Another area in which faith is tested and its reality manifested is in the treatment of others. James proceeds to address this very practical subject.
Again, what he is about to say here had a special application to his Jewish brethren who had professedly converted to Christ. Respect of persons (partiality) was a common thing among the Jews. The Lord referred to it in the context of a wedding (Luke 14:7-11), and also at their common feasts (Matt. 23:6), but He didn’t approve of it, of course.
The Jews loved to make social and religious distinctions among themselves, based on how rich and influential a person was or wasn't. Some of this came from a distorted view of certain Old Testament Scriptures having to do with the government of God in connection with His people. In that economy, if a person's ways pleased God, that person could expect to have Jehovah's blessing bestowed on him in a material way (Deut. 28:1-14; Prov. 3:9-10, etc.). This led them to reason that if a man was rich materially, he must be a good man and one in whom God approves. Likewise, if a man was poor and his life was full of trouble and woes, he must be rebellious toward God (Deut. 28:15-68). Thus, from this premise the Jews tended to judge and categorize their brethren, and treat them accordingly. Since people naturally want to be well thought of and treated with respect, there was constant pressure in Jewish society to boast of a false wealth and spirituality—which was not necessarily true. This tended to produce hypocritical living, of which the Pharisees were a prime example (Luke 12:1).
The problem that James was dealing with here was that these Jewish converts were endorsing that kind of behaviour while professing to be Christians. While the respect of persons may have been tolerated in that old economy, it certainly has no place in Christianity. Remnants of Jewish thinking and way of life under the old economy evidently lingered with these professing believers; it was another one of the "graveclothes" that they needed to put off.
The Sin of Partiality
Vs. 1—A “respect of persons” (partiality) is having an undue respect or disrespect of certain persons for ulterior reasons. James begins by stating that Christians are not to have this sort of thing toward people in society, nor should it be found in the Christian circle, because it is totally inconsistent with those who profess to know “our Lord Jesus Christ” as their Saviour.
This attitude and practice was not among the Jewish believers in the earliest days of Christian testimony, when they were all filled with the Holy Spirit. Acts 2:44-45 says, "And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need." And again Acts 4:34-35 says, "Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet: and distribution was made unto every man according as he had need." However, it wasn't long before some of them began to accuse the others of having a respect of persons to the exclusion of others. Acts 6:1 says, "When the number of the disciples was multiplied, there arose a murmuring of the Grecians (Hellenist Jews) against the Hebrews, because their widows were neglected in t he daily ministration." This spirit is something we have to watch against today in Christianity, it creates hard feelings and tears down the practical unity that should exist among the saints.
A person's material possessions and social status are not a gauge to determine his or her spirituality and faithfulness in Christianity. This is because the basic principle of discipleship is that we give up all for Christ and the gospel's sake (Mark 10:21, 28-30). If a person lets go of his earthly possessions for the cause of Christ, he might very well get into a financially depressed situation (2 Cor. 8:2-3). Also, under the persecution that Christians were facing in that day, a person's earthly possessions may get stripped away from him unfairly (Heb. 10:34). Circumstances that could develop out of such things in a person's life are not a result of him being unfaithful or rebellious toward God, but because he has been faithful in the things of God. Hence, it is grossly unfair to judge someone in Christianity on the basis of his or her material possessions or the lack thereof. And, even if a fellow Christian was not walking as closely to the Lord as he could and should, it does not mean that we should treat him with distain; we are to draw near to him and shepherd him into a closer walk with the Lord.
Favouritism can manifest itself in many ways amongst the Lord's people. We can unintentionally classify Christians as to what we think their importance is in the body of Christ, and then treat them accordingly. The Apostle Paul taught that as each member of the human body is needed by the other members of the body, likewise we are to treat each member in the body of Christ with the same respect and honour. We need each other—even if a person is a seemingly insignificant member in Christ's body (1 Cor. 12:23-24). Elsewhere, he said, "Let each esteem other better than themselves" (Phil. 2:3). A question we can ask ourselves is, "Do we judge and categorize people according to their appearance, or by what we think their spirituality is, or by some other criterion—and then treat them according to our assessment?"
