James 2:1
My brethren, have not the faith of our Lord Jesus Christ of glory with respect of persons.
The verse in its languages
- Vulgate (Clementine)
- Fratres mei, nolite in personarum acceptione habere fidem Domini nostri Jesu Christi gloriæ.
- Greek New Testament (SBLGNT)
- Ἀδελφοί μου, μὴ ἐν προσωπολημψίαις ἔχετε τὴν πίστιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῆς δόξης;
Haydock's commentary
With respect of persons. This partial respect of persons is several times condemned both in the Old and New Testament. St. James here speaks of it as it was committed in the assemblies, by which many understand the meetings of Christians, in1 synagogues and places where they celebrated the divine service, or met to keep the charitable feast, called Agape. Others expound it of meetings where causes were judged. If it be meant of Church meetings, the apostle might have even greater reason to condemn such a partiality at that time than at present; for when the poorer sort of people, of which was the greatest number of converts, saw themselves so neglected and despised, and any rich man when he came thither so caressed and honoured, this might prove a discouragement to the meaner sort of people, and an obstacle to their conversion. But if we expound it of meetings where causes were judged betwixt the rich and others of a lower condition, (which exposition the text seems to favour) the fault might be still greater, when the judges gave sentence in favour of great and rich men, biassed thereunto by the unjust regard they had for men rich and powerful. This was a transgression of the law: (Leviticus xix. 15.) Respect not the person of the poor, nor honour the countenance of the mighty. But judge thy neighbour according to justice. See also Deuteronomy i. 17. (Witham)
Respect, &c. The meaning is, that in matters relating to faith, the administering of the sacraments and other spiritual functions in God's Church, there should be no respect of persons: but that the souls of the poor should be as much regarded as those of the rich. ([Deuteronomy?] Chap. i. 17) (Challoner)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Lactantius The Divine Institutes, Chap. XVI. Of the duties of the just man, and the equity of Christians
Though, therefore, in lowliness of mind we are on an equality, the free with slaves, and the rich with the poor, nevertheless in the sight of God we are distinguished by virtue. And every one is more elevated in proportion to his greater justice. For if it is justice for a man to put himself on a level even with those of lower rank, although he excels in this very thing, that he made himself equal to his inferiors; yet if he has conducted himself not only as an equal, but even as an inferior, he will plainly obtain a much higher rank of dignity in the judgment of God. …
St Augustine Letter CLXVII
3. How, then, I beseech you, are we to understand the words: “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all”? Does this affirm that the person who shall have committed theft, nay, who even shall have said to the rich man, “Sit thou here” and to the poor man, “Stand thou there,” is guilty of homicide, and adultery, and sacrilege? And if he is not so, how can it be said that a person who has offended in one point has become guilty of all? Or are the things which the apostle said concerning the rich man and the poor man not to be reckoned among those things in one of which if any man offend he becomes guilty of all? But we must remember whence that sentence is taken, and what goes before it, and in what connection it occurs. “My brethren,” he says, “have not the faith of our Lord Jesus Christ, the Lord of Glory, with respect of persons. …
St Augustine A Treatise on Grace and Free Will, The Divine Commands Which are Most Suited to the Will Itself Illustrate Its Freedom
What is the import of the fact that in so many passages God requires all His commandments to be kept and fulfilled? How does He make this requisition, if there is no free will? What means “the happy man,” of whom the Psalmist says that “his will has been the law of the Lord”? Does he not clearly enough show that a man by his own will takes his stand in the law of God? Then again, there are so many commandments which in some way are expressly adapted to the human will; for instance, there is, “Be not overcome of evil,” and others of similar import, such as, “Be not like a horse or a mule, which have no understanding;” and, “Reject not the counsels of thy mother;” and, “Be not wise in thine own conceit;” and, “Despise not the chastening of the Lord;” and, “Forget not my law;” and, “Forbear not to do good to the poor;” and, “Devise not evil against thy friend;” and, “Give no heed to a worth …