This Bible Study was written and submitted by:Joseph M. Willmouth, Pastor of Trinity Bible Church in Biloxi, Mississippi 39532. This contributed article is copyright protected, and the sole property of the contributing author.  It may be freely copied and used provided the above credits are included. Document expiration: indefinite.   Additional notes enclosed in a table like this are editorial in nature, and were developed for a study that the owner of bibleteacher.org is currently teaching. All other material is exclusively Dr. Willmouth's.

2:1. My brethren [(adelphoi) adelphos {ad-el-fos': n, voc, m, pl}; from the same womb, a brother, one of the same nature, one of equal rank and dignity], have not the faith [(pistin) pistis {pis'-tis: n, acc, f, sg} faith, belief, firm persuasion, moral conviction, belief or reliance upon Christ for salvation] or our Lord [(kuriou) kurios {koo'-ree-os: n, gen, m, sg}; supreme in authority, God, Lord, master, Sir] Jesus [(Iesou) Iesous {ee-ay-sooce': n, gen, m, sg}; Jesus, a Savior, Joshua (Hebrew)] Christ [(Christou) Christos {khris-tos': n, gen, m, sg}; anointed, the anointed one, the Christ, the Messiah], the Lord of glory [(doxes) doxa {dox'-ah: n, gen, f, sg}; glory, honor, praise, worship, the absolutely perfect inward or personal excellence of Christ], with respect of persons [(prosopolempsiais) prosopolepsia {pros-o-pol-ape-see'-ah: n, dat, f, pl}; partiality, favoritism, respect of persons, snobbery].
 

    James now speaks to another subject that was (and still is) affecting believers; favoritism. Kenneth Wuest translates this verse like this, "My brethren, stop holding your faith in our Lord Jesus Christ, the Lord of the glory, in connection with an act showing partiality [to anyone]." ⁽¹⁾   They were showing favoritism toward some people at the expense of others. James states that as Christians, we should have the same attitude toward people as God does.

"For there is no respect of persons with God." Romans 2:11

"And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him." Ephesians 6:9

2:2. For if there come unto [(eiselthe) eiserchomai {ice-er'-khom-ahee: v, subj, aor, act, 3 per, sg}; go or come into, enter] your assembly [(sunagogen) sunagoge {soon-ag-o-gay': n, acc, f, sg}; A Christian assembly or congregation, assembly, synagogue] a man [aner {an'-ayr: n, nom, m, sg}; a man, individual] with a gold ring  [chrusodaktulios {khroo-sod-ak-too'-lee-os: adj, nom, m, sg}; having rings of gold on the fingers (or similar jewelry), gold-ringed], in goodly [(lampra) lampros {lam-pros': adj, dat, f, sg}; splendid, magnificent, sumptuous] apparel [(estheti) esthes {es-thace': n, dat, f, sg}; a robe, to clothe, vestment, raiment, clothing], and there come in [(eiselthe) eiserchomai {ice-er'-khom-ahee: v, subj, aor, act, 3 per, sg}; go or come into, enter] also a poor man [ptochos {pto-khos': adj, pron, nom, m, sg}; to crouch, a beggar, poor, indigent] in vile [(rupara) rhuparos {hroo-par-os': adj, dat, f, sg}; dirty, cheap or shabby, filthy, squalid, sordid] raiment [(estheti) esthes {es-thace': n, dat, f, sg}; a robe, to clothe, vestment, raiment, clothing];

2:3. And ye have respect [(epiblepsete) epiblepo {ep-ee-blep'-o: v, subj, aor, act, 2 per, pl}; to gaze at, to look upon, to regard with partiality, have respect to, to look intently upon someone] to him that weareth [(phorounta) phoreo {for-eh'-o: v, part, pres, act, acc, m, sg}; to wear as clothing, to bear constantly] the gay [(lampran) lampros {lam-pros': adj, acc, f, sg}; splendid, magnificent, sumptuous, gorgeous] clothing [(estheta) esthes {es-thace': n, acc, f, sg}; a robe, to clothe, vestment, raiment, clothing], and say unto him, Sit [(kathou) kathemai {kath'-ay-mahee: v, imper, pres, mid/pass, dep, 2 per, sg}; to sit down, be sitting] thou here [ode {ho'-deh: adj, adv}; here, in this place, in this same spot] in a good place [kalos {kal-oce': adj, adv}; well, rightly, suitable, with propriety, becomingly]; and say to the poor [(ptocho) ptochos {pto-khos': adj, pron, dat, m, sg}; to crouch, a beggar, poor, indigent], Stand [(stethi) istemi {his'-tay-mee: v, imper, aor, act, 2 per, sg}; to stand (by, forth, still, up)] thou there [ekei {ek-i': adj, adv}; there, in that place], or sit [(kathou) kathemai {kath'-ay-mahee: v, imper, pres, mid/pass, dep, 2 per, sg}; to sit down, be sitting] here under my footstool [upopodion {hoop-op-od'-ee-on: n, acc, neut, sg}; something under the feet, a foot-rest, footstool]:
 

