Well, all human beings are born free and equal in dignity and rights. They are endowed with
! reason and conscience and should act towards one another in a spirit of brotherhood. In
! case you're wondering, that is the article one of the UN Declaration of Human Rights.
That is not what I'm preaching on tonight. But it strikes me that that is that there are
many things in our society that reveal sin, are there? The idea of sin is kind of very
old-fashioned to most people in the streets. But if there's one thing that is sin, then
it's prejudice, favoritism, exclusion. We are often told that inclusiveness is a British
value and tolerance is a British value, whatever those things mean. And often religion is blamed
for violence, for trouble in the world at this weekend is a prime example, isn't it, sadly?
And it's thought that if only people could embrace the UN Declaration of Human Rights and live
that out, the world would be a better place. Religion is the scourge so often, isn't it,
in people's minds. And so as we come to James chapter 2 verse 1, it's perhaps one of those
verses in the Bible that many people in our society would say amen to. Or at least the
first half of it, anyway. My brothers, show no partiality. If they stop there, people would
be quite happy, wouldn't they? It's like the words of Jesus, do not judge others. Even a
group like REN, the American group, can sing, I can't say that I love Jesus, that would be
a hollow claim. But do not judge others, lest you be judged. What a beautiful refrain, they
say. So people like that, don't they? They like the idea of not showing favoritism, not showing
impartiality. And we get what James describes here, the situation in a church where the rich
people are welcomed in and the poor are disregarded. And we'd like to hope that wouldn't be, wouldn't
be in practice if people came to IPC healing, didn't we? And our children gave a good answer
when I asked them that question. But James goes further than that. He's not just commanding
we don't behave like that. He's commanding them to actually become more Christian in a way
when we look at other people. He says, when we look at James chapter 2, he doesn't say,
be more inclusive, be more tolerant. He doesn't even say, treat people equally, because we're
all made equal. He could say that. In chapter 3 he comes closer, chapter 3 verse 9, where
he loots the fact that all people are made in God's image. But what James is saying, he
goes deeper than that. He isn't merely after a change in behavior, saying treat people more
fairly. Rather he's calling us and his readers to examine our hearts, to see why we behave the
way we do. Like an excellent doctor, he's saying, if you are treating people with partiality, it's
actually a sign of a deeper disease. It's a symptom of deeper disease. And he wants to get
to the root of that problem. So in verse 4, he does get to the root of the problem. He shows
us what partiality and favoritism, where it comes from. In verses 5-11 he gives us a few
reasons why it's particularly wrong for Christians to behave in that way. And finally in verses
12 and 13, he takes us to a solution. Kind of an unexpected solution in some ways, but a
solution nonetheless. Let's look at the heart of the problem first. As James is writing this,
he's writing into a culture that, even more than our own, respected people of wealth and
high status and high standards. I don't know if you've watched Downton Abbey, or you have
watched it. I'm afraid I'm a fan, I like it, I'm that kind of person. But if you've watched
it, then you'll know, back in the 20s in England, in high society, people were very deferent
still to those in high society. Think of Carson the Butler, horrified that anyone should treat
Lord Grantham with anything but the utmost respect. If that means nothing to you, don't worry.
But it was a bit like that in James' day. And yet James wants to show that this is a problem.
And you look at this critique carefully, verse 4. If you've treated the poor badly and the
rich well, verse 4, have you not made distinctions among yourself and become judges with evil thoughts?
Now it's obvious that if you've treated the rich one way and the poor another way, you have
made a distinction. But I think James is actually saying something deeper than this. That word
translated distinction here is the same word that James has already used across the column
back in chapter 1, verse 6. The very same context, we'll just go back to verse 5 for a second.
If any of you lacks wisdom, let him ask God and gives generously to all without reproach,
and it will be given him. But let him ask in faith with no doubting, with no division in his mind,
no distinction is the way that word is translated in chapter 2. For the one who doubts, the one who
has a distinction in his mind, the one who has a division in his mind, is like a wave of the sea
that is driven and tossed by the wind. That person does not suppose he will receive anything from
the Lord. He is a double-minded man, unstable in all his ways. See, James says in chapter 1,
if you're doubting, if you're divided in your mind, and what you think about God and whether
you can answer your prayer, you're a double-minded man. You're suffering from spiritual schizophrenia.
