Impartiality and the Royal Law
James 2:1-13
Jas.2.1 - Details
Original Text
Morphology
- Αδελφοι: NOUN,voc,pl,m
- μου: PRON,gen,sg,1
- μη: PART
- εν: PREP
- προσωπολημψιαις: NOUN,dat,pl,f
- εχετε: VERB,pres,act,ind,2,pl
- την: ART,acc,sg,f
- πιστιν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- κυριου: NOUN,gen,sg,m
- ημων: PRON,gen,pl,1
- Ιησου: NOUN,gen,sg,m
- Χριστου: NOUN,gen,sg,m
- της: ART,gen,sg,f
- δοξης: NOUN,gen,sg,f
Parallels
- Romans 2:11 (verbal): Explicitly states 'God shows no partiality,' echoing James' prohibition against holding the faith with favoritism and affirming God's impartial character.
- Acts 10:34-35 (verbal): Peter's declaration that 'God shows no partiality' and accepts those from every nation parallels James' critique of human partiality within the community.
- Leviticus 19:15 (allusion): Command not to be partial in judgment ('you shall not be partial to the poor or defer to the great') provides the OT ethical background for James' admonition against favoritism.
- Deuteronomy 10:17 (allusion): Describes the LORD as great and impartial ('he shows no partiality'), resonating with James' reference to 'the Lord of glory' and the theme of divine impartiality.
- Galatians 3:28 (thematic): Affirms equality in Christ ('neither Jew nor Greek... for you are all one in Christ Jesus'), reflecting the social-ethical consequence of rejecting favoritism that James addresses.
Alternative generated candidates
- My brothers, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality.
- Listen, my brothers: do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality.
Jas.2.2 - Details
Original Text
Morphology
- εαν: CONJ
- γαρ: PART
- εισελθη: VERB,aor,mid,subj,3,sg
- εις: PREP
- συναγωγην: NOUN,acc,sg,f
- υμων: PRON,gen,pl,2
- ανηρ: NOUN,nom,sg,m
- χρυσοδακτυλιος: ADJ,nom,sg,m
- εν: PREP
- εσθητι: NOUN,dat,sg,f
- λαμπρα: ADJ,dat,sg,f
- εισελθη: VERB,aor,mid,subj,3,sg
- δε: CONJ
- και: CONJ
- πτωχος: NOUN,nom,sg,m
- εν: PREP
- ρυπαρα: ADJ,dat,sg,f
- εσθητι: NOUN,dat,sg,f
Parallels
- Leviticus 19:15 (thematic): OT legal injunction forbidding partiality in judgment—principle against showing preferential treatment to the great over the poor, which James applies to fellowship/assembly.
- Deuteronomy 1:17 (thematic): Command to judges not to show partiality between great and small—an earlier Israelite mandate that undergirds James’ critique of favoritism.
- Luke 14:7-11 (thematic): Jesus’ teaching about not taking places of honor at a banquet and the reversal of status echoes the critique of valuing outward wealth/status over the humble.
- Acts 10:34-35 (thematic): Peter’s declaration that God shows no partiality provides a theological basis for treating all people equally in the community, countering the favor shown to the rich.
- Romans 2:11 (verbal): Paul’s statement “God shows no partiality” (ὅτι οὐκ ἔνι προσωποληψία παρὰ τῷ θεῷ) closely parallels James’ denunciation of partiality, echoing the same key term and concept.
