James 2:4

KJV

Are ye not then partial in yourselves, and are become judges of evil thoughts?

KJV (with Strong's)

Are ye {G1252} not {G3756} then {G2532} partial {G1252} in {G1722} yourselves {G1438}, and {G2532} are become {G1096} judges {G2923} of evil {G4190} thoughts {G1261}?

Complete Jewish Bible

then aren’t you creating distinctions among yourselves, and haven’t you made yourselves into judges with evil motives?

Berean Standard Bible

have you not discriminated among yourselves and become judges with evil thoughts?

American Standard Version

do ye not make distinctions among yourselves, and become judges with evil thoughts?

Commentary

### SUMMARY
James 2:4 delivers a penetrating rhetorical question that exposes the profound spiritual inconsistency and moral corruption inherent in showing favoritism within the Christian community. By distinguishing between people based on their wealth or social status, believers are not merely making a social faux pas; they are revealing an internal division and a fundamental departure from the divine standard of righteous judgment, effectively becoming judges whose thoughts and criteria are rooted in evil rather than in God's impartial love.

### CONTEXT
* **Literary Context:** James 2:4 stands as the climactic rhetorical challenge following James's vivid illustration of partiality in the assembly (James 2:1-3). In these preceding verses, James paints a scenario where a wealthy person in fine clothing is given preferential seating, while a poor person in humble attire is told to stand or sit on the floor. This blatant discrimination is the direct behavior that James confronts. The rhetorical question in verse 4 is designed to force the readers to acknowledge the logical and spiritual absurdity of their actions, revealing that such outward favoritism stems from an internal corruption of judgment. It sets the stage for James's subsequent theological arguments against partiality and in favor of the "royal law" of love in [James 2:8](/james/2-8 "James 2:8 - The Royal Law of Love").
* **Historical & Cultural Context:** The early Christian communities, particularly in the Roman Empire, existed within a highly stratified society where social status, wealth, and patronage were paramount. Synagogues and public gatherings often reflected these hierarchies. James's epistle is addressed to Jewish Christians (implied by references like "my brethren" and the "assembly" or "synagogue" in [James 2:2](/james/2-2 "James 2:2 - The Assembly and Favoritism")), who would have been intimately familiar with such social distinctions. The challenge for these early believers was to transcend these deeply ingrained societal norms and live out the radical equality and love taught by Christ, which often meant going against the prevailing cultural currents that valued wealth and status above all else. Their gatherings were meant to be a counter-cultural expression of God's kingdom, not a reflection of the world's values.
* **Key Themes:** This verse powerfully contributes to several overarching themes in James's epistle. Firstly, it underscores the theme of **impartiality versus partiality**, arguing that true faith must manifest in treating all people equally, reflecting God's own character, who "shows no partiality" as stated in [Acts 10:34](/acts/10-34 "Acts 10:34 - God Shows No Partiality"). Secondly, it highlights the theme of **the nature of true wisdom and judgment**. James consistently contrasts worldly wisdom with divine wisdom throughout his letter (e.g., [James 3:13-18](/james/3-13-18 "James 3:13-18 - Earthly vs. Heavenly Wisdom")). Here, he asserts that partiality reveals a judgment rooted in "evil thoughts," demonstrating a lack of godly discernment. Finally, it touches on the theme of **faith demonstrated by works**, showing that a faith that discriminates is a dead faith, incapable of producing righteous actions or pleasing God, a concept further developed in [James 2:17](/james/2-17 "James 2:17 - Faith Without Works is Dead").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **partial (Greek, _diakrínō'_):** From G1252, this word means "to separate thoroughly," "to discriminate," or "to hesitate/waver." In this context, it implies that by showing favoritism, they have made ungodly distinctions between people, thereby becoming internally divided or inconsistent in their faith and judgment. It suggests a wavering from the consistent standard of God's love and impartiality.
* **are become (Greek, _gínomai'_):** From G1096, this verb means "to cause to be," or "to become" (come into being). It signifies a state or condition that has come into existence. Here, it indicates that their act of partiality has transformed them, or revealed them to be, "judges of evil thoughts." It's not just an isolated action but points to a developed character or established pattern of flawed discernment.
* **thoughts (Greek, _dialogismós'_):** From G1261, this refers to "discussion," "internal consideration," "purpose," or "debate." When paired with "evil," it denotes wicked reasonings, corrupt calculations, malicious intentions, or unrighteous deliberations. It reveals that the discriminatory actions were not accidental but originated from a heart filled with ungodly, worldly, and self-serving considerations.

#### Verse Breakdown
* **"Are ye not then partial in yourselves,"**: This opening clause is a powerful rhetorical question, designed to elicit an undeniable "yes" from the audience. James challenges their internal state, suggesting that their outward favoritism (as described in [James 2:1-3](/james/2-1-3 "James 2:1-3 - The Sin of Partiality")) stems from an internal division or inconsistency within their own hearts and minds. They have become "divided" or "discriminating" within their own moral framework, failing to uphold the unity and impartiality demanded by their faith.
* **"and are become judges of evil thoughts?"**: This second clause reveals the consequence and nature of their partiality. By acting with favoritism, they have effectively assumed the role of judges, but their judgments are not based on divine wisdom or righteous principles. Instead, their discernment is born out of "evil thoughts"—corrupt reasonings, worldly biases, and ungodly motives. This implies that their entire thought process, leading to such discriminatory actions, is fundamentally flawed and morally culpable in God's sight.

