Believers Must Not Show Favoritism
1 My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory.
When we try to list the various attributes of God we can create a lengthy list. James reminds us of one, often-overlooked attribute and that is impartiality. Here is another behavior or way of thinking that can adversely affect our witness. Most of us would not think that favoritism is that bad, but it doesn’t take long before we can see how partiality can bear potential problems. Let’s face it; being impartial is not something that comes naturally. To be impartial in a sense is like our ability to love others unconditionally, we can’t do it without God’s help.
The concept of being impartial is not just a New Testament concept. Moses spoke about the need for Godly people and especially leaders to be impartial (see Deuteronomy 1:17; 15:7-11; 16:9; Leviticus 19:15). Jehoshaphat, the king of Judah spoke about being impartial (see 2 Chronicles 19:7); the Book of Proverbs warns against partially when in a position of judging (see Proverbs 24:23) and Malachi rebuked the priests for showing partiality in their instruction (see Malachi 2:9).
In the New Testament, Paul refers to the need to remain impartial (see Romans 2:9-11; Ephesians 6:5-9 and Colossians 3:25-4:1). Both Jesus and Paul talked about the need to remain impartial when disciplining other Christians, when someone sins against you (see Matthew 18:15-17), or when someone persists in sin (see 2 Timothy 5:20-21). Jesus Himself was impartial (see Matthew 20:13-16 and 22:16 as examples).
The Greek word ‘prosōpolēmsiais[1]’ translated here as ‘partiality’ (or favor/favoritism in CSB, GW, NASB, NIV, NLT, etc.) means “to accept a face,” which later became an idiom referring to making unjust distinctions between people by treating one person better than another
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, 3 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,” 4 have you not then made distinctions among yourselves and become judges with evil thoughts?
James uses an example of a gathering of people (the word often translated as ‘assembly’ is the word synagogue, in some translations the word church is used). In this gathering an obviously rich man enters and gets a prime seating location followed by a poor man who ends up with a less-than-desirable location. In this example we can certainly relate, as I am sure that each of us has experienced more than once when a less-than-desirable person walked into church. It doesn’t take much of an imagination to see how we deal with people is important especially when it comes to communicating the Gospel! We need to be careful with our presuppositions, like the example James uses here of what is and what is not acceptable to wear to worship God.
When the church was born it didn’t take long for everyone to start treating each other the same (see Acts 2:44-45). However shortly afterwards there were signs of this starting to break down as one faction (the Hellenists) was complaining that another Christian group (the Hebrews) were neglecting the widows (see Acts 6:1-6). Sadly, this is a good example of what happens when division occurs in the church. It is believed that Mahatma Gandhi allegedly said: “I like your Christ, I do not like your Christians. Your Christians are so unlike your Christ.” It’s a believable statement since many really do not live like they know Jesus. As Christians do we act like Christ to others or do we just act ‘holier’?
5 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? 6 But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? 7 Are they not the ones who blaspheme the honorable name by which you were called?
Similar to the important issue of controlling our speech in chapter one, James explains that impartiality is another external evidence of what truly is in our hearts. We are to understand how God considers the lowly to be in a position to be followers of Christ. James emphasizes that the promises of God are to those who love Him, pure and simple, without distractions or attempting to follow some worldly agenda (see Psalms 41:1).
James expands the contrast between the poor and the rich by claiming the rich are the dishonorable ones that drag others into court to push and bully (oppress) them into listening to them. The word ‘blaspheme’ means to speak evil of and in this case to speak evil of Jesus or even Christianity, the name by which we were called (read Romans 8:28-30).
8 If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. 9 But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10 For whoever keeps the whole law but fails in one point has become accountable for all of it. 11 For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do murder, you have become a transgressor of the law.
If we are applying God’s Word (referred to here as the royal law, pertaining to our king) in our lives, then we are loving our neighbors (read Matthew 22:37-40; Romans 13:8-10). These words reflect the words spoken by Jesus when He gave us a “new commandment” to love one another (unselfish love, see John 13:34). An example of that kind of love being applied can be found in Jesus’ parable about the “Good Samaritan” (read Luke 10:30-37).
