When one continues reading James’ letter and comes to what we know as chapter two, he is confronted with three key words of the letter–brethren, faith, and judgment. The judgment words may be more subtle, depending on translation. In the NASB 95, one finds “made distinctions” (4), “judges” (4), and “court” (6). All are forms of κρινω (KRINO), meaning to pass judgment upon someone or something. That, by very definition, strikes at the heart of what prejudice involves. Some form of this word is found throughout James, a total of 20 times in 11 verses and in all five chapters of the general epistle. “Doubting” is a form of poor judgment that runs contrary to faith (1:6). Bible teachers will face the perfect judgment of God (3:1). Divine wisdom is totally lacking in prejudice (3:17). Yet, even in the body of Christ, there is a tendency to judge a brother (4:11) and consequently and foolishly to judge the law of God (4:11-12). Our treatment of our brothers subjects us to the perfect discernment of the heavenly judge (5:9,12).
In a context full of admonitions cautioning improper judging of others and the perfect judgment of God, one comes to James 2:1-7. A brief outline of this section yields the following four observations.
- There is the issue (1), holding faith in Christ with an attitude of personal favoritism (ESV–partiality; NLT–”you favor some people over others”).
- There is the illustration (2-3). Two men come into the assembly, one rich and the other poor, and you favor the rich and dishonor the poor.
- There is the iniquity (4). This is more than poor taste and improper judgment. Evil motives are involved, and one puts himself on the opposite side from God (cf. 5). See verses 8-13.
- There is the imploring (5-7). James makes a twofold appeal to his readers. First, consider God’s attitude toward the object of your prejudice (5). Second, consider the practicality of common sense. The rich to whom they pandered (unfairly showing favorable prejudice, incidentally) oppressed and sued them and blasphemed the name by which they were called (undoubtedly the name Christian; cf. 2:1; 5:10,14).
The prejudice under consideration in James’ letter centers around economic status. The Christians gave preferential treatment to some based on their wealth while at the same time treated the poor with contempt and indifference. Such prejudice is so galling to the inspired writer that he will make a failure to provide for the poor his illustration in the value of faith needing to show works to be acceptable to God (2:14-17).
It is still relevant to church culture today to appeal to this text for similar circumstances. What congregation does not struggle with embracing the well-dressed, well-to-do, picture-perfect family with far greater enthusiasm and acceptance than those who appear to be have-nots, impoverished, coarse, unhygienic, and the like? Yet, the principle in this context spreads far beyond mere economic disparity.
God Himself makes clear that He does not view people with prejudice based on external appearances. In fact, Peter asserts, “I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him” (Acts 10:34b-35). This is a principle rooted in the character and nature of God, irrespective of covenant. It was true under the Old Law (Deut. 10:17), reaffirmed by Jehoshaphat centuries later during the divided kingdom period (2 Chron. 19:6-7). The statement is reiterated by multiple New Testament writers this side of the church’s establishment (Rom. 2:11; Gal. 2:6; Eph. 6:9; Col. 3:25; 1 Pet. 1:17). The point is unmistakable. God will not bless a people who, contrary to His very nature and character, interact with others from “an attitude of personal favoritism.”
Do we shy away from neighborhoods and parts of town based on who lives there? Do we avoid initiating a Bible study with someone because of a sinful lifestyle (or the appearance that such is the case) in which he or she is engaging, whether fornication, homosexuality, alcoholism, drug use, etc. (cf. 1 Cor. 6:9-11)? Do we give preferential (or prejudicial) treatment in the local church, from leadership to service tasks, based on their race or ethnicity? Do we size up people through the lens of a political party, theirs and/or ours? Prejudice is a timeless temptation, and it is one which those of every age, race, income, and education and those of both genders wrestle with on an ongoing basis.
God’s remedy in the context is profoundly simple. Don’t let personal favoritism taint your faith in Christ (1). Don’t treat people differently based on superficial differences (2-3). Don’t make distinctions among yourselves (4). Don’t let the world taint your thinking and distort your values (5-7). This remedy leads to functional relationships based on the “royal law” of brotherly love (8), the antithesis of prejudice! This is intrinsically tied to a healthy, God-approved faith (14ff).