Partiality - A Sin Against the Lord
Introduction
Warren Wiersbe, in his outline of the book of James says that ...
- in chapter 1… The Mature Christian Is Patient In Testing (Ch. 1)
- whereas in chapter 2… The Mature Christian Practices The Truth (Ch. 2)
As we come to chapter 2, a thorough analysis of this chapter reveals that in verses 1 thru 13, James is talking about faith and love, and in verses 14 thru 26 he is talking about faith and works.
The chapter could be fairly easily divided like this…
- There Needs To Be Authentic Equality In Our Practice Of The Truth (James 2:1-13)
- There Needs To Be Active Energy In Our Practice Of The Truth (James 2) 2:14-26)
In the first section of chapter 2, James is talking about favoritism in the fellowship of believers. In other words, he warns against practicing partiality in receiving people.
In verses 1 thru 7, because it is plainly prohibited and not seen in the character of God, James indicates that such partiality is a sin against the Lord.
In verses 14 thru 26, he indicates that such partiality is a sin against the law.
The idea of partiality is first seen in this section in the phrase in verse 1, “with respect of persons.” A.
T. Robertson explains that the English phrase is a single Greek term…
With respect of persons en prosoopoleempsiais. A Christian word, like ?prosoopoleemptees (Acts 10:34) and prosoopoleempteite (James 2:9), not in the Septugint or any previous Greek, but made from prosoopon lambanein (Luke 20:21; Galatians 2:6), which is a Hebrew idiom for paniym naasa, “to lift up the face on a person,” to be favorable and so partial to him. See prosoopoleempsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in the New Testament). Do not show partiality.
Craig S. Keener said…
Jewish wisdom stressed that those who respected God should not show “favoritism” toward (literally “accept the face of”) people. (From the IVP Bible Background Commentary: New Testament)
Wiersbe wrote…
“My brothers, don’t hold the faith of our Lord Jesus Christ, the Lord of Glory, by showing
favoritism” (literal translation). Jewish people in that day coveted recognition and honor, and vied with one another for praise. Our Lord’s parables in Luke 14:7-14 deal with the problem, and also His denunciation of the Pharisees in Matthew 23.
We have this same problem with us today. Pyramid climbers are among us, not only in politics, industry, and society, but also in the church. Almost every church has its cliques, and often, new Christians find it difficult to get in. Some church members use their offices to enhance their own images of importance. Many of the believers James wrote to were trying to seize spiritual offices, and James had to warn them (James 3:1).
Marvin Vincent’s New Testament Word Studies says…
With respect of persons en prosoopoleempsiais. From ?prosoopon?, “the countenance,” and lambanoo, “to receive.” “To receive the countenance” is a Hebrew phrase. Thus, Leviticus 19:15 (Septuagint): Ou leempsee prosoopon ptoochou: “Thou shalt not respect the person (receive the countenance) of the poor.”
We also see the English word “partial” in verse 4…
(James 2:4) Are ye not then partial in yourselves, and are become judges of evil thoughts?
partial – Greek 1252. diakrino, dee-ak-ree'-no; from G1223 and G2919; to separate thoroughly, i.e. (lit. and reflex.) to withdraw from, or (by impl.) oppose; fig. to discriminate (by impl. decide), or (reflex.) hesitate:--contend, make (to) differ (-ence), discern, doubt, judge, be partial, stagger, waver.
As John MacArthur said…
Human beings, even Christians, are not naturally inclined to be impartial. We tend to put people in pigeonholes, in predetermined, stratified categories, ranking them by their looks, their clothes, their race or ethnicity, their social status, their personality, their intelligence, their wealth and power, by the kind of car they drive, and by the type of house and neighborhood they live in.
As we look tonight at verses 1 thru 7, we see that…
I. There Is Instruction About Partiality In This Passage
(James 2:1) My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.
A. James Specifies Who Is Addressed In This Lesson On Partiality
brethren
Note that A. T. Robertson said that the use of this word marks the “transition to a new topic as in James 1:19; 2:5,14; 3:1; 5:7.”
brethren – Greek 80. adelphos, ad-el-fos'; from G1 (as a connective particle) and delphus (the womb); a brother (lit. or fig.) near or remote [much like H1]:--brother.
The word indicates those who are from the same womb or who have the same lineage. The Jamieson, Fausset, and Brown Commentary says…
Brethren – the equality of Christians as “brethren” forms the groundwork of the admonition. We’ve all come into the family of God the same way, so there is an equality here.
B. James Specifies What Is Affected In This Lesson On Partiality
the faith
Albert Barnes wrote…
[Have not the faith of our Lord Jesus Christ] Faith is the distinguishing thing in the Christian religion, for it is this by which man is justified, and hence, it comes to be put for religion itself. The meaning here is, “do not hold such views of the religion of Christ, as to lead you to manifest partiality to others on account of their difference of rank or outward circumstances.”
II. There Is An Illustration Of Partiality In This Passage
(James 2:2–4)
A. Notice The Circumstances Involved In This Illustration
(James 2:2-3) 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; {3} 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:
1. This Depicts A Church Context
assembly – Greek 4864. sunagoge, soon-ag-o-gay’; from (the redupl. form of) G4863; an assemblage of persons; spec. a Jewish “synagogue” (the meeting or the place); by analogy a Christian church:--assembly, congregation, synagogue.