Now if we are still ‘cold’ to the idea regarding impartiality, James tells it straight: “but if you show partiality you are committing sin.” Ouch! The Bible clearly teaches that sin is not only a serious problem (see Matthew 5:19 as an example), it is the greatest of all problems that literally changed everything. Just like it only takes once to violate a law to get the title of being a criminal, it only takes one sin to be labeled a sinner!
Possibly countering the Jewish way of thinking at that time (when it was thought that the Law was a series of detached commands and to keep one commandment would count in their favor as if some form of ‘spiritual score’ was being kept), James proceeds to define what a sinner is. All it takes is one violation, since perfection is the standard, to be a transgressor. For believers God has us covered, we’re 100% forgiven (see Romans 5:1-11).
Some readers have difficulty with James referencing "the royal law," thinking that he is referring to the Mosaic statutes of the Old Testament law given to Moses on Mount Sinai, also known as the Torah. However, we read that the same word used by James in chapter one verse 25 and verse 12 below, and is also used by Paul when he refers to "Christ's Law" (see 1 Corinthians 9:21; Galatians 6:2) where the context is clearly not a reference to the Torah. We need to remember that Jesus fulfilled that law (see Matthew 5:17-18) for all believers. The 'royal' law and 'Christ's' law can be summarized in the Great Commission, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age." (Matthew 28:18-20) Note that now all authority has been given to Him and we are to observe all that He has taught us, the Mosaic Law is no longer required. But we want to serve Jesus, so we listen and obey Him. Jesus said we are to love our neighbors (see Matthew 22:34-40 or Mark 12:28-33). Even though Jesus is quoting Deuteronomy 6:5 and Leviticus 19:18, Jesus is not inferring the need for compliance, but as His ambassadors (see 2 Corinthians 5:20) Christians are to reflect the love of God to others. Simply put, Jesus is out Lord, Savior, and King, we are to obey Him.
12 So speak and so act as those who are to be judged under the law of liberty.
In conclusion regarding the subject of impartiality, James reminds us to speak and act as one who is judged under the law of liberty, regarding freedom from the bondage of sin (same words he used in James 1:25). We are to speak and act like we have been saved (although not through any effort of our own, read Ephesians 2:8-9).
13 For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.
God has done all of the work; salvation is for everyone, not just for the well-to-do. For judgment is without mercy to the one who has shown no mercy (unbelievers). We have been shown mercy; God didn’t hold believers back from salvation, why should we hold anything back to others, especially unbelievers? Go and treat others the same, share the Good news about Jesus!
The definition of mercy is not receiving punishment even though it is deserved. Jesus paid for our sins on the cross so that we can spend our lives without bondage to sin and spend eternity with Him. We can never deserved His mercy. While we are talking about mercy we should also discuss grace, which is defined as a special blessing (in this case the gift of salvation), even though we do not deserve it. With grace we get what we don’t deserve and with mercy we don’t get what we deserve, not synonymous terms, but are “two sides of the same coin.” Mercy and grace go hand in hand since we don’t deserve either one.
In what may be the most memorable section in this book for most people, James reminds us about the importance of faith. He begins his discourse on faith with the idea of ‘dead’ faith. Many Jews, especially during this time period, often believed that will inherit salvation (see Matthew 3:7-9; John 8:33-41). But they also thought they needed to precisely follow the procedures and protocols of the law. So when the Messiah appeared and taught them that neither were valid, they were undoubtedly confused. As discussed in the Introduction, they needed clarification as to how to live, but they were not alone, many ‘Christians’ also thought that ‘exterior’ actions of religion (rituals, etc.) were required and soon became more important than faith. James undoubtedly perceived their shallow beliefs. Understating that faith in Jesus is the only thing that leads to salvation, James wants his readers to examine their own beliefs. He provides a test for his readers to make sure their faith is valid. James knows that true faith will manifest itself and be seen in a person’s actions. In other words, faith first, then works will happen. Once in the kingdom of God, a person changes perspective as serving God and others becomes a priority. While works are not required to enter eternity, they will emerge and become evident. James is not attempting to amplify the need for all Christians to work for their salvation, but to point out that the faith in a Christian should be tangibly seen by their behavior.
