of favoring oppressors even more poignant for the original audience.

James 2 6 Word analysis

• But: This conjunction introduces a sharp contrast and indictment against the audience's behavior. It highlights a fundamental discrepancy between God's perspective (v. 5) and their actions.
• you have dishonored: Greek: ἀτιμάζω (atimazo), meaning "to treat with contempt," "to disgrace," "to insult," or "to strip of honor." This is a strong word, signifying not merely neglect but an active degradation of worth and dignity. It directly contradicts God's act of choosing the poor and bestowing spiritual honor upon them (James 2:5). The action implies a devaluation of someone God values.
• the poor man: Greek: τὸν πτωχόν (ton ptōchon), referring to a person who is truly destitute, beggars, or those utterly dependent on the charity of others, not just those lacking luxury. James specifies the deepest level of poverty, emphasizing society's most vulnerable. Their dishonor is particularly egregious because of their intrinsic value in God's eyes.
• Do not: This introduces a rhetorical question designed to elicit an obvious affirmative answer, exposing the believers' illogical and hypocritical actions. It prompts self-reflection on who truly benefits from the rich.
• the rich: Greek: οἱ πλούσιοι (hoi plousioi), refers to those with abundant wealth and resources, often associated in the Old Testament and the Greco-Roman world with power and social influence, which could be misused.
• oppress: Greek: καταδυναστεύουσιν (katadynasteuousin), a strong verb meaning "to exercise harsh power over," "to dominate," "to exploit," "to use oppressive force." It denotes systematic and forceful control. This is the very behavior of those the believers were favoring, underscoring their severe ethical lapse. It points to economic and social exploitation, often through legal means.
• you: Refers directly to the members of the Christian community, highlighting that they themselves are victims of the wealthy's oppressive actions. This creates a deeply ironic situation.
• and drag you into court: Greek: ἕλκουσιν ὑμᾶς εἰς κριτήρια (helkousin hymas eis kritēria). Helko (drag) implies force, compulsion, or violent pulling. Kritēria (courts, judgment seats) refers to legal proceedings. This points to vexatious lawsuits, debt collection, or legal exploitation initiated by the rich against the less powerful, potentially including fellow believers. The rich were abusing the legal system to their advantage, harming even those who now favored them in church assemblies.

Words-group by words-group analysis:

• But you have dishonored the poor man: This phrase is a direct accusation, highlighting the believers' active role in undermining the dignity of the poor. It stands in stark contrast to God's view and action concerning the poor (v. 5), revealing a spiritually misaligned priority within the community. The irony is poignant, as these very believers, often of modest means themselves, act against the interests of those whom God considers special.
• Do not the rich oppress you and drag you into court?: This powerful rhetorical question unmasks the foolishness and moral blindness of their actions. It demonstrates that the people they honor (the rich) are the very ones inflicting harm, exploitation, and injustice upon them and others in the community. This points to economic injustices and the abuse of legal power, such as unfair debt collection, land seizure, or other forms of legal bullying. The implication is that believers should align with justice and the vulnerable, not with their oppressors.

James 2 6 Bonus section

The phrase "drag you into court" (ἕλκουσιν ὑμᾶς εἰς κριτήρια) can be interpreted as the rich filing lawsuits against Christians, possibly due to debts incurred by the poor, or perhaps as a form of general legal harassment or persecution because of their faith. In the socio-economic context of the first century, legal systems often favored the wealthy and powerful, making courts instruments of oppression for the poor. James implies that believers, by siding with these oppressors, are ironically facilitating their own exploitation and legitimizing the injustice. This verse strongly argues against pragmatic decisions driven by potential material gain or social standing, rather advocating for righteous and God-honoring behavior that reflects true solidarity with the marginalized, mirroring God's own heart.

James 2 6 Commentary

James 2:6 is a potent indictment against the hypocrisy of partiality within the Christian community. Having declared God's unique choice of the poor (v. 5), James swiftly contrasts this divine preference with the believers' contrary actions. The phrase "you have dishonored the poor man" reveals a shocking betrayal of divine values. To "dishonor" (ἀτιμάζω) is not mere neglect but active contempt, treating someone as worthless, a stark spiritual contradiction given God exalts them.

The rhetorical question that follows—"Do not the rich oppress you and drag you into court?"—is devastatingly effective. It exposes the utter illogicality and moral bankruptcy of their favoritism. The very individuals whom the believers honor, seeking to curry favor by offering them preferential treatment, are revealed as their systemic oppressors. These rich people likely engage in exploitative economic practices (such as unjust wages, land grabbing, usury) and use legal means to exploit the vulnerable (dragging them to court for debts or other disputes). Thus, the church is shown to be mimicking the very unjust societal structures from which they themselves suffer. This creates a sharp and shameful contrast between worldly values and kingdom ethics, emphasizing that a faith that discriminates is not true faith but dead religiosity that ultimately dishonors God and undermines true justice.