SEV Biblia, Chapter 2:2
Porque si en vuestra reunin entra algn varn que trae anillo de oro, vestido de preciosa ropa, y tambin entra un pobre vestido de vestidura vil,
Clarke's Bible Commentary - James 2:2
Verse 2. If there come unto your assembly] eiv thn sunagwghn? Into the synagogue. It appears from this that the apostle is addressing Jews who frequented their synagogues, and carried on their worship there and judicial proceedings, as the Jews were accustomed to do. Our word assembly does not express the original; and we cannot suppose that these synagogues were at this time occupied with Christian worship, but that the Christian Jews continued to frequent them for the purpose of hearing the law and the prophets read, as they had formerly done, previously to their conversion to the Christian faith. But St. James may refer here to proceedings in a court of justice. With a gold ring, in goodly apparel] The ring on the finger and the splendid garb were proofs of the man's opulence; and his ring and his coat, not his worth, moral good qualities, or the righteousness of his cause, procured him the respect of which St. James speaks.
There come in also a poor man] In ancient times petty courts of judicature were held in the synagogues, as Vitringa has sufficiently proved, Deuteronomy Vet. Syn. l. 3, p. 1, c. 11; and it is probable that the case here adduced was one of a judicial kind, where, of the two parties, one was rich and the other poor; and the master or ruler of the synagogue, or he who presided in this court, paid particular deference to the rich man, and neglected the poor man; though, as plaintiff and defendant, they were equal in the eye of justice, and should have been considered so by an impartial judge.
John Gill's Bible Commentary
Ver. 2. For if there come unto your assembly , etc.] The place of religious worship where saints are assembled together for that purpose; though some think a civil court of judicature is intended, and to which the context seems to incline; (see James 2:6) a man with a gold ring ; on his finger, which shows him to be a man of dignity and wealth; so those of the senatorian and equestrian orders among the Romans were distinguished from the common people by wearing gold rings; though in time the use of them became promiscuous f16 ; the ancients used to wear but one f17 , as here but one is mentioned; and only freemen, not servants, might wear it: however, by this circumstance, the apostle describes a rich man, adding, in goodly apparel ; gay clothing, bright shining garments, glistering with gold and silver, very rich and costly, as well as whole, neat, and clean: and there come in also a poor man in vile raiment ; mean and despicable, filthy and ragged: in the courts of judicature with the Jews, two men, who were at law with one another, might not have different apparel on while they were in court, and their cause was trying: their law runs thus f18 ; two adversaries (at law with each other), if one of them is clothed with precious garments, ( yrqy ydgb , goodly apparel,) and the other is clothed with yywzb ydgb , vile raiment, (the judge) says to the honourable person, either clothe him as thou art, while thou contendest with him, or be clothed as he is, that ye may be alike, or on an equal foot.
Matthew Henry Commentary
Verses 1-13 - Those who profess faith in Christ as the Lord of glory, must no respect persons on account of mere outward circumstances an appearances, in a manner not agreeing with their profession of being disciples of the lowly Jesus. St. James does not here encourag rudeness or disorder: civil respect must be paid; but never such as to influence the proceedings of Christians in disposing of the offices of the church of Christ, or in passing the censures of the church, or in any matter of religion. Questioning ourselves is of great use in ever part of the holy life. Let us be more frequent in this, and in ever thing take occasion to discourse with our souls. As places of worshi cannot be built or maintained without expense, it may be proper tha those who contribute thereto should be accommodated accordingly; but were all persons more spiritually-minded, the poor would be treate with more attention that usually is the case in worshippin congregations. A lowly state is most favourable for inward peace and for growth in holiness. God would give to all believers riches an honours of this world, if these would do them good, seeing that he ha chosen them to be rich in faith, and made them heirs of his kingdom which he promised to bestow on all who love him. Consider how ofte riches lead to vice and mischief, and what great reproaches are throw upon God and religion, by men of wealth, power, and worldly greatness and it will make this sin appear very sinful and foolish. The Scriptur gives as a law, to love our neighbour as ourselves. This law is a roya law, it comes from the King of kings; and if Christians act unjustly they are convicted by the law as transgressors. To think that our goo deeds will atone for our bad deeds, plainly puts us upon looking for another atonement. According to the covenant of works, one breach of any one command brings a man under condemnation, from which n obedience, past, present, or future, can deliver him. This shows us the happiness of those that are in Christ. We may serve him without slavis fear. God's restraints are not a bondage, but our own corruptions ar so. The doom passed upon impenitent sinners at last, will be judgmen without mercy. But God deems it his glory and joy, to pardon and bles those who might justly be condemned at his tribunal; and his grac teaches those who partake of his mercy, to copy it in their conduct.
