Ralph Porter

© 2003

    Christian churches have a tendency to become elitist, as a woman who lived "on the wrong side of the railroad tracks" discovered when she wanted to join a fashionable church. She talked to the pastor about joining the church and he urged her to go home and think about it carefully for a week. After a week she came back. Again. he suggested, "Now, let's not be hasty. Go home and read your Bible for an hour every day this week and then come back to see me if you still feel you should join." Again she returned, desirous of joining the church. The pastor suggested that she go home and pray everyday this week, asking the Lord if He wanted her to join. He didn't see her again for 6 months.

    One day he saw her on the street and asked what she had decided. "I went home and did what you asked me to do. One day while I was praying the Lord said to me, 'Don't worry about not getting into that church, I've been trying to get into it myself for the past 20 years!'"

    James began his letter to the scattered, persecuted church around the world by dealing with the major theological issues related to their suffering and their natural, human attempts at self-preservation. The issues they were dealing with are as real for the persecuted church today as they were for the church in the first century.

    In the first chapter of his letter, James establishes the two fundamental premises upon which the rest of the book are founded. First he demonstrates that a living faith endures tribulation (1:1-12). Second he points out that a living faith conquers temptation (1:13-27).

    The rest of the book applies those two fundamental premises to the major specific problems the church must deal with when the pressure rises. As he deals with each of these specific issues, James will make clear how a living faith faces the problems of suffering--the problems of rising pressure in real life (2:1-5:6).

    The first such problem situation arises when the pressured church faces powerful people. James introduces that issue by dealing with the preferential treatment of the rich. Like the world around us today, the church in James' day had to consider the natural inclination to show favoritism toward the rich and powerful people in their society. What's the bottom line in facing the temptation to show partiality toward the rich in our community?

    In the summary statement which introduces the problem, James reveals the issue we struggle with, when the persecuted church confronts the rich, powerful people in our neighborhood. "My brothers, as believers in our glorious Lord Jesus Christ, don't show favoritism" (2:1). James warns us of the danger of falling into the trap of partiality and favoritism, based on wealth, and exhorts us to avoid it: "Don't play favorites!" He has discovered a simple reality of life that we all discover concerning our relationships with others: When we play favorites, we always favor the rich, powerful, influential people in our neighborhood!

    However, what isn't so obvious about this inclination is tucked away in the middle of the summary statement. The key issue that underlies the whole problem is revealed by the foundational question: "What are we trusting?" Are we trusting in the glory of Christ? Or, are we trusting the glory of powerful people?

    When God's people are controlled by a living faith, we will place our trust in Christ--not in the powerful people in our community.

    The suffering church of James' day, when struggling with the rising pressure of the persecution they were facing, were thinking: "If we could just win over our wealthy, influential neighbors, they would stop picking on us!" Their confidence was in the "glory" of their neighbors--their prestige--rather than the glorious Lord. James tells us that Jesus is "the glorious Lord!" If we're truly trusting Him we won't place our confidence in the influential people in our neighborhood who may be able to help us escape the pressure! We'll trust HIM to provide a way of escape; NOT our neighbors!

    To help us understand the implications of what they're doing, he gives an example of what was going on at church in 2:2-4: "Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. If you show special attention to the man wearing fine clothes and say, "Here's a good seat for you," but say to the poor man, "You stand there" or "Sit on the floor by my feet," have you not discriminated among yourselves and become judges with evil thoughts?"

    You get the idea this is more than just a theory or an interesting story. It appears this has actually happened. How have they been responding to successful people? What was their response to external, human greatness--to the successful people in their community?

    James indicates that they have been focusing on externals. He uses a word to describe their discrimination that, literally, means "to receive the face." It reflects an evaluation of people based on what they look like. They're judging on the basis of appearance. God consistently warns us not to judge people on the basis of external appearance.

    Further, James observes that they're evaluating people's value on the basis of their wealth. For them, money equals greatness. This is not an attack against rich people, nor against being rich. The problem is that they have begun to sin against each other. Because of the affliction they're going through, they're hurting each other. Notice his two comments on what they are doing in verse 4. He says that they are discriminating against each other and that, by judging one another, they are revealing evil motives.

