Weekly Sermon

This message is a companion to three previous messages:  If Ye Fulfill the Royal Law (Part 1) - James 2:8
                                                                                               If Ye Fulfill the Royal Law (Part 2) - James 2:8     
                                                                                               If Ye Fulfill the Royal Law (Part 3) - James 2:8     

James 2:8 reads, “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well.” 

In James 2:8 we find the commendation of the Lord our God Himself in His Holy Word unto all who fulfill His royal law.  Herein the law of the Lord our God is described as His royal law because He is the divine Lord and King of our lives.  Indeed, this reveals that we believers in this time of the New Testament do have the responsibility to serve under our Lord’s authority and to submit ourselves in obedience under the authority of law for our lives.  Furthermore, we have the responsibility to fulfill our Lord’s royal law, that is – to obey it completely and consistently.  Finally, we are brought to understand that we must fulfill our Lord’s royal law over our lives in accord with the Old Testament Scripture from Leviticus 19:18, “Thou shalt love thy neighbor as thyself.”  If we do this, then the Lord our God through His Holy Word by the inspiration of God the Holy Spirit commends us with the declaration, “Ye do well.”  If we do this, then in our Lord’s sight we are walking in the way of righteousness.
 
So then, what does it mean to love our neighbor as ourselves?  In Leviticus 19:17-18 this instruction was first given, wherein God’s word declares, “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.  Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.”  Then throughout the New Testament, this instruction of our God’s law was quoted by our Lord Jesus Christ on two occasion in Matthew 19:19 & 22:39(with Mark 12:31 being a parallel passage to Matthew 22:39), by the apostle Paul on two further occasions inRomans 13:9 & Galatians 5:14, and by James in James 2:8.  Even so, through a study of these and of some supporting passages, we may develop a greater understanding concerning what it means to love our neighbor as ourselves.

Already in the first part of the study, we considered ten truths concerning this matter, as follows:

 1.  To love our neighbor as ourselves is the foundational principle of God’s law in relation to others.  
 2.  To love our neighbor as ourselves is a debt that we constantly owe unto those around us.  
 3.  To love our neighbor as ourselves means that we work no ill against those around us. 
 4.  To love our neighbor as ourselves means that we not use our Christian liberty for an occasion to our selfish flesh. 
 5.  To love our neighbor as ourselves means that we pursue a behavior of service unto those around us. 
 6.  To love our neighbor as ourselves means that we not verbally “bite and devour” those around us. 
 7.  To love our neighbor as ourselves requires that we walk under the directing influence of God the Holy Spirit.  
 8.  To love our neighbor as ourselves means that we be moved with compassion to help those around us who are in need.  
 9.  To love our neighbor as ourselves means that we not defraud or deal deceitfully with those around us.  
10.  To love our neighbor as ourselves means that we not be impatient or abusive against those with a physical disability.
 
Now, in this fourth part of the study, let us consider seven final truths.

Weekly Sermon

This message is a companion to two previous messages:  If Ye Fulfill the Royal Law (Part 1) - James 2:8
                                                                                             If Ye Fulfill the Royal Law (Part 2) - James 2:8     

James 2:8 reads, “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well.” 
 
In James 2:8 we find the commendation of the Lord our God Himself in His Holy Word unto all who fulfill His royal law.  Herein the law of the Lord our God is described as His royal law because He is the divine Lord and King of our lives.  Indeed, this reveals that we believers in this time of the New Testament do have the responsibility to serve under our Lord’s authority and to submit ourselves in obedience under the authority of law for our lives.  Furthermore, we have the responsibility to fulfill our Lord’s royal law, that is – to obey it completely and consistently.  Finally, we are brought to understand that we must fulfill our Lord’s royal law over our lives in accord with the Old Testament Scripture from Leviticus 19:18, “Thou shalt love thy neighbor as thyself.”  If we do this, then the Lord our God through His Holy Word by the inspiration of God the Holy Spirit commends us with the declaration, “Ye do well.”  If we do this, then in our Lord’s sight we are walking in the way of righteousness.
 
