James 2:8
Verse
Context
A Warning against Favoritism
7Are they not the ones who blaspheme the noble name by which you have been called? 8If you really fulfill the royal law stated in Scripture, “Love your neighbor as yourself,” you are doing well.9But if you show favoritism, you sin and are convicted by the law as transgressors.
Sermons
Derek Prince
Alan Martin
Willie Mullan
Aaron Dunlop
Charles Leiter
Alistair Begg
Zac PoonenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The royal law - Νομον βασιλικον. This epithet, of all the New Testament writers, is peculiar to James; but it is frequent among the Greek writers in the sense in which it appears St. James uses it. Βασιλικος, royal, is used to signify any thing that is of general concern, is suitable to all, and necessary for all, as brotherly love is. This commandment; Thou shalt love thy neighbor as thyself, is a royal law, not only because it is ordained of God, and proceeds from his kingly authority over men, but because it is so useful, suitable, and necessary to the present state of man; and as it was given us particularly by Christ himself, Joh 13:34; Joh 15:12, who is our King, as well as Prophet and Priest, it should ever put us in mind of his authority over us, and our subjection to him. As the regal state is the most excellent for secular dignity and civil utility that exists among men, hence we give the epithet royal to whatever is excellent, noble, grand, or useful.
Jamieson-Fausset-Brown Bible Commentary
The Greek may be translated, "If, however, ye fulfil," &c., that is, as ALFORD, after ESTIUS, explains, "Still I do not say, hate the rich (for their oppressions) and drive them from your assemblies; if you choose to observe the royal law . . . well and good; but respect of persons is a breach of that law." I think the translation is, "If in very deed (or 'indeed on the one hand') ye fulfil the royal law . . . ye do well, but if (on the other hand) ye respect persons, ye practice sin." The Jewish Christians boasted of, and rested in, the "law" (Act 15:1; Act 21:18-24; Rom 2:17; Gal 2:12). To this the "indeed" alludes. "(Ye rest in the law): If indeed (then) ye fulfil it, ye do well; but if," &c. royal--the law that is king of all laws, being the sum and essence of the ten commandments. The great King, God, is love; His law is the royal law of love, and that law, like Himself, reigns supreme. He "is no respecter of persons"; therefore to respect persons is at variance with Him and His royal law, which is at once a law of love and of liberty (Jam 2:12). The law is the "whole"; "the (particular) Scripture" (Lev 19:18) quoted is a part. To break a part is to break the whole (Jam 2:10). ye do well--being "blessed in your deed" ("doing," Margin) as a doer, not a forgetful hearer of the law (Jam 1:25).
John Gill Bible Commentary
If ye fulfil the royal law,.... Which is the law of love to men, without distinction of rich and poor, high and low, bond and free; and is so called, because it is the law of the King of kings; hence the Syriac version renders it, "the law of God", it is the law of Christ, who is King of saints; and because it is a principal law, the chief of laws; as love to God is the sum of the first and great commandment in the law, and may be called the king of laws; so love to the neighbour is the second and next unto it, and may very well bear the name of the queen of laws, and so has royalty in it; and indeed this last is said to be the fulfilling of the law, Rom 13:8 and it is also submitted to, and obeyed by such who are made kings and priests to God; and that in a royal manner, with a princely spirit, willingly, and with all readiness: the same word, in the Hebrew language, signifies "princes", and to be willing. The Jews frequently ascribe royalty to the law, and often speak of , "the crown of the law" (w); and they suppose the Israelites had crowns upon their heads, when the law was given them on Mount Sinai, in which were engraven the name of God, and which they were stripped of when they made the golden calf (x): now this royal law is fulfilled, when it is regarded without respect of persons, according to the Scripture, in Lev 19:18 thou shall love thy neighbour as thyself; and which is to be understood of every nation, without distinction of Jews and Gentiles, and of persons of every state and condition, rich and poor, without any difference: and when this law is so observed, it is commendable: ye do well: that which is right, and which is a man's duty to do; this, when done from right principles, and to a right end, is a good work, and is doing a good work well. (w) Pirke Abot, c. 4. sect. 13. & Abot R. Nathan, c. 41. T. Bab. Megilla, fol. 28. 2. Bemidbar Rabba, sect. 4. fol. 183. 2. & sect. 14. fol. 215. 2. & Midrash Kohelet, fol. 73. 4. Targum Jon in Deut. xxxiv. 5. (x) Vid. Targum. Jon. & Jerus. in Exod. xxxii. 25. & xxxiii. 4.
