WEBVTT

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 Good morning, CFC. Go ahead and take your copy of God's Word and turn to James chapter 2.

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 James chapter 2, we're going to be looking at verses 8 through 13 this morning.

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 And as a way of introduction, I thought I would remind you all of what we have covered so far in our text.

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 So James is writing to Jewish Christians who are dispersed from Israel by Herod Agrippa's persecution.

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 You can read about that in Acts 12, and he opens with an encouraging word about trials that these Christians are facing.

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 These dispersed Christians are forming a new community, not only as the church, which was a very new thing at the time,

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 but also as a dispersed people group.

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 You can imagine the complexity of all the people gathered who are new to one another,

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 people who are getting to know one another, getting to know how to be Christians in the church body,

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 what it means to be the church, and who is actually in the church, who is actually saved.

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 All these things they are wondering, they are asking, they are working through.

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 And we've entered a new section in James that began in chapter 1, verse 26.

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 Starting in that text, James is beginning to lay out a series of tests.

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 Tests that will demonstrate to his audience who is truly in the kingdom and who is not.

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 Who is truly in the faith of our Lord and who is opposed.

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 Who is pretending.

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 Who is not truly saved.

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 And this kind of thing was necessary in James' mind because apparently there are rich people

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 who are oppressing the poor in the church, which we read about last week.

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 So James gives some tests to weed out these false believers.

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 Tests to see who is corrupting the flock and leading them away.

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 And one such test is the test of partiality that Nathan began preaching on last week in chapter 2, verse 1.

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 So today we're going to see James' final and main argument against the sin of partiality.

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 This argument is the most important and most weighty, indicated by the length James gives to it

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 and the fact that it's at the end of his argument, a common place for the main argument in Jewish rhetoric.

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 So let's begin then reading our text, James chapter 2, verse 8.

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 We'll read this together and see James' main argument against the sin of partiality.

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 So James writes in verse 8,

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 If you really fulfill the royal law according to the scripture,

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 you shall love your neighbor as yourself.

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 You are doing well.

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 But if you show partiality, you are committing sin and are convicted by the law as transgressors.

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 For whoever keeps the whole law but fails in one point has become guilty of all of it.

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 For he who said, do not commit adultery, also said, do not murder.

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 If you do not commit adultery but do murder, you have become a transgressor of the law.

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 So speak and so act as those who are to be judged under the law of liberty.

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 For judgment is without mercy to the one who has shown no mercy.

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 Mercy triumphs over judgment.

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 So right at the outset of our text, we see that partiality is not loving, which is our first point for this morning.

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 Point number one, showing partiality is not loving.

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 And we see this in verses 8 through 9.

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 He says,

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 What does James mean by royal law?

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 And the Greek word for royal here in this context likely is James' way of referring not only to the Old Testament law,

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 but also to Jesus' teachings, clarifications, and expositions of the law that he gave in his earthly ministry,

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 his teachings that we see in the gospel accounts.

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 In other words, James is expanding to include both the Old Testament law,

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 but also the instructions given to the disciples for the church,

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 which is part of the kingdom of God.

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 Notice that from last week's text in verse 5,

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 James refers to God choosing those who love him to be heirs of the kingdom,

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 a word that in the Greek language would often be associated with the term royal,

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 just like in English, royal kingdom.

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 It is interesting because James references the first great commandment,

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 to love the Lord your God with all your heart, mind, soul, and strength.

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 This is what it looks like to love God in verse 5.

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 But in our text, in verse 9, James references the second great commandment,

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 you shall love your neighbor.

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 So James is picking up on the great commandment teaching

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 and situating it in the kingdom of God through the church.

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 And this would be a clear allusion to Jesus' teaching,

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 which we have recorded in Matthew 22, verses 35 through 40,

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 a teaching that James' audience would be familiar with.

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 Matthew records,

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 And one of them, a lawyer, asked Jesus a question to test him.

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 Teacher, which is the great commandment in the law?

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 And Jesus said to him,

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 You shall love the Lord your God with all your heart,

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 and with all your soul, and with all your mind.

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 This is the first and great commandment.

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 And a second is like it.

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 You shall love your neighbor as yourself.

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 On these two commandments depend all the law and the prophets.

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 So notice the lawyer asked,

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 What is the great commandment?

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 He's expecting to hear one commandment in response.

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 Yet Jesus responds with two commandments.

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 This tells us how imperative both of these are.

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 But we'll return to this passage in a moment.

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 For now, suffice it to say that James is citing both the second and the first great commandments

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 as a part of his case against partiality.

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 The sin of partiality is neither loving towards God or towards neighbor.

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 Now, in your English translations, verses 8 and 9 likely begin with the word if.

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 And this gives you the impression that James is talking about a hypothetical.

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 In other words, it is as if these two verses are reading as a warning.

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 Like James is saying,

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 Hey, I don't know if you're showing partiality or not,

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 but here's what I think about it if you are.

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 Right?

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 Kind of this preparatory gotcha type statement.

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 If you really fulfill the royal law, you're doing well.

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 But, you know, if you show partiality, you're not doing so well.

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 And while the English might allow for this kind of reading, the Greek does not.

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 In both cases where if is used, you'd have what's called a first-class conditional,

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 which simply means it is actually happening.

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 That means you could translate if with the word since or because.

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 And that changes the reading dramatically for us.

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 Because you really fulfill the royal law.

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 Because you show partiality.

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 Who is James talking to?

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 How can they both be fulfilling the royal law and yet showing partiality?

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 Are they obeying or are they not?

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 And this is where we recall, as I said in the intro,

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 that James is writing a series of tests for the church.

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 Tests to use to determine if someone is truly a brother in the faith or not.

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 In other words, James is saying,

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 I know some of you are obeying the royal law.

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 That you are truly loving your neighbor.

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 That you are doing well.

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 But I also know some of you are not.

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 And you should know that you stand guilty before God.

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 Throughout the book of James, there are moments where James is addressing these false believers.

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 And if that is a new idea for you, here are just a few examples.

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 In James chapter 1 verse 22,

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 Apparently there are those in James' audience who are hearers of the word, but not doers.

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 In James chapter 1 verse 26,

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 There are those who have not bridled their tongue,

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 And their religion is, quote, worthless.

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 In James chapter 2 verse 14,

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 There are those who claim faith, but do not have works.

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 Which demonstrates that their faith is false.

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 In James 4 verses 1 through 6,

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 There are those who have fights and quarrels because of ongoing sinful passions,

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 Which cause them to murder.

