What the Bible says about Sin of Partiality
(From Forerunner Commentary)

Deuteronomy 27:25 The reference is to taking bribes that lead to the death of the innocent, most often in a judicial context. Such bribes are by nature “under the counter,” since the cornerstone of any properly functioning jurisprudence is impartiality (Leviticus 19:15; Deuteronomy 10:17-18, I Timothy 5:21; James 2:1, 9). Judges are to be unimpeachably honest, disinterested. This is, of course, in reference to the ninth commandment, forbidding bearing false witness (see Exodus 20:16 and more specifically, Exodus 23:7-8). Charles Whitaker Unity and Division: The Blessing and the Curse (Part Four) Related Topics: Bearing False Witness | Blessings and Curses | Blessings and Cursings | Corrupt Judges | Effects of Partiality | False Witness | Judges with Evil Thoughts | Ninth Commandment | Partiality | Refusing Bribes | Sin of Partiality | The Ninth Commandment

James 2:1 God provides us with dozens of examples of men and women who were partial to various people or things, and along with the examples come important lessons we can learn to avoid their mistakes. Sometimes, a right and godly favoritism is shown—particularly by God Himself—and an unrighteous, human reaction causes a great deal of trouble. Yet, more often, human partiality toward or against others opens the proverbial can of worms. A number of examples come immediately to mind. »When God accepted Abel's offering but rejected Cain's—favor based on obedience and proper attitude—hatred, jealousy, resentment, and murderous rage resulted (see Genesis 4). This first example is one of godly favor taken badly. »Through favoritism, Isaac (toward Esau) and Rebecca (toward Jacob) instilled a spirit of competition, strife, and resentment between the two brothers, which led to an even-now ongoing feud, more than 3,500 years later (see Genesis 25 and 27)! »Jacob's partiality to Rachel was the source of a great deal of hostility and scheming among Jacobs's wives and concubines (see Genesis 30). This also created rivalries between their sons. »Jacob's favoritism for Joseph made his half-brothers so jealous that they were ready to murder him (see Genesis 37). Instead, they "only" sold him into slavery, telling their father that he had been torn to pieces by a wild beast. This caused the patriarch no end of grief. »Through his partiality as a father, Eli allowed himself to become complacent to the gross sins of his two sons (see I Samuel 2-4). This led both to calamity for Eli's house and national defeat at the hands of the Philistines. »King David's partiality blinded his eyes to his children's evil actions, particularly Amnon's rape of his half-sister, Tamar; and Absalom's murder of Amnon and his rebellion against David himself (see II Samuel 13-18). Later, he ignored Adonijah's preparations to take over his throne, in spite of his expressed desire to have Solomon succeed him (see I Kings 1). »In the story of Esther, Haman's prejudice almost cost the lives of all the Jews living in the Persian Empire (see Esther 3-8). Only an act of great courage and self-sacrifice saved the Jews from annihilation. The Bible contains a host of other examples that thoroughly demonstrate the insidiousness of this potential sin. It is clear that the effects of partiality are the real problem. A person can have the best of intentions and reasons for his bias—as God's favor certainly is—but the reactions of those not in favor cause events to spin out of control. At other times, and certainly in most cases of human bias, the respect of persons is clearly wrong from the outset, and the carnal reactions of those it affects just makes matters worse. Dan Elmore The Sin of Partiality Related Topics: Cain and Abel | Effects of Partiality | Jacob's Favoritism | Jealousy | Partiality | Resentment | Sin of Partiality

James 2:1 In his epistle, the apostle James is combating the practice of showing favoritism toward the wealthy at the expense of poorer brethren. He asks in James 2:4, in doing so, "have you not shown partiality among yourselves, and become judges with evil thoughts?" As converted children of God, we are supposed to be able to make righteous judgments through the gift of God's Spirit. However, when we show partiality or respect of persons, we have allowed evil thoughts to compromise our judgment. The Jamieson, Fausset, and Brown Commentary emphasizes that "the sin in question [respect of persons] is peculiarly inconsistent with His 'faith.'" Christ died for all, rich and poor alike, and His doctrine consistently stresses the spiritual equality of believers and unity in a brotherhood of believers. Thus, preferring one person over another because of wealth or status introduces an element of wickedness into Christian relations: division. Matthew Henry agrees: The apostle is here reproving a very corrupt practice. He shows how much mischief there is in the sin of prosôpolepsía—respect of persons, which seemed to be a very growing evil in the churches of Christ even in those early ages, and which, in these after-times, has sadly corrupted and divided Christian nations and societies. . . . You who profess to believe the glory of our Lord Jesus Christ, which the poorest Christian shall partake of equally with the rich, and to which all worldly glory is but vanity, you should not make men's outward and worldly advantages the measure of your respect. In professing the faith of our Lord Jesus Christ, we should not show respect to men, so as to cloud or lessen the glory of our glorious Lord: how ever any may think of it, this is certainly a very heinous sin. What about God's supposed favoritism for His chosen people? For many centuries, it seemed as if God was partial toward Israel in that only Israelites had an opportunity for salvation. From our perspective today, we know that He was working solely through Israel only for the time being, preparing a people for the coming of His Son in the flesh. After Jesus' resurrection, God soon opened salvation to the Gentiles too, as related in the story of Cornelius in Acts 10. In verses 34-35 of this chapter, Peter draws a conclusion from his experiences with the vision of the animals let down in a sheet from heaven and with the conversion of the household of Cornelius: "In truth I perceive that God shows no partiality, but in every nation whoever fears Him and works righteousness is accepted by Him." In Romans 2:11, speaking of the righteous judgment of God, Paul repeats this point: "For there is no partiality with God," a truth Paul understood from the Old Testament (Deuteronomy 10:17). To the Galatians, the apostle makes the spiritual equality of Christians even more specific: "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus" (Galatians 3:28; see I Corinthians 12:13; Colossians 3:11). It is clear that God is not a respecter of persons, giving everyone an equal opportunity for salvation and judging all by the same standards. And certainly, we should want to be like God, respecting every member of the church as an equal brother or sister in Christ. English playwright George Bernard Shaw wrote, "We educate one another, and we cannot do this if half of us consider the other half not good enough to talk to." The church of God is an educational institution, and every member has a part to play in helping to build up others as they prepare for God's Kingdom. Eliminating biases and prejudices will go a long way toward bringing unity and growth to God's church. Dan Elmore The Sin of Partiality Related Topics: Bias | Cornelius, Conversion of | Ethnic Prejudice | Favoritism | God Shows no Partiality | God's Impartiality | Judges with Evil Thoughts | Partiality | Peter's Vision | Respect of Persons | Righteous Judgment | Sin of Partiality

 

Start Your Day with Scripture

Begin each morning with God's Word — the Berean delivers a daily verse and insightful commentary to spark reflection and growth.

Join 140,000+ fellow believers on this journey.

Join the Journey

Free and spam-free — unsubscribe anytime.

Leave this field empty