Matthew Henry Bible Commentary
The apostle, having condemned the sin of those who had an undue respect of persons, and having urged what was sufficient to convict them of the greatness of this evil, now proceeds to show how the matter may be mended; it is the work of a gospel ministry, not only to reprove and warn, but to teach and direct. Col 1:28, Warning every man, and teaching every man. And here, I. We have the law that is to guide us in all our regards to men set down in general. If you fulfil the royal law, according to the scripture, Thou shalt love thy neighbour as thyself, you do well, Jam 2:8. Lest any should think James had been pleading for the poor so as to throw contempt on the rich, he now lets them know that he did not design to encourage improper conduct towards any; they must not hate nor be rude to the rich, any more than despise the poor; but as the scripture teaches us to love all our neighbours, be they rich or poor, as ourselves, so, in our having a steady regard to this rule, we shall do well. Observe hence, 1. The rule for Christians to walk by is settled in the scriptures: If according to the scriptures, etc. It is not great men, nor worldly wealth, nor corrupt practices among professors themselves, that must guide us, but the scriptures of truth. 2. The scripture gives us this as a law, to love our neighbour as ourselves; it is what still remains in full force, and is rather carried higher and further by Christ than made less important to us. 3. This law is a royal law, it comes from the King of kings. Its own worth and dignity deserve it should be thus honoured; and the state in which all Christians now are, as it is a state of liberty, and not of bondage or oppression, makes this law, by which they are to regulate all their actions to one another, a royal law. 4. A pretence of observing this royal law, when it is interpreted with partiality, will not excuse men in any unjust proceedings. In is implied here that some were ready to flatter rich men, and be partial to them, because, if they were in the like circumstances, they should expect such regards to themselves; or they might plead that to show a distinguished respect to those whom God in his providence had distinguished by their rank and degree in the world was but doing right; therefore the apostle allows that, so far as they were concerned to observe the duties of the second table, they did well in giving honour to whom honour was due; but this fair pretence would not cover their sin in that undue respect of persons which they stood chargeable with; for, II. This general law is to be considered together with a particular law: "If you have respect to persons, you commit sin, and are convinced of the law as transgressors, Jam 2:9. Notwithstanding the law of laws, to love your neighbour as yourselves, and to show that respect to them which you would be apt to look for yourselves if in their circumstances, yet this will not excuse your distributing either the favours or the censures of the church according to men's outward condition; but here you must look to a particular law, which God, who gave the other, has given you together with it, and by this you will stand fully convicted of the sin I have charged you with." This law is in Lev 19:15, Thou shalt do no unrighteousness in judgment; thou shalt not respect the person of the poor nor the person of the mighty; but in righteousness shalt though judge thy neighbour. Yea, the very royal law itself, rightly explained, would serve to convict them, because it teaches them to put themselves as much in the places of the poor as in those of the rich, and so to act equitably towards one as well as the other. Hence he proceeds, III. To show the extent of the law, and how far obedience must be paid to it. They must fulfil the royal law, have a regard to one part as well as another, otherwise it would not stand them in stead, when they pretended to urge it as a reason for any particular actions: For whosoever shall keep the whole law, and yet offend in one point, is guilty of all, Jam 2:10. This may be considered, 1. With reference to the case James has been upon: Do you plead for your respect to the rich, because you are to love your neighbour as yourselves? Why then show also an equitable and due regard to the poor, because you are to love your neighbour as yourself: or else your offending in one point will spoil your pretence of observing that law at all. Whosoever shall keep the whole law, if he offend in one point, wilfully, avowedly, and with continuance, and so as to think he shall be excused in some matters because of his obedience in others, he is guilty of all; that is, he incurs the same penalty, and is liable to the same punishment, by the sentence of the law, as if he had broken it in other points as well as that he stands chargeable with. Not that all sins are equal, but that all carry the same contempt of the authority of the Lawgiver, and so bind over to such punishment as is threatened on the breach of that law. This shows us what a vanity it is to think that our good deeds will atone for our bad deeds, and plainly puts us upon looking for some other atonement. 