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James 2:1-7 – Remove all Partiality

Chapter 2 is really about compassion. The believer who is properly connected to the Bible is also properly connected to the body of Christ. The believer who stands firm in Christ serves with compassion. In chapter 1, James made it clear that true religion finds an outlet in service, a service which demands that a believer learn to accept others without prejudice and to assist others without presumption.

Verses 1-13 of chapter 2 is about not showing favoritism and accepting others. James became increasingly specific and direct in his admonitions and instructions. He was obviously displeased with the inconsistencies among the brethren. He attacked the attitudes these believers displayed toward others and then complained of their failures to act as they should. He first condemned the attitude of favoritism and gave suggestions on how to combat this obstacle to spiritual maturity. We must learn to accept others, whatever their status or class. We must show courtesy to all, compassion for all, and consistency to all. Fairness, love, and faithfulness are the vital ingredients.

In James 2:1-9, we find that age-old rivalry between the rich and the poor. The rich person gets the attention, while the poor person is ignored. The rich person is honored, the poor person is disgraced. How tragic it is when local churches get their values confused and cater to the rich and elite while they ignore, or even reject, the poor and lowly. If fellowship in a church depends on such external things as clothing and economic status, then the church is out of the will of God.

James wanted to help us practice God’s Word, so he gave us a simple test. He sent two visitors to a church service, a rich man and a poor man; and he illustrated how they were treated. The way we behave toward people indicates what we really believe about God![1] We cannot separate human relationships from divine fellowship. “If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen.” (1 John 4:20, ESV)


1 My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism. For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, and you pay special attention to the one who is wearing the fine clothes, and say, “You sit here in a good place,” and you say to the poor man, “You stand over there, or sit down by my footstool,” have you not made distinctions among yourselves, and become judges with evil motives? Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? Do they not blaspheme the fair name by which you have been called? (NASB)


KEY TAKEAWAYS

  • Look at everyone through the eyes of Christ
  • We are saved by grace.
    • Not by our merit or work or status or privilege or anything else that is within us. We cannot earn salvation and do not deserve His salvation. God saves us by grace through faith in Christ.
  • When we truly believe the doctrine of God’s grace, it forces us to relate to people on the basis of God’s plan and not on the basis of human merit or social status.

CLOSER LOOK

Verse 1: Verses 1-4 shows why we should be courteous to all. A transition to a new consideration is evident by James’ use of “my brethren.” By “brethren,” he meant fellow believers “in our glorious Lord Jesus Christ.” The key command is clear: do not show favoritism. The faith in Jesus Christ includes the fact that God loves the world and that Christ died for it. If God and Christ show grace and mercy without favoritism, so should believers (vv. 8, 13). Since God shows no favoritism (Rom. 2:11; Eph. 6:9; Col. 3:25), therefore, neither should Christians. James condemned prejudice and preferential treatment.

Verses 2–3: A clear illustration dismisses all excuses and exceptions. One might imagine two visitors arriving at a church on a Sunday morning. A very expensive car has a  person get out clothed in extremely expensive clothing. Another person approaches in an old clunker making every type of sound. This person gets out with clothes that are tattered and smelly. When the assembly and ushers favor the wealthy person, they show partiality and “become judges with evil motives” (v. 4). The illustration’s hypothetical nature, evident in the Greek “if clause,” is shown with the word “For” (may also see “suppose”). The specific situation is then presented. A brilliantly and fine clothed man wearing a gold ring comes into the assembly, here designated as a synagogue which emphasizes the Jewish character of both the epistle and this scene. A poor man in dirty clothes also enters. The word “dirty” (rypara, “dirty,” “shabby,” or “filthy”) is found only here and in Revelation 22:11.[2] The assembly gave “special attention” (literally “to gaze upon”)[3] and preferential seating to the rich man, and standing room only or an inferior seat by a footstool is afforded the poor man. Partiality comes from the same verb as wandering (1:6). By their partiality, the offenders have wavered in their faith.

Verse 4: The illustration is followed by a penetrating inquiry: “have you not made distinctions (discriminated) among yourselves?” The question in Greek assumes an affirmative answer.[4] James’ brethren must plead guilty not only to discriminatory divisions but also to assuming the role of “judges with evil motives” (thoughts) of partiality.

Verses 5–7: Verses 5-9 move to showing compassion for all. In verse 5, with the plea, “Listen, my beloved brethren,” James went on to explain why their preferential judgment was wrong. James made his point through four questions, each of which anticipated an affirmative answer. First, “did not God choose the poor of this world” (poor materially), but are rich spiritually, to inherit (“heirs” v. 5) His promised kingdom? (cf. 1:9). God has chosen to use “poor” people who are “rich in faith” to advance His kingdom. Those “who love Him” and obey Him (Jn 14:15; 15:9-17) and endure the testing of their faith (1:12) will inherit the “kingdom.” This inheritance means more than entering the Kingdom; it also involves ruling with Christ (1 Cor 6:9; Gal 5:21; 2 Tim 2:12).

Second, “is it not the rich” who are consistently guilty of oppression, extortion, and slander (blasphēmousin, 2:7, literally, “blasphemy”[5] or speak evil against).” Dishonored involves not only attitudes but shameful treatment, as when Jesus was “dishonored” by the Jewish leaders (Jn 8:49). “Oppress”[6] refers to the arrogant flaunting of governmental authority over Christians, as tyrants over helpless peasants.

Third, “is it not the rich who… personally drag you into court?” James has Jewish officials in mind when he says they “drag you into court.”[7] Acts 9:2, where Saul traveled to Damascus with official letters to arrest Christians, testifies to the authority that Rome handed over to the Jews.

Fourth, “Do they not blaspheme (slander) the fair[8] name?” Believers belong to Jesus, not to the rich exploiters. Not only do they despise the poor and oppress Christians, but the rich direct their assaults against the Lord Himself (they spoke evil against Christians). James’ readers would have to agree with these contentions, and to recognize that insulting the poor and favoring the rich was wrong and totally unreasonable.

Verses 5-7 also emphasize the grace of God. The emphasis in these verses is on God’s choosing, and this involves the grace of God. If salvation were on the basis of merit, it would not be by grace. Grace implies God’s sovereign choice of those who cannot earn and do not deserve His salvation (Eph. 1:4–7; 2:8–10). God saves us completely on the basis of the work of Christ on the cross and not because of anything that we are or have.

This concern to honor the poor is the context for the rest of the arguments in this chapter, particularly those in vv. 14–26. What this context communicates is that fellowship is impossible and faith is made ridiculous when inequality of relations are tolerated within the church. The gospel of Jesus Christ requires that every effort be made to foster equal standing among the believers


[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol 2 (Wheaton: Victor Books, 1996), n.p..

[2] Cf. the word ῥυπαρία (riparian), “moral filth” or “moral impurity” which James used in 1:21.

[3] ἐπιβλέπω (epiblepō), BDAG – “to pay close attention to, with implication of obsequiousness, show special respect for, gaze upon.”

[4] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 824.

[5] Strong’s 987. BDAG – “in relation to transcendent or associated entities, slander, revile, defame, speak irreverently/impiously/disrespectfully of or about”

[6] καταδυναστεύω (katadynasteuō). Oppress, exploit, dominate.

[7] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1666.

[8] in any respect unobjectionable, blameless, excellent. Noble.