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Selected Verse: James 2:4 - King James

Verse	Translation	Text
Jas 2:4	King James	Are ye not then partial in yourselves, and are become judges of evil thoughts?

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Are ye not . . . partial--literally, "Have ye not made distinctions" or "differences" (so as to prefer one to another)? So in Jde 1:22. in yourselves--in your minds, that is, according to your carnal inclination [GROTIUS]. are become judges of evil thoughts--The Greek words for "judges" and for "partial," are akin in sound and meaning. A similar translation ought therefore to be given to both. Thus, either for "judges," &c. translate, "distinguishers of (that is, according to your) evil thoughts"; or, do ye not partially judge between men, and are become evilly-thinking judges (Mar 7:21)? The "evil thoughts" are in the judges themselves; as in Luk 18:6, the Greek, "judge of injustice," is translated, "unjust judge." ALFORD and WAHL translate, "Did ye not doubt" (respecting your faith, which is inconsistent with the distinctions made by you between rich and poor)? For the Greek constantly means "doubt" in all the New Testament. So in Jam 1:6, "wavering." Mat 21:21; Act 10:20; Rom 4:20, "staggered not." The same play on the same kindred words occurs in the Greek of Rom 14:10, Rom 14:23, "judge . . . doubteth." The same blame of being a judge, when one ought to be an obeyer, of the law is found in Jam 4:11.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Are ye not . . . partial--literally, "Have ye not made distinctions" or "differences" (so as to prefer one to another)? So in Jde 1:22.

in yourselves--in your minds, that is, according to your carnal inclination [GROTIUS].

are become judges of evil thoughts--The Greek words for "judges" and for "partial," are akin in sound and meaning. A similar translation ought therefore to be given to both. Thus, either for "judges," &c. translate, "distinguishers of (that is, according to your) evil thoughts"; or, do ye not partially judge between men, and are become evilly-thinking judges (Mar 7:21)? The "evil thoughts" are in the judges themselves; as in Luk 18:6, the Greek, "judge of injustice," is translated, "unjust judge." ALFORD and WAHL translate, "Did ye not doubt" (respecting your faith, which is inconsistent with the distinctions made by you between rich and poor)? For the Greek constantly means "doubt" in all the New Testament. So in Jam 1:6, "wavering." Mat 21:21; Act 10:20; Rom 4:20, "staggered not." The same play on the same kindred words occurs in the Greek of Rom 14:10, Rom 14:23, "judge . . . doubteth." The same blame of being a judge, when one ought to be an obeyer, of the law is found in Jam 4:11.

Notes on the Bible, by Albert Barnes, [1834]
Are ye not then partial in yourselves? - Among yourselves. Do you not show that you are partial? And are become judges of evil thoughts - There has been considerable difference of opinion respecting this passage, yet the sense seems not to be difficult. There are two ideas in it: one is, that they showed by this conduct that they took it upon themselves to be judges, to pronounce on the character of men who were strangers, and on their claims to respect (Compare Mat 7:1); the other is, that in doing this, they were not guided by just rules, but that they did it under the influence of improper "thoughts." They did it not from benevolence; not from a desire to do justice to all according to their moral character; but from that improper feeling which leads us to show honor to men on account of their external appearance, rather than their real worth. The wrong in the case was in their presuming to "judge" these strangers at all, as they practically did by making this distinction, and then by doing it under the influence of such an unjust rule of judgment. The sense is, that we have no right to form a decisive judgment of men on their first appearance, as we do when we treat one with respect and the other not; and that when we make up our opinion in regard to them, it should be by some other means of judging than the question whether they can wear gold rings, and dress well, or not. Beza and Doddridge render this, "ye become judges who reason ill."

Notes on the Bible, by Albert Barnes, [1834]

Are ye not then partial in yourselves? - Among yourselves. Do you not show that you are partial?