So then, what does it mean to love our neighbor as ourselves?  In Leviticus 19:17-18 this instruction was first given, wherein God’s word declares, “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.  Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.”  Then throughout the New Testament, this instruction of our God’s law was quoted by our Lord Jesus Christ on two occasion in Matthew 19:19 & 22:39 (with Mark 12:31 being a parallel passage to Matthew 22:39), by the apostle Paul on two further occasions in Romans 13:9 & Galatians 5:14, and by James in James 2:8.  Even so, through a study of these and of some supporting passages, we may develop a greater understanding concerning what it means to love our neighbor as ourselves.

Already in the first part of the study, we considered two truths concerning this matter, as follows:

1.  To love our neighbor as ourselves is the foundational principle of God’s law in relation to others.  
2.  To love our neighbor as ourselves is a debt that we constantly owe unto those around us.  
3.  To love our neighbor as ourselves means that we work no ill against those around us. 
4.  To love our neighbor as ourselves means that we not use our Christian liberty for an occasion to our selfish flesh. 
5.  To love our neighbor as ourselves means that we pursue a behavior of service unto those around us. 
6.  To love our neighbor as ourselves means that we not verbally “bite and devour” those around us. 

Now, in this third part of the study, let us consider four additional truths.

Weekly Sermon

This message is a companion to a previous message:  If Ye Fulfill the Royal Law (Part 1) - James 2:8
 
James 2:8 reads, “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well.” 
 
In James 2:8 we find the commendation of the Lord our God Himself in His Holy Word unto all who fulfill His royal law.  Herein the law of the Lord our God is described as His royal law because He is the divine Lord and King of our lives.  Indeed, this reveals that we believers in this time of the New Testament do have the responsibility to serve under our Lord’s authority and to submit ourselves in obedience under the authority of law for our lives.  Furthermore, we have the responsibility to fulfill our Lord’s royal law, that is – to obey it completely and consistently.  Finally, we are brought to understand that we must fulfill our Lord’s royal law over our lives in accord with the Old Testament Scripture from Leviticus 19:18, “Thou shalt love thy neighbor as thyself.”  If we do this, then the Lord our God through His Holy Word by the inspiration of God the Holy Spirit commends us with the declaration, “Ye do well.”  If we do this, then in our Lord’s sight we are walking in the way of righteousness.
 
So then, what does it mean to love our neighbor as ourselves?  In Leviticus 19:17-18 this instruction was first given, wherein God’s word declares, “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.  Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.”  Then throughout the New Testament, this instruction of our God’s law was quoted by our Lord Jesus Christ on two occasion in Matthew 19:19 & 22:39 (with Mark 12:31 being a parallel passage to Matthew 22:39), by the apostle Paul on two further occasions in Romans 13:9 & Galatians 5:14, and by James in James 2:8.  Even so, through a study of these and of some supporting passages, we may develop a greater understanding concerning what it means to love our neighbor as ourselves.

Already in the first part of the study, we considered two truths concerning this matter, as follows:

1.  To love our neighbor as ourselves is the foundational principle of God’s law in relation to others.  
2.  To love our neighbor as ourselves is a debt that we constantly owe unto those around us.  

Now, in this second part of the study, let us consider four additional truths.

Weekly Sermon
 
James 2:8 reads, “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well.” 
 
In James 2:8 we find the commendation of the Lord our God Himself in His Holy Word unto all who fulfill His royal law.  Herein the law of the Lord our God is described as His royal law because He is the divine Lord and King of our lives.  Indeed, this reveals that we believers in this time of the New Testament do have the responsibility to serve under our Lord’s authority and to submit ourselves in obedience under the authority of law for our lives.  Furthermore, we have the responsibility to fulfill our Lord’s royal law, that is – to obey it completely and consistently.  Finally, we are brought to understand that we must fulfill our Lord’s royal law over our lives in accord with the Old Testament Scripture from Leviticus 19:18, “Thou shalt love thy neighbor as thyself.”  If we do this, then the Lord our God through His Holy Word by the inspiration of God the Holy Spirit commends us with the declaration, “Ye do well.”  If we do this, then in our Lord’s sight we are walking in the way of righteousness.
 
So then, what does it mean to love our neighbor as ourselves?  In Leviticus 19:17-18 this instruction was first given, wherein God’s word declares, “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.  Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.”  Then throughout the New Testament, this instruction of our God’s law was quoted by our Lord Jesus Christ on two occasion in Matthew 19:19 & 22:39 (with Mark 12:31 being a parallel passage to Matthew 22:39), by the apostle Paul on two further occasions in Romans 13:9 & Galatians 5:14, and by James in James 2:8.  Even so, through a study of these and of some supporting passages, we may develop a greater understanding concerning what it means to love our neighbor as ourselves.

