Weekly Sermon
James 2:1-4 reads, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: are ye not then partial in yourselves, and are become judges of evil thoughts?”
With James 2:1-13 we come to the sixth paragraph of this epistle. This paragraph is the first of two lengthy paragraphs in James 2, encompassing the entire first half of the chapter. In providing pastoral counsel for a spiritually mature walk in the believer’s life, this paragraph directly confronts those who are showing sinful partiality against the poor and needy in favor of the rich and prestigious. This contextual setting for the paragraph is immediately introduced in verse 1, wherein the caution is given, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.” Again in verse 4 the confrontation is presented, “Are ye not then partial in yourselves, and are become judges of evil thoughts?” Yet again in the opening line of verse 6, the further confrontation is proclaimed, “But ye have despised the poor.” Finally, in verse 9 the condemnation is delivered, “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.” Thus with these four declarations, this paragraph is unified concerning the sinful practice of showing partiality against the poor and needy.
James 2:1-4 reads, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: are ye not then partial in yourselves, and are become judges of evil thoughts?”
With James 2:1-13 we come to the sixth paragraph of this epistle. This paragraph is the first of two lengthy paragraphs in James 2, encompassing the entire first half of the chapter. In providing pastoral counsel for a spiritually mature walk in the believer’s life, this paragraph directly confronts those who are showing sinful partiality against the poor and needy in favor of the rich and prestigious. This contextual setting for the paragraph is immediately introduced in verse 1, wherein the caution is given, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.” Again in verse 4 the confrontation is presented, “Are ye not then partial in yourselves, and are become judges of evil thoughts?” Yet again in the opening line of verse 6, the further confrontation is proclaimed, “But ye have despised the poor.” Finally, in verse 9 the condemnation is delivered, “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.” Thus with these four declarations, this paragraph is unified concerning the sinful practice of showing partiality against the poor and needy.
James 1:26-27 had revealed three essential elements to that which the Lord our God would define and accept as a pure religious life. These three essential elements were the Spirit-filled communication of a bridled tongue, a selfless compassion for the poor and needy, and a separated character from this world’s corruption. Now James 2:1-13 specifically confronts those who were not demonstrating a selfless, loving compassion for the poor and needy by showing partiality against them.
Already James 1 has provided warnings against various characteristics of unrighteousness. James 1:6-7 has warned against wavering with doubt in the Lord our God. James 1:11 has warned against maintaining a priority after the ways of materialism. James 1:13 has warned against blaming the Lord our God for sinful temptation. James 1:15-16 has warned against thinking that we can get away with sin. James 1:20 has warned against yielding to the influence of selfish wrath. James 1:22-25 has warned against being a hearer only of God’s Holy Word. Finally, James 1:26 has warned against joining our religious life with an unbridled tongue. Yet James 2:1-13 now moves from general warnings to direct confrontation and condemnation of unrighteous behavior.
In a broad manner, this paragraph can be divided into four parts. First, verse 1 presents the prohibition against showing partiality. Second, verses 2-4 present the problem with showing partiality. Third, verses 5-7 present the presumption of showing partiality. Fourth, verses 8-13 present the principle to prevent showing partiality.
The Prohibition against Showing Partiality
James 1:1-13 begins with the direct prohibition against showing partiality, saying, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.” Although James intended to present a significant rebuke against their sinful behavior, he approached these believers with the direct address, “my brethren,” in order to reveal the love of his pastoral burden for them. As such, he sought to motivate their hearts unto repentance and obedience. The specific precept and prohibition to which he would draw their attention was that they must not show “respect of persons.” Yea, the manner in which James presented this prohibition implied that they were already engaging in this sinful behavior, even as he more directly accused them in verses 4 & 6. Thus James, under the inspiration of God the Holy Spirit, was instructing them to stop showing “respect of persons.”
Yet this prohibition is not presented in such a simple fashion – that believers must not show “respect of persons.” Rather, this prohibition is presented in a more detailed fashion – that believers must not attempt to have “the faith of our Lord Jesus Christ, the Lord of glory” in union with the practice of showing “respect of persons.” Indeed, a daily walk of faith in our Lord and a practice of showing “respect of persons” are not spiritually consistent and compatible with one another. Rather, these two behaviors are spiritually contrary to one another. Thus we believers, who are called by our Lord unto a daily walk of faith in and fellowship with Him, must not be characterized by a spirit of partiality.
The Problem in Showing Partiality
In order to reveal that the sin of showing partiality was a real problem amongst these believers, James presented a hypothetical illustration in verses 2-3 – “For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool.” This hypothetical illustration concerned two visitors that came unto the assembly of these believers during a church gathering. The first visitor was clearly a rich individual, as made apparent by the prominent gold ring and the obviously expensive apparel. The second visitor was clearly a poor individual, wearing dirty, work stained apparel (in direct contrast to the rich individual’s “goodly apparel”). The hypothetical illustration continued with the response of these believers unto these two visitors. On the one hand, the response unto the rich visitor is presented as one of respectful favoritism; and with this favoritism he is invited to sit “in a good place.” On the other hand, the response unto the poor visitor is much less favorable; for he is instructed to stand off to the side or to sit on the floor at the foot of the speaker’s footstool.