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 And more so, they lack the humility to ask or pray for wisdom and grace from God.

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 In James chapter 4 verses 13 through 17,

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 There are those who boast about worldly gains to come tomorrow.

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 And the most blatant example is James chapter 5 verse 1.

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 James tells the rich who are oppressing his audience,

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 These rich people are within the church, oppressing the poor within the church.

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 And he says to them,

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 Come now you rich,

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 Weep and howl for the miseries that are coming upon you.

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 Meaning, future judgment awaits you.

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 And I could go on to argue for this idea,

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 But I'll wrap this argument up for now with this simple question.

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 Do any of these people in these texts that James is addressing,

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 Sound like true believers?

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 Believers who have repented of their sin.

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 Believers who are bearing fruit.

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 Believers who are following Christ.

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 Believers who are praying for Christ.

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 These men and women who oppress the poor.

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 Who talk loosely and foolishly.

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 Who don't even pray to God.

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 And they constantly desire to murder because they do not have.

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 Is this the kingdom of God?

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 And the apostle John says in 1 John 2.9

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 That one of the chief marks of the true church of God is our love for one another.

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 And James is saying in verse 9.

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 That there are those who are practicing partiality.

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 And the tense of the verb indicates this is ongoing sin in their life.

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 It's not just that they've shown partiality once on Monday and repented on Tuesday.

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 But Monday, Tuesday, Wednesday, Thursday.

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 On and on.

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 Week to week.

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 Year to year.

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 They practice this.

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 They get better at it.

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 It's a craft for them.

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 A masterpiece.

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 They're very good at it.

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 And they only get better.

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 It's the direction of their life.

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 And that person is not in the kingdom of God.

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 But rather, verse 9 is, quote, committing sin and is convicted by the law as a transgressor.

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 So part of James' argument against the sin of partiality is that at its core it is unloving.

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 According to Jesus, one of the most basic confessions and laws of our faith is that we are to love God and love neighbor.

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 Yet here are those who practice the opposite.

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 And they are guilty before God.

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 These wolves are not in Christ, but they serve their father, the devil.

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 Now, some might object and say, is partiality really all that big a deal?

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 After all, what if I treat everybody well, but just pick some to treat better for whatever reason?

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 In James, he anticipates this kind of objection.

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 An objection that belittles the sin of partiality.

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 And this leads us to the other part of James' argument against the sin, which is our second point for this morning.

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 Point number two.

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 Showing partiality is breaking the whole law.

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 So point number two.

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 Showing partiality is breaking the whole law.

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 So looking at verse 10, he writes,

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 For whoever keeps the whole law but fails in one point has become guilty of all of it.

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 Now that's an oxymoron of a statement.

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 Has someone truly kept the whole law if at one point they have broken it?

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 And the answer is, of course not, which is James' point.

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 It's the other part of his argument.

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 That person has broken the law.

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 And James adds the terrifying reality that that person has, quote,

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 become guilty of all of the law.

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 How can that be?

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 And again, recall Christ's teaching from Matthew 22, 35 through 40,

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 which James has alluded to.

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 In that text, Jesus says of the first and second commandments,

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 that on these two commandments, quote,

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 depend all the law and the prophets.

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 The entire word of God, the Old Testament, and the New, the royal law,

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 all of it depends on these two commandments.

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 One disobeys all the law and the prophets if their action is not a result of loving God and loving neighbor.

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 Every sin falls under that category, including a so-called, quote,

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 small sin like partiality.

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 And James, he builds this argument in verse 11.

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 He writes,

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 For he who said, quote,

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 Do not commit adultery, also said,

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 Do not murder.

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 If you do not commit adultery, but you do murder,

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 you have become a transgressor of the law.

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 So he is directly citing Exodus 20, 13 through 14,

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 as well as Deuteronomy 5, 17 through 18.

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 The law, the Old Testament law.

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 But why these two laws specifically?

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 And some pastors and scholars think it is because both laws demanded the death penalty if broken.

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 So their explanation of this text would go something like this.

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 James is picking two separate sins that were, quote, unquote, taken seriously.

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 So seriously that both demanded the death penalty.

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 So he's doing this to show, this interpretation will go,

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 they're doing this to show that partiality is just as deserving of death as adultery or murder.

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 That they should all be equally serious in the minds of James' hearers.

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 And this view of this text wouldn't be wrong.

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 As Paul says in Romans 6, 23,

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 The wages of sin, all sin, is death.

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 All sin, meaning covetousness, greed, idolatry, pride, a loose tongue, a lack of financial integrity.

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 All these sins will land you in the same place as murder, adultery, theft, homosexuality, and blasphemy.

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 The so-called small and the so-called big, they all land you in the same place.

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 Judgment.

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 And I think the pastors and scholars are correct to see these two laws picked

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 because of the death penalty and because of the public perception of murder and adultery

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 as being more damning, quote, unquote.

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 However, I also think James has another intention with these two laws.

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 Given how much James cites the Sermon on the Mount

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 and given how familiar the Sermon on the Mount must have been to his audience,

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 I think James intends for us to consider Christ's teaching on these two laws

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 in relation to partiality.

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 So Jesus says in Matthew 5, 21 through 22, he says,

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 You have heard that it was said to those of old,

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 you shall not murder, and whoever murders will be liable to judgment.

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 But I say to you that everyone who is angry with his brother will be liable to judgment.

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 Later on in Matthew 5, 27 through 28, Jesus says,

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 You have heard that it was said, you shall not commit adultery.

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 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.

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 So Jesus, quoting the same text that James has quoted,

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 is providing a clear teaching that external works alone are not the whole picture,

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 but internally as well, in the heart, as Jesus says.

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 The law is meant to shape not just the external, but the internal.

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 James intentionally seems to inform us that we are called to not show partiality,

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 but also to not even have it in our hearts.

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 You don't give the seat of honor to the rich over the poor in your church, that's good.

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 But in your heart, in your mind, you find yourself giving unfair treatment to someone over another,

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 based on arbitrary things, whether it be education, class, race, gender, whatever it is.

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 Is it something that you find yourself thinking, desiring at time?

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 If so, that's a heart problem, not a societal problem, but a heart problem,

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 as the law clearly indicates, as Jesus clearly expounded.

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 In light of everything we've just covered, I just want to look at verses 10 through 11 as a unit for a moment,

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 to wrap up this point.

00:17:52.020 --> 00:17:56.920
 In verse 10, the word whole is used to describe the law, the whole law.

