James 2:9

KJV

But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.

KJV (with Strong's)

But {G1161} if {G1487} ye have respect to persons {G4380}, ye commit {G2038} sin {G266}, and are convinced {G1651} of {G5259} the law {G3551} as {G5613} transgressors {G3848}.

Complete Jewish Bible

But if you show favoritism, your actions constitute sin, since you are convicted under the Torah as transgressors.

Berean Standard Bible

But if you show favoritism, you sin and are convicted by the law as transgressors.

American Standard Version

but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors.

Commentary

### SUMMARY
James 2:9 delivers a forceful condemnation of partiality, declaring that showing favoritism based on external distinctions is not merely a social misstep but a direct transgression against God's moral law. It asserts that such discriminatory behavior constitutes sin, revealing those who practice it to be violators of the divine standard, particularly the "royal law" of loving one's neighbor as oneself.

### CONTEXT
* **Literary Context:** James 2:9 stands as the climactic declaration within James's sustained argument against showing partiality, which begins in [James 2:1](/james/2-1 "James 2:1 - Do Not Show Partiality"). The apostle vividly illustrates the problem by contrasting the preferential treatment given to a wealthy individual over a poor one within a worship assembly ([James 2:2-4](/james/2-2-4 "James 2:2-4 - The Example of Partiality")). He then challenges the spiritual integrity of such judgment, reminding his readers of God's preferential choice for the poor in the kingdom ([James 2:5](/james/2-5 "James 2:5 - God's Choice of the Poor")) and exposing the hypocrisy of honoring the rich who often exploit believers ([James 2:6-7](/james/2-6-7 "James 2:6-7 - The Oppression by the Rich")). The immediate preceding verse, [James 2:8](/james/2-8 "James 2:8 - The Royal Law"), introduces the "royal law" of loving one's neighbor as oneself, establishing the foundational principle against which favoritism is measured and found wanting. Thus, [James 2:9](/james/2-9 "James 2:9 - Favoritism is Sin") serves as the direct theological conclusion: if you violate this royal law through partiality, you commit sin.

* **Historical & Cultural Context:** First-century society, particularly within the Roman Empire, was highly stratified. Social status, wealth, and patronage were paramount, and it was common practice to show deference to the rich and powerful while disregarding the poor. Early Christian communities, however, were revolutionary in their embrace of all people, regardless of social standing, as brothers and sisters in Christ. This radical inclusivity often challenged prevailing societal norms. James's epistle was likely written to Jewish Christians dispersed throughout the Roman world, who would have been intimately familiar with the social hierarchies of their time. His strong rebuke against favoritism indicates that these deeply ingrained societal practices were infiltrating the church, threatening its core identity as a community defined by impartial love and unity in Christ, rather than by worldly distinctions.

* **Key Themes:** This verse contributes significantly to several key themes in James and the broader New Testament. Foremost is the theme of **impartiality**, directly contrasting worldly standards of judgment with God's own character, who [shows no partiality](/romans/2-11 "Romans 2:11 - God Shows No Partiality"). It also reinforces the theme of **faith and works**, demonstrating that true faith is not merely intellectual assent but is evidenced by righteous actions, particularly in how believers treat one another. Favoritism is presented as a direct violation of the **"royal law"** ([James 2:8](/james/2-8 "James 2:8 - The Royal Law")), emphasizing that love for neighbor is the supreme ethical demand for believers, echoing the teachings of Jesus ([Matthew 22:39](/matthew/22-39 "Matthew 22:39 - Love Your Neighbor")) and Paul ([Romans 13:9-10](/romans/13-9-10 "Romans 13:9-10 - Love Fulfills the Law")). Finally, it underscores the **nature of sin** as a transgression of God's revealed will, showing that even seemingly "minor" social biases are serious in God's eyes.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **respect to persons (Greek, _prosōpolēptéō'_):** This compound word (G4380) literally means "to receive a face" or "to take a face." It signifies the act of judging or treating someone based on their outward appearance, status, or other superficial characteristics, rather than on their intrinsic worth or character. It implies showing partiality or favoritism, a practice directly contrary to God's nature and command for His people.
* **sin (Greek, _hamartía'_):** Derived from a root meaning "to miss the mark" (G266), _hamartía_ denotes a deviation from God's righteous standard. In this context, James unequivocally labels "respecting persons" as sin, elevating it beyond a mere social faux pas to a moral offense against God and His law. It highlights that such behavior is a failure to live up to the divine expectation of impartial love.
* **transgressors (Greek, _parabátēs'_):** This term (G3848) comes from a verb meaning "to step over" or "to go beyond." A _parabátēs_ is therefore a violator, one who steps across a boundary or breaks a law. James uses this strong word to emphasize that those who show favoritism are not merely mistaken but are active violators of God's law, particularly the "royal law" of love.

#### Verse Breakdown
* **"But if ye have respect to persons":** James introduces a conditional statement, directly addressing the scenario of partiality he has just described. The phrase "respect to persons" (Greek: _prosōpolēptéō_) refers to showing favoritism, judging, or treating individuals differently based on external factors such as wealth, social status, or appearance rather than their inherent dignity as image-bearers of God. This clause sets the premise for the declaration that follows.
* **"ye commit sin":** This is a direct and unambiguous theological declaration. James states that the act of showing partiality is not merely a social error or a lapse in judgment, but a direct violation of God's will, thereby constituting sin (_hamartía_). This elevates the issue from a matter of etiquette to a fundamental moral and spiritual failing.
* **"and are convinced of the law as transgressors":** This clause explains the consequence and nature of the sin. To be "convinced" (Greek: _elénchō_) means to be exposed, convicted, or shown to be guilty. The "law" here primarily refers to the "royal law" of loving one's neighbor as oneself, introduced in the preceding verse ([James 2:8](/james/2-8 "James 2:8 - The Royal Law")), but also encompasses God's broader moral commands. By showing favoritism, individuals are revealed to be "transgressors" (_parabátēs_)—those who have stepped over the boundary of God's righteous standard and violated His divine will.

