James 2:7

2:7 name you bear (literally name spoken over you): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Jas 2:7. Βλασφημοῦσι, blaspheme) Pro 30:9. The apostle is speaking chiefly of rich heathens. Comp. 1Pe 4:14; 1Pe 2:12. For there were not many rich men among the Jews, at any rate at Jerusalem.—τὸ καλὸν ὄνομα, the good name) השם, the name of God, to be praised above all things, בי טוב, since it is good, and His good name.—τὸ ἐπικὶηθὲν ἐφʼ ὑμᾶς, which is invoked over you) from which ye are called the people of God. There is a similar expression, Gen 48:16; Isa 4:1.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Jam_2:7. The description of the conduct of the rich is still continued; they not only do violence to Christians, but they even revile the holy name of Christ. Do they not (even) blaspheme that fair name which has been called upon you? The pronoun αὐτοί is put here as in Jam_2:6; incorrectly Theile = hi potissimum.

The expression τὸ ὄνομα ἐπικαλεῖται ἐπί τινα] is borrowed from the O. T., where it often occurs, and in the sense that one becomes the property of him whose name is called upon him; particularly it is said of Israel that the name of God was called upon them; see Deu_28:10 (where instead of ἐπί the dative is put); 2Ch_7:14; Jer_14:9; Jer_15:16; Amo_9:12; see also Gen_48:16; Isa_4:1. Accordingly, by the name which is called upon Christians is not meant the Christian name (Hensler: nomen fratrum et sororum), also not the name πτωχοί, but the name of Him only to whom they as Christians belongthe name of Christ (de Wette, Wiesinger, Bouman, Lange, and others); from which, however, it does not follow (as Wiesinger correctly observes) that James here alludes to the name Χριστιανοί.

By the addition of the attribute καλόν the shamefulness of βλασφημεῖν is still more strongly marked.

In support of the hypothesis that the rich are Christians, many expositors (also Brückner and Wiesinger) here arbitrarily explain βλασφημεῖν of indirect blasphemy, i.e. of such as takes place not by words, but by works; but βλασφημεῖν is never thus used in the Holy Scriptures; not one of the passages which Wiesinger cites proves that for which he adduces them; βλασφημεῖν always denotes blasphemy by word.[119]

This word also proves that the rich who are not Christians are here meant (thus also Lange, who, however, will understand particularly the Judaists); which is also evident, because James otherwise would rather have written τὸ ἐπικληθὲν ἐφʼ αὐτούς instead of τὸ ἐπικλ. ἐφʼ ὑμᾶς.

By the thought in this verse James indicates that Christians, by showing partiality to the rich, not only acted foolishly, but were guilty of a violation of the respect due to the name of Christ.