2. This is further illustrated by putting a case different from that before mentioned (Jam 2:11): For he that said, Do not commit adultery, said also, Do not kill. Now, if thou commit no adultery, yet, if thou kill, thou art become a transgressor of the law. One, perhaps, is very severe in the case of adultery, or what tends to such pollutions of the flesh; but less ready to condemn murder, or what tends to ruin the health, break the hearts, and destroy the lives, of others: another has a prodigious dread of murder, but has more easy thoughts of adultery; whereas one who looks at the authority of the Lawgiver more than the matter of the command will see the same reason for condemning the one as the other. Obedience is then acceptable when all is done with an eye to the will of God; and disobedience is to be condemned, in whatever instance it be, as it is a contempt of the authority of God; and, for that reason, if we offend in one point, we contemn the authority of him who gave the whole law, and so far are guilty of all. Thus, if you look to the law of the old, you stand condemned; for cursed is every that continueth not in all things that are written in the book of the law to do them, Gal 3:10. IV. James directs Christians to govern and conduct themselves more especially by the law of Christ. So speak and so do as those that shall be judged by the law of liberty, Jam 2:12. This will teach us, not only to be just and impartial, but very compassionate and merciful to the poor; and it will set us perfectly free from all sordid and undue regards to the rich. Observe here, 1. The gospel is called a law. It has all the requisites of a law: precepts with rewards and punishments annexed; it prescribes duty, as well as administers comfort; and Christ is a king to rule us as well as a prophet to teach us, and a priest to sacrifice and intercede for us. We are under the law to Christ. 2. It is a law of liberty, and one that we have no reason to complain of as a yoke or burden; for the service of God, according to the gospel, is perfect freedom; it sets us at liberty from all slavish regards, either to the persons or the things of this world. 3. We must all be judged by this law of liberty. Men's eternal condition will be determined according to the gospel; this is the book that will be opened, when we shall stand before the judgment-seat; there will be no relief to those whom the gospel condemns, nor will any accusation lie against those whom the gospel justifies. 4. It concerns us therefore so to speak and act now as become those who must shortly be judged by this law of liberty; that is, that we come up to gospel terms, that we make conscience of gospel duties, that e be of a gospel temper, and that our conversation be a gospel conversation, because by this rule we must be judged. 5. The consideration of our being judged by the gospel should engage us more especially to be merciful in our regards to the poor (Jam 2:13): For he shall have judgment without mercy that hath shown no mercy; and mercy rejoiceth against judgment. Take notice here, (1.) The doom which will be passed upon impenitent sinners at last will be judgment without mercy; there will be no mixtures or allays in the cup of wrath and of trembling, the dregs of which they must drink. (2.) Such as show no mercy now shall find no mercy in the great day. But we may note, on the other hand, (3.) That there will be such as shall become instances of the triumph of mercy, in whom mercy rejoices against judgment: all the children of men, in the last day, will be either vessels of wrath or vessels of mercy. It concerns all to consider among which they shall be found; and let us remember that blessed are the merciful, for they shall obtain mercy.
Tyndale Open Study Notes
2:8-13 James applies biblical evidence to counter the common practice of favoring rich and powerful people. 2:8 Christians are to obey (literally fulfill) the royal law, just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called royal because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • as found in the Scriptures: James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with other people (see Lev 19:18; Deut 6:5). • “Love your neighbor as yourself”: This quotation from Lev 19:18 requires identifying with the neighbor as though the neighbor were yourself.
James 2:8
A Warning against Favoritism
7Are they not the ones who blaspheme the noble name by which you have been called? 8If you really fulfill the royal law stated in Scripture, “Love your neighbor as yourself,” you are doing well.9But if you show favoritism, you sin and are convicted by the law as transgressors.
- Scripture
- Sermons
- Commentary
Commanded to Love - Part 2
By Derek Prince3.7K28:28PHP 2:3JAS 1:25JAS 2:8
This sermon delves into the concept of love as described in the Epistle of James, emphasizing the importance of loving one's neighbor as oneself, which is referred to as the perfect law and the royal law. It explores the profound nature of love, highlighting that true freedom comes from loving others unconditionally, just as Jesus exemplified. The speaker shares personal experiences and reflections on compassion, suffering, and the deep bond that comes from sharing in Christ's sufferings, urging listeners to seek a deeper connection with God through sacrificial love and compassion for others.
Confessions of a Pharisee
By Alan Martin2.7K00:00PharisaismHOS 4:9MAT 22:39LUK 10:25ROM 3:23ROM 11:322CO 3:7JAS 2:8In this sermon, the preacher emphasizes the role of the tutor in delivering people from condemnation. He refers to Romans 11:32, which states that God has committed all men to disobedience so that he may show mercy to them. The preacher highlights the depth of God's wisdom and knowledge, which are beyond human understanding. He also discusses the ministry of the law, describing it as the ministry of condemnation and death. The sermon concludes with a discussion on the importance of loving one's neighbor and the judgment that awaits those who show no mercy.
