James 2:1-7 | Partiality

Amen. Well, good morning if I have not had a chance to meet you. My name is Ryan. I have the privilege and joy of being one of the pastors here at Arrow Heights. We are so glad that you are here to open God's Word together with us.

I'd invite you to turn to James, chapter two, verses one through seven. Today we turn to the second chapter of James' letter, which was written to Jewish Christians who were displaced or scattered abroad by persecution in what James calls the Dispersion. And these scattered Jewish believers were trying to understand how surrendering to Christ by grace through faith shapes the daily thoughts, attitudes, and actions of those who are now, as a result of their faith, undergoing trials of various kinds. And thus far in the letter, James has said that trials in the Christian life can and should actually be seen as a means of testing one's faith. He said the testing of one's faith is beneficial in that it provides living gospel proof to oneself and to others of God's work in and through the believer. So in chapter one, verses three through 12, James said one should respond to trials by seeking God's wisdom in faith.

Verses 13 through 18, he said believers should respond to temptation by remembering God's character and his good gifts. In chapter one, verses 19 through 27, James compelled believers to respond to God's Word by both hearing and doing what it says.

Now, as he continues in that theme of lived-out or evidenced faith even in the face of trial, what James addresses next is likely not what we would expect.

Though James brings up a familiar struggle that every single one of us deals with on some level, it's a temptation that often goes overlooked, seen as insignificant, or just not that big a deal. What James turns to in these verses is a more subtle or understated sin, one we are prone to participate in without even giving it much thought. Yet, as James says, it is one that can either compromise or bolster our gospel witness to those around us. It can even be a great revealer of our own hearts.

What James addresses here is the sin of partiality. Now, what is partiality? Well, the term James uses in the Greek literally means "receiving the face." It's the idea of considering someone's outward appearance first and receiving or responding to that person positively or negatively according to that outward appearance. Now, why is that bad?

Well, as one scholar said, partiality fails to treat all persons as equally made in the image of God. Instead, it takes a glance at someone's face or status or wealth or ancestry, etc., before deciding how to act toward them. Now, the Greek word we will see James use in verse one to establish this discussion is actually in the plural — partialities — alluding to a variety of forms of partiality which believers may be tempted to engage in. It could be privileging someone who is academically advanced or really smart.

It could be favoring someone who is beautiful or handsome in appearance. It could be preferring someone with charisma or an attractive personality. Or it could be seeking the approval of someone well-connected in business or social circles. There are virtually limitless ways in which we may be tempted to show partiality or favoritism toward another person. The question is really not so much how we are tempted to show partiality, but why we are bent toward or away from someone based on their outward display.

And really, there may be several reasons for this. One may be simply fear. If someone seems to have great power, we may respond deferentially so we don't get hurt by them.

Another may be greed or lust, thinking perhaps we might benefit in some way from a person who seems to have material advantage. Another might be status building, thinking that by being in someone's orbit, we ourselves may somehow be elevated.

But is that the way of Christ?

Is partiality a Christian virtue? And if it is not, how can we recognize and avoid the sin of partiality which compromises our witness to a watching world?

Let's turn to these questions that James addresses next. James, chapter two. Beginning in verse one: "My brothers, show no partiality, as you hold the faith in our Lord Jesus Christ, the Lord of glory. For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and if you pay attention to the one who wears the fine clothing and say, 'You sit here in a good place,' while you say to the poor man, 'You stand over there,' or, 'Sit down at my feet,' have you not then made distinctions among yourselves and become judges with evil thoughts? Listen, my beloved brothers.

"Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him? But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? Are they not the ones who blaspheme the honorable name by which you were called?"

Now, if I were to ask you the first three attributes of God that come to your mind, what would you say?

Holy. Omnipotent. Yeah. Omnipresent. Absolutely.