[119] Were it here asserted that the blaspheming of the name of God or of Christ was occasioned by the wicked works of Jews or Christians, this would be indicated not by the active verb, but by the passive with διά; see Rom_2:24; Tit_2:5; 2Pe_2:2; Isa_52:5. Moreover, even then blasphemy (namely, of the Gentiles) could only be expressed by words.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Jas 2:7 . βλασφημοῦσιν : for the force of the word cf. Sir 3:16 , ὡς βλάσφημος ὁ ἐγκαταλιπὼν (the Greek is certainly wrong here, the Hebrew has בוזה , “he that despiseth”) πατέρα . Cf. Rom 2:24 , τὸ ὄνομα τοῦ θεοῦ διʼ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν (Isa 52:5 ); the word in the N.T. is sometimes general in its application, of evil speaking with regard to men (in the Apoc. of Peter the phrase, οἱ βλασφημοῦντες τὴν ὁδὸν τῆς δικαιοσύνης occurs twice, 7, 13); at other times, specifically with reference to God or our Lord. τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφʼ ὑμᾶς : the name here (especially in view of καλόν ) must be “Jesus” (Saviour), for the Jews would not be likely to have blasphemed the name of “Christ” (Messiah); in Act 4:10-12 it is also the name of “Jesus,” concerning which St. Peter says: Neither is there any other name under heaven, that is given among men, wherein we must be saved . τὸ ἐπικλ . ἐφ . ὑμ . is a Hebraism, in Amo 9:12 we have: יאשׁר נקרא שׁמי עליהם which the R.V. renders (incorrectly): “which are called by my name,” it should be: “Over whom my name was called,” as rendered by the Septuagint, excepting that it repeats itself unnecessarily, ἐφʼ οὒς ἐπικέκληται τὸ ὄνομά μου ἐπʼ αὐτούς . The Peshiṭtâ, too, has, שמא טבא דאתקרי so that the R.V. rendering here is incorrect, though the margin has “which was called upon you”. The idea which the phrase expresses is very ancient; a possession was known by the name of the possessor (originally always a god), this was the name which was pronounced over, or concerning, the land; in the same way, a slave was known under the name of his master, it was the name under whose protection he stood. And so also different peoples were ranged under the names of special gods; this usage was the same among the Israelites, who stood under the protection of Jahwe the name and the bearer were of course not differentiated. This, too, is the meaning here; it does not mean the name that they bore, or were called by, but the name under whose protection they stood, and to which they belonged Parallel to it was the marking of cattle to denote ownership. (See, in reference to what has been said, Deu 28:10 ; 2Sa 12:28 ; Jer 7:10 ). In the passage before us there is not necessarily any reference to Baptism, though it is extremely probable that this is so; Mayor quotes Hermas, Sim . ix. 16, πρὶν φορέσαι τὸν ἄνθρωπον τὸ ὄνομα τοῦ Υἱοῦ τοῦ Θεοῦ νεκρός ἐστιν · ὅταν δὲ λάβῃ τὴν σφραγῖδα (baptism) ἀποτίθεται τὴν νέκρωσιν καὶ . ἀναλαμβάνει τὴν ζωήν . Resch ( op cit . p. 193) quotes a very interesting passage from Agathangelus, chap. 73, in which these words occur: … καὶ εἰπὼν ὅτι τὸ ὄνομά μου ἐπικέκληται ἐφʼ ὑμᾶς , καὶ ὑμεῖς ἐστὲ ναὸς τῆς θεότητός μου . In the passage before us, the omission of all mention of the name, which would have come in very naturally, betrays Jewish usage; as Taylor truly remarks ( Pirqe Aboth. , p. 66): “A feeling of reverence leads the Jews to avoid, as far as possible, all mention of the Names of God. This feeling is manifested … in their post-canonical literature, even with regard to less sacred, and not incommunicable Divine names. In the Talmud and Midrash, and (with the exception of the Prayer Books) in the Rabbinic writings generally, it is the custom to abstain from using the Biblical names of God, excepting in citations from the Bible ; and even when Elohim is necessarily brought in, it is often intentionally misspelt …” It should be noted that this phrase only occurs once elsewhere in the N.T., and there in a quotation from the O.T., quoted by St. James in Act 15:17 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Word for word, which is called upon of you.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

"Is it not they that blaspheme?" &c. as in Jam 2:6 [ALFORD]. Rich heathen must here chiefly be meant; for none others would directly blaspheme the name of Christ. Only indirectly rich Christians can be meant, who, by their inconsistency, caused His name to be blasphemed; so Eze 36:21-22; Rom 2:24. Besides, there were few rich Jewish Christians at Jerusalem (Rom 15:26). They who dishonor God's name by wilful and habitual sin, "take (or bear) the Lord's name in vain" (compare Pro 30:9, with Exo 20:7).

that worthy name--which is "good before the Lord's saints" (Psa 52:9; Psa 54:6); which ye pray may be "hallowed" (Mat 6:9), and "by which ye are called," literally, "which was invoked" or, "called upon by you" (compare Gen 48:16; Isa 4:1, Margin; Act 15:17), so that at your baptism "into the name" (so the Greek, Mat 28:19) of Christ, ye became Christ's people (Co1 3:23).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. Blaspheme that worthy name] They took every occasion to asperse the Christian name and the Christian faith, and have been, from the beginning to the present day, famous for their blasphemies against Christ and his religion. It is evident that these were Jews of whom St. James speaks; no Christians in these early times could have acted the part here mentioned.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

7 Worthy, or good name. I doubt not but that he refers here to the name of God and of Christ. And he says, by, or, on, the which ye are called; not in prayer, as Scripture is wont sometimes to speak, but by profession; as the name of a father, in Genesis 48:16, is said to be called on his offspring, and in Isaiah 4:1, the name of a husband is called on the wife. It is, then, the same as though he had said, “The good name in which ye glory, or which ye deem it an honor to be called by; but if they proudly calumniate the glory of God, how unworthy are they of being honored by Christians!”