00:17:58.180 --> 00:18:02.680
 And it's interesting, recall that this word, when I preached the first sermon on James,

00:18:02.900 --> 00:18:08.780
 the Greek word for this is teleon, a word that we looked at closely before, so I'll be brief here.

00:18:08.779 --> 00:18:16.859
 But this is James tipping of the hat to the theme of wholeness that runs throughout his entire letter.

00:18:16.980 --> 00:18:20.559
 The careful reader would already know what James intends,

00:18:20.660 --> 00:18:27.160
 to tell his readers that God demands their total devotion in heart, mind, and soul.

00:18:28.240 --> 00:18:31.180
 Hence, this is why James references the great commandments,

00:18:31.339 --> 00:18:33.559
 why he mentions the whole law,

00:18:33.559 --> 00:18:40.000
 and why he takes the time to show that the one who doesn't commit adultery but does murder is guilty.

00:18:40.759 --> 00:18:47.000
 Because those people lack entire, complete, or whole devotion to God.

00:18:47.119 --> 00:18:51.440
 God wants all of us, our entire being, to worship him,

00:18:51.839 --> 00:18:54.539
 with our eyes, with our hands, and our feet, and our mouths.

00:18:54.539 --> 00:19:04.819
 And James brings this wholeness idea back into focus to remind his readers how, then, they should live.

00:19:05.940 --> 00:19:09.680
 Which leads us to our final point, point number three.

00:19:11.099 --> 00:19:14.220
 So speak and so act as God's chosen.

00:19:14.379 --> 00:19:15.139
 Point number three.

00:19:15.279 --> 00:19:18.839
 So speak and so act as God's chosen.

00:19:18.839 --> 00:19:26.879
 In verse five from last week, we are reminded that God has chosen those who are poor in the world

00:19:26.879 --> 00:19:30.299
 to be rich in faith and heirs of the kingdom.

00:19:31.699 --> 00:19:33.819
 But back in our text, in verse 12,

00:19:34.740 --> 00:19:37.379
 James tells us that as heirs of this kingdom,

00:19:38.199 --> 00:19:45.059
 we are to so speak and so act as those who are to be judged under the law of liberty.

00:19:45.059 --> 00:19:48.720
 James is essentially saying,

00:19:49.359 --> 00:19:50.440
 act like Christians.

00:19:51.480 --> 00:19:52.980
 Don't be known by partiality.

00:19:53.079 --> 00:19:56.099
 The world is known for its hate for one another.

00:19:56.200 --> 00:19:58.059
 But those who are in the kingdom of God

00:19:58.059 --> 00:20:01.299
 are known by their love for one another.

00:20:01.839 --> 00:20:03.700
 And love for God.

00:20:05.319 --> 00:20:09.819
 Our speech and actions should be such that they are rooted in love.

00:20:09.919 --> 00:20:12.779
 Paul says in 1 Corinthians 13, 1-8, he says,

00:20:12.779 --> 00:20:18.180
 If I speak in the tongues of men and of angels,

00:20:18.779 --> 00:20:20.079
 but have not love,

00:20:20.460 --> 00:20:23.539
 I am a noisy gong or a clanging cymbal.

00:20:24.399 --> 00:20:28.680
 And if I have prophetic powers and understand all mysteries and all knowledge,

00:20:29.019 --> 00:20:32.500
 and if I have all faith so as to remove mountains,

00:20:33.599 --> 00:20:34.740
 but have not love,

00:20:35.599 --> 00:20:36.940
 I am nothing.

00:20:36.940 --> 00:20:40.440
 If I give away all I have,

00:20:40.480 --> 00:20:43.120
 and if I deliver up my body to be burned,

00:20:43.580 --> 00:20:45.360
 but have not love,

00:20:45.940 --> 00:20:48.340
 I gain nothing.

00:20:50.340 --> 00:20:53.340
 Love is patient and kind.

00:20:54.160 --> 00:20:55.740
 Love does not envy or boast.

00:20:55.880 --> 00:20:57.400
 It is not arrogant or rude.

00:20:57.660 --> 00:20:59.920
 It does not insist on its own way.

00:21:00.500 --> 00:21:02.799
 It is not irritable or resentful.

00:21:02.799 --> 00:21:05.639
 It does not rejoice at wrongdoing,

00:21:05.759 --> 00:21:07.980
 but rejoices with the truth.

00:21:09.019 --> 00:21:10.099
 Love bears all things,

00:21:10.259 --> 00:21:11.839
 believes all things,

00:21:11.980 --> 00:21:12.940
 hopes all things,

00:21:13.059 --> 00:21:14.519
 and endures all things.

00:21:15.079 --> 00:21:17.519
 Love never ends.

00:21:18.879 --> 00:21:20.700
 So I quote this larger text

00:21:20.700 --> 00:21:22.180
 simply to show that love

00:21:22.180 --> 00:21:25.639
 is foundational to everything we ought to be

00:21:25.639 --> 00:21:27.940
 and everything we ought to do

00:21:27.940 --> 00:21:29.359
 as believers.

00:21:29.359 --> 00:21:31.179
 So act and so speak

00:21:31.179 --> 00:21:33.039
 as those who are known

00:21:33.039 --> 00:21:35.259
 by their love for God and neighbor.

00:21:35.939 --> 00:21:37.679
 This is our guiding principle

00:21:37.679 --> 00:21:38.659
 in all that we do,

00:21:38.759 --> 00:21:40.679
 and that is why Jesus calls these

00:21:40.679 --> 00:21:43.419
 the two great commandments.

00:21:45.139 --> 00:21:46.939
 Now James gives us two motivations

00:21:46.939 --> 00:21:49.839
 to so act and so speak as believers.

00:21:50.240 --> 00:21:51.899
 The first motivation is the fact

00:21:51.899 --> 00:21:54.679
 that the law is liberating.

00:21:55.559 --> 00:21:56.639
 What a unique phrase,

00:21:56.779 --> 00:21:58.539
 this law of liberty.

00:21:58.539 --> 00:22:01.359
 What is James referring to?

00:22:01.440 --> 00:22:01.879
 And in short,

00:22:02.019 --> 00:22:03.460
 I would say James is referring

00:22:03.460 --> 00:22:05.259
 to the full gospel.

00:22:07.000 --> 00:22:08.139
 So often in churches today,

00:22:08.220 --> 00:22:10.000
 you will hear people mock God's law

00:22:10.000 --> 00:22:11.899
 as though it were a burden.

