The Scandal of partiality in the Epistle of James

Part 9: The implication of guilt

Notice James implicates his brothers’ of their fault by posting a rhetorical question: “has God not chosen the poor…?” This question indicates the expectation of an affirmative answer, because the church knew well that God had chosen the poor, since this concept of God’s preferential option for the poor is already deeply rooted in both Jewish and Christian thought[1].

Notice also how James clearly distinguishes the type of rich person about whom he is speaking. Instead of merely referring to him as “the rich,” he writes “a man in gold rings in fine clothing” –characteristic adornment of a wealthy person[2]. Furthermore, James emphasized that the God whom they serve as co-servants, the God who has implanted his word upon them has: “chosen those who are poor in the world to be rich in faith and heirs of the kingdom,” on the other hand James also highlights that this divine option for the poor is a promise that can only be claimed by the poor who loves God –thus the poor who are part of their faith community, and it is here where the irony of the situation lies.

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The Scandal of Partiality in the Epistle of James

Part 8: Partiality in their midst

Having set the stage in his introduction, James now turns to discuss one of the major themes he has introduced, that of wealth and charity. A discussion that expands on the previous statements in 1:9-11 and 1:22-27[1]. Following James’ theme of responding to God’s implanted word in action in the previous chapter (1:22-25), the author now starts situate the behavioural patterns that ought to be manifested by his brothers and co-servants who have received the word. He does so with the emphasis of practicing equality within the church, as James clearly believes that the poor have a very important place in the church because of the levelling effect of the Christian gospel, to which he argues that true faith has no place for the social distinction of the world.[2]

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