    Why does James consider their motives to be evil? The reason is that they've been favoring the rich, in order to get special treatment for themselves. This is a self-centered attempt to get ahead. Instead of banding together to help one another, each one is looking out for his own good. They are giving rich people special attention in order to get them to be nice to them. They're scheming to save their own skins. What better way to do it than to make friends with rich and powerful people? This was even happening in church!

    How do we respond to successful people? What's our response to external, human greatness--to the successful people in our community? Though our circumstances are very different from that of the church to whom James writes, we do the same thing. We evaluate people's lives by the kind and number of toys we own--cars, houses, boats, entertainment centers, and things like that. Then we wonder why Christians are less fortunate than the pagan wealthy. Like the early church, we confuse value with wealth.

    In what ways do we commit the same kinds of sins against one another? Money isn't the only basis we use to determine people's value and to discriminate against the less fortunate. We honor people based on their prestige--the success syndrome. We ask ourselves, "Who can help us get ahead?" We give special honor to those who hold academic degrees. In the Christian community, special recognition is given to those who have "evangelical nobility" in their blood.

    Pleasant View does better than most churches! But, even so, we have a tendency to look for opportunities to talk to important people during our fellowship times. If a visitor looks really sharp, we make a point of greeting them, but if they're wearing shabby clothes, or seem to speak another language, we'll let someone else talk to them! If a person who is well known as a leader in our community comes to church, everyone wants to welcome them. If someone less significant drops in, we may accept them, but we'll just leave them for someone else to welcome. If the new kid at school looks like a football player or a cheer leader, we'll reach out to them, but if they look like a nerd, or maybe a bit strange, we'll let somebody else greet them!

    People haven't changed a whole lot, have they? This tendency becomes even more notable when the pressure rises. People tend to gather friends who may be able to help them out when opposition comes! We don't identify readily with someone we know is a target. That's a bit too risky. We'll just keep our distance!

    Could James' comments about the persecuted church in the first century be true of us as well? Might we be guilty of discriminating against each other? Could we be revealing evil motives when we discriminate this way?

    James wants us to see that when we respond as they have, we're trying to get powerful people to help us out of our problems. We want to make friends with influential people who can help us!

    He responds to that tendency by asking us: "Whom does God choose?" He answers that question in 2:5-6a: "Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? But you have insulted the poor."

    Our preference is exactly the opposite of God's! God's normal method is not to take the rich and powerful people of the world. They are usually the most dogmatic in their rejection of God and His Word. God chooses simple people to confuse the rich and the powerful. God chooses poor people to make them rich. He makes them rich in faith, and transforms them into heirs of His kingdom. The world still sees us as poor, but God sees us as rich. We are the truly wealthy. Nevertheless, God's children are looking down on those God has chosen to make rich and has declared to be such! Who's right?

    James wants us to consider another question: "Who is it that persecutes God's people?" He answers that question in 2:6b-7: "Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are slandering the noble name of him to whom you belong?"

    A contrast is presented between God's attitude, and that of His children who prefer to honor the rich at the expense of the poor. We have turned it all upside down. We honor those who oppress us and reject those God has chosen. God's view is different than ours.

    It's the rich and powerful that persecute God's people. God isn't "out to get" the rich, as some would suggest. But it is true that these same rich people attack God's children. They are the ones who exploit you. They are the ones who drag you into court. They are the ones who blaspheme the very name with which you are identified. So, why would you count on them?

    We need a different set of values than the one the world uses to establish prestige. This one's clearly working against us! They follow a system that opposes God's plan for His people. They're "poor" in things that really matter, from an eternal perspective.

    This isn't an attack on wealth, but rather, on the world's philosophy of putting our priority on money and possessions, more than on other values. James is writing to believers who have bought into that philosophy. When we go along with that idea, we are giving first place to those who don't deserve it, to the wealthy, sinful people of our generation. We are ignoring those who are truly rich, and honoring those who are really poor, from the perspective of the eternal and true values that really matter.