00:22:12.859 --> 00:22:13.720
 But biblically,

00:22:13.859 --> 00:22:15.940
 it is our sin that is a burden,

00:22:16.159 --> 00:22:17.079
 not the law.

00:22:17.240 --> 00:22:20.099
 The law exposes our sin.

00:22:21.480 --> 00:22:22.519
 But more than that,

00:22:22.579 --> 00:22:23.539
 the law is liberating.

00:22:24.220 --> 00:22:26.220
 Earlier in James 1, verse 25,

00:22:26.460 --> 00:22:27.000
 James says,

00:22:27.000 --> 00:22:29.900
 the one who looks into the perfect law,

00:22:30.019 --> 00:22:31.380
 the law of liberty,

00:22:31.920 --> 00:22:32.940
 and perseveres,

00:22:33.039 --> 00:22:34.480
 being no hearer who forgets,

00:22:34.539 --> 00:22:35.720
 but a doer who acts,

00:22:36.640 --> 00:22:38.880
 he will be blessed in his doing.

00:22:39.980 --> 00:22:41.220
 Now I've talked about this word,

00:22:41.319 --> 00:22:42.539
 blessed ad nauseum.

00:22:42.539 --> 00:22:43.640
 Every chance I get up here,

00:22:43.680 --> 00:22:44.480
 I talk about it.

00:22:45.019 --> 00:22:46.579
 But it's worth reminding you all,

00:22:46.839 --> 00:22:47.220
 again,

00:22:47.339 --> 00:22:49.119
 this word carries the idea

00:22:49.119 --> 00:22:50.460
 of one who is flourishing,

00:22:50.660 --> 00:22:51.000
 happy,

00:22:51.140 --> 00:22:52.539
 doing very well.

00:22:52.539 --> 00:22:53.819
 It sometimes even carries

00:22:53.819 --> 00:22:55.220
 the specific connotation

00:22:55.220 --> 00:22:58.059
 of one who is in an envious position

00:22:58.059 --> 00:22:58.899
 in life.

00:23:00.019 --> 00:23:00.759
 Think about that.

00:23:00.819 --> 00:23:01.319
 His family,

00:23:01.460 --> 00:23:01.940
 his work,

00:23:02.039 --> 00:23:02.619
 his friendships,

00:23:02.799 --> 00:23:03.539
 all these things,

00:23:03.599 --> 00:23:04.220
 his whole life,

00:23:04.559 --> 00:23:06.379
 is envious for others to see.

00:23:06.480 --> 00:23:08.119
 That man is blessed.

00:23:09.980 --> 00:23:10.420
 Now,

00:23:10.500 --> 00:23:12.759
 this law that this blessed man

00:23:12.759 --> 00:23:13.519
 obeys

00:23:13.519 --> 00:23:15.019
 sounds like a burden.

00:23:15.019 --> 00:23:17.319
 Where did so many pastors

00:23:17.319 --> 00:23:17.900
 in their churches

00:23:17.900 --> 00:23:18.559
 get this idea

00:23:18.559 --> 00:23:19.980
 that would make them want

00:23:19.980 --> 00:23:21.359
 to unhitch a portion

00:23:21.359 --> 00:23:22.619
 of the good news?

00:23:23.839 --> 00:23:24.960
 And make no mistake,

00:23:25.059 --> 00:23:26.700
 the law is a part

00:23:26.700 --> 00:23:27.639
 of the good news.

00:23:27.759 --> 00:23:28.559
 This is why I say

00:23:28.559 --> 00:23:30.039
 the law of liberty

00:23:30.039 --> 00:23:33.519
 is referring to the full gospel.

00:23:34.319 --> 00:23:35.819
 This is another way for James

00:23:35.819 --> 00:23:37.960
 to refer to the Old Testament law

00:23:37.960 --> 00:23:40.039
 with New Testament qualifiers

00:23:40.039 --> 00:23:42.379
 and New Testament connotations.

00:23:42.380 --> 00:23:45.480
 And just to drive the point further,

00:23:45.600 --> 00:23:47.360
 here's a hypothetical for you.

00:23:48.680 --> 00:23:50.760
 Let's say God's gospel stops

00:23:50.760 --> 00:23:51.980
 where some of these churches

00:23:51.980 --> 00:23:53.880
 seemingly believe it does.

00:23:53.940 --> 00:23:54.340
 In other words,

00:23:54.400 --> 00:23:56.100
 let's say the gospel is merely

00:23:56.100 --> 00:23:57.680
 that we are saved

00:23:57.680 --> 00:23:59.220
 from the wrath of God.

00:24:00.580 --> 00:24:03.160
 Well, that would not be good news

00:24:03.160 --> 00:24:04.220
 because while we might get

00:24:04.220 --> 00:24:05.860
 to go to heaven in that world,

00:24:05.960 --> 00:24:07.260
 there would be murder,

00:24:07.460 --> 00:24:08.380
 adultery, theft,

00:24:08.460 --> 00:24:09.780
 and so on in heaven

00:24:09.780 --> 00:24:11.680
 because we would be there.

00:24:11.680 --> 00:24:13.420
 Because we are sinners.

00:24:13.720 --> 00:24:15.200
 Because left to ourselves,

00:24:15.380 --> 00:24:17.259
 we are murderers, adulterers,

00:24:17.340 --> 00:24:17.740
 and thieves,

00:24:17.820 --> 00:24:19.140
 and so on and so on.

00:24:20.200 --> 00:24:22.440
 And this is not the eternity

00:24:22.440 --> 00:24:24.019
 that you want to live in.

00:24:25.600 --> 00:24:27.460
 But here is the full gospel.

00:24:27.580 --> 00:24:28.759
 The full gospel, yes,

00:24:29.360 --> 00:24:31.580
 God sent his son to die on a cross

00:24:31.580 --> 00:24:33.420
 and bear our sins,

00:24:33.539 --> 00:24:36.259
 to bear God's wrath for our sins

00:24:36.259 --> 00:24:38.060
 so that we might be holy

00:24:38.060 --> 00:24:40.060
 and blameless before him.

00:24:40.059 --> 00:24:41.480
 It's Christ's righteousness

00:24:41.480 --> 00:24:42.819
 imputed to us

00:24:42.819 --> 00:24:44.440
 that saves us from the wrath

00:24:44.440 --> 00:24:45.679
 we deserve.

00:24:45.799 --> 00:24:47.599
 But it doesn't stop there.