Two Visitors at a "Meeting"
Vss. 2-4—Addressing this subject of partiality, James brings up a typical scenario. Two men come into a "meeting" of Christians. ("Meeting" is Mr. W. Kelly's Translation. The word literally means, "a gathering of people," and does not specify whether it is a Jewish meeting or a Christian meeting. J. N. Darby translates the word as "synagogue," but he remarks in his exposition that James describes the meeting that way because his mind still very much ran on the lines of Jewish habits of thought – Collected Writings, vol. 28, p. 121). It appears that James did not have a full understanding of the truth of the Church—which came out later under Paul's ministry—and therefore, used the word "synagogue" for a gathering of Christians. It is unlikely that James was seeking to regulate the order in a literal Jewish synagogue under the old Mosaic economy; synagogues would have been under the control of unbelieving Jews who would never listen to him on account of his faith in the Lord Jesus Christ. That a worldly spirit of partiality would be found in a Jewish synagogue is not surprising, but to find it in a Christian gathering was appalling, and this led James to address this issue.
In his hypothetical scenario, one visitor is a rich man with “a gold ring, in goodly apparel” and the other is “a poor man in vile raiment.” (It is not a question of whether these men are saved or not.) Both visitors are welcomed, but there is a difference made in how they are treated. A seat of honour is given to the rich man, but the poor man is told to “stand” against the wall or "sit" on the floor. This was an obvious case of having a "respect of persons" (favouritism). This kind of thing apparently existed among the Jews in Judaism, but it is not to be among Christians. Such a practice was another one of these things carried over from their old days in the Jew's religion that needed to be expunged.
Why Partiality Has No Place in a Christian’s Interactions With Others
Vss. 5-13—James proceeds to give three reasons why having a "respect of persons" (partiality) has no place in Christian life:
1) It Denies What Grace Has Accomplished in Salvation (vss. 5-7). Such behaviour betrays an ignorance of the basic truth of the gospel. It makes one wonder whether those who advocate partiality are really saved. James calls attention to the fact that God doesn’t play favourites in saving men; He saves the rich and the poor alike. He has “chosen the poor of this world rich in faith” to be “heirs of the kingdom.” As believers, we all have an equal place before God. Why then would we have respect of persons among men when God clearly doesn’t? If He has "chosen" a poor man and has blessed him richly, we shouldn't treat that poor man in any other way but with honour. If we do otherwise, we dishonour a man whom God has honoured. Essentially, it is despising God's choice! Moreover, we misrepresent God who is not a respecter of persons among men (Matt. 22:16; Acts 10:34; Rom. 2:11; Eph. 6:9; Col. 3:25; 1 Peter 1:17).
In speaking of this subject, we need to understand that James is not speaking of the respect due to elders who are to be treated with double honour (1 Tim. 5:17), nor is he speaking of those who are in a public office in government, who are also to be treated with honour (Rom. 13:7). The “respect to persons” that James is referring to here is an evil thing where favouritism used toward certain persons over others for ulterior reasons. This was one of the first sins in the Church, and it caused dissension, and thus disrupted the unity of the Spirit (Acts 6:1-2). Those who know the grace of God and have tasted it personally will manifest that same spirit toward others that God has had toward them. It hardly needs to be said that we shouldn’t treat people according to their social and financial status.
In verses 6-7, James reminds us of the general character of the rich apart from grace working in their souls. They often “oppress” believers and bring unjust lawsuits against them. Worse than that, they “blaspheme that worthy name” by which Christians are called. If they humiliate Christians publicly and blaspheme the Lord, why would we think that we should honour them over other people? Could it be that we are looking for favours from them?
2) It Violates the Royal Law (vss. 8-11). James goes on to give a second reason why partiality has no place in the life of a believer—it is beneath the standards of the law. Even the Mosaic law taught higher principles of living than what they had fallen into. “The royal law,” of which James speaks, is the second table of the law of Moses, containing the latter six commandments. These commandments pertain to man’s responsibilities toward his fellow man, and could be summed up as, “Thou shalt love thy neighbour as thyself” (Matt. 22:39). Note: James does not say that the Christian is under the law, but appeals to it to show that the moral import of it insisted on the Israelite loving his neighbour as himself. Having a “respect to persons” is beneath the standards of the law and thus violates the law. All who did so were “convicted of the law as transgressors.” Therefore, such behaviour—even under the old economy—was condemned by God.
James also shows that the law is indivisible; it must be taken as a whole (vss. 10-11). If a person keeps the whole law, "yet offend in one point, he is guilty of all." Those under the law could not pick and choose which of the commandments they wished to keep, and disregard the others; the law stands and falls together.
3) It is Contrary to the Law of Liberty (vss. 12-13). James proceeds to give a third reason why partiality has no place in Christianity—it is contrary to "the law of liberty." The much higher principles of Christian living, as indicated in this law, call for the believer to treat all men with grace and equality. This is something that should come naturally to a Christian because he has a new life that delights in doing such things. Since it is God's will that we show kindness and respect to all whom we interact with, and that we have a new nature that desires to do those very things, it shouldn't be a burden for us to treat people impartially. In fact, it's pure liberty for a believer to express himself in this way, for such is the law of liberty.
