(1) My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality.
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In his epistle, the apostle James is combating the practice of showing favoritism toward the wealthy at the expense of poorer brethren. He asks in James 2:4, in doing so, "have you not shown partiality among yourselves, and become judges with evil thoughts?" As converted children of God, we are supposed to be able to make righteous judgments through the gift of God's Spirit. However, when we show partiality or respect of persons, we have allowed evil thoughts to compromise our judgment.
The Jamieson, Fausset, and Brown Commentary emphasizes that "the sin in question [respect of persons] is peculiarly inconsistent with His 'faith.'" Christ died for all, rich and poor alike, and His doctrine consistently stresses the spiritual equality of believers and unity in a brotherhood of believers. Thus, preferring one person over another because of wealth or status introduces an element of wickedness into Christian relations: division.
Matthew Henry agrees:
The apostle is here reproving a very corrupt practice. He shows how much mischief there is in the sin of prosôpolepsía—respect of persons, which seemed to be a very growing evil in the churches of Christ even in those early ages, and which, in these after-times, has sadly corrupted and divided Christian nations and societies.
. . . You who profess to believe the glory of our Lord Jesus Christ, which the poorest Christian shall partake of equally with the rich, and to which all worldly glory is but vanity, you should not make men's outward and worldly advantages the measure of your respect. In professing the faith of our Lord Jesus Christ, we should not show respect to men, so as to cloud or lessen the glory of our glorious Lord: how ever any may think of it, this is certainly a very heinous sin.
What about God's supposed favoritism for His chosen people? For many centuries, it seemed as if God was partial toward Israel in that only Israelites had an opportunity for salvation. From our perspective today, we know that He was working solely through Israel only for the time being, preparing a people for the coming of His Son in the flesh.
After Jesus' resurrection, God soon opened salvation to the Gentiles too, as related in the story of Cornelius in Acts 10. In verses 34-35 of this chapter, Peter draws a conclusion from his experiences with the vision of the animals let down in a sheet from heaven and with the conversion of the household of Cornelius: "In truth I perceive that God shows no partiality, but in every nation whoever fears Him and works righteousness is accepted by Him."
In Romans 2:11, speaking of the righteous judgment of God, Paul repeats this point: "For there is no partiality with God," a truth Paul understood from the Old Testament (Deuteronomy 10:17). To the Galatians, the apostle makes the spiritual equality of Christians even more specific: "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus" (Galatians 3:28; see I Corinthians 12:13; Colossians 3:11).
It is clear that God is not a respecter of persons, giving everyone an equal opportunity for salvation and judging all by the same standards. And certainly, we should want to be like God, respecting every member of the church as an equal brother or sister in Christ.
English playwright George Bernard Shaw wrote, "We educate one another, and we cannot do this if half of us consider the other half not good enough to talk to." The church of God is an educational institution, and every member has a part to play in helping to build up others as they prepare for God's Kingdom. Eliminating biases and prejudices will go a long way toward bringing unity and growth to God's church.
— Dan Elmore