What does the Bible say about favoritism?

Respect of persons is the instinct of self, and the reflex of the world; but it denies Christ in practice, and the reality of that intimate relationship which grace has formed between all that are His. The inspired writer singles out a particular case which he had probably witnessed, though put here hypothetically.

"For if there come into your meeting (lit. synagogue) a man gold-ringed in splendid clothing, and there come in also a poor one in vile clothing; and ye look upon him that weareth the splendid clothing, and say, Sit thou here well (or, in a good place); and ye say to the poor one, Stand thou there, or sit under my footstool, did you not make a difference among yourselves and become judges of evil thoughts" (vers 2-4)?

It is not that James brings out what was left for the apostle of uncircumcision. But he does characterise this grand moral claim of God as regards the neighbour as a "royal law." Before it respect to persons is sentenced to death. The command to love one's neighbour towers above any transient or artificial distinctions among men. Who or what are the rich to wish it set aside in their favour? And what mean any rich in faith among the poor by ignoring it? It is a royal law, says our Epistle. Those who fix the eyes of their heart on our Lord Jesus, will not fail to fulfil it. It were a sad descent to look away from Him in glory, as He is, to the gold-ringed man of wealth. Even Jacob before the Lord Jesus came did better when brought into the presence of Pharaoh, king of Egypt. He was not dazzled, any more than he petitioned for his family. But "Jacob blessed Pharaoh." "And without all contradiction," says Heb. 7:7, "the less is blessed of the better." May the poorest of the saints be strengthened to cherish undimmed the consciousness of his blessedness and the hope of the glory where the Lord is, and whither he himself is bound!

Respect of persons is a violation of love and a transgression of the law that insists on love, as is added in the verse that follows. If a believer be poor, there is no ground in this why he should pander to worldliness, despise his poor brethren, puff up the wealthy, and dishonour the Lord of glory Who has shown us the clear contrary. "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich" (2 Cor. 8:9). "Let this mind be in you, which was also in Christ Jesus." Weigh Phil. 2:5-9. As our Epistle declares, to have respect of persons is to work sin and to be convicted by the law as transgressors; as the Epistle says, Love worketh no ill to the neighbour; therefore love is the fulfilment of the law.

In verse 21 is it not peculiarly solemn to note the urgency of this charge to Timothy? These were matters he must not ignore, however painful the responsibility of facing them might be. And favoritism must be most carefully avoided: the same measure must be used for all. Indeed, in any Christian's life, partiality is to have no place whatever: we must be constantly on our guard against this. The glory of God, the authority of the Lord Jesus Christ, the dignity of the elect angels should have deep effect upon us in the consideration of such matters. It is far too easy to allow strong feelings to influence us in any matter. Indeed, the godly qualities of a saint might so attach us to that one as to favor him though he may be wrong in a certain case. Or, if I should have a disagreement with one in a certain matter, I may be easily predisposed to hold him in disfavor without perfectly fair reason. How subtle is the flesh in every one of us! Of course, there are obvious excuses besides these for partiality, but we must be unsparing in our self-judgment as to all of these.

"There is no respect of persons with God." (v. 11). In some countries today respect of persons provides the undoubted criminal with an avenue of escape. Favouritism does its work, or other influences behind the scenes, or even bribery is set in motion, and the offender escapes the penalty he deserves. It will never be thus with God.

Verse 3 tells us that Jacob loved Joseph more than all his other sons. This was Jacob's failure, for love in a family should be thoroughly impartial and concerned about the true welfare of every child. However, above all this, we are reminded in this history that God's love for His Son is necessarily unique. The garment of many colors Jacob made for Joseph (v. 3) is typical of the many features of the glories of the Lord Jesus, for indeed all the colors of the rainbow are involved in giving us some little picture of the attributes of this blessed person in His very nature as the eternal God.

However, the love of Jacob for Joseph drew out the bitter animosity of his brothers. Jacob was to blame for this, or course, not Joseph, but the same thing has happened in many families. In the case of the Lord Jesus, Israel hated both Him and His Father (John 15:24), nor did they have the slightest excuse for this, as Jacob's brethren might have had for hating Joseph.

When grown Esau became a skillful hunter, a man of the outdoors, while Jacob was of a more reserved nature, conforming to the general trends of society, and dwelling in tents. We are told here too that Isaac loved Esau because he enjoyed the taste of wild game, while Rebekah loved Jacob, perhaps because the Lord had told her that he would be given preference over his brother. But it is not good that parents should ever have a preference for one of their children over another.

But there is another consideration. In Deuteronomy 23 He would teach us differences in our judgments and thoughts of others, and consequently in our conduct towards them. There are few things that men so much dislike in general as to be taunted with partiality — specially those who may have a sense of righteousness according to God. Yet we must distinguish (though without partiality, which is always wrong); but if we are wise, we shall not be driven out of the painstaking and conscientious appraisal of all the circumstances which require to be taken into account; and we shall weigh also what God may give us to judge of each particular case and person, — for He makes differences, though no respecter of persons. Where it is a question of His grace, difference there is none, but a dead level. On the one hand sin is a great leveller in presence of His eternal judgment; on the other hand grace is no less so in an opposite way, but there it is a question of the value of Christ and His work for bringing souls into His presence in favour and in peace. Alike lost in sins, we are alike saved from them by the faith of Jesus. But then in saying this we have said all here, and come into a host of differences on either side. This seems to me most clearly shown in our chapter.

"And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgement; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgement is God's; and the cause that is too hard for you, bring it to me, and I will hear it."

What heavenly wisdom is here! What even handed justice! What holy impartiality! In every case of difference, all the facts, on both sides, were to be fully heard and patiently weighed. The mind was not to be warped by prejudice, predilection or personal feeling of any kind. The judgement was to be formed not by impressions, but by facts — clearly established, undeniable facts. Personal influence was to have no weight whatever. The position and circumstances of either party in the cause were not to be considered. The case must be decided entirely on its own merits. "Ye shall hear the small as well as the great." The poor man was to have the same evenhanded justice meted out to him as the rich; the stranger as one born in the land. No difference was to be allowed.

Peter's opening words then are precious, "Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth God and worketh righteousness is accepted of Him." Evidently he had himself considered that God was a respecter of persons, for his education was such as to give Israelites a higher place in God's sight than all other nationalities. In the church of God all of this must be totally leveled; and God used this miraculous way of impressing such truth upon Peter.

If we now turn to a passage in 1 Peter, we shall find the principle of this government clearly stated. He says, "If ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear." (1 Peter 1:17.) This scripture, from the want of careful consideration, has been the subject of much misconception. It has sometimes been spoken of as referring to the future judgment — to our manifestation before the judgment-seat of Christ. But this is impossible; for the Lord Himself expressly tells us that "the Father judgeth no man, but hath committed all judgment unto the Son." (John 5:22.) It cannot then be the judgment in the future, whether before the judgment-seat of Christ, or the great white throne; from both these alike it is the Son who will pronounce the award. What, then, is the judgment to which Peter refers? It is the judgment which the Father carries on daily in the midst of His family — a present judgment therefore, and not a future one. And nothing can be more solemn than the way in which it is here stated. In human families the parental government is often very remiss and uncertain. Through the weakness of the parents' hearts many offences are unnoticed, and the greatest transgressor oftentimes escapes. Partiality or favouritism too frequently destroys the peace and comfort of many a home. It is not so in the family of God. Though He loves, or rather because He loves, all His children with a perfect love, there is no respect of persons with Him, no indulgence shown to one more than another; but He deals with all alike in maintaining His authority and government for the welfare and blessing of all.