SERMON: “Applying the Royal Law” (James 2:8–13)
“Applying
the Royal Law” (James 2:8–13)
Series: “James: True Faith Works” #11 Text: James 2:8–13
By: Shaun Marksbury Date:
December
29, 2024
Venue: Living Water Baptist Church Occasion:
PM Service
I.
Introduction
Last time, we saw
that there was a serious problem with partialism in the church. People were favoring rich over poor. Sadly, such partiality is not a relic of
history; it persists today. Churches
often cater to higher tax brackets.
Moreover, there are
other kinds of partiality throughout history, with some churches targeting
specific people groups, like unbelievers only, or young people. Some people look for churches with a specific
culture or genre; I’m not trying to call anybody out, but there are over 5,000
“cowboy churches” in America, for example.
Some Christians also believe churches must have certain ethnic makeups
to be valid churches, saying that churches must exactly mirror population
demographics.
The royal law is
God’s Law, the commands of the King of Kings and Lord of Lords. We should seek to obey it. Thus, we’ll see three points this evening:
we’ll first see the love of the King in the law (vv. 8–9). We’ll then see guilt before the King in the
law (vv. 10–11). Finally, we’ll see the
mercy of the King in the law (vv. 12–13).
II.
First, the Love of the King in the Law (vv. 8–9)
If, however, you are fulfilling the royal
law according to the Scripture, “You shall love your neighbor as yourself,” you
are doing well. But if you show
partiality, you are committing sin and are convicted by the law as
transgressors.
We don’t often
think of love as part of the law of God.
In fact, I’ve seen Christians mistakenly say that we need to stay out of
the Old Testament, that all we need is Jesus saying, “You shall love your
neighbor as yourself.” Jesus (and now
James) is quoting from the Book of Leviticus, though!
There are many
examples of God’s love in the law. For
instance, there were laws protecting the destitute, commanding farmers to leave
the corners of fields as a food source for the needy. There were also commands about dealing with
civil matters, such as difficult animals or starting fires. The law commanded parapets around roofs,
railing to protect people who might want to rest top of the upper story of
homes. There were numerous examples of
caring for neighbors in Scripture.
How does this apply
in the New Testament era? James begins
by commending those who “fulfill the royal law.” This is a term that signifies the law’s
connection to a king or a ruler, coming from ancient Roman culture.[1] Of
course, James applies it to King Jesus. The
term for “royal” is also similar to the term for “kingdom” in v. 5, so it works
well in this context.
James’s “royal law”
is not new. Again, it comes from
Leviticus 19:18, where God commanded Israel to love their neighbors as
themselves. Jesus affirmed this as the
second greatest commandment, alongside loving God with all one’s heart, soul,
and mind (Matthew 22:36–40). This also
matches His “golden rule” of Matthew 7:12, “In everything, therefore, treat
people the same way you want them to treat you, for this is the Law and the
Prophets.” This is the law as King Jesus
has taught it.
Sometimes, people get confused and believe the
command “You shall love your neighbor as yourself” is two laws — you must love yourself and then love your neighbor. This is part of the exaltation of self, and it’s
all throughout Christian therapeutic and psychoanalytical circles. I’ve heard many inmates over the years tell
me, “I discovered I couldn’t love others because I never knew how to love
myself,” but they didn’t realize that seeking selfish desires is the reason
they were in there. This is a grave
misunderstanding; Jesus calls this one command, and the best understanding here
is that we should put others before ourselves.
We should love our neighbors instead of ourselves, putting the needs of
others above our own.
We’ve noted that love
permeates God’s law. Yet, love is not
merely about emotion or personal preference. As the MacArthur Study Bible notes,
“This sovereign law…summarizes all the Law and the Prophets”[2] (cf. Romans 13:8–10). Genuine love puts others before self, striving
for their physical and spiritual well-being.
How does this
connect to what we’ve been considering? That
brings us to v. 9. Favoritism means to
lift the face, as though you reserve judgment until you see what the person
looks like; the KJV translates this, “respect to persons.”