3. We may not literally make the poor, minority, or disadvantaged person sit on the floor while we allow the better, more advantaged to sit on a pew - but we show prejudice in other ways. What are they? a. Even Paul was disregarded by some Churches until they saw his "letters", (see 2 Corinthians 3:1-5). b. Education, race, nationality, social position, or employment should not be an issue in accepting someone as a brother or a sister in Christ. Matthew 15:22-28 "And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, [thou] Son of David; my daughter is grievously vexed with a devil. [23] But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. [24] But he answered and said, I am not sent but unto the lost sheep of the house of Israel. [25] Then came she and worshipped him, saying, Lord, help me. [26] But he answered and said, It is not meet to take the children's bread, and to cast [it] to dogs. [27] And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. [28] Then Jesus answered and said unto her, O woman, great [is] thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour." 4. The rich man was cast into hell  not because he was rich, but because his heart was hardened toward Lazarus and God. (see Luke 16:20-26) 5. People are cast into hell, not because of  education, race, nationality, social position, or employment, but because they have not been "born again".  (See Revelation 22:14-15)

    In verses 2 and 3, James gives us an illustration of the abuse that was taking place. The point of this illustration was not that there were rich and poor people attending the same church, but the way believers treated them. The rich person was given preferential treatment in speech and in seating. But the poor person was treated rudely, and was told to sit on the floor. James is giving us a clear prohibition against preferential treatment of people based on economic or even social status. Favoritism takes many forms, and may not be just an issue of rich and poor. Education, race, social position, or employment have all created the same problems within church bodies. We all need to be aware of favoritism's influence upon our actions and attitudes.

2:4. Are ye not then partial [(diekrithete) diakrino {dee-ak-ree'-no: v, indic, aor, pass, 2 per, pl}; to make a distinction mentally, to discriminate, judge, be partial] in yourselves [(eautois) eautou {heh-ow-too': n, pron, dat, m, 2 per, pl}; one to another, own selves, themselves, they, your own conceits, your own selves], and are become judges [(kritai) krites {kree-tace': n, nom, m, pl}; a judge] of evil [(poneron) poneros {pon-ay-ros': adj, gen, m, pl}; of a bad nature or condition (in a ethical sense), evil wicked, an evil heart] thoughts [(dialogismon) dialogismos {dee-al-og-is-mos': n, gen, m, pl}; reasoning, thought, who would follow perverse opinions, reprehensible principles]?

    Having given this illustration, James now asks a rhetorical question in which the answer should be yes. The question is, if a judge in a court of law were to make his decision based upon the person's economic or social status rather than the facts of the case, would the judge be guilty of a miscarriage of justice? Yes, he would and not only that he would be guilty of an evil act. It is the same for Christians who make prejudicial distinctions based upon the worldly standards of economics, race, social status, education, culture, sex, etc. If our faith doesn't make a difference in the way we treat people, then our faith has made no significant difference at all. The world judges people by such standards, but God doesn't and we shouldn't be either.⁽²⁾ God's standard should be our standard.
 

6. If you went to court and were judged based upon the your economic or social status rather than the facts of the case, would the judge be guilty of a miscarriage of justice? How would you feel? 7. God judges by "looking on the heart" (see 1 Samuel 16:7). How can we become more like Jesus and do the same things in our lives?