14 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?
James asks a valid question, can a believer say that they have faith in Jesus, but does nothing to serve Him, can that faith save them? The Greek word found in the text here is ‘erga[2]’ referring to one’s employment or undertaking, and not an individual or series of tasks. There are two primary ways to interpret the use of this word: 1) An action or activities for the purpose to earn or gain salvation; or 2) Action or activities that are external evidences of something great inside a person. What do I mean by external evidences? Let me use the following examples: 1) Electricity is not visible, however, we see lights on, motors turning, sounds amplified, etc. The power meter outside your house spins around indicating something is happening inside! 2) Heat can be felt and often provides external evidence that something is on happening inside (a heater, oven, stove, etc.). 3) Gravity is another example of something we can’t see but have plenty of evidence that it exists. I use the term ‘evidence’ deliberately, as we hear that term often in courtrooms and TV. No conviction can occur without evidence. In a court of law we are presumed innocent until guilt can be proven. Without evidence there is no conviction. The question for each of us is simply this, is there enough external evidence in our lives to convict us as being a follower of Jesus?
Jesus said He was the Vine, and we are the branches (see John 15:5-8) and James said that we are to receive (and grow) in the Word that is implanted in us (see James 1:21), so what is growing in our lives? What fruit, external evidences of something great inside, can be seen growing in our lives? I’m not talking about “Spiritual Gifts,” I am referring to those things we produce. Paul tells us that the fruits of the Spirit are love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (see Galatians 5:16-26). Many of the same items James incorporates in his epistle. These are all external evidences of something great going on inside us. James is simply telling us that 1) how we deal with trials (see James 1:2-12); 2) temptations (see James 1:13-18); 3) understanding and applying the Word of God including when to listen and when to talk while watching our anger (James 1:19-25); 4) what we say regardless of where we are and who we are with while remaining unstained by the world (see James 1: 26-27); 5) oversees and visits orphans and widows (see James 1:27); and 6) remain impartial (see James 2:1-13) are all indicators or external evidences of God in our lives.
James is not referring to ‘works’ to gain salvation nor is he contradicting Paul, Jesus, or anyone else in the Bible (see Romans 2:6-10; Ephesians 2:8-10; Titus 2:7 and 1:26). James is opposing phony belief, lazy or comfortable Christianity (if there really is such a thing) and legalism. No substance to be found! He is standing against apathy and complacency.
To those ‘Christians’ who pursue ‘religion’ (defined as being ritualistic, pursuing protocol, procedure, tradition, etc.) and not Jesus. James is saying that Christianity is a relationship with Jesus, not a religion of only external behaviors. Jesus warned about this way of thinking, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’” (Matthew 7:21-23)
Regarding apathy, this condition has been a problem since the early church (as evidenced here by James) and it was around during William Wilberforce’s day (1759-1833 A.D.) The famous English politician, a leader in the movement to abolish slavery, wrote several books including, “A Practical View of the Prevailing Religious System of Professed Christianity in the Middle and Higher Classes in the Country Contrasted with Real Christianity” published in 1797 (the name alone, although lengthy, reflects the very nature of the problem). In the book Wilberforce makes the following statement: “No one expects to attain to the height of learning, or arts, or power, or wealth, or military glory, without vigorous resolution, strenuous diligence, and steady perseverance. Yet we expect to be Christians without labour, study, or inquiry.”[3] A few years later George Campbell Morgan[4] a British evangelist and pastor said: “Organized Christianity which fails to make a disturbance is dead.” Both statements are true and just as valid today.
15 If a brother or sister is poorly clothed and lacking in daily food, 16 and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? 17 So also faith by itself, if it does not have works, is dead.
