One of the most subtle yet destructive sins that can creep into the church is partiality. It may not always appear as an obvious offense. In fact, it often hides beneath polite smiles, warm greetings or seemingly harmless preferences. Yet when the people of God begin to favor certain individuals over others because of wealth, education, social standing or influence, the very spirit of Christ is denied. The Scriptures speak directly to this danger, for God Himself shows no partiality and His people are called to reflect His character.
Many believers fall into the trap of comparing themselves with others. For example, we think, “I’m better than that person. At least I don’t kill people like that murderer. I only lose my temper once in a while.” Yet Scripture tells us that such reasoning is false. Firstly, Jesus taught that even being angry with someone makes us guilty in the same way as murder. Secondly, James declares, “For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it” (James 2:10). The issue is not what commandment we have broken but who gave it. God is the Lawgiver, and when we disobey Him, whether in a so-called big sin or a small one, we stand guilty before Him.
Among the many sins we recognize, there is one that is rarely acknowledged: partiality. James 2 highlights this as a serious transgression, yet very few Christians actively fight against it. Partiality is the tendency to treat people differently based on outward factors such as wealth, education, culture or status.
James condemns favoritism and points out the hypocrisy of honoring the rich while dishonoring the poor. At its core, partiality reveals that we do not see people as God sees them. If we cannot look at a poor, uneducated believer with the same respect as we look at a rich, educated one, then we are guilty of this sin. James does not mince words: “If you show partiality, you are committing sin and are convicted by the law as transgressors” (James 2:9). Some people avoid talking or associating with the rich because they want to seem ‘humble’ and only stay around the poor. This is partiality as well btw.
Partiality is not limited to attitudes toward wealth. It can creep into every corner of church life. Leaders may be tempted to protect a prominent elder or long-standing member when accusations of sin arise, while lesser-known believers are treated with severity. Congregations may unconsciously value those who can sing, preach or give generously, while the quiet servant or hidden intercessor is overlooked. At times, cultural background, education or personality may become grounds for subtle favoritism. Such behavior exposes partiality and shows that we value people based on culture, skin color, wealth or status instead of valuing them as God does.
The way of Christ calls His people to something radically different. In His kingdom, character is valued above gifts, humility above reputation and faithfulness above visible success. The church is not meant to mirror the world’s obsession with talent, beauty or wealth. It is meant to be a family in which the poor are not despised, the weak are not ignored and the powerful are not shielded when they stray.
Leaders in particular are called to impartiality. Paul charged Timothy solemnly, “In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality” (1 Timothy 5:21). When accusations arise, truth must be sought without favoritism and discipline applied fairly, no matter who is involved. Only then will the church preserve its witness and integrity.
Even in the Old Testament, God did not show favoritism toward Israel in the way many assume. Though Israel was His chosen nation, He repeatedly declared His love and concern for other peoples as well, including Egyptians, Assyrians, Ninevites, and many others. He called Egypt “My people” (Isaiah 19:25) and showed mercy to the wicked city of Nineveh when they repented.
God’s dealings with Israel were not based on partiality but on responsibility. Because they received greater light, greater covenants and greater revelation, they were judged more strictly and also blessed more abundantly. As Jesus later said, "To whom much is give, much will be required." Thus, God’s justice toward the nations and His discipline toward Israel, both reflect His impartial and righteous character.
The early church fathers understood this well. John Chrysostom warned that to show respect to a wealthy Christian over a poor one in worship was an affront to Christ Himself, for Christ is present in the least of His brethren. Augustine likewise declared, “God has no partiality. He loves all alike, not the rich more than the poor, not the learned more than the unlearned, but He calls all to the same salvation.”
At its core, partiality is a failure to remember the cross. The cross declares that all have sinned and fallen short of God’s glory. The cross levels the ground between the rich and the poor, the educated and the illiterate, the influential and the obscure. None has any claim over another, for all are debtors to mercy. To look down on a brother or sister or to exalt one above another because of outward distinctions, is to forget the very gospel we profess.
To stumble in the area of partiality is to stand before God as a sinner, no different from those who commit what we call greater sins. This truth must humble us. It must also alert us to the danger of grading sins, treating murder and adultery as serious, but favoritism as insignificant. The gospel calls us to a higher standard, to love without favoritism, to treat every person with equal dignity and to live without partiality.
The danger of partiality is that it not only wounds individuals but also dishonors the Lord Himself. When the church mirrors the world in showing favoritism, it ceases to be a light to the nations. The fellowship of believers is meant to be a place where human pride is broken, where the poor are honored and where the least are treated with dignity. It is meant to be a community where the spirit of Christ, the one who touched lepers, welcomed children and ate with outcasts, is visible in everyday relationships.
The call, then, is for self-examination. Each believer must ask: Do I treat the educated differently from the uneducated? Do I give more attention to influential people than to humble brothers and sisters? Do I ignore certain groups in the church while honoring others? If the answer is yes, repentance is necessary. You ought to die to partiality.
The church that chooses to reject partiality and embrace the way of Christ becomes a powerful witness in the world. The gifted preacher and the quiet intercessor are both treasured. The old and the young, the educated and the uneducated, the strong and the weak, all are received with the same warmth, the same honor, the same love.
Let the radical amongst us say, “I will not grade sins. I will treat partiality as seriously as God does. I will honor every believer equally.” The church is at its most beautiful when it reflects the impartial heart of God. To walk in this way is not easy. It goes against our natural tendencies and cultural norms. But to resist favoritism is to follow in the steps of Christ Himself, who became poor for our sake, who humbled Himself to the lowest place and who invites all, without distinction, to share in the riches of His kingdom.
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