(4) Are ye not then partial in yourselves, and are become judges of evil thoughts?—Or, as the sense, fully expressed, would be: 'My brethren, if you acted thus, did you not doubt in yourselves, and become by such false and unfaithful discrimination judges of and in your own evil thoughts? Did you not lose the idea of brotherhood, and become contentious as to supremacy of self and place—serving yourselves while prepared for the service of Christ? The Lord Jesus thought not His equality with God a thing ever to be grasped at, if work for man could be done by self-humiliation. Therefore, although being ‘equal to the Father, as touching His Godhead,' He became ‘inferior . . . as touching His Manhood.' And none may turn unmoved from that picture of sublime condescension to the petty strifes of quality and position which profane the Christian sanctuary. Most sadly true is it that in making distinctions such as these between rich and poor, we ‘become of the number of those who doubt respecting their faith;' for, while it abolishes such altogether in the presence of God, we set them up of our own arrogance and pride. ‘We draw nigh unto Him with our mouth, and honour Him with our lips, but our heart is far from Him; and our worship therefore vain.'' (Comp. Isaiah 29:13; Ezekiel 33:31; Matthew 15:8-9.)2:1-13 Those who profess faith in Christ as the Lord of glory, must not respect persons on account of mere outward circumstances and appearances, in a manner not agreeing with their profession of being disciples of the lowly Jesus. St. James does not here encourage rudeness or disorder: civil respect must be paid; but never such as to influence the proceedings of Christians in disposing of the offices of the church of Christ, or in passing the censures of the church, or in any matter of religion. Questioning ourselves is of great use in every part of the holy life. Let us be more frequent in this, and in every thing take occasion to discourse with our souls. As places of worship cannot be built or maintained without expense, it may be proper that those who contribute thereto should be accommodated accordingly; but were all persons more spiritually-minded, the poor would be treated with more attention that usually is the case in worshipping congregations. A lowly state is most favourable for inward peace and for growth in holiness. God would give to all believers riches and honours of this world, if these would do them good, seeing that he has chosen them to be rich in faith, and made them heirs of his kingdom, which he promised to bestow on all who love him. Consider how often riches lead to vice and mischief, and what great reproaches are thrown upon God and religion, by men of wealth, power, and worldly greatness; and it will make this sin appear very sinful and foolish. The Scripture gives as a law, to love our neighbour as ourselves. This law is a royal law, it comes from the King of kings; and if Christians act unjustly, they are convicted by the law as transgressors. To think that our good deeds will atone for our bad deeds, plainly puts us upon looking for another atonement. According to the covenant of works, one breach of any one command brings a man under condemnation, from which no obedience, past, present, or future, can deliver him. This shows us the happiness of those that are in Christ. We may serve him without slavish fear. God's restraints are not a bondage, but our own corruptions are so. The doom passed upon impenitent sinners at last, will be judgment without mercy. But God deems it his glory and joy, to pardon and bless those who might justly be condemned at his tribunal; and his grace teaches those who partake of his mercy, to copy it in their conduct.Are ye not then partial in yourselves? - Among yourselves. Do you not show that you are partial?
And are become judges of evil thoughts - There has been considerable difference of opinion respecting this passage, yet the sense seems not to be difficult. There are two ideas in it: one is, that they showed by this conduct that they took it upon themselves to be judges, to pronounce on the character of men who were strangers, and on their claims to respect (Compare Matthew 7:1); the other is, that in doing this, they were not guided by just rules, but that they did it under the influence of improper 'thoughts.' They did it not from benevolence; not from a desire to do justice to all according to their moral character; but from that improper feeling which leads us to show honor to men on account of their external appearance, rather than their real worth. The wrong in the case was in their presuming to 'judge' these strangers at all, as they practically did by making this distinction, and then by doing it under the influence of such an unjust rule of judgment. The sense is, that we have no right to form a decisive judgment of men on their first appearance, as we do when we treat one with respect and the other not; and that when we make up our opinion in regard to them, it should be by some other means of judging than the question whether they can wear gold rings, and dress well, or not. Beza and Doddridge render this, 'ye become judges who reason ill.'
This chapter concludes the epistle with exhortations concerning the eldership and the general attitude of submission and obedience for all (1 Peter 5:1-11), ending with salutations and benediction (1 Peter 5:12-14).The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: (1. 1 Corinthians 2:16 '‘For who has understood the mind of the Lord so as to instruct him?' But we have the mind of Christ.' 20. 2 Corinthians 10:5 'We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ.' 21. Ephesians 4:23 'And to be renewed in the spirit of.
4. Are ye not … partial—literally, 'Have ye not made distinctions' or 'differences' (so as to prefer one to another)? So in Jude 22.in yourselves—in your minds, that is, according to your carnal inclination [Grotius].
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Thoughts 1 2 4
are become judges of evil thoughts—The Greek words for 'judges' and for 'partial,' are akin in sound and meaning. A similar translation ought therefore to be given to both. Thus, either for 'judges,' &c. translate, 'distinguishers of (that is, according to your) evil thoughts'; or, do ye not partially judge between men, and are become evilly-thinking judges (Mr 7:21)? The 'evil thoughts' are in the judges themselves; as in Lu 18:6, the Greek, 'judge of injustice,' is translated, 'unjust judge.' Alford and Wahl translate, 'Did ye not doubt' (respecting your faith, which is inconsistent with the distinctions made by you between rich and poor)? For the Greek constantly means 'doubt' in all the New Testament. So in Jas 1:6, 'wavering.' Mt 21:21; Ac 10:20; Ro 4:20, 'staggered not.' The same play on the same kindred words occurs in the Greek of Ro 14:10, 23, 'judge … doubteth.' The same blame of being a judge, when one ought to be an obeyer, of the law is found in Jas 4:11.
Are ye not then partial in yourselves?Thoughts 1 2 4 Esv
Either, are ye not judged in yourselves, convicted by your own consciences of partiality, and accepting men's persons? Or, have ye not made a difference? viz. out of a corrupt affection rather than a right judgment; and then it falls in with our translation; Are ye not partial? The Greek word is used in this sense, .And are become judges of evil thoughts; i.e. judges that have evil thoughts, or are evil affected: q.d. You evidence the corruptness of your affections by your thus perversely judging.
Are ye not then partial in yourselves,.. That is, guilty of such partiality as must appear to yourselves, and your own consciences must accuse you of; or do not ye distinguish, or make a difference among yourselves, by such a conduct, towards the rich and the poor:
and are become judges of evil thoughts; or 'are distinguishers by evil thoughts'; that is, make a distinction between the rich and the poor, by an evil way of thinking, that one is better than the other, and to be preferred before him.
1 2 4 Sequence
Are ye not then partial in {c} yourselves, and are become judges of evil thoughts?1:2:4 Concrete Ratio
(c) Have you not within yourselves judged one man to be preferred over another (which you should not do) by means of this? Loopback 2 0 0 – route audio between applications using.