00:24:48.679 --> 00:24:50.119
 The full gospel is the good news

00:24:50.119 --> 00:24:50.740
 that God,

00:24:51.299 --> 00:24:52.799
 after saving us from judgment,

00:24:53.720 --> 00:24:55.200
 is changing our hearts

00:24:55.200 --> 00:24:57.059
 so that we desire to obey,

00:24:57.519 --> 00:24:59.500
 which results in obedience.

00:25:01.139 --> 00:25:02.619
 And this great work of God

00:25:02.619 --> 00:25:03.480
 will be brought,

00:25:03.799 --> 00:25:04.019
 quote,

00:25:04.099 --> 00:25:05.559
 to completion at the day

00:25:05.559 --> 00:25:06.659
 of Jesus Christ,

00:25:06.660 --> 00:25:07.560
 as Paul says

00:25:07.560 --> 00:25:09.259
 in Philippians 1, 6.

00:25:10.740 --> 00:25:12.300
 Yes, we still sin now,

00:25:12.400 --> 00:25:13.580
 but when the kingdom of heaven

00:25:13.580 --> 00:25:15.460
 is fully consummated,

00:25:15.560 --> 00:25:17.500
 we will be without sin.

00:25:18.580 --> 00:25:19.840
 And our creator God,

00:25:20.340 --> 00:25:21.860
 who knows our deepest needs,

00:25:21.940 --> 00:25:22.400
 our God,

00:25:22.640 --> 00:25:23.680
 who is love,

00:25:23.800 --> 00:25:24.300
 this God,

00:25:24.380 --> 00:25:25.920
 who is the law giver,

00:25:26.680 --> 00:25:27.400
 he has given us

00:25:27.400 --> 00:25:28.200
 a royal law,

00:25:28.279 --> 00:25:29.180
 a law of liberty

00:25:29.180 --> 00:25:30.440
 that we will abide by

00:25:30.440 --> 00:25:32.460
 and enjoy for eternity

00:25:32.460 --> 00:25:33.279
 with him,

00:25:33.440 --> 00:25:35.299
 obedient from the heart.

00:25:35.799 --> 00:25:36.779
 No strife,

00:25:36.860 --> 00:25:37.320
 no pain,

00:25:37.420 --> 00:25:37.980
 no anger.

00:25:38.460 --> 00:25:39.380
 What a glorious,

00:25:39.640 --> 00:25:40.460
 beautiful picture.

00:25:40.620 --> 00:25:41.400
 What a gospel

00:25:41.400 --> 00:25:43.400
 to place our hope in.

00:25:45.340 --> 00:25:46.720
 So the first motivation

00:25:46.720 --> 00:25:48.059
 to not show partiality

00:25:48.059 --> 00:25:49.240
 is that we are

00:25:49.240 --> 00:25:51.600
 under a law of liberty

00:25:51.600 --> 00:25:52.400
 as believers.

00:25:53.220 --> 00:25:54.259
 We, by God's grace,

00:25:54.320 --> 00:25:55.320
 are liberated from

00:25:55.320 --> 00:25:56.380
 our sinful nature

00:25:56.380 --> 00:25:57.100
 so that,

00:25:57.519 --> 00:25:58.120
 by grace,

00:25:58.119 --> 00:26:00.079
 we can resist temptation

00:26:00.079 --> 00:26:02.159
 to show partiality.

00:26:03.719 --> 00:26:04.619
 The other motivation

00:26:04.619 --> 00:26:06.199
 is that we will be judged

00:26:06.199 --> 00:26:07.719
 according to our works

00:26:07.719 --> 00:26:09.479
 under this law.

00:26:10.500 --> 00:26:11.219
 So James goes on

00:26:11.219 --> 00:26:12.279
 in verse 13,

00:26:13.599 --> 00:26:15.319
 for judgment is without mercy

00:26:15.319 --> 00:26:16.279
 to the one

00:26:16.279 --> 00:26:18.219
 who has shown no mercy.

00:26:19.439 --> 00:26:21.039
 Mercy triumphs

00:26:21.039 --> 00:26:21.819
 over judgment.

00:26:21.979 --> 00:26:22.439
 So remember,

00:26:22.619 --> 00:26:23.599
 James is laying out

00:26:23.599 --> 00:26:24.699
 a series of tests

00:26:24.699 --> 00:26:25.859
 to help his audience

00:26:25.859 --> 00:26:26.419
 determine

00:26:26.419 --> 00:26:27.599
 who is truly

00:26:27.599 --> 00:26:28.279
 a believer

00:26:28.279 --> 00:26:29.139
 and who is

00:26:29.139 --> 00:26:30.319
 truly saved,

00:26:30.439 --> 00:26:30.899
 opposed

00:26:30.899 --> 00:26:32.579
 to who is deceived

00:26:32.579 --> 00:26:33.359
 into thinking

00:26:33.359 --> 00:26:34.679
 they are saved.

00:26:36.139 --> 00:26:37.319
 According to verse 13,

00:26:37.399 --> 00:26:38.480
 if anyone professing

00:26:38.480 --> 00:26:38.939
 Christ

00:26:38.939 --> 00:26:40.919
 refuses to show mercy,

00:26:41.059 --> 00:26:41.779
 that person

00:26:41.779 --> 00:26:42.819
 has proven

00:26:42.819 --> 00:26:43.779
 to not be

00:26:43.779 --> 00:26:44.939
 in Christ.

00:26:46.219 --> 00:26:46.919
 Jesus himself

00:26:46.919 --> 00:26:47.379
 taught this

00:26:47.379 --> 00:26:48.159
 in the Sermon on the Mount.

00:26:48.259 --> 00:26:48.459
 Again,

00:26:48.519 --> 00:26:49.199
 it's a quotation,

00:26:49.399 --> 00:26:50.379
 Matthew 5, 7.

00:26:50.779 --> 00:26:51.279
 Jesus said,

00:26:51.339 --> 00:26:52.719
 blessed are the merciful

00:26:52.719 --> 00:26:54.179
 for they

00:26:54.179 --> 00:26:55.199
 shall receive

00:26:55.199 --> 00:26:56.459
 mercy.

00:26:56.460 --> 00:26:56.920
 And notice,

00:26:57.000 --> 00:26:58.259
 it is the flourishing,

00:26:58.460 --> 00:26:59.240
 happy person

00:26:59.240 --> 00:27:00.039
 who is merciful.