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(7) Do not they blaspheme . . .—To “blaspheme” is to hurt with the tongue, and includes all manner of evil speech; but a more exclusive use of the word is with regard to things divine, and particularly the unpardonable sin against the Holy Ghost (Mat_12:31). A moment’s reflection will show, unhappily, that this is alluded to in the text.

That worthy name by the which ye are called?—Better, that good, that glorious Name which was invoiced (or, called) over you—viz., at baptism. “Into the Name of the Father, and of the Son, and of the Holy Ghost” (Mat_28:19) had all been baptised who were thus addressed; but most probably the Second Person of the Trinity is referred to here. And it was the scorn and contempt visited upon His Name, which changed the mere abuse and ribaldry into a perilous likeness to the deadliest sin. Most commentators thus restrict the Name here to that of Christ. If their view be correct, the blasphemy would probably be linked with that epithet of “Christian”—then so dishonourable—coined, we are told, first in Antioch (Act_11:26). But there were far more insulting terms found for the poor and struggling believer—“Nazarene,” “Atheist,” and even worse.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. Do not they blaspheme that worthy name] Better, Do not they revile that noble Name? The pronoun is again emphatic, Is it not they that revile? The two senses of the Greek verb, the reviling which has man for its object, and the blasphemy, in its modern sense, which is directed against God, are in this instance so closely mingled that it is difficult to say which predominates. Men reviled Christ as a deceiver, and in so doing were, not knowing what they did, blaspheming the Son of God. The Name can be none other than that of Jesus as the Christ, and the epithet attached to it, “which is given you, or called upon you,” is best explained as referring to the name of Christian, which was beginning to spread from Antioch into Palestine (Act_11:26). Where it had not yet found its way, it was probable enough that the disciples of Jesus would be known by the name out of which “Christian” sprang, as οἱ Χριστοῦ, “Christ’s people,” “Christ’s followers.” The description reminds us of the account St Paul gives of his work in compelling the saints to “blaspheme” (Act_26:11). The persecution in which he thus took part was instigated, it will be remembered, by the Sadducean priests, who formed a wealthy aristocracy, rather than by the more cautious Pharisees, who adopted the policy of Gamaliel (Act_5:17; Act_5:34).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Of Christ, or Christians;

by the which ye are called? and which, as before, may design either unbelieving rich men, whether among Jews, or Gentiles, who blasphemed and cursed the name of Christ, and compelled others to do so likewise; or such who professed the Christian religion, who by their supercilious and disdainful treatment of their poor brethren, and by their dragging of them to the tribunals of the Heathens, and distressing them with vexatious law suits there, caused the name of Christ, after which they were called Christians, to be blasphemed and evil spoken of, among the Gentiles.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7 Do not they blaspheme that worthy name by the which ye are called?