Now, although this illustration was strictly hypothetical, it did reflect their actual behavior and did reveal the real problem of their partiality against the poor in favor of the rich. Thus in verse 4 James delivered a confrontational rebuke in order to pierce their conscience, saying, “Are ye not then partial in yourselves, and are become judges of evil thoughts?” The first half of this rebuke confronted their actions; the second half confronted their attitudes. Yes, they were being “partial in themselves.” Yes, they were showing sinful discrimination within their very assemblies for worship of “the Lord Jesus Christ, the Lord of glory.” Furthermore, this action of partiality was rooted in an evil attitude of heart. In their hearts they had become judges who were characterized and motivated by evil thoughts. Indeed, this is the primary spiritual problem with showing partiality against the poor in favor of the rich. It is motivated by the evil thinking that an individual’s value is determined by external appearance rather than by heart character.
The Presumption of Showing Partiality
Having sought to pierce the conscience of these believers through the question of verse 4, James proceeded to call for their renewed attention with the opening line of verse 5, saying, “Hearken, my beloved brethren.” Thereby James forcibly, yet lovingly called them to consider a two-fold spiritual contradiction in their practice of showing partiality against the poor in favor of the rich. First, James called them to consider the contradiction between God’s choosing of the poor and their despising of the poor. Even so, in verse 5 he continued with the rhetorical question, “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?” As such, the answer to this question is to be understood as an affirmative. Yes, the Lord our God tends more often to choose “the poor of this world” for His own. This He does because “the poor of this world” tend more often to put their trust in Him, rather than in the things of this world. Yet with the opening line of verse 6, James confronted these believers, saying, “But ye have despised the poor.” In direct contradiction to God’s attitude toward the poor, they were despising the poor by showing partiality against them. Indeed, by showing partiality against the poor, they were standing contrary to God Himself. Even so, the practice of showing partiality against the poor must be recognized as a sinful presumption against the Lord our God.
Yet James had a further set of questions for them to consider. In showing partiality against the poor, they were also showing partiality in favor of the rich. Thus second, James called them to consider the contradiction between their favoritism toward the rich and the hostility of the rich toward them and toward their Savior. Even so, in verses 6-7 he added the rhetorical questions, “Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?” Certainly, James was not indicating universally that every single rich individual maintained such hostility toward these believers. Rather, he was speaking generally of the rich in the majority as a class. As such, the rich were lording it over these poor believers in an oppressive manner. As such, the rich were forcing them into the public courts in order to exploit them. As such, the rich were engaging in blasphemy against the all-worthy name of their Savior, the Lord Jesus Christ. How practically foolish was it for them to show favoritism toward those who demonstrated such hostility toward them. Even more, how spiritually ungodly was it for them to show favoritism toward those who demonstrated such blasphemy against their Savior. Indeed, by showing favoritism toward the rich, they were joining in union with blasphemers against God. Even so, the practice of showing favoritism toward the rich must also be recognized as a sinful presumption against the Lord our God.
The Principle to Prevent Showing Partiality
However, there is a Biblical principle that will motivate us not to show partiality. Even so, verse 8 reveals that principle, saying, “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well.” According to our Lord Jesus Christ in Matthew 22:39, all of the rules and regulations in the law of the Lord our God and King concerning our relationship toward others are encompassed under this principle – “Thou shalt love thy neighbour as thyself.” “But,” as James 2:9 declares, “if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.” To show partiality, to “have respect to persons,” is contrary to the law of love. Thus it is a direct, definite commission of sin. Indeed, when we show respect of persons, the law of the Lord our God and King judicially convicts us as being guilty transgressors.
Yet if we might defend our practice of showing “respect to persons” as being just a small, insignificant matter, verses 10-11 give the truth, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.” Indeed, if we actually kept the whole law of the Lord our God and King, and yet offended the love of love by showing “respect to persons,” we still stand guilty as lawbreakers. Even if we offended the law in only this one point, we stand guilty before the Lord our God and King as transgressors of His proscribed law. We stand guilty before Him of having disregarded His authority over our lives.
Thus verses 12-13 conclude this paragraph with an earnest instruction and admonition, saying, “So speak ye, and so do, as they that shall be judged by the law of liberty. For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.” As believers in the Lord Jesus Christ, we should ever be careful both to speak and to act in accord with the law of love toward others. Indeed, we should ever be careful to so speak and to so act because we ever recognize that we must give an account unto the Lord our God for our every word and our every action. We shall then be judged by the law of liberty.” Therefore, we should now live according to the law of liberty.
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