#### Literary Devices
James employs several potent literary devices in [James 2:9](/james/2-9 "James 2:9 - Favoritism is Sin") to underscore his message. The most prominent is **Direct Statement**, where he unequivocally declares that showing partiality is sin, leaving no room for ambiguity or misinterpretation. This directness serves to confront the reader with the gravity of the issue. He also uses **Legal Language**, employing terms like "convinced" (or "convicted") and "transgressors," which evoke a courtroom setting. This framing highlights that God's law acts as the prosecuting attorney, exposing the guilt of those who practice favoritism. Furthermore, there is an element of **Contrast** implied: the contrast between the "royal law" of love (introduced in [James 2:8](/james/2-8 "James 2:8 - The Royal Law")) and the sin of partiality. This contrast emphasizes that favoritism is a direct antithesis to the very essence of God's kingdom and His character.

### THEOLOGICAL AND THEMATIC CONNECTIONS
James 2:9 profoundly connects the practical outworking of faith to the core of God's moral law. It establishes that impartial love is not merely an ideal but a divine command, the violation of which is sin. This verse underscores the unity and indivisibility of God's law, implying that to break one part (the command to love your neighbor impartially) is to be guilty of breaking the whole, as James later argues in [James 2:10](/james/2-10 "James 2:10 - Guilty of All"). The theological implication is that genuine faith must manifest in actions that reflect God's own impartial character, challenging believers to live out a radical love that transcends worldly distinctions and embraces all people as equally valuable in His sight.

* [Leviticus 19:15](/leviticus/19-15 "Leviticus 19:15 - Do Not Show Partiality in Judgment")
* [Romans 2:11](/romans/2-11 "Romans 2:11 - God Shows No Partiality")
* [Deuteronomy 10:17](/deuteronomy/10-17 "Deuteronomy 10:17 - God Shows No Partiality")

### REFLECTION AND APPLICATION
James 2:9 serves as a powerful mirror, inviting believers to honestly examine their hearts and actions. It challenges us to confront any subtle or overt biases we might harbor, whether based on wealth, social status, race, gender, nationality, or any other external characteristic. The call is to embody the impartial love of God, recognizing that every individual is created in His image and is worthy of dignity, respect, and equal treatment within the community of faith and beyond. This means actively working against systems and attitudes that perpetuate discrimination, ensuring that our churches are places where all are genuinely welcomed and valued, and that our personal interactions reflect the boundless, unconditional love of Christ. It compels us to move beyond mere tolerance to active, empathetic embrace, fostering communities where genuine love and acceptance flourish, demonstrating the transformative power of the Gospel.

#### Questions for Reflection
* **In what subtle ways might I be showing favoritism or partiality in my daily interactions, perhaps without even realizing it?**
* **How can I actively cultivate a heart that sees and values every person as God does, regardless of their background or status?**
* **What steps can my church or community take to ensure that all individuals feel equally welcomed, valued, and included?**

### FAQ
**What does "respect to persons" mean in this context?**

Answer: "Respect to persons" translates the Greek term _prosōpolēptéō_ (G4380), which literally means "to receive a face" or "to take a face." In this context, it refers to showing partiality, favoritism, or discrimination based on outward appearances, social status, wealth, or other superficial characteristics, rather than treating everyone with equal dignity and justice. James uses the example of giving preferential treatment to a rich person over a poor person in [James 2:2-4](/james/2-2-4 "James 2:2-4 - The Example of Partiality") to illustrate this concept. It's the opposite of God's character, who [shows no partiality](/romans/2-11 "Romans 2:11 - God Shows No Partiality") ([Deuteronomy 10:17](/deuteronomy/10-17 "Deuteronomy 10:17 - God Shows No Partiality")).

### CHRIST-CENTERED FULFILLMENT
James 2:9, in its condemnation of favoritism and its affirmation of the "royal law" of love, finds its ultimate fulfillment and embodiment in Jesus Christ. Jesus consistently demonstrated radical impartiality throughout His ministry, welcoming the outcast, dining with sinners, healing the marginalized, and elevating the humble. He did not show partiality to the rich or powerful, nor did He despise the poor or the despised. Instead, His life perfectly exemplified the [love of neighbor as oneself](/matthew/22-39 "Matthew 22:39 - Love Your Neighbor"), which James identifies as the "royal law" ([James 2:8](/james/2-8 "James 2:8 - The Royal Law")). Christ's death on the cross, moreover, broke down all dividing walls of hostility, whether between Jew and Gentile ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Breaks Down Dividing Walls")) or any other social distinction, creating one new humanity in Himself. Through His Spirit, believers are empowered to live out this impartial love, reflecting His character and fulfilling the law not by human effort, but by the divine love poured into their hearts ([Romans 5:5](/romans/5-5 "Romans 5:5 - Love Poured Out")). Thus, to commit sin by showing partiality is to act contrary to the very nature and mission of the One who perfectly fulfilled the law through His life of self-giving, impartial love.

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

Leviticus 19:15

Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: [but] in righteousness shalt thou judge thy neighbour.

James 2:1

¶ My brethren, have not the faith of our Lord Jesus Christ, [the Lord] of glory, with respect of persons.

James 2:4

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

John 8:9

And they which heard [it], being convicted by [their own] conscience, went out one by one, beginning at the eldest, [even] unto the last: and Jesus was left alone, and the woman standing in the midst.

John 8:46

¶ Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?

1 John 3:4

¶ Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

Romans 3:20

Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law [is] the knowledge of sin.