Several times in his epistle James illustrates points to make sure he is not misunderstood. Here he uses a bit of sarcasm to explain that you wouldn’t tell someone to be warm and well fed without actually giving the person in need something to eat and something to keep them warm. That would be foolishness! The ESV renders verse 15 as “poorly clothed,” the word actually translates best to being naked. What is expected from a Christian? Compassion for others, real compassion. The Bible contains several references to compassion in action (see Acts 4:32-35 and Luke 10:30-35 for a few examples). Jesus instructed us, with a warning, to serve others and offer true compassion (read Matthew 25:31-41, 45).
18 But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works. 19 You believe that God is one; you do well. Even the demons believe—and shudder!
James also warns us regarding having a shallow conviction where one recognizes some basic facts about God and His Word but with little or no submission. Faith in action, like electricity, heat and gravity offers visual evidence of its existence. Why would we listen or believe to a point and then stop? It’s just like asking a pastor, friend or colleague for advice and never listening (see 2 Peter 1:3-11; 1 John 2:4-11). James sarcastically warns that it is good to believe in God for even the demons believe in God, but at least the demons shudder in that knowledge (see Matthew 8:29-31; Mark 5:7). Faith without external visible evidence (identified here as works) is indeed dead, worthless and unproductive!
20 Do you want to be shown, you foolish person, that faith apart from works is useless?
James’ discourse on faith began by addressing ‘dead’ faith. In that discussion he makes it clear that where there is genuine faith there will always be external evidence. He closes out the subject of dead faith by saying “faith without works is useless,” it has no value. James now continues the discourse by giving us examples of ‘living’ faith.
It is interesting to note that this section bothered Martin Luther, as it seemed to him to imply that ‘works’ are required for salvation. Readers need to understand that James is not dealing with the ‘means’ of salvation but rather the ‘outcome,’ the outward evidence, if you will, that something occurred in that person’s life. In the next five verses we can examine the text, with context in mind, to explore what James had in mind when he wrote this verse. Before we get started we need to understand what the word ‘justified’ means. The term essentially means “to be righteous” or “to be made righteous.” Some Christians like to use the definition, “just as if I never sinned” and that definition works for most applications of the word as it is used in the Bible.
21 Was not Abraham our father justified by works when he offered up his son Isaac on the altar? 22 You see that faith was active along with his works, and faith was completed by his works; 23 and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. 24 You see that a person is justified by works and not by faith alone.
The first example of living faith James employs is Abraham. This is a good place to start as he is highly regarded in the Bible and especially by the Jews. Paul referred to him as “the father of all who believe” (see Romans 4:11) and that all believers are sons of Abraham (see Galatians 3:7-9). The entire fourth chapter in the book of Romans is dedicated to the subject of Abraham. Every Christian should know about Abraham. If nothing else, most have learned about Abraham offering his son Isaac as a sacrifice (see Genesis 22:1-19). James uses that event as external evidence of Abraham’s faith. Was Abraham saved because he offered Isaac? No. James explains by adding the phrase: “Abraham believed God and it was counted to him as righteousness,” a quote from Genesis 15:5-6, a time when God was making and ‘sealing’ His covenant with Abraham, which occurred several years before the event of offering Isaac. By using this example James is making it clear that long before the Law was given to Moses on Mount Sinai (see Exodus chapter 19) salvation was and always will be by faith (even after the law was given).
This helps answer the question about Old Testament saints, namely how were they saved. We must first remember that Jesus died for both the dead and the living (read Romans 14:9). The author of the book of Hebrews also offers insight on this question by providing a long list of Old Testament heroes and the external evidences of their faith (see Hebrews chapter 11). The author also lists some of the problems they endured (see verses 36-38), making whatever potential issues in our lives seem almost insignificant in comparison.
It is also important to remember that faith is a gift and is never obtained by something we do (remember Ephesians 2:8-9). James goes on to say that works justifies faith. What does that mean? Let’s look at what we’ve read so far: 1) In James 1:17-18 he says every good gift is from God; 2) then in James 2:21 he mentions Abraham’s attempt to sacrifice Isaac; 3) followed by verse 23 where he quotes Genesis 15:6 regarding imputed righteousness solely on the basis of Abraham’s faith long before the attempt to sacrifice Isaac in Genesis 22. In summary, James is telling his readers that genuine faith will produce action or works. This is in alignment with what Paul wrote in Ephesians: “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” (Ephesians 2:10, emphasis added) The context is clear, it begins with faith followed by works or external evidence of that faith.