"But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart." 1 Samuel 16:7

2:5. Hearken [(akousate) akouo {ak-oo'-o: v, imper, aor, act, 2 per, pl}; to hear, to attend to (use the faculty of hearing), exhortation to consider what is or has been said, understand], my beloved [(agapetoi) agapetos {ag-ap-ay-tos': adj, voc, m, pl}; beloved, dear, worthy of love] brethren [(adelphoi) adelphos {ad-el-fos': n, voc, m, pl}; from the same womb, a brother, one of the same nature, one of equal rank and dignity], Hath not God [Theos {theh'-os: n, nom, m, sg}; a deity, God] chosen [(exelexato) eklego {ek-leg'-o: v, indic, aor, mid, 3 per, sg}; to select, to pick out, choose] the poor [(ptochous) ptochos {pto-khos': adj, pron, acc, m, pl}; to crouch, a beggar, poor, indigent] of this world [(kosmo) kosmos {kos'-mos: n, dat, m, sg}; the inhabitants of the world (earth)] rich [(plousious) plousios {ploo'-see-os: adj, acc, m, pl}; wealthy; rich, abounding in, distinguished for] in faith [(pistei) pistis {pis'-tis: n, dat, f, sg}; firm peruasion, moral conviction, reliance upon Christ for salvation, faith, belief, assurance], and heirs [(kleronomous) kleronomos {klay-ron-om'-os: n, acc, m, pl}; an inheritor, a possessor, heir] of the kingdom [(basileias) basileia {bas-il-i'-ah: n, gen, f, sg}; royalty, a realm, kingdom, reign] which he hath promised [(epeggeilato) epaggellomai {ep-ang-el'-lo-maw-hee: v, indic, aor, mid, dep, 3 per, sg}; to announce upon, to assert something respecting oneself, profess, promise, to declare, to undertake] to them that love [(agaposin) agapao {ag-ap-ah'-o: v, part, pres, act, dat, m, pl}; to love, value, esteem, feel or manifest generous concern for, be faithful towards, to delight in] him?

    In verse 5 we are reminded that God has chosen the poor. James tells them to "harken" or "pay attention" to this fact. If they would have looked around for themselves this fact would have been oblivious. When James says that God has chosen the poor, he's not talking about the doctrine of election (although it would be included in this), but rather the poor are generally more open to receive the gospel because of their current conditions. There is a humbling effect when you don't have much and have to accept help from others. God has a special place in His heart for the poor because they have found hope in the gospel and have turned to it in great numbers (Job 5:15; 36:15; Psa.9:18; 12:5; 14:6; 68:10; 69:33; 72:12-13; 102:17; 140:12; Isa.11:4; 25:4). ⁽³⁾   While the poor may be poor in material things, they can be eternally rich in spiritual things.
 

8. God has a special place in His heart for the social or economic minority  because they have found hope in the Gospel and have turned to it in great numbers (Job 5:15; 36:15; Psa.9:18; 12:5; 14:6; 68:10; 69:33; 72:12-13; 102:17; 140:12; Isa.11:4; 25:4). We therefore blaspheme God's name, just like taking it in vain,  when we show prejudice or favoritism. (see James 2:7, following). 9. What is Jesus saying in this parable?: Matthew 25:36-46 "Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. [37]  Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? [38]  When saw we thee a stranger, and took thee in? or naked, and clothed thee? [39]  Or when saw we thee sick, or in prison, and came unto thee? [40]  And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. [41]  Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: [42]  For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: [43]  I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. [44]  Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? [45]  Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. [46]  And these shall go away into everlasting punishment: but the righteous into life eternal."

2:6. But ye have despised [(etimasate) atimazo {at-im-ad'-zo: v, indic, aor, act, 2 per pl}; despise, dishonor, suffer shame, entreat shamefully, slight] the poor [(ptochon) ptochos {pto-khos': adj, pron, acc, m, sg}; to crouch, a beggar, poor, indigent].  Do not rich [(plousioi) plousios {ploo'-see-os: adj, pron, nom, m, pl}; wealthy; rich, abounding in, distinguished for] men oppress [(katadunasteuousi) katadunasteuo {kat-ad-oo-nas-tyoo'-o: v, indic, pres, act, 3 per, pl}; to rule, reign, to tyrannize over, oppress] you, and draw [(elkousin) elko {hel'-ko: v, indic, pres, act ,3 per, pl}; to draw, to drag a person forcibly and against his will, drag off] you before the judgment seats [(kriteria) kriterion {kree-tay'-ree-on: n, acc, neut, pl}; a standard or means by which to judge, criterion, a court of justice, a tribunal]?
 

