Weekly Sermon

Introduction:
 
     A.  The Conflict
 
           1.  The publicans and sinners come
 
           Luke 15:1 – “Then drew near unto him all the publicans and sinners for to hear him.”
 
           2.  The Pharisees and scribes complain
 
           Luke 15:2 – “And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.”
 
     B.  The Message
 
           1.  Rejoicing when a lost sheep is found
 
           Luke 15:3-6 – “And he spake this parable unto them, saying, What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?  And when he hath found it, he layeth it on his shoulders, rejoicing.  And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.”
 
           2.  Rejoicing when a lost coin is found
 
           Luke 15:8-9 – “Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?  And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.”
 
           3.  Rejoicing when a lost son is returned repentant
 
           Luke 15:22-24 – “But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it; and let us eat, and be merry: for this my son was dead, and is alive again; he was lost, and is found.  And they began to be merry.”
 
           4.  Rejoicing by God the Father when a sinner repents
 
           Luke 15:7 – “I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.”
 
           Luke 15:10 – “Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.”
 
I.     The Other Brother Did NOT Agree with the Father.
 
Luke 15:24-28a – “Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.  And he called one of the servants, and asked what these things meant.  And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry . . . .”
 
II.   The Other Brother Became Angry with the Father.
 
Luke 15:28-30 – “And he was angry, and would not go in: therefore came his father out, and intreated him.  And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.”
 
III.  The Other Brother Broke Fellowship with the Father.
 
Luke 15:28 – “And he was angry, and would not go in: therefore came his father out, and intreated him.” 
 
IV.  The Other Brother Cared Only about Himself.
 
Luke 15:29-30 – “And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.”
 
V.   The Other Brother Continued in Bitterness against the Father.
 
Luke 15:31-32 – “And he said unto him, Son, thou art ever with me, and all that I have is thine.  It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.”
 
Note: The parable ends without any indication of repentance on the part of “the other brother.”  In fact, both brothers departed from fellowship with their father.  The younger son broke fellowship through a sinful lifestyle, whereas the older son broke fellowship through a sinful attitude.  Furthermore, the older son engaged in a broken fellowship while never leaving the father’s house, and while having continued in outward, “religious” service and obedience to the father.

Posted in Weekly Sermon, Luke, ​Delight of the Lord, Sin of Selfishness, Rebellion against God     

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Weekly Sermon
 
Introduction:
 
     A.  Departing from the Father
 
           1.  To pursue the way of self
 
          Luke 15:11-12 – “And he said, A certain man had two sons: And the younger of them said to his father, Father, give me the portion of goods that falleth to me.  And he divided unto them his living.”
 
           2.  To pursue the way of the world
 
          Luke 15:13 – “And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.”
 
           3.  To pursue the way of sin
 
          Luke 15:13 – “And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.”
 
     B.  Reaping What Is Sown
 
     Hebrews 11:25 – “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.”
 
     Galatians 6:7-8 – “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.  For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.”
 
     James 1:15 – “Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.”
                                                                                      
           1.  No pleasure
 
          Luke 15:14 – “And when he had spent all, there arose a mighty famine in that land; and he began to be in want.”
 
           2.  No provision
 
          Luke 15:15-16 – “And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.  And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.”

           3.  No help
 
          Luke 15:15-16 – “And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.  And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.”
 

I.     He Came to Himself – Realizing that it was better to be WITH the father.
 
Luke 15:17 – “And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!”
 

II.    He Recognized His Sin.
 
       A.  I have sinned.
 
       Luke 15:18 – “I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee.”
 
       B.  I am not worthy.
 
       Luke 15:19 – “And am no more worthy to be called thy son: make me as one of thy hired servants.”
 
       C.  I will serve.
 
       Luke 15:19 – “And am no more worthy to be called thy son: make me as one of thy hired servants.”
 

III.  He Returned to the Father. – Draw night to God with a broken heart, and He will draw night to you.
 
Luke 15;20 – “And he arose, and came to his father.  But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.”
 
James 4:8-9 – “Draw nigh to God, and he will draw nigh to you.  Cleanse your hands, ye sinners; and purify your hearts, ye double minded.  Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.”
 

IV.  He Confessed His Sin.
 
       A.  No excusing himself
 
       Luke 15:21 – “And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.”
 
       B.  No trivializing his sin
 
       Luke 15:21 – “And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.”
 
       C.  No shifting of blame
 

​V.   He Was Restored by the Father.
 
