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- Preaching the Living WORD through the Written WORD - 2 Tim 4:2
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THE
PROBLEM OF PARTIALITY (James 2:1-7) 2-17-12 Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert I. FAITH AND PARTIALITY DO
NOT MIX (1) A. A new transition in
thought by James is evident by his use of “my brethren” (adelphoi, mou). B. Obviously, these persecuted and scattered
(Jam 1:1) believers have been oppressed by some who were not only unbelievers,
but some with rich and power (Jam 1:10-11; 2:6; 5:1). To their disgrace, some
of the believers began to cater to the rich and show partiality perhaps in
hope to relieve their pressure and poverty. C. James gives a forthright command about
faith and partiality, “you must not be holding (or stop holding) the faith
in our glorious Lord Jesus Christ with partiality of persons.” D. James tells them that it is not correct to
simultaneous hold on (present imperative - e,chete - have or hold) to one’s
faith and at the same time to show partiality. E. This is true saving faith that is in the
Lord Jesus Christ, from which springs behavior consistent with the Christian
faith. He is “glorious” (attributive genitive of doxa - glory, brilliance,
splendor, and honor) because He is the One that took on humanity
(“Jesus”) to be the Savior, the One who became the Messiah (“Christ”) to die
for our sins, and the only risen “Lord.” F. Such honor and purpose has nothing to do
with “personal favoritism” (prosōpolêmpsi,a - originally to “take the face” as to accept or
esteem, but had evolved to show partial respect or favoritism to someone). G. There is no theological ground to have
partial favoritism or discrimination toward any man because all men are
created by God (Gen 1:27 cp. cp. Pro 22:2; 29:13). Nor do their works merit
favoritism because all are sinners (Rom 3:23) who cannot be saved by human
merit (Eph 2:8-9), but faith alone in Christ’s finished work on the cross
(Rom 3:27-28). II. EXAMPLE OF PARTIALITY
(2-4) A. Partiality Between Rich
and Poor (2-3) 1. James
gives an illustration, most likely from a situation he had been informed about
concerning the scattered believers (cp. Jam 2:6) (“if” ean, 3rd Class
Condition - here more probably future). 2. The situation takes place in the
“assembly,” (sunagōgê, - lit. “synagogue” - lead
or assemble together) probably in
reference to their church service or synagogue for these Jewish believers. 3. If a rich man and a poor man come into
their church, they were not to be treated differently. However, because the
rich man wore a “gold ring” (chrusodaktu,lios - chrusos - gold, daktu,lios - ring)
and was dressed in “fine” clothes (lampra - shining, bright, also lavish
or splendor, i.e. flashy and expensive) and obviously possessed wealth,
he was treated better than the poor (ptōcho,s - lit. one who crouches or begs) man. Unlike the rich man, the poor man only
possessed “dirty” (hruparo,s
- dirty or shabby) clothes. 4. In this illustration, the church paid
“special attention” (epible,pō - look on with regard or partiality) to the rich man, thus asking him to sit in a
“good” (kalō,s - adverb - good, well, valued, or importance) place as in the “good seats.” On the other hand,
the poor man was told to “stand” (histêmi) or sit at a lowly place,
even to the humiliation of sitting on the floor by a foot stool (upopo,dio,n
- lit. footstool, or lowly place). B. Problem: Showing
Partiality with Evil Motives (4) 1. This is
the classic illustration of partiality of classes which stems from wrong
motives and wrong understanding. 2. With a rhetorical question (four total),
James makes an assessment concerning these believers. They have made
“distinctions” (diakri,nō - lit. judge between, pass judgment, discriminate) between the rich and the poor. 3. The rich are given a place of honor while
the poor are given a place of dishonor all because of their economical status
in life. 4. James describes them as “judges with evil
motives.” Evil motives” (ponêrōn - evil thoughts or motives)
would suggest that they were catering to the rich thinking they would find
favor, lessen oppression, or gain monetary help, which according to Proverbs
is a fallacy (Pro 22:16). III. EXPLANATION OF
IMPARTIALITY (5-7) A. The Poor Inherit the
Kingdom (5) 1. James
desires his readers to strongly “listen” (aorist imperative - akou,ō - hear or listen, Eng. acoustic) to his explanation of God’s distinction between
the rich and the poor. The Lord chose (aorist middle indicative - ekle,gō - Lit. select for Himself) the poor of the world to become rich (1Co
1:26-27). 2. Rich here does not refer to worldly
riches, but rather “rich in faith,” and rich as “heirs of the kingdom” (Rom
8:17; Eph 3:3:6; Tit 3:17; Heb 6:17). 3. The heavenly inheritance is God’s promise
to all believers (2Co 8:9) who are characterized by their love for Him by
longing and looking not to this world’s riches, but to the riches where
Christ is seated in heaven (Col 3:1-4). 4. Therefore, believers should never be
impartial toward other believers, even if poor, which most of them were due
to persecution (Act 2:45; 4:35–37; 6:1–6; 1Co 1:26; 2Co 8:2,14). B. The Rich Exploit the Poor
(6) 1. Their
discrimination has “dishonored” (atimazō - negative combined with
honor is dishonor) the poor both because they do have a lofty place in
God’s economy and because these believers have compounded more oppression
upon the poor just like the rich. 2. The rich are mainly the ones who have
been oppressing” (katadunasteu,ō - bring down a dynasty or domino, hold under one’s power) these believers. 3. This probably has to do with the poor
Jews believers being unable to pay the exorbitant services of the rich.
Therefore they “drag” (he,lkō - lit. drag, to lead by force, strong influence) them in to courts to sue them. 4. This does not throw a universal blanket
over all the rich. Not all rich are greedy for gain (Pro 28:27) and some
believers are mentioned in the Scriptures were financially well-off (Mat
27:57–60; Joh 19:38,39; Act 4:36,37; 8:27; 10:1,2; 16:14; 17:4; 1Ti 6:17–19).
The rich are to be humble and glory in their low estate (Jam 1:10-11). The
rich are to be aware of the responsibilities and pitfalls of wealth (Jam
5:1). C. The Rich Blaspheme God (7) 1. Certainly
one of the pitfalls of the rich is greediness (Pro 11:6; Luk 12:15; Rom 1:29;
Eph 5:3) as well as a self-sufficient attitude independent of the Lord (Pro
10:15; 18:11). 2. In fact, the rich can be tempted to
totally deny and curse the Lord (Psa 10:3), which is to blaspheme the Lord.
“Blaspheme” from the Greek word blasphême,ō means to slander, speak
evil, or hurt the reputation (Mat 9:3; 26:65; Act 13:45; Rom 2:24; Tit 2:5;
Rev 16:9, 11, 21). 3. These were James’ reasons for not showing
partiality to anyone, especially the rich. IV. OBSERVATIONS AND
APPLICATIONS A. Partiality on any level is
wrong (Lev 19:15; Job 34:19; cf. Deu 10:17; 15:7–10; 2 Ch 19:7; Pro 24:23;
28:21; Mat 22:8–10; Act 10:34,35; Rom 2:11; Eph 6:9; Col 3:25; 4:1; 1Pe 1:17)
except toward the household of believers (Gal 6:10). B. It would be wrong to be partial by seeking
an increase of membership as a strategy to increase income. Evangelism and
Edification should be the only motive to increase membership. C. It would be wrong to be partial by
catering to rich church members on any issue, decision, or position because
of their financial influence. The elders and members are to follow biblical
principles without compromise. |
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