    James' counsel to the persecuted church in the first century affirms that when facing this first problem situation, a living faith doesn't favor powerful people (2:1-13).

    Have we bought into their philosophy? How would we recognize it if it were true? How is our attitude toward wealth and success different than our neighbors' attitude?

    Do we define people's value on the basis of their prestige and influence in pagan society? Or, do we see people from God's perspective? Which is the greater glory? The glory of Christ, that transforms simple people into His glorious image? Or, the glory of powerful people that seek to destroy the Lord of glory?

    We've commented previously about life during the years of the revolution in Guatemala, when we were studying the book of James, as the rising pressure was affecting the church there. I remember well our study of this particular passage. We looked together at the exhortation not to play favorites, and talked about not showing preference to wealthy, powerful people.

    The following Sunday I happened to be at the door when one of the top military leaders in the country arrived at the door of our church for a visit. His wife attended our fellowship regularly, but he only came on rare occasions, and gave no indication that he had ever trusted Christ personally. As he arrived at church that Sunday morning, one of the ushers was really excited and went out of his way to escort this "special" guest right up to the front, offering him "preferred" seating. In spite of our study of this very passage, the pressure was strong to play favorites when face-to-face with one of the most powerful people in the country.

How do we "escort people to preferred seating?" How do we escort people to a "back row"--far-side--seating? Are we guilty of the same kind of offenses James is dealing with in the early church in his day?

    I'm reminded of another story about a guy whose name was Bill. He had wild hair, a T-shirt with holes in it, jeans, and no shoes. This was his only wardrobe for his four years of college. Across the street from his campus was a well-dressed, very conservative church. One day Bill decided to go to church. He walked in with no shoes, jeans, his T-shirt, and wild hair. The service had already started and so Bill started down the aisle, looking for a seat. The church was completely packed, and as he moved closer to the front, he couldn't find a seat.

    People were beginning to notice; they were looking really uncomfortable, but no one said a word. Bill got closer and closer to the pulpit and, when he realized there were no seats, he just squatted down right there on the carpet at the front of the church.

    By now the people were really uptight. The tension in the air was thick. Suddenly people realized that from way at the back of the church, one of the elders was slowly making his way toward Bill. The elder was in his eighties, had silver-gray hair, and a three-piece suit. He was a godly man, elegant, and very dignified. He walked with a cane and, as he started walking toward this boy, everyone was thinking, you can't blame the old man for what he's about to do. How can you expect a man his age to understand a college kid on the floor?

    It takes a long time for the old man to walk to the front. The church is utterly silent except for the clicking of the man's cane. All eyes are on him. The minister can't even preach the sermon until the elder finishes what he has to do. The old man drops his cane on the floor. Then, with great difficulty he lowers himself and sits down next to Bill and worships with him so he won't be alone. Suddenly everyone chokes up with emotion. When the minister gains control, he says, "What I'm about to preach, you will never remember. But what you have just seen, you will never forget. Be careful how you live. You may be the only Bible some people will ever read."

    What does it take to single someone out as "not like one of us" at Pleasant View? Would Bill be welcome here? How poor or different does a person have to be before we consider them beneath us? Are we ready to accept, without discriminating against them, people with long hair or ragged clothes? Are we ready to accept, without discriminating against them, people who haven't bathed properly first? Are we ready to accept, without discriminating against them, people who have recently been released from jail, or who are struggling with a drug or alcohol problem? What about someone with AIDS? Are we ready to accept, without discriminating against them, people who have visible tattoos, or with a pierced nose, or pierced lips? These people often come with lots of needs. They often take a lot of our time. Are we willing to give ourselves, our time, our talents, our resources-in order to reach people with needs like these?

    Just how far are we willing to go to minister to poor people that God has chosen to make rich in faith? How should we apply the lesson of this passage to our own personal lives? How should we apply it to Pleasant View? Are we willing to trust God to bring whomever He desires to our fellowship, and to love them with the love Christ has extended to us? Or are we determined to go on playing favorites with powerful people, like the rest of society around us?