This being the case, James says, "So speak ye, and so do [act]." His point here is that if we say that we are believers on the Lord Jesus Christ, we should prove it in our actions, and thus live without being partial toward certain persons. Moreover, James shows that by making a profession of being a Christian, we put ourselves in a position of higher responsibility, and will therefore, be "judged by the law of liberty." That is, it tests and exposes us for what we really are. Normal Christianity is such that the law of liberty would lead Christians to show mercy and grace toward others, but, if a person has no inclination to such things, that same law manifests that perhaps he doesn't have that new life and nature at all. Thus, the law of liberty judges our profession to be false, and thus our salvation is called into question.
Vs. 13—Moreover, if we do know the Lord Jesus Christ as our Saviour, but refuse to act according to “the law of liberty,” we will bring upon ourselves the governmental chastisements of God. James warns us that "judgment will be without mercy to him that has shown no mercy." He adds, "Mercy glories over judgment." This means that God delights in mercy, rather than judgment (Mic. 7:18). Therefore, we should too. If we show mercy to others, we will avert judgment upon ourselves.
Mr. W. MacDonald asks some searching questions in connection with this topic: "Let us test ourselves then on this important subject of partiality. Do we show more kindness to those of our own race more than those of other races? Are we more kindly disposed toward the young than the old? Are we more outgoing toward to good looking people than those who are plain and homely? Are we more anxious to befriend prominent people than those who are comparatively unknown? Do we avoid people with physical infirmities and seek the companionship of the strong and healthy? Do we favour the rich over the poor? Do we give the 'cold shoulder' to foreigners who speak our language with a foreign accent? As we answers these questions, let us remember that the way we treat the least loveable believer is the way we treat the Saviour?" (Matt. 25:40)
The Reality of Faith Will Be Proved by Works
Vss. 14-26—This leads James to speak of the need for putting a man's profession to the test. Quite evidently there was a mixed multitude of Jewish brethren to whom he was writing, who were mere professing Christians. They had made a profession of being believers on the Lord Jesus Christ, but there was little or no evidence of it in their lives. It is no wonder why they would have no compunction in acting on fleshly and worldly lines of courting the favours of the rich and disdaining the poor.
In the latter part of the chapter, James asks a series of questions that would test the reality of a person's faith. Three times in verses 14-18, he says, "Though a man say...." and "One of you say...." and "Yea, a man may say...." The point here is that a person may make a profession of having faith, and "say" that he is a believer, but the reality of his statement must be proved by "works." This is indicated by the expressions, "show me" and "seest" in verses 18, 22, and 24. We cannot see a person's faith, just like we can't see the wind, but we can see the evidence of the wind in the effects that it makes in blowing things around. Likewise, real faith will evidence itself in observable results.
Vss. 14-17—James asks, "What doth it profit, my brethren, though a man say he hath faith, and have not works? In the most simple way, he insists on "works" being shown in a believer's life to give evidence of the reality of his faith. Faith and works ought to go together. Hence, he calls upon believers to show their faith in their everyday lives. The hypothetical scenario he uses to emphasize his point is the subject already in discussion—the treatment of others. If "a brother or sister" is in need of clothing and food, and we offer no practical help but merely give some empty words of encouragement, we are not displaying the characteristics of one who has faith. James asks, "Can [that] faith save him?" (vs. 14). That is, "Can that kind of faith save a person?" The answer is, "No!" Such faith is proved to be worthless; it is just an empty profession. The normal practice of Christianity is not only to have courtesy toward all, but to also have compassion on all. However, in the case of the person that James speaks of, it is clear that that person's faith, when tested, proves to be "dead" (vs. 17).
Vss. 18-20—James then contrasts these two kinds of faith for us. He says, "Show me thy faith without thy works, and I will show thee my faith by my works." True faith is a living thing that manifests itself in works. This kind of faith distinguishes itself from the dead kind of faith that consists only in the acceptance of certain facts about God, without the heart being brought under the power of those facts. He says, "Thou believest that there is one God; thou doest well." However, real faith is more than just an intellectual assent to facts about God. To prove this, he says, "The devils [demons] also believe" those facts, but it hasn't changed anything for them; they "believe," but they also "tremble." James, therefore, comes back to his earlier conclusion and says, "Faith without works is dead."