You're saying one thing but believing another. So it's interesting he uses the same word here.
If there's a division in your thinking, if you're claiming, verse 1, to hold the faith
in the Lord Jesus Christ, and you're divided in the way you're treating people, then it shows
there's actually a division in your heart. It shows you're a double-minded person. You are
actually holding the faith with integrity. So you can translate verse 4 of chapter 2 like
this. If you treat the rich man and the poor man differently in this way, then have you
not been divided within yourselves, within each one of you? Are you not behaving in a
double-minded manner? And to spell out further how serious that is, look at what James says
at the end of the verse. If you're doing this, have you not become judges with evil thoughts?
So James is calling a spade a spade. He's not saying it's a bit intolerant and a bit exclusive
if you treat people differently. He's saying you're becoming a judge with evil thoughts.
That's what you're being. So James is really saying the reason you are discriminating against
people is that actually you're not being Christian enough. The solution is to actually hold your
faith with integrity, to really trust Jesus as Lord. To verse 1, show no partiality as you
hold the faith in the Lord Jesus Christ. Now as we read James' description of the church
in verses 2 and 3, I think it's easy to think, well we wouldn't do that in this church, would
we? We wouldn't treat the rich one way and the poor another. I suspect we wouldn't. But
actually how often in our own hearts do we hold prejudices and do we actually treat people
differently, albeit subtly? I was walking down the street this week, thinking about these
verses, I was preparing this sermon. I thought, what are some of my prejudices? And as I've been
praying more shownly, in the next minute, first of all, a guy cycled up a pavement towards me.
And being a cyclist, and being self-righteous, I immediately went to him, how could he cycle up
a pavement? I would never do that. I really realised, okay, there is one of my prejudices.
I think I'm such a nice guy, I wouldn't do this. So I frowned on the man who does. And as if that
wasn't enough, 20 seconds later, walking up the pavement behind him, was a lady smoking away,
and as she walked past, I thought to myself, what a disgusting habit, because I hate the smell,
and because I've never been tempted to do it. Oh dear, immediately, straight away, two of the
Stuart's prejudices leap out. As you hold the faith in the Lord Jesus Christ, do not show partiality.
And yet bias and partiality and judgement, they're part of our human makeup, aren't they?
How does it play out in other ways? As Christians, we often still behave in ways that show favoritism
to some, don't we? So don't we love it when we hear about some sports star somewhere who
has professed faith in Christ? Oh great, we can wheel them out and show us some credibility
in being a Christian. You can be a Christian at a sports star. Don't we love that person?
Or at work? We find out that a partner in our firm, or a senior manager is a Christian.
Aren't we excited as someone we can look up to? And yet we don't so easily overlook the
Christian security guard, or the Christian cleaner? Isn't that showing partiality, like James
tells us not to? Or how often have I heard people say to me, I went to the Christian Union
school once, or the Christian Union University, but I didn't really like it because they were
all nerdy. I didn't want to go back. Well I can understand that. I was really involved
in the Christian Union School and of the University, and I was a nerd, I still am. But actually
when we say that, we don't want to associate with those people because they're people other
people that look down on. When we look up to the sports star or the senior manager, and
look down on the cleaner, all the nerds in the Christian Union, are we showing partiality?
Are we viewing people the way the world views them, not the way Jesus views them? It's actually
hard for us to see past status, isn't it? Or attractiveness, or celebrity, or importance
to the world's eyes, or wealth. That's why we need to heave verse 1. My brothers, show no
partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. Notice the
phrase there, the Lord of glory? Jesus isn't called back anywhere else in the New Testament.
Why does James use that phrase? He says, when we catch the glory of the Lord Jesus, then all
the things this world values pale into insignificance, don't they? What is a celebrity sports car or
a hip kid at school compared to the majestic, glorious Lord Jesus? How can we judge by a
worldly standard if we're holding faith in this majestic King? So here's the root of the
problem, James says. When we're judging others, when we're showing partiality, we're actually
being double-minded. We're not keeping our eyes and our faith on who Jesus is and who he
has made us by his grace. We're not single-mindedly holding the faith. So he's shown us the root
of the problem. He then goes on to give us some reasons why it's so wrong to show partiality.