You might answer holy, omnipotent, omnipresent. You might mention his great love, his power, his authority, his sovereignty, his goodness, his justice. And all of these attributes are absolutely, one hundred percent true of God, and the Word directs us to remember them often.

Yet there is another attribute of God that Scripture repeatedly speaks to, which, even though it has very relevant bearing on our own salvation in Christ, few of us would have near the top of our list. And that is the attribute of God's impartiality. Now, God's impartiality means that God does not view or receive us based on outward appearance, abilities, or accomplishments. He is not moved or impressed by that which moves and impresses the world. 1 Samuel 16:7 says, "God does not see as man sees, since man looks at the outward appearance, but the Lord looks at the heart."

Now, the primary thing James is emphasizing in his letter is that God expects his people to reflect him and his attributes as his image bearers. God expects us to hear and meditate on or receive his Word. But even more than that, he expects us to do it and to apply it to our lives.

Now, there are many what are called incommunicable attributes of God — things that God alone is, that we can never be. Things like being all-knowing, all-powerful, omnipresent — things that God alone is. But God also has certain communicable attributes, things God is that people should be for his glory. These are things like being merciful, being loving, being gracious, and just. So now, is God's impartiality an incommunicable or a communicable attribute?

Is it something attainable by God alone? Or does he expect us to participate in this attribute as his image bearers? Well, what we see in the Scriptures is that impartiality is a communicable attribute, meaning God expects us as Christians to show impartiality because God himself shows impartiality. So look at verse one: "My brothers, show no partiality, as you hold the faith in our Lord Jesus Christ, the Lord of glory."

Now again, James is being very direct, very simple in this command. Show no partiality.

This is not nuanced language.

But why shouldn't we show partiality? Is it just so we can be moral, kind, good people? Well, no. James says, "Show no partiality, as you hold the faith in our Lord Jesus Christ." James is saying that partiality and holding faith in Jesus are mutually exclusive.

The two don't fit. They can't coexist. And why? Well, one, as we said, partiality is not a part of the character of God. We cannot claim to follow God in Christ and then embody attributes he does not hold.

But second, expressing partiality is a betrayal of right theology, because as believers, we know that God alone has absolute sovereign power. As believers, we know there is no material thing in this world that lasts or actually elevates our worth as people. As believers, we know our identities are not found in the eyes of others, but in the eyes of God, according to Christ's work in us. So if God has rescued and saved us through the willing sacrifice of Jesus Christ and adopted us as his daughters and sons, then there is no worldly status that can alter our identity, no worldly value that can change our worth in God's eyes, and no worldly power before which we must kneel. So if fear, greed, lust, and status-building are the soil in which partiality grows, then the Christian brought forth by the word of truth can put no root in that same soil.

But — oh — is it tempting.

We were made to worship, and so worship we do. We give glory, honor, and praise. We extend our resources and our affections toward that which we perceive as glorious. The problem is, our definition of what is glorious has been broken by the fall and tainted by our sin nature. Thus we aim our worship wrongly.

That's why James inserts this reminder, this punctuation on the identity of Jesus here in verse one. He is our Lord, the Christ, the Lord of glory. Now, Jesus Christ being the Lord of glory means that all glory belongs to Christ, all glory is held by Christ, and all glory is to be ascribed to Christ. Why then would we, who claim to know and follow Christ, give glory to or seek glory from any other person or thing?

I mean, it seems ludicrous when you put it in that light.

The frustratingly sad truth, however, is that you and I do it every single day — even in the church.

James gives us an illustration. Verse 2: "For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and if you pay attention to the one who wears the fine clothing and say, 'Hey, you sit here in a good place,' while you say to the poor man, 'You stand over there,' or, 'Sit down at my feet' — have you not then made distinctions among yourselves and become judges with evil thoughts?"

So the example that James gives is of a local church gathering — an assembly, a Sunday morning just like this one — in which the church is preparing to worship God together, heading to their seats before Pastor Josh gives the welcome and the announcements. When the back doors open, in walks a man of evident wealth, style, and prestige.

