"My brethren, hold not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons." These words open a new section of the letter, as the renewed address indicates; and although the Epistle is not a set treatise, capable of analysis, but a letter, in which the subjects to be treated are loosely strung together in the order in which they occur to the writer, yet the connexion between the two very different subjects of this section and the preceding one can be traced. The previous section teaches that much hearing is better than much talking, and that much hearing is worthless without corresponding conduct. This section denounces undue respect of persons, and especially of wealthy persons during public worship. The connecting thoughts are religious worship and the treatment of the poor. The conduct which is true devotion is practical benevolence, moral purity, and unworldliness. This conclusion suggests a new subject, worldly respect of persons in public worship. That is the very reverse of pure devotion. To _profess_ one's belief in Jesus Christ, the Lord of glory, and at the same time _show_ one's belief in the majesty of mere money, is grievously incongruous. St. James is not making any attack on differences of rank, or asserting that no man is to be honoured above another. He is pointing out that reverence for the wealthy is no part of Christianity, and that such reverence is peculiarly out of place in the house of God, especially when it brings with it a corresponding disregard of the poor. "If there come into your _synagogue_." This is one of several improvements which the Revisers have introduced into this passage. The Authorized Version has "assembly," which obscures the fact that the letter is written in those very early days of the Church in which the Jewish Christians still attended the worship of the Temple and the synagogue, or if they had a separate place of worship, spoke of it under the old familiar name. The latter is probably what is meant here. St. James, in writing to Christians, would hardly speak of a Jewish place of worship as "_your_ synagogue," nor would he have rebuked Christians for the way in which different persons were treated in a synagogue of the Jews. The supposition that "the article (τὴν συναγωγὴ ὑμῶν) indicates that the _one_ synagogue of the entire Jewish Christian Dispersion is meant, _i.e._ their religious community symbolically described by the name of the Jewish place of worship," is quite unfounded, and against the whole context. A typical incident--perhaps something which had actually been witnessed by St. James, or had been reported to him--is made the vehicle of a general principle (comp. i. 11). That the reference is to judicial courts often held in synagogues is also quite gratuitous, and destroys the contrast between "pure religion" and worldly respect of persons in public worship.