Showing favoritism —
like preferring the wealthy over the poor — betrays the unconditional love of
God. It prioritizes personal gain over
the needs of others. It’s a love for
self first, not a love for neighbor instead of self.
Furthermore, James
highlights that partiality is not a trivial matter; it is sin. Favoritism convicts us as transgressors of
God’s law. As believers, we must reflect
the love of our King, loving all without bias or discrimination.
We see the love of
God throughout the Law. However, we may
also see how we are failing to love as we should. That brings us to a point of guilt, which is
where James also moves next in the text.
III.
Second, the Guilt before the King in the Law (vv.
10–11)
For whoever keeps the whole law and yet
stumbles in one point, he has become guilty of all. For He who said, “Do not commit adultery,”
also said, “Do not commit murder.” Now if you do not commit adultery, but do
commit murder, you have become a transgressor of the law.
Sometimes, people
think we can gain righteousness for ourselves by keeping some of the law. Perhaps they adopt a kosher lifestyle, or
they try to keep some of the Old Testament feasts and festivals in a Christian
manner. Maybe they strive to keep the
Ten Commandments thinking that their obedience will grant them better standing
with God. However, we see the bad news
here that even a single violation makes us guilty of the entire law.
James turns to the
seriousness of guilt before God’s law. Some
might dismiss partiality as minor compared to big sins like murder or adultery.
As one commentator notes, “James was
aware there would be some who would tend to dismiss their offense of prejudice
as a trivial fault. They would hardly
consider themselves as lawbreakers.
James went on to make it clear that this was no small offense.”[3]
James dismantles
such thinking by emphasizing the unity of God’s law. It is not a collection of separate commands
but an indivisible whole. Breaking one
part—no matter how small—renders one guilty of breaking all.
As an aside, this
raises the question of how this whole passage should be understood within the
framework of broader covenantal theology and dispensational thought. Covenant theologians who affirm the ongoing
Covenant of Works argue that this passage underscores the universal application
of God’s moral law, reflecting the same standard initially given to Adam in
Genesis 2:16–17. They see verse 10,
which highlights guilt for breaking even a single commandment, as evidence of
the Covenant of Works’ enduring principle: perfect obedience is required to
stand before a holy God.
Modified and progressive
dispensationalists, on the other hand, approach the text differently,
interpreting it through the lens of kingdom ethics. They see the “royal law” (v. 8) as expressing
God’s moral demands in light of Christ's inaugurated kingdom, which believers
are called to reflect while recognizing that the ultimate fulfillment of this
ethic lies in the future consummation of the kingdom.
If you are not
familiar with these varying theological camps, you probably don’t have a dog in
that fight. Still, you rightly wonder
how to best understand this. Despite
these differing perspectives, there is significant unity among theologians
regarding certain truths here. All agree
that the law reveals God’s righteous standard and humanity’s universal guilt,
showing that no one can keep the law perfectly.
This passage highlights the unity and comprehensiveness of God’s law,
demonstrating that to violate even one part is to stand condemned as a
lawbreaker. It also points to humanity's
need for a Savior, as no one can meet the law’s demands apart from Christ. Finally, there is shared agreement that
believers, though forgiven, are still called to live in light of God’s moral
standards, striving to reflect His character while relying on His grace.
The point here
isn’t to try harder. James 3:2 says,
“For we all stumble in many ways.” Sin
shatters the unity of the law, much like breaking one section of a
stained-glass window ruins the entire piece. This guilt points us to our need for Christ’s
perfect righteousness. We are only Christians by the grace of
Christ (cf. Jude 24), so we should show that grace to others.
This principle also
refutes the idea that partial obedience can earn favor with God. Attempts to keep parts of the law — whether
dietary restrictions, feasts, or the Ten Commandments — cannot atone for our
failures. As James highlights, even one
stumble leaves us liable for all, underscoring our need for a Savior.
Moreover, James’
reference to murder and adultery reminds us that selective obedience is
insufficient. These are not merely
individual sins; they represent rebellion against the Lawgiver Himself. God demands complete, consistent obedience.