       A.  Restored to peace
 
       Luke 15:22 – “But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet.”
 
       B.  Restored to blessing
 
       Luke 15:23 – “And bring hither the fatted calf, and kill it; and let us eat, and be merry.”
 
       C.  Restored to fellowship
 
       Luke 15:24 – “For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.”

​Posted in Weekly Sermon, Luke, Repentance of Sin, Forgiveness of Sin, Spiritual Revival

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Weekly Sermon
 
In Psalm 119:6 the psalmist proclaimed, “Then shall I not be ashamed, when I have respect unto all thy commandments.”  In verse 31 the psalmist lifted up his prayer, “I have stuck unto thy testimonies: O LORD, put me not to shame.”  In verse 46 the psalmist expressed his commitment, “I will speak of thy testimonies also before kings, and will not be ashamed.”  Again in verse 80 the psalmist lifted up his prayer, “Let my heart be sound in thy statutes; that I be not ashamed.”  Yet again in verse 116 the psalmist lifted up his prayer, “Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.”
 
In all five of these verses, the psalmist employed either the verb “ashamed” or its corresponding noun “shame.”  Furthermore, in all five of these verses the psalmist spoke about not being ashamed or not having shame.  What then does it mean to be “ashamed”?  It means to have a feeling of humiliation or embarrassment because of some wrong or foolish decision.  So then, what was involved in the psalmist’s desire not to be ashamed?
here to edit.

Weekly Sermon
 
In Psalm 119:6 the psalmist gave the testimony, “Then shall I not be ashamed, when I have respect unto all thy commandments.”  Furthermore, in verse 15 the psalmist expressed the commitment, “I will meditate in thy precepts, and have respect unto thy ways.”  Finally, in verse 117 the psalmist expressed the commitment, “Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.”
 
In all three of these verses, we find the psalmist employing the verb “have respect” in relation to the Word and ways of the Lord.  Concerning the Word of the Lord, the psalmist declared in the closing portion of Psalm 119:6, “When I have respect unto all thy commandments [that is – unto all the commandments of the Lord’s Word].”  Concerning the ways of the Lord, the psalmist declared in the closing portion of verse 15, “And have respect unto thy ways.”  Then again concerning the Word of the Lord, the psalmist declared in the closing portion of verse 117, “And I will have respect unto thy statutes [that is – unto the statutes of the Lord’s Word] continually.”  So then, what does this verb “have respect” mean?  It means “to view with a high regard, to view as being worthy of high honor and priority affection, to hold a spirit of high regard, honor, esteem, and even love and joy toward someone or something.”  This is just the heart attitude that the psalmist, this young man of God, determined to have toward the Word and ways of the Lord.  Even so, this is just the heart attitude that we also ought to have toward the Word and ways of our Lord.

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
 
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 two previous sermons:  And His Name Shall Be Called Wonderful - Isaiah 9:6     
                                                                                       And His Name Shall Be Called Counsellor - Isaiah 9:6     

Isaiah 9:6-7 reads, “For unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulders: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.  Of the increase of His government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and justice from henceforth even for ever.  The zeal of the LORD of hosts will perform this.”

Now, the fullness of this promise and prophecy has not yet been fulfilled.  The Lord Jesus Christ has not yet come in the fullness of His glory as King of kings and Lord of lords to rule and reign over the whole world from the throne of David in Jerusalem.  Yet the fulfillment of this promise and prophecy has indeed begun to be fulfilled.  Unto us that Child has been born.  Unto us that Son has been given.  The zeal of the Lord is already at work.  God the Father has already sent God the Son, the Lord Jesus Christ, to be born into this world as God in human flesh.  The fulfillment of this promise and prophecy has already begun in Christ’s first coming, and most certainly the fulfillment will be completed in Christ’s second coming.  Amen, and amen.  “Even so come, Lord Jesus.” (Revelation 22:20)

However, the focus of this message is not upon the coming of our Lord, but upon the char-acter of our Lord.  In the closing portion of verse 6 five titles are given to reveal the character of our Lord Jesus Christ, God the Son who was given to be born in human flesh – “And His name [His title] shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”  In this message let us consider five truths concerning the third of these titles – “And His name shall be called . . . The mighty God.”

Now, the phrase, “The mighty God,” refers to the one true and living God who is almighty in His eternal Person and in His sovereign works.  So then, in what ways is our Lord Jesus Christ to be called The mighty God?