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Mark Rathel is professor of theology at The Baptist College of Florida in Graceville.

James is a practical book. The practical nature of the message of James, however, hurts at times. Particularly by his use of illustrations, James starts “meddling.” As James discussed faith, Jesus, the local assembly, the law, and judgment, he meddled into my life and most churches of which I am familiar. James dealt with a focused issue—showing partiality or favoritism at church.

In James 2:1, the brother of our Lord, commanded Christians to stop an action in progress. “My brothers, stop holding the faith of our glorious Lord Jesus Christ with favoritism” (my translation). Does your church show favoritism? Why is showing favoritism a serious problem according to James?

First, a church practicing favoritism violates the person of Jesus Christ (2:1). James condemned “partialities”—plural. Partiality may take many forms. The word translated “favoritism” or “partiality” literally means, “to receive face.” The term describes the action of making an evaluation about a person based on external features, such as race, economic status, or physical appearance. The opponents of Jesus noticed that he did not show partiality (Lk. 20:21). He treated the poor the same as he treated rich Nicodemus.

The New Testament states four times that God does not show partiality, neither ethnicity (Acts 10:34; Rom. 2:11), judgment (Col. 3:25), or economic status, such as master or slave (Eph. 6:9). When people of faith, trust, or commitment in the impartial Lord Jesus practice partiality, their actions violate the nature of the person in whom they trust.

Second, a church practicing favoritism appropriates the position of judge (2:2-4). James drove his point home by means of a hypothetical illustration. A wealthy individual and a poor person show up unexpectedly at church. James describes the rich person as a glorious person with gold rings on all his fingers and the finest of robes. In contrast, the poor person wears dirty (literally, vile) clothes and lacking necessities of life. The church usher invited the rich person to sit in the best seat; at the same time, the usher invited the poor person to sit at his feet. James states a person practicing such discriminatory action functioned as an evil-thinking judge.

In a church I served as pastor, the teacher of the elderly ladies Sunday School class creatively applied this lesson from James 2. She invited her friend to dress up as a homeless, bag lady and attend our church. Unfortunately, her presence made some of our people nervous. How would your church respond if a homeless person showed up?

Third, a church practicing favoritism violates the Kingdom (2:5-7). God chose the poor as Kingdom citizens. The Kingdom includes citizens from every tribe, nation, and ethnic group (Rev. 7). How can a believer negatively evaluate a fellow Kingdom citizen? Further, the class favored by the church oppressed the church and blasphemed the name of Christ. Ask yourself, “who would receive a quicker visit from our outreach team, a poor person or a wealthy person?” Does your church’s outreach program violate Kingdom principles? Does your church’s outreach bring alongside each other the Great Commission and the Great Commandment?

Fourth, a church practicing favoritism transgresses the love command (2:8-11). James calls the love command “the royal law.” Likely, he means the law belonging to the king. An opponent to James’ teaching might rationalize that he or she violated only one law. James responded that a singular violation of the law of God entails a violation of the entire law of God. By the phrase “royal law,” James elevates the love command to a position of primacy.

Fifth, a church practicing favoritism receives judgment from God (2:12-13). God judges the church corporately (those) and individuals (the one). James admonished his readers to avoid judgment by practicing openness to all inviduals.