Ver. 7. Do not they blaspheme] That is, cause to be blasphemed, as Rom 2:24; 1Ti 1:20. Marcellinus, a heathen historian, taxeth the Christians of his times for their dissensions, biting and devouring one another, till they were even consumed one of another. {Am. Mar. ii. 2.} A sad thing that a heathen should see such hellish miscarriages among Christ’s followers.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Do they not blaspheme that worthy name? - This is another argument to show that the rich had no special claim to the honor which they were disposed to show them. The “worthy name” here referred to is, doubtless, the name of the Saviour. The thing here affirmed would, of course, accompany persecution. They who persecuted Christians, would revile the name which they bore. This has always occurred. But besides this, it is no improbable supposition that many of those who were not disposed to engage in open persecution, would revile the name of Christ, by speaking contemptuously of him and his religion. This has been sufficiently common in every age of the world, to make the description here not improper. And yet nothing has been more remarkable than the very thing adverted to here by James, that notwithstanding this, many who profess to be Christians have been more disposed to treat even such persons with respect and attention than they have their own brethren, if they were poor; that they have cultivated the favor, sought the friendship, desired the smiles, aped the manners, and coveted the society of such persons, rather than the friendship and the favor of their poorer Christian brethren. Even though they are known to despise religion in their hearts, and not to be sparing of their words of reproach and scorn towards Christianity; though they are known to be blasphemers, and to have the most thorough contempt for serious, spiritual religion, yet there is many a professing Christian who would prefer to be at a party given by such persons than at a prayer-meeting where their poorer brethren are assembled; who would rather be known by the world to be the associates and friends of such persons, than of those humble believers who can make no boast of rank or wealth, and who are looked down upon with contempt by the great and the gay.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Do not they blaspheme? If the rich here spoken of were Christians, then they may be said to blaspheme Christ’s name, when by their wicked carriage they caused it to be blasphemed by others, unbelievers, among whom they were, Rom 2:24; Tit 2:5, &c.; 1Ti 6:1; but if rich unbelievers be here meant, the rich men of those times being generally great enemies to Christianity; he would from thence show how mean a consideration riches were, to incline the professors of religion to such partiality as he taxeth them for.

That worthy name; or, good or honourable (as good place, Jam 2:3, for honourable) name of Christ; they blaspheme what they should adore.

By the which ye are called; or, which is called upon you, either, which was called upon over you, when you were baptized into it; or rather it is a Hebrew phrase, and, implies no more than (as we read it) their being called by it, as children are after their fathers, and wives after their husbands, Gen 48:16; Isa 4:1; for so God’s people are called by his name, Deu 28:10 Eph 3:15.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. That worthy name—Christ.

Called—This probably alludes (as do 1Pe_4:14 and 1Pe_4:16) to the name Christian, and indicates a time in which the name, starting from Antioch, had become general throughout the tribes.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

That worthy Name (to kalon onoma); the honorable Name; probably the Name of Christ, by which the disciples were known, (Act_11:26) and for which they suffered (Act_5:41; 1Pe 5) By the which ye are called; literally, which was called upon you (to ejpiklhqen ejf uJmav). A similar expression is found in St. James"s speech Act_15:17, in a quotation from Amo_9:12.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Do not they blaspheme that worthy name - Of God and of Christ. The apostle speaks chiefly of rich heathens: but are Christians, so called, a whit behind them?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

7. Do not they blaspheme that worthy name, etc. The name of Christ. There is an allusion either to the fact that they were already called Christians, or that they were baptized in his name.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

7. τὸ καλὸν ὄνομα. Not the name of ‘Christian,’ as some have thought, but the name of Jesus Christ into [or in] which they had been baptized; see the first instance of baptism, Act 2:38, βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν. Usually εἰς τὸ ὄνομα, Mat 28:19; Act 8:16; 1Co 1:15, and frequently.

The use of the word βλασφημεῖν implies the divine character of the name.

τὸ ἐπικληθὲν ἐφʼ ὑμᾶς, called or invoked upon you at baptism. Comp. Jer 14:9 καὶ τὸ ὄνομά σου ἐπικέκληται ἐφʼ ἡμᾶς. See also Deu 28:10; 2Ch 6:33; 2Ch 7:14; Amo 9:12. These instances associate with the expression the thoughts of ownership and service. A freedman bore his master’s name and soldiers that of their general, especially the bodyguard of an emperor, as Augustiani, Commodiani. To these may be added Sebastianus, a soldier in the bodyguard of Diocletian (Σέβαστος being the Greek equivalent of Augustus). So Christiani, soldiers of Christ the King.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