2:7. Do not they blaspheme [(blasphenousin) blasphemeo {blas-fay-meh'-o: v, indic, pres, act, 3 per, pl}; to speak reproachfully (chide, condemn, criticize, rebuke, reprimand), rail at, revile, speak evil] that worthy [(kalon) kalos {kal-os': adj, acc, neut, sg}; honorable, distinguished, worthy] name [onoma {on'-om-ah: n, acc, neut, sg}; name, the name by which a person or a thing is called and distinguished from others] by the which ye are called [(epiklethen) epikaleo {ep-ee-kal-eh'-o: v, part, aor, pass, acc, neut, sg}; to call on, to attach or connect a name]?
 

    In verses 6 and 7, James shows the foolishness of showing favoritism toward those who are rich. First he says they have shamefully treated the poor among them, in order to show special honor to the very people who mistreat Christians the most. James seems to be implying that the rich used the legal system for their own gain at the expense of those who were poor. James' point in all this is simply, why show favoritism to people just because they are rich? John Calvin summed this up like this, "Why honor your executioners?" ⁽⁴⁾  The very people they looked up too were blaspheming (speaking evil of) the name of Christ by their mistreatment of the poor believers. Christ addressed this in Matthew 25:40, "And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."
 
 
 

2:8. If ye fulfil [(teleite) teleo {tel-eh'-o: v, indic, pres, act, 2 per, pl}; to fulfill, to carry out into full operation, to complete, accomplish, finish] the royal[(basilikon) basilikos {bas-il-ee-kos': adj, acc, m, sg}; royal, of the highest excellence, preeminent] law [(nomon) nomos {nom'-os: n, acc, m, sg}; a law, a rule, standard, of the Mosaic law (referring to the context)] according [kata {kat-ah': prep, acc}; concerning, pertaining to, to, respect of, according to] to the scripture [(graphen) graphe {graf-ay': n, acc, f, sg}; a writing, the Holy Scriptures, a document], Thou shalt love [(agapeseis) agapao {ag-ap-ah'-o: v, indic, fut, act, 2 per, sg}; to love, value, esteem, feel or manifest generous concern for, be faithful towards, to delight in] thy neighbour [plesion {play-see'-on: adj, adv}; near, near by, close by, a neighbor] as thyself [(seauton) seautou {seh-ow-too': n, pron, acc, m, 2 per, sg}; of thyself, thine own self], ye do well [kalos {kal-oce': adj, adv}; well, becomingly, honorably]:
 

    James now tells us that one reason why we shouldn't show favoritism is because of the "Royal Law." This is the supreme or ultimate Old Testament law found in Leviticus 18:18, 34,
 

"Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." (v.18)

"But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God." (v.34)

Christ also spoke of the "Royal Law" in Matthew 22:34-40, "But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets."
 
 

1. Why shouldn't we show favoritism, according to James? (James 2.8) 2.  Why is the Law of "Love Thy Neighbor" called "the Royal Law"? a.  (Leviticus 18:18, 34) - It is the supreme Law which all other Laws governing human relationship stem out of, or have root in. b. (Matthew 22.36-40) - It is the summation of the entire Law of God.

    The "Royal Law" for the believer is the law of love which is a moral law that still abides under the New Covenant. We are to equally love all our neighbors (poor, rich, and all those in between).
 

2:9. But if ye have respect [(prosopolempteite) prosopolempteo {pros-o-pol-am-pe-teh'-o: v, indic, pres, act, 2 per, pl}; to accept or respect the person of any ne, to pay regard to external appearance, condition, circumstances, to show partiality] to persons, ye commit [(ergazesthe) ergazomai {er-gad'-zom-ahee: v, indic, pres, mid/pass, dep, 2 per, pl}; to work (toil), to exercise, perform, commit, to do] sin [(amartian) amartia {ham-ar'-tee'-ah: n, acc, f, sg}; sin, offence, an failing to hit the mark], and are convinced [(elegchomenoi) elegcho {el-eng'-kho: v, part, pres, pass, nom, m, 2 per, pl}; to put to proof, to test, to convict] of the law [(nomou) nomos {nom'-os: n, gen, m, sg}; a law, a rule, standard, of the Mosaic law (referring to the context)] as transgressors [(parabatai) parabates {par-ab-at'-ace: n, nom, m, pl}; transgressor , violator of law].
 