And are become judges of evil thoughts - There has been considerable difference of opinion respecting this passage, yet the sense seems not to be difficult. There are two ideas in it: one is, that they showed by this conduct that they took it upon themselves to be judges, to pronounce on the character of men who were strangers, and on their claims to respect (Compare Mat 7:1); the other is, that in doing this, they were not guided by just rules, but that they did it under the influence of improper "thoughts." They did it not from benevolence; not from a desire to do justice to all according to their moral character; but from that improper feeling which leads us to show honor to men on account of their external appearance, rather than their real worth. The wrong in the case was in their presuming to "judge" these strangers at all, as they practically did by making this distinction, and then by doing it under the influence of such an unjust rule of judgment. The sense is, that we have no right to form a decisive judgment of men on their first appearance, as we do when we treat one with respect and the other not; and that when we make up our opinion in regard to them, it should be by some other means of judging than the question whether they can wear gold rings, and dress well, or not. Beza and Doddridge render this, "ye become judges who reason ill."

Vincent's Word Studies, by Marvin R. Vincent [1886]
Are ye not partial in yourselves? (οὐ διεκρίθητε ἐν ἑαυτοῖς) Wrong. The constant sense of the verb in the New Testament is doubt, except Act 11:2; Jde 1:9, where it means dispute. Compare Jam 1:6. The meaning here is, therefore, that, in making a distinction between the rich and the poor, they expressed a doubt concerning the faith which they professed, and which abolished such distinctions. Hence, Rev., rightly, Are ye not divided in your own mind? Judges of evil thoughts (κριταὶ διαλογισμῶν πονηρῶν) Better, as Rev., "judges with evil thoughts." The form of expression is the same as in Luk 18:6, κριτὴς τῆς ἀδικίας, the judge of injustice, i.e., the unjust judge. So Jam 1:25, a hearer of forgetfulness. The word thoughts is, rather, reasonings. See on deceiving yourselves (Jam 1:22). Compare Luk 5:21. Their evil processes of thought lead to these unjust discriminations.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Are ye not partial in yourselves? (οὐ διεκρίθητε ἐν ἑαυτοῖς)

Wrong. The constant sense of the verb in the New Testament is doubt, except Act 11:2; Jde 1:9, where it means dispute. Compare Jam 1:6. The meaning here is, therefore, that, in making a distinction between the rich and the poor, they expressed a doubt concerning the faith which they professed, and which abolished such distinctions. Hence, Rev., rightly, Are ye not divided in your own mind?

Judges of evil thoughts (κριταὶ διαλογισμῶν πονηρῶν)

Better, as Rev., "judges with evil thoughts." The form of expression is the same as in Luk 18:6, κριτὴς τῆς ἀδικίας, the judge of injustice, i.e., the unjust judge. So Jam 1:25, a hearer of forgetfulness. The word thoughts is, rather, reasonings. See on deceiving yourselves (Jam 1:22). Compare Luk 5:21. Their evil processes of thought lead to these unjust discriminations.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Ye distinguish not - To which the most respect is due, to the poor or to the rich. But are become evil - reasoning judges - You reason ill, and so judge wrong: for fine apparel is no proof of worth in him that wears it.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Ye distinguish not - To which the most respect is due, to the poor or to the rich. But are become evil - reasoning judges - You reason ill, and so judge wrong: for fine apparel is no proof of worth in him that wears it.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Are ye not then partial - Ου διεκριθητε· Do ye not make a distinction, though the case has not been heard, and the law has not decided? Judges of evil thoughts? - Κριται διαλογισμων πονηρων· Judges of evil reasonings; that is, judges who reason wickedly; who, in effect, say in your hearts, we will espouse the cause of the rich, because they can befriend us; we will neglect that of the poor, because they cannot help us, nor have they power to hurt us.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Are ye not then partial - Ου διεκριθητε· Do ye not make a distinction, though the case has not been heard, and the law has not decided?

Judges of evil thoughts? - Κριται διαλογισμων πονηρων· Judges of evil reasonings; that is, judges who reason wickedly; who, in effect, say in your hearts, we will espouse the cause of the rich, because they can befriend us; we will neglect that of the poor, because they cannot help us, nor have they power to hurt us.

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