Alternative generated candidates
- For if a man wearing a gold ring and fine clothes comes into your assembly, and a poor man in shabby clothes also comes in,
- For if a man comes into your assembly wearing a gold ring and fine clothes, and a poor man also comes in dressed in shabby clothes,
Jas.2.3 - Details
Original Text
Morphology
- επιβλεψητε: VERB,aor,act,imp,2,pl
- δε: CONJ
- επι: PREP
- τον: ART,acc,sg,m
- φορουντα: PART,pres,act,acc,sg,m
- την: ART,acc,sg,f
- εσθητα: NOUN,acc,sg,f
- την: ART,acc,sg,f
- λαμπραν: ADJ,acc,sg,f
- και: CONJ
- ειπητε·Συ: VERB,aor,act,subj,2,pl
- καθου: VERB,pres,act,imp,2,sg
- ωδε: ADV
- καλως: ADV
- και: CONJ
- τω: ART,dat,sg,m
- πτωχω: ADJ,dat,sg,m
- ειπητε·Συ: VERB,aor,act,subj,2,pl
- στηθι: VERB,pres,act,imp,2,sg
- η: ART,nom,sg,f
- καθου: VERB,pres,act,imp,2,sg
- εκει: ADV
- υπο: PREP
- το: ART,acc,sg,n
- υποποδιον: NOUN,acc,sg,n
- μου: PRON,gen,sg,1
Parallels
- Leviticus 19:15 (structural): A legal injunction against showing partiality in judgment—'do not be partial to the poor or defer to the great'—provides the Old Testament background for James' condemnation of preferential treatment based on status.
- Deuteronomy 1:17 (structural): Command to judges not to show partiality to persons, to hear small and great alike; parallels James' critique of treating people differently according to their outward status.
- Luke 14:7-11 (thematic): Parable about choosing the place of honor at a banquet and the counsel to take the lowest seat; thematically reverses social expectations about honor and seating—directly relevant to James' example of seating the rich in the best place.
- Matthew 23:6-7 (thematic): Jesus' critique that the Pharisees love places of honor at feasts and respectful greetings in the marketplaces echoes James' rebuke of social deference and seeking honor from the wealthy.
Alternative generated candidates
- and you pay attention to the one wearing the fine clothes and say, 'Sit here in a good place,' while you say to the poor, 'Stand there,' or, 'Sit at my feet,'
- and you pay attention to the one wearing the fine clothes and say, ‘Sit here, please,’ while you say to the poor, ‘Stand there,’ or, ‘Sit at my footstool,’
Jas.2.4 - Details
Original Text
Morphology
- ου: PART,neg
- διεκριθητε: VERB,aor,pass,ind,2,pl
- εν: PREP
- εαυτοις: PRON,dat,pl,m
- και: CONJ
- εγενεσθε: VERB,aor,pass,ind,2,pl
- κριται: NOUN,nom,pl,m
- διαλογισμων: NOUN,gen,pl,m
- πονηρων: ADJ,gen,pl,m
Parallels
- Matthew 7:1-2 (thematic): Both passages warn against judging others; Matthew forbids hypocritical judgment ('Do not judge') and warns of reciprocal judgment, resonating with James’ rebuke of becoming judges with evil thoughts.
- Romans 2:1 (verbal): Paul accuses those who judge others of condemning themselves ('You who pass judgment do the same'), echoing James’ charge that believers have made themselves judges in an improper way.
- Romans 14:4 (thematic): Paul’s question 'Who are you to judge another?' parallels James’ condemnation of intra-community discrimination and improper judging of fellow believers.
- James 4:11-12 (structural): An internal parallel in James: a direct prohibition against speaking evil and judging a brother, and the reminder that only God is the proper judge—reinforcing the same pastoral concern found in 2:4.
- John 7:24 (verbal): Jesus’ admonition to 'judge not according to appearance, but judge righteous judgment' stands in contrast to James’ critique of judging from evil motives, emphasizing proper (righteous) rather than hypocritical judging.
Alternative generated candidates
- have you not then made distinctions among yourselves and become judges with evil thoughts?
- have you not then made distinctions among yourselves and become judges with evil thoughts?