Weekly Sermon
 
James 2:8-13 reads, “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: but if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.  For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.  For he that said, Do not commit adultery, said also, Do not kill.  Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.  So speak ye, and so do, as they that shall be judged by the law of liberty.  For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.”
 
James 2:8-13 presents the conclusion to the lengthy paragraph that began with verse 1.  As we have noted, this paragraph directly confronts those who are showing sinful partiality against the poor and needy in favor of the rich and prestigious.  James 2:8-13 concludes the paragraph by providing Biblical admonition and instruction concerning the relationship between the law of God and the practice of showing partiality.  First, in verse 8 there is a commendation for loving behavior toward our neighbor – “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well.”  Second, in verse 9 there is a condemnation for practicing partiality in our relationships – “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.”  Third, in verses 10-11 there is the conviction of God’s law against practicing partiality – “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.  For he that said, Do not commit adultery, said also, Do not kill.  Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.”  Fourth, in verse 12 there is the charge to obey God’s law of love – “So speak ye, and so do, as they that shall be judged by the law of liberty.”  Fifth and finally, in verse 13 there is the consequence for not obeying God’s law of love – “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.”

Weekly Sermon

This sermon is a companion to a previous sermon:  Rich in the Realm of Faith (Part 1) - James 2:5 

James 2:5 reads, “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?”

James 2:5 indicate that those from the poor class in relation to this world who place their trust in Christ as Savior are chosen by God to be rich in relation to His kingdom.  Regardless of their poor status in the realm of this world, they possess an abundantly rich status in the realm of faith.  Indeed, every one of us who are the children of God through faith in Christ is spiritually rich in the realm of faith.  These spiritual riches may be considered from two perspectives.  First, we may consider our spiritual riches in the realm of faith in relation to our eternal salvation.  Second, we may consider our spiritual riches in the realm of faith in relation to our daily walk.  Already in first part of the message, we considered the first of these truths.  Now, in this second part of the message, let us consider the second of these truths.

Weekly Sermon

James 2:5 reads, “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?”

James 2:5 indicate that those from the poor class in relation to this world who place their trust in Christ as Savior are chosen by God to be rich in relation to His kingdom.  Regardless of their poor status in the realm of this world, they possess an abundantly rich status in the realm of faith.  Indeed, every one of us who are the children of God through faith in Christ are spiritually rich in the realm of faith.  These spiritual riches may be considered from two perspectives.  First, we may consider our spiritual riches in the realm of faith in relation to our eternal salvation.  Second, we may consider our spiritual riches in the realm of faith in relation to our daily walk.  So then, in this first part of the message, let us consider the first of these truths.

Weekly Sermon

James 2:5-7 reads, “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?  But ye have despised the poor.  Do not rich men oppress you, and draw you before the judgment seats?  Do not they blaspheme that worthy name by the which ye are called?”

Having declared a prohibitive caution against the practice of showing partiality in James 2:1, and having delivered a forceful confrontation against the problem of showing partiality in verses 2-4, James presents a challenging consideration of the contradictions in showing partiality against the poor in favor of the rich in verses 5-7.  Grammatically, these three verses encompass five separate statements.  First, there is the imperative call to attentive consideration – “Hearken, my beloved brethren.”  Second, there is the rhetorical question concerning God’s dealings with the poor – “Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?”  Third, there is the reproving declaration of their dealings with the poor in direct contrast to that of God – “But ye have despised the poor.”  Finally, there are the two rhetorical questions concerning the oppression of the rich against them as believers and the blasphemy of the rich against their Savior’s name – “Do not rich men oppress you, and draw you before the judgment seats?  Do not they blaspheme that worthy name by the which ye are called?”

Weekly Sermon

James 2:2-4 reads, “For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: are ye not then partial in yourselves, and are become judges of evil thoughts?”