The first word that James uses here means literally "he is a gold-ringed man." It's not just that he has a gold ring. I mean, he's Tom Brady with multiple big, flashy rings meant to draw attention from others and display his own status. Now, the second word here, translated as "fine," means bright, shining.

His clothes are flashy, showy, meant to be noticed. He's wearing a Versace suit, a blinged-out gold Rolex, a Stefano Ricci jacket, and other fancy brands I had to Google because I mainly shop at Marshalls.

This guy is decked out.

So the rich man walks in to a few "oohs" and "ahs" — whispers of admiration from the congregation — while suddenly in walks another man who no one seems to care about.

His T-shirt is wrinkled, there are a few stains or holes in his jeans, and not the cool ones you pay for.

This man is obviously not a man of means, wealth, or prestige. And as everyone rushes toward the obviously rich man, they try not to pass too close to this man, lest they take on a bit of his smell.

And the church, James says, pays attention to the rich man. They escort him to the best pew in the room — which, since this is a Baptist church, is toward the back — but still make sure that he makes a lap up front so everyone can see who's come to our church.

Meanwhile, the poor man looking for a seat is directed to stand away from the rest of the congregation, or even, in the most derogatory of manners, told to sit at someone's feet like an animal.

Now, what has the church done in that moment, and why is it wrong? Well, James says they have made distinctions among themselves, meaning they have created separation in a place and among people where in Christ there should be unity. If anywhere on earth should be a place of open arms, of love and of care, regardless of one's economic or social status, it should be the church.

There is one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. In John 17, Jesus prayed that we would be one, even as he and the Father are one. Yet here, James says the church is acting like Orwell's Animal Farm, where all animals are equal, but some animals are more equal than others.

Church, by drawing such distinction based on outward appearance, by "receiving the face," James says these followers of Christ have become judges with evil thoughts. Again, notice the strength of James' wording. He says that when we show partiality, we seek to remove ourselves from our positions as grateful, undeserving, joyful servants in Christ and try to elevate ourselves to a throne of judgment over others.

And James says doing so is not just unkind or not nice — it is, in fact, evil.

That's how the world operates, the world from which you were saved. That is how carnal unbelievers operate. That is how the natural man operates apart from God's redemptive work — that has no part in identification with Jesus the Christ.

As Paul says in Philippians 2:5-8, "Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross."

So if humility and sacrifice and service — if that's the way of the Almighty, Sovereign Lord of glory, our Savior and our Redeemer — then why would we esteem any person who does the opposite?

Have we not seen what is truly valuable in the example of our Lord?

Verse 5, James says: "Listen, my brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him? But you have dishonored the poor man." So here James reminds his readers what is truly valuable in the economy of God, and it is not being rich in material things, but being rich in faith. And we should remember, church, God has a special place and a special value in his heart for the poor and the downcast and the weak in this world.

Psalm 12:5 says, "Because the poor are plundered, and because the needy groan, I will now arise, says the Lord; I will place him in the safety for which he longs." Proverbs 14:31 says, "Whoever oppresses a poor man insults his Maker, but he who is generous to the needy honors him." In Luke 4:18-19, Jesus said, "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor." If this is the disposition of God in Christ, then this should be the disposition of those who claim to follow God in Christ as well.

Now, does this mean that all poor or needy people this side of heaven will be saved by nature of their lowly status, or that the poor are any better off than the rich before the throne of God? Absolutely not. The ground is completely level at the foot of the cross. Every single one of us, regardless of material wealth or status, are rebellious sinners against a holy God deserving full justice and wrath, apart from Christ's sacrifice. Our material status this side of heaven does not determine our eternal status today or in the life to come.

But the Bible does say that God honors those in need. And if God honors those in need, then who are we to dishonor them?