Greek Textus Receptus
εαν 1437 γαρ 1063 εισελθη 1525 5632 εις 1519 την 3588 συναγωγην 4864 υμων 5216 ανηρ 435 χρυσοδακτυλιος 5554 εν 1722 εσθητι 2066 λαμπρα 2986 εισελθη 1525 5632 δε 1161 και 2532 πτωχος 4434 εν 1722 ρυπαρα 4508 εσθητι 2066
Vincent's NT Word Studies
2. Assembly (sunagwghn). The word synagogue is a transcript of this. From sun, together, and agw, to bring. Hence, literally, a gathering or congregation, in which sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions: In Acts xiii. 43, it is rendered congregation by the A.V., though Rev. gives synagogue; and in Apoc. ii. 9; iii. 9, the unbelieving Jews, as a body, are called synagogue of Satan. As a designation of a distinctively Jewish assembly or place of worship it was more sharply emphasized by the adoption of the word ejkklhsia, ecclesia, to denote the Christian church. In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the fact that, as Huther observes, "the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God." As such a portion they had their special synagogue. From Acts vi. 9, we learn that there were numerous synagogues in Jerusalem, representing different bodies, such as the descendants of Jewish freedmen at Rome, and the Alexandrian or Hellenistic Jews. Among these would be the synagogue of the Christians, and such would be the case in all large cities where the dispersed Jews congregated. Alford quotes a phrase from the "Testaments of the Twelve Patriarchs:" the synagogue of the Gentiles. Compare Heb. x. 25, "the assembling together (episunagwghn) of yourselves."
With a gold ring (crusodaktuliov). Only here in New Testament. Not a man wearing a single gold ring (as A.V. and Rev.), which would not attract attention in an assembly where most persons wore a ring, but a gold-ringed man, having his hands conspicuously loaded with rings and jewels. The ring was regarded as an indispensable article of a Hebrew's attire, since it contained his signet; and the name of the ring, tabbath, was derived from a root signifying to impress a seal. It was a proverbial expression for a most valued object. See Isa. xxii. 24; Hag. ii. 23. The Greeks and Romans wore them in great profusion. Hannibal, after the battle of Cannae, sent as a trophy to Carthage, three bushels of gold rings from the fingers of the Roman knights slain in battle. To wear rings on the right hand was regarded as a mark of effeminacy; but they were worn profusely on the left. Martial says of one Charinus that he wore six on each finger, and never laid them aside, either at night or when bathing. The fops had rings of different sizes for summer and winter. Aristophanes distinguishes between the populace and those who wear rings, and in his comedy of "The Clouds" uses the formidable word sfragidonucargokomhtai, lazy, long-haired fops, with rings and well-trimmed nails. Demosthenes was so conspicuous for this kind of ornament that, at a time of public disaster, it was stigmatized as unbecoming vanity. Frequent mention is made of their enormous cost. They were of gold and silver, sometimes of both; sometimes of iron inlaid with gold. The possible beauty of these latter will be appreciated by those who have seen the elegant gold and iron jewelry made at Toledo, in Spain. Sometimes they were of amber, ivory, or porcelain. The practice of wearing rings was adopted by the early Christians. Many of their rings were adorned with the symbols of the faith - the cross, the anchor, the monogram of Christ, etc. Among the rings found in the catacombs are some with a key, and some with both a key and a seal, for both locking and sealing a casket.
Goodly apparel (esqhti lampra). Lit., bright or shining clothes. Rev., fine clothing.
Vile (rupara). Compare ch. i. 21; and see on 1 Pet. iii. 21.