They're not the reasons that the UN Declaration of Human Rights gives, valid as that reason
might be. He tells us, first of all, it goes against God's whole practice and attitude.
Look at verse 5. Listen, my beloved brothers. Has not God chosen those who are poor in the
world to be rich in faith and heirs of a kingdom which he has promised to those who love him?
But you have dishonoured the poor man. See what James is saying? You can't dishonour these
ones who God himself has honoured with the kingdom. To be an heir of the kingdom means these people
who are despised by the world will one day inherit true wealth, inherit a place and a role in God's
renewed world. That place where there will be no more suffering. They're the ones of whom it can
be truly said they will live happily ever after. That's how God has treated them. How can you
treat them badly? James says. Now at this point, why don't they have a problem? Doesn't that mean
God is shown favouritism? If he's bestowing his kingdom on these people, isn't he showing
favouritism? Well, that's a good question to ask. But we need to think firstly about the
identity of the poor that James is talking about, but also the extent of this pattern.
So he's not merely talking about the materially poor, and he's not only the poor who are heirs
of the kingdom. Let's see what we mean by that. First of all, who are these poors who have
God's promised the kingdom? Well, it's not just the materially poor. Let me read two statements
of Jesus. First of all, Luke chapter 6, verse 20. Jesus said, blessed are you who are poor,
for yours is the kingdom of God. Now that's clarified a bit more by Matthew, in his account.
Matthew 5, verse 3. Blessed are the poor in spirit, for theirs is the kingdom of heaven.
So it's not merely the economically poor, the financially poor, who are part of God's
kingdom. So those who often are in that state, but also recognise their spiritual quality,
recognise their need for God to help them out, to rescue them, for they have no spiritual
resources. And that is the way God seems to love to work. That's why the Apostle Paul can
write to the Corinthians, 1 Corinthians chapter 1, verse 26. Consider your calling, brothers.
Not many of you were wise, according to worldly standards. Not many were powerful. Not many
were of noble birth. But God chose what is foolish in the world to shame what is wise. God chose
what is weak in the world to shame the strong. God chose what is low and despised in the world,
even things that are not, to bring to nothing things that are. So no human being might boast
in the presence of God. See, God delights to bestow his kingdom on those who know they have nothing
to offer. So if we disregard those people, we're going against God's pattern. But is it favoritism?
Well, no, because it's not just the poor. It's not just the economically poor. Well, there's those
who have little of the world's riches who particularly can see their need for God. But James has already
written back in chapter 1, verse 10 of the rich believer, who is to boast of his humiliation.
So it's not only the materially poor. God isn't showing favoritism here. But we have to face the
fact, for most of us who are actually materially wealthy in the world's terms, it is often hard
to admit our need for God's grace, our need for utter dependence on him. We so easily trust
in the things we own, don't we? That's why Jesus said it's easier for a camel to go through the eye of a needle
than for a rich person to enter the kingdom of heaven. Here's the first reason James
gives why it's particularly wrong for Christians to show partiality. It's because God doesn't show partiality.
But there's a second reason as well. Look down to the end of verse 6.
Aren't all the rich the ones who oppress you and the ones who drag you into court?
See, there's a second reason. It's just against common sense. It's against God's character
in ways. It's also against common sense. You're trying to
cozy up to these wealthy people, but otherwise they'll make life hard for you.
You're like, he's not saying be mean to them
because they're mean to you. He's saying be sensible.
Perhaps for us today, James would say
don't just try and ingratiate yourself with the media
who then often just beat up Christians. That would be a mad thing to do.
But he gives us another reason in verse 7.
Are they not the ones who blaspheme the honourable name
by which you were called?
Are they not the ones who blaspheme
the honourable name
which is over you, literally?
I don't know what it's like when you go to school
or when you went to school. When I went to school
or when my kids go to school, we write their names
on their coat, on their books, on everything we can
that is theirs.
Why do we write their names on it?
To show us their possession.
James is reminding us here
that if we are Christians
then God has written Jesus' name over us.
We belong to him.
So when these wealthy people
blaspheme the name of Jesus
they're blaspheming the ones to whom we belong.
When they slander
the name of Christ
when they slander Christians
they're actually slandering
our identity
slandering the one to whom we belong.
That's another reason James says
to not show favouritism to them.