This brings us to a searching but very practical question: "If the authorities in these lands were to turn against the practice of Christianity and they began to imprison Christians, would there be enough evidence in our lives to convict us of our faith?" The Lord taught that it's quite possible to hide our "candle" (our personal testimony) "in a secret place," and consequently, no one would see it (Luke 11:33). The Lord said that we should be putting our candle "on a candlestick" so that all can see it. He said, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matt. 5:16).
Justification by Faith and Justification by Works
James speaks of a person being "justified by works" and that "faith without works is dead" (vss. 20-21). Paul, on the other hand, speaks of a man being "justified by faith" (Rom. 5:1). These are not contradictions, but rather two different aspects of justification. Justification in the epistle to the Romans (chaps. 3-5) is vastly different from the justification taught in James 2. The following are some of the main differences:
In Romans, it is the faith of a sinner seeking salvation, but in James, it is the faith of a believer bearing witness to the salvation he possesses.
Justification in Romans is before God, and therefore, faith is emphasized. Justification in James is before men, and therefore, works are emphasized.
Paul speaks of what is vital before God, whereas James speaks of what is testimonial before men.
The moment a person believes on the Lord Jesus, he is justified before God—as Paul states in Romans, but that person is not justified before men until he manifests some evidence of it in works. Hence, Paul is speaking of things Godward, and James is speaking of things manward.
James is not speaking of "works" to get saved, but works that result from being saved. Such works are not the cause of salvation, but the effect of salvation possessed. Nor is James saying that we are saved by faith plus works; to hold such a view denies the finished work of Christ (John 19:30). Works have no part in our eternal salvation—not even a little (Rom. 4:4-5; Titus 3:5). But works do show to others that we are saved. Since men cannot see our faith, they need to be shown some evidence of it before accepting our testimony as bonafide. They have every right to demand some evidence of us that would prove our faith in God. Hence, our works are "good and profitable unto men" in a testimonial sense (Titus 3:8). Works, in this way, justify a believer before his fellow man—they demonstrate before men that we are truly righteous before God.
Abraham and Rahab
Vss. 21-26—James' point in his argument is that faith and works must go together—they are inseparable. If a person truly has faith, then there will be evidence of it in his life. He brings forth two persons from the Old Testament that illustrate the kind of works that result from real faith. One is "Abraham," the father of the Jews, and the other is "Rahab," a disgraced Gentile. Both proved the reality of their faith by their works and were blessed of God.
Abraham was "justified by faith" in Genesis 15 when he believed God (Rom. 4:2-3), but he also was "justified by works" in Genesis 22 when he attempted to offer his son on the altar (Heb. 11:17). His faith was "counted unto him for righteousness" (Rom. 4:2-3), but his works identified him as "the Friend of God" (James 2:23; 2 Chron. 20:7). Likewise, Rahab acted in "faith" (Heb. 11:31), but she also produced "works" in that she "received the messengers, and had sent them out another way" (James 2:25). This teaches us that faith and works must go together. If we take faith out of the picture, Abraham could be accused of being a (attempted) murderer and Rahab would be viewed as a traitor.
It is noteworthy that James is careful not to give a list of outward things that would qualify as "works," which a person could do in a perfunctory way. He doesn't list things like: giving to charities, helping the sick, attending Bible meetings, etc. A mere professing believer could do those things and still be far from God. Instead, James points to works of a moral character which emanate from within the soul that has faith. Two outstanding works that marked the reality of Abraham's and Rahab's faith were:
Abraham manifested obedience to God (vss. 20-24).
Rahab manifested love for the people of God (vss. 25-26).
These are perhaps the two greatest "works" of faith that a person can do that would show that he or she is truly saved. Faith, hope, and love are things that should "accompany salvation" (Heb. 6:9-12). Abraham's obedience was such that he was willing to let go of the dearest object in his life—his son whom he had waited a long time to have. Rahab's love for the people of God was such that she was willing to risk her life to help them. She proved the reality of her faith by being willing to break her former connections with her people and identify herself with God's people. She turned her back on the world, of which she had once been part and parcel, and threw her lot in with the Lord's people.
Applying the principles of James' argument to how we treat people who come into our gatherings, we can learn something from Abraham and Rahab. From Abraham we learn that we must put what is due to God before any persons that we might naturally prefer—even if it is our own son. From Rahab we learn that we are to receive people cordially and help them with genuine love and care.
Vs. 26—James concludes his remarks on faith being evidenced in works by repeating what he said earlier in verses 17 and 20—"Faith without works is dead." Just as "the body without the spirit is dead"—so also must these two things go together.