00:27:00.559 --> 00:27:01.900
 It is good for us

00:27:01.900 --> 00:27:03.079
 to be merciful

00:27:03.079 --> 00:27:04.380
 for our own sake

00:27:04.380 --> 00:27:06.160
 and for God's glory.

00:27:07.559 --> 00:27:08.880
 So on the Day of Judgment,

00:27:08.980 --> 00:27:09.980
 there will be many charges

00:27:09.980 --> 00:27:11.600
 of sin against us.

00:27:12.259 --> 00:27:13.340
 Our defense in that courtroom

00:27:13.340 --> 00:27:14.059
 will be that

00:27:14.059 --> 00:27:15.799
 our sins are paid for

00:27:15.799 --> 00:27:17.279
 by Christ's death

00:27:17.279 --> 00:27:18.600
 and resurrection,

00:27:18.759 --> 00:27:19.539
 that he satisfied

00:27:19.539 --> 00:27:20.299
 the wrath

00:27:20.299 --> 00:27:21.799
 that we deserve.

00:27:21.799 --> 00:27:23.680
 And God,

00:27:23.759 --> 00:27:24.539
 who is all-knowing,

00:27:24.599 --> 00:27:24.919
 will know

00:27:24.919 --> 00:27:25.639
 we are in Christ

00:27:25.639 --> 00:27:26.539
 not only because

00:27:26.539 --> 00:27:27.680
 he chose us

00:27:27.680 --> 00:27:28.440
 before the foundation

00:27:28.440 --> 00:27:28.819
 of the world,

00:27:28.899 --> 00:27:29.980
 but because we will bear

00:27:29.980 --> 00:27:31.519
 the fruit of repentance,

00:27:31.759 --> 00:27:33.259
 such as mercy.

00:27:33.839 --> 00:27:35.180
 Our fruit is our evidence

00:27:35.180 --> 00:27:37.359
 that we were saved.

00:27:38.019 --> 00:27:39.279
 Only he who has been

00:27:39.279 --> 00:27:40.119
 shown mercy

00:27:40.119 --> 00:27:40.859
 is capable

00:27:40.859 --> 00:27:42.740
 of being merciful.

00:27:43.480 --> 00:27:43.960
 Salvation,

00:27:44.119 --> 00:27:44.440
 the root,

00:27:44.599 --> 00:27:44.940
 obedience,

00:27:45.299 --> 00:27:45.980
 the fruit.

00:27:46.460 --> 00:27:47.759
 That we still not be perfect,

00:27:47.759 --> 00:27:50.019
 this is our trajectory

00:27:50.019 --> 00:27:51.140
 in life as believers

00:27:51.140 --> 00:27:53.879
 by God's grace alone.

00:27:55.640 --> 00:27:56.700
 But for the false believer,

00:27:56.839 --> 00:27:58.480
 he will enter the Day of Judgment

00:27:58.480 --> 00:27:59.420
 and claim Christ

00:27:59.420 --> 00:28:00.279
 as his Lord,

00:28:00.740 --> 00:28:01.779
 yet God's response

00:28:01.779 --> 00:28:02.299
 will be,

00:28:02.740 --> 00:28:03.539
 depart from me,

00:28:03.599 --> 00:28:04.940
 you worker of lawlessness,

00:28:05.220 --> 00:28:07.319
 for I never knew you.

00:28:08.720 --> 00:28:09.619
 This person,

00:28:09.759 --> 00:28:11.039
 this false believer,

00:28:11.180 --> 00:28:11.879
 according to James,

00:28:11.940 --> 00:28:13.900
 is one who never showed mercy,

00:28:14.500 --> 00:28:17.039
 but he did show partiality.

00:28:17.759 --> 00:28:19.220
 Along with a whole bunch

00:28:19.220 --> 00:28:20.839
 of other ungodly desires

00:28:20.839 --> 00:28:21.700
 and actions.

00:28:22.319 --> 00:28:24.500
 And woe to that person,

00:28:24.660 --> 00:28:25.379
 God's wrath,

00:28:25.819 --> 00:28:27.279
 will consume that person

00:28:27.279 --> 00:28:28.019
 for eternity

00:28:28.019 --> 00:28:30.759
 as a just judgment.

00:28:33.059 --> 00:28:34.480
 But there is still hope

00:28:34.480 --> 00:28:35.420
 for the unbeliever,

00:28:35.640 --> 00:28:36.799
 for the false believer.

00:28:37.279 --> 00:28:37.839
 And if any of them

00:28:37.839 --> 00:28:38.339
 are here today,

00:28:38.359 --> 00:28:39.059
 I want you to know

00:28:39.059 --> 00:28:40.920
 that mercy triumphs

00:28:40.920 --> 00:28:42.640
 over judgment.

00:28:43.619 --> 00:28:45.859
 Because of this glorious gospel

00:28:45.859 --> 00:28:46.940
 we have talked about today,

00:28:46.940 --> 00:28:48.259
 that God in Christ

00:28:48.259 --> 00:28:49.700
 is able to wash away

00:28:49.700 --> 00:28:51.160
 all your sins.

00:28:51.259 --> 00:28:52.680
 Though you be crimson red,

00:28:52.759 --> 00:28:53.920
 God is able to purge you

00:28:53.920 --> 00:28:55.740
 white as snow.

00:28:56.820 --> 00:29:00.460
 And he desires to show mercy.

00:29:00.660 --> 00:29:02.360
 He is a Savior who delights

00:29:02.360 --> 00:29:04.480
 in saving his people.

00:29:05.900 --> 00:29:07.519
 Flee to him as your refuge

00:29:07.519 --> 00:29:08.720
 from the judgment to come,

00:29:08.960 --> 00:29:10.259
 and he will be glad

00:29:10.259 --> 00:29:10.880
 and rejoice

00:29:10.880 --> 00:29:13.240
 in showing you great mercy.

00:29:13.240 --> 00:29:15.980
 Zephaniah 3.17 says,

00:29:16.059 --> 00:29:16.920
 The Lord your God

00:29:16.920 --> 00:29:17.799
 is in your midst,

00:29:17.920 --> 00:29:18.640
 a mighty one

00:29:18.640 --> 00:29:19.900
 who will save.

00:29:20.759 --> 00:29:21.779
 And he will rejoice

00:29:21.779 --> 00:29:23.400
 over you with gladness.

00:29:23.480 --> 00:29:24.640
 He will quiet you

00:29:24.640 --> 00:29:25.339
 by his love.

00:29:25.420 --> 00:29:26.579
 He will exalt over you

00:29:26.579 --> 00:29:28.140
 with loud singing.