Jas.2.5 - Details
Original Text
Morphology
- ακουσατε: VERB,aor,act,imp,2,pl
- αδελφοι: NOUN,nom,pl,m
- μου: PRON,gen,sg,1
- αγαπητοι: ADJ,nom,pl,m
- ουχ: PART,neg
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- εξελεξατο: VERB,aor,mid,ind,3,sg
- τους: ART,acc,pl,m
- πτωχους: NOUN,acc,pl,m
- τω: ART,dat,sg,m
- κοσμω: NOUN,dat,sg,m
- πλουσιους: ADJ,acc,pl,m
- εν: PREP
- πιστει: NOUN,dat,sg,f
- και: CONJ
- κληρονομους: NOUN,acc,pl,m
- της: ART,gen,sg,f
- βασιλειας: NOUN,gen,sg,f
- ης: PRON,gen,sg,f
- επηγγειλατο: VERB,aor,mid,ind,3,sg
- τοις: ART,dat,pl,n
- αγαπωσιν: VERB,pres,act,ind,3,pl
- αυτον: PRON,acc,sg,m
Parallels
- Luke 6:20 (verbal): Beatitude: 'Blessed are you who are poor, for yours is the kingdom of God'—directly echoes James' link between the poor and inheritance of the kingdom.
- Matthew 5:3 (verbal): Beatitude: 'Blessed are the poor in spirit, for theirs is the kingdom of heaven'—similar promise to the poor as heirs of God's kingdom, highlighting Jesus' teaching James recalls.
- 1 Corinthians 1:26-29 (thematic): Paul's teaching that God chose the weak and lowly rather than the wise and strong parallels James' assertion that God has chosen the poor to be rich in faith and heirs of the kingdom.
- Luke 1:52-53 (allusion): The Magnificat's theme of reversing fortunes—bringing down the mighty and filling the hungry—echoes James' emphasis on God's preferential action toward the lowly and poor.
Alternative generated candidates
- Listen, my beloved brothers: Has not God chosen the poor of this world to be rich in faith and heirs of the kingdom that he promised to those who love him?
- Listen, my beloved brothers: has not God chosen the poor of this world to be rich in faith and heirs of the kingdom that he promised to those who love him?
Jas.2.6 - Details
Original Text
Morphology
- υμεις: PRON,nom,pl,2
- δε: CONJ
- ητιμασατε: VERB,aor,act,ind,2,pl
- τον: ART,acc,sg,m
- πτωχον: NOUN,acc,sg,m
- ουχ: PART,neg
- οι: ART,nom,pl,m
- πλουσιοι: ADJ,nom,pl,m
- καταδυναστευουσιν: VERB,pres,act,ind,3,pl
- υμων: PRON,gen,pl,2
- και: CONJ
- αυτοι: PRON,nom,pl,3
- ελκουσιν: VERB,pres,act,ind,3,pl
- υμας: PRON,acc,pl,2
- εις: PREP
- κριτηρια: NOUN,acc,pl,n
Parallels
- 1 Corinthians 6:1-6 (structural): Paul rebukes believers for taking fellow Christians to secular courts—directly parallels James' complaint that the rich 'drag you into court' and exploit community legal processes.
- Proverbs 22:22-23 (verbal): Warns against robbing/exploiting the poor because the LORD will defend their cause—echoes James' charge that the poor are dishonored and God will reckon with oppressors.
- Amos 5:11 (thematic): Accuses the wealthy of trampling the poor and exacting taxes; condemns economic oppression by the rich, thematically matching James' denunciation of rich oppressors.
- Luke 6:24-25 (thematic): Jesus pronounces woes on the rich ('woe to you who are rich...'), a parallel moral critique of wealth and the privileged found in James.
- James 5:1-6 (thematic): Within the same letter James launches an extended denunciation of wealthy oppressors who hoard riches, defraud workers, and face judgment—an expansion of the charge in 2:6.
Alternative generated candidates
- But you have dishonored the poor. Are not the rich the ones who oppress you and drag you before the courts?
- But you have dishonored the poor. Are not the rich the ones who oppress you and drag you before the courts?
Jas.2.7 - Details
Original Text
Morphology
- ουκ: PART,neg
- αυτοι: PRON,nom,pl,3
- βλασφημουσιν: VERB,pres,act,ind,3,pl
- το: ART,acc,sg,n
- καλον: ADJ,nom/acc,sg,neut
- ονομα: NOUN,acc,sg,n
- το: ART,acc,sg,n
- επικληθεν: VERB,aor,pass,part,acc,sg,n
- εφ᾽υμας: PREP+PRON,acc,pl,m
Parallels
- Romans 2:24 (verbal): Paul charges that 'the name of God is blasphemed among the Gentiles because of you,' using the same idea/verb that the conduct of those called brings dishonor on the divine name—close verbal parallel to James' complaint.