3. Showing favoritism or prejudice is tantamount to __________.  4. Should a Christian, a "New Creature" in Christ,  be guilty of habitual sin? Should we be repeat offenders of the Royal Law? a. We who are saved hide _________ in our heart so that we might __________________.  (Psalms 119.10-11) b. If we who are saved recognize sin in our lives, what should our response be? (1 Corinthians 15.33-34) c. Prejudice and favoritism, if in an alleged Christian without restraint, is a sure sign of, what? (1 John 3.8-12) aa. Was Cain saved? d. God requires His ministers to __________________. (Ezekiel 3.20-21)

2:10. For whosoever shall keep [(terese) tereo {tay-reh'-o: v, subj, aor, act, 3 per, sg}; to observe, to attend to carefully, take care of from] the whole [(olon) olos {hol'-os: adj, acc, m, sg}; all, whole, entire] law [(nomon) nomos {nom'-os: n, acc, m, sg}; a law, a rule, standard, of the Mosaic law (referring to the context)], and yet offend [(ptaise) ptaio {ptah'-yo: v, subj, aor, act, 3 per, sg}; to stumble, stagger, fall, to make a false step, to err, offend, transgress] in one point [(eni) eis {hice: adj, pron, card, dat, neut, sg, numeral}; one, only], he is guilty [enochos {en'-okh-os: adj, nom, m, sg}; an offender against, guilty of] of all [(panton) pas {pas: adj, pron, gen, neut, pl }; all, in all respects, the whole].

2:11. or he that said, Do not commit adultery [(moicheuses) moicheuo {moy-khyoo'-o: v, subj, aor, act, 2 per, sg}; to commit adultery], said also, Do not kill [(phoneuses) phoneuo {fon-yoo'-o: v, subj, aor, act, 2 per, sg}; to kill, slay, do murder].   Now if thou commit no adultery [(moicheueis) moicheuo {moy-khyoo'-o: v, indic, pres, act, 2 per, sg}; to commit adultery], yet if thou kill [(phoneueis) phoneuo {fon-yoo'-o: v, indic, pres, act, 2 per, sg}; to kill, slay, do murder], thou art become a transgressor [(parabates) parabates {par-ab-at'-ace: n, nom, m, sg}; transgressor , violator of law] of the law [(nomou) nomos {nom'-os: n, gen, m, sg}; a law, a rule, standard, of the Mosaic law (referring to the context)].
 

    In verses 9 through 11, we are told that when a believer shows favoritism it is a sin. To break any part of the Law is to violate the will of God, and therefore it means we are guilty of sin. The great truth here is a man may be in many aspects a morally good man, yet he can spoil it all by one fault (sin).⁽⁵⁾   While Christians are not under the Law that was given in the Old Testament, we are to still speak and act according to the law of love written in our hearts by the Holy Spirit. ⁽⁶⁾   We violate this principle when we show favoritism.
 

5. Is there such things as "big sins" and "little sins"? Why or why not? 6. Jesus calls the true believer to a life of _____________________. Matthew 19:16-26  "And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? [17]  And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. [18]  He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, [19]  Honour thy father and thy mother: and, Thou shalt love thy neighbor as thyself. [20]  The young man saith unto him, All these things have I kept from my youth up: what lack I yet? [21]  Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. [22]  But when the young man heard that saying, he went away sorrowful: for he had great possessions. [23]  Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. [24]  And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. [25]  When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? [26]  But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible." a. Had the rich young man truly kept the Law of God? Do we truly fulfill the Royal Law when we walk a separate path from that of our Lord Jesus?

2:12. So speak [(laleite) laleo {lal-eh'-o: v, imper, pres, act, 2 per, pl}; to speak (i.e., not to be silent)] ye, and so do [(poieite) poieo {poy-eh'-o: v, imper, pres, act, 2 per, pl}; to act rightly, do well], as they that shall be judged [(krinesthai) krino, {kree'-no: v, inf, pres, pass}; of the judgment of God or Jesus the Messiah deciding between the righteousness and the unrighteousness of men] by the law [(nomou) nomos {nom'-os: n, gen, m, sg}; a law, a rule, standard, of the Mosaic law (referring to the context)] of liberty [(eleutherias) eleutheria {el-yoo-ther-ee'ah: n, gen, f, sg}; freedom from the dominion of corrupt desires so that we do by free impulse of the soul what the will of God requires].
 

