James 2:2

τὴν omitted before συναγωγὴν with א*BC: AKLP and almost all the later authorities insert the article.

2. ἐὰν γὰρ εἰσέλθῃ. ἐάν is virtually equivalent to ὅταν. The supposed case is presented vividly and distinctly, Goodwin, p. 102.

εἰς συναγωγὴν ὑμῶν, into a synagogue (or assembly) of yours. It is natural to suppose that the first Christians would take the name of Synagogue to designate their place of assembly for worship interchangeably with ἐκκλησία, which afterwards came to be the prevalent expression. It is at any rate clear that the συναγωγή here mentioned is a Christian and not a Jewish place of assembly. It is used in a distinctively Christian sense in Herm. Past. M. xi. 9 συναγωγὴν�, and Epiphanius says of the Ebionites, συναγωγὴν οὗτοι καλοῦσι τὴν ἑαυτῶν ἐκκλησίαν, Lightfoot, Phil. p. 190. Like any other synagogue among the Jews its doors would be open to any Jew or proselyte who chose to enter. And from what St James says it appears to have been a grave spiritual danger and temptation for the poor Christian communities of the Dispersion to welcome with special honour a wealthy unconverted Jew who may have been prompted by curiosity or sympathy to enter their assembly. See Lightfoot, Phil. loc. cit. and Hort’s Judaistic Christianity, p. 150.

χρυσοδακτύλιος, wearing a gold ring or rings. As luxury advanced the wearing of rings became increasingly the fashion. Rings were worn on all except the middle finger (Plin. H. N. XXXIII. 6). See Wetstein, who quotes Lucian, Nigrin. 21 οἱ πλουτοῦντες αὐτοὶ καὶ τὰς πορφυρίδας προφαίνοντες καὶ τοὺς δακτυλίους προτείνοντες; Aelian, V. H. III. 9, δακτυλίους πολλοὺς φέρων ἐκαλλύνετο ἐπὶ τούτῳ; Seneca, N. Q. VII. 31, Exornamus annulis digitos et in omni articulo gemma disponitur; Mart. XI. 60, Senos Charinus omnibus digitis gerit nee nocte ponit annulos nee dum lavatur. Comp. also Juv. Sat. VII. 139, Ciceroni nemo ducentos │ nunc dederit nummos nisi fulserit annulus ingens. Note the ingens; it would be seen at a glance. Rings were even hired to give the appearance of wealth: ideo conducts Paulus agebat │ Sardonyche, Juv. Sat. VII. 143. G. F. Watts in his impressive picture, ‘He had great possessions,’ has rightly noted this indication of great wealth. According to Clemens Alex., who forbids luxury in Christians, a special exception is made for the ring which was considered necessary for the purpose of sealing, Paed. III. 11–57 f. This however is clearly distinct from the ostentatious use of rings referred to by St James.

ἐν ἐσθῆτι λαμπρᾷ. See Luke 23:11; Acts 10:30.