(Demonology) How the Warfare Goes
By Willie Mullan2.3K1:16:51DemonologyMRK 1:352CO 11:13JAS 2:5JAS 2:8In this sermon, the preacher discusses the power of the devil and his influence over various realms, including the political, physical, mental, and spiritual realms. The preacher emphasizes the need for believers to be aware of the devil's tactics and to stand firm in their faith. He encourages the congregation to rely on the word of God and the blood of the Lamb to overcome the devil's oppression. The sermon also references biblical passages, such as Mark 1:35, to illustrate the example of Jesus in facing temptation.
Judgement Precipitated by the Ungodly
By Aaron Dunlop2.1K38:18JudgmentLEV 19:18OBA 1:10MAT 22:39MRK 12:31ROM 13:9GAL 6:1JAS 2:8In this sermon, the preacher discusses three important lessons that can be learned from the text. Firstly, the world has a deep hatred for godly individuals, even if they may not physically harm them. The preacher shares a personal experience of witnessing a change in demeanor when giving a gospel card to an ungodly person. Secondly, the sermon emphasizes the seriousness of the malice and mockery directed towards God's people, stating that it is equivalent to murder in the heart. Lastly, the preacher describes a scene of distress and escape, where the Israelites are fleeing from their enemies. The sermon concludes by highlighting the punishment that awaits those who stand in the way of God's people.
The Law of Christ 1 of 3
By Charles Leiter2.0K44:14JER 31:31MAT 6:33ROM 13:81CO 9:19GAL 5:14JAS 2:81PE 2:9In this sermon, the speaker focuses on the parable of the vineyard from Matthew 21. He explains that the problem was that the owner of the vineyard sent slaves to collect produce, but they received nothing. This parallels the repeated rejection of God's messengers by Israel. The speaker then highlights that Jesus, as the Son, was also rejected and crucified by those who knew who He was. The sermon emphasizes that throughout history, God has been moving towards the culmination of all things in Christ, starting from the promise made in Genesis 3. The speaker also mentions the law of Moses, which was given to show humanity their sinfulness and need for a Savior, ultimately leading to the reality of Christ.
Favouritism - Part 1
By Alistair Begg1.8K39:39FavouritismEXO 33:15MAT 6:33JAS 1:26JAS 2:8In this sermon, the preacher emphasizes the danger of showing favoritism based on outward appearances. He warns believers against treating people differently based on their external characteristics. The preacher uses the example of someone arriving at a gathering to illustrate the point. He urges believers to avoid favoritism and treat all people equally. The sermon emphasizes the importance of following God's word and living in a way that reflects His mercy and judgment.
God Requires Honesty and Compassion
By Zac Poonen1.6K58:35CompassionISA 1:12MIC 6:6MAT 7:12MAT 22:39ROM 13:9GAL 5:14JAS 2:8In this sermon, the speaker emphasizes the importance of acknowledging our failures and treating others fairly. He highlights the need to take responsibility for our mistakes and not blame others. The speaker also challenges the audience to examine how they treat people who can offer them nothing, such as beggars or servants. He references biblical passages, such as Micah 6:8, to support the idea that God requires us to do justice and love mercy in our interactions with others.
Sermon on the Mount: Our Soveriegn Lord (Part 1)
By J. Glyn Owen1.4K49:55Sermon on the MountPSA 119:105MAT 5:17MAT 6:33MAT 7:12ROM 13:10GAL 5:14JAS 2:8In this sermon on the Sermon on the Mount, the speaker discusses how Jesus is now moving from the general to the specific in his teachings. He emphasizes the importance of our good works being seen by others and bringing glory to God. The speaker also highlights the role of character formation and the blessings that come with it, enabling us to be the salt of society and the light of the world. Jesus' understanding of the scriptures, both Old and New Testaments, is emphasized, and he begins and ends this section of the sermon by referencing the law and the prophets.