2:13. For he shall have judgment [krisis {kree'-sis: n, nom, f, sg}; an adverse sentence, decision, divine law, accusation, condemnation, damnation, judgment] without mercy [aneleos {an-ee'-leh-oce: adj, nom, f, sg}; pitiless, without mercy], that hath shewed [(poiesanti) poieo {poy-eh'-o: v, part, aor, act, dat, m, sg}; to show one's self] no mercy [eleos {el'-eh-os: n, acc, neut, sg}; benefit which results from compassion, kindness, mercies, blessings, tender mercy]; and mercy [eleos {el'-eh-os: n, acc, neut, sg}; benefit which results from compassion, kindness, mercies, blessings, tender mercy] rejoiceth [(katakauchatai) katakauchaomai {kat-ak-ow-khah'-om-ahee: v, indic, pres, mid/pass, dep, 3 per, sg}; to vaunt (exalt, glory, triumph) one'self against, to glory over, to assume superiority over] against judgment [(kriseos) krisis {kree'-sis: n, gen, f, sg}; an adverse sentence, decision, divine law, accusation, condemnation, damnation, judgment].
 

    James concludes this section with a solemn warning. The Law of Liberty (the gospel) frees us from the curse of the Law, so therefore we should be free to love and obey willingly. This is the higher standard to which we will be held. ⁽⁷⁾   There is coming a time when believers will all give account for their actions at the Judgment Seat of Christ (for reward or loss of rewards only).
 

"But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ." Romans 14:10

"For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." 2 Corinthians 5:10

1. Word Studies in the Greek New Testament, Volume IV (An Expanded Translation), by Kenneth S. Wuest, p.541, Willaim B. Eerdmans Publishing Company, Grand Rapids MI, 1988

2.  Journey To A Practical Faith, by Tommy C. Higle, pp.29-30, Tommy Higle Publishers, Marietta OK., 1991

3. The Preacher's Outline & Sermon Bible, vol.11 Hebrews & James, p.261, by Leadership Ministries Worldwide, Chattanooga TN.

4. Believer's Bible Commentary, by William MacDonald, p.2225, Thomas Nelson Publishers, Nashville TN., 1995

5. The Letters of James and Peter, The Daily Study Bible, by William Barclay, p.81, The Saint Andrew Press, Edinburgh, England, 1965

6. Wiersbe's Expository Outlines on the New Testament, by Warren W. Wiersbe, p.724, Victor Books, Wheaton IL., 1992

7. A Commentary, vol.III, by Robert Jamieson, A.R. Fausset & David Brown, p.587, Eerdmans Publishing Company, Grand Rapids MI., 1990

8. James Faith in Action, by G. Coleman Luck, p.51, Moody Press, Chicago IL., 1954

9. Journey To A Practical Faith, by Tommy C. Higle, p.34, Tommy Higle Publishers, Marietta OK., 1991

10. The Bible Exposition Commentary, vol.2, by Warren W. Wiersbe, p.354, Victor Books, Wheaton IL., 1992

11. So Great Salvation, What It Means to Believe In Jesus Christ, by Charles C. Ryrie, p.133, Victor Books, USA, 1994

12. Believer's Bible Commentary, by William MacDonald, pp.2228-9, Thomas Nelson Publishers, Nashville TN., 1995

13. Journey To A Practical Faith, by Tommy C. Higle, p.35, Tommy Higle Publishers, Marietta OK., 1991

14. The Bible Knowledge Commentary, New Testament Edition, by John F. Walvoord & Roy B. Zuck, p.826, Victor Books, Wheaton IL., 1983

15. Faith Works, The Gospel According to the Apostles, by John F. MacArthur, Jr., p.151, Word Publishing, Dallas TX, 1993

16. James, vol. 53, by J. Vernon McGee, p.68, Thru The Bible Radio Network, Pasadena CA, 1990

17. A Commentary On The Whole Bible, Vol.6, by Matthew Henry, p.982, World Bible Publishers, Iowa Falls, Iowa

18. Willmington's Guide To The Bible, by Dr., H.L. Willmington, p.513, Tyndale House Publishers, Wheaton IL., 1995

19. So Great Salvation, What It Means to Believe In Jesus Christ, by Charles C. Ryrie, p. 133, Victor Books, USA, 1994

20. With The Word Bible Commentary, by Warren W. Wiersbe, p.1584, Thomas Nelson Publishers, TN., 1993

21. Journey To A Practical Faith, by Tommy C. Higle, pp.38-39, Tommy Higle Publishers, Marietta OK., 1991

22. Systematic Theology, Vol.III, by Lewis Sperry Chafer, pp.297-298, Dallas Seminary Press, Dallas TX. 1974