7.] Is it not they that (on αὐτοί, see above) blaspheme (actually and literally, in words, it being, as we have maintained throughout, ungodly and heathens who are pointed at. Those who maintain them to be Christian rich men, would understand βλασφημεῖν, to disgrace by their lives: but apart from other objections, Huther has remarked well, that when the verb is thus used, it is ordinarily in the passive with διὰ,—see Rom 2:24: Tit 2:5: 2Pe 2:2: Isa 52:5,—not as a direct active governing a case, which is far more naturally taken in its literal sense) the goodly name which was called on you (i. e. which when you were admitted into Christ’s Church by baptism was made yours, so that you are called χριστοῦ, 1Co 3:23 (not necessarily χριστιανοί: no particular form of the appropriation of the name is alluded to, but only the fact of the name being called over them. The appellation may or may not have been in use at this time, for aught that this shews). The name is of course that of Christ: not that of “God,” as Storr and Schulthess, nor that of “brethren,” as some. On the phrase ἐπικληθὲν ἐφʼ, see, besides reff., Deu 28:10: 2Ch 7:14: Isa 4:1: also Gen 48:16)? So that if ye thus dishonour the poor in comparison with the rich, you are, 1. contravening the standard of honour which God sets up in His dealings: 2. opposing your own interest: 3. helping to blaspheme the name of Christ.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

7. βλασφημοῦσιν. Blasphemy is injurious speech, especially irreverent allusion to God and sacred things.

For blasphemy from the Christian point of view, i. e. against Christ, cf. Act 13:45, Act 13:18:6, Act 13:26:11, 1Ti 1:13, 1Co 12:3, Justin, Dial. § 117 (Χριστοῦ) ὄνομα βεβηλωθῆναι κατὰ πᾶσαν τὴν γῆν καὶ βλασφημεῖσθαι οἱ ἀρχιερεῖς τοῦ λαοῦ ὑμῶν καὶ διδάσκαλοι εἰργάσαντο, Pliny, Ep. x, 97.5; Polyc. Mart. 9:3 λοιδόρησον τὸν Χριστόν. Cf. Hermas, Sim. ix, 19.1 (of apostates). On blasphemy against God by the rich among the Jews, cf. Enoch 5:4, 94:8 f. and other passages collected by Spitta, p. 65.

It is not natural to take this of “those who profess to know God but by their works deny him” (Mayor), cf. Tit 1:16; Hermas, Sim. viii, 6.4.Rom 2:24 (Isa 52:5) τὸ γὰρ ὄνομα τοῦ θεοῦ διʼ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν, and the cognate passages, 2Pe 2:2, 1Ti 6:1, Clem. Rom 1:1, Rom 1:2 Clem. Rom_13, etc., are all of a different tenor, although the language is similar; the verb is there in the passive, and the blasphemy comes from the discredit which is thrown upon the Christian religion by the faults of those who profess it.

τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφʼ ὑμᾶς.

This means the name of Christ, to whom his followers belong, cf. 1Pe 4:14-16. Cf. 2Sa 12:28, Amo 9:12, Isa 4:1, Isa 4:2 Macc. 8:15 ἔνεκα τῆς ἐπʼ αὐτοὺς ἐπικλήσεως τοῦ σεμνοῦ καὶ μεγαλοπρεποῦς ὀνόματος αὐτοῦ, 4 Ezr 10:22 et nomen quod nominatum est super nos profanatum est, etc. For more references, see Mayor3, p. 88, Spitta, p. 65. In all these passages the reference is to Israel, dedicated to God by receiving his name. This idea was naturally transferred to the Christians, with a reference in their case to the name of Christ. Cf. Hermas, Sim. viii, 6.4, τὸ ὄνομα κυρίου τὸ ἐπικληθὲν ἐπʼ αὐτούς, and other cases of the use of ὄνομα in Hermas, Sim. viii, ix, and xi, given in Heitmüller, Im Namen Jesu, 1903, p. 92. The phrase does not necessarily refer to baptism, nor to any definite name (e. g. Χριστιανοί) by which Christians were known. See Harnack’s note on Hermas, Sim. viii, 6.4.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

They [αυτοι] . Emphatic. "Is it not they who blaspheme ?" Worthy [καλον] . Rev., better, because stronger, honorable. By this epithet the disgracefulness of the blasphemy is emphasized.

By the which ye are called [το επικληθεν εφ υμας] . Lit., which is called upon you; the name of Christ, invoked in baptism. The phrase is an Old - Testament one. See Deu 28:10, where the Septuagint reads that the name of the Lord has been called upon thee. Also, 2Ch 7:14; Isa 4:1. Compare Act 14:17.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.