- Isaiah 52:5 (allusion): The prophetic lament that God's name is 'continually blasphemed' among the nations provides the Old Testament background for NT talk of a 'name' being dishonored by a people's behavior.
- Ezekiel 36:20-23 (allusion): Ezekiel explains how Israel's exile led the nations to profane God's holy name—an OT theological precedent for the claim that a community's misconduct causes others to blaspheme the name by which they are called.
- Acts 26:11 (verbal): Paul recounts that he 'cast [people] into prison' and 'compelled them to blaspheme,' using the same verb and showing the phenomenon of forcing or causing blasphemy directed at believers/their name.
- 1 Peter 4:14 (thematic): Peter speaks of being reviled 'for the name of Christ' and calls such suffering a blessing—offers a complementary NT perspective on insults/reviling connected to the believer's name.
Alternative generated candidates
- Do they not blaspheme the honorable name by which you are called?
- Do they not blaspheme the honorable name by which you were called?
Jas.2.8 - Details
Original Text
Morphology
- Ει: PART
- μεντοι: PART
- νομον: NOUN,acc,sg,m
- τελειτε: VERB,pres,act,ind,2,pl
- βασιλικον: ADJ,acc,sg,m
- κατα: PREP
- την: ART,acc,sg,f
- γραφην: NOUN,acc,sg,f
- Αγαπησεις: VERB,fut,act,ind,2,sg
- τον: ART,acc,sg,m
- πλησιον: NOUN,acc,sg,m
- σου: PRON,gen,sg,2
- ως: ADV
- σεαυτον: PRON,acc,sg,m
- καλως: ADV
- ποιειτε·: VERB,pres,act,ind,2,pl
Parallels
- Leviticus 19:18 (quotation): The explicit Old Testament source of 'You shall love your neighbor as yourself,' which James cites as the law to be fulfilled.
- Matthew 22:39 (quotation): Jesus cites the same command as the second greatest commandment—love of neighbor—paralleling James' appeal to the 'royal law.'
- Galatians 5:14 (verbal): Paul states that 'the whole law is fulfilled in one word,
- Romans 13:9-10 (thematic): Paul argues that love is the fulfilling of the law ('love does no wrong to a neighbor'), echoing James' claim that loving one's neighbor fulfills the 'royal law.'
- Matthew 7:12 (thematic): The Golden Rule ('do to others...') offers a parallel ethical summation of how to treat one's neighbor, resonating with James' appeal to neighbor-love as central to the law.
Alternative generated candidates
- If, however, you fulfill the royal law according to the Scripture, 'You shall love your neighbor as yourself,' you do well.
- If, however, you truly fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you do well.
Jas.2.9 - Details
Original Text
Morphology
- ει: VERB,pres,act,ind,2,sg
- δε: CONJ
- προσωπολημπτειτε: VERB,pres,act,ind,2,pl
- αμαρτιαν: NOUN,acc,sg,f
- εργαζεσθε: VERB,pres,mid/pass,ind,2,pl
- ελεγχομενοι: PART,pres,pass,nom,pl,m
- υπο: PREP
- του: ART,gen,sg,n
- νομου: NOUN,gen,sg,m
- ως: ADV
- παραβαται: NOUN,nom,pl,m
Parallels
- Leviticus 19:15 (verbal): Explicit legal prohibition against showing partiality in judgment—provides the Mosaic law background James invokes when calling favoritism sinful.
- Deuteronomy 1:17 (quotation): Moses commands judges not to show partiality among the people—an explicit precedent for condemning partiality as a breach of the law.
- Proverbs 24:23 (thematic): Denounces partiality in legal decisions (‘partiality is not good’)—echoes James’ moral critique of favoritism.
- Acts 10:34 (thematic): Peter’s declaration that ‘God shows no partiality’ parallels the ethical/theological refusal of favoritism underlying James’ admonition.