The Law and Faith (Compilation)
By Compilations1.1K09:06CompilationMAT 23:23MRK 7:6MRK 7:13ROM 10:6GAL 1:8GAL 3:13JAS 2:8In this sermon, the preacher emphasizes the importance of love as the purpose of God's commandments. He explains that through embracing Christ and the law of love, believers are renewed and no longer live for themselves but for Christ. The preacher also highlights that the commandments containing ordinances, such as "do not taste, do not touch, do not handle," have no profit against the desires of the flesh. Instead, the law of love, which is the fulfillment of the law, is what truly brings profit. The sermon concludes by cautioning against mere religious practices and legalism, emphasizing the righteousness that comes from faith rather than the law.
Love Is a Fulfilling of the Law, Part Two
By John Piper1.0K48:49LEV 19:18MAT 22:37MAT 22:39ROM 8:28ROM 13:8JAS 2:8In this sermon, Pastor John Piper explores the concept of love as a debt that Christians owe to one another. He emphasizes that love is not something that can be paid up and forgotten, but rather a continuous obligation. He highlights the importance of self-love as the measure of our desire for others' joy. Additionally, he discusses Jesus' commandment to love one another as He has loved us, clarifying that this commandment adds a deeper understanding of the nature of love. Overall, Pastor Piper calls for a miraculous transformation in the church and society through the radical practice of love.
Can Such Faith Save
By George Verwer96143:29James 2ROM 3:28JAS 1:27JAS 2:8JAS 2:13In this sermon, the speaker focuses on James chapter 2 and addresses the issue of favoritism within the church. He begins by describing a challenging illustration in verses 2 and 3, where a rich man and a poor man enter a meeting. The speaker emphasizes that showing favoritism is foolish and goes against the central law of the kingdom of God. He presents four arguments against treating the rich and poor differently, including the example of Jesus, the way God has worked in our lives, the folly of such behavior, and the violation of God's law. The speaker urges believers to love their neighbors as themselves and not to discriminate based on wealth or social status.
James 2
By Peter Maiden96041:12JamesJAS 1:26JAS 2:5JAS 2:8JAS 2:14JAS 2:17In this sermon, the preacher focuses on the issue of making distinctions and judging others with evil motives. He emphasizes the sin of inconsistency and how it can bring Christians down. The preacher gives a powerful illustration of two men entering a church, one rich and well-dressed, and the other a poor vagrant. He highlights the hypocrisy of treating the rich well and the poor poorly. The sermon also mentions how the rich were mistreating the poor Christians, yet the Christians were still favoring the rich. The preacher concludes by emphasizing the importance of genuine faith, which includes a real concern for those in need.
Unfailing Crystal Love
By Charles Finney0The Nature of LoveChristian ZealMIC 6:8MAT 22:37JHN 17:9ACT 20:35ROM 13:101CO 13:1JAS 2:81JN 4:81JN 4:19Charles Finney emphasizes the profound nature of Christian love, distinguishing between benevolence and complacency, and asserting that true love is the fulfillment of God's law. He explains that love can manifest as both an affection of the will and an involuntary emotion, and that perfect love leads to self-denial and obedience to God's will. Finney argues that love to our neighbor is intrinsically linked to love for God, and that all actions should stem from a heart filled with love, which is the essence of true Christianity. He warns against zeal without love, highlighting that genuine Christian zeal is characterized by kindness and a desire for unity rather than division. Ultimately, Finney calls for believers to strive for perfect love, which transforms both individual lives and society as a whole.
The Law of God--No. 2
By Charles Finney0Love for NeighborDivine Law vs. Human LawPRO 21:13MAT 7:12MAT 22:39LUK 6:31ROM 13:10GAL 5:14PHP 2:3JAS 2:81PE 4:81JN 4:20Charles Finney emphasizes the profound implications of the commandment to love one's neighbor as oneself, exploring its true spirit and the consequences of both obedience and disobedience. He argues that genuine adherence to this law fosters individual and collective happiness, while its violation leads to misery and injustice. Finney highlights the distinction between divine law and human laws, asserting that true morality transcends mere legal compliance and requires a heart aligned with God's principles. He calls for restitution in cases of wrongdoing, underscoring that without repentance and restitution, forgiveness cannot be granted. Ultimately, Finney urges believers to reflect on their lives in light of God's law, advocating for a radical transformation in how they conduct their affairs.
Epistle 256
By George Fox01CO 13:5GAL 6:2EPH 4:16JAS 2:8JAS 3:171PE 4:81JN 4:16George Fox emphasizes the importance of living in the wisdom of God, being gentle, and bearing one another's burdens to fulfill the law of Christ. He encourages the congregation to cover weaknesses with love, as love covers a multitude of sins and preserves the body of believers. By dwelling in love, which is not easily provoked, they are dwelling in God, who is love. Keeping the law of love helps to prevent words of condemnation and allows the body to edify itself in love.
