FAVORITISM FORBIDDEN

2:1-13

My brethren, do not hold the faith of our glorious Lord Jesus Christ with favoritism. (See Jude 16; and Ephesians 6:9.) 2 For, if there comes a man into your assembly with a gold ring, and fine clothing, and there also comes a poor man in shabby clothing; 3 and you pay special attention to him that wears the fine clothing, and say, "You sit here in a good place;" and you say to the poor man, "You stand there," or "sit under my footstool;" 4 don't you make distinctions among yourselves, and become judges with evil reasonings? (Compare Luke 14:7-11.) 5 Listen, my beloved brethren: didn't God choose them that are poor in this world to be rich in faith, and heirs of the kingdom which he promised to them that love him? (Compare Matthew 11:25-26; and 1 Cor-inthians 1:26-27.) 6 But you have dishonored the poor man. (Compare 1 Corinthians 11:22.) Don't the rich oppress you, and drag you themselves before the courts of law? (Compare Amos 5:10-13.) 7 Don't they defame the honorable name by which you are called? (See Luke 6:22.) 8 Yet, if you fulfil the royal law, ac-cording to the Scripture, "You shall love your neighber as your-self," (See Leviticus 19:18; and Matthew 22:36-40.) you are doing well: 9 but if you show favoritism, you commit sin, being re-proved by the law as transgressors. (See Leviticus 19:15; Deuter-onomy 1:17, 16:19; 2 Chronicles 19:7; and Proverbs 28:21.) 10 For, whosoever shall keep the whole law, and yet stumbles in one point, becomes guilty of all. (See Deuteronomy 27:26; and Ga-latians 3:10.) 11 For He that said, "Do not commit adultery," also said, "Do not kill." Now if you do not commit adultery, but kill, you have become a transgressor of the law. (Compare Romans 2:17-24.) 12 So, you should speak, and do, as men that are judged by a law of liberty. (See 1:25.) 13 For judgment is without mercy to him that has shown no mercy: mercy glories against judg-ment. (Compare Judges 1:1-7; and Matthew 5:7.)

COMMENTS:
The Lord Jesus has created a system which reflects His own character. As he is no respecter of persons (or, shows no favoritism), He therefore requires His subjects to follow His example. Human societies are nearly always "class-conscious," yet never seem to learn any lesson from observing the evils of this practice. Christianity is an inversion of the natural tendencies of mankind. The weak are to receive "more abundant honor" (See 1 Corinthians 12:12-25). There is to be no racial, or economic prejudice (Colossians 3:9-11). God is the great adjustor of these things (Luke 1:51-53).
It is a great fault in man that he often becomes a "judge with evil reasonings" (vs. 4). The problem with judging others often comes from the inability to look at ourselves objectively (See Matthew 7:1-5). The only truly objective judge is the Lord, and we should leave most of such matters in His hands (1 Corinthians 4:5).
James, after asserting this principle, reasons with his readers concerning the evils of favoritism, especially involving those who exert strong influence because they are rich. "Aren't the poor more rich in faith?" he asks, "And don't the rich abuse their power toward the poor?" All of us can recount our own confirmations of these well-founded truths. The cure of this evil is to love your neighbor as yourself. James calls this "the Royal law," in verse 8, but does not tell us why it must be considered "royal." Our best conjecture is that Jesus (our King) has selected this law as the second most important law of the Old Testament, and has authorized his Apostles and Prophets to repeat it as a rule of the New Covenant (See Romans 13:9 and Galatians 5:14). The inclusiveness of this law, involving all interpersonal relation-ships, and its tendency to put all men on the same level, make it one of the two most important precepts of God. On the other hand, showing partiality violates both Old and New Testement precepts.
The importance of this rule, which runs so strongly against man's natural ten-dency to make distinctions, is also asserted in the principle that "stumbling" in one law makes us "guilty of all." What James is emphasizing is that guiltiness is not based on a percentage of the laws of God broken, but simply on the breaking of one! In such a guilty state, we need mercy more than justice. If we are prone to be unjust, the vengeance of God will recompense our sin. Our "law of liberty" must govern our lives, because we will be judged by it in the "last day." But, if we are merciful as God is merciful (Luke 6:36), the mercy we show will "glory against," or mitigate the judgment of God.

QUESTIONS:

1. Why would our "master" look unfavorably on the practice of favoritism among Christians?_______________________________________________
2. What does James say we become, when we show partiality to the rich?_______ ___________________________________________
3. What did Jesus advise men to do in Luke 14:7-11, when they attended a supper? _____________________________________Why?______________
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4. Who are usually "rich in faith?"____________________Whom does Paul say are more responsive to God's call (1 Corinthians 1:26-27)?____________
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5. Of what does James remind his readers concerning those who are rich? ______ _______________________________________________________
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6. What is the "Royal Law?"______________________________________

_________________________________Why do you think it is called

"royal?" _________________________________________________
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7. What principle of Law does James affirm in verses 10-11? _______________
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8. By what sort of law are we to be judged?__________________________In view of this, what does verse 12 command?_________________________ ______________________________________________________
9. What happens to those who show no mercy?________________________
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10.In your opinion, what is meant by the statement, "Mercy glories against judgment?"_______________________________________________ ________________________________________________________