"Do not they blaspheme the honourable Name by which ye are called?" The last clause literally means "which was called upon you" (τὸ ἐπικληθὲν ἐφ' ὑμᾶς); and we need not doubt that the reference is to the Name of Christ which was invoked upon them at their baptism; _quod invocatum est super vos_, as the Vulgate has it. The same expression is found in the Septuagint of those who are called by God's Name (2 Chron. vii. 14; Jer. xiv. 9; xv. 16; Amos ix. 12). Some have suggested that the name here indicated is that of "poor," or of "brethren," or of "Christian;" but none of these is at all probable. It may be doubted whether the last was already in common use; and "blaspheme" would be a very strong expression to use of any of them; whereas both it and "honourable" are quite in keeping if the name be that of Christ. The word rendered "honourable" (καλόν) cannot be adequately translated. It is the same as that which is rendered "good" when we read of "the _Good_ Shepherd" (John x. 11). It suggests what is beautiful, noble, and good, as opposed to what is foul, mean, and wicked; and such is the Name of Christ, which is called in a special sense "_the_ Name" (Acts v. 41; 3 John 7. Comp. Ignatius, _Eph._ iii., vii.; _Philad_. x.; Clem. Rom. ii., xiii.). That the blasphemers are not Christians is shown by the clause "which was called upon _you_." Had Christians been intended, St. James would have written "Do not they blaspheme the honourable Name which was called upon _them_?" That they blasphemed the Name in which they were baptized would have been such an aggravation of their offence that he would not have failed to indicate it. These blasphemers were no doubt Jews; and St. James has in his mind the anathemas against Jesus Christ which were frequent utterances among the Jews, both in the synagogues and in conversation. St. Paul alludes to these when he says, "No man speaking in the Spirit of God saith, Jesus is anathema;" and Justin Martyr writes, "That which is said in the Law, Cursed is every one that hangeth on a tree, confirms our hope which is hung upon the crucified Christ, not as if God were cursing that crucified One, but because God foretold that which would be done by all of you (Jews) and those like you.... And you may see with your eyes this very thing coming to pass; for in your synagogues you curse all those who from Him have become Christians" (_Trypho_, xcvi.). The text, "Cursed is every one that hangeth on a tree," was a favourite one with the Jews in their controversies with Christians, as St. James would know well (see Gal. iii. 13); and all this tends to show that he refers to literal blasphemy by word of mouth, and not to the virtual blasphemy which is involved in conduct that dishonours Christ.
His argument, therefore, amounts to this, that the practice of honouring the rich for their riches is (quite independently of any dishonour done to the poor) doubly reprehensible. It involves the meanness of flattering their own oppressors, and the wickedness of reverencing those who blaspheme Christ. It is a servile surrender of their own rights, and base disloyalty to their Lord.
But perhaps (the argument continues) some will defend this respect paid to the rich as being no disloyalty to Christ, but, on the contrary, simple fulfilment of the royal law, "Thou shalt love thy neighbour as thyself." Be it so, that the rich as a class are unworthy of respect and honour, yet nevertheless they are our neighbours, and no misconduct on their side can cancel the obligation on our side to treat them as we should wish to be treated ourselves. We ourselves like to be respected and honoured, and therefore we pay respect and honour to them. To those who argue thus the reply is easy. Certainly, if that is your motive, ye do well. But why do you love your neighbour as yourselves if he chances to be rich, and treat him like a dog if he chances to be poor? However excellent your reasons for honouring the wealthy may be, you still do not free yourselves from the blame of showing an unchristian respect of persons, and therefore of committing sin, "being convicted by the law as transgressors."