Earlier we looked at the English definition of the word ‘justified’, let’s now look at the Greek word used here that is translated as ‘justified’. The root of the Greek word is ‘dikaióō[5]’ and it has two primary meanings, both meanings are used in the Bible. The first meaning is just like how we defined the word justified earlier, an acquittal, declaring a person righteous. It is used several times in the New Testament in that way (see Romans 3:24, 28; 5:1, 9; Galatians 2:16; 3:22, 24 and Titus 3:7 for some examples). The second meaning can mean ‘vindication’, or “proof of righteousness.” The term is used to relay the concept of vindication (some translations actually use the term “to vindicate” or “vindication”). The Greek word is used this way in Romans 3:4 (quoting Psalm 51:4), 1 Timothy 3:16 and Luke 7:35. Here James is saying Abraham’s faith was vindicated by his actions. Another way of saying verse 24 could be, “a person’s faith is proven genuine by their works.”
The heart of “the argument” that the theological world often calls James vs. Paul, comes from what appears by some to be conflicting statements between what James wrote here and what Paul wrote in Romans 4:2-5 “For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness.” These are not opposing views, they are indeed complimentary.
We must also understand that this is not about some exhibit or show, like the Pharisee standing on the corner in Jesus’ parable (read Luke 18:9-15, also similar to Matthew 6:5). The evidence may be seen, and that visible witness is important, especially to non-believers, but we are not to make our actions about us, “for everyone who exalts himself will be humbled” (Luke 18:14). Our external evidence of God working inside us is to bring glory to God and only God. Just like a light bulb shining when power is turned on, so should our lives shine brightly the love of God!
James also mentions that Abraham was a friend of God’s, which is mentioned several times throughout the Bible. It is interesting to note the Jesus called His disciples ‘friends’ in John 15:14 (…if you do what I command you), that applies to us as well!
25 And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?
James gives us another example of ‘living’ faith found in the Old Testament saints, next was Rahab. While Abraham was on top of the social ladder, even though his family lived in tents, he was very wealthy, perhaps one of the richest men on Earth. Rahab on the other hand, being a prostitute, she would have been considered near the bottom of the social ladder. Both of these saints displayed tremendous external evidences of their faiths.
The story of Rahab and the two spies (they were more like witnesses since Joshua never used any information from their reconnaissance) can be found in Joshua chapter 2. She risked her life for those two men, hiding them and helping them escape. When you read the story in Joshua you will notice that she already knew about God, she even referred to God using His name (YHWH). She ultimately was saved and lived with the Israelites becoming the great-grandmother to King David and is one of the few women recorded in Jesus’ genealogy (see Matthew 1:5).
26 For as the body apart from the spirit is dead, so also faith apart from works is dead.
James summarizes and concludes this discourse. There are two primary ways to interpret the first part of this verse. The human body without breath (the Greek word pneuma can be translated ‘spirit’ or ‘breath’) is definitely dead. One can apply that meaning to the Body of Christ (the Church) as well, without the Holy Spirit a church would also be dead.
James is asking us to assess ourselves, is our faith alive or dead? Some of the most chilling words found in the Bible are from Matthew 7:21-23 (see commentary under verse 14 above) when Jesus said: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven…” We need to examine ourselves to see if we are being true in our faith, or as Paul would ask…is Jesus really in us? (Read 2 Corinthians 13:5)
The question found in verse 14, “What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?” Can be answered, no. Unproductive faith cannot save because it is not genuine faith.
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[1] Strong’s Greek 4382.
[2] Strong’s Greek 2041.
[3] Wilberforce, W. (1830). A Practical View of the Prevailing Religious System of Professed Christians. (p. 10). T. Cadell. An updated version of the book has been published under the much-shortened name of “A Practical View of Christianity.”
[4] G. Campbell Morgan 1863-1945 was a prolific author and Biblical commentator
[5] Strong’s Greek 1344.