- Romans 2:11 (verbal): Paul’s statement that ‘God shows no partiality’ complements James’ claim that partiality is sin and that the law condemns transgressors who practice it.
Alternative generated candidates
- But if you show partiality, you commit sin and are convicted by the law as transgressors.
- But if you show partiality, you commit sin and are convicted by the law as transgressors.
Jas.2.10 - Details
Original Text
Morphology
- οστις: PRON,nom,sg,m
- γαρ: PART
- ολον: ADJ,acc,sg,m
- τον: ART,acc,sg,m
- νομον: NOUN,acc,sg,m
- τηρηση: VERB,aor,act,subj,3,sg
- πταιση: NOUN,dat,sg,n
- δε: CONJ
- εν: PREP
- ενι: PREP
- γεγονεν: VERB,perf,act,ind,3,sg
- παντων: ADJ,gen,pl,m
- ενοχος: ADJ,nom,sg,m
Parallels
- Jas.2.11 (structural): Immediate parallel in the same chapter: James explicitly links 'do not commit adultery' and 'do not murder' to show that breaking one command makes one guilty of the whole law (same argumentative point as 2:10).
- Gal.3.10 (verbal): States that those who rely on works of the law are under a curse because they must obey all things written in the law — echoes James' claim that failing in one point makes one guilty of all.
- Deut.27.26 (quotation): The Deuteronomic formulary ('Cursed is everyone who does not confirm the words of this law by doing them') underlies the idea that partial observance renders one guilty of the law, which informs New Testament statements like James 2:10 and Galatians 3:10.
- Matt.5.19 (thematic): Jesus warns that whoever relaxes the least of the commandments will be least in the kingdom (and conversely, whoever keeps them will be great), reflecting the seriousness of failing even a single command reflected in James 2:10.
Alternative generated candidates
- For whoever keeps the whole law but stumbles at one point has become guilty of all.
- For whoever keeps the whole law but stumbles at one point has become guilty of all.
Jas.2.11 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- γαρ: PART
- ειπων: VERB,aor,act,part,nom,m,sg
- Μη: PART
- μοιχευσης: VERB,aor,act,subj,2,sg
- ειπεν: VERB,aor,act,ind,3,sg
- και: CONJ
- Μη: PART
- φονευσης·ει: VERB,aor,act,subj,3,sg
- δε: CONJ
- ου: PART,neg
- μοιχευεις: VERB,pres,act,ind,2,sg
- φονευεις: VERB,pres,act,ind,2,sg
- δε: CONJ
- γεγονας: VERB,perf,act,ind,2,sg
- παραβατης: NOUN,nom,sg,m
- νομου: NOUN,gen,sg,m
Parallels
- Jas.2.10 (verbal): Immediate contextual parallel in the same epistle: the principle that breaking one point of the law makes one guilty of the whole law.
- Exod.20:13-14 (quotation): The original Decalogue injunctions ‘You shall not murder’ and ‘You shall not commit adultery,’ which James cites implicitly as the commandments being contrasted.
- Matt.5:21-28 (thematic): Jesus treats murder and adultery in close sequence and intensifies the law’s demand (including inner intent), reflecting the unity and seriousness of the commandments.
- Rom.13:9-10 (thematic): Paul cites several Decalogue commands including murder and adultery and concludes that love fulfills the law—echoing the idea that the commandments form a unified moral obligation.
- Matt.19:18-19 (quotation): Jesus’ listing of commandments (including ‘do not murder’ and ‘do not commit adultery’) when answering what it means to keep the law, paralleling James’ appeal to those same commandments.
Alternative generated candidates
- For he who said, 'Do not commit adultery,' also said, 'Do not murder.' If you do not commit adultery but commit murder, you have become a transgressor of the law.
- For he who said, ‘Do not commit adultery,’ also said, ‘Do not murder.’ If you do not commit adultery but you murder, you have become a transgressor of the law.