Barnes said…
It is remarkable that this is the only place in the New Testament where the word “synagogue” is applied to the Christian church. It is probably employed here because the apostle was writing to those who had been Jews; and it is to be presumed that the word synagogue would be naturally used by the early converts from Judaism to designate a Christian place of worship, or a Christian congregation, and it was probably so employed until it was superseded by a word which the Gentile converts would be more likely to employ, and which would, in fact, be better and more expressive – the word church.
2. This Depicts A Contrast Of Characters
a man with a gold ring, in goodly apparel
The gold ring speaks of the man’s position and prosperity. The words “apparel” and “raiment” are translated from the same Greek word…
2066. esthes, es-thace'; from hennumi (to clothe); dress:--apparel, clothing, raiment, robe.
The difference is in the descriptive term modifying the clothing. In the case of the man with the gold ring, his apparel is said to be…
goodly / gay – Greek 2986. lampros, lam-pros'; from the same as G2985; radiant; by anal. limpid; fig. magnificent or sumptuous (in appearance):--bright, clear, gay, goodly, gorgeous, white.
In the case of the poor man, his raiment is said to be…
vile – Greek 4508. rhuparos, hroo-par-os'; from G4509; dirty, i.e. (rel.) cheap or shabby; mor. wicked:- -vile.
B. Notice The Conclusion Involved In This Illustration
(James 2:3) 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:
(James 2:4) Are ye not then partial in yourselves, and are become judges of evil thoughts?
1. The Conclusion Is That They Were Revealing A Favoritism
have respect (vs. 3) – Greek 1914. epiblepo, ep-ee-blep'-o; from G1909 and G991; to gaze at (with favor, pity or partiality):--look upon, regard, have respect to.
partial (vs. 4) – Greek 1252. diakrino, dee-ak-ree'-no; from G1223 and G2919; to separate thoroughly, i.e. (lit. and reflex.) to withdraw from, or (by impl.) oppose; fig. to discriminate (by impl. decide), or (reflex.) hesitate:--contend, make (to) differ (-ence), discern, doubt, judge, be partial, stagger, waver.
They would either not offer a seat and cause the poor man to “stand” or they would cause him to sit in a place of subservience (“under my footstool”).
2. The Conclusion Is That They Were Revealing A Fault
Concerning the statement that they “are become judges of evil thoughts,” Albert
Barnes said…
There are two ideas in it: one is, that they showed by this conduct that they took it upon themselves to be judges, to pronounce on the character of men who were strangers, and on their claims to respect; the other is, that in doing this, they were not guided by just rules, but that they did it under the influence of improper “thoughts.” They did it not from benevolence; not from a desire to do justice to all according to their moral character; but from that improper feeling which leads us to show honor to men on account of their external appearance, rather than their real worth. … Beza and Doddridge render this, “ye become judges who reason ill.”
MacArthur said that they had…
Become judges with evil motives. In each case, the treatment of the visitor was based on superficial, self-interested, and worldly motives. Among Christians, such discrimination is much more than poor hospitality; it is plainly evil. Of the three words James uses for evil … the one used here and in 4:16 (poneros) is the strongest, carrying the idea of vicious intentions that have a destructive and injurious effect.
It is thought by some that James actually solicited the help of two men, one dressed in poor raiment and one dressed in goodly apparel, to help him magnify this problem in the assembly. Perhaps he did, but it is evident that the problem existed because he is addressing it here.
III. There Is An Investigation Of Partiality In This Passage
(James 2:5–7)
A. Consider The Providential Side Of Things
(James 2:5) 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?
Adam Clarke wrote…
[Hath not God chosen the poor of this world] This seems to refer to Matthew 11:5: And the poor have the Gospel preached to them. These believed on the Lord Jesus, and found his salvation; while the rich despised, neglected, and persecuted him. These had that faith in Christ which put them in possession of the choicest spiritual blessings, and gave them a right to the kingdom of heaven.
While, therefore, they were despised of men, they were highly prized of God.
Cf. (Matthew 11:5) The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.
But, he said, unlike God, “ye have despised the poor” (vs. 6).
despised – Greek 818. atimazo, at-im-ad'-zo; from G820; to render infamous, i.e. (by impl.) contemn or maltreat:--despise, dishonour, suffer shame, entreat shamefully.
B. Consider The Practical Side Of Things
(James 2:6-7) But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? {7} Do not they blaspheme that worthy name by the which ye are called?
John MacArthur said…
“Don’t you realize,” he continues to ask, “that it is the rich who oppress you and personally drag you into court?” Oppress is from the Greek term katadunasteuo, which means to tyrannize, to exercise inordinate power over others. Aren’t the rich the ones who take advantage of you financially and drag you into civil court to sue you and take all you have? Aren’t they the ones who belittle you and depreciate your human value? Even worse, aren’t they the ones who blaspheme the fair name by which you have been called, depreciating your religious faith?
Perhaps this problem is not manifested as much in the church setting as it is in the Christian’s society. We lift up those celebrities that we admire, even though they may be godless individuals who blaspheme the name of the Lord Jesus. Is that right?
Isaac Watts asked…
Is this vile world a friend to grace, To help me on to God?
The answer is “No.” Why then should be treat them preferentially?
Conclusion
The lesson in its simplest form is this: Don’t judge a book by its cover.