For if there come into your assembly - Margin, as in Greek, "synagogue." It is remarkable that this is the only place in the New Testament where the word "synagogue" is applied to the Christian church. It is probably employed here because the apostle was writing to those who had been Jews; and it is to be presumed that the word synagogue would be naturally used by the early converts from Judaism to designate a Christian place of worship, or a Christian congregation, and it was probably so employed until it was superseded by a word which the Gentile converts would be more likely to employ, and which would, in fact, be better and more expressive - the word church. The word "synagogue" (συναγωγὴν sunagōgēn) would properly refer to the whole congregation, considered as "assembled together," without respect to the question whether all were truly pious or not; the word "church" (ἐκκλησία ekklēsia) would refer to the assembly convened for worship as called out, referring to the fact that they were called out from the world, and convened as worshippers of God, and would, therefore, be more applicable to a body of spiritual worshippers.

It is probable that the Christian church was modelled, in its general arrangements, after the Jewish synagogue; but there would be obviously some disadvantages in retaining the name, as applicable to Christian worship. It would be difficult to avoid the associations connected with the name, and hence it was better to adopt some other name which would be free from this disadvantage, and on which might be engrafted all the ideas which it was necessary to connect with the notion of the Christian organization. Hence the word "church," liable to no such objection as that of "synagogue," was soon adopted, and ultimately prevailed, though the passage before us shows that the word "synagogue" would be in some places, and for a time, employed to designate a Christian congregation. We should express the idea here by saying. "If a man of this description should come into the church."

A man with a gold ring - Indicative of rank or property. Rings were common ornaments of the rich; and probably then, as now, of those who desired to be esteemed to be rich. For proof that they were commonly worn, see the quotations in Wetstein, in loc.

In goodly apparel - Rich and splendid dress. Compare Luke 16:19.

A poor man in vile raiment - The Greek here is, filthy, foul; the meaning of the passage is, in sordid, shabby clothes. The reference here seems to be, not to those who commonly attended on public worship, or who were members of the church, but to those who might accidentally drop in to witness the services of Christians. See 1 Corinthians 14:24.

If there come unto your assembly - Εις την συναγωγην· 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, De 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.

For if there come unto your assembly,.... 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 (q); the ancients used to wear but one (r), 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 (s);

"two adversaries (at law with each other), if one of them is clothed "with precious garments", (Myrqy Mydgb, "goodly apparel",) and the other is clothed with , "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.''

(q) Alex. ab Alex. Genial. Dier. l. 2. c. 29. (r) Isidor. Hispal. Originum, l. 19. c. 32. p. 171. (s) Maimon. Hilchot Sanhedrin, c. 21. sect. 2.

Assembly (συναγωγὴν)

The word synagogue is a transcript of this. From σύν, together, and ἄγω, 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 13:43, it is rendered congregation by the A. V., though Rev. gives synagogue; and in Revelation 2:9; Revelation 3:9, 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 ἐκκλησία, 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 6:9, 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 Hebrews 10:25, "the assembling together (ἐπισυναγωγὴν) of yourselves."

With a gold ring (χρυσοδακτύλιος)

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 Isaiah 22:24; Haggai 2:23. 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 σφραγιδονυχαργοκομῆται, 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 jewellery 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 (ἐσθῆτι λαμπρᾷ)

Lit., bright or shining clothes. Rev., fine clothing.

Vile (ῥυπαρᾷ)

Compare James 1:21; and see on 1 Peter 3:21.

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;

2:2 If there come unto your assembly. Into your synagogue (Revised (Version). The place of worship, whether Jewish or Christian. James, a Jewish Christian of the strictest sort, uses the Jewish term.

With a gold ring, in goodly apparel. An indication of wealth in that age, especially in connection with the fine clothing.

A poor man, as shown by his mean clothing.

2:2 With gold rings - Which were not then so common as now.

assembly: Gr. synagogue

2, 3. "If there chance to have come" [Alford].

assembly-literally, "synagogue"; this, the latest honorable use, and the only Christian use of the term in the New Testament, occurs in James's Epistle, the apostle who maintained to the latest possible moment the bonds between the Jewish synagogue and the Christian Church. Soon the continued resistance of the truth by the Jews led Christians to leave the term to them exclusively (Re 3:9). The "synagogue" implies a mere assembly or congregation not necessarily united by any common tie. "Church," a people bound together by mutual ties and laws, though often it may happen that the members are not assembled [Trench and Vitringa]. Partly from James' Hebrew tendencies, partly from the Jewish Christian churches retaining most of the Jewish forms, this term "synagogue" is used here instead of the Christian term "Church" (ecclesia, derived from a root, "called out," implying the union of its members in spiritual bonds, independent of space, and called out into separation from the world); an undesigned coincidence and mark of truth. The people in the Jewish synagogue sat according to their rank, those of the same trade together. The introduction of this custom into Jewish Christian places of worship is here reprobated by James. Christian churches were built like the synagogues, the holy table in the east end of the former, as the ark was in the latter; the desk and pulpit were the chief articles of furniture in both alike. This shows the error of comparing the Church to the temple, and the ministry to the priesthood; the temple is represented by the whole body of worshippers; the church building was formed on the model of the synagogue. See Vitringa [Synagogue and Temple].

goodly apparel . gay clothing-As the Greek, is the same in both, translate both alike, "gay," or "splendid clothing."

2:1-13 Those who profess faith in Christ as the Lord of glory, must not respect persons on account of mere outward circumstances and appearances, in a manner not agreeing with their profession of being disciples of the lowly Jesus. St. James does not here encourage 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 every part of the holy life. Let us be more frequent in this, and in every thing take occasion to discourse with our souls. As places of worship cannot be built or maintained without expense, it may be proper that those who contribute thereto should be accommodated accordingly; but were all persons more spiritually-minded, the poor would be treated with more attention that usually is the case in worshipping congregations. A lowly state is most favourable for inward peace and for growth in holiness. God would give to all believers riches and honours of this world, if these would do them good, seeing that he has 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 often riches lead to vice and mischief, and what great reproaches are thrown upon God and religion, by men of wealth, power, and worldly greatness; and it will make this sin appear very sinful and foolish. The Scripture gives as a law, to love our neighbour as ourselves. This law is a royal 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 good 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 no obedience, past, present, or future, can deliver him. This shows us the happiness of those that are in Christ. We may serve him without slavish fear. God's restraints are not a bondage, but our own corruptions are so. The doom passed upon impenitent sinners at last, will be judgment without mercy. But God deems it his glory and joy, to pardon and bless those who might justly be condemned at his tribunal; and his grace teaches those who partake of his mercy, to copy it in their conduct.