In James 2:1 we find a prohibitive caution against the practice of showing partiality in our dealings with others – “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.”   In James 2:2-4 we find a forceful confrontation against the problem of showing partiality in our very church services.  Grammatically, these three verses encompass a single “if-then” sentence that concludes with a confrontational and convicting question.  The “if” portion of this sentence covers all of verses 2-3 and can be divided into two parts.  First, there is the hypothetical circumstance of verse 2 – “For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment.”   Second, there is the realistic case of verse 3 – “And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool.”  The “then” portion of this sentence covers verse 4 and can also be divided into two parts, for this portion of the sentence asks a two-fold question.  First, there is the question of reproving confrontation – “Are ye not then partial in yourselves?”  Second, there is the question of sinful cause – “And are become judges of evil thoughts?”

Weekly Sermon

This sermon is a companion to a previous sermon:  With Respect of Persons - James 2:1 (Part 1)      

James 2:1 reads, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.” 

James 2:1 opens the sixth paragraph of this epistle with a direct and distinct prohibition against showing “respect of persons.”  As such, this prohibition establishes the contextual setting for the rest of the paragraph.  Grammatically, this verse presents a Biblical imperative for our daily Christian walk.  Furthermore, this Biblical imperative can be divided grammatically into four parts.  First, there is the direct address of loving concern for our daily Christian walk – “My brethren.”  Second, there is the main clause of spiritual caution for our daily Christian walk – “Have not the faith.”  Third, there is the prepositional phrase concerning the established center for our daily Christian walk – “Of our Lord Jesus Christ, the Lord of glory.”  Finally, there is the prepositional phrase concerning the forbidden characteristic in our daily Christian walk – “With respect of persons.”  In the part of the message, we considered the first two of these truths.  Now, in this second part of the message, we shall consider the latter two of these truths.

Weekly Sermon

James 2:1 reads, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.” 

James 2:1 opens the sixth paragraph of this epistle with a direct and distinct prohibition against showing “respect of persons.”  As such, this prohibition establishes the contextual setting for the rest of the paragraph.  Grammatically, this verse presents a Biblical imperative for our daily Christian walk.  Furthermore, this Biblical imperative can be divided grammatically into four parts.  First, there is the direct address of loving concern for our daily Christian walk – “My brethren.”  Second, there is the main clause of spiritual caution for our daily Christian walk – “Have not the faith.”  Third, there is the prepositional phrase concerning the established center for our daily Christian walk – “Of our Lord Jesus Christ, the Lord of glory.”  Finally, there is the prepositional phrase concerning the forbidden characteristic in our daily Christian walk – “With respect of persons.”  In this first part of the message, we shall consider the first two of these truths.

Weekly Sermon

This sermon is a companion to a previous sermon:  Our Lord Jesus Christ, the Lord of Glory - James 2:1 (Part 1)

James 2:1 reads, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.”

Herein the Biblical prohibition is delivered that we must not attempt to combine a daily Christian walk of faith with the practice of showing respect to persons.  Involved in this presentation is the truth that our daily walk of faith is centered upon “our Lord Jesus Christ, the Lord of glory.”  By referring to the Lord Jesus Christ as our Lord Jesus Christ, James was publicly confessing his inclusion among those who believed on the Lord Jesus Christ as their Savior and Lord.  In addition, by declaring that the Lord Jesus Christ is “the Lord of glory,” James was also confessing his belief in the true identity and full deity of the Lord Jesus Christ.  Just as David referred to Jehovah of hosts as “the King of glory” in Psalm 24:7-10, and just as David referred to Jehovah God as “the God of glory” in Psalm 29:3, and just as the apostle Paul referred to God the Father as “the Father of glory” in Ephesians 1:17, and just as Stephen referred to the One who met who Moses through the burning bush as “the God of glory” in Acts 7:2, even so James here refers to the Lord Jesus Christ as “the Lord of glory.”  Before Jesus sacrificial death on the cross and bodily resurrection out of the dead, James, as well as Jesus other biological brethren through Mary, had not accepted Jesus’ claims as the only-begotten Son of God and as the eternal Savior of the world.  Yet it is apparent that after his encounter with the risen Lord Jesus Christ as recorded in 1 Corinthians 15:7, James discarded his unbelief and wholeheartedly placed his trust in the Lord Jesus Christ as his personal Savior and sovereign Lord.  Indeed, he set his wholeheartedly devotion upon the Lord Jesus Christ as “the Lord of Glory,” as the One in whom dwells all the majestic fullness “of the Godhead bodily.” (Colossians 2:9)  Even so, there are six facets of truth in this title, “the Lord of glory,” for us to consider.  Already in the first part of the message, we considered the first three of these truths.  Now in this second part of the message, let us consider the latter three of these truths.

