James 2:4 - A Warning against Favoritism

have you not discriminated among yourselves
This phrase addresses the issue of partiality within the Christian community. In the context of James 2, the author is confronting the tendency to favor the wealthy over the poor. This reflects a broader biblical theme where God calls His people to treat others with equity and justice, as seen in Leviticus 19:15, which instructs not to show partiality to the poor or favoritism to the great. The early church, as described in Acts, was meant to be a community where social distinctions were minimized, reflecting the unity in Christ (Galatians 3:28). The use of "among yourselves" indicates that this issue was internal, affecting the integrity and witness of the church.

and become judges with evil thoughts?
This part of the verse highlights the moral and spiritual implications of favoritism. By showing partiality, believers are assuming the role of judges, which is reserved for God alone (James 4:12). The "evil thoughts" refer to the corrupt motivations behind such judgments, often rooted in selfishness or societal values rather than God's standards. This echoes Jesus' teachings in Matthew 7:1-5 about the dangers of judging others. The term "evil" underscores the seriousness of the sin, aligning with the biblical understanding that thoughts and intentions are as significant as actions (Matthew 5:28). The call is to align one's heart and mind with God's righteousness, avoiding the worldly mindset that values wealth and status over character and faith.

Persons / Places / Events

1. James
The author of the epistle, traditionally identified as James, the brother of Jesus and a leader in the early Jerusalem church. He writes with authority and pastoral concern for the believers.

2. Early Christian Communities
The recipients of the letter, likely Jewish Christians scattered outside of Palestine, facing trials and needing guidance on living out their faith authentically.

3. Partiality
The event or issue addressed in James 2:4, where believers are warned against showing favoritism, particularly in the context of wealth and social status within the church community.

Teaching Points

Understanding Partiality
The Greek word for "partiality" implies judging based on external appearances. Believers are called to look beyond the surface and value each person as God does.

The Sin of Favoritism
Showing favoritism is not just a social faux pas; it is a sin that contradicts the character of God, who shows no partiality (Romans 2:11).

Equality in Christ
In Christ, all social and economic barriers are broken down. The church should reflect this truth by treating all members with equal respect and love.

Practical Love
True faith is demonstrated through actions. Avoiding favoritism is a practical way to live out the command to love your neighbor.

Judgment and Mercy
James warns that those who judge others with partiality will themselves be judged. Instead, believers should extend mercy, reflecting God's merciful nature.

(4) Are ye not then partial in yourselves, and are become judges of evil thoughts?--Or, as the sense, fully expressed, would be: "My brethren, if you acted thus, did you not doubt in yourselves, and become by such false and unfaithful discrimination judges of and in your own evil thoughts? Did you not lose the idea of brotherhood, and become contentious as to supremacy of self and place--serving yourselves while prepared for the service of Christ? The Lord Jesus thought not His equality with God a thing ever to be grasped at, if work for man could be done by self-humiliation. Therefore, although being 'equal to the Father, as touching His Godhead,' He became 'inferior . . . as touching His Manhood.' And none may turn unmoved from that picture of sublime condescension to the petty strifes of quality and position which profane the Christian sanctuary. Most sadly true is it that in making distinctions such as these between rich and poor, we 'become of the number of those who doubt respecting their faith;' for, while it abolishes such altogether in the presence of God, we set them up of our own arrogance and pride. 'We draw nigh unto Him with our mouth, and honour Him with our lips, but our heart is far from Him; and our worship therefore vain.'" (Comp. Isaiah 29:13; Ezekiel 33:31; Matthew 15:8-9.)

Verse 4. - The copula (καὶ) of the Received Text is certainly spurious. It is found in K, L, but is wanting in א, A, B, C, Vulgate, Syriac, Coptic. B also omits the negative οὐ (so Westcott and Herr margin). If this manuscript is followed, the sentence must be read as a direct statement, and not as interrogative. But if (with most manuscripts and editions) the interrogative be retained, the translation is still doubtful. Διεκρίθητε ἐν ἑαυτοῖς may mean:

(1) "Are ye not divided in your own mind?" so the Syriac and R.V., which would imply that this respect of persons showed that they were halting between God and the world - in fact, double-minded.

(2) "Do ye not make distinctions among yourselves?" R.V. margin; this gives an excellent sense, but is wanting in authority, as there appears to be no other instance forthcoming of the passive with this meaning.

(3) "Did you not doubt among yourselves?" this (doubt) is the almost invariable meaning of διακρίναομαι in the New Testament, and the word has already been used in this sense by St. James (James 1:6). Hence this rendering is to be preferred. So Huther, Plumptre, and Farrar, the latter of whom explains the passage as follows: "It shows doubt to act as though Christ had never promised his kingdom to the poor, rich in faith; and wicked reasonings to argue mentally that the poor must be less worthy of honor than the rich." Judges of evil thoughts (κριταὶ διαλογισμῶν πονηρῶν); sc. their own (thoughts), which caused them to respect persons. Thus the phrase is equivalent to "evil-thinking judges." (On the genitive, see Winer, 'Gram. of N. T. Greek,' p. 233; and cf. James 1:25, ἀκροάτης ἐπιλησμονής.) Parallel Commentaries ...

Greek

have you not discriminated
διεκρίθητε (diekrithēte)
Verb - Aorist Indicative Passive - 2nd Person Plural
Strong's 1252: From dia and krino; to separate thoroughly, i.e. to withdraw from, or oppose; figuratively, to discriminate, or hesitate.

among
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

yourselves
ἑαυτοῖς (heautois)
Reflexive Pronoun - Dative Masculine 3rd Person Plural
Strong's 1438: Himself, herself, itself.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

become
ἐγένεσθε (egenesthe)
Verb - Aorist Indicative Middle - 2nd Person Plural
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

judges [with]
κριταὶ (kritai)
Noun - Nominative Masculine Plural
Strong's 2923: A judge, magistrate, ruler. From krino; a judge.

evil
πονηρῶν (ponērōn)
Adjective - Genitive Masculine Plural
Strong's 4190: Evil, bad, wicked, malicious, slothful.

thoughts?
διαλογισμῶν (dialogismōn)
Noun - Genitive Masculine Plural
Strong's 1261: From dialogizomai; discussion, i.e. consideration, or debate.

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