The Nature of Love to God and Christ, Opened and Enforced
By Samuel Davies0PSA 139:23MAT 7:21MAT 22:37MAT 25:41JHN 10:32JHN 14:21ROM 5:5EPH 2:3JAS 2:81JN 4:19Samuel Davies preaches about the essential nature of divine love to God, emphasizing that without it, all religious acts are in vain. He challenges the common assumption of sincere love to God and highlights the enmity and hatred towards God that can exist in the hearts of individuals. Using the example of Peter's threefold denial and subsequent restoration by Jesus, he urges the congregation to examine their own hearts and ask if they truly love God. Davies provides clear marks of genuine love to God, such as its divine origin, frequent thoughts of God, delight in communion with Him, and a life of universal obedience. He warns of the dangers of not loving God, emphasizing the sinfulness, ingratitude, and inexcusability of such a state, ultimately leading to exclusion from heaven and eternal damnation in hell.
Loving Others
By Mary Wilder Tileston0ROM 12:10GAL 5:13JAS 2:81PE 4:81JN 4:7Mary Wilder Tileston emphasizes the importance of fulfilling the royal law of loving your neighbor as yourself, highlighting the selfless nature of true love that focuses on giving rather than receiving. She encourages those feeling alone and empty-hearted to step out of their solitude and engage with others, showing genuine care and interest in their lives. Tileston echoes the value of listening, loving, and understanding others without the need to correct them, mirroring the compassionate and empathetic nature of Annie Keary's approach.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The royal law - Νομον βασιλικον. This epithet, of all the New Testament writers, is peculiar to James; but it is frequent among the Greek writers in the sense in which it appears St. James uses it. Βασιλικος, royal, is used to signify any thing that is of general concern, is suitable to all, and necessary for all, as brotherly love is. This commandment; Thou shalt love thy neighbor as thyself, is a royal law, not only because it is ordained of God, and proceeds from his kingly authority over men, but because it is so useful, suitable, and necessary to the present state of man; and as it was given us particularly by Christ himself, Joh 13:34; Joh 15:12, who is our King, as well as Prophet and Priest, it should ever put us in mind of his authority over us, and our subjection to him. As the regal state is the most excellent for secular dignity and civil utility that exists among men, hence we give the epithet royal to whatever is excellent, noble, grand, or useful.
Jamieson-Fausset-Brown Bible Commentary
The Greek may be translated, "If, however, ye fulfil," &c., that is, as ALFORD, after ESTIUS, explains, "Still I do not say, hate the rich (for their oppressions) and drive them from your assemblies; if you choose to observe the royal law . . . well and good; but respect of persons is a breach of that law." I think the translation is, "If in very deed (or 'indeed on the one hand') ye fulfil the royal law . . . ye do well, but if (on the other hand) ye respect persons, ye practice sin." The Jewish Christians boasted of, and rested in, the "law" (Act 15:1; Act 21:18-24; Rom 2:17; Gal 2:12). To this the "indeed" alludes. "(Ye rest in the law): If indeed (then) ye fulfil it, ye do well; but if," &c. royal--the law that is king of all laws, being the sum and essence of the ten commandments. The great King, God, is love; His law is the royal law of love, and that law, like Himself, reigns supreme. He "is no respecter of persons"; therefore to respect persons is at variance with Him and His royal law, which is at once a law of love and of liberty (Jam 2:12). The law is the "whole"; "the (particular) Scripture" (Lev 19:18) quoted is a part. To break a part is to break the whole (Jam 2:10). ye do well--being "blessed in your deed" ("doing," Margin) as a doer, not a forgetful hearer of the law (Jam 1:25).