It's going against God's pattern
it's going against common sense
it's going against our very identity
as those who belong to the Lord Jesus.
But most importantly
verses 8-11
he tells us it's wrong to show partiality
because it goes against the law
of the king and his kingdom.
It goes against the law of the king
and his kingdom.
Look at verse 8.
Go over the page.
If I can turn it over.
If you really fulfil
the royal law
according to the scripture
you shall love your neighbour as yourself
you are doing well.
But if you show partiality
you are committing sin
and are convicted by the law
as transgressors.
For whoever keeps the whole law
that fails in one point
has become accountable for all of it.
For he who said
do not commit adultery
also said
do not murder.
If you do not commit adultery
but do murder
you have become a transgressor
of the law.
You may not commit adultery
or murder
but if you show partiality
says James
you haven't kept the royal law
to love your neighbour
as yourself.
What is this royal law?
Well it doesn't mean
the most important law
rather it means
the law of the king and his kingdom.
James back in verse 1
James called Jesus the Christ.
Christ
anointed one.
It's a title of Jesus
as king.
We're part of his kingdom.
Then in verse 5
he talks about
heirs of the kingdom.
It's all kingdom language.
The royal law
is the law of the kingdom.
It's not one specific law
that's more important
than the others.
It's the whole body of the law
that is enforced
under the king's rule.
It's the Old Testament law
fulfilled and reinterpreted
by the Lord Jesus.
That is the law
of the king
and his kingdom.
That's why James quotes
Deuteronomy 19 verse 18
when he says
to love your neighbour
as yourself.
It's not a new law.
Yes, Jesus repeated it
but it wasn't new.
So what James is doing here
is underlining
how important it is
we live the way
our king Jesus
would have us live.
See, partiality
is more serious
than we ever thought
says James.
It's not just going
against British values
of tolerance.
It's not just going
against the UN
declaration on human rights.
more importantly
it's an offence
to our gracious
King Jesus.
And remember who he is
James says
he is the Lord of glory
you're holding faith in.
He is the Lord of glory
who to redeem us
left that glory
came to the squalor
of the stable
was despised
and rejected by man
that he could lift
he became what we are
so we can become
what he is.
He is the Lord of glory
who looked on us
in our shame and weakness.
How dare we
go against his ways
and his pattern
and show partiality
and favouritism.
So do you see the problem?
It's a deeper problem
than we ever believed
isn't it?
It's a deeper problem
than we ever believed
when we show partiality
when I judge the lady
with a cigarette
or the man
riding the pavement
I'm going against
God's attitude
I'm going against
common sense
I'm going against
what God has made us to be
as his people
and he's going against
the way of the kingdom
and the way of the king himself
So what's the cure?
How can we treat people
fairly
and not with partiality?
Well the UN Declaration
of Human Rights
was in a sense
attempt to do that
when the UN agreed to it
on the 10th of December
1948
and what's that
coming up for 67 years ago
it was in the hope
of it to solve
the problem
of partiality
and prejudice
and injustice
in the world
coming off the back
of World War II
later on in that declaration
it says this
or in the introduction
it says this
I should say
that
all peoples
and all nations
and every individual
and every organ of society
should
keeping this declaration
constantly in mind
shall strive
by teaching
and education
to promote respect
for these rights
and freedoms
see what they're saying?
Teaching and education
should help people
respect these freedoms
and then we'll live
in a world
without prejudice
without partiality
without injustice
but 67 years on
that hasn't worked
has it?
Why not?
Because the problem
is not with education
the problem is not
what we know
the problem is
in our hearts
isn't it?
See we need a deeper
cure than someone
telling us
we should be fair
to people
we need something
that's going to
change our hearts
don't we?
And that is actually
the cure that's implicit
in what James speaks of
in verse 12
It may not sound
like a cure
but believe me it is
we'll see why in a second
So speak and so act
as though it is for us
to be judged
under the law
of liberty
That's actually a command
a command to constantly
be aware that in what we say
and how we act
we're going to be judged
under the law of liberty
Now how is that a cure?
Well it's a cure
as we understand
what the law of liberty is
What does it mean?