Of course, this is an
impossible standard apart from grace. Thus,
believers must rest in Christ’s righteousness, who fulfilled the law perfectly
on our behalf (Matthew 5:17). Just as we
cannot deal with our guilt on our own, we believe and rest in the grace and
mercy of our Lord Jesus Christ for eternal life. If we claim to know this already, then we
should be people who practice mercy.
That’s where James turns next.
IV.
Third, the Mercy of the King in the Law (vv. 12–13)
So speak and so act as those who are to
be judged by the law of liberty. For judgment will be merciless to one who has
shown no mercy; mercy triumphs over judgment.
With what we’ve
learned so far, we should be ready to apply it.
We should be people seeking to apply eternal kingdom principles from the
Law of the King to our lives. There is plenty
of love and mercy to be seen in the Law.
As such, we should practice mercy toward one another, especially toward
those who are in need.
James concludes by
calling believers to apply the law of liberty in their speech and actions. The terms here indicate habitual action.[4] Christians
should strive by the power of the Holy Spirit to make this an ongoing trait of
speech and action.
This “law of
liberty” obviously parallels the “royal law” above, but it emphasizes that
submission to the King provides true freedom.
This liberty is found in obeying God’s Word, which is why James also
calls it the perfect law (cf. James 1:25). Far from oppressive, God’s commands bring freedom
from sin and its consequences.
A person who embraces
sin might feel free for a while. However,
that person will find less ability to interact with others like he or she used
to do. Eventually, it may become all
life-consuming that it may result in inescapable consequences like disease,
arrest, or even death, depending on the circumstances. There is no true freedom in sin. God’s perfect revelation to us shows us how we
must live to have true freedom.
Believers are to
live as those who will stand before Christ’s judgment seat. Though believers are secure in salvation, our
deeds will be evaluated (2 Corinthians 5:10). James warns that judgment will be merciless to
those who show no mercy. Many verses
link the concept of not showing compassion to coming judgment (Prov 21:13; Matt
5:7; 18:32–35; Luke 6:37–38). In fact,
it may be that the person who continually refuses to show compassion for the
poor or some other personally disfavored people group prove that they are false
believers, which means they certainly will have no mercy in the judgment of
God.
Christians, who are
born sinners should be people who understand mercy. As another study notes, “Failure to show
mercy means a failure to understand God’s mercy.” [5] This
echoes Jesus’ teaching: “Blessed are the merciful, for they will receive mercy”
(Matthew 5:7). Christians should reflect
the same mercy that we have received from the King, a mercy which should
transform our hearts.
James declares,
“Mercy triumphs over judgment.” This is
both a precious and a cutting reminder. This
victory is not about excusing sin but about demonstrating the power of God’s
mercy in a believer’s life. A heart
characterized by mercy provides evidence of genuine faith and readiness for the
day of judgment.
V.
Conclusion
God’s law calls us to perfection. Yet, as James reveals, we all fall short. Thankfully, Christ’s active obedience — His
perfect fulfillment of the law — is credited to us by faith. This grace frees us from the law’s
condemnation and empowers us to live by the royal law of love.
As we reflect on this passage, let’s:
- Love
impartially, reflecting the heart of our King.
- Acknowledge
our guilt and rest in Christ’s righteousness.
- Show
mercy, living as those transformed by God’s grace.
In doing so, we apply the royal law,
honoring the King who first loved us. May
our lives shine as testimonies to His mercy and love!
[1] A. T. Robertson, Word Pictures in the New Testament,
(Nashville, TN: Broadman Press, 1933), Jas 2:8.
[2] John MacArthur Jr.,
Ed., The MacArthur Study Bible,
electronic ed., (Nashville, TN: Word Pub., 1997), 1929.
[3] J. Ronald Blue, The Bible Knowledge Commentary: An
Exposition of the Scriptures, 1985, 2, 825.
[4] Ibid.
[5] John D. Barry,
Douglas Mangum, Derek R. Brown, Michael S. Heiser, Miles Custis, Elliot
Ritzema, Matthew M. Whitehead, Michael R. Grigoni, and David Bomar, Faithlife Study Bible, (Bellingham, WA:
Lexham Press, 2012, 2016), Jas 2:13.
