Articles
The Problem with Prejudice
Prejudice is so widespread that it can even be found at church. Having noted the problem of prejudice (James 2:1-4), James proceeds to show the problem with prejudice.
It is not God-like. Some of James’s brethren may have favored the rich, but God does not. “Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man” (vv. 5-6a). The gospel is extended to all, rich and poor. Since it begins with a recognition of our spiritual bankruptcy (Matthew 5:3), the poor more often respond favorably (1 Corinthians 1:26). Nevertheless, all have their opportunity, “for there is no partiality with God” (Romans 2:11).
Prejudicial judgments are often incorrect. James challenges his original readers to ask themselves, “Why favor the rich?” “Is it not the rich who oppress you and personally drag you into court? Do they not blaspheme the fair name by which you have been called?” (vv. 6b-7). Acts 16:16-21 gives one example of such conduct. The broader point is, prejudicial favor or disfavor is so often inaccurate. How often have our first impressions proved wrong? How often do relationships based primarily on external factors such as physical attraction prove unsatisfactory? How many opportunities do we miss because we do not give someone a chance?
It is opposite the fundamental spirit of the royal law. “If, however, you are fulfilling the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you are doing well” (v. 8). This requirement is the summation of many others (Romans 13:8-9) and thus is royal or rules over them. Loving others decrees fair treatment, not prejudicial treatment.
It is sinful. “But if you show partiality, you are committing sin and are convicted by the law as transgressors” (v. 9). Is it a big deal? Listen to James. “For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. For He who said, ‘Do not commit adultery,’ also said, ‘Do not commit murder.’ Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law” (vv. 10-11). The same divine authority underlies every requirement and every prohibition. Any sin makes us guilty before God. That makes partiality the same as murder and adultery!
It negates mercy. “So speak and act as those who are to be judged by the law of liberty. For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment” (vv. 12-13). As lawbreakers, our only hope is for mercy. Justice demands punishment, while mercy pleads for forgiveness. Mercy triumphs in Christ (Romans 8:1-4). But mercy cannot effectively plead on behalf of one who himself has not been merciful, which the prejudicial are not.