Let me tell you briefly
and I'll try and explain
why this is so
The law
to live under
the law of liberty
means to live
knowing
we need our hearts
changed
and to live
knowing
we're accountable
to God
It means to live
knowing we need
our hearts changed
and to live
knowing
we're accountable
to God
how do I get that?
Well because James
has talked about
this law of liberty
before
It means a law
that brings liberty
He mentioned it
back in verse
25 of chapter 1
The law of liberty
is the law
that produces liberty
Now what is liberty?
What is freedom?
What is freedom
for a fish?
If a fish
wants to be free
what does it have to do?
It has to not
get out the water
doesn't it?
Why?
Because a fish
is designed
to live in water
That's where a fish
is truly free
And if you've
seen fish swimming
in an aquarium
you've seen salmon
leaping out the river
to get up the river
to its breeding ground
That's where you see
a salmon being
perfectly free
Because it's doing
what it's designed
to do
The law of liberty
is the law
that shows us
what we're to be
shows us
how we're designed
to live
shows us
what our purpose is
And that is
God's law
It's not a law
on the outside of us
which cannot change us
But it's a law
that God writes
in our hearts
that not only
shows us freedom
but makes us free
Let's turn back
to chapter 1
for a second
See how James
talks about
this law of liberty
It's the law
fulfilled
and interpreted
and applied
by the Lord Jesus
So chapter 1
verse 18
He speaks about it
speaks of God
as of his own will
that he brought us
forth by the word
of truth
He made us new
people
by the word
of truth
That word of truth
then in verse 21
James describes
as the implanted
word
which is able
to save your
souls
It's God's law
written on our
hearts
written inside of us
not just on tablets
of stone outside
not just in the
UN declaration
but written in
our hearts
this implanted word
the gospel message
the word of truth
tells us that we
are actually more
sinful and wicked
than we could ever
imagine
It tells us that
our partiality
our prejudices
lying deep in our
hearts are more
sinful and wicked
than we could ever
imagine
and yet we are
more loved than we
ever dreamed
because God has
sent his son
to be our
rescuer
to be our
Lord and saviour
and so now that
implanted word
is God's spirit
writing that word
on our hearts
and we can only
have that word
written on our
hearts if we know
our need for our
hearts to be changed
if we know that
actually we do not
have the resources
to love our
neighbours ourselves
if we know we
cannot do that
that is what
brings us to
faith in Christ
Jesus that James
has talked about
in verse 1
it's as we trust
him as our
Lord
to experience
the law of
liberty
the spirit
writing his
law on our
hearts
but that doesn't
mean we're just
passive does it
at the end of
chapter 1
James had told us
to be not merely
hearers of the
word but doers
also
here he tells us
to speak and act
as those judged
under the law
of liberty
and I say hang on
what do you mean
being judged
under the law
of liberty
didn't Jesus
die and take
our judgement
well yes and
no Jesus
died to pay
for our sin
so we might
not be judged
but yet Jesus
as judge will
judge us by
our actions
how do those
two things work
out
well let me
give a little
plug
Sunday school
next Sunday
morning
9.30
I'm dealing
with this
very topic
so come along
there if you
want to find
out more
but for the
moment we can
say this
we will be
judged
on our actions
but for those
of us who
trust in Christ
those of us
who have
God's law
written on
our hearts
will be
saying that
all our
actions are
by grace
Christ has
died for our
sin
we will not
be condemned
and all our
actions in this
life flow
from his grace
flow from the
fact that the
law of liberty
is written on
our hearts
so when we
are judged
if we have
lived as those
who are under
the law of
liberty
lived as those
who know we
cannot keep
the law on
our own
but know we
need God's
grace and
forgiveness
and we will
not face the
guilty verdict
on that day
but we've seen
that what we've
done the good
we've done has
been by grace
because the law
is written on
our hearts
as John Calvin
said the law
of liberty
is really the
same as the
mercy of God
is coming to
God
coming to
Christ
saying we
know we
need forgiveness
we know we
need that
mercy
but also we
know we're
accountable to
him
don't we
think of what
Jesus taught
us to pray
forgive us our
sins as we
forgive those
who sin against
us
it's not that
us forgiving
other people
