But ye have despised the poor - Koppe reads this as an interrogation: "Do ye despise the poor?" Perhaps it might be understood somewhat ironically: "You despise the poor, do you, and are disposed to honor the rich! Look then, and see how the rich treat you, and see whether you have so much occasion to regard them with any peculiar respect." The object of the apostle is to fix the attention on the impropriety of that partiality which many were disposed to show to the rich, by reminding them that the rich had never evinced towards them any such treatment as to lay the foundation of a claim to the honor which they were disposed to render them.

Do not rich men oppress you? - Referring probably to something in their conduct which existed particularly then. The meaning is not that they oppressed the poor as such, but that they oppressed those whom James addressed. It is probable that then, as since, a considerable portion of those who were Christians were in fact poor, and that this would have all the force of a personal appeal; but still the particular thought is, that it was a characteristic of the rich and the great, whom they were disposed peculiarly to honor, to oppress and crush the poor. The Greek here is very expressive: "Do they not imperiously lord it over you?" The statement here will apply with too much force to the rich in every age.

And draw you before the judgment-seats - That is, they are your persecutors rather than your friends. It was undoubtedly the case that many of the rich were engaged in persecuting Christians, and that on various pretences they dragged them before the judicial tribunals.

Do not rich men oppress you - The administration of justice was at this time in a miserable state of corruption among the Jews; but a Christian was one who was to expect no justice any where but from his God. The words καταδυναστευουσιν, exceedingly oppress, and ἑλκουσιν εις κριτηρια, drag you to courts of justice, show how grievously oppressed and maltreated the Christians were by their countrymen the Jews, who made law a pretext to afflict their bodies, and spoil them of their property.

But ye have despised the poor,.... Or dishonoured, and reproached them, by showing respect of persons, in preferring the rich to them, and in distinguishing them in such a manner as was to their contempt and injury; which is a reproaching not only of them, but their Maker; and is in effect saying, that God has done either a weak or a wrong thing, in choosing them to be rich in faith, and heirs of a kingdom, it being directly contrary to his conduct:

do not rich men oppress you, and draw you before the judgment seats? which may be understood either of rich men that were unbelievers; and these either the Heathen magistrates, who ruled over them in a tyrannical way, and with rigour, and often summoned them before them, and persecuted them with violence; or their own countrymen, the Jews, who stirred up the chief men of the Gentiles against them, and drew them to their judgment seats, as they drew Paul to the judgment seat of Gallio, Acts 13:50 or else of rich professors of religion, who assumed a despotic power over the poor brethren of the church, and loved to have the pre-eminence over them, as Diotrephes did, and set up tribunals in the churches, and tried and condemned them in an arbitrary way; or else upon civil accounts had them before heathen magistrates, and went to law with them in their courts, before unbelievers, which is a practice condemned in 1 Corinthians 6:1, and seeing now rich men used them so ill, the apostle mentions this as an argument to dissuade them from respect of persons; seeing they had but little reason to show so much regard unto them, who had treated them in so evil a manner: this is not to be understood of all rich men; nor is the apostle's design to destroy that natural and civil order there is among men, by reason of their different stations, offices, and circumstances; it being highly proper that honour should he given to whom honour is due, but not to the dishonour of another.

Despised (ἠτιμάσατε)

Not strong enough. They had manifested their contempt; had done despite to them. Rev., correctly, dishonored. From the use of the aorist tense, ye dishonored, which the A. V. and Rev. render as a perfect, ye have dishonored, the reference would appear to be to a specific act like that described in James 2:2, James 2:3.

Oppress (καταδυναστεύουσιν)

Only here and Acts 10:38. The preposition κατά, against, implies a power exercised for harm. Compare being lords over, 1 Peter 5:3, and exercise dominion, Matthew 20:25, both compounded with this preposition.

Draw (ἕλκουσιν)

Not strong enough. The word implies violence. Hence, better, as Rev., drag. Compare Livy's phrase, "a lictoribus trahi, to be dragged by the lictors to judgment;" Acts 8:3, of Saul haling or hauling men and women to prison; and Luke 12:58.

Judgment-seats (κριτήρια)

Only here and 1 Corinthians 6:2, 1 Corinthians 6:4.

But ye have despised the poor. {3} Do not rich men oppress you, and draw you before the judgment seats?

(3) Secondly, he proves them to be fools: since the rich men are rather to be held detestable and cursed, considering that they persecute the church, and blaspheme Christ: for he speaks of wicked and profane rich men, as most of them have always been, beside whom he contrasts the poor and degraded.

2:6 But ye have despised the poor. Those whom God accepts you reject.

Do not rich men oppress you? The oppressors of the poor are usually the rich. They are the money lenders, those who bring suit for debt,

and hence draw the poor before the judgment seats. Perhaps also there is an allusion to the fact that they were the persecutors.

2:6 Do not the rich often oppress you - By open violence; often drag you - Under colour of law.

6. The world's judgment of the poor contrasted with God's.

ye-Christians, from whom better things might have been expected; there is no marvel that men of the world do so.

despised-literally, "dishonored." To dishonor the poor is to dishonor those whom God honors, and so to invert the order of God [Calvin].

rich-as a class.

oppress-literally, "abuse their power against" you.

draw you-Translate, "is it not they (those very persons whom ye partially prefer, Jas 2:1-4) that drag you (namely, with violence)" [Alford].

before . judgment seats-instituting persecutions for religion, as well as oppressive lawsuits, against you.

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.