00:29:29.620 --> 00:29:30.680
 I love that James,

00:29:30.839 --> 00:29:33.220
 while giving a dire warning

00:29:33.220 --> 00:29:34.299
 to these false believers,

00:29:34.519 --> 00:29:35.620
 he ends his argument

00:29:35.620 --> 00:29:37.240
 that mercy triumphs

00:29:38.000 --> 00:29:39.380
 over judgment.

00:29:39.380 --> 00:29:40.760
 an exclamation point

00:29:40.760 --> 00:29:41.400
 of mercy.

00:29:42.800 --> 00:29:43.960
 And let us who have faith

00:29:43.960 --> 00:29:44.840
 never forget

00:29:44.840 --> 00:29:47.100
 God's desire to save.

00:29:47.220 --> 00:29:47.840
 Let that hope

00:29:47.840 --> 00:29:49.520
 drive us to share

00:29:49.520 --> 00:29:51.240
 the gospel with others,

00:29:51.320 --> 00:29:52.100
 the unbelievers

00:29:52.100 --> 00:29:53.240
 and the hypocrites

00:29:53.240 --> 00:29:54.600
 who think they are saved.

00:29:55.240 --> 00:29:56.420
 They are not beyond

00:29:56.420 --> 00:29:57.520
 the reach of God.

00:29:57.620 --> 00:29:59.140
 He is mighty to save.

00:29:59.240 --> 00:30:00.880
 He is desirous to save.

00:30:01.000 --> 00:30:03.000
 He loves to save.

00:30:03.000 --> 00:30:06.279
 Now, before we pray,

00:30:06.359 --> 00:30:06.779
 I want to offer

00:30:06.779 --> 00:30:08.640
 a few closing applications

00:30:08.640 --> 00:30:10.160
 in light of our text.

00:30:11.599 --> 00:30:12.740
 Application number one,

00:30:13.859 --> 00:30:15.279
 love your neighbor.

00:30:16.619 --> 00:30:17.660
 James says in verse eight,

00:30:17.740 --> 00:30:18.619
 If you do this,

00:30:18.720 --> 00:30:20.359
 you are doing well.

00:30:21.700 --> 00:30:23.240
 Now, to be real with you all,

00:30:23.279 --> 00:30:24.319
 I don't always do

00:30:24.319 --> 00:30:25.839
 a great job of this.

00:30:25.960 --> 00:30:27.799
 There are extra grace

00:30:27.799 --> 00:30:28.980
 required people

00:30:28.980 --> 00:30:29.799
 in this world.

00:30:30.359 --> 00:30:31.279
 And I've had to,

00:30:31.279 --> 00:30:33.119
 quote, deal with them,

00:30:33.220 --> 00:30:33.440
 right?

00:30:33.539 --> 00:30:34.519
 And as many have had

00:30:34.519 --> 00:30:35.599
 to deal with me.

00:30:36.160 --> 00:30:37.220
 But I am constantly

00:30:37.220 --> 00:30:37.839
 convicted

00:30:37.839 --> 00:30:39.720
 when I read that

00:30:39.720 --> 00:30:41.099
 God loves us

00:30:41.099 --> 00:30:42.039
 and delights

00:30:42.039 --> 00:30:43.200
 to forgive us.

00:30:44.339 --> 00:30:45.379
 I am so thankful

00:30:45.379 --> 00:30:46.180
 that his attitude

00:30:46.180 --> 00:30:47.139
 was not, quote,

00:30:47.240 --> 00:30:48.039
 time to deal

00:30:48.039 --> 00:30:49.480
 with Zach Skilling.

00:30:51.359 --> 00:30:52.460
 But that he lifts

00:30:52.460 --> 00:30:53.599
 his robes with joy

00:30:53.599 --> 00:30:54.500
 to run toward

00:30:54.500 --> 00:30:55.799
 a prodigal child

00:30:55.799 --> 00:30:57.160
 like me

00:30:57.160 --> 00:30:58.440
 and like all of you.

00:30:59.639 --> 00:31:00.579
 Let that be

00:31:00.579 --> 00:31:01.679
 our attitude.

00:31:01.839 --> 00:31:02.659
 That we would desire

00:31:02.659 --> 00:31:03.759
 mercy for others.

00:31:03.859 --> 00:31:04.339
 That we would not

00:31:04.339 --> 00:31:05.899
 merely deal with people

00:31:05.899 --> 00:31:06.939
 but embrace them

00:31:06.939 --> 00:31:08.679
 with joyous love.

00:31:09.799 --> 00:31:10.720
 And a powerful picture

00:31:10.720 --> 00:31:11.079
 of that,

00:31:11.460 --> 00:31:12.339
 go and read sometime

00:31:12.339 --> 00:31:13.539
 about the early church

00:31:13.539 --> 00:31:14.199
 martyrs

00:31:14.199 --> 00:31:15.059
 and how they prayed

00:31:15.059 --> 00:31:16.279
 for their executor's

00:31:16.279 --> 00:31:16.759
 salvation

00:31:16.759 --> 00:31:17.879
 while burning

00:31:17.879 --> 00:31:18.740
 at the stake.

00:31:20.619 --> 00:31:21.539
 Or better yet,

00:31:21.619 --> 00:31:22.059
 go and read

00:31:22.059 --> 00:31:23.039
 the gospel accounts

00:31:23.039 --> 00:31:24.079
 of Jesus praying

00:31:24.079 --> 00:31:24.740
 for the Romans

00:31:24.740 --> 00:31:25.220
 and Jews

00:31:25.220 --> 00:31:26.119
 who crucified him

00:31:26.119 --> 00:31:26.699
 as he said,

00:31:26.700 --> 00:31:27.539
 Father,

00:31:27.720 --> 00:31:28.380
 forgive them

00:31:28.380 --> 00:31:29.180
 for they know

00:31:29.180 --> 00:31:31.100
 not what they do.

00:31:32.299 --> 00:31:32.840
 He's moved

00:31:32.840 --> 00:31:33.700
 to compassion

00:31:33.700 --> 00:31:34.440
 and mercy

00:31:34.440 --> 00:31:35.840
 even for his enemies.

00:31:38.080 --> 00:31:39.400
 And there's so many ways

00:31:39.400 --> 00:31:40.160
 to love your neighbor

00:31:40.160 --> 00:31:40.460
 well,

00:31:40.539 --> 00:31:41.900
 whether it be mercy,

00:31:42.759 --> 00:31:43.559
 maybe it's helping them

00:31:43.559 --> 00:31:44.100
 with their needs,

00:31:44.220 --> 00:31:44.640
 serving them

00:31:44.640 --> 00:31:45.940
 in unexpected ways.