#### Literary Devices
James employs a potent **Rhetorical Question** in this verse, a common feature of ancient rhetoric, to confront his audience directly and force them to acknowledge their hypocrisy. The question "Are ye not then partial in yourselves, and are become judges of evil thoughts?" is not seeking information but rather aiming to convict and persuade. He uses **Metonymy** by referring to "evil thoughts" as the source of their judgment, where the thoughts stand for the corrupt motives and worldly criteria that drive their discriminatory actions. Furthermore, there is an implicit **Contrast** between the expected righteous judgment of believers, who are called to reflect God's character, and the "evil thoughts" that characterize their current, ungodly discernment. This highlights the severe spiritual deviation caused by partiality.

### THEOLOGICAL AND THEMATIC CONNECTIONS
James 2:4 profoundly underscores the biblical truth that God's justice and love are inherently impartial. The theological foundation for rejecting partiality lies in the very nature of God, who "regards not persons" ([Deuteronomy 10:17](/deuteronomy/10-17 "Deuteronomy 10:17 - God's Impartiality")), and whose Son, Jesus, embraced all, especially the marginalized. When believers show favoritism, they are not only failing to imitate God but are also undermining the core message of the Gospel, which proclaims salvation and dignity for all, regardless of social standing or wealth. This verse serves as a stark reminder that true faith transforms not just our beliefs, but our internal thought processes and external actions, aligning them with God's righteous character.

* [Deuteronomy 1:17](/deuteronomy/1-17 "Deuteronomy 1:17 - Judges Must Be Impartial")
* [Proverbs 24:23](/proverbs/24-23 "Proverbs 24:23 - Partiality in Judgment is Not Good")
* [Romans 2:11](/romans/2-11 "Romans 2:11 - God Shows No Partiality")

### REFLECTION AND APPLICATION
James 2:4 serves as a timeless mirror, compelling us to look inward and examine the hidden biases and "evil thoughts" that may subtly influence our interactions and judgments. In a world still deeply stratified by wealth, status, race, and appearance, this verse calls believers to a radical counter-cultural love. It challenges us to cultivate a heart that sees every individual through the lens of God's impartial love and inherent worth, rather than through the distorted filters of worldly values. True spiritual maturity involves actively dismantling our prejudices, ensuring that our churches and personal lives are spaces where all are genuinely welcomed, honored, and treated with dignity, reflecting the inclusive embrace of Christ. This means intentionally seeking out and valuing those whom the world disregards, and resisting the temptation to gain favor or status by aligning with the powerful or popular.

#### Questions for Reflection
* **In what areas of my life or within my community might I be unconsciously showing partiality based on outward appearances or social standing?**
* **How do my "thoughts" or internal reasonings align with God's impartial love, or do they sometimes lean towards "evil thoughts" of prejudice or worldly judgment?**
* **What practical steps can I take to actively promote inclusivity and ensure that everyone feels equally valued and welcomed in my sphere of influence, especially within my church?**

### FAQ

**What does James mean by "partial in yourselves"?**

Answer: When James says "partial in yourselves," he is pointing to an internal division or inconsistency within the believers' own moral and spiritual framework. The Greek word `diakrínō` (G1252) can mean "to make distinctions," "to discriminate," or "to waver in judgment." So, being "partial in yourselves" means that their actions of showing favoritism reveal that they are not unified in their faith; they are internally divided, holding conflicting principles. They claim to follow Christ, who loves all equally, yet their actions demonstrate a discriminatory mindset, betraying a wavering or compromised commitment to God's standard of impartiality. It implies a self-condemning hypocrisy, where their actions contradict their professed faith.

**What are "judges of evil thoughts" in this context?**

Answer: To become "judges of evil thoughts" means that their discernment and decisions are not based on divine wisdom or righteous principles, but rather on wicked, worldly, or self-serving motives. The Greek word for "thoughts," `dialogismós` (G1261), refers to internal reasonings or deliberations. When these are "evil" (`ponērós`, G4190), it means they are harmful, malicious, or morally culpable. So, when believers show favoritism, they are making judgments (acting as "judges") that originate from these corrupt internal considerations, rather than from a heart aligned with God's will. Their criteria for valuing people are flawed and ungodly, leading to unrighteous outcomes.

### CHRIST-CENTERED FULFILLMENT
James 2:4, with its sharp rebuke of partiality, finds its ultimate fulfillment and antidote in the person and work of Jesus Christ. Jesus consistently demonstrated radical impartiality throughout His earthly ministry, reaching out to the marginalized, the poor, the sick, and the outcast, often to the scandal of the religious elite. He freely associated with tax collectors and sinners, proclaiming the good news to all without distinction, as seen in His interactions with the Samaritan woman in [John 4:7-26](/john/4-7-26 "John 4:7-26 - Jesus and the Samaritan Woman") or His ministry to the lepers. The very essence of the Gospel is that God, in Christ, shows no partiality in offering salvation to "whoever believes" ([John 3:16](/john/3-16 "John 3:16 - God So Loved the World")). Through His atoning sacrifice, Christ broke down "every dividing wall of hostility" ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")), creating a new humanity where there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - One in Christ")). Therefore, for believers to be "partial in yourselves" is to fundamentally contradict the inclusive, reconciling, and impartial love embodied and commanded by Christ, who is the standard and source of all righteous judgment.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 7:24

Judge not according to the appearance, but judge righteous judgment.

Job 34:19

[How much less to him] that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all [are] the work of his hands.

Matthew 7:1

¶ Judge not, that ye be not judged.

Matthew 7:5

Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

James 4:11

¶ Speak not evil one of another, brethren. He that speaketh evil of [his] brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.

Psalms 82:2

How long will ye judge unjustly, and accept the persons of the wicked? Selah.

Malachi 2:9

Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law.