Partiality & Discrimination

[James 2:9] But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
If there should come into your assembly in verse 2; in the ancient Greek, the word assembly is literally Synagogue, the name of the meeting place for Jews. The fact that James calls a Christian meeting place a Synagogue shows that he wrote before Gentiles were widely received into the Messianic church. At the time James wrote, all Messianic Believers came from a Jewish heritage. This is the only place in the New Testament where an assembly with Gentiles Christians is clearly called Synagogue.
Till the final rift between Judaism and Christianity both Christian and non-Messianic Jews used, at least often, the same word for their sacred meeting-place.
The apostle is here reproving a very corrupt practice. He shows how much mischief there is in the sin of prosopolepsia--respect of persons, which seemed to be a very growing evil in the churches of Christ even in those early ages, and which, in these after-times, has sadly corrupted and divided Christian nations and societies. Giving honor to whom honor was due, like having special seating for the guest speakers is respectful, but all other people, even of ‘rank’ should find their own place to sit, and so to act equitably towards all attainders.
The duty of impartiality in the treatment of others, verses 1-9. There was to be no favoritism on account of rank, birth, wealth, or apparel. The case, to which the apostle refers for an illustration of this, is that where two persons should come into an assembly of worshippers, one elegantly dressed, and the other meanly clad, and they should show special favor to the former, and should assign to the latter a more humble place.
A stranger coming into any place of worship, no matter what his rank, dress, or complexion, should be treated with respect, and everything should be done that can be to win his heart to the service of G-d.
But if you say unto him, Sit thou here in a good place, that is, in an honorable place near the pulpit; or in some elevated place where he would be conspicuous.
Nothing has been more remarkable than the very thing adverted to here by James, that notwithstanding this, many who profess to be Believers have been more disposed to treat certain persons with respect and attention than they have within their own congregation, if they were poor; that they have cultivated the favor, sought the friendship, desired the smiles, aped the manners, and coveted the society of such persons, rather than the friendship and the favor of their poorer Believers. Today they call it ‘net-working’ (rubbing shoulders with people of importance), yet there is many a professing Believers who would prefer to be at a party given by such persons than at a prayer-meeting where their poorer brethren are assembled; who would rather be known by the world to be the associates and friends of such persons, than of those humble believers who can make no boast of rank or wealth.
The Royal Law which he immediately mentions requiring us to love our neighbor as ourselves, if you fairly comply with the spirit of this Law, you do all that is required of you in regulating your intercourse with others. You are to regard all persons as your neighbors, and are to treat them according to their real worth; you are not to be influenced in judging of them, or in your treatment of them, by their apparel, or their complexion, or the circumstances of their birth, but by the fact that they are fellow-beings. This is another reason why they should not show partiality in their treatment of others, for if, in the true sense, they regarded all others as "neighbors," they would treat no one with neglect or contempt.
The apostle object is to show that the Law of G-d condemned this course, and would hold them to be guilty. The argument here is not from the personal distress which this course would produce in their own minds, but from the fact that the Law of G-d condemned it.
James does not here encourage rudeness or disorder. Civil respect must be paid, and some difference may be allowed in our carriage towards persons of different ranks; but this respect must never be such as to influence the proceedings of Christian societies in disposing of the offices of the church, or in passing the censures of the church, or in any thing that is purely a matter of religion; here we are to know no man after the flesh.
It shows that we misunderstand who is important and blessed in the sight of G-d.
When we choose people by what we can see on the surface, we miss the mind of G-d. Remember that Judas appeared to be much better leadership material than Peter.
With the Most High there is no respect of persons, and therefore in matters of conscience there should be none with us.