00:31:46.900 --> 00:31:47.940
 But this is a work

00:31:47.940 --> 00:31:49.039
 we have to be

00:31:49.039 --> 00:31:49.920
 intentional about,

00:31:49.980 --> 00:31:50.680
 a work that we must

00:31:50.680 --> 00:31:52.160
 be diligent about,

00:31:52.299 --> 00:31:53.000
 mindful of,

00:31:53.080 --> 00:31:53.539
 considering.

00:31:53.539 --> 00:31:56.119
 And so to do that,

00:31:56.220 --> 00:31:57.240
 I'd say consider

00:31:57.240 --> 00:31:58.079
 and ask God,

00:31:58.220 --> 00:31:58.399
 Lord,

00:31:58.799 --> 00:31:59.720
 who can I love

00:31:59.720 --> 00:32:00.659
 well today?

00:32:00.759 --> 00:32:01.639
 Make me aware

00:32:01.639 --> 00:32:02.420
 of the people

00:32:02.420 --> 00:32:03.500
 around me

00:32:03.500 --> 00:32:04.399
 and their needs.

00:32:04.899 --> 00:32:05.859
 And if it please you,

00:32:05.980 --> 00:32:07.200
 use me to love them

00:32:07.200 --> 00:32:08.519
 and serve those needs.

00:32:09.899 --> 00:32:10.599
 And I promise you

00:32:10.599 --> 00:32:11.819
 he'll answer that prayer

00:32:11.819 --> 00:32:13.159
 every time.

00:32:14.759 --> 00:32:15.819
 And the second application,

00:32:15.980 --> 00:32:16.619
 the last one,

00:32:17.960 --> 00:32:18.740
 commit yourself

00:32:18.740 --> 00:32:19.399
 wholly,

00:32:19.799 --> 00:32:20.399
 with a W,

00:32:20.579 --> 00:32:20.980
 wholly

00:32:20.980 --> 00:32:23.079
 to Christ's

00:32:23.079 --> 00:32:23.640
 lordship.

00:32:24.799 --> 00:32:25.500
 Now to be clear,

00:32:25.579 --> 00:32:25.960
 none of us

00:32:25.960 --> 00:32:26.819
 have ever done this

00:32:26.819 --> 00:32:27.380
 perfectly,

00:32:27.579 --> 00:32:28.299
 nor will we

00:32:28.299 --> 00:32:29.759
 in this life.

00:32:30.680 --> 00:32:31.559
 That is why

00:32:31.559 --> 00:32:32.420
 it is so important

00:32:32.420 --> 00:32:32.880
 that we remember

00:32:32.880 --> 00:32:33.660
 Christ's teaching

00:32:33.660 --> 00:32:34.700
 to his disciples

00:32:34.700 --> 00:32:35.860
 in Luke 9, 23.

00:32:36.259 --> 00:32:37.099
 If anyone would

00:32:37.099 --> 00:32:37.900
 come after me,

00:32:38.039 --> 00:32:38.680
 Christ says,

00:32:38.839 --> 00:32:39.740
 if anyone would

00:32:39.740 --> 00:32:40.480
 come after me,

00:32:41.319 --> 00:32:42.700
 let him deny himself

00:32:42.700 --> 00:32:44.460
 and take up his cross

00:32:44.460 --> 00:32:45.279
 daily

00:32:45.279 --> 00:32:47.019
 and follow me.

00:32:47.559 --> 00:32:48.019
 Daily.

00:32:48.140 --> 00:32:48.920
 Daily we have to

00:32:48.920 --> 00:32:49.700
 remind ourselves

00:32:49.700 --> 00:32:50.799
 we are not our own,

00:32:50.880 --> 00:32:51.680
 but we've been bought

00:32:51.680 --> 00:32:52.680
 with a price.

00:32:52.819 --> 00:32:53.480
 We no longer

00:32:53.480 --> 00:32:54.819
 belong to ourselves

00:32:54.819 --> 00:32:55.480
 or this world,

00:32:55.580 --> 00:32:56.360
 but we belong

00:32:56.360 --> 00:32:57.720
 to our Lord and Savior,

00:32:57.860 --> 00:32:58.340
 our Redeemer,

00:32:58.480 --> 00:32:58.799
 Kinsman,

00:32:58.920 --> 00:33:00.299
 Jesus Christ.

00:33:02.039 --> 00:33:02.480
 Daily.

00:33:02.559 --> 00:33:03.059
 Yes, there will be

00:33:03.059 --> 00:33:03.559
 bad days,

00:33:03.620 --> 00:33:04.140
 there will be moments

00:33:04.140 --> 00:33:04.819
 of great sin,

00:33:04.880 --> 00:33:05.660
 yet day to day

00:33:05.660 --> 00:33:06.680
 we are recommitting

00:33:06.680 --> 00:33:07.819
 ourselves to the Lord

00:33:07.819 --> 00:33:09.279
 by working to deny

00:33:09.279 --> 00:33:09.799
 ourselves,

00:33:10.000 --> 00:33:11.019
 deny our wishes,

00:33:11.200 --> 00:33:12.140
 deny our preferences,

00:33:13.180 --> 00:33:14.140
 and learning to love

00:33:14.140 --> 00:33:14.900
 the Lord,

00:33:14.980 --> 00:33:15.799
 learning to love

00:33:15.799 --> 00:33:17.019
 our neighbors.

00:33:17.019 --> 00:33:19.440
 finish the race

00:33:19.440 --> 00:33:20.019
 set before you

00:33:20.019 --> 00:33:20.619
 by grace.

00:33:20.740 --> 00:33:22.160
 This is our calling

00:33:22.160 --> 00:33:22.960
 as the church

00:33:22.960 --> 00:33:24.319
 to live and die

00:33:24.319 --> 00:33:25.420
 for Christ,

00:33:25.500 --> 00:33:26.180
 to give ourselves

00:33:26.180 --> 00:33:27.279
 wholly to him.

00:33:28.500 --> 00:33:29.220
 Let's pray.

00:33:29.660 --> 00:33:29.799
 Let's pray.

00:33:29.799 --> 00:33:29.799


00:33:29.799 --> 00:33:29.799


00:33:29.799 --> 00:33:29.799


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