Weekly Sermon

James 2:1 reads, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.”

Herein the Biblical prohibition is delivered that we must not attempt to combine a daily Christian walk of faith with the practice of showing respect to persons.  Involved in this presentation is the truth that our daily walk of faith is centered upon “our Lord Jesus Christ, the Lord of glory.”  By referring to the Lord Jesus Christ as our Lord Jesus Christ, James was publicly confessing his inclusion among those who believed on the Lord Jesus Christ as their Savior and Lord.  In addition, by declaring that the Lord Jesus Christ is “the Lord of glory,” James was also confessing his belief in the true identity and full deity of the Lord Jesus Christ.  Just as David referred to Jehovah of hosts as “the King of glory” in Psalm 24:7-10, and just as David referred to Jehovah God as “the God of glory” in Psalm 29:3, and just as the apostle Paul referred to God the Father as “the Father of glory” in Ephesians 1:17, and just as Stephen referred to the One who met who Moses through the burning bush as “the God of glory” in Acts 7:2, even so James here refers to the Lord Jesus Christ as “the Lord of glory.”  Before Jesus sacrificial death on the cross and bodily resurrection out of the dead, James, as well as Jesus other biological brethren through Mary, had not accepted Jesus’ claims as the only-begotten Son of God and as the eternal Savior of the world.  Yet it is apparent that after his encounter with the risen Lord Jesus Christ as recorded in 1 Corinthians 15:7, James discarded his unbelief and wholeheartedly placed his trust in the Lord Jesus Christ as his personal Savior and sovereign Lord.  Indeed, he set his wholeheartedly devotion upon the Lord Jesus Christ as “the Lord of Glory,” as the One in whom dwells all the majestic fullness “of the Godhead bodily.” (Colossians 2:9)  Even so, there are six facets of truth in this title, “the Lord of glory,” for us to consider.  In this first part of the message, let us consider the first three of these truths.

Weekly Sermon

James 2:1-4 reads, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.  For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: are ye not then partial in yourselves, and are become judges of evil thoughts?”

With James 2:1-13 we come to the sixth paragraph of this epistle.  This paragraph is the first of two lengthy paragraphs in James 2, encompassing the entire first half of the chapter.  In providing pastoral counsel for a spiritually mature walk in the believer’s life, this paragraph directly confronts those who are showing sinful partiality against the poor and needy in favor of the rich and prestigious.  This contextual setting for the paragraph is immediately introduced in verse 1, wherein the caution is given, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.”  Again in verse 4 the confrontation is presented, “Are ye not then partial in yourselves, and are become judges of evil thoughts?”  Yet again in the opening line of verse 6, the further confrontation is proclaimed, “But ye have despised the poor.”  Finally, in verse 9 the condemnation is delivered, “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.”  Thus with these four declarations, this paragraph is unified concerning the sinful practice of showing partiality against the poor and needy.

Weekly Sermon

James 1:27 reads, “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” 

As we have previously noted, James 1:26-27 presents a clear contrast between a faulty religious life that is lacking in spiritual substance and a faithful religious life that is rooted in spiritual substance.  This contrast is seen in that verse 26 closes with the statement, “This man’s religious is vain;” whereas verse 27 opens with the statement, “Pure religion and undefiled before God and the Father is this.”  Even so, verse 26 presents the case of a religious life that is vain, being spiritually profitless; whereas verse 27 presents the case of a religious life that is valuable, being spiritually pure.  Therefore, as we focus our attention upon verse 27, we observe more closely the case of a religious life that is valuable, being spiritually pure – “Pure religion and undefiled before God and the Father is this.”

Grammatically, this verse can be divided into three parts.  First, there is the declaration of God’s classification for pure religion – “Pure religion and undefiled before God and the Father is this.”  Second, there is the description of loving compassion in pure religion – “To visit the fatherless and widows in their affliction.”  Third, there is the description of separated character in pure religion – “And to keep himself unspotted from the world.”