Lack of Respect⤒🔗

James introduces a new topic.  He shows clearly that faith may not be linked with showing partiality to people.  He strives against the temptation which the church faces, the sin of partiality.  He bases his argument in the dominion of the grace of Jesus Christ, the Lord of glory (2:1).  James again addresses his brothers; the issue concerns those who are members of the church community.  Regarding the "respect of persons" see: Leviticus 19:15; Psalm 82:2; Luke 20:21; Romans 2:11; Galatians 2:6; Ephesians 6:9; Acts 10:34.

Literally the Greek word means: to accept ones face. The unbelieving world consistently demonstrates partiality of people. The church lives out of God's election (Canons of Dort, I).  God indeed made distinctions in creation: sex, race, ability, etc.  However, God's created world became a world of sin wherein distinctives became the focus of discrimination.  God is not bound to what is in or belongs to a person.  He follows the counsel of his own will.  The church may not favour anyone, even though they may be rich or good looking. 

Illustration Based on the Norms of God←⤒🔗

Consider this hypothetical example.  The congregation has assembled together when two people enter.  All attention is paid to the rich person.  He is escorted to a comfortable seat, whereas the other is left standing or has to sit on a footstool.

In conclusion, James asks a question which demands an answer.  They behave as magistrates who let themselves be led by wrong principles, and make judgements based on attention to outward appearances.  How does God deal with the poor?   He destined the poor (according to this world) to be rich in faith, and the disinherited to be heirs of the kingdom (Luke 1:52, 53; 1 Corinthians 1:18-31).  God does not consider the standing of the person.  Faith in Christ is incompatible with a practice of showing partiality.  The church must keep her own life-style and must see to it that her heart (God's election) is not cut out of her.          

James here thinks of the poor in the Christian community which has been dispersed.  The church at Jerusalem which was scattered abroad, consisted of a number of poor members (Acts 11:19; Galatians 2:10; 2 Corinthians 8:9). The attitude of the congregational members towards the poor was quite different from that of God (v. 6a).  James, as it were, grabs those members forcibly by the arm who, although called by the same name, dishonor the poor rather than showing them honor.

A Turning Point←⤒🔗

Does verse 6 indicate a turning point in the apostle's argument? It seems that James distinguishes between people when he says: "But you have dishonoured the poor man. Is it not the rich who oppress you and personally drag you into court?"  Not at all!  The poor are discriminated against before the judges (see Luke 18).  When you suffer because of injustice in this world, do not allow it to conquer you, but avoid it. Demonstrate your freedom as the children of God.

Prominent men may blaspheme the fair name by which the congregation is called. This does not refer to the term "Christian" but to the glorious name of Christ. A lack of respect is incompatible with faith in the Lord Jesus Christ. The church should never judge a person by his power, influence, or position. The church must always ask: what is his attitude toward the Lord?

Freedom Contrasted←⤒🔗

James sharply differentiates between the Biblical concept of freedom and that of the world: the love towards your neighbour in contrast to the lack of respect shown towards your neighbour. The life of the church can only proceed from the root of Christ. He reconciles the breaches which man's sin has caused between the various races and levels of society.  His church is impartially gathered from all mankind.

James emphatically maintains the unity of the royal law (cf. 1:25).  First, it is royal because it is of him who rules as King (Heidelberg Catechism, Lord’s Day 12). Secondly, it is royal because it possesses a royal nature. We must deal with one God, one Christ, and one law.   

Whoever shows partiality does not merely transgress one article of the law, nor is he simply mistaken, rather he commits sin. He is guilty with respect to the whole law, and does not prove himself to be a child of the Father.

The Demands of Mercy←⤒🔗

Just as Christ was merciful to us, so we should demonstrate our faith in him by showing mercy towards others. For anyone who has not shown mercy, the judgment against him will be merciless.  (cf. Matthew 24:48-51; 18:23-35; Habakkuk 2:5-8; Psalm 11:5-7.) We are to speak and act as a people who, through Christ, stand within the realm of freedom. This coming judgment is anticipated in the Bible.  Christ will fulfill the Gospel when he returns again (Romans 2:16). Note how often James connects the Christian life to the return of Christ (1:12; 2:5; 4:12; 5:3).

Judge and Redeemer←⤒🔗

Our Redeemer will return as Judge. This is both a comfort and a judgment (cf. Belgic Confession, 37). Through Christ, who has borne the curse of the law and rendered perfect obedience, we are enabled to love the law. Through him our hearts long for the imperishable kingdom of his love.   

James does not make reference to God's divine mercy in this section.  First, he says that the judgment will be upon the merciless.  Secondly, he raises the question: "How will the merciful be judged? How will God judge those who showed mercy, and who walked in obedience to the royal law?"  Christians will rejoice in the face of what could be a terrible ordeal without Christ.  After all, their Judge is also their Redeemer. Thus, James focuses on the concept of mercy, rather than on those who are merciful.

Questions for Discussion←⤒🔗

1. Some believe that James refers to the plight of the poor or of the labouring classes in this section of Scripture.  Is it possible to defend this position?
2. Does this section of Scripture supply grounds for defending the cause of oppressed minorities in our society?  Caution: be careful that God's Word is not used to justify a particular cause in our modern world.  Keep in mind that social, economic, and political conditions in the ancient world cannot be compared to those of modern times.    
3. Reformed Christians believe that only the Word of God is authoritative for all of life.  As an example, employers do not possess authority in and of themselves; neither do employees through the mediation of their labour unions. Can this passage of Scripture shed any light on the question of how social structures are to be organized?   
4. What is anti-Semitism? Is it a form of showing partiality?
5. What does God's Word teach about the rich and the poor?  Study this question in reference to Deuteronomy 10:14; Job 31:2; 1 Samuel 2:7; Proverbs 17:5a; Deuteronomy 15:11; Mark 14:7; Matthew 6:19-21; Proverbs 23:4; 1 Timothy 6:9, 10; Isaiah 5:8. Pay special attention to the calling and blessing of both rich and poor.  See Acts 4:34; 2 Corinthians 8:14, 15; Luke 10:7; Deuteronomy 24:17-22; etc.
6. What do you think of separate churches for racial or ethnic minorities?
7. How do people in the church sometimes show lack of respect for each other and for office-bearers?