John Gill Bible Commentary
If ye fulfil the royal law,.... Which is the law of love to men, without distinction of rich and poor, high and low, bond and free; and is so called, because it is the law of the King of kings; hence the Syriac version renders it, "the law of God", it is the law of Christ, who is King of saints; and because it is a principal law, the chief of laws; as love to God is the sum of the first and great commandment in the law, and may be called the king of laws; so love to the neighbour is the second and next unto it, and may very well bear the name of the queen of laws, and so has royalty in it; and indeed this last is said to be the fulfilling of the law, Rom 13:8 and it is also submitted to, and obeyed by such who are made kings and priests to God; and that in a royal manner, with a princely spirit, willingly, and with all readiness: the same word, in the Hebrew language, signifies "princes", and to be willing. The Jews frequently ascribe royalty to the law, and often speak of , "the crown of the law" (w); and they suppose the Israelites had crowns upon their heads, when the law was given them on Mount Sinai, in which were engraven the name of God, and which they were stripped of when they made the golden calf (x): now this royal law is fulfilled, when it is regarded without respect of persons, according to the Scripture, in Lev 19:18 thou shall love thy neighbour as thyself; and which is to be understood of every nation, without distinction of Jews and Gentiles, and of persons of every state and condition, rich and poor, without any difference: and when this law is so observed, it is commendable: ye do well: that which is right, and which is a man's duty to do; this, when done from right principles, and to a right end, is a good work, and is doing a good work well. (w) Pirke Abot, c. 4. sect. 13. & Abot R. Nathan, c. 41. T. Bab. Megilla, fol. 28. 2. Bemidbar Rabba, sect. 4. fol. 183. 2. & sect. 14. fol. 215. 2. & Midrash Kohelet, fol. 73. 4. Targum Jon in Deut. xxxiv. 5. (x) Vid. Targum. Jon. & Jerus. in Exod. xxxii. 25. & xxxiii. 4.
Matthew Henry Bible Commentary
The apostle, having condemned the sin of those who had an undue respect of persons, and having urged what was sufficient to convict them of the greatness of this evil, now proceeds to show how the matter may be mended; it is the work of a gospel ministry, not only to reprove and warn, but to teach and direct. Col 1:28, Warning every man, and teaching every man. And here, I. We have the law that is to guide us in all our regards to men set down in general. If you fulfil the royal law, according to the scripture, Thou shalt love thy neighbour as thyself, you do well, Jam 2:8. Lest any should think James had been pleading for the poor so as to throw contempt on the rich, he now lets them know that he did not design to encourage improper conduct towards any; they must not hate nor be rude to the rich, any more than despise the poor; but as the scripture teaches us to love all our neighbours, be they rich or poor, as ourselves, so, in our having a steady regard to this rule, we shall do well. Observe hence, 1. The rule for Christians to walk by is settled in the scriptures: If according to the scriptures, etc. It is not great men, nor worldly wealth, nor corrupt practices among professors themselves, that must guide us, but the scriptures of truth. 2. The scripture gives us this as a law, to love our neighbour as ourselves; it is what still remains in full force, and is rather carried higher and further by Christ than made less important to us. 3. This law is a royal law, it comes from the King of kings. Its own worth and dignity deserve it should be thus honoured; and the state in which all Christians now are, as it is a state of liberty, and not of bondage or oppression, makes this law, by which they are to regulate all their actions to one another, a royal law. 4. A pretence of observing this royal law, when it is interpreted with partiality, will not excuse men in any unjust proceedings. In is implied here that some were ready to flatter rich men, and be partial to them, because, if they were in the like circumstances, they should expect such regards to themselves; or they might plead that to show a distinguished respect to those whom God in his providence had distinguished by their rank and degree in the world was but doing right; therefore the apostle allows that, so far as they were concerned to observe the duties of the second table, they did well in giving honour to whom honour was due; but this fair pretence would not cover their sin in that undue respect of persons which they stood chargeable with; for, II. This general law is to be considered together with a particular law: "If you have respect to persons, you commit sin, and are convinced of the law as transgressors, Jam 2:9. Notwithstanding the law of laws, to love your neighbour as yourselves, and to show that respect to them which you would be apt to look for yourselves if in their circumstances, yet this will not excuse your distributing either the favours or the censures of the church according to men's outward condition; but here you must look to a particular law, which God, who gave the other, has given you together with it, and by this you will stand fully convicted of the sin I have charged you with." This law is in Lev 19:15, Thou shalt do no unrighteousness in judgment; thou shalt not respect the person of the poor nor the person of the mighty; but in righteousness shalt though judge thy neighbour. Yea, the very royal law itself, rightly explained, would serve to convict them, because it teaches them to put themselves as much in the places of the poor as in those of the rich, and so to act equitably towards one as well as the other. Hence he proceeds, III. To show