And while James grounds this theologically, he then explains it pragmatically. He continues: "Are not the rich the ones who oppress you, the ones who drag you into court? Are they not the ones who blaspheme the honorable name by which you were called?"

James asks, why would one who loves God honor the rich when the rich use their riches for evil?

Now again, is James saying that everyone who is materially wealthy is evil? No, not at all. You can have wealth and honor Christ with that wealth. James, however, is referencing those who use their wealth as leverage, as a means of intimidation or power, with no consideration for God or for others.

Why ascribe power to those who use that power against you? James says, who drag you to court, who abuse their influence over you, who seek to use you for something. And above all, why would you honor someone who demeans the name of the Lord Jesus Christ by which you were called? Christian — because, church, when we engage in the sin of partiality, we place more value on the soul of one person over another based on that which does not actually provide or indicate value.

When we show partiality, we're not seeing people as God sees them or the world as God sees it. And we are taking our redeemed worldview in Christ and skewing it with smudged, worldly lenses.

We are not being the way that God is, which is troubling for those who claim to be followers of God, raised to new life in his name.

So how do we fight against the temptation and against the sin of partiality? It's simply this:

We remember Christ.

As one scholar said, Jesus was the glory and image of God in human form, and like his Father, he showed no favoritism — a virtue even his enemies acknowledged. It made no difference to Jesus whether the one to whom he spoke or ministered was a wealthy Jewish leader or a common beggar, a virtuous woman or a prostitute, a high priest or a common worshiper, handsome or ugly, educated or ignorant, religious or irreligious, a law-abiding citizen or a criminal. His overriding concern was the condition of the soul.

When we are tempted to succumb to the temptation of partiality, we have the opportunity to remember that the Gospel is, as one said, a great leveler, offered with absolute equality to everyone who would believe in the Savior it proclaims.

And why? Because all people, regardless of worldly means or status, are equally needy of rescue from their sin. Romans 3:10-12 says, "None is righteous, no, not one. No one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one." Romans 3:22, "For there is no distinction, for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus." Church, James' sobering reminder is that if God showed any partiality, none of us would be saved.

None of us are good enough, smart enough, wealthy enough, or clean enough to earn status before a holy God. All of us enter the throne room of God through the sinner's door with empty hands.

And that is the bad news. The good news is that the Gospel of Jesus Christ — this message of salvation by grace through faith in the willing sacrifice of God the Son, who paid the infinite price for our infinite sin debt — this gospel message is for everyone without distinction. A place at the family table and adoption into the family of God the Father is available to any who would turn from their sin, surrender control of their lives to God, and seek his loving and right will and way as expressed in his Word.

No matter what we are wearing, what we drive, or what we can give, in Christ we are welcome into the kingdom of God and the communion of his people.

And therefore, Christ is honored and the church is strengthened and the Gospel is made manifest when we receive others according to the same impartiality with which God has received us.

As we read earlier in 1 Corinthians 1: "Consider your calling, brothers. Not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise. God chose what is weak in the world to shame the strong. God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God.

"And because of him, you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, 'Let the one who boasts, boast in the Lord.'"

Let's pray.

O God our Father, creator of all things, sovereign King of the universe, time, space, and history — we bow ourselves before you, having nothing of our own merit to bring to try to earn our way into your graces, to try to earn our way to salvation.

God, we come empty, and we thank you, God, that that is exactly how you ask us to come — so that we might be filled by the power of the Spirit as the Word guides and leads us. That we might be filled with that which displays Christ, that we would have confidence not in things that we can accumulate, the stuff of next year's garage sales, but God, that we would value and that we would love that which you have done on our behalf as the hope of glory, Christ Jesus in us. God, tune our hearts to sing that praise, to recognize that need, and to rush to celebrate the Gospel to that person.

God, we thank you for the blood of Jesus Christ — pure, holy, infinite in every way — which you humbly shed for us, that we might become your children.

It's in the name of Jesus Christ. I thank you, and all of you, we pray. Amen.