merits God
forgiving us
it's the other
way around
isn't it
God forgives us
so we're free
to forgive others
so it is here
in James chapter 2
God in Christ
has shown mercy
to us so we
can show mercy
to others
that's what
James comes on
to say in
verse 13
for judgment
is without mercy
to one who
has shown no
mercy
see if we're
still proud
if we're still
holding on to
our own ability
to keep God's
law
if we think we
don't need
Christ's mercy
we'll end up
not being
merciful to
others
or if we're
not being
merciful to
others
and we're
showing favoritism
it shows
we don't
really recognize
our need
and our
mercy
our need
for God's
mercy
if we find
our status
our sense
of self
our identity
in our own
achievements
or in the
things the
world values
be it our
wealth
our education
our nice
behavior
our career
our family
if we find
our identity
in those things
then we'll
end up disparaging
looking down
at anyone
who doesn't
share in
those things
don't we
it's like
James is
exhorting us
to live as
those who
have the
law of
liberty
written on
our hearts
to live as
those who
are Christ's
people
because we've
turned to
him for
mercy
if we show
no mercy
to others
consistently
and disregard
others
then we will
not receive
mercy on
judgment day
however insofar
as we do
show mercy
to others
verse 13
is telling us
then God's
mercy triumphs
over his
judgment
because Christ
has taken
the condemnation
for us
see this is
the only cure
for partiality
and favoritism
see our
prejudice and
favoritism
arise from
our pride
inside us
our natural
desire
to feel good
about ourselves
and therefore
find someone
else to look
down on
that's why I
felt the
pang of
self-righteousness
and God
cycled up
the pavement
towards me
that's why I
felt the pang
of self-righteousness
as the lady
was smoking
her cigarette
on the pavement
next to me
but that's
ridiculous isn't
it
I need to
remember my
identity is not
in keeping
trivial laws
about where
you ride
your bike
or trivial
health advice
about smoking
my identity
is in the Lord
Jesus Christ
and I need
his forgiveness
and his mercy
so I don't
look down
and exclude
others
if we see
ourselves as
naturally
helpless
naturally
bigoted
naturally
partial
naturally
not loving
others
naturally
deserving
God's
judgment
and we
look out
ourselves
for a
cure
we'll turn
to Jesus
the Lord
of glory
and remember
how he took
pity on us
in our
helplessness
he left the
glory of heaven
for the shame
and dirt
of life
on earth
he ate
with tax collectors
and sinners
for those who
were religious
he looked down
on
he was an
outsider
with nowhere
to lay his
head
he was
crucified
the lowest
of low
criminals
with a
crowd
mocking him
all so
he could
rescue
bigots
and law
breakers
like me
and you
so we
need to
go to him
for mercy
find our
true identity
in him
so as we
do that
that all
prejudice
and pride
is cut
off
some
of us
who
profess
faith
in
Christ
need to
take
this
seriously
don't we
we
cannot
show
partiality
or holding
faith
in the
Lord
of glory
so I
wonder who
is it we
discriminate
against
maybe it's the
prayer that you
need to pray
as I did
walking down the
pavement last week
how are we being
double minded
and the spirit
helps us see that
don't we
some of us here
are believers
in the Lord
Jesus
perhaps we
feel like we're
the marginal
ones
we're the
ones who
live down
in that case
what we need
to see here
is the Lord
does love you
this Lord
who chooses
the foolish
things of the
world to shame
the wise
the Lord
who has
chosen you
as he puts
it in verse
5
chosen the poor
in the world
to be rich
in faith
and heirs
of the kingdom
rejoice
that you are
loved
by the Lord
some of us
here
maybe do not
hold the faith
in the Lord
Jesus Christ
perhaps you
love the UN
article
on human rights
the UN
declaration
perhaps you
love a more
inclusive society
it would be
great if we
were all in
peace with
each other
wouldn't it
and yet look
in your own
heart
do you really
go through
life without
showing partiality
do you really
not exclude
others
in your own
mind
what hope
do you have
in the judgment
if it's your
own record
you're relying
on
when you come
to Jesus
when you come
to this Lord
of glory
this Lord
who has shown
mercy
accept with
meekness
the word
implanted in
you that he
might write
his law
on your
heart
so speak
and so act
as those
who have
been judged
under the
law of
liberty
for judgment
is without
mercy
to one
who has
shown no
mercy
yet if you
come to
Christ for
mercy
mercy triumphs
over judgment
let's pray