the extent of the law, and how far obedience must be paid to it. They must fulfil the royal law, have a regard to one part as well as another, otherwise it would not stand them in stead, when they pretended to urge it as a reason for any particular actions: For whosoever shall keep the whole law, and yet offend in one point, is guilty of all, Jam 2:10. This may be considered, 1. With reference to the case James has been upon: Do you plead for your respect to the rich, because you are to love your neighbour as yourselves? Why then show also an equitable and due regard to the poor, because you are to love your neighbour as yourself: or else your offending in one point will spoil your pretence of observing that law at all. Whosoever shall keep the whole law, if he offend in one point, wilfully, avowedly, and with continuance, and so as to think he shall be excused in some matters because of his obedience in others, he is guilty of all; that is, he incurs the same penalty, and is liable to the same punishment, by the sentence of the law, as if he had broken it in other points as well as that he stands chargeable with. Not that all sins are equal, but that all carry the same contempt of the authority of the Lawgiver, and so bind over to such punishment as is threatened on the breach of that law. This shows us what a vanity it is to think that our good deeds will atone for our bad deeds, and plainly puts us upon looking for some other atonement. 2. This is further illustrated by putting a case different from that before mentioned (Jam 2:11): For he that said, Do not commit adultery, said also, Do not kill. Now, if thou commit no adultery, yet, if thou kill, thou art become a transgressor of the law. One, perhaps, is very severe in the case of adultery, or what tends to such pollutions of the flesh; but less ready to condemn murder, or what tends to ruin the health, break the hearts, and destroy the lives, of others: another has a prodigious dread of murder, but has more easy thoughts of adultery; whereas one who looks at the authority of the Lawgiver more than the matter of the command will see the same reason for condemning the one as the other. Obedience is then acceptable when all is done with an eye to the will of God; and disobedience is to be condemned, in whatever instance it be, as it is a contempt of the authority of God; and, for that reason, if we offend in one point, we contemn the authority of him who gave the whole law, and so far are guilty of all. Thus, if you look to the law of the old, you stand condemned; for cursed is every that continueth not in all things that are written in the book of the law to do them, Gal 3:10. IV. James directs Christians to govern and conduct themselves more especially by the law of Christ. So speak and so do as those that shall be judged by the law of liberty, Jam 2:12. This will teach us, not only to be just and impartial, but very compassionate and merciful to the poor; and it will set us perfectly free from all sordid and undue regards to the rich. Observe here, 1. The gospel is called a law. It has all the requisites of a law: precepts with rewards and punishments annexed; it prescribes duty, as well as administers comfort; and Christ is a king to rule us as well as a prophet to teach us, and a priest to sacrifice and intercede for us. We are under the law to Christ. 2. It is a law of liberty, and one that we have no reason to complain of as a yoke or burden; for the service of God, according to the gospel, is perfect freedom; it sets us at liberty from all slavish regards, either to the persons or the things of this world. 3. We must all be judged by this law of liberty. Men's eternal condition will be determined according to the gospel; this is the book that will be opened, when we shall stand before the judgment-seat; there will be no relief to those whom the gospel condemns, nor will any accusation lie against those whom the gospel justifies. 4. It concerns us therefore so to speak and act now as become those who must shortly be judged by this law of liberty; that is, that we come up to gospel terms, that we make conscience of gospel duties, that e be of a gospel temper, and that our conversation be a gospel conversation, because by this rule we must be judged. 5. The consideration of our being judged by the gospel should engage us more especially to be merciful in our regards to the poor (Jam 2:13): For he shall have judgment without mercy that hath shown no mercy; and mercy rejoiceth against judgment. Take notice here, (1.) The doom which will be passed upon impenitent sinners at last will be judgment without mercy; there will be no mixtures or allays in the cup of wrath and of trembling, the dregs of which they must drink. (2.) Such as show no mercy now shall find no mercy in the great day. But we may note, on the other hand, (3.) That there will be such as shall become instances of the triumph of mercy, in whom mercy rejoices against judgment: all the children of men, in the last day, will be either vessels of wrath or vessels of mercy. It concerns all to consider among which they shall be found; and let us remember that blessed are the merciful, for they shall obtain mercy.
Tyndale Open Study Notes
2:8-13 James applies biblical evidence to counter the common practice of favoring rich and powerful people. 2:8 Christians are to obey (literally fulfill) the royal law, just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called royal because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • as found in the Scriptures: James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with other people (see Lev 19:18; Deut 6:5). • “Love your neighbor as yourself”: This quotation from Lev 19:18 requires identifying with the neighbor as though the neighbor were yourself.