Jas.2.12 - Details
Original Text
Morphology
- ουτως: ADV
- λαλειτε: VERB,pres,act,imp,2,pl
- και: CONJ
- ουτως: ADV
- ποιειτε: VERB,pres,act,imp,2,pl
- ως: ADV
- δια: PREP
- νομου: NOUN,gen,sg,m
- ελευθεριας: NOUN,gen,sg,f
- μελλοντες: PART,pres,act,nom,pl,m
- κρινεσθαι: VERB,pres,pass,inf
Parallels
- James 1:25 (verbal): 'the law of liberty' language appears here; both verses link hearing/doing (or speaking/doing) with the liberating law and its moral demands.
- Galatians 5:13-14 (thematic): Paul connects Christian freedom with serving one another in love and says love fulfills the law—parallels James' call to use freedom responsibly under a moral 'law'.
- Romans 8:2 (thematic): Speaks of a 'law' of the Spirit that sets believers free from sin and death; conceptually parallels James' 'law of liberty' as a freeing divine rule that governs conduct.
- Matthew 12:36-37 (thematic): Jesus warns that people will give account for every careless word at judgment—parallels James' warning to speak and act as those who will be judged.
- James 4:11-12 (structural): In the same letter James warns against speaking evil of others and reminds readers there is one Lawgiver and Judge—closely related admonitions about speech, action, and judgment.
Alternative generated candidates
- So speak and so act as those who are to be judged under the law of liberty.
- So speak and so act as those who are to be judged by the law of liberty.
Jas.2.13 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- γαρ: PART
- κρισις: NOUN,nom,sg,f
- ανελεος: PREP
- τω: ART,dat,sg,m
- μη: PART
- ποιησαντι: VERB,aor,act,part,dat,sg,m
- ελεος·κατακαυχαται: NOUN,gen,sg,n + VERB,pres,mid,ind,3,sg
- ελεος: NOUN,acc,sg,n
- κρισεως: NOUN,gen,sg,f
Parallels
- Matthew 5:7 (verbal): Both passages link mercy and receiving mercy; Matthew's 'Blessed are the merciful, for they shall obtain mercy' parallels James' assertion that mercy triumphs over judgment and that judgment is merciless to the merciless.
- Matthew 18:33-35 (allusion): The Parable of the Unforgiving Servant teaches that failure to show mercy leads to harsh judgment—closely parallels James' warning that judgment is without mercy to those who showed none.
- Luke 6:36 (thematic): Luke's call to 'be merciful, even as your Father is merciful' echoes James' ethical demand that mercy form the basis for how believers will be judged.
- Romans 2:4-5 (thematic): Paul warns that God's kindness can lead to judgment for impenitence; this connects with James' contrast between mercy and merciless judgment as decisive in God's response.
Alternative generated candidates
- For judgment is without mercy to the one who has shown no mercy. Mercy, however, triumphs over judgment.
- For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment.
My brothers, do not show partiality as you hold the faith of our Lord Jesus Christ, the Lord of glory.
For if a man with gold rings and fine clothing comes into your assembly,
and a poor man in shabby clothes also comes in, and you pay attention to the one wearing the fine clothes and say, 'Sit here, please,' while to the poor you say, 'Stand there,' or, 'Sit at my footstool,'
have you not made distinctions among yourselves and become judges with evil thoughts?
Listen, my brothers: Has not God chosen the poor of this world to be rich in faith and heirs of the kingdom that he has promised to those who love him? But you have dishonored the poor. Are not the rich the ones who oppress you and drag you into court?
Do they not blaspheme the honorable name by which you were called?
If you really fulfill the royal law according to the Scripture, 'You shall love your neighbor as yourself,' you do well. But if you show partiality, you commit sin and are convicted by the law as transgressors.
For whoever keeps the whole law yet stumbles at one point has become guilty of all.
For he who said, 'Do not commit adultery,' also said, 'Do not murder.' If you do not commit adultery but you murder, you have become a transgressor of the law. So speak and so act as those who are to be judged by a law of liberty.
For judgment without mercy will be shown to one who has shown no mercy; mercy triumphs over judgment.